Several
Sermons
preached
by
Mr.
Timothy
Armitage
upon
Matth.
15.
21
,
22
,
23
,
24
,
Verses
,
&c.
Verse
21.
Then
Jesus
went
thence
,
and
departed
into
the
Coasts
of
Tyre
and
Sidon
:
22.
And
behold
,
a
woman
of
Canaan
came
out
of
the
same
coasts
,
and
cryed
unto
him
,
saying
,
have
mercy
on
me
,
O
Lord
,
thou
son
of
David
,
my
daughter
is
greivously
vexed
with
a
Devil
.
23.
But
he
answered
her
not
a
word
:
And
his
Disciples
came
and
besought
him
,
saying
,
send
her
away
,
for
she
cryeth
after
us
.
24.
But
he
answered
,
and
said
,
I
am
not
sent
but
to
the
lost
sheep
of
the
house
of
Israel
,
&c.
SERMON
I.
YOu
have
a
Relation
of
Christs
departure
from
the
parts
of
Judea
near
to
Jerusalem
;
And
here
is
a
Relation
of
two
great
Wonders
wrought
by
Christ
there
:
wonderful
faith
that
Jesus
Christ
wrought
in
the
heart
of
a
poor
woman
,
woman
of
Canaan
;
it
was
a
wonderful
faith
,
therefore
it
is
brought
in
with
admiration
in
the
22.
verse
,
and
BEHOLD
,
a
woman
of
Canaan
came
out
of
the
same
coasts
,
and
cried
unto
him
,
saying
,
have
mercy
on
me
,
O
Lord
,
thou
son
of
David
,
&c.
Yea
it
was
such
a
wonder
,
as
made
the
Son
of
God
to
wonder
at
it
in
conclusion
,
and
to
say
,
O
woman
,
great
is
thy
faith
,
be
it
unto
thee
even
as
thou
wilt
.
The
second
Wonder
,
miraculous
cure
that
the
Lord
Jesus
Christ
wrought
upon
the
daughter
of
this
woman
of
Canaan
,
who
was
possessed
with
a
Devil
,
which
Devil
Christ
cast
out
by
speaking
one
word
.
Now
concerning
the
faith
of
this
woman
of
Canaan
;
First
,
In
that
it
was
a
woman
,
the
weaker
vessel
,
and
most
subject
to
fears
,
yet
her
heart
was
raised
to
believe
.
Secondly
,
Not
only
a
woman
,
but
a
Woman
of
Canaan
,
a
Canaanitish
woman
,
one
that
was
of
the
seed
and
posterity
of
that
cursed
Nation
the
Canaanites
,
that
were
a
cursed
Nation
,
and
cast
out
,
that
room
might
be
made
for
the
Children
of
Israel
;
cast
out
of
the
Land
,
that
room
might
be
made
for
the
Children
of
the
Kingdome
,
and
yet
Christ
meets
with
mighty
faith
in
the
heart
of
a
woman
that
was
a
Canaanite
,
one
that
had
not
injoyed
the
means
of
Grace
,
one
that
had
not
injoyed
the
priviledges
of
the
Jews
.
But
we
shall
open
the
Scripture
,
and
give
you
a
brief
Anallysis
of
it
,
and
lay
a
foundation
for
future
discourse
,
for
I
shall
but
dwell
upon
the
borders
at
this
time
.
And
in
the
faith
of
this
woman
of
Canaan
.
First
take
notice
of
the
Declaration
of
her
faith
,
ver.
22.
Her
faith
was
declared
,
first
,
by
the
confession
she
made
of
Christ
,
she
made
a
full
and
excellent
confession
of
Jesus
Christ
;
O
Lord
,
thou
son
of
David
,
there
is
the
confession
of
her
faith
:
she
doth
acknowledge
the
Lordship
of
Christ
,
she
doth
acknowledge
him
to
be
Lord
of
all
,
infinite
in
power
,
able
to
do
what
he
pleases
,
yea
to
command
the
Devil
out
of
her
daughter
,
for
she
came
to
him
for
that
end
;
there
is
a
confession
of
the
Divinity
of
Christ
,
and
of
his
infinite
power
.
Secondly
,
She
doth
acknowledge
him
as
the
Messias
,
not
only
as
the
Lord
of
all
,
but
as
the
Messias
,
Christ
the
Saviour
,
him
that
was
to
come
to
redeem
his
people
,
and
to
be
a
light
to
enlighten
the
Gentiles
,
and
therefore
she
calls
him
the
son
of
David
;
Oh
Lord
,
thou
son
of
David
,
have
mercy
on
me
,
&c.
where
she
doth
acknowledge
him
to
be
the
Messias
that
was
promised
to
come
out
of
the
loins
of
David
.
Thirdly
,
There
is
a
declaration
of
her
faith
by
her
prayer
she
poures
out
before
the
Lord
;
her
prayer
was
an
effect
of
her
faith
,
she
calls
upon
him
with
a
great
deal
of
earnestness
;
and
her
petition
was
,
that
Christ
would
cast
out
the
unclean
spirit
that
had
taken
possession
of
her
daughter
,
therefore
she
spread
it
before
the
Lord
,
My
daughter
is
grievously
vexed
with
a
Devil
.
And
the
Argument
she
uses
to
move
Christ
(
besides
her
own
necessity
and
the
misery
of
her
child
)
it
was
his
own
free-grace
and
mercy
:
Have
mercy
upon
me
,
O
Lord
,
thou
son
of
David
;
my
daughter
is
grievously
vexed
with
a
Devil
.
Have
mercy
upon
me
;
the
affliction
of
her
child
was
upon
her
;
she
does
not
say
,
have
mercy
upon
my
child
,
but
upon
me
;
and
she
pleads
mercy
and
free-grace
,
have
mercy
upon
me
,
not
her
own
worthiness
;
no
,
but
have
mercy
upon
me
.
Secondly
,
We
have
the
tryal
of
her
faith
;
her
faith
is
tryed
three
several
times
,
and
three
several
wayes
the
Lord
Christ
doth
try
her
faith
,
that
so
it
may
appear
more
shining
.
First
,
keeping
silent
,
giving
her
no
answer
;
she
cries
aloud
,
Lord
have
mercy
on
me
,
but
Christ
doth
not
so
much
as
open
his
lips
to
give
her
any
incouragement
,
but
he
is
silent
;
and
that
was
a
mighty
tryall
,
that
when
she
should
cry
so
loud
,
that
Christ
should
say
nothing
to
her
,
it
was
a
mighty
tryall
to
this
womans
faith
.
Secondly
,
Christ
tryes
her
faith
by
giving
of
her
a
seeming
denial
,
in
the
24.
verse
,
He
answered
and
said
,
I
am
not
sent
but
to
the
lost
sheep
of
the
house
of
Israel
;
as
if
he
should
say
,
it
is
beside
my
arrant
to
have
any
thing
to
do
with
this
woman
of
Canaan
,
I
am
sent
to
the
Jews
in
the
first
place
;
it
was
a
seeming
denial
of
Christ
.
And
it
was
the
greater
tryall
,
because
Christ
did
not
only
seem
to
deny
her
request
,
but
to
deny
the
request
of
the
Disciples
,
for
in
the
23.
ver.
The
Disciples
of
Christ
came
and
besought
him
:
Oh
this
was
a
tryal
of
her
faith
;
she
might
have
said
,
I
have
cryed
,
and
there
is
no
hope
,
and
the
Disciples
they
have
besought
him
for
me
;
but
Christ
doth
not
answer
,
but
deny
her
request
,
and
deny
the
Disciples
request
,
what
hope
was
left
then
?
Thirdly
,
The
faith
of
this
woman
is
tried
in
the
26.
verse
,
where
Christ
doth
object
to
her
,
her
own
unworthiness
and
vnfitness
that
he
should
have
any
thing
to
do
with
her
;
he
answered
and
said
,
it
is
not
meet
that
I
should
cast
the
childrens
bread
to
dogs
:
And
oh
!
what
a
tryall
of
faith
was
this
?
Christ
doth
not
only
deny
her
,
but
seems
to
upbraid
her
with
her
unworthiness
;
she
was
of
the
Nation
of
the
Canaanites
,
and
they
were
of
the
Jews
accounted
as
Dogs
;
they
were
cast
out
,
and
were
without
the
Covenant
,
and
without
God
in
the
world
;
it
is
not
meet
,
said
Christ
,
I
cannot
do
it
,
to
take
the
childrens
bread
,
and
give
it
to
dogs
;
this
was
a
mighty
tryal
.
Now
in
the
third
place
let
us
consider
the
behaviour
of
this
woman
under
these
tryals
,
First
of
all
;
when
Christ
gives
her
no
answer
,
yet
still
she
continues
crying
after
him
;
there
is
the
behaviour
of
this
womans
faith
under
that
tryal
.
Though
Christ
give
her
no
answer
,
she
gives
not
over
her
request
;
though
Christ
was
silent
and
would
not
open
his
mouth
to
give
her
one
word
,
yet
she
continues
crying
,
the
Disciples
say
as
much
,
Lord
send
her
away
,
say
they
,
for
she
crieth
.
Secondly
,
And
for
her
deportment
under
her
second
tryal
;
she
came
and
worshipped
,
and
said
,
Lord
help
;
and
so
she
continues
still
in
duty
,
and
is
found
waiting
upon
the
Lord
in
an
humble
posture
,
she
falls
down
and
worships
,
she
worships
Christ
and
continues
in
prayer
,
Lord
help
.
Thirdly
,
The
behaviour
of
this
woman
under
the
third
tryal
she
meets
withall
is
in
the
27.
vers.
and
she
said
,
Truth
Lord
,
yet
the
dogs
eat
of
the
crumbs
which
fall
from
their
Masters
table
.
When
Christ
tells
her
,
that
he
must
not
take
the
childrens
bread
and
cast
it
to
dogs
,
see
how
her
faith
now
works
,
and
though
this
seem
the
greatest
discouragement
,
yet
her
faith
doth
make
an
excellent
improvement
of
it
,
and
from
this
discouragement
her
faith
takes
●ice
and
waxeth
stronger
and
stronger
;
Truth
Lord
,
yet
the
dogs
eat
of
the
crumbs
that
fall
from
their
Masters
table
;
she
grants
all
that
Christ
said
,
she
grants
the
proposition
and
application
of
it
,
she
grants
that
she
was
no
better
then
a
dog
,
and
yet
her
faith
makes
an
improvement
of
that
which
seems
to
be
the
greatest
discouragement
,
she
fetcheth
an
argument
from
thence
,
if
I
be
a
dog
let
me
have
the
crumbs
,
if
a
dog
,
thy
dog
,
and
I
will
not
away
from
thy
feet
,
but
let
me
have
crumbs
that
fall
from
the
childrens
table
.
So
you
have
the
carriage
of
this
woman
under
her
several
tryals
.
Fourthly
,
O
woman
,
great
is
thy
faith
,
be
it
unto
thee
as
thou
wilt
;
and
her
daughter
was
made
whole
.
The
heart
of
Christ
seems
to
be
taken
mightily
with
the
faith
of
this
woman
;
and
therefore
Christ
stands
and
wonders
,
that
there
should
be
such
a
faith
in
a
Canaanitish
woman
:
O
woman
,
great
is
thy
faith
,
be
it
unto
thee
even
as
thou
wilt
:
I
do
not
only
grant
the
mercy
thou
askest
,
but
even
what
thou
wilt
;
thou
hast
overcome
me
with
thy
faith
,
Be
it
unto
thee
as
thou
wilt
;
and
her
daughter
was
made
whole
that
hour
:
So
that
you
see
the
history
of
this
woman
of
Canaan
o●ened
to
you
:
I
shall
not
enter
into
it
now
,
but
(
as
I
said
before
)
dwell
upon
the
borders
of
it
.
And
at
this
time
I
shall
consider
what
is
written
in
the
21.
Jesus
went
thence
and
departed
into
the
coast
of
Tyre
and
Sidon
.
1.
We
shall
consider
from
whence
Christ
went
when
he
came
into
these
parts
.
2.
And
what
was
the
occasion
of
Christs
going
away
.
3.
And
then
consider
what
this
place
was
that
Christ
came
to
,
where
Christ
wrought
this
wonder
,
this
miracle
.
1.
He
went
from
thence
,
from
the
parts
of
Judea
;
which
were
near
to
Jerusalem
;
for
in
the
beginning
of
the
Chapter
you
read
,
that
Christ
was
there
in
some
place
,
where
many
of
the
Scribes
from
Jerusalem
came
to
him
,
as
in
the
first
verse
.
2.
What
was
the
occasion
of
Christs
departure
from
these
parts
of
Judea
that
were
near
to
Jerusalem
?
Why
did
Christ
leave
these
parts
,
and
leave
that
people
?
The
occasion
is
intimated
;
because
they
opposed
Christ
,
they
cavelled
against
him
;
against
the
person
of
Christ
,
against
the
truths
of
Christ
,
against
the
disciples
of
Christ
,
and
against
the
way
of
Christ
;
the
Scribes
and
Pharisees
were
filled
with
enmity
against
Christ
,
and
the
way
of
Christ
,
and
therefore
Christ
departs
from
them
,
and
goes
into
the
coast
of
Tyre
and
Sidon
.
But
more
particularly
,
that
which
was
the
cause
of
Christs
removing
from
this
people
;
it
was
because
they
set
up
their
own
traditions
;
they
set
up
their
own
inventions
,
and
made
them
equal
with
the
Command
of
God
,
nay
,
they
made
their
own
inventions
and
traditions
above
the
Commandement
of
God
,
which
was
a
mighty
provocation
to
Jesus
Christ
;
if
you
read
the
beginning
of
the
Chapter
,
you
shall
see
how
they
set
up
their
own
rules
above
Gods
Rules
,
which
is
a
provocation
to
Christ
,
and
he
will
not
bear
with
such
;
you
may
read
the
second
and
third
verses
,
and
so
to
the
end
of
the
seventh
verse
.
In
vain
(
sayes
Christ
)
do
you
worship
me
,
teaching
for
doctrine
the
commandements
of
men
.
So
that
the
occasion
of
Christs
removing
from
these
parts
of
Judea
which
were
near
to
Jerusalem
,
was
the
exalting
their
own
traditions
,
and
making
them
equall
with
Gods
Commandements
.
It
affords
something
to
us
for
our
instruction
,
which
is
this
,
That
when
a
people
,
For
the
truth
is
;
there
is
little
hope
that
there
should
be
any
good
done
by
such
a
people
,
when
they
decline
the
Rule
,
and
set
up
something
of
their
own
,
there
is
little
hope
that
the
word
of
Christ
should
do
good
among
such
a
people
.
Therefore
Christ
will
withdraw
from
them
,
as
he
did
from
these
Scribes
and
Pharisees
;
and
so
will
Christ
withdraw
his
special
presence
from
a
people
that
shall
set
up
their
own
inventions
.
For
it
is
a
mighty
provocation
to
Christ
.
First
of
all
,
when
a
people
shall
exalt
their
own
inventions
above
the
Rule
that
Christ
hath
given
his
people
to
walk
by
;
the
minds
of
such
a
people
are
blinded
and
darkened
,
and
their
hearts
are
hardened
against
the
Truths
of
God
;
therefore
there
is
little
hope
of
such
a
people
:
I
say
;
mens
own
inventions
thus
exalted
and
lift
up
above
Gods
Rule
,
it
blinds
the
mind
,
and
hardens
the
heart
against
Christ
and
the
things
of
Christ
;
it
is
a
making
to
a
mans
self
a
graven
Image
:
Whatsoever
a
man
shall
bring
in
of
his
own
,
as
a
rule
to
walk
by
,
and
to
worship
by
,
he
makes
that
an
image
to
himself
;
now
they
that
make
graven
Images
are
like
to
them
,
sayes
the
Psalmist
,
They
have
eyes
and
see
not
;
God
gives
them
up
to
blindness
;
declining
Gods
Rule
,
and
Christs
Institution
,
it
will
blind
them
and
harden
them
against
the
Truths
of
Christ
.
Secondly
,
When
as
men
shall
exalt
their
own
inventions
,
the
heart
is
so
filled
with
them
,
that
there
is
no
room
for
Christ
,
and
for
the
most
part
there
is
in
such
a
soul
a
kind
of
loathing
the
Truths
of
Christ
.
Whereever
you
find
mens
inventions
exalted
,
there
you
shall
find
a
kind
of
loathing
,
in
such
a
soul
,
of
the
pure
and
sincere
truths
of
the
Gospel
,
the
bread
of
life
is
no
longer
sweet
with
them
,
and
the
water
of
life
hath
no
rellish
with
them
;
and
when
it
comes
to
this
,
Christ
will
not
stay
,
but
withdraws
his
spiritual
presence
from
them
,
as
he
did
his
bodily
presence
from
the
Scribes
and
Pharisees
.
Thirdly
,
Christ
will
withdraw
from
such
a
people
,
because
for
the
most
part
they
are
desperate
enemies
and
persecutors
of
Christ
,
and
of
his
People
,
and
of
his
Truths
:
So
it
was
with
the
Scribes
and
Pharisees
,
Christ
had
not
such
enemies
in
all
the
world
as
they
were
,
because
they
were
most
zealous
for
their
own
inventioons
,
they
declined
the
Rule
,
and
set
up
their
own
rule
,
and
therefore
they
prove
desperate
enemies
to
Christ
.
Paul
makes
an
acknowledgement
of
it
when
Christ
came
to
open
his
eyes
,
and
doth
tell
you
,
that
that
was
the
cause
of
his
driving
on
that
trade
of
persecuting
the
Saints
with
so
much
earnestness
,
because
he
was
so
zealous
for
the
traditions
of
men
;
in
Phil.
3.
6.
You
may
see
there
what
he
sayes
was
the
cause
of
his
persecuting
the
Saints
:
Concerning
zeal
,
persecuting
the
Church
,
touching
the
righteousness
which
is
in
the
law
blameless
:
And
so
in
Gal.
1.
13
,
14.
For
ye
have
heard
of
my
conversation
in
time
past
,
in
the
Jews
Religion
,
how
that
beyond
measure
I
persecuted
the
Church
of
God
and
wasted
it
.
Ver.
14.
And
profited
in
the
Jews
religion
above
many
my
equals
in
mine
own
nation
,
being
more
zealous
of
the
traditions
of
my
fathers
:
The
zeal
which
he
had
for
the
traditions
of
men
was
that
which
carried
him
on
to
persecute
the
Christians
with
so
much
violence
;
and
many
times
it
is
so
,
that
they
which
do
most
exalt
their
own
traditions
,
they
become
very
zealous
in
persecuting
the
Saints
and
Truths
of
Christ
,
for
it
is
natural
for
a
man
to
become
zealous
for
that
which
is
his
own
;
that
which
is
of
the
flesh
,
that
which
is
a
kin
to
the
flesh
,
the
flesh
will
be
zealous
for
:
Now
all
traditions
they
are
born
of
the
flesh
,
they
are
the
off-spring
of
mans
own
brain
,
and
therefore
upon
that
account
men
are
many
times
very
zealous
for
them
to
the
persecuting
of
the
Saints
of
God
.
Now
upon
this
account
the
Lord
Christ
will
not
afford
his
presence
with
such
as
lay
aside
his
Rule
,
for
they
many
times
prove
the
greatest
persecuters
of
Christ
and
his
people
.
Fourthly
,
Christ
will
not
continue
and
afford
his
presence
with
such
a
people
,
as
set
up
their
own
inventions
and
traditions
in
the
place
of
God's
Rule
,
because
they
do
arrogate
that
to
themselves
which
is
Christs
due
;
he
is
the
great
Prophet
,
and
given
to
instruct
his
people
,
to
make
known
the
way
of
life
and
salvation
,
and
it
belongs
to
Christ
to
give
a
rule
for
his
people
to
walk
by
:
And
therefore
when
men
shall
set
up
their
rule
in
the
place
of
Christs
Rule
;
what
do
they
but
take
the
place
of
Christ
,
the
office
of
Christ
,
and
turn
Christ
out
of
his
office
,
and
set
themselves
in
Christs
chair
.
Now
this
is
a
great
provocation
to
Christ
,
and
that
which
Christ
will
not
endure
,
but
depart
from
such
a
people
.
Fifthly
,
They
that
do
exalt
their
own
inventions
and
traditions
in
the
place
of
Christs
Rule
,
for
the
most
part
they
place
their
righteousness
in
those
very
traditions
of
their
own
;
which
is
a
great
provocation
unto
Christ
;
for
you
may
observe
this
in
the
Pharisees
,
they
that
were
so
zealous
for
their
own
inventions
,
and
would
not
submit
to
the
Rule
of
Christ
,
they
would
not
submit
to
the
Righteousness
of
Christ
,
but
they
placed
their
righteousness
in
their
traditions
,
in
their
inventions
;
a
kind
of
volluntary
humility
they
had
,
and
willingly
submitted
to
their
traditions
,
and
by
so
doing
did
overturn
the
righteousness
of
Christ
,
placing
their
righteousness
in
their
own
observations
;
it
was
that
which
made
them
not
to
submit
to
the
righteousness
of
God
.
Let
a
man
do
never
so
much
,
let
him
walk
never
so
strictly
,
let
him
set
up
the
straitest
rule
to
himself
to
walk
by
,
though
a
man
do
never
so
much
,
though
he
afflict
his
body
never
so
much
,
if
this
tend
to
draw
off
the
soul
from
the
righteousness
of
Christ
,
that
a
man
should
look
upon
this
as
his
commendation
before
God
,
and
place
this
in
the
room
of
Christs
righteousness
,
as
all
do
that
set
up
their
own
traditions
,
they
do
greatly
provoke
the
Lord
Christ
,
and
loose
all
they
do
;
though
men
could
walk
as
exactly
as
the
very
Angels
,
yet
if
that
exactness
should
draw
them
to
place
any
trust
,
any
confidence
in
their
observations
and
humility
,
they
loose
all
their
labour
;
for
Christ
tells
his
Disciples
in
Matth.
5.
20.
That
except
your
righteousness
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
you
shall
in
no
wise
enter
into
the
kingdome
of
heaven
:
Except
your
righteousness
exceed
the
righteousness
of
the
Scribes
and
Pharisees
:
they
went
a
great
way
in
self
righteousness
,
they
walked
very
strictly
and
very
precisely
;
ah
but
you
must
have
another
kind
of
righteousness
,
a
righteousness
that
must
be
beyond
theirs
;
they
placed
their
righteousness
in
their
doings
,
in
their
observations
and
inventions
;
but
except
your
righteousness
exceed
theirs
,
you
shall
in
no
wise
enter
into
the
Kingdome
of
Heaven
.
The
Devil
he
will
allow
men
to
go
a
great
way
in
such
paths
of
self-righteousness
,
to
do
a
great
deal
,
to
suffer
a
great
deal
,
to
carry
it
very
humbly
,
and
very
strictly
,
and
seem
to
be
the
most
mortified
men
living
;
if
the
Devil
can
but
draw
them
off
from
Christs
righteousness
thereby
,
and
place
their
righteousness
in
this
,
he
care
not
how
far
they
go
;
for
the
Devil
knows
that
this
will
never
mortifie
the
deeds
of
the
flesh
,
whatsoever
is
of
mans
setting
up
will
never
mortifie
the
deeds
of
the
flesh
;
but
as
I
said
before
,
men
may
live
very
strictly
,
fast
and
pray
,
and
yet
be
far
from
mortifying
the
deeds
of
the
flesh
;
it
may
be
so
far
from
mortifying
the
deeds
of
the
flesh
,
that
it
may
strengthen
the
flesh
and
corruption
,
get
strength
while
men
seem
to
walk
in
such
a
way
of
seeming
mortification
;
yea
the
strength
of
the
body
may
be
spent
in
seeming
mortification
,
and
the
corruption
unmortified
.
But
to
reflect
a
little
by
way
of
Application
.
Oh
that
this
might
be
a
warning
piece
to
us
to
take
heed
that
we
do
not
exalt
any
thing
of
man
in
the
room
of
Christ
;
take
heed
we
do
not
exalt
our
rule
above
Christs
Rule
,
that
we
do
not
form
rules
to
our selves
to
walk
by
,
and
to
worship
by
,
and
decline
the
Rule
,
and
Institutions
,
and
Ordinances
of
Christ
.
There
are
two
sorts
of
people
that
are
and
will
be
found
guilty
of
this
,
First
,
Such
as
set
up
outward
formes
of
their
own
in
opposition
to
Christs
Form
;
there
have
been
such
a
generation
of
men
in
this
Land
,
and
still
there
are
,
who
hath
such
Idols
in
their
hearts
who
set
up
their
form
above
Christs
Form
;
Christ
hath
left
a
Rule
,
and
Christ
hath
given
his
Form
,
and
his
Institutions
,
which
must
be
observed
till
his
coming
;
but
now
when
men
shall
bring
in
their
own
inventions
and
traditions
,
their
own
superstitious
ceremonies
into
the
worship
of
Christ
,
which
Christ
hath
not
commanded
,
this
is
a
great
provocation
to
the
Lord
,
and
such
a
people
cannot
injoy
the
spiritual
presence
of
Christ
;
for
●ait●
Christ
,
Go
teach
,
and
observe
what
I
have
commanded
you
,
and
loe
I
am
with
you
to
the
end
of
the
world
.
So
long
as
a
people
cleave
to
Christs
Institutions
,
so
long
they
are
under
the
Promise
of
Christ
,
but
they
that
shall
go
from
this
are
not
under
the
Promise
of
Christ
.
2.
And
then
again
there
are
those
that
will
be
found
setting
up
something
of
their
own
in
the
stead
of
Christs
Rule
,
Deut.
18.
15.
and
19.
The
Lord
thy
God
will
raise
up
unto
thee
a
Prophet
from
the
midst
of
thee
,
of
thy
brethren
,
like
unto
me
,
unto
him
ye
shall
hearken
.
V.
19.
And
it
shall
come
to
passe
,
that
whosoever
will
not
hearken
unto
my
words
which
he
shall
speak
in
my
name
,
I
will
require
it
of
him
.
He
that
will
not
take
the
rule
from
Christs
mouth
,
he
that
will
not
walk
by
that
rule
that
Christ
hath
left
in
his
Word
to
walk
by
,
but
shall
take
another
rule
though
the
pretence
be
never
so
high
and
spiritual
,
the
Lord
hath
said
that
such
a
soul
shall
be
cu●
off
;
the
Lord
will
not
afford
his
presence
,
Christ
will
not
continue
his
presence
with
such
a
people
as
shall
exalt
any
invention
above
Christs
Rule
,
the
rule
of
the
Word
.
But
it
may
be
that
they
will
say
,
To
whom
,
to
the
Law
and
to
the
testimony
,
if
any
man
walk
not
according
to
this
rule
.
And
so
Christ
tells
his
Disciples
,
that
the
Spirit
is
not
given
to
manifest
and
discover
any
new
thing
,
but
what
Christ
hath
laid
dow●
in
his
Word
:
look
into
John
16.
13.
Howbeit
when
the
Spirit
of
truth
is
come
,
he
will
guide
you
into
all
truth
;
for
he
shall
not
speak
of
himself
▪
but
whatsoever
he
shall
hear
,
that
shall
he
speak
,
and
he
will
shew
you
things
to
come
.
Mark
how
clear
it
is
,
that
the
Spirit
is
not
given
to
discover
any
thing
that
is
beside
the
rule
that
Christ
hath
left
;
he
shall
guide
you
into
truth
;
ah
but
how
?
he
shall
lead
you
to
the
rule
and
guide
you
into
truth
,
for
he
shall
not
speak
of
himself
,
but
what
Christ
hath
spoken
,
and
what
is
written
in
the
Word
of
the
Lord
;
and
the
Spirit
is
given
to
speak
it
with
power
,
and
life
,
and
efficacy
;
He
shall
take
of
mine
and
shew
it
to
you
,
no
new
thing
,
but
what
is
mine
;
my
Truth
,
my
Gospel
;
he
shall
take
of
mine
and
shew
it
to
you
.
Object
.
But
you
will
say
,
If
the
Spirit
of
the
Lord
be
in
me
,
surely
the
Spirit
need
no
rule
to
walk
by
;
but
the
Spirit
of
the
Lord
is
in
all
the
Saints
,
what
need
have
they
of
any
other
rule
?
Answ.
I
answer
:
The
Spirit
needs
no
rule
,
ah
but
the
Lord
saw
that
we
needed
a
rule
to
walk
by
,
we
were
apt
to
be
deceived
,
to
call
darkness
light
,
and
light
darkness
;
the
Lord
saw
we
had
need
of
a
rule
,
and
that
rule
is
the
Word
of
the
Lord
,
which
is
given
us
as
our
rule
,
and
no
other
rule
but
only
the
Word
of
the
Lord
:
And
therefore
be
not
deceived
upon
any
pretence
whatsoever
;
take
heed
you
be
not
drawn
off
from
the
Institutions
of
Christ
,
from
the
Word
of
Christ
,
the
rule
that
Christ
hath
left
all
his
people
to
walk
by
,
for
if
you
be
,
you
will
exalt
something
of
your
own
,
something
that
you
will
place
your
Righteousness
in
;
and
oh
how
provoking
is
that
to
Christ
?
for
a
people
that
do
so
,
they
cannot
and
shall
not
injoy
the
spiritual
presence
of
Christ
;
such
as
forsake
Christs
Rule
,
and
set
up
their
own
rule
that
Christ
never
made
a
rule
,
they
shall
not
injoy
the
presence
of
Christ
,
no
more
then
Christ
afforded
his
presence
with
the
Scribes
and
Pharisees
.
And
therefore
doe
but
wait
upon
the
Lord
,
cleave
to
the
Lord
,
and
hold
fast
his
Rule
,
and
you
shall
see
that
the
Lord
will
make
it
evident
to
all
the
world
,
that
he
hath
left
them
,
though
they
are
never
so
seemingly
high
and
spiritual
,
yet
it
will
appear
,
that
such
as
forsake
him
,
Christ
will
forsake
them
,
they
are
left
of
Christ
in
their
judgements
already
,
and
wait
upon
the
Lord
,
and
you
shall
see
that
the
Lord
will
leave
them
to
corrupt
themselves
by
a
corrupt
conversation
;
for
what
way
of
Christ
will
not
men
only
forsake
,
but
blaspheme
?
and
what
sins
so
great
will
not
such
a
man
,
as
leaves
the
rule
,
be
drawn
to
the
commission
of
?
For
if
the
Word
be
not
the
rule
,
but
a
strong
impulse
of
Spirit
,
what
impulses
may
not
a
man
have
?
he
may
have
the
strongest
impulse
to
the
greatest
evil
whatsoever
;
if
the
Lord
hath
not
yet
left
,
yet
he
will
leave
such
a
people
to
the
commission
of
great
evil
:
As
I
remember
the
history
of
some
of
the
low
Countries
,
they
had
such
a
pretence
,
that
the
Word
was
not
to
be
their
rule
,
but
they
were
led
by
the
impulse
of
the
Spirit
of
God
;
and
I
remember
in
that
history
it
is
recorded
,
that
many
grievous
wickednesses
they
did
commit
▪
they
came
to
marry
many
wives
,
and
one
of
the
chief
of
them
cuts
off
one
of
his
wives
heads
.
And
another
upon
a
time
,
he
calls
his
kindred
together
,
and
he
in
the
presence
of
them
all
takes
away
the
life
of
one
of
his
brethren
,
and
said
,
now
the
will
of
the
Lord
is
done
:
And
what
wickedness
is
it
that
men
may
not
fall
into
by
a
strong
impulse
?
But
so
much
for
that
.
I
will
give
you
but
one
hint
more
in
that
21.
v.
●esus
went
into
the
coasts
of
Tyre
and
Sidon
:
You
●ee
from
whence
Christ
came
,
which
was
from
the
●arts
of
Judea
:
and
the
occasion
of
Christs
de●atture
,
because
they
rejected
his
Word
.
But
whe●●er
came
Christ
?
He
departed
into
the
coast
of
Tyre
and
Sidon
.
A
word
or
two
of
that
,
and
so
●onclude
;
The
coasts
of
Tyre
and
Sidon
.
First
,
They
were
the
uttermost
parts
of
the
●and
of
Canaan
.
Secondly
,
It
was
a
very
dark
place
,
a
place
full
〈◊〉
darknesse
and
ignorance
;
a
people
that
were
●ixed
with
the
heathen
,
and
had
learned
their
sin●●l
customes
;
and
yet
the
Lord
Christ
when
he
goes
●●om
Jerusalem
,
he
goes
into
the
parts
of
Tyre
and
●●don
.
Briefly
observe
this
:
And
take
notice
of
the
love
of
Christ
to
the
●●uls
of
men
;
And
by
way
of
Application
:
Secondly
,
And
oh
that
we
might
observe
the
wonderful
dispensations
of
the
grace
of
the
Gospel
,
that
he
should
carry
it
into
the
dark
corners
,
that
Christ
should
leave
Jerusalem
and
carry
the
Word
of
Grace
into
the
dark
places
;
that
the
Lord
should
make
choice
of
most
unlikely
places
,
places
most
destitute
of
the
Gospel
;
oh
the
wonderful
dispensation
of
the
Lord
!
nay
,
that
the
Lord
should
there
make
some
poor
creatures
eminent
in
grace
;
this
is
another
wonder
,
that
the
Lord
should
bring
in
some
out
of
the
dark
corners
,
and
make
them
most
eminent
in
Grace
,
make
them
patternes
of
●aith
,
as
this
woman
of
Canaan
was
;
here
was
faith
in
this
woman
that
made
the
soul
of
Christ
to
wonder
:
Now
what
a
wonderful
dispensation
is
●his
and
discovery
of
the
free
Grace
of
God
?
That
all
is
of
God
,
nothing
in
man
,
nothing
in
the
●eanes
without
his
blessing
,
that
he
should
make
●ome
to
believe
in
the
dark
places
,
yea
not
only
to
●elieve
,
but
with
such
an
admirable
faith
as
this
woman
;
that
he
should
make
them
that
were
at
●he
greatest
distance
to
be
most
nigh
,
and
the
greatest
sinners
the
excellentest
Saints
:
Oh
the
●●eeness
of
Gods
Grace
in
his
dispensations
!
This
should
teach
us
to
put
on
bowels
of
mer●y
towards
sinners
,
towards
them
that
are
in
the
●ark
places
of
the
world
.
All
Christians
that
are
〈◊〉
the
world
,
that
hath
received
the
light
of
Christ
,
●hould
be
filled
with
compassion
towards
them
●hat
sit
in
darkness
;
if
we
dwell
near
Jerusalem
,
〈◊〉
should
pitty
them
that
dwell
in
the
coasts
of
Tyre
and
Sidon
;
and
if
we
can
do
nothing
,
pray
that
●he
Lord
would
send
forth
labourers
into
his
harvest
,
to
send
some
into
the
coasts
of
Tyre
and
Sidon
.
Oh
pray
that
the
Lord
would
send
forth
labourers
into
his
harvest
,
that
there
may
be
som●
called
out
there
that
may
be
strong
in
faith
,
an
excellent
in
holiness
;
nay
,
they
that
may
be
brough●
in
out
of
such
places
,
they
may
go
far
beyond
them
that
dwell
nigh
Jerusalem
,
out-strip
them
〈◊〉
faith
and
holiness
;
seeing
the
Lord
may
have
su●●
a
people
in
dark
places
,
as
he
had
here
a
preciou●
soul
,
the
woman
of
Canaan
,
let
us
pitty
them
tha●
are
in
darkness
,
and
pray
that
the
Lord
would
sen●
forth
his
light
to
them
.
Matth.
15.
22.
And
behold
,
a
woman
of
Canaan
came
out
of
the
same
coasts
,
and
cryed
unto
him
,
saying
,
have
mercy
on
me
,
O
Lord
,
thou
son
of
David
,
my
daughter
is
grievously
vexed
with
a
Devil
.
SERMON
II.
BEhold
,
a
woman
came
out
of
the
same
coasts
.
The
Evangelist
Mark
does
take
notice
,
that
when
Christ
came
into
these
coasts
of
Tyre
and
Sidon
he
entred
into
a
private
house
,
and
would
have
hid
himself
there
,
Mark
7.
24
,
25.
And
from
thence
he
arose
and
went
into
the
borders
of
Tyre
and
Sidon
,
and
entred
into
an
house
,
and
would
have
no
man
know
it
;
but
he
could
not
be
hid
:
For
this
woman
of
Canaan
comes
and
finds
him
out
,
and
falls
down
and
worships
him
.
So
then
we
may
observe
this
briefly
:
That
where
there
is
a
seed
of
faith
in
any
soul
,
This
woman
had
a
seed
of
faith
,
she
heares
of
Christ
,
and
though
Christ
goes
about
to
hide
himself
,
he
could
not
be
hid
.
Whereever
faith
is
begun
in
any
soul
,
it
will
find
out
Christ
,
never
rest
till
it
find
out
Christ
,
it
will
come
to
him
where-ever
he
is
:
Christ
cannot
alwayes
be
hid
to
the
eye
of
faith
;
Where
the
body
is
,
there
will
the
Eagles
be
gathered
together
,
saith
Christ
:
The
Eagles
will
find
out
the
dead
body
,
though
it
be
never
so
remote
,
though
it
lay
in
a
secret
cave
of
the
earth
,
and
so
where
there
is
faith
,
the
soul
will
find
out
Christ
,
Christ
cannot
alwayes
lie
hid
from
the
soul
.
For
the
eye
of
faith
it
hath
some
resemblance
like
the
eye
of
God
:
There
is
nothing
can
be
hid
from
the
eye
of
God
,
Psal.
139.
7
,
8
,
9.
Neither
shall
I
go
from
thy
presence
;
if
I
go
to
heaven
thou
art
there
,
and
if
I
make
my
bed
in
hell
thou
art
there
,
if
I
take
the
wings
of
the
morning
,
and
dwell
in
the
uttermost
parts
of
the
sea
,
thou
art
there
.
And
so
the
eye
of
faith
hath
resemblance
to
the
eye
of
God
,
though
indeed
the
eye
of
faith
cannot
alwayes
see
God
,
yet
where
there
is
faith
the
soul
will
be
pursuing
after
God
and
Christ
:
My
soul
followeth
hard
after
God
,
sayes
David
,
Psal.
63.
8.
David
had
faith
,
and
his
soul
pressed
after
God
,
made
hard
after
God
:
Faith
will
follow
Christ
whereever
he
is
,
if
in
heaven
,
faith
will
follow
him
there
,
if
he
go
down
to
hell
,
even
in
dark
dispensations
,
faith
will
follow
him
there
,
if
he
flie
to
the
uttermost
parts
of
the
earth
,
and
seem
to
be
at
a
great
distance
,
faith
will
follow
him
there
:
Christ
cannot
be
hid
alwayes
from
the
eye
of
Faith
,
it
will
follow
him
when
he
hides
himself
,
as
the
Spouse
in
the
Canticles
,
when
Christ
hid
himself
from
her
,
yet
she
follows
him
,
and
seeks
him
at
home
and
abroad
,
and
leaves
no
place
unsought
,
and
she
never
gives
over
till
she
finds
him
,
seeks
till
she
finds
,
and
at
last
she
found
him
whom
her
soul
loveth
.
Nay
,
I
may
say
,
faith
will
see
something
of
Christ
whereever
he
is
,
not
only
follow
after
him
,
but
see
some
glimpse
of
him
whereever
he
is
,
though
he
go
down
into
hell
,
the
soul
will
see
something
of
Christ
in
such
a
dark
dispensation
;
in
the
hardest
saying
of
Christ
faith
will
find
something
of
Christ
,
as
the
Lord
calls
this
woman
a
dog
,
and
yet
she
finds
out
something
of
Christ
.
And
therefore
to
apply
this
,
First
,
Brethren
:
O
that
we
might
take
this
woman
for
our
pattern
,
to
follow
after
Christ
,
and
find
him
out
,
when
he
hides
himself
:
You
that
walk
in
darkness
and
see
no
light
,
oh
that
you
would
look
upon
this
woman
,
and
make
her
your
pattern
:
Christ
hid
himself
from
her
;
ah
,
but
she
finds
him
out
,
and
Christ
could
not
be
hid
:
One
would
have
thought
it
had
been
a
bold
part
of
this
woman
,
when
Christ
retired
himself
into
a
private
house
,
that
she
should
find
him
out
and
press
in
upon
him
;
ah
,
but
the
Lord
did
not
reprove
her
for
her
boldness
,
it
pleased
Christ
well
enough
.
And
oh
that
we
might
seek
after
Christ
,
and
presse
in
upon
Christ
,
even
then
when
Jesus
Christ
seems
to
hide
himself
that
he
might
not
be
found
!
And
for
your
incouragement
,
Wise
men
did
:
Christ
did
not
hide
himself
from
this
woman
,
with
an
intent
she
should
not
find
him
;
no
,
if
Christ
had
intended
that
,
Christ
would
never
have
come
into
those
coasts
,
and
therefore
his
intent
was
not
that
she
might
not
have
found
him
,
he
might
have
gone
into
the
wilderness
,
and
gone
where
she
might
never
have
heard
of
him
;
no
,
that
she
might
seek
him
,
and
exercise
faith
,
and
presse
in
upon
him
.
And
oh
that
this
might
give
incouragement
to
you
poor
souls
,
who
are
looking
after
Christ
,
who
hath
hid
himself
from
you
:
O
consider
,
that
if
Jesus
Christ
had
intended
so
to
hide
himself
as
you
should
never
find
him
,
Christ
would
never
have
come
upon
your
coasts
,
Christ
would
have
gone
some
where
else
,
he
would
never
have
come
so
nigh
to
you
as
he
hath
done
,
he
would
never
have
come
so
nigh
to
your
souls
,
and
never
have
drawn
nigh
to
you
in
such
a
word
of
grace
and
promise
;
no
,
he
hides
himself
that
you
might
seek
him
,
and
not
with
an
intent
you
might
not
find
him
.
Secondly
,
consider
what
an
ingagement
this
doth
lay
upon
all
our
souls
,
this
example
of
the
woman
of
Canaan
in
finding
out
Christ
,
and
pressing
in
upon
Christ
,
when
she
had
no
invitation
:
Oh
what
an
ingagement
is
this
for
our
souls
to
believe
in
Christ
?
What
an
ingagement
to
come
to
Christ
,
to
come
in
faith
?
seeing
Jesus
Christ
doth
not
hide
himself
in
a
private
house
as
he
did
then
,
no
,
Christ
he
draws
nigh
to
us
,
and
stands
,
as
it
were
,
upon
the
house
top
.
Wisdome
stands
in
the
open
street
,
and
there
she
cries
and
makes
proclamation
,
O
ye
fools
,
how
long
will
you
love
folly
?
ye
simple
ones
,
how
long
will
you
love
simplicity
?
So
then
if
she
came
to
Christ
when
Christ
hid
himself
,
what
an
ingagement
have
we
to
come
to
Christ
when
Christ
stands
upon
the
house
top
?
If
she
press'd
in
to
Christ
when
she
had
no
invitation
,
O
what
an
ingagement
lies
upon
us
in
the
day
of
grace
to
come
to
Christ
?
We
have
many
a
word
of
incouragement
;
He
sayes
,
Look
to
me
and
be
you
saved
:
And
he
sayes
,
Behold
me
,
to
a
nation
that
was
not
called
by
his
name
.
O
the
gracious
invitations
that
we
hear
from
Christ
from
day
to
day
!
Christ
sets
the
door
of
Grace
wide
open
;
let
him
come
,
and
whoever
will
let
him
come
;
and
he
doth
ingage
,
that
whosoever
comes
shall
not
be
shut
out
,
shall
not
find
the
door
of
Grace
shut
against
him
;
whoever
comes
to
Christ
by
faith
shall
find
that
all
their
sins
and
iniquities
shall
not
shut
the
door
against
them
:
And
therefore
,
to
conclude
this
,
if
this
woman
came
when
she
had
no
invitation
to
come
,
O
what
an
ingagement
is
it
for
us
to
come
to
Christ
,
now
Christ
stands
so
as
he
may
be
seen
afar
off
?
O
that
God
would
perswade
the
heart
of
some
poor
sinner
to
come
to
Christ
by
faith
!
But
to
passe
by
this
.
We
shall
now
consider
who
this
woman
was
,
A
woman
of
Canaan
came
.
First
,
Described
first
,
by
a
woman
;
a
woman
is
the
weaker
vessel
,
more
weak
ordinarily
then
men
;
stronger
passions
,
greater
fears
,
subject
to
doubts
;
and
yet
here
is
a
woman
▪
Behold
,
a
woman
came
.
Secondly
,
She
is
described
to
be
a
Canaanite
,
a
woman
of
Canaan
,
she
was
of
the
stock
of
the
Canaanites
,
a
cursed
Nation
,
cast
out
of
the
Land
for
their
abominations
,
and
their
Land
given
to
Israel
for
a
possession
;
and
yet
this
woman
,
though
a
Canaanite
,
comes
to
Christ
.
Thirdly
,
She
being
a
Canaanite
,
it
follows
,
that
before
the
Lord
revealed
himself
to
her
,
she
was
a
very
sinful
woman
;
so
the
rest
of
the
Canaanites
were
,
not
only
vile
in
respect
of
kindred
,
but
vile
in
respect
of
actual
transgression
;
and
yet
behold
,
this
woman
of
Canaan
here
coming
to
Christ
.
So
then
the
Doctrine
is
this
:
That
the
Lord
many
times
is
pleased
to
make
choice
of
the
most
weak
,
She
was
a
woman
,
there
is
her
weaknesse
;
a
Canaanite
,
there
is
her
unworthiness
;
sinful
in
respect
of
actual
transgression
,
even
as
the
rest
of
the
Canaanites
.
We
shall
clear
this
Point
to
you
from
the
Word
of
God
,
and
give
you
Instances
that
the
Lord
makes
choise
many
times
of
the
weakest
and
unworthiest
,
and
win
upon
their
hearts
,
and
cause
them
to
believe
in
Christ
,
First
of
all
for
Gods
chusing
those
that
are
weak
,
and
bringing
home
such
to
Christ
,
it
will
appear
that
God
many
times
chuseth
the
weakest
.
Weak
in
respect
of
-
Estate
.
-
Parts
.
-
Age.
-
Sex
.
To
clear
these
,
Go
and
tell
John
(
saith
Christ
,
Matth.
11.
)
that
which
you
have
heard
and
seen
,
unto
the
poor
is
the
Gospel
preached
,
and
the
poor
receive
the
Gospel
:
And
in
James
2.
Hearken
my
beloved
brethren
,
hath
not
God
chosen
the
poor
of
this
world
to
be
rich
in
faith
,
and
heires
of
the
Kingdom
?
Some
rich
,
some
of
great
estates
are
chosen
;
but
for
the
most
part
the
vein
of
Gods
election
runs
thorough
the
loins
of
those
that
are
poor
.
Secondly
,
If
you
consider
such
as
are
weak
in
parts
and
gifts
,
that
have
no
great
natural
parts
and
gifts
,
God
many
times
,
nay
,
for
the
most
part
makes
choice
of
such
,
1
Cor.
1.
26
,
27.
For
you
see
your
calling
brethren
,
how
that
not
many
wise
men
after
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
;
but
God
hath
chosen
the
foolish
things
of
the
world
to
confound
the
wise
,
and
God
hath
chosen
the
weak
things
of
the
world
to
confound
the
mighty
.
Thirdly
,
young
men
,
bringing
them
in
,
and
revealing
more
of
himself
to
them
then
he
doth
to
old
men
;
youth
is
weak
,
young
men
are
weak
,
though
not
in
natural
strength
,
yet
in
morral
strength
;
for
youth
is
accompanied
with
strong
passions
and
lusts
that
weaken
the
mind
and
understanding
;
young
men
for
the
most
part
are
most
rash
and
inconsiderate
.
Arguments
of
weaknesse
:
Young
Rehoboam
,
his
young
Counsel
,
what
rash
judgement
did
they
give
to
their
King
,
that
cost
him
his
life
?
And
young
men
are
most
apt
to
be
lifted
up
with
pride
,
and
therefore
saith
the
Apostle
,
A
Bishop
must
not
be
a
novice
:
and
yet
many
times
,
notwithstanding
young
men
are
accompanied
with
so
many
weaknesses
,
yet
the
Lord
is
pleased
to
make
choice
of
them
:
There
are
many
Instances
of
it
,
that
the
Lord
hath
made
choice
of
young
men
,
and
brought
in
young
men
▪
He
made
choice
of
Samuel
when
he
was
very
young
,
he
ministred
before
the
Lord
;
God
spake
to
him
,
and
gave
out
visions
to
him
concerning
Elie's
house
;
when
he
was
a
child
:
And
so
if
you
look
upon
all
the
Kings
of
Judah
,
you
shall
find
none
more
zealous
for
God
then
Josiah
was
;
Josiah
was
brought
home
to
God
when
he
was
a
young
man
,
2
Chron.
34.
In
the
eight
year
of
his
reign
he
made
a
great
reformation
;
and
then
he
was
but
sixteen
years
old
,
and
yet
he
exprest
more
zeal
for
God
then
all
the
Kings
.
And
so
among
Job's
friends
God
speaks
best
of
Elihu
the
young
man
;
and
of
all
the
Evangelis●s
none
like
to
Timothy
,
he
was
trained
up
,
and
had
known
the
Scriptures
from
a
child
;
Nay
you
shall
find
,
that
the
very
children
did
follow
Christ
when
Christ
came
into
the
Temple
,
Matth.
21.
15.
and
cryed
Hosanna
to
the
Son
of
David
:
the
Scribes
●●d
Pharisees
they
were
offended
when
they
heard
●●e
children
cry
Hosanna
to
the
son
of
David
;
he
●●d
perfect
his
praise
out
of
the
mouths
of
babes
●●d
sucklings
,
the
children
cryed
Hosanna
to
the
●on
of
God
;
so
that
weak
in
respect
of
age
the
●o●d
many
times
makes
choice
of
.
Fourthly
,
woman
of
Samaria
,
John
4.
she
was
the
first
of
all
that
City
that
was
converted
to
Christ
;
Christ
first
speaks
to
her
,
and
draws
her
heart
to
●elieve
on
him
,
and
then
she
runs
to
the
City
and
calls
all
her
friends
.
And
so
in
Luke
8.
2.
you
●ead
of
divers
women
that
followed
Christ
,
there
were
divers
weak
women
followed
after
Christ
,
●nd
did
minister
to
him
.
And
so
in
the
Acts
of
the
Apostles
,
when
the
Apostles
came
to
some
Ci●ies
,
the
women
came
first
,
and
were
more
forward
●hen
men
to
hear
the
Gospel
,
Acts
16.
13
,
14.
And
on
the
Sabbath
day
we
went
out
of
the
city
by
a
rivers
side
,
where
prayer
was
wont
to
be
made
,
and
we
sat
down
and
spake
unto
the
women
which
resorted
thither
?
And
a
certain
woman
named
Lydia
,
a
seller
of
purple
,
of
the
city
of
Thyatira
,
which
worshipped
God
,
heard
us
;
whose
heart
the
Lord
opened
,
&c.
The
women
were
the
first
that
came
to
hear
;
and
here
is
mention
made
of
Lydia
,
whose
heart
the
Lord
opened
,
and
she
received
the
Word
of
God
,
and
received
Christ
.
And
thus
you
see
this
particular
also
cleared
,
that
the
Lord
ma●●
times
makes
choice
of
the
weakest
,
and
mak●
them
to
come
to
Christ
.
But
secondly
,
to
speak
to
the
second
part
〈◊〉
the
doctrine
,
that
the
Lord
doth
not
only
ma●●
choice
of
the
weakest
,
but
of
the
most
unworthie●●
and
I
shall
speak
only
of
unworthiness
,
in
respe●●
of
parentage
or
kindred
;
this
woman
she
ca●●
of
the
stock
of
the
Canaanites
,
which
were
a
wic●●ed
and
cursed
generation
;
you
read
divers
time●
in
Scripture
what
they
were
,
and
what
great
sin●ners
,
how
they
were
a
people
that
were
given
ove●
to
all
whoredome
,
and
witchcraft
,
and
cruelty
,
〈◊〉
such
as
did
offer
their
sons
and
daughters
to
D●●vils
,
those
were
the
abominations
of
the
Cana●●nites
;
yet
,
behold
,
here
is
one
of
the
stock
〈◊〉
the
Canaanites
that
lay
under
a
curse
,
cursed
〈◊〉
Cain
,
they
were
strangers
to
God
and
the
Cove●nant
,
and
counted
dogs
by
the
Israelites
,
yet
th●
woman
is
pluckt
out
,
and
the
Lord
works
faith
〈◊〉
her
heart
.
But
to
give
you
some
Instances
in
Scripture
.
Th●
Lord
pulls
out
Abraham
from
an
idolatrous
pe●●ple
,
idolatrous
kindred
,
and
makes
him
to
be
excel●lent
in
faith
,
and
the
Father
of
the
faithful
.
An●
so
you
read
of
Rahab
,
that
was
of
the
Nation
th●●
God
destroyed
,
and
by
faith
she
was
saved
and
〈◊〉
houshold
.
And
so
you
read
of
Ruth
,
that
was
〈◊〉
the
stock
of
Moab
,
yet
the
Lord
makes
choice
〈◊〉
her
,
and
brings
her
to
be
a
Proselyte
in
Israel
,
an●
though
she
was
one
that
came
of
Moab
,
yet
she
was
made
a
Mother
in
Israel
.
So
you
see
the
second
Particular
.
Thirdly
,
to
speak
to
the
third
branch
of
the
Doctrine
;
That
the
Lord
makes
choice
of
th●se
that
were
most
sinful
.
This
woman
was
not
only
a
Canaanite
,
but
was
as
sinful
as
the
Canaanites
,
before
the
Lord
brought
her
in
to
himself
:
The
Lord
makes
choice
of
those
that
are
most
sinful
.
Manasseh
,
of
all
the
Kings
none
like
Manasseh
,
none
like
him
for
vileness
and
wickedness
,
he
did
worse
then
the
Canaanites
that
were
cast
out
of
the
Land
before
the
children
of
Israel
,
yet
the
Lord
makes
choice
of
him
,
&
Manasseh's
heart
at
last
was
turned
to
the
Lord
.
And
so
among
all
the
persecuters
of
Christ
and
his
Church
,
except
those
that
sinned
against
the
holy
Ghost
,
none
a
greater
persecuter
then
Paul
,
he
did
it
with
a
great
deal
of
violence
▪
and
he
sayes
,
he
made
the
poor
Christians
to
blaspheme
the
name
of
Christ
;
so
violent
was
I
,
and
so
mad
was
I
,
that
I
persecuted
them
to
strange
cities
,
and
haled
them
to
prison
;
and
when
they
were
judged
to
death
I
gave
my
consent
,
and
my
voice
was
among
those
that
gave
sentence
of
judgement
for
their
death
:
And
yet
the
Lord
had
mercy
upon
Paul
,
and
he
was
brought
at
last
to
believe
in
Christ
,
and
of
a
persecuter
he
was
made
a
Preacher
of
the
Gospel
,
and
of
the
faith
that
once
he
destroyed
.
And
so
divers
Instances
I
might
give
you
of
those
that
were
most
sinful
,
which
the
Lord
brought
home
to
Christ
.
Yea
such
as
lived
in
Christs
time
,
of
all
the
people
the
Publicans
and
Harlots
were
the
worst
.
None
like
to
Zacheus
a
great
oppressor
,
one
that
had
done
much
wrong
,
and
one
that
did
bea●
himself
up
upon
his
riches
;
he
was
a
rich
Robber
,
●ah
but
the
Lord
makes
choice
of
Zacheus
,
Christ
calls
him
,
and
he
comes
down
,
and
then
he
turnes
his
hand
against
his
sin
that
was
so
dear
to
him
,
and
makes
restitution
of
the
wrong
he
had
done
.
And
so
among
all
the
Harlots
none
worse
then
Mary
Magdalen
,
who
had
seven
Devils
cast
out
of
her
,
and
yet
the
Lord
makes
choice
of
Mary
Magdalen
,
she
was
brought
in
to
Christ
,
and
made
most
excellent
among
women
.
Thus
you
see
the
Lord
many
times
doth
make
choice
both
of
the
weakest
and
of
the
unworthiest
in
respect
of
kindred
and
stock
,
and
of
the
most
sinfullest
.
To
shut
up
all
briefly
with
a
little
Application
.
First
of
all
,
here
is
an
invitation
that
this
Doctrine
doth
give
to
divers
sorts
to
come
to
Christ
▪
this
Doctrine
invites
the
weakest
,
and
the
unworthiest
,
and
the
sinfullest
,
to
come
to
Christ
.
Let
me
speak
to
the
weakest
:
O
you
that
are
weak
in
estates
,
weak
in
parts
,
that
you
would
perswade
your
hearts
to
come
to
Christ
,
know
th●●
this
weakness
shall
be
no
block
in
your
way
,
Christ
will
as
soon
receive
you
as
the
strong
.
And
le●
me
speak
to
those
that
are
weak
in
respect
of
age
▪
O
that
you
would
perswade
your
hearts
to
lo●●
after
Christ
,
to
seek
after
Christ
betimes
,
to
see
after
faith
in
the
name
of
the
Son
of
God
.
Lo●●
upon
the
example
of
young
men
,
spoken
of
〈◊〉
your
imitation
,
Samuel
the
Prophet
,
and
Josiah
the
King
,
Timothy
the
Evangelist
.
Oh
that
childre●
young
men
,
would
look
to
those
patterns
and
examples
for
their
imitation
,
think
upon
the
children
that
sung
Hosanna
;
O
that
children
and
you●●
men
would
read
that
place
,
the
very
children
su●
Hosanna
to
the
son
of
David
.
Oh
what
swe●●
musick
was
it
?
What
heavenly
musick
to
he●●
young
men
and
children
to
be
praising
the
name
of
Christ
?
Children
in
tender
years
they
sung
Hosanna
:
and
oh
that
this
might
be
a
pattern
for
children
!
Children
fear
the
Lord
,
look
after
him
in
tender
years
,
that
while
other
children
are
blaspheming
and
cursing
,
you
may
be
singing
of
praise
to
the
Lord
:
O
what
heavenly
musick
is
it
?
The
Lord
Christ
will
take
it
well
at
your
hand
,
if
you
that
are
young
will
begin
in
tender
years
to
look
after
Christ
,
and
lift
up
the
name
of
Christ
.
Christ
took
the
part
of
those
children
;
the
Pharisees
were
offended
that
the
Children
should
cry
Hosanna
,
but
Christ
he
took
it
well
,
and
he
pleaded
for
them
;
this
is
that
which
is
written
,
saith
Christ
,
Out
of
the
mouth
of
babes
and
sucklings
wilt
thou
ordain
praise
:
Christ
will
take
it
well
at
your
hands
if
you
that
are
children
will
be
singing
Hosanna
to
the
Son
of
David
;
Christ
will
take
it
well
at
your
hands
,
if
you
will
be
praising
and
praying
to
the
Lord
,
though
accompanied
with
a
great
deal
of
weakness
,
as
it
is
like
they
sung
Hosanna
with
a
great
deal
of
weakness
,
yet
Christ
takes
it
well
at
their
hand
,
and
saith
,
this
is
that
which
is
written
,
Out
of
the
mouth
of
babes
and
suoklings
thou
wilt
ordain
praise
.
And
let
me
speak
to
women
,
the
weaker
sex
;
the
Lord
,
as
you
have
heard
,
doth
make
choice
of
the
weakest
,
and
you
have
had
the
example
of
women
set
before
you
that
the
Lord
hath
done
good
to
.
O
remember
the
women
that
ministred
to
Christ
;
remember
the
women
that
followed
the
Apostles
to
the
rivers
side
;
remember
Lydia
,
whose
heart
the
Lord
opened
,
and
the
woman
of
Samaria
,
and
this
woman
of
Canaan
;
and
oh
that
this
might
be
an
incouragement
to
women
!
be
not
discouraged
because
of
your
weakness
,
and
do
not
say
,
I
know
not
how
to
come
to
Christ
:
Why
the
Lord
makes
choice
of
the
weakest
,
and
they
are
brought
home
sooner
then
the
strong
:
And
O
that
it
might
be
an
incouragement
for
you
to
come
to
Christ
!
And
let
me
say
to
all
women
that
hear
me
this
day
,
The
woman
was
first
in
the
transgression
;
O
that
that
might
provoke
women
to
look
after
Christ
;
the
woman
was
the
first
that
sinned
,
and
the
woman
was
the
first
that
was
deceived
;
and
therefore
oh
that
women
would
be
the
first
in
coming
to
Christ
!
And
let
me
tell
you
,
that
if
there
be
any
women
that
hear
me
this
day
,
and
hear
the
Word
of
the
Lord
,
and
shall
despise
it
,
and
will
not
come
to
Christ
,
but
stay
at
home
and
dwell
in
themselves
,
in
their
lusts
,
take
heed
that
the
Lord
doe
not
leave
you
for
the
refusal
of
the
tender
of
Christ
to
be
worse
then
the
vilest
of
men
.
Wicked
women
the
Lord
hath
left
them
many
times
to
be
worse
then
the
worst
of
men
.
You
know
what
Jezabel
was
,
a
mother
of
witchcraft
and
whoredome
;
Ahab
was
bad
enough
,
but
she
was
〈◊〉
times
worse
,
drew
him
on
to
shed
all
the
bloud
of
the
innocent
:
And
you
know
that
Herodias
heard
John
as
well
as
Herod
,
but
she
received
not
the
Word
,
and
Herodias
was
worse
then
Herod
;
wh●●
would
have
thought
that
there
had
been
so
much
cruelty
in
her
heart
towards
John
a
good
man
And
therefore
women
take
heed
how
you
de●spise
the
word
of
Grace
,
least
the
Lord
lea●●
you
to
greater
abominations
,
and
you
become●
worse
then
the
vilest
of
men
.
And
let
me
speak
also
unto
those
that
are
unworthy
in
respect
of
parentage
.
If
there
be
any
here
that
with
a
sad
heart
look
upon
their
kindred
and
fathers
house
,
as
being
such
as
know
not
God
,
but
are
contrary
to
God
;
O
let
not
that
be
any
block
in
your
way
,
you
may
be
accepted
of
Christ
,
though
you
come
of
the
vilest
kindred
,
your
kindred
cannot
be
worse
then
the
kindred
of
the
woman
of
Canaan
was
,
they
were
cast
out
of
the
Land
,
a
cursed
Generation
;
and
therefore
all
the
sins
of
your
parents
shall
not
be
any
block
in
your
way
,
the
child
shall
not
bear
the
sin
of
the
parents
,
if
the
child
be
coming
to
Christ
,
and
taking
hold
of
his
Covenant
,
all
the
sins
of
your
parents
shall
not
be
any
block
in
your
way
,
but
you
shall
be
welcome
to
Christ
.
And
so
for
those
that
are
sensible
of
personal
transgression
;
O
let
not
that
be
any
block
in
your
way
to
hinder
you
from
coming
to
Christ
!
though
you
have
sinned
greatly
with
a
high
hand
,
yet
do
not
go
on
to
estrange
your selves
from
the
Lord
,
by
keeping
at
a
distance
from
Christ
,
and
by
adding
unbelief
to
all
your
sin
,
which
will
set
home
all
your
sin
,
and
bind
them
all
upon
your
back
:
O
that
those
that
have
committed
great
offences
might
see
what
a
door
the
Gospel
to
Christ
opens
to
them
to
come
in
to
Christ
!
And
let
me
say
for
your
incouragement
,
that
the
Grace
of
the
Lord
shall
appear
the
more
towards
you
:
the
more
sinful
you
are
,
the
more
rich
,
and
glorious
,
and
excellent
shall
the
Grace
of
the
Lord
appear
to
you
;
and
know
that
Grace
is
never
more
glorious
,
then
when
it
triumphs
over
great
iniquities
,
when
Grace
doth
triumph
over
great
transgressions
:
O
then
the
Grace
of
God
is
glorious
;
grace
towards
you
shal
be
exceeding
glorious
.
And
it
shall
be
for
the
Lords
honour
to
receive
you
,
to
passe
by
and
to
forgive
seventy
times
seven
.
It
is
the
honour
of
a
man
,
a
mans
glory
;
why
it
is
the
glory
of
the
great
God
to
forgive
many
and
great
transgressions
,
and
there
shall
be
the
more
joy
in
heaven
for
your
return
;
the
greater
sinners
you
have
been
,
the
more
glad
shall
the
heart
of
Christ
be
:
When
the
Prodigall
son
came
home
,
what
joy
was
there
at
his
return
?
And
let
me
say
to
you
,
that
all
your
transgressions
shall
not
be
mentioned
,
though
he
or
she
hath
been
never
so
vile
,
yet
if
the
Lord
doth
give
any
sinner
a
heart
to
come
to
Christ
,
the
Word
of
the
Lord
shall
be
made
good
;
That
all
their
sins
shall
not
be
mentioned
,
Ezek.
18.
21
,
22.
If
the
wicked
forsake
his
way
all
his
transgressions
shall
not
be
mentioned
:
Oh
that
this
might
incourage
unworthy
ones
to
look
to
Christ
!
And
truly
if
unworthy
ones
shall
not
be
perswaded
by
this
to
come
to
Christ
,
know
that
this
example
of
the
woman
of
Canaan
will
rise
up
in
judgement
against
you
;
she
was
as
unworthy
and
sinful
as
you
;
and
oh
what
a
cutting
thing
will
it
be
when
sinners
shall
see
Manasseh
,
and
Paul
,
and
Mary
Magdalen
,
and
the
woman
of
Samaria
,
and
this
woman
of
Canaan
,
to
sit
down
with
Christ
,
and
they
themselves
shut
out
?
O
that
God
would
help
you
to
imbrace
the
Gospel
!
and
know
,
that
all
unworthiness
and
sinfulness
shall
be
no
block
in
your
way
,
if
the
Lord
now
perswade
your
heart
to
make
a
close
with
Christ
.
And
to
draw
to
a
conclusion
,
let
us
labour
to
help
forward
Gods
design
:
Doth
God
make
choice
of
such
?
O
then
we
should
help
forward
Gods
work
,
especially
where
any
stand
related
to
us
;
weakness
shall
not
hinder
,
they
may
come
to
Christ
;
and
therefore
be
in
the
use
of
the
means
,
pray
for
them
,
and
speak
to
them
,
and
improve
every
talent
that
God
hath
given
you
,
even
for
the
weakest
and
unworthiest
.
And
again
,
take
heed
that
we
do
not
murmur
against
any
of
the
dispensations
of
the
Lord
;
take
heed
we
do
not
envy
this
dispensation
,
and
that
our
hearts
do
not
rise
up
against
it
;
that
we
do
not
murmur
when
we
see
such
and
such
profess
the
name
of
Christ
,
and
they
are
very
forward
,
and
such
as
were
young
children
,
and
such
poor
weak
women
;
Now
what
a
high
profession
do
they
make
?
The
Pharisees
they
were
offended
when
as
the
rude
people
(
as
they
called
them
that
knew
not
the
Law
)
they
followed
after
Christ
.
Oh
this
made
the
Gospel
and
Christ
a
stumbling
block
to
them
!
And
so
when
as
the
children
did
confess
Christ
,
and
sung
Hosanna
to
the
son
of
David
,
the
Pharisees
were
offended
,
it
troubled
them
at
the
heart
that
the
children
should
cry
out
so
,
it
was
a
trouble
to
them
.
Take
heed
that
we
be
not
offended
when
the
Lord
makes
choice
of
young
ones
,
and
they
are
too
forward
as
some
think
;
why
this
is
no
more
then
what
the
Lord
hath
promised
,
to
pour
out
his
Spirit
upon
young
men
,
take
heed
we
be
not
offended
at
it
;
we
should
rather
rejoyce
in
it
,
when
you
see
young
ones
,
weak
ones
,
and
sinfull
ones
come
in
to
Christ
,
and
are
high
in
profession
,
oh
you
should
rejoyce
in
it
.
And
let
your
souls
wonder
at
this
dispensation
,
do
not
envy
it
,
but
do
you
wonder
at
it
.
The
Evangelist
Matthew
he
placeth
a
note
of
wonder
,
behold
,
a
woman
of
Canaan
,
it
was
a
wonder
,
and
we
should
stand
and
wonder
at
Gods
secret
dispensation
:
O
here
is
the
mysterie
of
the
Gospel
,
that
weak
ones
and
sinful
ones
are
brought
in
to
Christ
.
And
rejoyce
in
it
as
Christ
did
,
and
bless
the
Lord
for
it
,
though
they
have
more
then
we
have
,
yet
do
not
envy
it
,
but
know
that
this
pleaseth
the
Lord
,
and
the
Lord
will
so
have
it
;
I
thank
thee
,
O
Father
,
Lord
of
heaven
and
earth
,
for
so
it
seemeth
good
in
thy
sight
.
Christs
soul
was
taken
with
it
.
O
here
is
a
wonder
indeed
,
for
which
God
is
to
be
blessed
and
praised
:
And
so
if
God
be
your
Father
,
when
you
see
this
,
do
not
envy
it
,
but
rejoyce
in
it
as
Christ
did
;
though
I
have
little
,
I
thank
thee
that
thou
art
pleased
to
give
out
so
much
of
thy self
to
such
and
such
,
that
weak
ones
and
unworthy
ones
are
brought
in
to
Christ
.
And
last
of
all
:
You
that
are
weak
in
respect
of
parts
and
gifts
;
and
poor
,
and
unworthy
,
and
weak
,
in
respect
of
sex
,
or
of
vile
parentage
,
and
yet
the
Lord
hath
pluckt
you
out
;
and
vile
and
great
sinners
,
and
yet
the
Lord
hath
brought
you
home
to
himself
;
O
bless
the
Lord
for
this
his
dispensation
toward
you
.
If
the
Evangelist
look
upon
the
woman
and
say
,
Behold
,
the
woman
of
Canaan
,
O
look
upon
your selves
with
admiration
,
Behold
the
Grace
of
God
which
is
revealed
to
you
though
poor
wretches
.
O
know
that
you
are
ingaged
to
the
Lord
for
this
mercy
,
that
God
should
chuse
you
,
the
weakest
,
the
unworthiest
,
and
the
sinfullest
.
And
do
you
labour
to
walk
worthy
of
this
mercy
.
Oh
if
the
Lord
hath
chosen
you
that
vvere
the
sinfullest
,
O
labour
to
bring
much
honour
unto
God
,
as
you
have
brought
much
dishonour
,
and
to
hold
forth
the
contrary
graces
to
those
great
transgressions
.
And
if
the
Lord
hath
brought
you
in
that
are
vveak
ones
,
women
;
is
there
ever
a
vveak
vvoman
that
the
Lord
hath
made
choice
of
?
O
admire
vvith
fear
this
dispensation
of
God
,
and
bless
him
for
his
Grace
to
you
,
and
labour
to
adorn
the
Doctrine
of
God
and
your
Saviour
vvith
a
gracious
conversation
,
and
study
the
Graces
the
Apostle
Peter
commends
to
you
,
that
you
should
be
much
in
the
exercise
of
faith
,
and
adorn
themselves
vvith
a
meek
and
quiet
spirit
.
O
this
meek
and
quiet
spirit
,
this
sober
and
this
modest
conversation
and
obedience
to
Husbands
,
these
Graces
Christ
by
the
Apostle
doth
commend
to
you
,
and
you
are
ingaged
to
do
all
this
and
more
for
Christ
,
because
he
hath
had
respect
to
the
vveakest
.
Matth.
15.
22.
And
cryed
unto
him
,
saying
,
have
mercy
on
me
,
O
Lord
,
thou
son
of
David
.
SERMON
III.
YOu
have
seen
the
woman
,
and
now
you
shall
hear
her
speak
:
She
cryed
unto
him
,
saying
,
Have
mercy
on
me
,
O
Lord
,
thou
son
of
David
.
Observe
,
here
is
a
declaration
of
her
faith
,
Her
confession
:
O
Lord
,
thou
son
of
David
;
it
is
short
,
but
a
great
deal
is
in
it
.
First
of
all
,
she
doth
acknowledge
him
to
be
Lord
,
Lord
of
all
,
to
be
infinite
in
power
,
the
Lord
of
Heaven
and
Earth
,
one
that
was
able
to
do
whatsoever
he
pleaseth
,
one
that
was
able
to
cast
out
the
Devil
by
speaking
one
word
;
for
she
comes
in
the
behalf
of
her
Daughter
and
closeth
with
Christ
as
Lord
;
where
she
doth
acknowledge
his
divinity
,
that
he
was
Lord
over
all
,
God
blessed
for
ever
,
and
had
power
in
his
hand
,
and
abillity
to
do
whatsoever
he
pleased
.
That
is
the
first
part
of
her
confession
,
she
confessed
that
Christ
was
Lord
.
Secondly
,
She
confesses
that
he
was
the
son
of
David
,
O
Lord
,
thou
son
of
David
,
and
therein
she
doth
acknowledge
his
Humanity
;
as
she
acknowledged
that
he
was
Lord
,
so
she
acknowledged
that
he
was
true
man
.
2.
She
doth
acknowledge
that
he
was
the
promised
Messias
,
that
is
comprehended
in
that
title
,
Thou
son
of
David
:
She
doth
acknowledge
that
he
was
that
Messias
that
was
promised
should
arise
out
of
the
House
of
David
,
that
should
come
of
the
seed
of
David
,
the
promised
Messias
that
was
promised
to
be
the
deliverer
of
his
people
;
so
she
doth
acknowledge
,
for
she
calls
him
the
son
of
David
,
he
that
was
promised
should
come
of
the
house
of
David
,
whom
God
had
promised
to
raise
up
to
be
a
horn
of
salvation
.
So
you
see
her
confession
;
she
confesses
his
Divinity
,
comes
to
him
as
God
;
confesses
his
Humanity
,
comes
to
him
as
Man
,
and
she
comes
to
him
as
the
Messias
,
one
that
was
appointed
of
God
to
be
a
Saviour
,
and
one
of
the
house
of
David
.
Here
is
as
full
and
as
large
a
confession
as
any
of
the
Disciples
make
of
Christ
.
Quest.
But
it
may
be
queried
,
son
of
David
.
Why
she
calls
him
the
son
of
David
?
she
might
have
exprest
him
to
have
been
true
man
,
and
called
him
the
son
of
Adam
,
why
not
the
son
of
Adam
?
or
the
son
of
Abraham
?
why
does
she
call
him
the
son
of
David
?
Answ.
I
answer
in
general
:
Christ
was
expected
by
that
name
among
the
Jews
,
for
so
he
was
promised
and
prophesied
of
,
that
he
should
be
the
son
of
David
.
But
again
,
he
is
called
the
son
of
David
,
because
the
promise
was
in
a
special
manner
unto
David
,
in
a
gracious
way
,
God
did
confirm
the
promise
of
the
Messia●
unto
David
:
Notwithstanding
Davids
imperfection
,
and
the
sin
that
was
in
David
,
yet
the
promise
of
the
Messias
was
to
David
and
his
house
,
though
his
house
was
not
so
with
God
,
yet
God
confirmed
the
Covenant
with
David
,
that
Covenant
which
was
made
with
Abraham
,
God
confirmed
it
in
a
remarkable
way
unto
David
;
notwithstanding
his
unworthiness
,
yet
the
Messias
should
spring
out
of
his
loins
;
and
therefore
in
respect
of
that
gracious
Promise
he
was
called
the
son
of
David
.
Secondly
,
This
woman
gives
him
the
title
of
the
son
of
David
,
because
it
is
the
most
honourable
title
;
where
there
is
true
faith
it
will
put
all
the
honour
it
can
upon
Christ
.
David
was
an
honourable
King
in
Israel
:
David
was
the
first
godly
King
that
ever
God
set
over
his
own
people
;
so
he
was
honourable
,
being
the
first
godly
King
that
reigned
over
the
people
;
and
therefore
became
David
was
most
honourable
among
the
Kings
,
the
first
godly
King
,
therefore
this
woman
put
honour
upon
Christ
,
calls
him
the
son
of
David
.
Thirdly
,
David
was
a
very
remarkable
type
of
Christ
,
and
as
he
was
known
by
David
,
so
Christ
was
known
by
this
name
,
and
called
by
this
name
;
Christ
he
was
very
like
in
many
things
to
David
;
as
Christ
came
of
the
seed
of
David
,
so
in
many
things
Jesus
Christ
was
like
to
David
,
and
Davids
Kingdome
it
was
a
type
of
Christs
Kingdome
;
and
therefore
it
is
said
of
Christ
,
Luke
1.
That
God
should
give
him
the
throne
of
David
his
father
.
But
in
these
particulars
I
shall
instance
to
you
that
David
was
a
type
of
Christ
,
and
Christ
like
to
David
.
First
,
the
son
of
David
.
Secondly
,
And
then
again
,
David
was
a
type
of
Christ
,
in
that
he
brought
back
again
the
Ark
of
God
that
was
taken
captive
by
the
Philistines
;
David
restored
the
Ark
and
brought
it
back
again
;
so
Christ
restored
the
Ordinances
,
and
will
restore
them
to
their
perfect
purity
,
even
all
the
vessels
of
the
Lords
House
that
hath
been
taken
captive
by
the
Philistines
,
Christ
will
restore
them
,
they
shall
all
be
brought
again
into
their
own
place
,
and
restored
to
their
first
purity
,
Christ
will
fulfill
it
,
there
is
a
promise
of
it
,
and
he
will
fulfil
it
;
in
this
David
was
a
type
of
Christ
.
Thirdly
,
David
was
a
type
of
Christ
in
that
he
waited
long
for
the
Kingdom
,
after
the
Promise
was
given
to
him
,
yea
,
after
the
Lord
by
Samuel
had
anointed
David
to
be
King
over
Israel
,
after
he
was
anointed
he
was
driven
out
,
and
he
waited
long
for
the
fulfilling
of
the
Promise
,
a
type
of
Christ
in
that
;
and
so
it
is
with
David's
Son
,
the
Lord
Jesus
,
though
anointed
,
though
the
Spirit
was
poured
out
upon
him
without
measure
,
though
anointed
to
be
King
,
yet
we
see
not
all
his
enemies
put
under
his
feet
;
there
is
a
promise
that
it
shall
be
so
,
but
we
see
it
not
,
yet
he
waits
for
it
;
and
therefore
he
compares
himself
to
a
man
that
went
into
a
far
country
to
receive
a
kingdome
for
him self
;
and
so
Christ
is
in
Heaven
,
he
sits
and
waits
for
it
,
till
the
time
come
that
his
Father
shall
give
him
the
kingdom
,
and
he
is
to
rule
over
all
,
his
enemies
to
be
made
his
footstool
.
Nay
fourthly
,
David
was
a
type
of
Christ
in
respect
of
his
enemies
.
Davids
enemies
were
many
,
and
great
,
mighty
,
and
potent
,
and
so
are
the
enemies
of
Jesus
Christ
:
Saul
and
all
his
forces
rose
up
against
David
;
and
David
he
had
many
enemies
in
his
own
house
afterwards
,
and
they
that
did
eat
bread
with
him
at
his
table
;
and
his
enemies
were
a
type
of
Christs
enemies
;
Saul
and
all
his
forces
against
David
,
the
Devil
,
and
all
his
Angels
,
and
wicked
men
against
Christ
.
Christs
enemies
they
were
such
as
were
his
near
companions
,
one
that
dipt
his
hand
in
the
dish
with
him
he
betrayed
him
:
And
thus
you
see
David
was
a
type
of
Christ
,
his
Kingdome
a
type
of
Christs
Kingdome
.
Fifthly
,
to
add
no
more
but
this
;
Davids
Kingdome
you
know
was
very
small
at
first
,
but
it
grew
great
;
when
David
came
first
to
the
Kingdome
there
were
but
few
that
took
his
part
;
ah
,
but
after
there
had
been
war
for
a
while
betwixt
the
house
of
David
and
the
house
of
Saul
,
God
ordered
it
so
,
that
first
one
of
the
house
of
Saul
fell
off
,
and
then
another
,
and
the
house
of
Saul
waxed
weaker
and
weaker
,
and
Davids
house
stronger
and
stronger
:
So
the
Kingdome
of
Christ
,
his
Kingdome
was
a
little
Kingdome
,
the
servants
that
owned
him
and
his
cause
,
they
are
but
a
very
inconsiderable
party
at
first
,
a
little
stone
cut
out
of
the
mountain
without
hands
,
a
type
and
shaddow
of
Christs
Kingdome
,
but
that
stone
it
waxed
bigger
and
bigger
,
and
became
a
mountain
that
filled
the
whole
earth
.
You
see
why
Christ
,
both
here
by
this
woman
,
and
also
in
divers
other
places
,
is
so
frequently
called
the
son
of
David
.
I
come
now
to
the
observation
,
from
the
confession
which
this
woman
held
forth
,
which
is
this
:
That
true
faith
it
comes
unto
Christ
,
both
as
he
is
Lord
,
and
as
he
is
the
son
of
David
;
it
layes
this
foundation
,
and
where
this
confession
is
not
made
,
there
is
no
true
saving
faith
;
true
faith
it
closeth
with
Christ
as
he
is
Lord
,
and
as
he
is
the
son
of
David
.
First
,
I
shall
shew
you
how
true
faith
comes
to
Christ
,
and
looks
upon
Christ
,
and
closeth
with
Christ
as
he
is
Lord
;
O
Lord
have
mercy
on
me
.
This
woman
here
she
make●
the
same
confession
that
Peter
doth
,
Matth.
16.
16.
and
Peter
said
,
Thou
art
Christ
,
the
Son
of
the
living
God
:
Here
is
the
same
confession
that
the
Woman
makes
the
Text
,
she
confesses
that
he
was
the
Son
of
〈◊〉
living
God
,
that
he
was
Christ
,
that
he
was
anoi●●ted
as
he
was
man
to
be
the
Lord
and
Saviou●
True
faith
confesseth
Christ
as
he
is
Lord
,
and
he
is
the
son
of
David
.
I
shall
shew
you
how
true
faith
closeth
wi●
Christ
〈◊〉
as
Lord
.
It
holds
forth
thus
much
to
us
,
to
confe●●
Christ
to
be
Lord
,
or
to
come
to
Christ
Lord
.
First
of
all
;
that
faith
doth
confess
and
ackno●●ledge
Christ
to
be
eternal
God
:
This
woman
〈◊〉
confessing
him
to
be
Lord
,
and
so
every
such
confession
,
doth
acknowledge
Christ
to
be
etern●●
God
,
to
have
the
same
being
with
his
Father
,
th●●
he
is
Lord
,
and
was
Lord
from
eternity
;
before
there
was
any
world
made
,
yet
Jesus
Christ
〈◊〉
then
Lord
,
he
was
the
eternal
God
;
see
what
the
Scripture
doth
hold
forth
of
him
,
Prov.
8.
2●●
I
was
set
up
from
everlasting
,
from
the
beginning●
it
is
spoken
of
Christ
,
it
is
said
of
him
,
that
he
〈◊〉
from
everlasting
,
in
the
beginning
,
before
there
〈◊〉
a
world
,
before
any
sea
,
before
any
earth
,
before
any
mountains
,
Christ
was
from
everlasting
;
and
thus
true
faith
doth
acknowledge
that
he
is
eternal
God
.
Secondly
,
When
true
faith
doth
confess
Christ
to
be
Lord
,
it
doth
not
only
acknowledge
him
to
〈◊〉
eternal
,
but
omnipotent
,
to
be
Almighty
,
infinite
〈◊〉
power
;
if
he
be
Lord
of
all
,
then
he
is
infinite
〈◊〉
power
,
he
can
do
whatsoever
he
pleaseth
;
that
he
can
doe
whatsoever
the
Father
doth
,
Christ
witnes●●
of
himself
,
The
same
works
the
Father
doth
,
doe
I
〈◊〉
which
doth
declare
him
to
be
the
same
God
,
the
same
being
with
his
Father
,
for
he
had
the
same
power
▪
True
faith
doth
acknowledge
,
that
all
the
mighty
works
of
Creation
and
Providence
,
and
that
the
world
was
made
by
him
,
and
upheld
by
him
,
and
governed
by
him
;
according
to
that
place
,
Heb.
1.
10.
And
thou
Lord
in
the
beginning
hast
laid
the
foundations
of
the
earth
,
and
the
heavens
are
the
works
of
thy
hands
.
So
that
faith
that
doth
confess
Christ
to
be
Lord
,
doth
acknowledge
him
to
be
infinite
in
power
,
and
that
he
by
his
fingers
made
the
heavens
,
and
by
his
hands
laid
the
foundation
of
the
earth
.
Thirdly
,
That
faith
that
doth
acknowledge
Christ
to
be
Lord
,
doth
confess
that
he
is
infinite
in
knowledge
,
and
that
he
is
omnipresent
,
every
where
;
as
God
he
is
in
all
places
,
though
as
man
he
sits
in
heaven
,
yet
as
God
he
is
every
where
,
according
to
that
Scripture
,
the
Son
of
God
hath
eyes
like
a
flame
of
fire
,
he
sees
all
things
,
a
flame
of
fire
discovers
all
things
in
the
room
,
so
the
Son
of
God
he
knows
all
the
corners
of
the
heart
,
and
sees
all
things
,
and
needs
not
that
any
should
testifie
of
man
;
and
that
Christ
according
to
his
divine
nature
fills
heaven
and
earth
,
and
with
his
gracious
presence
is
with
his
people
alwayes
,
Loe
I
am
with
you
to
the
end
of
the
world
.
Fourthly
,
That
faith
that
confesseth
Christ
to
be
Lord
,
doth
confess
that
he
is
the
object
of
faith
,
and
of
divine
worship
,
and
that
he
is
worthy
to
be
believed
on
,
and
worthy
to
be
worshipped
,
and
worthy
to
be
praised
,
worthy
that
all
the
redeemed
of
the
Lord
should
sing
unto
him
;
that
he
is
worthy
of
all
divine
honour
,
the
same
honour
that
is
due
to
the
Father
,
the
Scripture
doth
witness
as
much
,
and
therefore
the
very
Angels
are
called
upon
to
worship
him
,
Heb.
1.
6.
When
he
bringeth
in
the
first
begotten
into
the
world
,
he
saith
,
and
let
all
the
Angels
of
God
worship
him
.
Now
if
Christ
had
not
been
eternal
God
,
it
had
been
idolatry
to
have
given
divine
worship
to
him
;
but
you
see
what
that
faith
doth
that
acknowledges
Christ
to
be
Lord
,
it
doth
acknowledge
him
to
be
eternal
God
,
and
acknowledge
him
to
be
infinite
in
power
,
and
in
knowledge
,
and
that
he
is
present
in
all
places
,
and
the
object
of
divine
honour
.
Secondly
,
And
indeed
Christ
cannot
be
a
foundation
to
bear
up
faith
,
if
he
be
not
eternal
God
,
and
Lord
equal
with
his
Father
,
he
were
not
fit
to
be
trusted
:
And
cursed
is
he
that
trusts
in
man
and
make
flesh
his
arme
:
And
if
Christ
had
not
been
eternal
God
,
he
could
not
be
a
fit
foundation
,
and
it
is
necessary
that
every
soul
that
comes
to
Christ
should
believe
in
him
as
Lord
,
in
respect
of
that
divine
worship
that
is
to
be
given
to
Christ
,
else
he
cannot
worship
Christ
aright
,
nor
give
Christ
that
honour
that
is
due
to
him
,
and
so
all
his
worship
is
lost
.
Thirdly
,
It
is
needful
in
respect
of
the
benefits
of
Christs
satisfaction
,
that
men
that
come
to
Christ
must
believe
that
he
is
eternal
God
,
and
one
with
the
Father
,
or
else
he
cannot
expect
the
benefit
of
Christs
satisfaction
;
for
if
Christ
were
not
infinite
God
,
he
could
not
have
given
satisfaction
to
infinite
Justice
;
if
Christ
were
not
God
,
our
sins
are
not
purged
away
,
the
righteousness
of
Christ
is
not
infinite
,
then
no
covering
for
our
transgressions
,
no
price
then
of
an
infinite
value
for
the
saving
souls
;
no
vertue
in
his
blood
for
the
taking
away
of
sin
;
therefore
they
that
do
blasphemously
deny
Christ
to
be
eternal
God
,
they
must
deny
the
satisfaction
of
Christ
,
and
then
all
men
are
in
their
sins
,
and
so
like
to
be
lost
for
ever
.
Fourthly
,
True
faith
must
come
to
Christ
as
Lord
,
or
else
we
cannot
have
any
assurance
that
he
●an
perfect
the
work
of
our
salvation
:
The
work
of
our
salvation
it
is
put
into
Christs
hand
,
but
if
〈◊〉
be
not
eternal
God
,
there
is
little
hope
that
he
should
perfect
the
work
of
his
peoples
salvation
,
〈◊〉
not
possible
he
should
overcome
all
the
enemies
of
his
peoples
salvation
.
Therefore
you
see
●hat
it
is
necessary
,
that
when
any
soul
comes
to
Christ
,
it
should
come
to
him
as
Lord
;
so
this
woman
did
look
upon
him
,
and
close
with
him
,
as
Lord
over
all
,
as
he
is
eternal
God
,
having
the
same
power
and
knowledge
with
his
Father
,
to
whom
〈◊〉
due
the
same
divine
honour
,
and
who
is
the
object
of
faith
.
And
therefore
I
beseech
you
,
Brethren
,
look
to
it
,
that
your
faith
be
rightly
grounded
;
if
it
〈◊〉
not
,
it
will
never
hold
,
if
it
be
not
grounded
up●●
this
foundation
,
upon
Christ
as
he
is
Lord
,
the
same
eternal
God
with
the
Father
,
if
this
be
not
the
foundation
of
faith
,
it
will
not
hold
;
you
can
never
make
a
right
confession
of
Christ
,
and
you
will
never
make
such
a
confession
as
he
will
own
,
if
〈◊〉
do
not
come
to
close
with
him
as
he
is
Lord
ow●
all
,
infinite
〈◊〉
equal
with
his
Father
:
The
D●●
hath
exceedingly
endeavoured
to
overturn
〈◊〉
foundation
of
faith
,
and
through
the
righte●●●
judgement
of
God
hath
prevailed
exceedin●●
abroad
in
the
world
;
he
made
use
of
the
〈◊〉
of
old
,
and
the
Socinians
of
late
,
who
overturn
〈◊〉
foundation
of
faith
,
though
they
acknowle●●●
Christ
to
be
higher
then
man
,
and
greater
〈◊〉
Angels
,
yet
they
will
not
acknowledge
him
〈◊〉
equal
with
his
Father
,
and
to
have
been
from
〈◊〉
;
many
cavils
there
are
which
are
made
〈◊〉
this
truth
of
the
Gospel
.
Object
.
That
his
Father
is
greater
then
he
,
and
th●●●fore
by
Christs
own
confession
,
say
they
,
he
is
not
〈◊〉
with
the
Father
.
Answ.
But
for
answer
:
You
must
know
〈◊〉
Christ
speaks
that
as
he
was
Mediator
,
as
he
〈◊〉
God
man
;
so
indeed
he
put
himself
under
his
●her
as
Mediator
,
as
the
Saviour
of
his
people
〈◊〉
in
respect
of
his
eternal
Godhead
,
he
was
〈◊〉
with
his
Father
,
and
his
Father
was
not
greater
then
he
,
For
he
thought
it
no
robbery
to
be
equall
with
the
Father
.
Object
.
And
so
they
object
,
That
Christ
was
sent
,
he
was
his
Fathers
Messenger
,
his
righteous
Servant
,
and
my
Father
sent
me
,
and
I
came
not
to
doe
my
own
will
,
but
the
will
of
my
Father
.
Answ.
Why
;
Christ
having
put
himself
under
in
respect
of
the
work
of
Mediator
,
so
he
was
under
;
but
as
eternal
Son
,
so
he
was
alwayes
equal
with
the
Father
.
Object
.
And
whereas
they
cavil
;
it
is
said
at
last
,
Christ
shall
give
up
the
Kingdom
to
the
Father
:
there
is
a
time
coming
that
God
he
shall
be
the
greater
,
and
be
all
in
all
:
Hence
they
cavil
,
that
Christ
is
inferiour
to
his
Father
,
and
shall
be
put
under
at
last
,
and
God
shall
be
all
in
all
.
Answ.
But
that
Scripture
speaks
only
in
respect
of
Christs
dispensitory
Kingdome
,
not
in
respect
of
his
natural
Kingdome
,
which
he
had
from
eternity
,
●●ing
equal
with
his
Father
,
but
in
respect
of
this
present
dispensation
in
which
Christ
rules
his
Church
,
and
by
such
a
way
and
meanes
,
Christ
shall
give
up
the
Kingdome
to
his
Father
,
but
then
he
shall
reign
with
the
Father
,
though
not
as
Media●or
,
that
Kingdom
ceaseth
;
yet
he
shall
reign
with
his
Father
.
Quest.
But
you
will
say
,
is
this
enough
for
a
●an
to
believe
that
Christ
is
Lord
,
and
God
,
equall
with
the
Father
?
will
this
faith
make
a
man
blessed
?
●f
he
believe
this
shall
he
be
saved
?
Does
not
the
De●il
make
a
confession
that
Christ
is
the
Son
of
the
li●ing
God
?
Answ.
Ah
,
but
where
the
Lord
by
his
Spirit
doth
make
an
inward
discovery
of
this
to
the
soul
▪
the
Spirit
of
Christ
shining
upon
the
soul
,
and
drawing
the
heart
to
close
with
Christ
,
I
answer
,
that
this
faith
is
the
faith
of
Gods
Elect.
It
is
true
,
there
may
be
a
notional
knowledge
of
this
,
in
this
day
of
the
Gospel
,
men
they
doe
generally
confes●
that
Christ
is
the
Son
of
God
:
Ah
,
where
it
is
only
notional
,
and
when
the
heart
is
not
drawn
by
this
knowledge
to
rest
upon
him
who
is
mighty
to
save
,
this
bare
historical
knowledge
will
prove
ineffectual
;
but
when
the
Lord
doth
draw
the
heart
to
rest
upon
Christ
revealed
in
the
Gospel
,
this
is
true
faith
.
Secondly
,
son
of
David
.
The
second
thing
propounded
〈◊〉
That
true
faith
doth
come
to
Christ
as
he
is
the
son
of
David
;
O
Lord
,
thou
son
of
David
,
It
holds
forth
two
things
.
First
,
She
closeth
with
the
humanity
〈◊〉
Christ
.
Secondly
,
She
closeth
with
Christ
in
his
offices
,
and
looks
to
him
as
he
is
appointed
by
God
to
be
the
Mediatour
.
Here
are
these
two
things
in
this
confessi●●
[
that
he
is
the
son
of
David
]
and
true
faith
〈◊〉
must
eye
both
these
:
If
faith
be
rightly
grounded
,
it
must
come
to
Christ
as
he
is
the
son
of
David
.
First
of
all
,
It
confesses
that
Christ
is
man
〈◊〉
well
as
God
,
it
closeth
with
the
humanity
as
〈◊〉
as
the
divinity
of
Christ
,
he
is
God
and
man
in
〈◊〉
person
;
believes
that
he
is
true
man
,
that
he
〈◊〉
and
that
he
is
true
man
;
without
this
there
〈◊〉
be
no
true
faith
;
it
comes
to
him
as
to
one
〈◊〉
took
our
nature
,
and
died
in
our
nature
,
and
rose
again
in
our
nature
,
and
ascended
in
our
nature
,
and
sits
in
heaven
with
our
nature
;
True
faith
must
come
thus
to
Christ
,
or
else
it
will
not
be
found
to
be
true
faith
:
True
faith
closeth
with
the
humanity
of
Christ
,
believes
that
God
took
the
nature
of
man
into
union
with
the
second
Person
,
and
so
God
and
man
made
one
Person
;
it
doth
not
look
upon
Christ
as
taking
up
a
body
for
a
time
,
such
a
notion
many
men
have
in
the
world
,
to
conceive
that
Christ
did
assume
a
body
,
even
as
he
did
of
old
,
when
as
he
did
appear
to
the
Patriarkes
;
Abraham
and
Lot
;
the
Angel
of
the
Covenant
,
as
well
as
other
Angels
,
did
assume
a
body
,
and
so
dissolved
it
again
:
Now
,
say
they
,
as
Christ
did
assume
a
body
for
a
time
,
and
appear
in
that
,
and
then
afterward
dissolve
it
,
now
Christ
is
no
more
in
the
body
,
but
he
is
now
in
the
Spirit
.
This
is
a
grosse
mistake
,
He
took
our
nature
,
he
took
not
the
nature
of
Angels
,
but
he
took
the
nature
of
man
;
to
take
up
a
body
is
not
to
take
up
the
nature
of
man
,
but
he
took
our
nature
,
a
soul
and
body
together
,
humane
soul
and
body
that
is
the
nature
of
man
;
he
took
a
body
into
union
with
the
second
Person
,
for
so
it
was
not
only
a
body
that
Christ
took
up
,
but
a
soul
too
,
My
soul
is
heavy
to
death
,
and
the
soul
of
Christ
was
made
an
offering
for
sin
.
So
that
remember
this
,
how
true
faith
must
look
upon
Christ
;
first
as
Lord
,
and
secondly
as
Man
,
as
one
that
took
our
nature
,
soul
and
body
,
into
union
with
himself
.
Secondly
,
First
of
all
;
if
this
be
not
believed
,
you
cannot
have
any
assurance
that
any
man
or
woman
shall
have
the
benefit
of
Christs
satisfaction
:
Suppose
that
some
confess
,
that
he
is
eternal
God
,
and
did
give
satisfaction
as
he
was
eternal
God
,
yee
that
body
that
he
took
up
for
a
time
,
if
he
took
not
the
nature
of
man
,
could
not
satisfie
for
the
sin
of
man
,
for
justice
must
be
satisfied
in
the
same
nature
.
Now
if
Christ
did
not
really
take
our
nature
,
and
suffer
in
our
nature
,
there
is
no
satisfaction
▪
and
we
can
have
no
benefit
thereby
,
for
satisfaction
must
be
done
in
the
same
nature
it
offended
.
Secondly
,
It
is
necessary
that
you
should
believe
that
Jesus
Christ
rose
again
in
the
same
nature
;
for
your
justification
depends
upon
it
,
for
if
the
same
person
that
suffered
were
not
restored
,
the
same
that
was
cast
into
prison
,
were
not
delivered
in
a
legal
way
,
then
there
was
no
Justification
▪
Now
our
Justification
doth
depend
upon
this
;
when
Christ
was
delivered
out
of
prison
,
then
did
God
absolve
him
,
and
when
Christ
rose
again
,
then
did
Christ
virtually
justifie
all
his
elect
;
if
the
same
body
did
not
rise
again
,
there
is
no
justification
,
no
man
hath
any
assurance
,
that
he
shall
be
justified
:
Therefore
see
how
necessary
it
is
,
that
you
hold
fast
this
truth
,
that
as
the
Lord
Jesus
took
our
nature
,
so
he
retaines
our
nature
.
Yea
it
is
necessary
,
that
you
believe
Christ
retaines
our
nature
now
in
heaven
;
for
if
you
doe
not
,
why
then
he
hath
not
perfected
his
office
as
High
Priest
,
he
hath
done
but
part
of
his
work
,
and
so
his
people
be
but
imperfectly
saved
:
The
high
Priest
he
first
killed
the
sacrifice
,
and
the
same
person
that
offered
sacrifice
went
into
the
holy
place
,
to
make
intercession
,
and
to
present
the
blood
of
sprinkling
:
Now
if
Christ
did
offer
sacrifice
,
and
did
not
ascend
in
the
same
nature
in
which
he
offered
the
sacrifice
,
he
did
not
perfectly
fulfill
his
work
as
high
Priest
.
And
know
this
,
that
if
Christ
be
not
in
heaven
in
our
nature
,
there
is
no
coming
for
us
,
there
is
no
way
for
our
coming
to
God
,
no
way
for
our
converse
with
God
,
for
it
is
not
possible
that
creatures
in
this
state
should
have
immediate
communion
with
God
,
without
a
middle
person
,
a
Mediator
:
Now
if
Christ
be
not
in
heaven
in
our
nature
,
and
so
we
might
go
to
God
in
and
by
him
,
there
is
no
way
of
coming
to
God
,
and
no
way
of
having
communion
with
God
.
Thirdly
and
lastly
,
to
speak
a
word
to
the
next
particular
.
There
are
two
things
in
that
confession
,
that
Christ
is
the
son
of
David
.
First
,
To
close
with
his
humility
,
and
that
is
an
incouragement
to
come
to
Christ
:
So
Secondly
,
She
looks
to
his
office
,
and
closes
with
his
office
;
when
she
sayes
,
he
is
the
son
of
David
,
she
acknowledges
,
that
First
of
all
,
that
he
is
the
Messias
designed
and
appointed
by
God
the
Father
,
for
this
work
of
saving
his
people
:
O
Lord
,
thou
son
of
David
,
th●●
art
he
that
art
designed
,
and
appointed
,
and
set
a
part
by
God
,
as
David
was
,
to
be
a
Priest
,
and
to
be
a
Prophet
;
and
thus
faith
must
look
upon
Christ
,
him
that
the
Father
hath
sealed
and
appointed
to
be
a
Mediator
,
or
else
he
can
never
close
with
Christ
.
And
then
she
does
not
only
look
upon
him
a●
one
that
is
appointed
by
God
the
Father
,
and
designed
of
God
.
Secondly
,
But
as
one
that
was
fitted
for
this
work
,
he
was
appointed
by
the
Father
to
save
his
people
,
and
as
he
was
appointed
,
so
he
was
fitted
every
way
for
this
work
;
thou
son
of
David
.
for
surely
there
was
something
which
she
heard
,
and
we
may
read
in
the
son
of
David
,
which
was
an
incouragement
to
her
to
come
to
Christ
,
and
to
believe
in
Christ
:
As
First
of
all
;
this
is
held
forth
when
he
is
called
the
son
of
David
,
that
he
is
mighty
and
strong
▪
a
mighty
Prince
,
a
mighty
Saviour
,
able
to
save
〈◊〉
the
uttermost
,
that
he
is
even
like
to
David
,
●s
David
,
whom
the
Lord
gave
a
great
deal
of
strength
and
courage
,
he
pursued
after
the
Lion
and
after
the
Bear
,
and
pulled
the
Sheep
out
of
the
Lions
mouth
;
she
eyed
the
strength
of
David
;
if
David
do
so
great
things
,
Jesus
Christ
the
son
of
David
he
can
do
greater
things
,
he
can
slay
the
Lion
,
and
kill
the
Bear
,
and
smite
the
G●liah
the
Devil
,
and
his
instruments
.
And
then
in
that
name
of
Christ
[
thou
son
of
David
]
there
was
this
that
might
incourage
her
,
the
mercy
and
compassion
of
Jesus
Christ
,
she
exprest
it
her self
,
David
was
a
merciful
man
,
full
of
compassion
towards
his
enemies
,
full
of
patience
,
full
of
long-suffering
;
he
spared
Shimei
when
he
cursed
him
;
and
how
did
he
carry
himself
towards
Saul
,
when
God
put
him
into
his
hand
,
and
when
his
servants
would
have
had
him
taken
away
his
life
?
God
forbid
,
(
saith
he
)
so
Christ
is
full
of
compassion
,
surely
she
saw
a
great
deal
of
the
compassion
of
Christ
.
David
a
merciful
man
,
and
so
is
Jesus
Christ
.
And
then
she
might
see
,
and
so
may
we
,
the
meekness
of
Christ
,
not
only
mercy
,
but
abundance
of
meekness
in
Christ
:
David
was
a
great
Prince
,
and
yet
Davids
heart
was
not
lift
up
with
his
condition
,
though
his
condition
was
lift
up
,
yet
his
heart
was
not
lift
up
,
no
,
he
carried
it
very
lowly
and
meekly
with
his
people
,
he
dealt
with
them
as
gently
as
a
tender
shepheard
,
1
Chron.
28.
2.
Then
David
the
King
stood
up
upon
his
feet
,
and
said
,
hear
me
my
brethren
,
and
my
people
.
Now
surely
this
woman
could
not
but
see
the
meekness
that
was
in
Christ
,
David
was
well
known
to
be
a
merciful
and
meek
Prince
,
and
if
so
much
meekness
in
David
,
O
then
what
meekness
in
the
son
of
David
?
Surely
he
deals
gently
with
his
people
,
this
was
her
incouragement
.
First
,
Now
therefore
to
shut
up
all
,
Brethren
,
let
us
take
notice
,
how
little
true
faith
there
is
in
the
world
;
if
true
faith
comes
thus
to
Christ
,
as
Lord
,
and
as
the
son
of
David
,
looks
to
the
divinity
and
humanity
of
Christ
,
and
closeth
with
both
,
looks
to
the
offices
of
Christ
,
and
as
one
that
is
appointed
of
God
,
and
fitted
for
this
work
;
if
this
be
required
to
true
faith
,
O
how
little
true
faith
is
in
the
world
?
How
many
are
there
that
doe
confess
Christ
to
be
true
Man
?
Ah
,
but
they
deny
him
to
be
true
God
,
deny
him
to
be
the
same
Essence
with
the
Father
,
and
Substance
with
the
Father
,
the
same
Power
with
the
Father
.
Nay
truly
,
such
a
confession
of
Christ
,
it
is
below
the
confession
of
the
Devil
,
whatever
such
men
may
pretend
to
have
the
name
of
Christians
,
it
is
below
the
confession
of
Devils
,
and
will
leave
men
as
low
as
the
Devils
;
the
Devils
confess
Christ
to
be
the
Son
of
God
,
and
therefore
where
that
is
denied
,
such
men
go
not
so
far
as
the
Devils
.
Secondly
,
Others
that
say
,
he
is
true
God
,
but
either
deny
that
he
took
our
nature
,
or
that
he
doth
retain
our
nature
:
Now
how
contrary
is
that
to
the
Scripture
?
And
how
destructive
is
it
to
the
faith
of
Gods
people
,
and
all
the
comforts
of
Gods
people
?
There
is
no
hope
of
justification
,
if
Christ
be
not
risen
,
and
no
hope
of
coming
to
Heaven
,
if
Christ
be
not
there
in
our
nature
;
and
no
possibility
for
poor
creatures
to
go
to
God
;
if
the
Mediator
be
not
now
in
Heaven
,
there
is
no
coming
there
:
The
Apostle
speaking
of
Christ
,
1
Tim.
2.
5.
For
there
is
one
God
,
and
one
Mediator
,
between
God
and
men
,
the
man
Christ
Jesus
:
There
is
one
Mediator
,
he
does
not
say
,
there
was
one
Mediator
that
laid
down
his
life
,
but
there
is
one
Mediator
,
the
man
Christ
Jesus
:
He
does
not
say
,
that
was
the
man
,
but
the
man
Christ
Jesus
is
now
the
Mediator
;
and
therefore
such
as
do
either
deny
that
Christ
did
take
our
nature
,
or
that
he
doth
retain
our
nature
,
and
rose
in
our
nature
,
and
asCended
in
our
nature
,
doth
mightily
help
forward
the
design
of
the
Devil
;
he
alwayes
had
a
design
to
overthrow
this
foundation
of
faith
,
and
such
men
are
the
Devils
chief
Instruments
,
he
knows
,
that
if
Christ
did
not
rise
in
that
body
again
,
if
he
can
take
away
that
,
he
knows
that
all
preaching
is
in
vain
,
and
faith
is
in
vain
,
and
therefore
the
Pharisees
,
when
put
on
by
the
Devil
,
they
gave
the
Souldiers
money
to
say
,
that
his
Disciples
stole
him
away
:
Surely
the
Devil
he
knew
that
doctrine
was
of
great
concernment
,
and
therefore
they
were
put
upon
to
say
,
his
Disciples
stole
him
away
;
and
such
men
as
deny
Christs
Resurrection
,
they
take
the
Devils
hire
,
and
their
faith
will
be
but
the
faith
of
the
Sadduces
,
and
will
leave
them
short
of
life
.
Thirdly
,
And
in
the
third
and
last
place
:
How
may
are
there
that
many
confess
both
these
?
that
may
confess
.
Christ
is
God
,
that
he
is
Lord
,
and
that
he
is
Man
,
true
man
,
and
yet
not
look
unto
Christ
,
as
he
is
fit
every
way
for
that
work
,
as
fitted
with
strength
,
and
meekness
,
and
mercy
,
for
that
great
work
of
perfecting
his
peoples
salvation
?
As
you
desire
to
have
faith
that
is
of
the
right
stamp
;
would
you
have
it
rightly
grounded
,
and
have
it
laid
upon
such
a
foundation
as
God
hath
laid
,
and
on
such
a
foundation
as
will
hold
?
O
then
look
to
this
womans
confession
;
look
up
to
the
Lord
to
make
such
a
discovery
of
Christ
to
your
souls
,
that
Christ
may
be
discovered
to
you
as
Lord
,
and
that
you
may
close
with
him
as
man
;
God
in
our
nature
,
satisfied
in
our
nature
,
and
making
intercession
in
our
nature
;
and
look
upon
him
as
one
appointed
by
God
the
Father
;
for
therein
lay
a
great
deal
of
a
Christians
comfort
,
when
the
soul
comes
to
eye
this
Mediator
as
one
appointed
by
God
,
and
one
●itted
every
way
for
it
,
full
of
mercy
,
and
full
of
power
;
if
the
Lord
shall
make
such
a
discovery
of
Christ
to
your
souls
,
so
as
to
cause
you
to
lean
your
souls
upon
him
for
life
and
salvation
,
this
will
be
found
to
be
faith
rightly
built
,
this
is
the
faith
of
Gods
Elect.
Matth.
15.
22.
And
cryed
unto
him
,
saying
,
have
mercy
on
me
,
&c.
SERMON
IV.
FIrst
,
applying
of
her self
unto
Christ
in
a
way
of
prayer
:
She
comes
to
Christ
,
and
she
prayes
unto
him
,
and
he
prayer
is
set
forth
by
the
fervency
of
it
,
for
she
did
not
only
intreat
,
but
she
cryes
unto
him
,
her
prayer
was
no
cold
prayer
,
but
she
put
up
fervent
supplications
,
and
strong
cries
.
Secondly
,
Her
prayer
is
set
forth
by
the
Argument
she
useth
in
her
pleading
with
Christ
for
that
mercy
,
the
cure
of
her
Daughter
,
and
the
Argument
she
useth
is
taken
only
from
his
free
Grace
,
and
that
she
pleads
,
Have
mercy
on
me
,
O
Lord
,
thou
son
of
David
:
She
doth
not
present
any
worthiness
of
her
own
,
but
she
takes
hold
of
mercy
.
So
that
the
truth
that
I
shall
commend
to
yo●
is
this
:
That
whereever
there
is
true
faith
,
He
affliction
was
wonderful
great
,
My
daughter
is
grievously
vexed
with
a
devil
:
She
come
to
Christ
,
and
cryes
,
and
takes
hold
of
hi●
mercy
.
I
had
thought
that
I
might
handle
the
whole
Point
,
but
I
shall
not
be
able
to
go
thorough
it
〈◊〉
once
,
and
therefore
shall
divide
it
into
three
Propositions
.
The
first
is
this
,
That
faith
will
make
〈◊〉
soul
to
come
to
Christ
in
a
way
of
prayer
,
and
appl●
it self
to
Christ
alone
in
the
greatest
affliction
.
Secondly
,
The
greater
the
afflictions
of
〈◊〉
faithful
are
,
the
stronger
are
their
cries
〈◊〉
Christ
.
Thirdly
,
When
a
gracious
heart
cries
unto
Christ
▪
it
pleads
nothing
but
mercy
;
renounces
all
his
ow●
worthiness
,
and
takes
hold
only
of
mercy
and
〈◊〉
grace
.
I
shall
speak
to
the
first
at
this
time
:
That
faith
will
make
a
soul
come
to
Christ
,
and
cry
to
Christ
▪
pour
out
his
complaints
before
Christ
,
when
it
is
〈◊〉
the
greatest
distress
,
and
under
the
forest
affliction
and
burden
.
This
woman
she
applies
her self
〈◊〉
unto
Christ
,
cries
only
unto
him
;
she
doth
〈◊〉
go
to
the
Idol-gods
of
her
own
Nation
,
she
se●●
not
unto
them
,
nor
trusts
in
them
,
though
the
people
were
an
idolatrous
people
,
and
had
many
gods
that
▪
they
sought
after
;
but
she
leaves
them
all
,
whatever
others
do
,
and
she
goes
to
Christ
,
seeks
not
to
the
gods
of
the
Nation
,
but
applies
her self
to
Christ
.
Secondly
,
When
she
comes
where
Christ
is
,
she
cries
only
to
him
,
she
doth
not
cry
to
man
,
she
doth
not
poure
out
her
complaints
to
man
,
no
,
not
to
the
best
of
men
,
she
doth
not
cry
to
the
Disciples
,
she
doth
not
cry
to
Peter
,
James
,
or
John
,
but
she
poures
out
her
cries
to
the
Lord
;
O
Lord
,
thou
son
of
David
.
Faith
makes
her
in
her
distress
to
look
to
the
Lord
alone
;
applies
her self
only
to
Christ
in
a
way
of
prayer
:
This
is
the
counsel
that
Eliphaz
gives
to
Job
,
chap.
5.
v.
8.
sayes
he
,
If
I
were
in
thy
condition
I
would
go
to
God
,
I
would
apply
my self
to
God
,
I
would
seek
to
God
,
and
commit
my
cause
to
him
;
I
would
not
seek
to
creatures
,
I
would
not
make
my
complaint
to
the
creature
,
because
they
cannot
pitty
me
,
nor
help
me
,
no
,
it
is
lost
labour
,
I
would
go
to
God
,
and
seek
to
God
,
and
I
would
not
keep
my
burden
my self
,
I
would
not
bear
my
burden
upon
my
own
shoulder
,
and
stand
groaning
under
my
burden
;
〈◊〉
,
I
would
go
to
God
,
and
commit
my
cause
to
him
;
it
is
good
counsel
that
he
gave
Job
,
and
O
that
we
might
be
inabled
to
follow
it
!
And
for
the
confirmation
of
the
Point
,
Psal.
14.
1.
〈◊〉
so
on
:
I
cryed
to
the
Lord
with
my
voice
,
to
〈◊〉
Lord
did
I
make
my
supplication
,
and
poured
out
my
complaints
before
him
,
and
shewed
him
my
trouble
:
And
when
was
it
?
It
was
in
a
time
of
great
distress
:
Ver.
3.
When
my
spirit
was
overwhelmed
within
me
:
I
went
to
God
,
and
made
my
complaints
known
to
him
,
I
went
not
to
the
creature
,
but
to
God
.
And
Jonah
,
he
was
in
a
sad
distressed
condition
,
and
yet
faith
brought
him
to
apply
himself
to
the
Lord
,
when
as
he
was
in
that
sad
estate
,
Jonah
2.
1
,
2.
Then
Jonah
prayed
to
the
Lord
his
God
out
of
the
fishes
belly
,
and
said
,
I
cryed
by
reason
of
mine
affliction
unto
the
Lord
,
out
of
the
belly
of
hell
cryed
I
,
and
thou
heardest
my
voice
.
He
was
so
low
in
his
own
apprehension
as
was
possible
for
him
to
be
;
in
the
belly
of
hell
:
And
what
did
he
do
?
I
cried
to
the
Lord
;
he
applied
himself
to
the
Lord
,
and
spread
his
sad
condition
before
the
Lord
,
and
he
did
not
loose
his
labour
,
Thou
Lord
heardest
me
.
Now
for
the
grounds
of
the
Point
,
all
afflictions
are
from
God
,
the
Lords
hand
is
in
all
the
crosses
and
troubles
,
and
whatsoever
is
matter
of
complaint
,
the
hand
of
God
is
in
it
,
Is
there
any
evil
in
the
city
and
I
have
not
done
it
?
saith
the
Lord
by
the
Prophet
Amos
:
Is
there
any
evil
of
affliction
that
I
have
not
brought
upon
a
people
?
As
to
the
evil
of
sin
,
that
is
not
from
God
,
for
that
is
no
being
;
that
is
a
privation
,
but
as
for
affliction
,
all
the
affliction
that
doth
berall
the
children
of
men
,
it
is
from
the
hand
of
God
;
and
upon
this
ground
Eliphaz
perswadeth
Job
to
apply
himself
to
God
,
Job
5.
6
,
8.
Affliction
cometh
not
forth
of
the
dust
,
neither
does
trouble
spring
out
of
the
ground
;
I
would
speak
unto
God
,
and
unto
God
would
I
commit
my
cause
.
Trouble
doth
not
spring
from
the
ground
,
it
is
not
from
second
causes
,
whatsoever
trouble
the
people
of
God
meet
withall
,
●any
of
the
sons
of
men
,
it
springs
not
from
the
dust
:
Whence
then
?
It
is
from
the
hand
of
God
,
there
is
a
secret
wheel
,
a
great
wheel
of
providence
,
that
sets
all
on
work
,
second
causes
cannot
move
if
that
great
wheel
does
not
move
;
so
then
when
this
comes
to
be
reallized
to
the
soul
,
as
faith
doth
discover
it
,
because
God
hath
spoken
it
,
that
trouble
is
from
God
,
whether
inward
or
outward
;
therefore
it
will
carry
the
soul
unto
God
,
and
make
the
soul
apply
it self
to
God
and
Christ
alone
.
Secondly
,
Faith
doth
discover
,
that
as
all
afflictions
are
from
God
,
and
makes
the
soul
see
the
hand
of
God
in
every
stroke
,
so
it
doth
discover
,
that
the
end
of
all
afflictions
is
to
carry
the
soul
to
God
;
that
is
the
end
of
all
afflictions
,
to
bring
God
and
the
soul
nigher
together
;
God
doth
not
love
to
have
any
of
his
people
at
a
distance
from
him
,
and
therefore
he
sends
forth
affliction
to
bring
them
nigher
to
himself
:
And
therefore
in
Hosea
5.
15.
I
will
go
and
return
to
my
place
,
till
they
acknowledge
their
offence
,
and
seek
my
face
;
in
their
affliction
they
will
seek
me
early
:
He
brings
affliction
for
this
very
end
,
that
they
may
draw
nigh
to
him
:
And
in
chap.
6.
1.
you
may
see
the
fruit
of
their
affliction
,
Come
and
let
us
return
to
the
Lord
;
for
he
hath
torn
,
and
he
will
heal
us
;
he
hath
smitten
,
and
he
will
bind
us
up
.
This
is
the
fruit
of
their
affliction
,
they
were
brought
nigher
to
God
.
God
will
have
his
people
injoy
more
communion
with
him
,
dwell
with
him
,
and
make
them
more
conformable
to
him
,
more
like
to
himself
;
and
therefore
many
times
he
layes
great
and
sore
afflictions
upon
them
:
For
when
the
Saints
shall
be
in
such
a
sta●e
,
and
such
a
condition
,
as
nothing
shall
come
betwixt
God
and
them
,
when
they
shall
so
dwell
in
God
,
as
never
to
goe
out
from
God
,
when
there
shall
come
no
sin
,
no
corruption
betwixt
God
and
them
,
then
there
shall
be
no
more
affliction
,
then
the
Lord
God
shall
wipe
away
teares
from
the
faces
of
his
people
,
no
more
sorrow
and
sighing
,
now
the
end
is
attained
,
when
they
are
gotten
so
nigh
to
God
,
as
nothing
can
come
betwixt
God
and
them
:
Now
when
faith
discovers
this
,
that
it
is
the
end
of
affliction
to
bring
the
soul
nigher
to
God
,
it
puts
the
soul
upon
it
,
in
its
affliction
,
to
return
and
apply
it self
to
God
alone
.
Thirdly
,
Faith
will
make
a
soul
come
to
Christ
,
and
Christ
alone
,
in
distress
;
for
faith
doth
discover
,
that
the
help
of
the
creature
is
in
vain
in
time
of
distress
;
it
is
faith
that
doth
reallize
to
the
soul
the
vanity
of
the
creature
,
and
that
the
creature
cannot
help
in
the
day
of
distress
:
And
therefore
the
Psalmist
cries
out
,
Psal
60.
11.
Help
Lord
,
for
vain
is
the
help
of
man
.
Man
cannot
help
,
and
therefore
he
applies
himself
to
God
alone
;
Help
Lord
,
for
vain
is
the
help
of
man
.
Till
the
soul
sees
that
vain
is
the
help
of
the
creature
,
it
will
not
in
good
earnest
cry
,
Help
Lord
;
faith
shews
the
soul
,
that
in
vain
is
salvation
hoped
for
from
the
hils
,
and
from
the
multitude
of
mountains
;
in
vain
is
salvation
hoped
for
from
creatures
,
from
great
men
,
the
highest
of
all
:
There
is
many
a
poor
soul
can
tell
you
by
sad
experience
,
and
say
it
by
sad
experience
,
in
vain
have
I
sought
help
from
men
,
and
cried
to
men
,
and
spread
my
complaints
before
men
,
and
therefore
it
is
good
for
me
to
draw
nigh
to
God
;
for
if
you
look
upon
all
the
sons
of
men
,
you
shall
see
how
fruitless
a
thing
it
is
,
for
a
poor
soul
in
distress
to
apply
it self
to
man
,
and
to
go
and
pour
out
his
complaints
to
man
;
he
may
speak
to
such
men
as
are
not
at
all
sensible
of
what
he
speaks
;
he
may
tell
a
sad
relation
of
his
sufferings
and
burdens
,
and
yet
not
at
all
affect
the
heart
of
him
that
he
speaks
to
:
There
are
some
such
men
in
the
world
,
nay
very
many
,
that
regard
not
the
affliction
of
Joseph
,
that
are
altogether
insensible
of
the
burden
that
lay
upon
other
poor
creatures
,
that
hath
no
compassion
,
and
cannot
be
affected
.
It
is
said
of
Gallio
,
that
he
cared
for
none
of
those
things
;
when
as
they
made
complaints
of
things
of
Religion
,
he
cared
for
none
of
those
things
;
and
so
when
some
come
and
make
complaints
of
their
burdens
,
they
care
for
none
of
those
things
:
And
thus
it
was
with
Lazarus
,
that
lay
at
the
rich
mans
gate
,
it
is
very
like
he
made
many
complaints
,
shewed
him
his
sorrow
and
sores
,
but
his
heart
was
not
at
all
affected
,
the
very
dogs
had
more
pitty
upon
him
,
they
came
and
licked
his
sores
:
And
so
it
is
many
times
,
when
we
make
our
complaints
to
men
,
they
regard
not
.
Or
secondly
,
Sometimes
when
we
make
complaints
to
men
,
though
there
be
some
pitty
,
and
some
compassion
in
them
,
and
they
will
expresse
it
in
good
words
,
yet
very
little
help
and
assistance
will
many
men
afford
;
they
will
seem
to
pitty
and
have
compassion
,
but
there
are
some
men
that
will
do
very
little
to
the
relief
of
a
poor
creature
under
distress
,
that
comes
and
makes
complaints
of
his
burdens
:
The
Apostle
James
speaks
of
some
such
,
chap.
2.
15
,
16.
If
a
brother
or
sister
be
naked
,
and
destitute
of
daily
food
,
and
one
of
you
say
unto
him
,
depart
in
peace
,
be
you
warmed
,
and
filled
;
notwithstanding
you
give
him
not
those
things
that
are
needful
for
the
body
,
what
doth
it
profit
?
Alas
,
it
is
in
vain
to
make
complaints
to
such
,
what
doth
it
avail
?
It
may
be
some
will
pitty
with
good
words
,
be
you
warmed
,
and
filled
,
but
they
give
them
not
those
things
which
are
needful
for
the
body
;
thus
many
a
poor
creature
looses
his
labour
.
Thirdly
,
When
a
poor
creature
makes
complaints
to
man
,
and
cries
to
man
,
it
may
be
he
shall
make
complaints
to
those
that
do
pitty
him
,
and
would
relieve
him
with
all
their
heart
,
but
it
is
beyond
their
power
to
relieve
;
and
so
if
a
poor
man
that
wants
the
things
of
this
life
,
it
may
be
he
goes
and
makes
his
complaints
to
another
,
he
pitties
him
,
and
would
help
him
,
but
he
that
hath
a
will
hath
not
power
many
times
,
and
it
is
not
in
his
hand
to
do
it
,
and
he
cannot
uphold
anothers
estate
but
he
must
break
his
own
;
many
times
it
is
so
.
And
so
when
they
come
and
make
complaint
of
the
weakness
and
infirmities
of
their
bodies
,
it
may
be
they
are
affected
,
and
they
would
help
;
ah
,
but
it
is
beyond
their
power
:
And
so
when
a
poor
soul
comes
and
complains
of
distress
of
mind
,
and
shew
the
wounds
of
his
spirit
,
and
lay
them
open
,
it
may
be
godly
friends
may
pitty
you
,
and
desire
to
help
you
,
but
their
hand
is
to●
short
to
carry
the
plaister
to
your
heart
and
conscience
,
and
to
cause
it
to
stick
there
,
and
therefore
after
all
it
will
go
away
unsatisfied
;
in
all
these
causes
they
that
would
help
you
if
they
could
,
they
may
say
as
the
King
of
Israel
,
2
King
.
6.
26
,
27.
the
woman
there
comes
and
makes
a
sad
complaint
in
the
time
of
famine
,
at
verse
26.
And
as
the
King
of
Israel
was
passing
by
upon
the
wall
,
there
cried
a
woman
unto
him
,
saying
help
,
my
Lord
,
O
King
.
And
what
sayes
the
King
to
her
?
verse
27.
And
he
said
,
if
the
Lord
do
not
help
thee
,
whence
shall
I
help
thee
?
Alas
,
my
bowels
are
towards
thee
,
but
if
the
Lord
does
not
help
thee
,
in
vain
is
the
help
of
man
.
Fourthly
,
When
you
make
your
complaints
to
men
,
sometimes
it
falls
out
so
,
that
instead
of
ease
from
under
your
burdens
,
your
burdens
are
increased
;
sometimes
men
may
add
to
the
burdens
of
the
afflicted
through
unskilfulness
,
not
knowing
how
to
speak
to
them
,
and
how
to
carry
it
towards
them
;
yea
sometimes
men
may
aggravate
the
burdens
of
the
afflicted
,
when
they
make
their
complaints
,
wilfully
,
through
pride
,
and
disdain
,
and
covetousness
:
And
thus
it
was
when
David
sent
to
Nabal
,
he
was
in
a
great
strait
for
provision
,
and
he
sent
to
Nabal
in
his
strait
for
relief
,
and
he
sent
him
a
churlish
answer
;
Who
is
David
,
and
the
son
of
Jesse
?
I
know
him
not
;
shall
I
send
my
corn
and
my
oxen
that
I
have
killed
for
my
shearers
,
and
give
it
to
him
,
I
know
him
not
.
And
you
know
what
Judas
did
meet
withall
,
when
he
went
to
the
Pharisees
,
and
said
,
I
have
sinned
in
betraying
the
innocent
bloud
:
What
is
that
to
us
?
a
bargain
is
a
bargain
,
if
you
have
sinned
look
you
to
that
:
Whereas
if
he
had
gone
to
Christ
with
that
complaint
,
he
might
have
had
comfort
,
but
he
went
to
them
,
and
they
spake
that
which
aggravated
his
sorrow
,
and
he
goes
and
makes
away
himself
.
So
that
,
I
say
,
in
time
of
affliction
faith
causeth
a
soul
to
go
to
Christ
,
for
it
doth
discover
what
man
is
.
Fourthly
,
There
is
this
ground
of
the
Point
,
Faith
will
make
a
soul
go
to
Christ
alone
,
for
it
discovers
to
the
soul
,
that
in
Christ
there
is
all
sufficiency
to
help
it
,
there
is
all
in
Christ
that
may
pitty
him
,
and
for
the
helping
of
him
;
it
is
not
in
the
creature
,
but
it
is
to
be
found
in
Christ
,
for
Christ
is
furnished
with
compassion
,
there
are
bowels
of
compassion
towards
his
poor
creatures
in
distresse
;
it
is
an
impossible
thing
that
Christ
should
be
insensible
as
men
are
;
you
may
spread
your
complaints
before
some
men
,
and
they
never
be
moved
no
more
then
the
stones
in
the
street
,
but
the
Lord
Jesus
he
is
not
without
compassion
,
great
bowels
of
compassion
towards
his
people
,
he
cannot
be
insensible
of
any
burden
that
lay
upon
a
poor
creature
that
comes
to
him
,
In
all
their
afflictions
he
is
afflicted
,
he
bears
our
sickness
,
he
carries
our
sorrows
;
Christ
he
feels
the
weight
of
all
affliction
,
and
sorrow
,
and
burdens
that
do
at
any
time
lie
upon
his
people
.
Secondly
,
As
Christ
hath
compassion
,
so
he
hath
a
will
;
he
is
alwayes
willing
to
do
good
to
poor
creatures
that
come
to
him
:
Men
(
as
you
have
heard
)
they
are
not
alwayes
willing
,
they
may
give
you
a
parcel
of
good
words
,
but
give
you
not
those
things
that
are
needful
:
Now
Christ
he
never
puts
off
his
people
with
good
words
,
though
one
good
word
from
Christ
be
more
worth
then
all
that
men
can
do
for
you
;
but
Christ
he
will
not
give
you
good
words
alone
,
but
as
he
opens
his
mouth
in
grace
,
so
he
opens
his
hand
in
mercy
;
he
opens
his
mouth
and
his
hand
at
the
same
time
,
and
he
is
very
willing
to
relieve
,
and
therefore
it
is
,
that
he
calls
poor
creatures
to
him
;
you
may
see
his
willingness
by
the
invitation
that
he
gives
to
all
poor
creatures
that
are
under
any
distress
;
Come
to
me
all
ye
that
are
weary
and
heavy
laden
,
and
I
will
give
you
rest
:
Whatever
the
burden
be
,
whether
the
burden
of
sin
or
sorrow
.
Christ
makes
proclamation
,
you
have
his
invitation
;
Come
to
me
and
I
will
give
you
rest
;
and
call
upon
me
in
the
time
of
trouble
,
and
I
will
deliver
.
How
doth
this
testifie
the
willingness
of
Christ
to
relieve
his
poor
creatures
?
Thirdly
,
He
hath
not
only
compassion
,
but
he
also
hath
power
in
his
hand
,
Christ
can
do
it
,
he
is
able
to
do
what
he
pleaseth
;
Thou
hast
done
whatsoever
thou
pleasest
in
heaven
,
and
earth
,
and
in
all
deep
places
:
The
deepest
affliction
and
sorrow
that
any
of
his
people
may
sink
into
,
the
Lord
Jesus
is
able
to
stretch
forth
his
hand
and
help
them
,
he
hath
all
store
of
provision
in
his
house
,
there
is
an
infinite
treasure
of
mercy
,
all
mercies
are
laid
up
in
Christ
,
it
shall
not
break
his
estate
to
uphold
your
estates
,
for
all
the
creatures
in
heaven
and
earth
are
the
Lords
,
the
heavens
and
the
earth
are
the
Lords
,
and
the
fulness
that
are
in
them
,
therefore
there
is
power
in
Christs
hand
to
relieve
his
people
.
Fourthly
,
Christ
cannot
aggravate
sorrow
and
affliction
;
he
will
not
aggravate
the
sorrow
and
affliction
of
any
of
his
people
that
come
to
him
;
Christ
will
never
say
to
a
poor
soul
,
as
the
Pharisees
to
Judas
,
see
thou
to
that
:
When
a
soul
comes
and
sayes
,
Lord
I
have
sinned
,
Christ
never
gave
such
an
answer
,
see
thou
to
that
;
he
never
did
,
neither
can
he
,
aggravate
the
sorrows
and
burdens
of
poor
creatures
that
come
to
him
.
Now
when
faith
discovers
this
to
the
soul
,
and
shews
that
afflictions
are
from
the
Lord
,
and
shews
,
that
all
afflictions
are
for
that
end
,
to
carry
the
soul
higher
unto
God
,
and
shews
,
that
all
the
help
of
the
creature
is
vain
,
and
shews
,
that
there
is
an
infinite
supply
of
grace
and
mercy
,
all-sufficiency
of
grace
in
God
and
Christ
to
relieve
at
all
times
,
and
in
all
straits
;
these
discoveries
that
faith
makes
,
will
carry
the
soul
to
Christ
,
and
make
the
soul
apply
it self
to
Christ
,
and
cry
to
him
,
and
spread
his
complaints
before
him
in
time
of
great
distress
.
A
word
or
two
by
way
of
Application
.
First
of
all
:
am
cast
out
of
thy
sight
,
yet
will
I
look
toward
thy
holy
temple
:
He
applies
himself
to
Christ
:
And
so
a
gracious
heart
will
be
looking
to
Christ
,
and
the
more
faith
,
the
more
it
will
look
,
and
the
louder
it
will-cry
.
But
secondly
,
Let
it
be
a
word
of
exhortation
,
O
that
it
might
provoke
us
all
to
deal
more
with
God
and
Christ
in
the
time
of
our
affliction
and
distress
!
,
O
that
we
might
cry
more
to
him
,
and
pour
out
our
complaints
more
to
him
!
as
this
poor
woman
did
;
she
comes
and
cries
,
O
Lord
,
thou
son
of
David
:
Poor
souls
are
apt
to
look
to
the
creature
in
the
day
of
distress
,
and
think
such
and
such
creatures
can
comfort
;
Surely
my
bed
shall
comfort
me
,
and
my
couch
give
me
ease
,
sayes
Job
;
but
he
found
no
such
matter
;
and
so
we
are
apt
to
say
of
this
and
that
creature
,
I
will
go
and
make
my
complaint
to
him
,
he
will
give
me
some
refreshment
;
poor
souls
are
very
apt
under
their
burdens
to
go
up
&
down
and
scatter
their
complaints
:
Ah
,
but
they
take
not
the
right
course
of
going
to
Christ
,
and
crying
to
him
,
and
pouring
out
the
complaints
of
their
souls
before
him
;
and
therefore
it
is
,
that
when
they
goe
to
men
they
meet
with
little
satisfaction
,
and
little
relief
and
comfort
,
and
their
spirits
are
filled
with
discontent
and
dissatisfaction
,
when
as
they
meet
with
such
men
sometimes
as
have
no
compassion
at
all
in
them
,
and
sometimes
meet
with
good
words
and
no
more
,
and
sometimes
meet
with
such
as
pitty
them
,
but
have
no
power
,
and
sometimes
meet
with
some
that
will
aggravate
the
affliction
;
and
just
it
is
with
God
it
should
be
so
,
when
we
will
not
look
to
the
Rock
:
O
that
such
disappointments
might
reach
us
to
look
to
the
Lord
,
we
have
thought
that
this
creature
might
ease
,
but
we
have
met
with
disappointments
;
O
that
these
disappointments
might
teach
us
to
go
to
Christ
!
as
this
woman
:
And
thus
the
poor
man
did
for
his
son
,
that
he
would
cast
out
the
unclean
spirit
;
I
went
,
said
he
,
to
thy
Disciples
,
and
they
tryed
to
cast
out
the
unclean
spirit
,
but
could
not
;
and
then
he
comes
to
Christ
,
I
have
been
with
thy
Disciples
,
and
they
could
not
cast
out
the
unclean
spirit
,
but
thou
canst
do
it
,
and
Christ
did
do
it
:
And
O
that
these
disappointments
might
teach
us
to
goe
more
to
Christ
,
and
make
our
complaints
more
to
him
in
time
of
distress
.
Quest.
But
you
will
say
,
What
?
may
we
not
go
to
our
friends
,
is
it
not
lawful
to
go
to
men
when
we
are
under
pressures
and
burdens
,
either
of
the
outward
or
inward
man
?
and
to
such
and
such
as
may
relieve
us
,
may
we
not
apply
our selves
to
them
?
Answ.
I
answer
yes
;
We
may
apply
our selves
to
men
,
but
take
heed
we
do
it
in
Gods
way
.
I
say
,
under
burdens
and
distresses
,
either
outward
or
inward
,
we
may
apply
our selves
to
men
,
but
take
heed
we
doe
it
in
Gods
way
.
Quest.
But
you
will
say
,
How
shall
we
know
we
do
it
in
Gods
way
.
Answ.
I
answer
,
first
of
all
,
when
you
do
it
as
an
Ordinance
of
God
,
when
we
make
use
of
the
advice
and
help
of
others
,
and
go
to
others
as
to
an
Ordinance
of
God
,
then
we
are
not
out
of
Gods
way
,
when
we
do
it
in
obedience
to
the
Will
and
Commandement
of
God
and
Christ
;
when
one
that
is
wounded
in
spirit
shall
apply
himself
to
those
that
are
godly
,
that
hath
the
mind
of
Christ
,
in
obedience
to
the
command
of
Christ
,
Confess
your
sins
one
to
another
,
and
pray
one
for
another
:
Now
if
out
of
obedience
to
Christ
I
go
and
confess
my
sins
to
one
that
is
godly
,
and
desire
him
to
pray
for
me
,
when
we
apply
our selves
to
men
,
as
an
Ordinance
of
God
,
then
we
are
in
Gods
way
.
Secondly
,
When
we
shall
keep
the
eye
of
our
souls
upon
God
alone
for
help
;
when
we
apply
our selves
to
men
for
any
help
,
and
yet
shall
keep
our
eye
upon
God
,
and
look
upon
God
as
the
great
moving
cause
,
look
upon
God
as
the
fountain
of
all
relief
and
comfort
,
and
shall
look
upon
the
creature
only
as
Gods
Instrument
,
this
is
but
a
pipe
,
and
an
empty
one
too
,
if
God
do
not
fill
it
,
when
as
the
eye
is
thus
upon
God
,
and
eye
God
as
principal
in
all
that
comfort
and
relief
that
we
expect
,
and
look
upon
the
creature
as
the
means
,
then
we
may
apply
our selves
to
the
creature
,
and
not
out
of
Gods
way
.
And
a
man
may
know
whether
he
keeps
his
eye
upon
God
,
Secondly
,
If
a
man
doe
meet
with
disappointments
,
and
he
do
apply
himself
to
the
creature
in
Gods
way
,
disappointments
will
not
add
any
great
trouble
or
vexation
to
that
man
or
woman
,
though
he
meet
with
little
refreshment
;
nay
,
though
instead
of
help
and
refreshment
,
he
should
meet
with
an
addition
of
his
sorrow
and
trouble
,
yet
if
in
Gods
way
he
will
not
be
troubled
,
because
his
eye
is
upon
God
,
and
I
see
it
is
not
the
will
of
the
Lord
I
should
yet
have
comfort
,
and
why
should
I
fret
my self
,
seeing
the
Instrument
is
but
an
empty
pipe
,
and
no
creature
can
refresh
me
if
the
Lord
doe
not
refresh
me
?
And
thus
you
have
seen
when
we
are
in
Gods
way
,
and
when
out
of
Gods
way
,
in
applying
our selves
to
the
creature
,
and
looking
to
the
creature
for
help
,
and
for
relief
.
And
O
that
this
might
teach
us
to
go
more
to
God
,
and
apply
our selves
more
to
Christ
.
Object
.
But
it
may
be
some
poor
soul
will
say
,
Well
,
I
have
not
only
gone
to
the
creature
,
but
I
have
applyed
my self
to
God
,
and
yet
truly
I
meet
with
little
refreshment
,
I
have
cryed
to
Christ
in
the
time
of
my
affliction
,
and
yet
my
burden
doth
continue
.
Answ.
First
,
To
this
I
answer
:
It
may
be
when
thou
hast
come
to
Christ
,
thou
hast
complained
of
thy
burden
,
and
of
thy
affliction
,
but
thou
hast
not
complained
of
thy
sin
,
thou
hast
not
complained
of
that
which
is
the
greatest
matter
of
complaint
;
and
if
thou
hast
at
any
time
looked
more
to
thy
burden
and
affliction
,
and
hast
not
complained
of
that
which
is
the
greatest
matter
of
complaint
,
no
wonder
then
though
thou
hast
met
with
no
ease
.
Secondly
,
Let
me
say
,
it
may
be
thou
hast
brought
thy
complaints
and
spread
them
before
the
Lord
,
yet
thou
hast
not
left
thy
burden
with
the
Lord
;
many
a
soul
comes
with
a
great
burden
,
ah
,
but
it
carries
it
away
,
and
does
not
leave
it
with
the
Lord
;
and
if
the
burden
be
not
left
with
the
Lord
,
no
wonder
that
we
have
no
ease
:
Christ
is
willing
we
should
leave
our
burdens
with
him
,
and
in
so
doing
we
shall
finde
refreshment
.
Thirdly
,
And
let
me
say
further
,
that
it
may
be
the
Lord
hath
heard
thy
cry
,
and
thy
complaint
,
but
thou
art
not
aware
of
it
,
thou
hast
not
taken
notice
of
it
,
through
unthankfulnesse
thou
hast
not
observed
that
which
the
Lord
hath
done
;
the
Lord
at
least
,
he
hath
thus
farre
heard
thee
,
that
he
hath
supported
thy
spirit
under
thy
burden
,
and
thou
hast
been
kept
up
,
so
that
thy
soul
hath
not
failed
,
and
thy
spirit
hath
not
fainted
under
thy
burden
;
and
truly
this
is
a
great
mercy
and
worthy
to
be
taken
notice
of
:
And
this
is
the
difference
between
your
going
to
God
and
the
creature
.
Oh
that
we
might
be
invited
by
this
to
apply
our selves
more
to
Christ
in
time
of
distresse
,
and
spread
our
complaints
before
Christ
,
for
in
going
to
the
creature
many
times
the
spirit
is
wounded
▪
ah
,
but
in
going
to
God
the
spirit
shall
be
supported
,
though
Christ
doe
not
give
out
a
present
answer
,
yet
the
heart
shall
be
supported
under
all
its
burdens
,
but
now
in
going
to
man
,
many
times
the
heart
and
the
spirit
it
is
wounded
,
by
those
disappointments
that
we
meet
withall
,
while
we
expect
that
from
the
creature
which
it
cannot
do
.
Two
things
only
I
shall
propound
to
urge
this
duty
upon
you
,
to
make
us
more
in
going
to
Christ
,
and
less
to
the
creature
.
It
is
a
great
sin
and
folly
,
when
as
we
leave
Christ
and
goe
to
the
creature
in
the
day
of
our
distress
.
First
,
It
is
a
great
sin
;
for
what
do
we
then
,
but
set
up
the
creature
in
the
room
of
Christ
?
You
know
how
sensible
Jacob
was
of
this
evil
,
he
lookt
upon
it
as
a
great
evil
,
when
as
Rachel
came
to
him
,
she
wanted
children
,
she
comes
to
her
Husband
,
Give
me
children
or
I
die
:
O
what
sayes
he
?
Am
I
in
Gods
stead
?
Can
I
give
thee
children
?
When
as
she
came
and
made
her
complaint
to
Jacob
,
and
murmured
because
she
had
not
the
mercy
of
children
,
she
goes
to
Jacob
,
and
sets
up
Jacob
in
Gods
stead
;
and
so
when
we
are
under
our
burdens
,
and
make
our
complaints
to
the
creature
and
not
to
God
,
why
the
creature
may
say
as
Jacob
,
am
I
in
Gods
stead
?
Secondly
,
There
is
a
world
of
folly
in
it
,
in
going
from
God
in
time
of
distress
to
the
creature
.
It
is
a
piece
of
gre●●
folly
for
a
man
to
go
from
the
fountain
to
the
broken
cistern
,
to
leave
the
fountain
and
think
a
broken
cistern
should
supply
him
:
It
is
a
great
deal
of
folly
for
a
man
to
go
to
a
deaf
man
,
one
that
cannot
hear
,
pour
out
his
complaints
,
&
expect
that
he
should
speak
a
word
of
refreshment
;
so
much
folly
there
is
when
we
go
to
the
creature
,
and
do
not
apply
our selves
to
God
.
If
a
man
should
go
to
a
begger
,
one
that
hath
no
food
or
rayment
,
and
a
man
should
spend
a
deal
of
time
in
asking
food
and
rayment
;
and
if
he
do
not
give
it
go
away
railing
,
what
a
deal
of
folly
were
it
?
And
so
a
great
deal
of
Folly
there
is
,
when
we
do
go
to
the
creature
,
and
do
not
go
to
God
;
we
go
to
them
that
are
poor
and
naked
,
and
forsake
God
,
that
hath
all
store
of
provision
and
mercy
laid
up
in
himself
:
O
that
the
consideration
of
our
sin
and
folly
,
in
going
to
the
creatures
,
might
cause
us
at
all
times
in
our
distresse
to
go
to
God
,
as
this
poor
woman
did
,
and
cry
to
him
that
is
the
Lord
.
Matth.
15.
22.
And
behold
,
a
woman
of
Canaan
came
out
of
the
same
coasts
,
and
cryed
unto
him
,
saying
,
have
mercy
on
me
,
O
Lord
,
thou
son
of
David
,
my
daughter
is
grievously
vexed
with
a
Devil
.
SERMON
V.
HEre
is
a
declaration
of
this
womans
faith
,
the
tryall
of
it
,
and
the
conquest
of
it
:
The
last
day
we
came
to
consider
the
declaration
of
this
womans
faith
in
the
fruits
of
it
,
it
carries
her
soul
to
Christ
in
a
way
of
supplication
and
prayer
;
and
the
Argument
she
useth
in
prayer
,
is
only
the
free
Grace
of
Christ
,
Have
mercy
on
me
,
thou
son
of
David
.
The
Doctrine
was
this
:
That
whereever
there
is
〈◊〉
seed
of
faith
in
any
foul
,
it
will
carry
it
out
to
Christ
,
and
make
the
soul
cry
unto
him
and
take
hold
of
his
mercy
.
We
divided
it
into
three
Propositions
.
First
,
That
faith
will
carry
the
soul
to
Christ
in
time
of
affliction
,
and
make
it
seek
to
Christ
,
and
Christ
alone
.
Secondly
,
Afflictions
when
they
are
great
and
strong
,
will
raise
strong
cries
.
Thirdly
,
A
gracious
heart
pleads
only
mercy
and
free
grace
,
only
takes
hold
of
mercy
,
and
looks
not
at
all
to
his
own
worthiness
.
I
spake
to
the
first
of
these
the
last
day
.
I
shall
now
speak
to
the
second
Proposition
;
this
woman
was
in
great
afflictions
and
distresse
,
her
daughter
was
possessed
with
a
devil
,
and
that
was
a
sore
burden
to
her
spirit
:
Now
this
great
affliction
makes
her
cry
loud
,
for
the
Text
doth
not
say
,
she
came
&
intreated
,
and
besought
him
,
but
the
Text
sayes
,
she
came
and
cryed
unto
him
,
saying
,
Have
mercy
on
me
,
O
Lord
.
So
then
observe
this
:
Strong
afflictions
will
raise
strong
cries
,
In
the
opening
of
the
Point
,
I
shall
shew
you
two
things
:
First
,
That
there
is
a
cry
of
the
flesh
,
and
a
cry
of
the
Spirit
.
Secondly
,
That
great
and
sore
afflictions
of
〈◊〉
continuance
may
raise
both
these
cries
,
it
will
make
both
the
flesh
to
cry
,
and
the
Spirit
to
cry
.
First
,
It
is
either
a
natural
cry
〈◊〉
sense
which
Nature
hath
of
the
burden
and
affliction
which
is
upon
it
:
Or
,
Secondly
,
It
is
a
sinful
cry
,
which
is
accompanied
with
disorder
:
I
say
,
the
cry
of
the
flesh
it
is
either
meerly
natural
,
or
sinful
;
the
flesh
is
weak
,
it
is
an
emblem
of
weakness
,
and
is
weak
indeed
,
and
a
little
affliction
will
make
the
flesh
to
cry
,
the
Lord
remembred
that
man
is
but
as
dust
before
the
wind
.
Job
6.
1
,
2
,
3.
O
that
my
grief
were
thoroughly
weighed
!
it
would
appear
heavier
then
the
sand
of
the
sea
.
Yea
you
shall
find
that
our
Lord
Jesus
Christ
himself
,
having
taken
our
flesh
,
and
the
frailties
of
our
flesh
,
(
for
he
took
our
humane
frailties
,
but
no
sinful
frailtie●
and
in
the
dayes
of
his
flesh
he
cryed
,
his
great
affliction
made
him
cry
out
,
he
put
up
his
cries
with
tears
and
supplications
in
the
dayes
of
his
flesh
;
as
the
Apostle
speaks
,
Heb.
5.
7.
And
in
Psalm
22.
(
which
Psalm
is
a
Prophecy
of
Christ
)
he
cryes
out
bitter
〈◊〉
My
God
,
my
God
;
why
hast
thou
forsaken
me
?
●hy
art
thou
so
far
from
helping
me
,
and
from
the
words
of
my
roaring
?
Strong
cries
,
and
yet
no
sin
in
Jesus
Christ
;
so
that
the
flesh
may
cry
and
yet
not
sin
;
for
grace
when
it
comes
into
the
soul
,
doth
not
destroy
nature
,
it
doth
not
make
man
insensible
,
and
the
spirit
insensible
,
but
it
allows
the
flesh
to
be
sensible
,
and
to
cry
out
of
his
burdens
,
so
it
be
without
sin
.
Secondly
,
First
of
all
,
Secondly
,
There
is
a
cry
in
affliction
that
doth
spring
from
impatiency
,
and
that
is
a
sinful
cry
,
when
a
man
or
woman
shall
cry
out
with
a
great
cry
,
and
make
a
great
lamentation
,
and
yet
their
burden
but
an
ordinary
bur●●●
only
they
make
it
great
through
impatiency
,
no●
that
the
affliction
is
so
in
it self
,
if
the
Lord
had
given
a
heart
to
carry
patiently
under
it
;
but
there
is
many
a
poor
creature
struggles
with
his
affliction
,
as
a
young
beast
unaccustomed
to
the
yoak
,
the
yoak
is
easie
,
but
by
struggling
and
striving
it
pinches
and
makes
it
cry
out
;
and
so
a
man
by
striving
under
the
yoak
of
the
Lord
,
though
it
be
Jobs
counsel
,
that
it
is
good
to
bear
the
yoak
,
yet
it
throught
impatience
cryes
out
;
this
is
a
sinful
cry
.
Thirdly
,
That
is
a
sinful
cry
that
springs
from
unbelief
,
and
is
accompanied
with
unbelief
;
when
as
a
man
or
woman
in
time
of
affliction
shall
give
way
to
hard
thoughts
of
God
;
whatever
cry
is
accompanied
with
unbelief
,
is
a
sinful
cry
:
Yet
this
is
the
case
of
many
,
they
cannot
perswade
themselves
that
there
is
any
love
in
the
heart
of
God
towards
them
,
and
any
love
in
such
an
affliction
;
I
cannot
believe
it
,
that
there
should
be
love
in
such
an
affliction
,
that
God
should
lay
such
a
heavy
burden
upon
me
,
and
have
any
love
to
me
;
when
it
cries
out
thus
with
unbelieving
cries
,
this
is
a
sinfull
cry
:
And
so
when
a
man
cannot
be
perswaded
,
that
the
Lord
should
make
a
good
end
with
him
in
affliction
:
O
sure
I
shall
perish
one
day
,
and
fall
by
the
hand
of
this
affliction
,
I
shall
be
broken
all
to
pieces
,
and
never
be
able
to
stand
under
my
burden
;
when
as
the
soul
is
thus
filled
with
unbelieving
dispairing
thoughts
,
concerning
God
and
concerning
the
end
of
his
affliction
,
and
so
cry
out
in
unbelief
,
First
,
And
again
,
great
and
sore
afflictions
may
occasion
such
cries
,
even
sinful
cries
,
as
the
cry
of
unbelief
and
impatiencies
,
and
that
upon
this
ground
;
there
are
remainders
of
corruption
in
the
best
heart
,
there
is
sinful
flesh
as
well
as
spirit
.
Secondly
,
Great
afflictions
do
expose
Gods
own
people
to
great
temptations
;
many
times
they
go
together
,
great
afflictions
and
great
temptations
,
for
the
Devil
seeks
his
opportunity
to
doe
mischief
,
as
the
Lord
waits
to
be
gracious
,
so
Satan
waits
to
doe
mischief
:
Many
times
in
great
afflictions
,
when
the
waters
are
high
,
then
the
Devil
will
assault
;
God
makes
use
of
affliction
to
make
his
people
seek
him
early
;
but
now
the
Devil
he
waits
to
make
the
soul
cry
out
with
a
sinful
cry
,
and
many
times
the
Lord
suffers
him
to
prevail
:
But
this
cry
of
the
woman
of
Canaan
was
not
the
cry
of
pride
,
impatience
,
and
unbelief
,
but
her
cry
was
the
cry
of
the
Spirit
.
And
therefore
let
us
examine
what
that
cry
of
the
spirit
is
,
First
,
It
carries
the
heart
to
God
thorough
Christ
,
and
makes
its
complaint
unto
him
,
it
doth
not
cry
out
against
God
,
but
as
it
cries
unto
God
,
so
it
runs
unto
the
Lord
thorough
Christ
,
and
pours
out
his
complaints
before
him
:
So
David
,
Psal.
142.
1
,
2.
I
cryed
unto
the
Lord
with
my
voice
,
unto
the
Lord
did
I
make
my
supplication
,
I
poured
out
my
complaint
before
him
:
The
flesh
cries
out
of
his
burden
,
yea
,
sinful
flesh
it
complains
many
times
,
not
only
of
his
burden
,
but
of
God
himself
:
Ah
,
but
the
spirit
that
cries
unted
God
,
Job
35.
9.
By
reason
of
the
multitude
of
oppressions
they
make
the
oppressed
to
cry
.
They
cry
out
by
reason
of
the
arme
of
the
mighty
,
v.
10.
But
none
saith
,
where
is
God
n●●●maker
?
he
reproves
the
sons
of
men
.
They
are
ap●●to
cry
,
but
it
is
the
cry
of
the
flesh
,
they
cry
out
of
the
arme
of
the
mighty
,
but
they
do
not
go
to
God
,
None
say
,
where
is
God
that
giveth
songs
in
the
night
season
?
The
spirit
in
the
saddest
condition
goes
to
God
through
Christ
.
Secondly
,
The
cry
of
the
spirit
it
doth
make
a
man
to
cry
out
as
well
of
sin
as
of
affliction
,
it
will
make
a
man
to
cry
out
more
of
sin
then
of
affliction
;
the
flesh
is
not
sensible
of
the
burden
of
sin
;
Ah
,
but
where
the
spirit
of
the
Lord
is
,
it
will
make
a
man
cry
out
most
of
all
of
the
burden
of
sin
;
if
God
should
take
away
affliction
,
and
not
take
a●
way
corruption
,
this
would
be
little
refreshment
to
him
;
O
miserable
man
that
I
am
!
as
you
have
the
Apostle
cry
,
which
was
the
cry
of
the
spirit
,
Rom.
7.
the
latter
end
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
?
I
thank
God
through
Jesus
Christ
our
Lord
:
He
was
more
sensible
of
the
body
of
sin
,
then
of
any
affliction
that
lay
upon
him
.
Thirdly
,
The
cry
of
the
Spirit
it
will
make
the
soul
cry
more
after
God
himself
,
then
after
any
mercy
or
deliverance
,
that
it
may
injoy
God
,
that
it
may
have
the
presence
of
God
,
and
communion
with
God
,
that
it
may
be
made
like
to
God
;
a
gracious
heart
it
cries
thus
after
God
,
yea
,
in
the
day
of
affliction
when
the
burden
is
heavy
,
a
gracious
heart
desires
more
to
injoy
God
,
then
to
be
free
from
his
affliction
:
See
how
the
Psalmist
doth
express
himself
in
Psal.
63.
1.
O
God
,
thou
art
my
God
,
early
will
I
seek
thee
;
my
soul
thirsteth
for
thee
in
a
dry
and
thirsty
land
,
where
no
water
is
:
David
was
now
in
a
state
of
banishment
,
it
is
like
he
met
with
sore
afflictions
,
ah
,
but
the
cry
of
his
soul
was
after
God
,
my
soul
thirsteth
for
thee
,
and
longeth
for
thee
.
Fourthly
,
The
cry
of
the
spirit
it
is
a
cry
of
faith
,
it
cries
in
faith
,
and
cries
in
hope
;
the
flesh
cries
in
despair
many
times
,
but
the
spirit
cries
,
and
believes
when
it
cries
,
it
takes
hold
of
God
,
and
follows
after
him
,
follows
God
crying
,
though
God
go
away
.
See
what
is
said
,
Psal.
89.
26.
the
promise
is
made
to
Davids
son
,
Christ
;
He
shall
cry
unto
me
,
thou
art
my
father
,
my
God
,
and
the
rock
of
my
salvation
:
He
shall
cry
unto
me
,
〈◊〉
but
he
shall
cry
in
faith
,
when
he
cries
he
shall
say
,
Thou
art
my
Father
,
and
my
rock
:
And
so
the
Church
,
Isaiah
26.
she
cries
out
with
a
great
cry
,
and
it
is
in
faith
,
doubtless
thou
art
our
Father
:
And
so
Psal.
119.
when
as
David
cryed
,
he
trusted
,
he
took
hold
of
God
,
and
hoped
in
his
mercy
,
145
,
146
,
147.
ver.
though
he
was
in
a
great
affliction
,
and
there
was
great
cause
to
cry
,
yet
his
cry
was
the
cry
of
faith
,
and
he
hoped
in
the
Word
of
the
Lord
,
for
the
accomplishment
of
the
Word
of
the
Lord
.
Fifthly
,
As
the
cry
of
the
spirit
is
the
cry
of
faith
,
so
it
is
a
fervent
cry
;
that
cry
that
the
Lord
doth
raise
up
by
his
spirit
in
the
day
of
affliction
,
it
is
a
fervent
cry
,
it
is
no
cold
nor
lazy
cry
,
but
a
strong
cry
:
Jesus
Christ
in
the
dayes
of
his
flesh
put
up
strong
cries
;
and
the
Apostle
James
he
speaks
of
the
fervent
prayer
of
Gods
people
.
I
am
.
5.
The
fervent
effectual
prayer
of
the
righteous
prevaileth
much
:
When
the
Spirit
of
prayer
doth
set
all
the
faculties
of
the
soul
a
work
to
look
after
God
,
and
take
hold
of
God
▪
●hen
it
takes
hold
of
God
,
and
will
not
let
him
go
,
and
cry
out
as
the
Church
,
Awake
thou
arme
of
the
Lord
,
as
in
the
dayes
of
old
;
when
it
will
take
no
rest
it self
,
and
give
God
no
rest
,
till
the
Lord
comes
in
a
way
of
grace
,
that
is
the
prayer
that
is
spoken
of
Isai.
62.
6
,
7
,
8.
that
prayer
that
is
accompanied
with
holy
fervency
is
the
cry
of
the
spirit
.
Sixthly
and
lastly
,
The
cry
of
the
spirit
is
such
a
cry
as
will
not
easily
be
silent
,
though
it
meet
with
no
answer
from
the
Lord
;
though
it
meet
with
a
denial
,
as
this
woman
of
Canaan
she
meets
with
many
discouragements
,
he
gave
her
no
answer
at
first
,
still
she
goes
on
to
cry
,
her
cry
was
a
cry
that
was
raised
by
the
spirit
of
the
Lord
:
the
flesh
may
put
a
man
upon
it
to
cry
to
the
Lord
for
a
season
,
but
if
the
Lord
does
not
come
in
,
the
flesh
grows
weary
;
now
the
cry
of
the
spirit
is
a
constant
cry
,
that
will
not
give
over
,
but
will
wait
upon
the
Lord
till
such
time
as
he
shall
send
from
heaven
to
save
.
Thus
you
see
what
the
cry
of
the
flesh
is
,
and
what
the
cry
of
the
spirit
.
Secondly
,
Now
the
Saints
in
all
Ages
in
the
dayes
of
their
affliction
,
have
been
stirred
up
to
cry
with
their
spirits
unto
the
Lord
,
and
the
greater
their
afflictions
have
been
,
the
more
they
have
cried
unto
the
Lord
:
So
it
was
with
Moses
,
he
was
in
a
great
strait
when
as
he
was
before
the
red
Sea
,
and
then
Moses
cryed
in
spirit
,
God
made
use
of
that
strait
to
stir
up
the
cry
of
the
Spirit
in
Moses
:
And
so
when
Jacob
was
in
a
great
strait
,
he
cryed
more
earnestly
then
ever
he
had
done
,
when
as
his
brother
came
to
meet
him
with
an
Army
of
men
,
he
saw
nothing
but
death
and
destruction
,
he
applied
himself
to
the
Lord
,
and
cried
mightily
:
It
is
said
in
Hosea
.
12.
4.
speaking
of
Jacob
,
He
wept
and
he
made
supplication
:
And
so
you
know
David
in
Psal.
14●
.
cryed
,
and
it
was
when
his
spirit
was
over
whelmed
and
no
man
to
pity
him
;
then
he
cryed
unto
the
Lord
.
And
you
know
our
Lord
Jesus
(
to
give
you
no
more
instances
)
in
the
dayes
of
his
affliction
he
cried
louder
then
ever
:
That
place
Heb.
7.
7.
In
the
dayes
of
his
flesh
he
offered
up
prayers
and
supplications
with
strong
cries
and
teares
,
unto
him
that
was
able
to
save
him
from
death
,
and
was
heard
in
that
he
feared
:
And
the
Evangelist
Luke
doth
take
notice
,
that
as
Christs
affliction
and
sorrow
did
increase
,
so
he
cried
the
louder
to
his
Father
,
Luke
22.
44.
And
being
in
an
agony
,
he
prayed
more
earnestly
;
he
prayed
the
more
when
his
affliction
increased
,
when
he
was
in
the
midst
of
his
agony
then
he
cried
more
earnestly
.
To
make
some
short
application
of
the
Point
.
First
of
all
;
Let
it
be
a
word
of
examination
,
there
is
none
of
us
but
at
one
time
or
other
are
pouring
out
our
cries
and
complaints
,
and
especially
in
our
affliction
we
are
full
of
cries
:
Now
let
us
examine
whether
it
be
the
cry
of
the
flesh
or
the
cry
of
the
spirit
;
whether
it
be
accompanied
with
pride
of
heart
,
and
with
impatiency
and
unbelief
,
with
murmuring
and
repining
;
O
that
is
the
cry
of
the
flesh
,
and
the
sinful
cry
of
the
flesh
,
which
is
far
from
the
cry
of
the
spirit
.
But
to
give
you
two
or
three
things
that
you
may
make
use
of
by
way
of
tryall
.
First
of
all
,
would
you
know
whether
your
cry
be
the
cry
of
the
flesh
,
or
the
cry
of
the
spirit
▪
why
then
examine
whether
or
no
your
cry
and
your
complaint
be
not
above
your
burden
:
many
a
mans
cry
is
greater
then
his
bruden
that
God
layes
upon
him
,
it
may
be
he
makes
his
burden
heavy
by
his
strugling
.
Jobs
burden
was
not
so
,
it
was
heavy
:
Now
when
a
man
shall
cry
out
and
say
,
no
affliction
like
to
mine
,
and
no
burden
like
to
mine
,
O
this
is
a
sinful
cry
.
Secondly
,
When
our
cry
is
so
great
as
to
take
us
off
from
our
duty
either
to
God
or
man
,
that
cry
is
not
a
gracious
,
but
a
sinful
cry
;
the
cry
of
the
spirit
makes
a
soul
wait
upon
God
in
a
way
of
duty
;
but
now
if
a
man
in
time
of
affliction
is
taken
off
from
his
duty
,
surely
that
cry
is
a
sinful
cry
.
Thirdly
,
When
a
man
in
the
day
of
affliction
cries
so
loud
that
he
cannot
hear
what
the
Lord
speaks
to
him
,
God
comes
and
speaks
graciously
,
offers
comfort
,
but
the
cry
of
the
soul
is
so
loud
,
that
it
cannot
hear
what
God
speaks
;
that
a
man
shall
be
taken
up
with
complaints
as
to
refuse
all
the
comfort
that
God
sends
him
,
this
is
a
sinful
cry
;
this
was
the
cry
of
that
afflicted
man
,
Psal.
77.
2.
In
the
day
of
my
trouble
I
sought
the
Lord
,
my
sore
ran
and
ceased
not
,
my
soul
refused
to
be
comforted
.
Nay
,
when
as
a
man
or
woman
in
the
time
of
affliction
,
shall
not
only
refuse
his
comfort
,
but
justifie
his
complaint
,
as
Jonah
did
,
he
justified
his
anger
,
when
God
asked
him
,
Dost
thou
well
to
be
angry
?
Yea
,
said
he
,
I
do
well
to
be
angry
:
This
was
a
sinful
passion
:
And
so
when
a
man
shall
justifie
any
other
passion
,
his
sorrow
and
complaining
,
and
say
,
I
do
well
to
complain
,
and
in
the
bitterness
of
my
spirit
I
complain
,
this
is
a
sinful
cry
.
And
therefore
secondly
,
Let
me
desire
in
the
name
of
the
Lord
,
that
we
would
take
heed
how
we
give
way
to
these
sinful
cries
and
complainings
,
these
cryings
out
,
which
spring
from
pride
,
impatiencie
and
unbelief
.
O
,
I
pray
,
take
heed
of
giving
way
to
these
sinful
complaints
.
For
first
,
I
pray
,
consider
a
little
,
that
the
hand
of
the
Lord
is
in
every
affliction
that
is
upon
you
:
O
that
that
were
seen
,
that
the
hand
of
the
Lord
is
in
it
:
Thou
Lord
didst
is
,
(
said
David
)
I
was
dumb
,
and
opened
not
my
mouth
,
for
thou
Lord
didst
it
.
O
that
would
silence
the
sinful
cries
of
the
flesh
,
if
the
heart
were
sensible
that
the
Lord
did
it
;
and
if
the
Lord
did
it
,
then
infinite
wisdome
hath
done
it
;
and
if
infinite
wisdome
order
this
or
that
affliction
,
why
should
we
cry
out
of
our
afflictions
.
Secondly
,
Consider
whatever
your
affliction
be
,
though
you
say
none
like
mine
,
it
might
have
been
seven
times
heavier
,
infinite
power
could
have
heated
the
furnace
seven
times
hotter
,
and
made
his
flery
tryals
seven
times
more
sharp
:
O
then
there
is
no
cause
why
we
should
complain
,
especially
in
the
Third
place
,
If
we
consider
what
we
have
deserved
at
the
Lords
hand
;
and
O
that
when
we
pore
so
much
upon
our
affliction
,
we
would
look
with
one
eye
upon
that
which
may
help
to
silence
our
sinful
complaints
!
We
have
deserved
that
and
a
thousand
times
more
at
the
hand
of
God
.
Why
should
the
living
man
complain
,
man
for
the
punishment
of
his
sin
?
O
there
is
sin
enough
;
though
it
be
true
,
it
is
not
alwayes
for
that
God
,
afflicts
,
yet
he
may
see
enough
,
for
which
he
may
afflict
seven
times
more
.
Now
let
our
eye
be
upon
this
;
this
was
that
which
silenced
Jeremiah
,
Jer.
8.
14.
Why
do
we
sit
still
?
Assemble
your selves
,
and
let
us
enter
into
the
defenced
Cities
,
and
let
us
be
silent
there
,
for
the
Lord
our
God
hath
put
us
to
silence
,
and
hath
given
us
waters
of
gall
to
drink
,
because
we
have
sinned
against
the
Lord
.
Take
heed
how
we
open
our
mouth
in
the
day
of
our
affliction
.
Thirdly
and
lastly
,
Let
it
stir
up
all
our
souls
to
go
to
God
through
Christ
,
and
to
cry
more
in
the
spirit
;
and
the
greater
our
afflictions
are
,
so
much
the
more
let
our
cry
be
to
Christ
:
The
time
of
affliction
is
no
time
to
give
over
praying
and
crying
;
but
being
in
an
agony
he
cryed
more
earnestly
;
and
so
we
in
time
of
affliction
,
we
should
cry
more
earnestly
.
O
that
we
might
learn
thus
to
cry
,
with
this
gracious
,
holy
,
believing
,
and
servent
cry
:
The
Lord
Jesus
hath
given
great
incouragement
to
his
servants
to
go
and
cry
thus
.
O
what
incouragement
doth
Christ
give
in
Luke
11.
8
,
●
.
by
a
parable
there
,
of
a
man
being
in
bed
?
he
hath
no
mind
to
rise
,
but
through
importunity
be
is
overcome
:
And
so
by
that
Christ
stirs
up
his
Disciples
to
go
and
cry
importunately
to
God
their
Father
.
And
so
in
Luke
18.
there
is
another
parable
of
the
unjust
Judge
;
who
neither
feared
God
nor
man
,
yet
because
of
the
Widdows
importunity
,
he
would
judge
her
cause
;
And
shall
not
the
Judge
of
all
do
right
?
I
tell
you
(
saith
Christ
)
he
will
avenge
the
elect
that
cry
to
him
day
and
night
.
And
therefore
Christ
gives
incouragement
to
you
to
go
and
cry
earnestly
,
and
to
wait
upon
the
Lord
,
and
not
to
give
over
crying
,
for
the
Lord
hath
the
bowels
of
a
father
,
as
the
father
pitties
the
child
,
so
the
Lord
pitties
those
that
fear
him
.
Now
the
tender
hearted
parent
is
filled
with
compassion
to
the
child
,
if
the
child
be
under
a
heavie
burden
,
the
bowels
of
a
father
is
filled
with
compassion
,
and
will
not
let
him
lie
under
that
burden
;
and
so
the
Lord
,
when
the
spirit
is
even
gone
,
and
the
soul
ready
to
saint
,
and
the
Lord
see
that
their
strength
is
gone
,
then
the
Lord
will
come
in
,
and
exercise
the
bowels
of
a
tender
hearted
father
.
And
know
,
that
many
times
the
Lord
doth
hide
himself
,
and
withdraw
,
and
seems
to
be
far
off
from
the
requests
of
his
people
,
that
so
he
may
stir
them
up
to
cry
the
more
earnestly
after
him
;
he
sees
that
they
begin
to
flag
in
their
prayers
,
and
do
not
cry
so
loud
as
they
have
done
,
the
Lord
he
will
withdraw
,
that
so
he
may
stir
up
a
spirit
of
prayer
,
bring
them
into
such
an
affliction
,
that
so
they
may
cry
the
more
earnestly
;
the
storm
was
raised
,
when
Christ
was
upon
the
sea
with
his
Disciples
,
to
make
them
cry
the
more
earnestly
:
The
Lord
seems
to
sleep
many
times
at
the
prayers
of
his
people
,
that
so
by
the
prayers
of
his
people
he
may
be
awakened
.
Quest.
But
you
will
say
,
What
need
we
cry
thus
earnestly
to
the
Lord
?
for
he
is
found
of
them
that
seek
him
not
;
we
cannot
find
God
by
our
seeki●●
him
,
he
must
seek
us
,
he
is
found
of
them
that
〈◊〉
him
not
.
Answ.
I
answer
,
It
is
true
,
God
is
found
〈◊〉
them
that
seek
him
not
;
that
is
when
God
comes
first
into
a
poor
soul
,
he
breaks
in
upon
it
,
he
prevents
it
with
grace
and
mercy
,
and
he
seeks
us
,
and
brings
home
grace
and
mercy
to
the
soul
before
the
soul
sought
the
Lord
.
But
now
when
the
Lord
hath
found
a
soul
,
and
brought
home
a
soul
to
the
knowledge
of
himself
through
Christ
,
O
then
he
expects
that
that
soul
should
continually
wait
upon
him
,
and
be
seeking
of
him
,
in
that
way
which
is
of
the
Lords
own
appointment
:
It
is
true
,
he
is
found
many
times
of
those
that
seek
him
not
,
but
the
Lord
is
not
found
of
those
that
seek
him
lazily
;
he
hears
not
cold
prayers
,
no
,
it
is
the
cry
of
the
spirit
the
Lord
heareth
.
Quest.
Ah
,
but
some
will
say
,
I
cannot
cry
and
pray
,
I
cannot
continue
in
prayer
,
my
spirit
is
overwhelmed
,
and
I
am
so
shut
up
,
that
I
know
not
how
to
utter
a
word
in
the
presence
of
the
Lord
.
Answ.
I
answer
,
Though
thy
spirit
be
overwhelmed
thou
mayest
pray
and
cry
aloud
to
the
Lord
,
David
did
so
,
and
why
mayest
not
thou
▪
Psal.
142.
3.
I
cryed
(
sayes
he
)
and
it
was
when
my
spirit
is
overwhelmed
;
and
although
thou
canst
not
utter
a
word
to
the
Lord
,
yet
thou
mayst
pray
and
cry
with
the
cries
of
the
spirit
▪
the
Spirit
of
the
Lord
stirs
up
sighings
and
groanings
in
the
hearts
of
his
people
which
cannot
be
uttered
:
So
when
thou
canst
not
speak
a
word
to
the
Lord
,
yet
thou
mayest
cry
.
Job
could
no●
speak
,
yet
his
soul
cried
to
the
Lord
,
and
his
eye
cried
to
the
Lord
,
Job
16.
20.
My
friends
scorn
me
,
but
mine
eyes
poure
out
teares
unto
God
.
When
he
knew
not
how
to
speak
a
word
,
his
eye
looked
to
the
Lord
,
if
he
cannot
poure
out
his
prayer
,
his
eye
shall
speak
,
and
his
soul
shall
speak
;
this
may
be
an
effectuall
prayer
.
Object
.
Ah
,
but
I
am
filled
with
the
sence
of
my
unworthiness
,
I
dare
not
go
before
the
Lord
,
I
dare
not
beg
any
mercy
,
nor
stand
in
his
presence
,
I
am
filled
with
the
sence
of
my
own
unworthiness
.
Answ.
I
tell
thee
;
though
thou
beest
filled
with
the
sense
of
thy
unworthinesse
,
yet
thou
mayest
,
and
ought
to
cry
to
the
Lord
,
and
poure
out
thy
soul
in
supplication
:
The
Publican
that
went
up
to
the
Temple
,
he
durst
not
draw
nigh
,
he
looked
upon
himself
as
an
unworthy
sinner
,
and
yet
poured
out
his
prayer
to
the
Lord
:
the
sence
of
thy
unworthinesse
should
not
hinder
thee
in
the
pouring
out
of
thy
prayer
to
the
Lord
;
the
more
unvorthy
,
the
more
need
of
going
to
the
Lord
;
and
the
more
sensible
of
thy
unworthinesse
,
the
sooner
the
Lord
declares
his
acceptance
.
Oh
that
the
Lord
would
make
us
all
mindful
of
this
our
duty
!
we
are
apt
to
cry
with
the
cry
of
the
flesh
,
but
O
that
in
the
day
of
our
distresse
we
did
cry
with
the
cry
of
the
spirit
:
Let
the
crie
that
springs
from
pride
,
impatiencie
,
and
unbelief
be
silent
,
laid
low
,
and
let
it
not
open
its
mouth
;
but
crie
with
the
cry
of
faith
,
with
the
crie
of
the
spirit
,
this
will
be
a
good
evidence
,
that
affliction
hath
wrought
the
right
way
,
and
that
the
Lord
hath
done
us
good
by
our
affliction
:
Till
the
flesh
be
silent
,
and
the
spirit
raised
up
to
cry
in
faith
,
we
shall
never
have
any
evidence
,
that
we
have
received
benefit
by
our
affliction
;
but
when
the
soul
shall
be
in
affliction
,
and
the
spirit
up
and
cry
,
it
will
be
a
good
evidence
,
that
the
soul
hath
received
good
by
the
affliction
.
And
to
say
no
more
,
the
Lord
will
soon
draw
nigh
to
that
soul
that
shall
thus
be
found
waiting
for
him
;
when
the
flesh
shall
be
silent
,
and
the
spirit
cry
,
the
Lord
will
soon
hear
that
crie
.
You
know
the
Lord
is
a
tender
hearted
Father
,
and
he
will
not
suffer
any
of
his
children
to
be
tempted
above
what
they
are
able
to
beare
;
he
will
not
suffer
them
to
sink
under
their
burden
,
but
will
come
in
with
delivering
mercie
;
for
the
Lord
doth
sometimes
hear
the
crie
of
the
flesh
,
so
he
hath
heard
the
crie
of
the
flesh
,
though
not
the
sinful
crie
;
yet
the
crie
of
nature
,
the
Lord
hath
heard
that
crie
:
He
heard
the
crie
of
Ishamel
,
when
as
he
was
ready
to
perish
for
thirst
:
The
Lad
cried
,
and
he
heard
the
crie
of
the
Lad
,
and
the
Lord
opened
the
eyes
of
Hagar
,
and
she
saw
a
well
of
water
:
He
heard
the
crie
of
the
flesh
,
so
gracious
is
the
Lord
,
yea
,
he
heares
she
crie
of
the
young
Ravens
,
of
the
young
Lions
,
and
the
Lord
he
opens
his
hand
and
satisfies
them
.
O
that
this
might
be
an
incouragement
to
goe
to
God
in
all
times
of
distresse
,
let
it
be
never
so
great
,
the
Lord
is
a
God
of
compassion
,
and
if
he
does
hear
the
crie
of
the
unreasonable
Creatures
,
and
the
crie
of
the
flesh
,
O
surely
the
Lord
will
much
more
hear
the
crie
of
the
spirit
;
when
his
people
come
and
apply
themselves
to
him
through
Christ
,
such
as
hope
in
his
mercie
,
and
are
found
wa●ting
for
his
salvation
.
Surely
the
Lord
he
will
find
out
the
best
time
,
in
which
he
will
come
in
with
deliverance
to
his
Servants
.
Matth.
15.
22.
Thou
son
of
David
,
have
mercy
on
me
.
SERMON
VI.
WE
observed
the
last
day
,
that
great
and
strong
afflictions
will
raile
strong
cries
,
make
Gods
people
crie
loud
.
It
was
a
sore
affliction
that
was
upon
this
woman
,
Ms
daughter
is
grievously
vexed
with
a
devil
;
and
wh●●
she
comes
to
Christ
,
she
doth
not
only
pray
,
〈◊〉
cry
to
him
.
But
to
passe
on
,
and
consider
something
th●●
still
remains
,
and
that
is
to
look
upon
the
Argument
that
this
woman
useth
in
her
crie
to
Christ
her
Argument
is
mercy
,
she
cries
mercy
,
〈◊〉
free
grace
;
she
doth
not
look
to
any
worthiness
〈◊〉
her self
,
neither
doth
her
unworthiness
discourage
but
looks
beyond
both
,
and
she
closeth
〈◊〉
mercy
and
free
grace
,
Thou
son
of
David
〈◊〉
mercy
on
me
:
She
comes
to
the
son
of
David
,
〈◊〉
knew
David
was
a
merciful
Prince
and
King
,
〈◊〉
shews
mercie
to
his
very
enemies
;
David
spared
the
life
of
Saul
,
when
he
had
him
at
a
great
advantage
,
and
spared
the
life
of
Shimei
,
though
he
had
provoked
David
by
his
curses
.
Now
thus
she
reasons
with
her self
,
the
son
of
David
,
the
Messias
,
of
whom
David
was
but
a
type
,
he
hath
more
mercie
and
compassion
then
David
,
surely
his
bowels
are
infinite
,
and
therefore
though
she
be
a
vile
sinner
,
an
unworthy
wretch
,
yet
she
comes
and
takes
hold
of
his
mercie
,
and
there
is
nothing
else
that
she
pleads
with
Christ
,
nothing
else
she
rests
upon
,
only
upon
mercy
,
no
other
Argument
she
useth
,
only
presents
her
great
miserie
;
her
daughter
is
grievously
vexed
with
a
devil
:
She
takes
hold
of
mercie
.
So
then
the
Observation
is
this
.
That
where
there
is
true
faith
,
I
shall
open
the
point
to
you
.
And
first
I
shall
give
you
Instances
,
that
the
Saints
in
all
Ages
in
their
coming
to
God
,
hath
looked
at
nothing
in
themselves
,
but
hath
only
pleaded
mercy
and
free
grace
in
all
their
straits
.
You
know
that
Instance
of
Jacob
,
when
he
was
in
a
great
strait
he
applied
himself
to
the
Lord
,
he
pleaded
only
mercy
,
he
doth
not
look
to
any
worthiness
in
himself
,
he
doth
not
present
that
before
the
Lord
as
any
motive
,
Gen.
32.
10.
he
pleads
no
worthiness
,
but
looks
to
his
own
unworthiness
,
O
Lord
,
I
am
lesse
then
the
least
of
all
thy
mercies
;
he
doth
not
tell
God
,
that
he
had
lived
without
blame
,
that
he
had
walked
justly
,
and
had
not
defrauded
,
but
he
had
been
a
faithful
Steward
,
that
he
had
walked
religiously
,
and
eyed
God
in
his
wayes
,
that
he
had
set
up
a
pillar
,
and
vowed
a
vow
,
he
pleads
none
of
this
,
but
O
Lord
,
I
am
lesse
then
the
least
of
all
thy
mercies
.
And
so
Moses
,
though
he
had
done
as
much
as
most
men
that
ever
lived
,
Deut.
3.
25.
I
pray
thee
let
me
go
and
see
the
good
Land
.
Here
is
not
a
tittle
of
any
of
the
services
that
he
had
done
for
God
that
he
doth
mention
;
he
does
not
say
,
Lord
,
I
have
taken
a
great
deal
of
paines
with
this
people
,
I
have
followed
thy
Commandements
,
and
suffered
a
great
deal
of
hardship
with
them
for
thy
sake
;
no
,
he
only
pleads
mercie
,
Thou
hast
begun
to
shew
thy
servant
thy
greatness
and
thy
mighty
hand
,
I
pray
thee
let
me
go
over
and
see
the
good
Land
.
And
so
David
often
in
the
Psalmes
,
you
shall
find
he
is
pleading
with
God
,
and
he
makes
mercie
his
refuge
,
he
pleads
only
mercie
and
free
grace
,
Psal.
4.
1.
he
pleads
that
God
would
bear
him
in
his
mercie
:
And
you
shall
find
,
that
when
the
Servants
of
God
hath
pleaded
for
others
,
they
have
urged
nothing
but
mercie
and
free
grace
in
all
their
supplications
.
So
the
Prophet
Jeremiah
,
when
he
was
pleading
for
the
Church
,
Jer.
14.
7.
O
Lord
,
though
our
iniquities
testifie
against
us
,
do
thou
it
for
thy
names
sake
,
for
our
back-sliding
are
many
,
we
have
sinned
against
thee
:
No
mention
of
any
righteousness
,
no
,
be
mentions
their
iniquities
,
Our
back-slidings
are
many
,
but
do
thou
it
for
thy
names
sake
.
And
so
the
Prophet
,
Daniel
,
when
he
was
pleading
for
the
Lords
people
,
he
looks
beyond
all
righteousness
of
their
own
,
and
pleads
mercie
,
Dan.
9.
17.
Now
therefore
,
O
our
God
,
hear
the
prayer
of
thy
servant
,
and
his
supplication
,
and
cause
thy
face
to
shine
upon
thy
Sanctuary
that
is
desolate
,
for
the
Lords
sake
:
He
had
before
in
verse
8.
confessed
all
their
iniquities
,
and
now
,
O
Lord
,
(
sayes
he
)
do
it
for
the
Lords
sake
.
And
if
you
look
into
the
new
Testament
,
from
the
beginning
to
the
end
of
the
History
of
Christ
,
you
shall
never
find
any
that
were
accepted
of
Christ
that
pleaded
any
thing
,
but
mercy
and
free
grace
,
Matth.
9.
27.
And
when
Jesus
departed
thence
,
two
blind
men
followed
him
,
crying
,
and
saying
,
Thou
son
of
David
haue
mercy
on
us
.
And
so
in
Matth.
17.
14
,
15.
another
comes
to
Christ
,
and
he
useth
only
that
Argument
,
mercie
,
Lord
have
mercy
on
my
son
,
for
he
is
lunatick
.
And
in
Matth.
20.
30.
there
is
mention
of
two
blind
men
sitting
by
the
way
side
,
and
they
cried
out
,
Have
mercy
on
us
.
And
in
verse
13.
the
multitude
rebuked
them
,
but
they
cried
the
more
,
saying
,
Have
mercy
on
us
,
O
Lord
,
thou
son
of
David
.
And
so
the
same
Argument
the
Lepers
used
,
vers
17.
Jesus
,
Master
have
mercy
on
us
.
Indeed
we
read
of
some
of
the
Elders
of
the
Jews
,
that
came
to
Christ
in
the
behalf
of
the
Centurion
,
and
they
plead
his
worthiness
,
Luke
7.
4.
And
when
they
came
to
Jesus
,
they
besought
him
instantly
,
saying
,
that
he
was
worthy
for
whom
he
should
do
this
:
But
now
the
good
man
himself
he
had
no
such
thought
of
himself
,
but
he
utterly
denies
it
,
look
into
verse
6
,
7.
Then
Jesus
went
with
them
,
and
when
he
was
now
not
far
from
the
house
,
the
Centurion
sent
friends
to
him
,
saying
unto
him
,
Lord
trouble
not
thy self
,
for
I
am
not
worthy
thou
shouldest
enter
under
my
roof
;
verse
7.
Wherefore
neither
thought
I
my self
worthy
to
come
unto
thee
,
but
say
in
a
word
,
and
my
servant
shall
be
healed
.
Neither
thought
I
my self
worthy
to
come
unto
thee
,
such
a
mean
and
low
account
had
this
man
of
himself
.
First
,
But
I
shall
clear
the
Doctrine
to
you
,
and
make
it
out
,
that
a
gracious
heart
,
where
there
is
faith
,
looks
beyond
all
his
own
worthiness
and
righteousness
,
and
comes
to
Christ
.
Secondly
,
Shew
you
,
that
the
same
gracious
soul
closes
only
with
mercy
and
free
grace
.
First
,
I
say
,
a
gracious
soul
in
its
coming
to
Christ
,
looks
beyond
all
that
is
in
himself
,
and
that
both
in
its
first
coming
and
afterward
in
any
disstresse
,
closeth
with
the
Lord
,
and
looks
beyond
his
own
worthiness
,
and
pleads
only
mercie
.
In
the
souls
first
coming
to
Christ
,
a
gracious
heart
doth
not
not
cannot
look
to
any
worthiness
in
it self
,
for
where
the
Spirit
of
the
Lord
is
,
it
doth
discover
to
man
what
his
vileness
and
miserie
is
;
now
where
there
is
a
saving
discovery
to
a
soul
of
his
own
vileness
,
it
is
not
possible
that
that
soul
should
plead
any
thing
of
his
own
before
God
.
For
First
of
all
,
The
Spirit
teacheth
a
man
that
he
is
empty
,
destitute
of
all
that
which
is
good
,
the
soul
is
naked
of
all
that
which
is
good
,
and
is
as
a
poor
beggar
,
that
hath
neither
bread
to
eat
,
nor
clothes
to
put
on
,
but
in
a
sad
condition
,
utterly
bereaved
of
the
Image
of
God
:
In
my
flesh
dwels
no
good
thing
,
sayes
the
Apostle
,
though
through
grace
he
had
received
much
from
God
,
yet
in
me
,
in
my
flesh
dwels
no
good
things
.
Now
where
there
is
a
discoverie
made
to
a
soul
,
that
he
is
full
of
wants
,
poor
and
naked
,
surely
such
a
soul
can
plead
nothing
but
free
grace
.
Secondly
,
The
Spirit
of
the
Lord
discovers
to
a
soul
,
that
it
is
not
only
full
of
wants
,
but
full
of
sin
,
full
of
all
manner
of
unrighteousness
,
not
only
lost
the
Image
of
God
,
but
is
filled
with
the
image
of
the
Devil
,
and
discovers
that
all
the
imaginations
of
mans
heart
are
evil
,
and
only
evil
,
and
that
from
his
youth
upward
:
Now
when
the
Spirit
of
the
Lord
comes
to
make
this
discoverie
to
a
man
,
that
he
is
thus
filled
with
sin
,
and
lets
a
man
see
what
a
filthie
thing
sin
is
,
how
displeasing
to
God
,
how
contrary
to
his
Holiness
,
that
soul
that
hath
this
discovery
can
plead
nothing
of
his
own
when
he
comes
to
God
,
but
mercie
and
free
grace
.
Thirdly
,
The
Spirit
of
the
Lord
doth
discover
to
man
,
that
he
is
a
poor
weak
creature
,
that
he
is
one
that
can
do
nothing
to
help
himself
out
of
this
miserable
state
,
that
he
can
do
nothing
to
procure
a
better
condition
for
himself
,
that
he
can
make
no
satisfaction
to
God
for
the
least
of
his
transgressions
;
full
of
sin
,
ah
,
but
he
cannot
make
satisfaction
for
the
least
transgression
,
he
cannot
lay
down
a
price
to
redeem
his
own
soul
,
he
cannot
change
his
own
heart
,
and
he
cannot
work
up
his
own
spirit
to
believe
in
Christ
,
he
cannot
subdue
any
lust
in
his
own
heart
;
a
poor
weak
creature
that
can
do
nothing
,
cannot
think
a
good
thought
,
nor
move
toward
God
:
Now
when
the
Spirit
of
the
Lord
discovers
this
to
a
man
,
O
then
he
sees
there
is
nothing
to
plead
but
mercie
.
Fourthly
,
The
Spirit
of
the
Lord
doth
discover
to
a
soul
,
that
his
natural
estate
is
a
state
of
enmitie
;
the
Lord
rips
open
a
mans
heart
at
his
conversion
,
and
shews
him
what
enmities
is
in
his
bosome
,
how
full
he
is
of
contrary
workings
in
his
heart
and
spirit
to
the
Lord
,
he
sees
that
secret
enmitie
that
he
never
saw
before
:
Now
when
this
comes
to
be
discovered
to
a
man
or
woman
,
that
they
are
in
a
stare
of
enmitie
to
God
,
and
the
workings
of
that
enmitie
cannot
cease
,
if
the
Lord
doth
not
put
forth
the
mightie
power
of
the
death
of
Christ
;
I
say
,
that
soul
that
hath
all
these
discoveries
made
to
it
,
first
sees
that
it
hath
no
worthiness
,
pleads
nothing
of
his
own
,
especially
such
a
creature
,
so
full
of
wants
,
so
full
of
sin
,
and
so
full
of
weakness
,
and
so
full
of
enmitie
,
such
a
creature
can
plead
nothing
of
his
own
when
he
comes
to
the
great
God
.
Nay
,
as
it
sees
that
it
hath
no
deserts
to
plead
,
so
it
sees
that
there
are
contrary
deserts
,
I
say
,
these
discoveries
will
make
a
soul
sensible
of
contrary
deserts
,
that
it
deserves
nothing
but
hell
and
wrath
,
and
confusion
,
rejection
from
the
Lords
presence
for
ever
and
ever
:
The
Prophet
Daniel
was
sensible
of
these
contrary
deserts
of
the
people
,
Dan.
9.
8.
To
us
belongs
nothing
but
shame
and
confusion
:
So
that
you
see
when
the
Lord
by
his
Spirit
comes
to
discover
to
man
,
what
a
vile
creature
he
is
,
such
a
soul
sees
that
it
hath
nothing
to
plead
as
matter
of
merit
,
but
mercie
.
And
as
in
its
first
coming
,
so
whenever
a
gracious
heart
goes
to
God
,
after
it
is
brought
home
,
reconciled
,
made
one
with
God
through
Christ
,
after
it
hath
walked
with
God
,
yet
even
then
no
gracious
heart
that
can
plead
any
worthiness
,
any
righteousness
of
his
own
;
when
he
goes
before
God
,
he
cannot
plead
any
of
his
graces
,
nor
any
of
his
own
services
,
non
any
of
his
own
sufferings
;
and
if
so
,
then
there
is
nothing
to
plead
.
I
say
,
a
gracious
heart
cannot
plead
his
own
graces
,
it
cannot
plead
his
faith
,
not
holiness
,
it
cannot
present
that
to
the
Lord
,
that
the
Lord
for
such
and
such
graces
should
bestow
mercie
;
for
the
very
faith
of
the
Saints
is
imperfect
;
now
that
which
is
imperfect
cannot
merit
any
thing
,
abundance
of
unbelief
mixed
with
the
strongest
faith
,
Lord
help
my
unbelief
:
It
is
true
indeed
,
that
David
,
in
some
of
his
Psalmes
,
desires
God
to
look
upon
his
faith
,
Psal.
25.
20.
Deliver
me
,
for
I
put
my
trust
in
thee
:
But
he
doth
not
look
upon
his
faith
as
merriting
any
thing
at
Gods
hand
,
but
only
desires
that
God
would
look
upon
his
Covenant
,
the
Lord
had
promised
grace
to
his
people
in
trusting
upon
him
;
so
that
he
doth
not
desire
the
Lord
to
look
upon
it
as
any
act
of
his
,
for
faith
is
little
worth
as
an
act
of
ours
,
but
he
puts
the
Lord
in
mind
of
his
Covenant
,
of
the
Promise
that
he
made
with
his
people
.
And
the
Saints
,
as
they
cannot
plead
faith
,
so
they
cannot
plead
holiness
,
for
as
their
faith
,
so
their
holiness
is
imperfect
;
they
have
many
failings
,
manyfold
corruptions
are
found
in
the
most
gracious
heart
,
therefore
they
cannot
plead
holiness
before
the
Lord
.
It
is
true
,
Hezekiah
in
Isai.
38.
3.
and
so
Nehemiah
spread
before
the
Lord
what
they
had
done
,
and
how
they
had
walked
;
but
that
can
be
no
Argument
that
we
should
make
use
of
that
as
an
Argument
,
no
Argument
that
that
was
the
best
Argument
;
but
I
say
,
they
only
did
desire
the
Lord
to
look
upon
his
own
work
in
them
,
they
were
far
from
pleading
any
merit
,
any
desert
.
And
therefore
you
shall
find
the
best
of
the
Saints
,
when
in
the
best
temper
,
have
been
found
disowning
their
own
righteousness
,
and
their
own
worthiness
.
Paul
he
had
as
much
to
plead
,
and
to
trust
too
,
as
any
man
living
,
and
yet
he
looks
upon
all
as
drosse
and
dung
in
comparison
of
Christ
;
in
respect
of
pleading
righteousness
all
is
drosse
and
dung
,
though
it
is
good
in
its
place
,
yet
to
lay
it
as
a
foundation
,
it
is
drosse
and
dung
.
And
see
what
is
said
Job
9.
20.
If
I
justifie
my self
,
mine
own
mouth
shall
condemn
me
,
if
I
say
I
am
perfect
,
it
shall
also
prove
me
perverse
.
O
that
they
would
mind
this
that
boast
of
perfection
!
Job
was
as
perfect
as
any
,
yet
if
I
justifie
my self
,
mine
own
mouth
shall
condemn
me
,
if
I
say
I
am
perfect
,
it
shall
also
prove
me
perverse
.
The
very
saying
I
am
perfect
,
would
condemn
me
,
it
would
declare
that
I
am
lying
against
the
truth
,
and
I
should
declare
my
imperfection
,
while
I
am
pleading
perfection
:
Thus
a
gracious
soul
dare
not
plead
faith
nor
holinesse
.
Secondly
,
It
dare
not
plead
any
services
;
when
it
hath
done
its
utmost
for
God
,
it
dare
not
plead
what
it
hath
done
,
no
work
,
no
services
,
no
tears
,
no
fastings
,
it
dare
not
plead
these
before
the
Lord
.
Indeed
you
shall
find
many
unsound
hearts
,
that
have
pleaded
these
things
,
and
trusted
to
them
,
many
unsound
hearts
and
hypocrites
,
that
have
looked
much
to
their
righteousness
,
to
their
prayers
and
fastings
,
and
their
good
works
and
services
that
they
have
done
for
God
,
they
have
pleaded
these
before
God
,
Isai
.
58.
Wherefore
have
we
fasted
,
and
thou
hast
not
seen
,
and
afflicted
our
soul
,
and
thou
regardest
not
.
And
so
you
know
the
storie
of
the
Pharisee
and
the
Publican
that
went
up
to
the
Temple
to
pray
,
the
Pharisee
he
stood
upon
it
to
justifie
himself
,
Luke
18.
11
,
12.
he
stood
much
upon
his
own
justification
,
what
he
was
not
,
and
what
he
was
,
I
am
not
as
other
men
are
,
extortioners
,
unjust
,
adulterers
,
or
even
as
this
Publican
:
I
fast
twice
a
week
,
I
give
tithes
of
all
I
possess
:
But
the
Publican
he
smote
upon
his
brest
,
saying
,
God
be
merciful
to
me
a
sinner
;
and
the
Publican
he
went
away
justified
rather
then
the
Pharisee
.
Though
hypocrites
look
at
their
services
,
yet
a
gracious
heart
dare
not
look
at
any
thing
it
hath
done
:
Matth.
25.
When
Christ
takes
notice
what
the
Saints
hath
done
,
and
sayes
,
Come
ye
blessed
of
my
Father
;
I
was
hungry
,
and
you
gave
me
meat
,
thirsty
,
and
you
gave
me
drink
,
naked
,
and
you
cloathed
me
.
Why
Lord
,
say
they
,
when
saw
we
thee
a
hungry
,
thirsty
,
and
naked
,
when
did
we
these
things
to
thee
?
What
did
the
Saints
do
good
works
ignorantly
?
did
good
and
did
not
know
?
No
,
that
which
is
done
out
of
ignorance
is
sinful
,
no
,
they
knew
what
they
did
,
and
that
they
did
but
according
to
the
mind
of
Christ
;
ah
,
but
when
done
,
they
take
no
notice
of
it
,
their
right
hand
shall
not
know
what
their
left
hand
doth
,
for
they
dare
not
plead
their
services
and
their
duties
upon
this
account
.
For
they
know
whatever
is
good
is
not
theirs
,
but
Christs
,
whatever
in
them
that
is
good
,
and
whatever
good
they
have
done
,
is
by
the
Lords
Spirit
,
and
therefore
they
know
there
is
nothing
for
them
to
plead
by
way
of
merit
;
no
,
the
more
they
are
inabled
and
assisted
to
do
for
Christ
,
the
more
they
are
ingaged
unto
Christ
,
Christ
is
not
ingaged
to
them
,
but
they
ingaged
to
Christ
.
And
besides
,
whatever
they
have
done
in
the
service
of
the
Lord
as
theirs
,
it
is
accompanied
with
many
weaknesses
and
frailties
,
that
if
it
were
not
for
Christ
and
his
righteousness
,
and
Christs
presenting
them
,
God
the
Father
could
not
accept
the
best
service
that
ever
was
done
by
the
best
men
.
And
besides
,
the
Saints
know
that
when
they
have
done
all
they
can
,
they
are
unprofitable
servants
,
if
they
could
do
a
thousand
times
more
for
God
,
yet
they
have
nothing
to
plead
:
Christ
teacheth
us
so
,
Luke
17.
10.
So
likewise
ye
,
when
you
shall
have
done
all
those
things
which
are
commanded
you
,
say
,
we
are
unprofitable
servants
;
we
have
done
that
which
was
our
duty
to
do
.
Mark
,
if
it
were
possible
for
any
of
Gods
people
to
do
all
that
the
Lord
requires
,
yet
there
is
nothing
to
plead
,
you
have
done
but
that
which
was
your
duty
,
that
which
was
your
debt
;
Now
the
payment
of
a
debt
is
no
ingagement
,
he
to
whom
the
debt
is
paid
is
not
ingaged
,
you
have
done
but
your
duty
.
And
so
the
best
of
all
the
Saints
,
if
they
could
do
all
that
is
required
,
they
do
but
pay
their
debt
;
there
is
a
debt
of
thankfulness
,
not
debt
of
justice
,
we
have
done
that
which
is
duty
,
which
we
owe
to
mercie
and
free
grace
.
Again
,
the
Saints
cannot
plead
their
sufferings
.
Though
a
man
suffer
never
so
much
,
and
suffer
never
so
well
,
and
suffer
upon
a
good
ground
,
and
suffer
for
the
name
of
Christ
,
yet
there
is
nothing
that
he
can
plead
by
way
of
merit
,
for
there
is
no
man
suffers
without
sin
:
there
was
merit
in
Christs
.
sufferings
,
because
he
suffered
and
had
no
sin
of
his
own
,
he
was
the
Lamb
of
God
without
spot
;
but
now
the
best
of
Saints
upon
earth
,
who
do
suffer
for
the
name
of
Christ
,
cannot
suffer
without
sin
,
though
it
is
not
punished
for
sin
,
yet
still
there
is
sin
in
the
person
,
and
so
can
be
no
desert
.
And
then
beside
,
it
is
that
which
the
Saints
owe
to
Chris
as
they
owe
all
duties
,
so
they
owe
all
suffering
for
the
name
of
Christ
,
and
if
they
should
suffer
a
thousand
times
more
then
ever
any
man
suffered
,
it
is
but
what
they
owe
;
and
therefore
suffering
cannot
be
pleaded
no
more
then
services
.
And
so
you
have
the
first
part
of
the
point
.
But
of
the
second
part
,
to
speak
more
briefly
to
that
,
as
a
soul
is
taken
off
of
it self
,
so
it
pleads
only
mercie
,
flees
to
free
grace
,
comes
to
naked
mercie
.
First
,
For
a
gracious
heart
it
sees
and
knows
,
that
there
is
a
fulness
in
mercie
to
satisfie
all
its
wants
,
all
its
desires
,
there
is
enough
in
mercie
to
make
abundant
supply
to
it
as
it
;
sees
there
is
that
in
it self
,
which
may
make
it
run
from
it self
,
so
there
is
that
in
mercie
and
free
grace
,
which
may
make
it
run
to
it
as
to
a
City
of
refuge
.
There
is
a
fulness
in
mercie
which
may
answer
the
soules
desires
and
wants
;
for
as
you
heard
before
,
when
the
Lord
doth
discover
to
a
man
,
that
he
is
a
poor
creature
,
destitute
and
naked
,
why
the
same
spirit
doth
discover
,
that
there
is
enough
in
mercie
to
supply
all
wants
;
mercie
hath
made
great
provision
for
the
poor
,
naked
,
destitute
creature
;
and
as
it
discovers
to
a
soul
,
that
it
is
a
sinful
creature
,
so
the
same
spirit
doth
discover
,
that
there
is
enough
in
mercie
to
take
away
all
sin
,
and
pardon
all
transgressions
;
and
mercie
and
free
grace
hath
set
open
a
fountain
,
an
infinite
fountain
,
a
bottomless
fountain
of
merit
in
the
blood
of
Christ
,
for
the
washing
away
of
sin
;
and
as
the
soul
sees
,
that
it
is
a
poor
weak
creature
,
so
the
same
spirit
doth
discover
to
it
,
that
mercie
is
strong
,
and
mercie
is
able
to
reach
him
in
every
condition
,
and
able
to
lift
him
up
in
the
lowest
condition
,
and
as
it
sees
that
it
is
an
enemie
to
God
,
so
the
same
spirit
doth
discover
,
that
mercie
can
reconcile
it
,
shew
what
is
done
for
the
reconciliation
of
poor
creatures
;
mercie
hath
given
Jesus
Christ
for
to
slay
the
enmitie
and
to
reconcile
poor
lost
creatures
.
Thus
,
I
say
,
a
gracious
soul
it
will
flee
to
mercie
,
it
sees
that
there
is
a
fulness
in
mercie
to
answer
all
its
wants
.
Secondly
,
And
as
it
sees
a
fulness
,
so
there
is
a
freeness
in
the
Lords
mercie
,
and
therefore
runs
to
mercie
,
as
this
woman
did
,
and
pleads
mercie
,
and
to
cast
her self
into
the
armes
of
mercie
,
because
free
;
see
that
the
Lord
is
a
tender
hearted
God
,
and
that
mercie
flew
freely
from
him
,
mercie
makes
free
invitations
,
the
soul
seeing
and
hearing
that
,
it
is
perswaded
to
apply
it self
to
mercie
.
Thirdly
,
Such
a
soul
will
flee
to
mercie
,
because
it
knows
,
that
all
that
God
doth
for
his
people
in
the
business
of
salvation
,
it
is
for
the
exaltation
of
mercie
and
free
grace
,
the
great
work
of
the
redemption
of
souls
,
it
is
only
for
the
exaltation
of
mercie
and
free
grace
;
it
vvas
free
grace
that
found
out
the
vvay
of
redeeming
souls
,
and
free
grace
that
gave
sinners
to
Christ
,
and
free
grace
that
gave
Christ
for
sinners
,
and
free
grace
gives
Christ
unto
sinners
,
and
all
that
God
doth
in
sanctifying
and
saving
his
people
,
is
upon
the
account
of
mercie
and
free
grace
,
and
therefore
the
Lord
he
invites
souls
to
himself
,
and
he
makes
choice
of
such
as
may
most
of
all
declare
the
riches
of
his
mercie
,
vvhen
he
sends
to
invite
men
to
come
in
to
him
,
he
sends
to
the
high
vvayes
and
hedges
,
goes
and
compels
them
to
come
in
,
Go
and
call
the
blind
and
the
lame
:
When
Christ
makes
a
feast
,
he
sends
to
the
poor
;
he
knovvs
,
that
the
poor
hungry
souls
,
vvhen
they
shall
taste
of
the
riches
of
his
grace
,
they
vvill
be
thankfull
,
and
they
vvill
advance
mercie
and
free
grace
,
and
therefore
he
sends
to
the
high-vvayes
and
hedges
to
compell
them
to
come
in
.
Thus
you
have
seen
both
the
parts
of
the
Doctrine
opened
.
A
vvord
or
tvvo
for
improvement
,
and
I
shut
up
all
.
First
,
Let
us
take
heed
,
brethren
and
friends
,
that
vve
be
not
found
looking
to
any
vvorthinesse
of
our
ovvn
,
vvhen
vve
come
to
Christ
;
take
heed
that
vve
be
not
found
looking
to
any
righteousnesse
of
our
ovvn
;
take
heed
vve
bring
no
price
in
our
hand
vvhen
vve
come
for
mercie
,
that
vvill
spoil
all
:
O
there
is
many
a
poor
soul
by
this
is
kept
from
coming
to
Christ
,
from
closing
vvith
Christ
,
from
resting
upon
Christ
,
and
so
from
salvation
,
because
it
is
a
hard
matter
to
bring
them
off
from
looking
to
something
of
their
own
;
men
will
hardly
be
perswaded
that
they
do
so
;
but
yet
it
is
a
very
ordinary
thing
,
and
thousands
more
do
it
,
then
will
be
perswaded
they
doe
it
,
who
doe
look
upon
something
of
their
own
,
and
so
are
kept
from
Christ
:
Whence
is
it
else
,
that
men
stand
so
much
upon
their
own
justification
?
men
stand
to
plead
for
themselves
,
and
justifie
themselves
and
quarrel
with
God
in
time
of
affliction
,
and
entertain
hard
thoughts
of
God
,
it
is
because
,
men
have
too
good
thoughts
of
themselves
?
Whence
comes
it
else
,
that
men
are
up
and
down
in
their
spirits
,
and
comforted
according
to
their
actings
?
But
from
hence
,
because
men
are
proue
to
look
to
something
of
their
own
,
as
a
foundation
of
their
acceptance
with
God
:
Whence
is
it
else
,
that
men
are
kept
from
closing
with
Christ
,
because
of
the
sight
of
their
unworthinesse
?
But
from
hence
,
because
men
would
have
a
price
in
their
own
hand
,
to
buy
grace
of
him
,
and
mercy
of
him
.
But
it
may
be
many
a
poor
soul
will
say
,
that
he
doth
not
look
to
his
worthinesse
,
God
forbid
that
I
should
do
it
,
sayes
the
soul
:
Ah
,
but
thy
unworthinesse
does
keep
thee
from
Christ
;
and
if
so
,
then
thou
supposest
that
some
worthinesse
in
thee
should
make
thee
close
with
Christ
.
Now
I
beseech
you
Brethren
,
that
we
do
not
look
to
any
thing
in
our selves
,
think
not
to
bring
any
price
with
you
when
you
come
to
Christ
,
but
know
,
that
we
are
poor
,
and
naked
,
and
miserable
,
sinfull
,
and
weak
,
and
full
of
enmity
against
God
and
Christ
,
that
there
is
nothing
that
we
can
plead
;
what
is
there
that
we
would
carry
?
If
you
had
more
grace
,
you
could
not
plead
that
;
if
you
had
done
more
service
,
you
could
not
plead
that
;
and
if
you
had
suffered
for
Christ
,
you
could
not
plead
that
:
O
then
why
do
our
souls
flag
and
hang
back
,
and
do
not
make
hast
to
Jesus
Christ
?
And
let
me
tell
you
,
that
souls
that
have
nothing
have
best
acceptance
:
I
said
before
,
that
if
you
carry
a
price
you
loose
all
your
labour
,
Christ
deals
with
the
poor
,
and
with
none
else
,
and
trades
with
them
that
have
no
mony
;
and
I
say
,
that
souls
that
come
to
Christ
most
empty
,
most
naked
,
most
destitute
,
most
desolate
,
in
the
apprehension
of
their
own
vileness
,
sinfulness
,
enmity
;
that
soul
that
comes
thus
to
Christ
,
shall
have
best
acceptance
:
If
a
man
comes
and
pleads
any
thing
else
,
pleads
,
Lord
,
I
have
done
so
and
so
,
I
have
been
so
and
so
,
this
moves
not
the
Lord
,
to
tell
God
of
your
righteousness
,
and
what
you
have
done
,
it
moves
not
God
at
all
;
but
to
tell
God
what
a
poor
creature
you
are
,
full
of
sin
,
and
full
of
weakness
,
full
of
enmity
,
and
full
of
wants
,
this
will
move
the
Lord
:
Is
it
not
so
with
your selves
?
I
pray
consider
how
it
is
with
our selves
,
and
what
it
is
that
moves
us
;
when
a
poor
man
comes
,
what
is
it
that
moves
us
?
O
when
he
shall
spread
his
wants
,
and
expresse
the
sence
of
his
wants
and
misery
;
a
poor
man
comes
to
you
and
sayes
,
O
Sir
pitty
me
,
help
me
,
I
want
every
thing
,
I
have
not
a
rag
to
put
on
my
back
,
no
bread
to
put
into
my
belly
,
I
am
blind
,
I
am
lame
,
I
have
no
legs
to
walk
with
;
no
hands
to
work
with
,
O
this
will
make
impression
upon
the
hearts
of
men
,
though
hard
;
And
shall
not
this
move
tbe
Father
of
mercies
?
O
it
will
prevail
much
:
If
a
soul
shall
goe
and
say
,
Lord
,
I
am
miserable
,
naked
no
eye
to
see
,
no
legs
to
walk
,
no
hands
to
work
,
O
this
speaks
loud
;
when
the
soul
shall
cry
,
Lord
help
,
Lord
hear
me
;
I
tell
you
,
this
will
plead
very
loud
in
the
eares
of
God
,
for
Christ
(
as
I
said
before
)
he
will
deal
with
none
but
the
poor
,
he
will
heal
them
that
have
nothing
;
you
have
many
Physitians
that
goe
up
and
down
and
give
it
out
,
that
they
will
heal
the
poor
for
nothing
.
So
Christ
gives
it
our
in
the
Gospel
,
that
he
will
heal
the
poor
,
and
none
but
the
poor
;
let
a
poor
desolate
,
naked
,
empty
soul
goe
to
Christ
,
and
say
,
Lord
,
thou
hast
invited
poor
sinners
to
come
that
have
no
money
,
and
I
am
such
an
one
,
)
Lord
,
heal
me
:
Christ
will
heal
such
a
soul
;
Christ
will
not
heal
the
rich
,
if
they
be
rich
and
full
they
have
no
need
of
him
;
The
rich
he
will
send
away
empty
,
but
the
poor
shall
not
goe
away
empty
.
O
then
,
that
this
might
perswade
us
,
that
when
we
go
to
God
we
might
go
poor
,
in
the
sense
of
our
own
unworthiness
,
for
it
is
the
best
thing
to
move
the
Lord
to
mercy
.
Lastly
,
Let
us
make
mercy
our
refuge
,
for
it
is
not
enough
for
a
man
to
run
from
himself
,
if
he
does
not
run
to
mercy
,
if
he
does
not
run
to
free
grace
,
if
he
goes
any
where
else
there
is
no
healing
.
Now
therefore
it
calls
upon
us
all
,
every
one
in
the
Congregation
this
day
,
to
make
mercy
and
free
grace
our
refuge
:
O
that
we
might
goe
to
God
upon
that
account
,
at
this
woman
of
Canaan
did
,
Have
mercy
on
me
.
O
Lord
,
thou
son
of
David
:
She
comes
to
mercy
,
and
pleads
mercy
,
and
rests
upon
mercy
and
free
grace
.
Oh
that
we
might
make
more
use
of
mercy
and
free
grace
for
all
things
!
Let
us
come
hither
for
pardon
of
sin
:
Doe
you
want
pardon
of
sin
?
Plead
with
mercy
and
free
grace
,
flee
to
the
Promises
of
mercy
,
I
will
be
mercifull
to
their
sin
,
and
remember
their
sin
no
more
.
And
so
would
you
have
peace
?
Goe
more
to
free
grace
,
plead
more
with
mercy
,
there
peace
is
to
be
had
,
it
is
mercy
that
creates
the
fruit
of
the
lips
peace
peace
.
And
so
doe
you
want
healing
?
healing
of
your
corruptions
,
of
your
distempers
of
spirit
?
What
is
it
that
you
want
?
O
goe
to
free
grace
,
it
is
to
be
had
in
mercy
,
there
is
healing
for
you
,
I
will
heal
their
back-slidings
,
and
love
them
freely
.
Oh
that
the
Lord
would
help
us
all
to
flee
to
this
refuge
.
Doe
you
desire
any
thing
?
Goe
upon
the
account
of
mercy
,
doe
not
stand
upon
any
worthinesse
,
any
justification
of
your selves
,
and
if
you
be
kept
from
Christ
by
your
unworthinesse
,
then
you
have
an
eye
to
your
worthinesse
:
O
that
we
might
not
look
upon
any
worthinesse
!
If
a
man
come
to
you
and
plead
,
that
you
would
take
pitty
upon
him
,
it
would
move
your
hearts
more
,
then
if
a
man
should
come
and
require
of
you
that
you
should
doe
so
and
so
for
him
,
because
you
have
done
so
and
so
for
others
?
No
,
but
if
he
falls
down
at
your
feet
,
it
prevails
more
with
you
;
and
so
,
when
God
sees
that
a
man
stands
upon
it
,
upon
his
own
justification
,
O
this
does
not
prevail
;
but
when
a
soul
cometh
to
the
foot-stool
of
free
grace
,
and
pleads
nothing
but
mercy
,
I
am
worthy
to
be
cast
out
,
but
thou
hast
given
an
invitation
to
sinners
,
and
here
I
will
wait
at
the
foot-stool
of
free
grace
;
this
will
move
the
bowels
of
Jesus
Christ
.
Quest.
Ah
,
but
may
not
a
man
cry
for
mercy
,
and
yet
goe
without
it
?
Answ.
True
indeed
,
it
is
possible
a
man
may
cry
for
mercy
,
and
call
for
mercy
in
a
dead
,
cold
,
formal
way
,
many
a
poor
creature
will
say
,
Lord
have
mercy
on
me
,
and
he
trusts
to
his
Lord
have
mercy
on
me
,
and
so
thinks
that
should
save
him
;
but
that
is
not
to
trust
in
mercy
;
they
trust
in
their
saying
so
,
but
they
trust
not
in
mercy
:
It
is
possible
that
a
poor
wretch
in
time
of
extremity
may
cry
out
,
Lord
have
mercy
,
and
yet
not
apply
himself
to
mercy
;
for
the
soul
that
applies
himself
to
mercy
,
he
applies
himself
in
Gods
way
:
Now
Gods
way
in
shewing
mercy
,
it
is
in
Jesus
Christ
;
if
a
man
cries
never
so
loud
for
mercy
,
yet
if
he
does
not
apply
himself
in
Gods
way
,
look
thorough
the
Mediator
,
he
may
cry
and
go
without
it
;
but
he
that
doth
apply
himself
rightly
to
mercy
,
he
seeks
it
in
Chist
,
for
mercy
will
doe
no
good
out
of
Christ
;
therefore
a
gracious
heart
applies
himself
only
to
Christ
;
and
he
that
applies
himself
to
mercy
,
he
waits
the
Lords
time
for
mercy
:
So
that
a
man
may
say
,
Lord
have
mercy
,
and
cry
out
for
mercy
,
and
yet
be
far
from
obtaining
mercy
.
But
now
this
let
me
say
,
that
if
any
poor
soul
that
is
sensible
of
his
own
misery
,
that
sees
it
is
full
of
wants
,
and
full
of
sin
and
unrighteousness
,
and
full
of
weakness
,
unable
to
help
himself
,
and
full
of
enmity
,
so
that
it
can
do
nothing
but
sin
against
God
,
I
say
,
a
soul
that
shall
see
this
,
and
shall
apply
it self
to
mercy
in
mercies
way
,
look
to
God
through
Christ
the
Messias
,
come
as
this
woman
,
to
the
Messias
,
O
thou
son
of
David
have
mercy
on
me
;
no
soul
that
shall
thus
apply
himself
to
the
mercy
of
God
thorough
Christ
,
being
sensible
of
his
own
lost
condition
,
and
shall
there
wait
,
but
certainly
the
Lord
will
make
a
good
end
with
that
soul
,
and
that
soul
,
as
the
Apostle
speaks
,
Shall
find
grace
and
mercy
to
help
in
time
of
need
.
Matth.
15.
22.
My
daughter
is
grie
vously
vexed
with
a
Devil
.
SERMON
VII
.
YOu
have
seen
this
womans
faith
in
her
coming
to
Christ
,
and
closing
with
Christt
as
Lord
,
and
as
the
son
of
David
.
We
shall
now
see
the
love
of
this
woman
;
here
is
her
love
as
well
as
her
faith
;
there
was
a
great
deal
of
love
and
compassion
in
her
towards
her
daughter
,
the
stroke
that
was
upon
her
daughters
body
,
fell
upon
her
spirit
,
and
lay
heavy
there
;
and
therefore
she
doth
not
say
,
Lord
have
mercy
upon
my
daughter
,
but
,
Lord
have
mercy
upon
me
:
It
is
my
affliction
,
and
my
burden
,
Lord
have
mercy
upon
me
,
for
my
daughter
is
grievously
vexed
with
a
Devil
.
Her
daughters
affliction
was
heavy
upon
her
spirit
.
Quest.
But
you
will
say
,
Whether
was
this
affection
natural
or
spiritual
grace
?
Whether
did
she
speak
this
from
natural
affection
to
her
child
,
or
was
this
a
fruit
of
her
faith
?
Answ.
I
answer
,
Here
was
both
natural
affection
and
spiritual
grace
;
for
seeing
this
woman
had
a
seed
of
faith
in
her
,
as
hath
been
proved
,
natural
affection
could
not
work
alone
;
where
there
is
the
grace
of
faith
in
the
heart
,
it
will
not
leave
nature
to
work
alone
,
but
grace
will
step
in
and
rectifie
natural
affection
,
order
natural
affection
,
set
bounds
to
natural
affection
,
set
natural
affection
upon
a
right
ground
,
and
make
them
look
to
right
ends
,
where
there
is
grace
natural
affection
cannot
work
alone
:
Indeed
in
that
heart
where
grace
doth
not
dwell
,
there
nature
works
alone
,
as
the
natural
affections
,
grief
,
and
sorrow
,
and
anguish
,
in
a
natural
man
,
where
the
spirit
is
not
,
nature
works
alone
,
he
cannot
propound
any
spiritual
consideration
to
himself
to
quiet
his
grief
and
sorrow
;
he
may
fetch
in
some
carnal
considerations
,
or
he
may
stay
till
nature
settle
of
it self
,
time
may
wear
out
his
grief
,
but
no
work
of
grace
to
compose
the
spirit
,
time
must
work
it
out
:
But
now
in
a
gracious
soul
,
nature
cannot
work
alone
,
but
grace
will
step
in
to
order
and
rectifie
,
to
set
bounds
to
the
affections
,
and
will
help
to
compose
the
spirit
;
and
so
we
may
conclude
of
this
woman
,
here
was
first
natural
affection
in
her
;
nature
did
teach
her
to
love
her
child
,
but
natural
affection
did
not
work
alone
,
here
was
also
the
spiritual
grace
of
faith
,
faith
taught
her
to
love
her
child
aright
;
nature
taugh
her
to
love
her
child
,
but
grace
taught
her
to
love
her
child
aright
.
So
that
there
was
the
working
both
of
nature
and
grace
.
Quest.
But
you
will
say
,
Was
it
not
an
evil
to
give
way
to
natural
affection
?
Answ.
I
answer
,
No
,
natural
affection
is
not
the
corruption
of
nature
:
Indeed
there
is
a
great
deal
of
corruption
in
natural
affection
,
but
natural
affection
is
not
the
corruption
of
nature
;
no
,
natural
affection
is
part
of
the
Image
of
God
,
the
remnant
of
the
Image
of
God
which
was
left
in
man
since
the
fall
of
Adam
,
for
it
is
a
sin
to
be
without
natural
affection
:
The
Apostle
,
speaking
of
the
sins
of
the
last
dayes
,
he
reckons
up
this
as
one
,
without
natural
affection
,
Rom.
1.
31.
Natural
affection
is
part
of
the
Image
of
God
;
and
it
is
that
,
without
which
the
world
could
not
be
continued
:
The
Lord
in
abundance
of
mercy
and
wisdome
hath
planted
natural
affection
in
the
hearts
of
Parents
to
their
Children
,
for
if
it
were
not
so
,
Gods
name
would
soon
be
dishonoured
,
and
there
would
be
all
manner
of
cruelty
,
and
the
race
of
mankind
would
soon
be
destroyed
;
so
that
it
is
a
mercy
to
have
natural
affection
,
but
to
have
spiritual
grace
to
work
with
natural
affection
,
to
have
faith
to
set
natural
affection
right
,
and
to
cause
it
to
work
aright
,
that
is
the
greatest
mercy
:
Now
this
woman
had
both
,
she
loved
her
child
,
and
loved
her
child
aright
.
And
this
woman
may
be
a
pattern
to
all
parents
,
to
all
those
that
have
children
,
and
may
teach
every
one
of
us
,
not
only
to
love
our
children
,
but
to
love
them
aright
.
So
then
to
close
with
the
Doctrine
,
which
is
this
:
That
wheresoever
there
is
faith
in
any
man
or
woman
,
it
will
rectifie
natural
affection
in
them
;
faith
will
teach
parents
to
love
their
children
aright
.
In
the
opening
of
this
Point
I
shall
shew
you
two
things
.
First
,
That
there
is
a
great
deal
of
love
in
natural
affection
in
the
hearts
of
parents
towards
their
children
.
Secondly
,
Where
there
is
faith
,
it
will
rectifie
those
natural
affections
,
and
teach
to
love
Relations
aright
.
First
,
It
will
not
be
unnecessary
to
shew
you
,
that
there
is
a
great
deal
of
love
in
natural
affection
in
the
hearts
of
parents
to
their
children
;
it
will
not
be
altogether
unuseful
to
see
how
much
love
there
is
in
the
hearts
of
parents
to
their
children
,
that
children
may
see
the
love
of
their
parents
to
them
.
What
a
great
deal
of
natural
affection
is
there
in
the
hearts
of
parents
towards
their
children
?
O
Lord
,
thou
son
of
David
,
have
mercy
on
me
,
for
my
daughter
is
grievously
vexed
with
a
Devil
.
And
you
shall
see
,
that
the
Lords
hand
hath
ingraven
natural
affection
upon
the
hearts
of
parents
,
and
it
is
ingraven
in
such
great
letters
upon
the
hearts
of
parents
,
that
it
is
almost
impossible
to
wear
it
out
,
Isai.
49.
15.
Can
a
woman
forget
her
sucking
child
,
that
she
should
not
have
compassion
on
the
son
of
her
womb
?
It
is
a
very
hard
thing
to
do
it
,
it
is
almost
impossible
that
a
woman
should
forget
her
sucking
child
:
It
is
true
indeed
,
some
have
done
it
,
some
have
forgotten
it
,
some
have
laid
cruel
hands
upon
their
sucking
child
;
such
are
monsters
rather
then
women
,
but
it
is
not
possible
that
a
woman
that
hath
the
compassions
of
a
woman
should
forget
her
sucking
child
.
And
our
Saviour
tells
us
,
that
it
is
in
the
worst
of
men
,
Matth.
7.
11.
If
ye
then
being
evil
know
how
to
give
good
gifts
unto
your
children
:
There
is
this
good
thing
in
the
hearts
of
the
worst
men
living
,
love
in
their
hearts
to
their
children
.
And
therefore
it
is
,
that
the
Lord
doth
make
use
of
the
compassions
that
is
in
the
hearts
of
parents
,
to
set
forth
his
own
love
and
compassion
toward
his
people
;
that
place
before
,
Isai.
49.
15
,
16.
Can
a
woman
forget
her
sucking
child
,
that
she
should
not
have
compassion
on
the
son
of
her
womb
?
Yea
,
they
may
forget
,
yet
will
I
not
forget
thee
:
Behold
,
I
have
graven
thee
upon
the
palmes
of
my
hands
.
And
so
Psal.
103.
13.
Like
as
a
father
pittieth
his
children
,
so
the
Lord
pittieth
them
that
fear
him
:
He
maketh
use
of
the
bowels
,
the
pitty
and
compassion
of
Parents
,
to
hold
forth
what
bowels
are
in
his
heart
towards
his
children
.
Now
that
you
may
see
what
this
natural
affection
is
,
and
that
you
may
see
the
greatness
of
the
love
of
parents
to
their
children
,
consider
how
it
works
.
First
of
all
,
Love
makes
them
willing
to
undergo
a
great
deal
of
pain
and
sorrow
,
labour
,
care
and
travel
;
what
is
it
almost
that
Parents
are
not
willing
to
undergo
for
their
children
?
O
how
much
sorrow
do
poor
women
meet
withall
in
bearing
and
bringing
forth
children
?
And
yet
their
desire
to
children
doth
carry
them
through
all
;
A
woman
,
though
she
have
a
sore
travel
,
saith
Christ
,
when
delivered
forgets
her
sorrow
,
for
joy
that
a
man
is
brought
forth
into
the
world
.
And
so
when
they
are
brought
forth
;
what
great
pains
are
parents
willing
to
take
for
their
children
?
How
long
doe
they
hang
upon
their
mothers
breasts
before
they
can
shift
for
themselves
?
And
yet
that
affection
that
the
Lord
hath
planted
in
parents
,
makes
them
willing
to
doe
all
this
.
Secondly
,
that
natural
affection
that
the
Lord
hath
planted
in
parents
to
their
children
,
maketh
them
to
sympathize
with
their
children
,
in
every
burden
and
affliction
,
every
affliction
that
lieth
upon
their
children
to
be
their
own
affliction
;
so
this
woman
in
the
Text
,
O
thou
son
of
David
have
mercy
upon
me
:
The
affliction
was
upon
her
daughter
,
but
it
was
her
burden
;
O
Lord
have
mercy
upon
me
.
The
parent
doth
sympathize
with
the
child
,
and
doth
account
the
affliction
of
the
child
to
be
their
own
affliction
;
for
how
are
Parents
affected
when
their
children
are
ill
,
and
when
the
hand
of
God
is
upon
their
children
?
If
the
childs
head
doth
but
ake
,
it
makes
their
heart
ake
,
so
sensible
are
parents
of
their
childrens
troubles
:
The
Noble
man
that
came
to
Christ
,
see
how
he
was
affected
when
his
child
was
sick
,
John
4.
49.
Sir
,
come
down
ere
my
child
die
:
At
verse
47.
he
besought
Christ
,
that
he
would
come
down
and
heal
his
son
,
for
he
was
at
the
point
of
death
.
Christ
delayed
the
businesse
,
verse
48.
then
said
Jesus
unto
him
,
Except
ye
see
signs
and
wonders
ye
will
not
believe
:
But
see
how
abruptly
he
answered
Christ
,
verse
49.
Sir
,
come
down
ere
my
child
die
.
He
was
not
able
to
attend
any
thing
else
,
all
his
mind
was
upon
his
child
,
O
Sir
,
come
down
ere
my
child
die
.
He
could
hear
nothing
till
his
child
was
healed
,
and
thus
natural
affection
vvorketh
tovvard
their
children
.
Yea
thirdly
,
This
natural
affection
vvill
ma●●
the
parents
to
passe
by
many
injuries
that
are
done
by
children
to
parents
,
and
yet
parents
ready
to
pardon
them
;
upon
the
least
submission
the
heart
of
a
parent
relents
;
it
is
a
very
hard
matter
for
a
parent
to
cast
off
his
child
,
though
there
be
many
provocations
.
See
some
Instances
in
Scripture
;
that
of
Abraham
is
remarkable
,
Gen.
21.
9
,
10
,
12.
His
son
Ismail
he
vvas
a
vvicked
child
,
one
that
sco●fed
at
the
son
of
the
Promise
,
and
Sarah
she
maketh
her
complaint
,
and
desires
that
the
bond-vvoman
and
her
child
might
be
cast
out
,
verse
10.
And
the
thing
was
very
grievous
in
Abrahams
●ight
because
of
his
son
,
verse
11.
Though
he
vvas
a
vvicked
child
,
a
rebelli●●s
child
,
a
scoffer
at
good
,
yet
when
it
came
to
casting
of
him
out
,
it
seems
very
grievous
to
Abraham
,
because
of
his
son
.
And
you
know
the
Prodigal
son
,
that
had
spent
his
portion
in
riotous
courses
,
how
willing
was
his
father
to
forgive
him
,
to
pardon
all
his
miscarriages
,
and
to
close
with
him
again
upon
his
first
return
and
submission
?
And
you
know
that
Instance
of
David
,
which
holds
forth
a
great
deal
of
affection
that
was
in
that
good
man
towards
a
wicked
child
,
2.
Sa●
.
18.
5.
Deal
gently
for
my
sake
with
the
young
man
,
even
with
Absalom
.
He
was
a
wicked
and
rebellious
son
,
one
that
rose
up
against
his
father
,
one
that
would
have
turned
his
father
out
of
his
kingdome
,
one
that
sought
his
fathers
life
,
one
that
had
committed
great
wickedness
in
the
sight
of
the
Sun
:
But
oh
!
how
doth
Davids
heart
yearn
towards
him
?
And
when
the
Captains
went
forth
to
battel
,
David
gave
this
charge
,
that
they
should
deal
gently
with
him
for
my
sake
.
Thus
you
see
how
the
hearts
of
parents
works
towards
their
children
.
Fourthly
,
That
natural
affection
that
God
hath
planted
in
the
hearts
of
parents
towards
their
children
,
doth
teach
them
to
accept
willingly
any
service
that
is
done
by
their
children
;
though
it
be
never
so
weakly
done
,
yet
if
the
Father
sees
that
the
child
hath
done
its
good
will
,
in
obedience
,
and
in
love
,
O!
how
acceptable
is
the
least
piece
of
service
done
by
such
a
child
?
And
therefore
the
Lord
taketh
an
argument
from
this
to
strengthen
his
peoples
faith
,
I
will
spare
them
as
a
man
spareth
his
own
son
that
serveth
him
,
Mal.
3.
17.
Fifthly
,
Natural
affection
will
teach
the
parents
to
supply
all
the
wants
of
the
children
.
O!
what
care
doth
parents
take
to
supply
their
childrens
wants
,
that
they
may
want
nothing
that
is
good
for
them
?
They
shall
have
that
which
is
sutable
to
them
:
Ye
that
are
evil
know
how
to
give
good
gifts
to
your
children
:
What
care
do
parents
take
of
their
children
,
while
young
,
to
supply
their
wants
?
And
what
care
do
they
take
to
make
provision
for
their
children
,
when
they
are
dead
and
gone
?
Nay
,
do
not
many
a
poor
parent
undoe
himself
to
make
provision
for
his
children
,
that
he
may
make
them
great
in
this
world
,
and
leave
them
something
when
he
be
dead
and
gone
.
Sixthly
and
lastly
,
to
name
no
more
;
The
love
that
is
in
parents
makes
them
exceeding
unwilling
to
part
with
their
children
;
it
is
the
greatest
affliction
in
the
world
,
they
had
rather
loose
all
their
estates
then
loose
their
children
:
Nay
,
though
parents
many
times
be
so
poor
as
they
cannot
keep
their
children
,
yet
how
loath
are
they
to
part
with
their
children
?
The
poor
Widdow
we
read●●
,
2
King
.
4.
1.
all
her
estate
was
gone
;
nothing
left
her
but
her
two
sons
,
the
creditor
came
to
take
unto
him
her
two
sons
from
her
,
but
how
loth
was
she
to
part
with
her
two
sons
?
Nay
,
how
hard
is
it
for
parents
to
part
with
their
children
when
God
takes
away
their
children
by
death
?
You
know
that
Instance
of
Job
,
Job
1.
he
did
bear
very
well
all
the
afflictions
and
losses
that
he
met
withall
,
till
he
came
to
loose
his
children
,
the
messengers
came
and
told
him
,
that
all
his
estate
was
taken
away
;
and
you
read
of
nothing
that
Job
said
,
but
when
they
come
and
told
him
,
his
children
were
slain
,
then
Job
rent
his
mantle
,
and
fell
down
upon
the
ground
and
worshipped
:
To
loose
his
estate
was
nothing
,
but
to
hear
that
all
his
children
were
slain
,
he
rent
his
mantle
,
and
fell
down
upon
the
ground
;
a
token
of
his
great
sorrow
:
And
you
know
how
David
was
affected
,
when
they
brought
him
word
that
Absolom
was
killed
,
he
went
up
to
the
chamber
over
the
gate
,
and
he
wept
as
he
went
,
saying
,
O
my
son
Absolom
,
would
God
I
had
died
for
thee
:
A
most
pathetical
complaint
that
this
poor
man
makes
when
his
child
was
taken
away
,
though
he
was
a
wicked
child
,
and
one
that
sought
his
fathers
life
.
Thus
you
see
the
first
part
of
the
Doctrine
,
that
God
hath
planted
natural
affection
in
the
hearts
of
parents
to
their
children
.
But
secondly
,
Quest.
But
you
will
say
to
me
,
when
may
Parents
be
said
to
love
their
children
aright
?
or
how
shall
we
know
that
the
love
of
Parents
to
their
children
,
is
not
only
the
working
of
Natural
affection
?
Answ.
First
,
where
there
is
faith
,
it
will
teach
Parents
to
love
the
souls
of
their
children
:
Nature
will
teach
to
provide
for
the
body
,
but
the
Spirit
of
the
Lord
that
teaches
Parents
to
look
after
the
souls
of
their
children
;
now
when
the
soul
is
loved
and
respected
more
then
the
body
,
then
do
Parents
love
their
children
aright
.
In
Gen.
17.
18.
you
may
see
what
a
request
Abraham
doth
make
for
his
son
Ishmael
:
Oh!
that
Ishmael
might
live
before
thee
.
God
hath
been
making
many
gracious
promises
to
Abraham
concerning
another
Seed
,
but
Abraham
did
not
forget
his
son
Ishmael
,
neither
could
he
beg
that
he
might
have
a
great
estate
,
but
that
he
might
live
in
the
sight
of
the
Lord
:
When
Parents
take
care
of
the
souls
of
their
children
,
then
Parents
love
their
children
aright
.
Secondly
,
Parents
love
their
children
aright
,
when
as
they
do
love
them
in
obedience
to
the
Lord
;
when
they
love
them
,
and
when
they
take
pains
,
and
act
for
them
,
and
perform
all
offices
of
love
to
them
in
obedience
to
the
Lord
;
when
Parents
do
bring
up
their
children
,
and
perform
every
duty
to
them
,
in
obedience
to
the
Lord
:
these
are
the
children
that
the
Lord
hath
graciously
given
his
servant
;
and
so
he
love
them
,
and
perform
duties
to
them
,
that
he
may
obey
the
Lord
,
and
be
found
working
the
work
of
his
station
and
relation
,
in
bringing
up
these
children
to
the
Lord
;
this
is
that
love
that
is
not
only
natural
,
but
spiritual
.
Thirdly
,
Again
,
Parents
love
their
children
aright
,
when
as
they
have
an
eye
to
the
Covenant
of
God
concerning
their
children
;
when
they
have
an
eye
to
the
promises
of
God
that
he
hath
made
to
the
children
of
Believers
:
He
hath
said
,
that
they
that
come
of
thee
,
shall
build
the
old
waste
places
.
When
as
Parents
thus
eye
the
Covenant
of
God
in
looking
upon
their
children
as
the
Lords
,
and
these
are
they
that
the
Lord
hath
said
he
will
own
;
and
so
love
their
children
more
because
they
are
the
Lords
then
theirs
,
because
the
Lord
hath
promised
that
he
will
own
them
,
and
make
use
of
them
.
And
so
I
conceive
Mose●'s
Mother
had
respect
to
this
in
her
love
to
her
child
,
Hebr.
11.
23.
By
faith
Moses
when
he
was
born
,
was
hid
three
Months
of
his
Parents
,
because
they
saw
he
was
a
proper
child
,
and
they
not
afraid
of
the
Kings
commandment
.
Her
love
sprung
from
faith
,
when
she
hid
her
child
Moses
three
months
;
it
was
not
from
Natural
affection
,
but
from
faith
.
By
faith
Moses
when
he
was
born
,
was
hid
three
months
,
because
they
saw
he
was
a
proper
child
,
and
they
not
afraid
of
the
Kings
commandment
.
The
Kings
commandment
was
,
that
all
the
Male-children
should
be
drowned
,
and
to
disobey
his
commandment
,
it
did
endanger
their
own
lives
;
ah
,
but
by
faith
,
she
ventured
:
she
looked
upon
her
child
as
one
that
God
would
make
use
of
,
she
was
perswaded
that
God
would
make
use
of
this
child
Moses
,
to
do
something
for
the
future
;
she
knew
that
there
was
a
promise
that
God
would
deliver
his
people
,
and
she
knew
not
but
that
this
might
be
the
Man
,
and
so
was
not
afraid
,
but
by
faith
hid
him
.
Fourthly
,
Parents
love
their
children
aright
,
when
as
they
are
much
praying
for
their
children
,
presenting
their
children
to
the
Lord
,
and
praying
for
them
,
crying
to
the
Lord
in
their
behalf
for
the
blessing
of
the
Lord
upon
them
,
when
they
are
very
instant
with
God
that
he
would
take
away
the
guilt
of
original
sin
that
is
upon
their
children
,
and
the
guilt
of
actual
transgressions
that
are
found
upon
their
children
.
Job
every
day
took
a
sacrifice
,
and
sacrificed
for
his
Sons
and
Daughters
,
he
prayed
for
them
,
he
was
careful
that
sin
might
not
lie
upon
them
:
Oh
,
that
was
spiritual
love
that
was
found
in
Job
,
it
was
of
a
right
stamp
,
he
was
careful
that
the
guilt
of
sin
might
not
lie
upon
them
,
and
therefore
he
every
day
offered
a
sacrifice
to
the
Lord
.
And
the
woman
of
Canaan
she
cries
in
the
behalf
of
her
child
,
she
comes
to
Christ
,
and
cries
to
him
for
her
child
.
And
so
when
Parents
go
to
Christ
for
their
children
;
when
under
bodily
Infirmities
go
to
Christ
for
them
,
and
when
under
spiritual
Infirmities
,
go
to
Christ
for
them
,
pleading
with
Christ
for
them
,
then
do
Parents
love
their
children
aright
.
Fifthly
;
when
Parents
are
careful
to
educate
their
children
for
God
,
when
they
are
careful
that
God
may
be
honoured
by
their
children
,
that
their
children
may
be
instructed
so
as
to
honour
God
,
when
they
desire
and
endeavour
to
prevent
all
dishonour
that
may
be
done
to
God
by
their
children
,
to
reprove
them
,
and
to
rebuke
them
,
and
not
to
be
so
indulgent
as
old
Eli
was
,
which
proved
to
be
the
ruine
of
the
whole
family
.
I
say
,
when
Parents
are
careful
that
God
may
not
be
dishonoured
,
but
labour
that
their
children
may
be
instrumental
for
God
,
and
they
do
seek
the
Lord
for
this
thing
,
and
do
deal
with
them
upon
this
account
,
and
are
careful
to
instruct
them
,
and
to
lay
before
them
the
mind
of
God
,
and
careful
so
to
dispose
of
them
,
as
God
may
be
served
by
them
;
when
this
is
the
care
of
Parents
,
this
is
a
discovery
that
their
love
is
not
only
natural
affection
,
but
spiritual
grace
,
and
their
natural
affection
is
set
right
by
their
faith
,
which
the
Lord
is
pleased
to
bestow
upon
them
.
For
the
Application
.
First
,
Take
notice
what
a
mercy
it
is
,
that
God
hath
planted
such
Natural
affections
in
the
hearts
of
Parents
;
it
is
a
great
mercy
,
it
is
that
which
is
little
taken
notice
of
,
but
it
is
that
which
we
and
all
in
the
world
have
cause
to
bless
God
for
,
that
parents
,
yea
those
that
are
evil
can
do
so
much
good
for
their
children
,
give
out
of
the
good
things
which
they
have
to
their
children
;
there
is
much
of
the
wisdom
and
goodness
of
God
in
it
,
that
Parents
should
do
so
much
for
their
children
,
when
they
doe
not
deserve
it
,
it
is
long
before
it
can
deserve
any
thing
;
nay
when
grown
up
,
there
are
many
times
contrary
deserts
,
and
that
yet
the
hearts
of
arents
should
be
kept
up
towards
their
children
,
as
I
said
before
,
there
is
a
great
deal
of
the
wisdom
and
goodness
of
God
in
it
;
for
there
is
a
great
deal
of
evil
thereby
prevented
,
a
great
deal
of
sin
and
cruelty
that
is
prevented
by
the
Lords
giving
of
natural
affection
.
Oh
admire
the
wisdom
&
goodness
of
God
in
this
!
Secondly
,
Let
Parents
know
that
this
is
not
enough
to
have
natural
affection
and
love
to
their
children
,
but
oh
that
Parents
would
labour
to
love
their
children
aright
.
It
is
not
enough
to
love
them
much
,
to
have
great
natural
affections
,
but
let
Parents
labour
to
love
their
children
aright
;
labour
so
to
love
them
as
to
love
their
souls
,
to
take
care
of
their
souls
,
which
is
a
thousand
times
more
worth
then
the
body
;
labour
to
love
them
in
obedience
to
God
;
labour
to
eye
the
Covenant
of
God
in
loving
your
children
;
be
more
in
seeking
the
face
of
God
,
in
the
behalf
of
your
children
:
Oh
that
Parents
would
look
upon
it
as
their
duty
,
to
pray
more
for
their
children
.
Oh
,
look
upon
Abraham
,
and
let
him
be
your
pattern
;
how
did
he
cry
to
the
Lord
in
the
behalf
of
Ishmael
?
it
lies
upon
all
Parents
to
go
to
God
for
their
children
,
yea
for
every
one
in
particular
.
Oh
that
such
an
one
might
live
in
thy
sight
!
Look
upon
the
woman
of
Canaan
,
how
did
she
cry
to
Christ
for
her
daughter
?
oh
,
Lord
have
mercy
upon
me
:
Now
let
Parents
go
to
Christ
for
their
children
;
oh
go
and
cry
for
the
souls
of
thy
children
,
as
this
woman
did
for
the
body
of
her
daughter
;
oh
Lord
,
I
see
such
a
corruption
in
such
a
child
,
and
such
a
lust
in
such
a
child
,
oh
that
the
Son
of
David
would
have
mercy
on
them
.
We
should
go
to
Christ
for
the
souls
of
our
children
,
that
Christ
would
cast
out
those
corruptions
that
we
see
sprouting
in
our
children
.
Thirdly
,
Oh
that
this
might
provoke
us
all
to
look
after
faith
:
what
need
have
Parents
to
labour
for
faith
in
Jesus
Christ
?
if
it
be
but
upon
this
account
,
that
you
may
love
your
children
aright
:
oh
look
to
Christ
for
faith
,
cry
unto
Christ
to
give
you
faith
,
that
so
you
may
love
your
children
aright
:
There
may
be
a
great
deal
of
natural
affection
in
parents
,
they
may
dote
upon
their
children
,
and
undo
their
children
,
and
yet
not
love
them
aright
;
for
it
is
impossible
that
a
man
or
woman
that
hath
not
faith
to
love
children
aright
,
they
cannot
love
their
children
aright
,
till
they
have
faith
.
And
to
provoke
all
parents
to
look
after
faith
upon
this
account
of
their
children
,
let
me
say
this
to
you
;
that
faith
will
teach
you
to
love
your
children
impartially
.
There
is
a
great
deal
of
partiality
in
natural
affection
,
and
it
runs
out
much
to
one
child
,
and
neglects
another
;
ah
,
but
with
spiritual
love
it
is
not
so
.
When
Parents
love
their
children
aright
,
it
will
teach
to
love
their
children
more
equally
;
not
to
love
one
more
then
another
,
unless
they
see
more
of
God
in
one
then
another
.
Again
,
let
me
tell
you
,
that
faith
will
make
your
work
to
your
children
easie
;
there
is
a
great
deal
of
labour
,
travel
,
and
pains
(
as
you
have
heard
)
to
bring
forth
children
,
and
a
hard
work
to
bring
up
children
when
brought
forth
,
but
faith
will
make
your
work
more
easie
,
when
as
God
is
eyed
in
it
,
and
so
you
are
bringing
up
children
for
God
,
when
as
you
are
loving
and
caring
for
children
in
obedience
to
God
.
Oh
this
will
make
your
work
more
easie
.
And
further
let
me
tell
you
,
that
faith
will
make
your
work
more
acceptable
to
God
.
That
work
you
are
doing
for
children
,
when
it
is
done
in
faith
,
is
accepted
;
if
you
love
your
children
in
faith
,
the
Lord
will
take
it
well
at
your
hand
,
and
the
Lord
will
reward
all
the
labour
,
service
,
travel
and
pains
that
Fathers
and
Mothers
do
undergo
for
their
children
.
That
instance
you
find
in
Scripture
of
Moses
his
Mother
,
when
Pharoahs
daughter
found
Moses
by
providence
,
she
commits
him
to
his
own
Mother
to
be
his
Nurse
,
and
she
pays
his
own
Mother
for
him
:
And
so
the
Lord
he
will
deal
with
you
that
are
parents
that
act
in
faith
,
and
perform
your
duties
in
faith
,
the
Lord
will
reward
you
for
your
love
to
your
own
children
,
for
taking
care
of
your
own
children
,
all
your
labour
is
taken
notice
of
by
the
Lord
,
and
you
shall
be
rewarded
:
Oh!
what
an
encourageis
here
to
all
Parents
to
look
after
faith
in
Christ
,
that
so
your
service
may
be
accepted
of
the
Lord
?
One
thing
more
,
and
so
I
conclude
:
and
that
is
a
word
to
children
;
is
it
so
,
that
there
is
so
much
love
in
the
hearts
of
Parents
to
their
children
?
is
there
so
much
that
Parents
do
from
love
to
children
?
oh
,
that
children
would
labour
to
know
what
is
their
duty
that
they
owe
to
Parents
!
it
cannot
be
told
,
it
cannot
be
exprest
,
how
much
it
is
that
children
owe
unto
parents
.
Children
,
it
is
impossible
that
ever
you
should
requite
the
love
of
your
parents
;
oh
the
pains
,
the
travel
,
and
sorrow
of
bringing
forth
,
and
bringing
up
!
oh
,
that
children
might
know
that
there
is
a
great
engagement
lies
upon
them
to
love
their
parents
,
to
respect
their
parents
,
to
take
heed
that
they
do
not
grieve
their
parents
,
to
pass
by
all
in
firmities
of
parents
,
to
shew
all
respect
to
them
,
and
when
grown
up
,
to
take
care
of
them
!
And
this
is
a
duty
that
Christ
lays
upon
you
,
though
a
Moral
duty
,
see
what
is
said
in
1
Tim.
where
children
may
see
what
Christ
injoyns
them
,
1
Tim.
5.
4.
But
if
any
widow
have
children
or
Nephews
,
let
them
learn
first
to
shew
piety
at
home
,
and
to
requite
their
parents
,
for
that
is
good
and
acceptable
before
God
.
God
lays
this
duty
upon
children
:
you
should
labour
to
requite
your
parents
,
to
remember
their
love
,
their
care
,
their
sorrow
,
their
pains
and
travel
;
and
you
are
bound
by
the
Law
of
Christ
to
requite
your
parents
,
this
is
good
,
this
is
piety
,
and
this
is
acceptable
to
God
.
And
so
that
place
,
Levit.
19.
3.
Ye
shall
fear
every
man
his
Mother
,
and
his
Father
,
and
keep
my
Sabbaths
:
I
am
the
Lord
your
God
.
Here
is
a
duty
that
God
lays
upon
children
,
to
fear
every
man
his
Mother
and
Father
.
Children
are
most
apt
to
despise
their
Mothers
,
therefore
the
Lord
begins
there
,
and
lays
that
duty
,
first
that
children
should
fear
every
man
his
Mother
.
And
take
notice
of
it
,
that
this
is
a
duty
that
the
Lord
sets
before
the
keeping
of
his
Sabbath
;
as
if
the
Lord
should
say
,
in
vain
shall
they
pretend
to
be
Religious
,
if
they
do
not
fear
and
reverence
every
man
his
Mother
and
his
Father
:
I
will
not
accept
of
your
service
.
It
was
a
brand
that
was
set
upon
Esau
to
all
generations
,
that
he
did
that
which
was
a
grief
to
his
Father
and
Mother
.
Now
children
see
your
duty
,
and
remember
your
duty
,
which
the
Lord
Jesus
lays
upon
you
.
And
oh
that
children
would
labour
for
faith
,
that
they
may
perform
their
duties
▪
Parents
cannot
love
their
children
aright
,
till
they
have
faith
;
and
truly
children
cannot
reverence
their
parents
,
nor
perform
the
duties
they
owe
unto
parents
,
unless
they
have
faith
.
Oh
,
then
that
Parents
and
children
would
look
up
to
Christ
for
faith
!
and
then
shall
both
be
able
through
faith
in
Christ
to
perform
that
mutual
duty
that
God
requires
from
parents
and
children
.
And
to
shut
up
all
;
let
this
that
hath
been
spoken
,
strengthen
the
faith
of
all
Gods
people
in
Gods
love
to
them
:
Oh
,
that
by
this
we
might
ascend
to
the
love
of
God!
O
,
that
they
that
think
they
have
not
been
concerned
in
what
hath
been
spoken
hitherto
,
would
know
they
are
concerned
in
this
.
The
Lord
would
have
you
to
ascend
by
the
consideration
of
the
bowels
that
are
in
parents
to
their
children
,
to
a
consideration
of
those
infinite
bowels
that
are
in
him
towards
you
that
are
his
children
;
As
the
Father
pitieth
his
children
,
so
the
Lord
pitieth
them
that
fear
him
;
what
ever
workings
of
love
are
in
the
hearts
of
parents
towards
their
children
,
oh
!
know
that
there
is
larger
workings
of
love
in
the
heart
of
God
towards
his
children
;
there
are
infinite
bowels
in
the
everlasting
Father
:
and
if
there
be
so
much
pity
in
the
hearts
of
parents
,
that
they
are
willing
and
ready
to
give
out
good
things
to
their
children
,
and
willing
to
pass
by
and
to
pardon
the
miscarriages
of
their
children
;
oh
!
how
much
more
willing
is
our
God
to
pass
by
and
to
pardon
the
failings
of
you
that
are
his
children
?
oh
!
that
this
might
encourage
prodigal
children
to
return
to
the
Lord
▪
If
the
father
receive
his
child
,
that
hath
been
a
prodigal
,
why
the
Lord
is
ready
to
receive
you
though
a
prodigal
,
if
the
Lord
give
you
an
heart
to
return
,
though
you
have
spent
all
,
and
abused
all
your
mercies
,
yet
the
Lord
is
ready
to
pardon
and
to
receive
you
.
And
let
it
strengthen
your
faith
and
hope
in
Christ
,
you
that
cleave
to
Christ
for
righteousness
,
you
that
are
the
children
of
that
everlasting
Father
;
oh
know
that
Christ
will
plead
for
you
,
Christ
will
cry
to
his
Father
for
you
:
Was
the
woman
of
Candan
so
affected
with
the
misery
of
her
daughter
,
that
she
cries
,
Lord
,
have
mercy
on
me
,
my
daughter
is
grievously
vexed
with
a
devil
?
〈◊〉
(
I
say
)
this
found
in
this
woman
towards
her
daughter
?
and
shall
not
this
be
found
in
Christ
towards
his
children
?
oh
!
then
let
this
comfort
you
,
when
you
scarce
dare
go
to
God
,
and
cry
your selves
,
such
and
such
a
corruption
doth
annoy
you
,
such
and
such
an
unclean
spirit
is
in
you
:
Oh!
the
Lord
Jesus
pities
you
under
every
spiritual
burden
;
when
as
you
are
troubled
with
unclean
spirits
,
he
hath
bowels
of
compassion
towards
you
;
and
know
that
he
will
go
to
his
Father
,
and
cry
to
his
Father
;
and
if
he
cry
,
he
cannot
deny
the
son
of
his
love
,
but
an
answer
shall
be
given
to
all
those
requests
that
Christ
puts
up
for
you
,
or
for
any
of
his
people
.
Matth.
15.
23.
But
he
answered
her
not
a
word
.
SERMON
VIII
.
I
Come
now
to
speak
of
the
trial
of
this
womans
faith
;
and
here
is
the
first
tryal
of
her
faith
,
he
answered
her
not
a
word
.
A
very
great
trial
,
a
sore
trial
,
that
this
poor
woman
should
in
her
great
strait
,
and
under
such
a
burden
and
pressure
of
spirit
,
come
to
Jesus
Christ
,
and
cry
so
earnestly
unto
him
,
and
believe
so
stedfastly
upon
him
,
and
yet
Jesus
Christ
give
her
not
one
word
of
answer
to
her
prayer
,
this
was
a
sore
trial
;
for
this
carriage
of
Christ
,
it
seems
to
be
contrary
to
what
she
had
heard
of
Christ
,
and
to
what
she
believed
was
in
Jesus
Christ
;
for
Christ
seemed
now
either
to
be
without
compassion
to
her
,
he
seems
to
take
no
notice
,
not
to
be
affected
;
she
complained
and
cried
out
of
her
great
burden
,
and
Christ
speaks
not
a
word
;
the
Lord
Jesus
Christ
seems
either
not
to
be
affected
with
her
misery
,
or
not
to
regard
her
misery
,
not
to
take
notice
of
such
a
poor
creature
as
she
was
;
now
both
these
were
contrary
to
what
she
had
heard
of
Christ
,
and
to
that
she
had
believed
was
in
Jesus
Christ
,
without
doubt
she
had
heard
out
of
the
Prophet
Isaiah
,
that
the
Lord
Jesus
Christ
when
he
came
,
should
bind
up
the
broken-hearted
,
and
preach
deliverance
to
the
captives
;
now
when
she
applyes
her self
to
Christ
,
Christ
seems
not
to
be
that
compassionate
Saviour
;
certainly
she
had
heard
that
Sions
King
was
meek
and
lowly
,
and
that
he
would
not
break
the
bruised
reed
,
nor
quench
th●
smoaking
flax
;
but
Christ
seems
to
disdain
her
,
and
take
no
notice
of
her
,
nor
look
after
such
avile
worm
as
she
was
;
nay
,
she
had
believed
,
that
Christ
was
low
and
meek
,
as
appeareth
by
that
expression
of
hers
in
ver.
22.
Thou
Son
of
David
have
mercy
on
me
;
now
David
was
a
merciful
Prince
,
and
was
very
pitiful
and
compassionate
and
very
meek
,
and
lowly
,
and
humble
,
therefore
she
believed
that
the
Lord
Jesus
Christ
was
much
more
compassionate
;
and
she
did
believe
that
he
would
not
disdain
her
though
she
was
a
poor
Gentile
;
but
Christ
seems
to
be
quite
contrary
,
and
answered
her
not
a
word
;
this
was
a
sore
trial
The
Doctrine
then
is
this
.
That
it
is
a
very
sore
and
great
tryal
unto
the
Lords
people
,
In
the
opening
of
the
point
I
shall
shew
you
;
that
God
hath
dealt
thus
with
his
own
people
;
and
that
it
hath
been
a
very
sore
tryal
unto
And
then
shall
shew
you
wherefore
the
Lord
is
pleased
thus
to
try
his
people
;
which
will
make
way
for
the
Appplication
.
First
,
God
hath
dealt
thus
with
his
people
.
I
shall
point
you
to
some
places
of
Scripture
:
David
often
maketh
this
complaint
,
Psalm
28.
1.
Vnto
thee
will
I
cry
O
Lord
,
my
rock
,
be
not
silent
to
me
,
lest
if
thou
be
silent
to
me
,
I
become
like
them
that
go
down
into
the
pit
.
How
earnestly
doth
David
beseech
the
Lord
that
he
would
not
be
silent
to
his
prayer
?
Lord
,
Do
not
turn
away
thy
ear
from
my
prayer
,
and
do
not
shut
thy
mouth
,
be
not
silent
.
If
thou
dost
not
speak
something
to
me
in
answer
to
my
prayer
,
I
am
not
able
to
hold
out
,
but
shall
be
like
them
that
go
down
to
the
pit
.
And
Psalm
69.
3.
he
maketh
a
sore
complaint
,
I
am
weary
of
my
crying
,
my
throat
is
dried
:
mine
eyes
fail
,
while
I
wait
for
my
God
.
The
trial
was
so
great
to
his
spirit
,
that
it
had
an
influence
upon
his
Body
;
when
David
cryed
to
the
Lord
,
he
answered
not
a
word
;
his
throat
was
dried
and
parcht
up
,
and
his
eyes
began
to
fail
.
And
so
the
Prophet
Jeremiah
,
Lam.
3.
44.
he
expresseth
it
in
the
name
of
the
Church
.
Thou
hast
covered
thy self
with
a
cloud
,
that
our
prayer
should
not
pass
thorow
.
God
seems
to
hide
himself
,
and
cover
himself
with
a
cloud
,
and
did
so
hide
himself
as
prayer
could
not
find
him
;
he
gave
him
not
a
word
.
And
the
Prophet
Habakkuk
he
complains
of
it
,
chap.
1.
ver.
2.
O
Lord
how
long
shall
I
cry
,
and
thou
wilt
not
hear
?
even
cry
unto
thee
of
violence
,
and
thou
wilt
not
save
?
Nay
,
that
it
was
a
sore
trial
,
you
shall
see
it
in
those
expressions
of
the
Prophet
David
,
spoken
of
in
the
person
of
Christ
,
Psalm
.
22.
2.
O
my
God
I
cry
in
the
day-time
,
but
thou
hearest
not
;
and
in
the
night-season
,
and
am
not
silent
.
It
was
a
sore
affliction
to
Christ
himself
.
O
my
God
,
I
cry
in
the
day-time
,
and
in
the
night-season
;
that
is
,
I
cry
continually
,
night
and
day
,
never
silent
:
But
thou
art
continually
silent
to
me
,
this
was
a
sore
affliction
and
burden
to
Christ
himself
.
Now
that
this
is
a
sore
affliction
and
trial
,
for
God
to
be
silent
to
the
prayers
of
his
people
,
it
appears
,
First
,
if
you
consider
that
relation
the
Lord
stands
in
to
his
people
,
and
they
to
him
;
he
stands
in
relation
of
a
Father
,
they
his
children
;
he
stands
in
relation
of
an
Husband
,
they
his
Spouse
;
he
stands
in
relation
of
a
friend
,
they
his
friend
;
Abraham
,
he
was
the
friend
of
God
,
and
so
is
every
believer
;
God
a
friend
to
him
,
and
he
a
friend
to
God
;
now
it
is
a
sore
trial
,
when
one
friend
shall
cry
to
another
,
or
a
wife
to
an
Husband
,
or
a
child
to
a
father
,
and
these
relations
not
give
one
word
of
Answer
,
if
a
poor
child
in
great
extremity
should
cry
to
his
father
▪
father
help
me
,
and
the
father
not
to
give
one
word
,
this
is
a
sore
tryal
;
if
a
man
cry
to
a
stranger
,
and
meet
not
with
one
word
,
it
is
no
great
disappointment
,
but
when
a
child
cries
to
a
father
,
or
a
wife
to
an
Husband
,
or
a
friend
to
a
friend
,
and
they
not
to
speak
a
word
,
it
is
a
great
trial
.
Secondly
,
it
will
appear
to
be
a
great
trial
,
because
there
is
nothing
in
all
the
world
,
that
a
gracious
soul
longs
more
after
then
this
,
that
the
Lord
would
be
giving
a
return
of
prayer
,
that
there
may
be
a
converse
betwixt
God
and
the
soul
,
to
speak
to
God
,
and
to
hear
God
speaking
back
again
to
it
;
nothing
that
a
gracious
foul
more
longs
after
;
oh
it
longs
to
hear
a
word
from
God
,
it
knows
that
the
return
of
prayer
,
is
the
way
to
make
a
soul
rich
towards
God
,
and
to
make
it
rich
in
experience
,
in
faith
,
in
thankfulness
,
in
obedience
.
Oh
how
doth
a
Merchant-venturer
long
for
the
return
of
his
commodity
from
a
far
Country
?
truly
there
is
no
merchant
in
the
world
,
can
long
more
for
the
return
of
his
commodity
from
a
far
Country
,
then
a
gracious
soul
longs
for
the
return
of
prayer
;
oh
saith
the
soul
,
when
wilt
thou
come
unto
me
?
Now
if
it
be
that
which
a
gracious
soul
doth
more
long
after
then
any
thing
in
the
world
,
it
is
a
great
trial
,
when
God
doth
not
give
a
return
of
prayer
.
Thirdly
,
A
gracious
heart
when
it
puts
up
a
prayer
to
God
,
it
looketh
for
a
return
,
for
an
answer
;
Psalm
85.
8.
I
will
hear
what
God
the
Lord
will
speak
:
And
so
the
Prophet
Habakkuk
after
he
had
prayed
,
I
will
get
me
upon
the
watch-tower
,
and
I
will
watch
to
see
what
he
will
say
unto
me
.
I
will
wait
to
see
what
God
will
speak
by
his
spirit
,
or
by
his
providences
;
one
way
or
other
God
will
speak
.
Now
to
have
this
expectation
disappointed
,
to
wait
upon
the
Lord
for
an
answer
,
and
the
Lord
not
to
speak
one
word
,
this
is
a
sore
trial
.
Fourthly
,
it
must
needs
be
a
great
trial
,
when
God
gives
never
a
word
of
answer
;
for
a
believing
soul
knows
assuredly
,
that
if
God
do
not
answer
,
none
else
can
hear
prayers
,
and
give
a
return
to
prayer
;
it
is
Gods
name
,
oh
thou
that
hearest
prayers
,
unto
thee
shall
all
flesh
come
.
God
only
can
hear
prayer
,
and
God
only
can
give
an
answer
;
it
is
God
only
that
can
reach
out
mercy
to
the
soul
,
and
speak
a
word
of
comfort
and
counsel
;
God
only
can
speak
a
word
of
strength
,
a
word
of
peace
,
the
creature
cannot
:
No
,
it
is
God
only
,
I
create
the
fruit
of
the
lips
pea●y
,
peace
.
Now
when
a
soul
looks
up
to
the
Lord
,
and
meets
with
nothing
from
him
,
and
knows
that
there
is
no
answer
to
be
expected
from
the
creature
,
this
must
needs
be
a
great
and
a
sore
trial
.
Fifthly
,
it
will
appear
to
be
a
great
trial
,
if
we
consider
that
the
flesh
and
Devil
are
exceeding
ready
to
make
a
great
advantage
of
this
providence
of
God
and
dispensation
towards
his
people
;
for
they
will
improve
this
to
the
dishonour
of
God
and
discomfort
of
the
soul
,
and
therefore
a
great
trial
.
In
two
or
three
Particulars
,
I
shall
shew
you
how
ready
the
Flesh
and
Devil
is
to
improve
this
to
Gods
dishonour
,
and
the
souls
discomfort
.
First
,
the
Flesh
and
Devil
will
raise
up
many
doubts
,
and
jealousies
,
and
mis-giving
thought●●
both
concerning
God
,
and
concerning
a
man
▪
own
condition
,
and
concerning
the
duties
and
services
which
are
offered
up
to
the
Lord
.
They
will
make
the
soul
to
doubt
of
the
goodness
of
God
,
to
doubt
of
the
free-grace
of
God
,
to
doubt
of
the
faithfulness
of
God
,
of
the
truth
of
God
;
Surely
saith
unbelief
,
the
Lord
is
not
so
gracious
as
thou
hast
taken
him
to
be
;
thou
hast
rested
upon
the
Arm
of
his
mercy
,
and
thou
hast
believed
his
grace
to
be
sufficient
for
thee
in
every
condition
;
thou
hast
looked
toward
him
as
toward
an
infinite
compassionate
God
;
but
where
are
the
compassions
of
the
Lord
now
?
not
to
speak
one
word
to
relieve
and
comfort
thee
:
Thus
will
the
Devil
and
the
unbelieving
heart
object
,
when
the
Lord
doth
not
give
out
a
present
answer
;
yea
unbelief
will
be
accusing
the
faithfulness
of
God
:
Oh!
where
is
his
Word
and
his
Promise
?
He
hath
said
,
that
they
that
call
upon
the
Name
of
the
Lord
shall
be
saved
.
He
hath
said
,
Call
upon
me
in
the
time
of
trouble
,
and
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
:
●h
!
where
is
the
faithfulness
of
God
?
God
is
unmindful
of
his
promise
.
Asaph
was
under
this
temptation
,
Psalm
77.
7
,
8.
Will
the
Lord
cast
off
for
ever
?
and
will
he
be
favourable
no
more
?
Is
his
mercy
clean
gone
for
ever
?
doth
his
promise
fail
for
evermore
?
And
thus
he
goeth
on
making
many
Queries
concerning
the
goodness
and
faithfulness
of
God
.
Secondly
,
as
the
Devil
and
the
Flesh
doth
raise
many
doubts
and
jealousies
concerning
the
faithfulness
of
God
,
so
there
are
many
doubts
cast
into
the
soul
concerning
the
eternal
estate
and
condition
of
the
soul
,
and
that
upon
this
ground
;
when
as
the
soul
hath
sought
the
Lord
,
and
the
Lord
not
answer
,
presently
the
soul
begins
to
doubt
;
oh
,
surely
I
am
no
child
of
God
,
no
sponse
,
no
friend
;
God
could
not
deal
so
with
children
,
not
to
give
one
word
of
comfort
,
not
one
word
of
answer
:
Oh
,
surely
I
am
an
Hypocrite
,
for
the
prayer
of
the
upright
is
his
delight
,
and
if
there
were
any
truth
of
heart
in
me
,
the
Lord
would
give
out
an
answer
;
and
thus
the
Devil
and
the
Flesh-raise
many
jealousies
and
fears
about
the
souls
eternal
state
.
Or
Thirdly
,
if
the
Devil
and
the
Flesh
prevail
not
so
far
as
to
cause
the
soul
to
question
the
goodness
of
God
,
and
the
Truth
of
God
,
or
to
question
its
own
Sonship
,
yet
they
will
prevail
so
far
as
to
make
the
soul
question
his
services
and
his
duties
which
it
hath
performed
to
God
:
Oh!
surely
I
have
not
spoken
to
the
Lord
as
I
ought
,
surely
I
have
not
been
fervent
in
Spirit
,
serving
the
Lord
,
my
prayer
hath
been
but
words
of
my
own
,
not
the
teachings
of
his
Spirit
,
if
it
had
been
his
own
Spirit
,
the
Lord
would
have
heard
his
own
Spirit
;
but
my
prayer
hath
been
accompanied
with
so
many
infirmities
as
it
hath
not
reached
up
to
heaven
.
And
thus
you
see
how
many
a
poor
soul
is
led
into
temptation
upon
this
ground
,
the
Lords
being
silent
to
the
prayers
of
his
people
.
But
you
will
say
,
wherefore
doth
the
Lord
thus
try
his
people
?
I
answer
,
sometimes
indeed
the
fault
is
in
our selves
that
we
have
no
answer
to
our
prayers
;
for
it
is
possible
that
a
man
or
woman
that
hath
faith
in
Jesus
Christ
,
may
be
remiss
in
their
walkings
▪
they
may
neglect
some
known
duty
,
or
they
may
connive
and
wink
at
some
evil
way
,
and
if
so
,
no
wonder
though
the
Lord
be
silent
at
their
prayers
.
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
my
prayer
:
If
David
regard
iniquity
,
if
there
be
any
way
of
sin
that
his
heart
closeth
with
,
the
Lord
will
be
silent
to
his
prayers
;
if
any
iniquity
be
regarded
,
no
wonder
though
the
Lord
do
not
hear
.
Yea
,
sometimes
Gods
own
people
are
found
remiss
in
their
duty
,
and
though
they
pray
,
they
pray
remisly
and
coldly
;
their
prayer
is
accompanied
with
so
much
deadness
and
distraction
,
there
is
so
little
life
and
so
little
spirit
,
the
Spirit
speaks
so
low
that
the
Lord
cannot
hear
,
and
he
will
not
hear
;
and
when
it
is
so
that
we
pray
coldly
and
lazily
,
we
make
but
a
light
matter
of
it
,
and
are
not
found
crying
to
the
Lord
with
our
hearts
,
no
wonder
though
the
Lord
be
silent
to
our
prayers
.
Yea
,
sometimes
Gods
own
people
may
miss
of
an
answer
,
because
they
do
not
look
after
an
answer
,
and
then
the
fault
is
their
own
;
when
as
we
shall
put
up
our
petition
,
and
shall
not
be
looking
after
our
prayer
,
shall
not
be
found
looking
up
,
as
David
speaketh
,
Psalm
.
5.
3.
In
the
morning
will
I
direct
my
prayer
unto
thee
,
and
will
look
up
.
I
will
wait
for
an
answer
,
and
hear
what
God
the
Lord
will
speak
,
Psalm
85.
8.
But
when
we
do
not
regard
our
prayer
,
then
no
wonder
there
is
no
answer
:
I
say
therefore
the
Lord
is
sometimes
silent
to
the
prayers
of
his
own
people
,
and
the
fault
is
in
themselves
.
But
the
Lord
is
not
alwayes
silent
upon
these
grounds
:
A
gracious
heart
may
walk
close
with
God
,
and
may
regard
no
iniquity
,
and
desire
not
to
connive
at
any
sin
,
and
it
may
wait
upon
the
Lord
for
an
answer
;
and
yet
the
Lord
may
be
silent
,
and
give
no
present
answer
to
the
prayers
of
his
people
.
Why
so
?
why
,
will
the
Lord
deal
so
with
any
of
his
people
?
I
answer
,
First
,
that
they
may
exercise
the
spirit
of
prayer
which
is
given
out
,
the
Lord
he
loves
to
hear
the
cry
of
his
people
,
he
loves
to
hear
the
voice
of
the
children
when
they
speak
in
prayer
;
there
is
nothing
on
each
that
,
God
delights
more
in
:
〈◊〉
let
me
see
thy
face
,
and
let
me
hear
thy
voice
(
saith
Christ
to
his
Spouse
)
for
thy
voice
is
sweet
.
No●
because
the
voice
of
faith
in
prayer
〈◊〉
sweet
to
the
Lord
,
the
Lord
he
seemeth
〈◊〉
to
hear
or
not
to
take
notice
for
the
present
,
th●●
so
they
may
pray
the
more
:
As
a
man
that
delights
in
musick
,
if
the
Musicians
play
,
he
〈◊〉
take
no
notice
,
but
lets
them
play
on
,
because
he
delighteth
in
it
;
and
so
the
Lord
he
takes
delight
in
the
prayers
of
his
servants
,
The
prayer●
the
upright
is
his
delight
,
and
he
will
give
no
present
answer
,
that
so
they
may
go
on
praying
〈◊〉
crying
.
Secondly
,
the
Lord
may
seem
to
be
silent
〈◊〉
the
prayers
of
his
people
,
that
so
he
may
exer●●
the
faith
and
patience
of
his
servants
.
It
is
great
trial
of
the
faith
and
patience
of
the
Sai●●
when
as
the
Lord
seems
to
take
no
notice
,
〈◊〉
give
no
answer
to
their
prayers
;
it
was
for
〈◊〉
end
,
that
our
Lord
Jesus
Christ
gave
not
a
〈◊〉
of
answer
to
this
woman
of
Canaan
,
it
was
that
might
try
her
faith
,
and
her
patience
,
and
that
might
exercise
it
,
and
that
by
the
exerci●●
faith
,
faith
might
be
increased
,
and
her
faith
〈◊〉
arise
to
a
great
faith
by
this
exercise
,
for
at
〈◊〉
Christ
commends
her
for
her
faith
;
Oh
〈◊〉
great
is
thy
faith
,
be
it
unto
thee
even
as
〈◊〉
wait
.
Again
,
the
Lord
is
silent
many
times
at
the
prayers
of
his
people
,
to
try
whether
they
will
continue
in
prayer
,
though
the
Lord
doth
give
them
no
present
answer
;
oh
here
is
the
trial
of
perseverance
;
God
hath
heard
my
prayer
(
saith
David
)
therefore
will
I
call
upon
him
as
long
as
I
live
.
Ah
but
that
is
no
great
matter
for
a
man
to
say
,
God
hath
heard
my
prayer
and
therefore
I
will
call
upon
him
still
:
But
for
a
soul
to
say
,
I
have
been
crying
and
calling
,
and
I
will
still
wait
upon
him
,
as
long
as
I
live
,
I
will
wait
upon
God
;
Oh
here
is
perseverance
in
prayer
,
in
which
Christ
doth
delight
.
Fourthly
,
the
Lord
is
silent
many
times
upon
this
ground
;
he
gives
no
present
answer
,
that
so
he
may
prepare
an
answer
for
them
,
and
that
he
may
prepare
them
for
an
answer
;
God
gives
no
present
answer
,
that
so
he
may
prepare
mercy
,
and
ripen
mercy
,
and
make
mercy
fit
for
his
people
,
and
that
he
may
ripen
them
,
and
fit
them
and
their
hearts
for
the
mercy
;
so
that
it
is
in
abundance
of
grace
,
and
mercy
,
and
love
that
the
Lord
is
pleased
many
times
not
to
give
out
a
present
answer
to
his
people
,
for
all
the
time
the
Lord
is
silent
,
he
is
preparing
of
mercy
and
goodness
for
them
,
he
is
making
of
the
mercy
fit
for
his
people
,
the
mercy
shall
be
ripe
,
and
the
mercy
shall
be
sweet
and
wholsome
,
and
do
them
good
at
the
heart
:
When
the
Lord
hath
thus
prepared
mercy
for
them
,
and
fitted
them
for
the
mercy
,
they
shall
have
the
mercy
;
see
what
is
said
in
Isa.
80.
18.
And
therefore
will
the
Lord
wait
that
he
way
be
gracious
unto
you
,
and
therefore
will
he
be
exalted
;
for
the
Lord
is
a
God
of
judgement
,
blessed
are
all
they
that
wait
for
him
.
He
waits
that
he
may
be
gracious
,
he
waits
for
the
best
season
,
the
fittest
opportunity
,
he
will
stay
till
the
soul
hath
need
of
help
,
in
the
fittest
time
the
Lord
will
come
in
mercy
,
when
he
may
be
most
exalted
for
mercy
,
when
his
people
may
see
most
of
the
hand
of
God
,
when
they
most
prize
their
mercies
,
and
glorifie
God
for
mercy
;
God
waits
for
such
a
time
.
And
therefore
you
see
it
is
for
gracious
ends
that
God
many
times
seems
to
be
silent
for
a
season
,
and
gives
not
one
word
in
answer
to
prayer
,
as
Christ
here
to
this
woman
of
Canaan
.
For
the
Application
of
the
Point
.
First
,
it
speaks
sadly
of
them
that
never
regard
whether
the
Lord
give
an
answer
or
no
,
to
their
prayer
,
that
pray
and
pray
,
and
look
not
after
an
answer
:
How
far
are
such
men
and
women
from
the
disposition
of
Gods
children
?
a
gracious
heart
cannot
but
be
affected
,
when
it
speaks
to
the
Father
,
and
the
Father
gives
no
answer
:
And
therefore
surely
when
men
and
women
make
many
prayers
,
and
look
not
up
for
an
answer
,
that
regard
not
whether
the
Lord
answer
,
or
not
,
either
they
are
none
of
his
children
,
or
else
under
a
sore
temptation
;
for
let
me
say
unto
you
,
that
though
it
is
not
for
your
prayers
that
God
doth
regard
prayer
,
yet
if
you
do
not
look
up
for
an
answer
,
if
you
do
not
regard
your
prayers
,
neither
will
God
regard
your
prayers
.
And
let
me
say
further
,
that
this
is
a
great
dishonour
to
God
:
Oh
what
a
〈◊〉
is
it
?
it
is
a
loss
to
God
,
and
it
is
a
loss
also
to
the
soul
:
for
a
man
to
lose
all
his
prayers
,
it
is
a
loss
indeed
.
When
as
a
soul
doth
not
regard
whether
God
answer
or
no
,
God
loseth
,
he
loses
that
glory
which
would
redound
to
him
in
the
answer
of
prayer
:
Call
upon
me
(
saith
God
)
in
the
day
of
trouble
,
and
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
.
Now
if
the
soul
call
upon
God
,
and
doth
not
observe
whether
God
hears
or
no
,
it
cannot
glorifie
God
for
the
return
of
prayer
,
but
God
loses
that
honour
,
that
thankfulness
,
and
that
love
and
obedience
,
and
that
dependance
,
which
an
answer
of
prayer
might
engage
the
soul
to
.
And
as
God
loseth
,
so
the
soul
loseth
;
oh
they
that
look
not
after
the
return
of
prayer
,
they
lose
that
which
would
make
their
souls
rich
.
For
a
Merchant
to
lose
all
his
return
,
it
will
make
him
a
poor
Tradesman
in
conclusion
;
that
soul
that
doth
not
look
after
the
return
of
prayer
,
loseth
a
great
deal
of
faith
,
and
dependance
,
and
experience
;
for
God
by
giving
out
an
answer
to
the
prayers
of
his
people
,
he
doth
encourage
them
,
and
engage
them
to
trust
in
him
at
all
times
so
long
as
they
live
;
they
that
lose
the
return
of
prayer
,
lose
the
strengthening
of
faith
,
and
the
engaging
of
their
heart
to
God
.
But
secondly
,
let
me
speak
to
such
poor
souls
as
are
in
the
same
condition
with
this
woman
of
Canaan
,
that
have
prayed
,
and
have
not
met
with
one
word
of
answer
:
Poor
souls
!
is
this
the
condition
of
any
of
you
?
I
know
that
it
hath
been
,
and
may
still
be
the
condition
of
the
Lords
dearest
servants
,
they
may
pray
,
and
the
Lord
may
seem
to
give
no
answer
:
Remember
it
was
so
with
David
,
Jeremiah
,
and
Habakkuk
,
and
with
Christ
himself
.
And
let
me
say
this
unto
thee
,
that
if
thou
regardest
any
iniquity
in
thy
heart
,
any
known
sin
that
thou
regardest
or
connivest
at
,
or
if
there
be
slightness
in
the
performance
of
thy
duty
,
or
contentest
thy self
with
a
slothful
performance
of
thy
duty
,
or
thou
dost
not
regard
thy
prayer
when
thou
hast
put
it
up
to
the
Lord
;
for
this
we
have
cause
to
be
humbled
,
and
no
wonder
the
Lord
do
not
answer
our
prayers
.
But
now
,
if
thy
own
spirit
and
the
Spirit
of
the
Lord
can
testifie
that
thou
desirest
to
regard
no
iniquity
in
thy
heart
,
but
to
walk
up
to
thy
duty
,
and
desire
to
be
conformable
to
Christ
,
and
desire
to
cry
in
faith
,
and
to
wait
upon
the
Lord
for
an
answer
,
be
of
good
comfort
,
though
thou
dost
not
meet
with
one
word
of
answer
from
the
Lord
,
though
thou
hast
cryed
nights
and
dayes
,
weekes
,
months
and
years
,
and
hast
not
met
with
with
one
word
of
answer
,
yet
be
comforted
,
this
may
be
the
condition
of
Gods
own
people
.
And
let
me
say
further
by
way
of
encouragement
,
that
the
Lord
he
extends
much
good
to
thee
in
this
deferring
and
delaying
to
give
out
an
answer
;
it
is
for
gracious
and
merciful
ends
to
thy
soul
that
the
Lord
do
not
give
thee
the
present
mercy
thou
prayest
for
;
he
will
exercise
the
spirit
of
prayer
,
he
will
exercise
thy
faith
and
patience
,
and
he
will
fit
thee
for
mercy
,
and
mercy
for
thee
,
and
thou
shalt
have
it
so
at
last
as
thou
shalt
bless
God
for
it
.
Yea
let
me
say
further
,
though
an
answer
be
not
given
out
,
thy
prayer
is
heard
,
and
thy
person
〈◊〉
accepted
:
Thy
prayer
is
heard
with
the
Lord
;
oh
that
that
might
be
a
stay
to
poor
souls
that
are
in
this
condition
as
the
woman
of
Canaan
was
,
that
cry
,
and
have
cryed
long
:
I
say
thy
prayer
is
heard
.
Oh
sayes
the
soul
that
I
knew
my
prayer
were
heard
,
if
I
did
but
know
that
the
Lord
hath
heard
my
prayer
,
I
would
be
content
to
wait
all
my
dayes
for
an
answer
,
I
have
been
crying
for
the
light
of
his
countenance
,
and
for
the
assurance
of
his
love
,
I
have
been
crying
night
and
day
,
and
if
the
Lord
hath
heard
my
prayer
,
I
should
be
content
to
wait
for
an
answer
.
But
how
shall
I
know
that
the
Lord
hath
heard
my
prayer
?
I
answer
thus
;
First
of
all
,
by
that
secret
support
,
by
those
secret
hints
which
the
Lord
is
pleased
at
one
time
or
other
to
bring
to
thy
spirit
,
some
hint
of
life
,
some
hint
of
comfort
.
Surely
if
thou
hast
observed
while
thou
hast
waited
upon
the
Lord
,
there
hath
been
some
secrets
hints
of
comfort
that
after
thou
hast
been
before
the
Lord
,
thou
hast
been
at
ease
;
and
thy
trouble
is
not
so
great
as
it
was
.
Hannah
when
she
poured
out
her
soul
before
the
Lord
,
she
was
in
great
distress
,
but
before
she
went
away
,
the
Lord
heard
her
prayer
;
and
this
was
the
sign
there
was
some
ease
in
her
spirit
,
her
burden
was
taken
off
,
a
great
deal
refreshed
in
her
spirit
and
so
though
the
Lord
hath
given
thee
but
the
least
hint
of
comfort
,
the
Lord
hath
heard
thy
prayer
,
and
in
due
time
he
will
give
a
full
answer
▪
Secondly
,
thou
mayst
know
that
the
Lord
hath
heard
thy
prayer
by
that
strength
he
hath
given
thee
to
go
thorow
:
Thou
art
under
sore
afflictions
and
temptations
,
such
as
are
ready
to
break
thy
very
spirit
,
to
make
thy
soul
fade
and
faint
,
and
yet
thou
art
supported
;
thou
hast
cryed
to
the
Lord
,
and
thou
saist
thou
hast
no
answer
;
why
,
doth
nor
the
Lord
support
thee
?
if
the
Lord
doth
support
thee
,
and
bear
thee
up
under
thy
burden
,
he
doth
in
some
measure
answer
thee
,
or
else
how
comes
it
to
pass
thou
hast
not
sunk
under
thy
burden
?
when
Paul
besought
the
Lord
under
his
temptation
,
he
prayed
thrice
,
that
is
,
often
,
that
God
would
take
off
the
Messenger
of
Satan
;
the
temptation
was
not
taken
off
,
ah
but
Paul
was
heard
in
his
prayer
,
in
that
the
Lord
did
bear
him
up
under
his
temptation
,
My
grace
is
sufficient
for
thee
;
though
I
do
not
think
good
to
remove
the
temptation
,
I
have
heard
thy
prayer
,
my
grace
is
sufficient
for
thee
.
So
then
remember
poor
soul
that
if
the
Lord
hath
supported
thee
,
the
Lord
hath
heard
thy
prayer
.
Thirdly
,
doth
the
Lord
carry
on
thy
soul
to
continue
in
thy
prayer
?
that
although
thou
hast
prayed
,
and
met
with
no
answer
,
yet
thou
art
resolved
still
to
go
on
,
and
sayst
,
though
the
Lord
hath
not
spoken
one
word
to
me
,
I
will
not
give
over
speaking
to
him
,
but
my
soul
shall
still
cry
after
God
.
That
was
the
resolution
David
took
up
,
Psal.
27.
4.
One
thing
have
I
desired
of
the
Lord
,
that
I
will
seek
after
;
I
have
desired
it
,
and
though
I
have
not
attained
it
,
I
will
seek
after
it
as
long
as
I
live
;
Is
it
so
that
the
Lord
doth
carry
up
thy
spirit
still
to
wait
upon
him
,
and
still
thou
art
crying
and
breathing
after
the
Lord
in
prayer
?
that
very
thing
is
a
certain
sign
that
the
Lord
hath
heard
thy
prayer
.
Fourthly
,
doth
the
Lord
enable
thee
and
make
thee
willing
to
wait
upon
him
?
thou
hast
not
a
present
answer
,
yet
thou
wilt
wait
as
David
when
he
had
been
at
prayer
,
he
waited
for
the
mercy
,
Psalm
27.
14.
Wait
on
the
Lord
,
be
of
good
courage
,
and
he
shall
strengthen
thine
heart
:
Wait
I
say
,
on
the
Lord
.
Oh
my
heart
,
wait
I
say
,
wait
on
the
Lord
:
Hast
thou
through
grace
so
spoken
to
thine
own
heart
?
I
have
no
answer
,
but
I
desire
to
wait
,
and
I
check
mine
own
heart
that
I
can
wait
no
more
quietly
,
I
speak
to
mine
own
heart
to
wait
,
I
say
wait
on
the
Lord
;
if
it
be
so
,
the
Lord
hath
heard
thy
prayer
.
Fifthly
,
observe
how
thy
spirit
,
and
how
thy
carriage
is
towards
God
in
that
time
of
Gods
delay
:
Is
thy
heart
kept
up
towards
God
,
and
thy
conversation
in
a
way
of
obedience
?
that
thou
art
desirous
still
to
walk
with
God
,
and
thou
durst
not
go
out
from
God
,
though
God
give
thee
no
answer
,
but
thy
heart
is
made
more
humble
,
and
thou
art
more
meek
,
and
more
obedient
,
and
more
watchful
and
observant
of
thy
heart
,
and
watchful
over
thy
wayes
;
is
it
so
?
the
Lord
hath
heard
thy
prayer
,
though
he
gives
thee
no
answer
.
And
therefore
I
say
,
thy
duty
,
and
let
the
Lord
alone
;
he
is
preparing
an
answer
,
he
is
waiting
to
be
gracious
,
he
waits
for
a
fit
season
,
for
such
a
season
as
his
grace
and
mercy
may
be
most
exalted
;
be
not
thou
so
solicitous
about
an
answer
,
but
mind
what
is
thy
work
and
thy
duty
.
And
do
thou
hold
on
thy
duty
in
praying
to
pray
,
in
crying
to
cry
,
yea
do
thou
cry
louder
then
even
,
and
the
more
Christ
seems
to
stop
his
ears
,
and
shut
his
mouth
,
and
give
no
answer
,
the
louder
do
thou
cry
,
as
this
poor
woman
did
,
ver.
25.
Lord
help
me
.
Secondly
,
justifie
God
,
and
condemn
thy self
,
clear
the
Lord
,
&
lay
the
blame
upon
thy self
;
say
the
Lord
is
righteous
,
and
the
Lord
is
holy
,
and
though
he
make
wait
me
longer
and
longer
,
yea
many
years
for
this
mercy
,
yet
the
Lord
is
righteous
,
and
there
is
no
iniquity
in
him
;
the
Lord
cried
,
and
I
did
not
hear
,
and
the
Lord
is
righteous
,
though
he
makes
me
wait
long
;
the
Lord
is
gracious
,
that
he
speaks
at
all
to
such
a
poor
creature
,
that
there
is
any
promise
that
he
will
give
out
an
answer
.
Oh
justifie
God
,
and
say
the
Lord
is
holy
;
thus
did
the
Psalmist
,
Psalm
22.
3.
But
thou
art
holy
,
O
thou
that
inhabitest
the
praises
of
Israel
;
though
thou
dealest
thus
with
me
,
thou
art
holy
,
thou
art
just
,
and
thou
art
righteous
,
and
thou
art
good
and
faithful
,
though
silent
for
the
present
to
my
prayer
;
And
so
let
us
say
,
if
the
Lord
be
silent
to
any
of
our
prayers
,
yet
Lord
thou
art
holy
,
thou
art
righteous
.
Thirdly
,
labour
to
maintain
good
thoughts
of
God
:
it
is
not
enough
to
justifie
,
not
to
charge
God
,
but
to
maintain
good
thoughts
of
God
at
that
time
that
God
is
silent
to
our
prayers
,
and
do
thou
believe
that
God
is
contriving
good
at
that
time
,
now
is
the
Lord
waiting
to
be
gracious
and
preparing
an
answer
.
Oh
this
is
a
blessed
frame
of
heart
,
and
how
pleasing
would
it
be
to
God
,
to
believe
that
he
is
good
,
and
that
he
is
gracious
,
and
this
very
thing
it
is
for
good
,
for
the
good
of
my
soul
,
that
he
may
exercise
faith
and
patience
,
and
try
my
perseverance
,
and
that
he
may
fit
me
for
mercy
,
and
mercy
for
me
?
Oh
that
we
could
entertain
good
thoughts
of
a
gracious
God
when
he
defers
an
answer
.
Fourthly
,
looking
to
God
through
the
Mediator
,
close
more
with
him
through
the
Son
,
look
to
the
great
God
through
the
son
of
David
,
look
to
him
through
that
merciful
and
compassionate
High-Priest
;
look
more
to
God
through
Christ
,
and
there
rest
.
Fifthly
and
lastly
,
wait
patiently
for
him
;
oh
take
up
a
resolution
to
wait
upon
the
Lord
;
charge
thy
own
heart
to
do
it
as
David
did
,
and
though
he
speaks
not
to
day
nor
to
morrow
,
though
he
speaks
not
this
month
,
this
year
,
not
in
this
opportunity
,
yet
say
I
will
wait
for
the
Lord
,
I
will
wait
in
every
season
,
and
get
upon
the
watch-tower
,
and
wait
patiently
,
and
see
which
way
Christ
will
come
to
thy
soul
;
know
it
is
thy
duty
to
wait
,
take
hold
of
his
promise
,
he
is
a
God
of
judgement
,
and
waiteth
to
be
gracious
,
he
waiteth
for
an
opportunity
,
and
therefore
it
is
good
thou
shouldst
wait
;
it
is
good
that
a
man
should
hope
and
quietly
wait
for
the
salvation
of
the
Lord
.
Matth.
15.
23.
And
his
Disciples
came
,
and
besought
him
,
saying
,
send
her
away
,
for
she
crieth
after
us
.
SERMON
IX
.
CHrist
(
as
you
have
heard
)
is
silent
to
the
prayer
of
the
woman
,
he
answered
her
not
a
word
,
whereupon
the
Disciples
they
step
in
and
perform
an
office
and
duty
of
love
for
this
poor
woman
they
step
in
,
and
they
plead
with
Christ
for
her
Lord
send
her
away
,
for
she
crieth
after
us
.
It
is
a
great
question
with
some
,
whether
the
Disciples
did
pray
for
this
woman
here
or
no
;
some
think
that
they
did
not
make
any
request
for
her
,
there
is
no
mention
of
any
,
they
only
say
,
Lord
send
her
away
,
for
she
crieth
after
us
;
Lord
,
stop
her
mouth
,
send
her
away
,
give
her
an
answer
,
dispatch
her
,
for
she
crieth
after
us
;
and
this
was
done
say
they
,
that
so
the
trial
of
this
womans
faith
might
be
the
greater
.
But
I
rather
conceive
,
that
the
Disciples
in
these
words
did
pray
for
her
,
they
did
perform
an
office
and
duty
of
love
,
in
interceding
with
Christ
for
her
.
For
,
First
of
all
,
it
seems
they
were
very
earnest
in
it
,
they
came
and
besought
him
,
saying
,
send
her
away
;
Surely
,
if
it
had
been
only
to
stop
her
mouth
,
to
dispatch
her
,
the
Disciples
would
not
have
been
so
earnest
with
Christ
to
beseech
him
;
good
nature
would
have
taught
them
more
compassion
,
and
therefore
grace
teacheth
them
much
more
.
And
then
,
they
seem
to
be
affected
with
the
cry
of
the
woman
,
she
crieth
after
us
,
send
her
away
,
it
breaks
our
hearts
the
cries
that
she
makes
;
Thou
Son
of
David
have
mercy
on
me
.
And
thirdly
,
it
is
clear
and
evident
in
the
following
verse
,
from
the
answer
that
Christ
gives
upon
their
seeking
of
him
.
I
am
not
sent
but
to
the
lost
sheep
of
the
house
of
Israel
.
Therefore
it
is
evident
,
that
the
Disciples
did
not
plead
with
Christ
to
send
her
away
,
to
stop
her
mouth
,
but
they
did
plead
with
Christ
though
not
mentioned
,
that
he
would
grant
her
request
.
The
truth
then
which
the
words
hold
forth
to
us
,
is
this
.
That
it
is
the
duty
of
Christs
Disciples
to
present
the
conditions
of
others
unto
the
Lord
in
prayer
as
well
as
their
own
.
We
find
that
Moses
the
servant
of
the
Lord
was
much
in
this
work
,
much
in
praying
for
others
,
and
interceding
for
Israel
;
upon
every
occasion
he
steps
in
,
and
pleadeth
with
God
for
the
people
.
And
so
David
in
many
of
the
Psalms
,
he
presents
the
conditions
of
others
unto
the
Lord
.
And
our
Lord
Jesus
Christ
himself
who
is
our
great
pattern
,
was
much
in
the
performance
of
this
duty
,
John
17.
you
shall
●nd
there
that
the
most
part
of
the
time
that
Christ
spent
in
prayer
,
it
was
spent
in
praying
for
others
,
there
is
but
one
petition
that
he
put
for
himself
,
in
ver.
1.
and
repeated
again
in
ver.
5.
and
all
the
rest
of
his
time
it
was
spent
in
praying
for
others
,
for
the
Disciples
,
for
those
that
were
converted
,
and
for
those
that
did
belong
to
God
that
were
not
converted
:
Many
requests
the
Lord
Jesus
makes
in
the
behalf
of
others
,
and
but
one
for
himself
.
And
so
the
Apostle
Paul
,
who
was
a
follower
of
Christ
,
he
was
much
in
this
work
of
praying
for
others
,
Rom.
1.
9.
he
did
appeal
to
God
,
that
he
did
not
neglect
this
duty
.
For
God
is
my
witness
,
whom
I
serve
with
my
spirit
,
in
the
Gospel
of
his
son
,
that
without
ceasing
I
make
mention
of
you
alwayes
in
my
prayers
.
And
so
2
Tim.
1.
3.
I
thank
God
whom
I
serve
from
my
fore-fathers
with
pure
conscience
,
that
without
ceasing
I
have
remembrance
of
thee
in
my
prayers
.
Paul
did
remember
others
before
the
Lord
.
But
in
the
opening
of
the
point
,
I
shall
shew
you
,
First
,
who
they
are
that
we
are
bound
to
pray
for
,
whose
conditions
Gods
people
are
bound
to
remember
before
the
Lord
.
Secondly
,
what
are
the
special
time
we
are
called
unto
this
duty
to
remember
others
before
the
Lord
.
If
you
ask
,
First
,
we
are
bound
to
pray
for
them
that
have
done
us
wrong
;
a
hard
lesson
,
but
a
lesson
that
Christs
Disciples
must
learn
;
we
must
pray
for
those
that
have
done
us
wrong
,
that
have
done
evil
,
and
spoken
evil
of
us
.
See
what
our
Saviour
Christ
saith
,
Mat.
5.
44.
But
I
say
unto
you
,
love
your
enemies
,
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
that
despitefully
use
you
,
and
persecute
you
:
See
here
,
out
of
Christs
own
mouth
this
is
our
duty
,
if
we
be
Christs
Disciples
we
must
pray
for
them
that
persecute
us
,
and
despitefully
use
us
,
we
should
go
to
the
Lord
,
and
beseech
the
Lord
to
forgive
them
;
thus
did
Christ
,
Father
,
forgive
them
,
they
know
not
what
they
do
.
We
should
pray
that
the
Lord
would
open
their
eyes
,
that
the
Lord
would
turn
their
hearts
to
himself
first
,
and
then
to
us
:
Brethren
,
such
a
prayer
is
very
welcome
to
the
Lord
,
as
welcome
as
most
prayers
that
his
people
can
make
,
when
you
shall
from
the
heart
pray
to
the
Lord
for
those
that
injured
you
,
and
done
you
wrong
,
such
a
prayer
seldom
goes
unrequited
.
Sometimes
the
Lord
gives
in
the
soul
of
an
enemy
at
the
request
of
his
people
;
and
oh
what
a
choice
mercy
will
that
be
,
if
thou
mayst
gain
the
soul
of
an
enemy
,
if
a
soul
may
be
delivered
from
going
down
to
the
pit
,
why
the
Lord
many
times
gives
in
the
soul
of
an
enemy
;
but
if
the
Lord
should
not
give
in
the
soul
of
an
enemy
,
that
prayer
shall
not
go
unrewarded
;
it
may
be
sometimes
the
Lord
will
give
in
the
soul
of
a
friend
,
thou
goest
to
God
,
and
thou
prayest
for
such
an
enemy
,
Lord
forgive
such
an
enemy
,
Lord
open
his
eyes
,
and
turn
his
heart
,
and
forgive
his
transgression
;
if
the
Lord
does
not
grant
that
request
,
it
may
be
the
Lord
will
give
in
the
soul
of
a
child
or
some
of
thy
relations
,
because
thou
hast
found
in
thy
heart
to
pray
for
an
enemy
,
or
else
the
Lord
will
reward
that
prayer
by
giving
out
more
of
himself
;
thou
beggest
for
an
enemy
,
if
the
Lord
do
not
that
,
the
Lord
will
give
thee
more
grace
,
more
of
his
Spirit
,
the
Lord
it
may
be
,
will
cause
his
face
to
slaine
more
upon
thee
,
while
thou
at
his
commandment
,
and
for
his
sake
canst
find
in
thy
heart
to
pray
for
them
that
are
thy
enemies
,
and
have
done
thee
wrong
;
thou
hast
prayed
for
an
enemy
,
and
I
will
be
a
friend
to
thee
,
saith
the
Lord
,
I
will
shew
thee
more
friendship
,
more
of
my
face
;
this
is
the
first
thing
:
Oh
that
the
Lord
would
teach
us
to
practise
it
,
it
is
our
duty
to
pray
for
those
that
have
done
us
wrong
.
Secondly
,
if
it
be
our
duty
to
pray
for
those
that
have
done
us
wrong
,
then
it
is
our
duty
to
pray
for
such
as
the
Lord
hath
made
instruments
to
do
us
good
.
Creatures
they
are
but
instruments
,
and
all
the
glory
is
due
to
God
alone
;
ah
,
but
God
is
to
be
sought
to
for
the
instrument
,
hath
the
Lord
done
us
good
by
such
an
instrument
,
in
respect
of
our
souls
in
a
word
of
counsel
and
direction
,
we
are
to
pray
for
them
.
When
God
made
use
of
Abigail
in
giving
a
word
of
counsel
to
David
,
how
did
he
bless
the
Lord
and
pray
to
God
for
her
,
1
Sam.
25.
32
,
33.
And
David
sad
to
Abigail
,
blessed
be
the
Lord
God
of
which
sent
thee
this
day
to
meet
me
,
and
blessed
be
thy
advice
,
and
blessed
be
thou
&c.
And
so
hath
the
Lord
made
any
instrumental
any
way
to
do
us
good
in
the
outward
man
,
to
give
any
refreshment
,
we
are
bound
to
remember
them
before
the
Lord
;
thus
did
Paul
,
2
Tim.
1.
16.
The
Lord
give
mercy
unto
the
house
of
Onesiphorus
,
for
he
oft
refreshed
me
,
and
was
not
ashamed
of
my
chains
.
Onesiphorus
was
a
means
of
refreshing
Paul
in
his
bonds
,
and
Paul
looked
upon
it
as
his
duty
to
remember
him
before
the
Lord
,
he
begs
a
blessing
for
him
and
his
houshold
;
The
Lord
grant
mercy
to
the
house
of
Onesiphorus
;
it
is
our
duty
to
remember
those
before
the
Lord
,
that
have
been
used
as
instruments
to
do
us
good
.
Thirdly
,
it
is
our
duty
to
remember
before
the
Lord
even
those
that
are
strangers
to
us
,
those
that
we
have
not
known
,
if
we
know
their
conditions
.
If
the
Lord
hath
brought
the
condition
of
strangers
to
us
,
if
the
condition
of
strangers
be
a
sad
condition
,
we
are
bound
to
remember
them
,
and
to
present
their
condition
before
the
Lord
;
and
thus
did
the
Disciples
here
in
the
Text
,
this
woman
she
was
a
stranger
to
them
,
they
never
saw
her
face
before
,
she
was
of
a
strange
Nation
,
one
of
the
Cananites
,
and
yet
when
the
sad
condition
of
this
woman
was
brought
before
them
,
and
they
heard
her
cry
,
their
hearts
were
moved
with
compassion
,
and
they
besought
Christ
for
her
.
Lord
send
her
away
,
Lord
grant
her
request●
▪
And
the
Lord
layd
a
great
charge
upon
his
people
Israel
,
that
they
should
remember
strangers
,
and
not
oppress
strangers
,
but
shew
kindness
to
them
;
and
this
is
one
part
of
the
duty
we
owe
to
them
,
to
remember
them
,
and
if
in
any
sad
condition
,
we
are
bound
to
present
them
and
their
condition
before
the
Lord
.
Fourthly
,
If
it
be
a
duty
to
remember
Strangers
,
then
much
more
to
remember
our
own
Relations
,
and
to
present
them
before
the
Lord
.
All
our
Relations
what
ever
they
be
,
as
we
stand
related
to
others
in
Political
Societies
,
there
is
an
engagement
to
remember
them
before
the
Lord
,
a
mutual
tye
betwixt
the
Magistrate
and
the
people
,
and
they
are
bound
to
pray
one
for
another
,
godly
Magistrate●
and
godly
people
are
bound
to
remember
one
another
.
You
know
King
Solomon
he
was
one
that
feared
the
Lord
,
and
he
was
very
much
in
praying
for
the
people
,
1
Kings
8.
22.
he
spent
much
time
in
prayer
:
And
so
back
again
it
is
the
peoples
duty
to
remember
their
Governours
;
The
Apostle
lays
it
upon
Christians
as
their
duty
,
1
Tim.
2.
1.
I
exhort
therefore
that
first
of
all
,
supplications
,
prayers
,
intercessions
,
and
giving
of
thanks
be
made
for
all
men
,
ver.
2.
for
Kings
,
and
for
all
,
that
are
in
Authority
,
that
we
may
lead
a
quiet
and
peaceable
life
,
in
all
godliness
and
honesty
:
In
this
relation
,
there
is
a
mutual
tie
to
remember
one
another
before
the
Lord
.
And
if
we
come
to
Family-societies
,
there
we
shall
see
relations
are
bound
to
remember
one
another
before
the
Lord
;
the
relation
of
Husband
and
Wife
,
Parents
and
Children
,
Masters
and
Servants
,
the
Scripture
holds
it
forth
as
a
duty
incumbent
upon
all
Christians
to
remember
their
relations
mutually
before
the
Lord
.
Husbands
are
bound
to
remember
their
wives
,
to
present
their
condition
before
the
Lord
:
Isaac
prayed
for
Rebeckah
,
Gen.
25.
21.
and
at
his
request
the
Lord
was
entreated
;
and
so
back
again
,
the
wife
is
bound
to
remember
the
husband
.
And
so
in
the
relation
of
parents
,
parents
are
bound
often
to
present
their
children
before
the
Lord
;
the
example
of
Job
is
given
for
our
imitation
,
Job
1.
5.
And
it
was
so
,
when
the
dayes
of
their
feasting
were
gone
about
,
that
Job
sent
and
sanctified
them
,
and
rose
up
early
in
the
morning
,
and
offered
burnt-offerings
,
according
to
the
number
of
them
all
:
for
Job
said
,
it
may
be
that
my
sons
have
sinned
,
and
cursed
God
in
their
hearts
;
thus
did
Job
continually
.
See
Job
presented
them
all
one
by
one
before
the
Lord
,
and
begged
mercy
for
them
,
and
that
the
Lord
would
take
away
the
guilt
of
sin
which
they
might
contract
while
they
were
feasting
in
one
anothers
house
.
And
so
good
old
Jacob
performed
this
duty
for
his
children
,
even
then
when
he
lay
a
dying
,
he
called
for
all
his
children
,
Gen.
49.
he
called
them
one
by
one
,
and
prayed
for
a
special
blessing
to
be
upon
their
heads
.
Parents
are
bound
to
remember
their
children
,
and
children
many
times
miscarry
because
parents
are
no
more
in
doing
their
duty
,
no
more
crying
to
the
Lord
in
the
behalf
of
their
children
;
and
so
back
again
children
are
bound
to
remember
their
parents
.
And
so
in
the
relation
of
Masters
and
servants
,
Masters
are
bound
to
pray
for
their
servants
;
you
know
that
instance
of
the
Centurion
,
he
came
to
Jesus
in
the
behalf
of
his
servant
,
and
was
very
earnest
with
Christ
,
that
Christ
would
be
pleased
to
heal
his
servant
;
this
is
a
duty
that
is
little
performed
by
many
Masters
,
they
think
if
they
can
have
their
servants
to
work
for
them
,
it
is
all
that
they
have
to
look
after
,
but
let
such
Masters
know
that
God
will
require
an
account
of
servants
souls
;
have
you
instructed
them
,
and
have
you
presented
them
often
in
your
prayers
before
the
Lord
?
the
Centurion
came
for
the
body
of
his
servant
,
and
it
is
our
duty
to
come
often
to
the
Lord
for
the
souls
of
our
servants
;
and
so
back
again
it
is
the
duty
of
servants
to
pray
for
their
Masters
.
And
thus
you
see
the
fourth
particular
,
That
it
is
our
duty
to
remember
all
our
relations
before
the
Lord
.
There
is
one
relation
more
,
and
that
is
our
Spiritual
relation
,
which
I
shall
touch
before
I
end
that
particular
;
such
as
stand
in
relation
one
to
another
in
Church-society
,
they
are
bound
often
to
remember
one
anothers
conditions
before
the
Lord
,
James
5.
14
,
15
,
16.
Confess
your
faults
one
to
another
,
and
pray
one
for
another
;
yea
in
Church-societies
,
it
is
especially
the
duty
of
Pastors
and
Elders
to
remember
their
flock
,
and
it
is
the
duty
of
the
people
to
remember
their
Elders
,
and
to
pray
often
to
the
Lord
in
their
behalf
.
Faithful
Ministers
are
bound
often
to
pray
for
their
people
;
remember
what
is
said
of
Paul
,
Rom.
1.
9.
For
God
is
my
witness
,
whom
I
serve
with
my
spirit
in
the
Gospel
of
his
son
,
that
without
ceasing
I
make
mention
of
you
alwayes
in
my
prayers
.
When
ever
he
came
to
God
,
he
was
mindful
of
the
Church
,
I
am
alwayes
mindfull
of
you
without
ceasing
:
and
indeed
the
profiting
of
a
people
,
and
the
stedfastness
of
a
people
in
the
faith
,
and
in
the
truth
,
and
in
the
wayes
of
God
,
it
is
the
glory
,
and
the
crown
,
and
the
joy
and
rejoycing
of
a
faithful
Teacher
;
and
therefore
surely
it
is
their
duty
often
to
remember
their
people
before
the
Lord
,
and
so
it
is
the
peoples
duty
to
remember
their
Pastor
and
Teacher
.
The
Apostle
lays
it
upon
them
as
their
duty
,
Ephes.
6.
18
,
19.
Praying
alwayes
with
all
prayer
and
supplication
in
the
Spirit
,
and
watching
thereunto
with
all
perseverance
and
supplication
for
all
Saints
,
and
for
me
,
that
utterance
may
be
given
unto
me
,
that
I
may
open
my
mouth
boldly
,
to
make
known
the
mysterie
of
the
Gospel
.
It
is
your
duty
(
saith
he
)
to
pray
for
all
Saints
,
and
for
me
in
particular
,
that
I
may
open
my
mouth
boldly
,
to
make
known
the
mysterie
of
the
Gospel
;
for
many
times
Satans
great
design
is
to
overthrow
them
that
the
Lord
hath
set
to
go
before
his
people
.
Satans
great
design
is
to
hinder
the
work
of
God
in
their
hand
,
to
make
such
to
fall
,
and
therefore
the
Lords
people
had
need
to
pray
the
more
earnestly
;
for
even
the
best
of
the
Teachers
and
Preachers
of
the
Gospel
they
are
but
empty
pipes
in
themselves
,
and
can
afford
no
more
then
the
Lord
is
pleased
to
drop
in
from
above
;
and
therefore
there
is
need
that
the
Lord
should
be
dropping
in
continually
,
or
else
they
cannot
bring
forth
bread
in
due
season
,
and
make
provision
for
the
people
,
if
the
Lord
do
not
fill
them
from
heaven
;
yea
the
best
of
Teachers
have
need
of
teaching
,
though
they
know
never
so
much
they
have
need
of
more
knowledge
,
they
have
need
of
more
strength
,
and
therefore
it
is
the
duty
of
the
people
to
remember
them
before
the
Lord
,
that
the
Lords
Vrim
and
Thummim
may
be
with
them
.
Thus
in
all
relations
it
is
our
duty
mutually
to
remember
one
another
before
the
Lord
.
Fifthly
,
it
is
our
duty
to
remember
those
that
for
the
present
are
strangers
to
Christ
:
You
will
say
,
what
,
are
we
to
pray
for
such
as
have
not
the
knowledge
of
God
?
yea
it
is
our
duty
to
remember
them
;
if
the
Lord
hath
been
pleased
to
make
us
to
differ
,
and
called
us
out
from
the
number
of
those
Gentiles
who
know
not
God
,
oh
we
are
bound
to
pity
them
,
and
to
pray
for
them
,
whose
condition
is
such
as
never
was
rained
upon
,
as
the
heath
in
the
desert
,
their
condition
is
sad
,
and
we
should
remember
them
before
the
Lord
,
that
God
would
send
forth
his
light
and
truth
to
them
,
that
they
that
deny
Christ
,
in
word
,
in
profession
,
and
conversation
,
that
they
may
be
brought
home
to
the
knowledge
of
the
Son
of
God
,
Psal.
67.
1
,
2.
God
be
merciful
unto
us
,
and
bless
us
,
and
cause
his
face
to
shine
upon
us
.
That
thy
way
may
be
known
upon
earth
,
thy
saving
health
among
all
Nations
.
There
are
many
Nations
,
and
great
Nations
that
to
this
day
know
not
God
and
Christ
,
that
sit
in
darkness
,
and
perish
for
want
of
vision
;
and
truly
they
who
through
free-grace
do
know
any
thing
of
God
,
they
are
bound
to
pity
them
that
sit
in
darkness
,
and
to
pray
that
the
Nations
may
know
the
saving
truth
,
and
the
way
of
the
Lord
.
Sixthly
,
if
it
be
a
duty
to
pray
for
those
that
are
strangers
to
Christ
,
then
it
is
a
duty
to
pray
for
those
that
are
Christs
friends
;
for
all
that
know
the
Lord
,
and
love
the
Lord
in
sincerity
,
Ephes.
6.
18.
Praying
alwayes
with
all
prayer
and
supplication
in
the
Spirit
,
and
watching
thereunto
with
all
perseverance
and
supplication
for
all
Saints
:
It
is
our
duty
to
remember
all
Saints
,
to
remember
them
that
are
scattered
,
to
remember
them
that
are
gathered
:
all
Saints
,
we
should
remember
them
in
our
prayer
before
the
Lord
,
and
especially
Jerusalem
,
Sions
Assemblies
they
should
be
remembred
,
Psal.
122.
6
,
7.
Pray
for
the
peace
of
Jerusalem
:
they
shall
prosper
that
love
thee
.
Peace
be
within
thy
wals
,
and
prosperity
within
thy
palaces
.
You
see
Jerusalem
,
Sions
Assemblies
in
a
special
manner
should
be
remembred
by
us
in
our
addresses
to
the
Lord
.
And
so
Psalm
14.
you
may
see
how
the
Psalmist
doth
express
himself
in
the
behalf
of
Sion
:
Oh
that
the
salvation
of
Israel
were
come
out
of
Sion
!
oh
that
the
Lord
would
hasten
the
time
that
he
will
save
his
people
,
and
Sion
be
remembred
and
built
up
;
Oh
that
the
time
were
come
.
And
in
Psal.
51.
he
doth
express
,
that
when
he
had
been
praying
for
himself
,
yet
he
did
not
forget
Sion
,
Psal.
51.
18.
Do
good
in
thy
good
pleasure
unto
Sion
,
build
thou
the
walls
of
Jerusalem
.
So
that
you
see
that
hath
been
spoken
to
,
who
they
are
that
we
are
bound
to
pray
for
.
Secondly
,
what
are
the
special
times
in
which
we
are
bound
to
remember
others
,
and
to
present
their
conditions
before
the
Lord
.
I
answer
first
of
all
,
when
they
have
sinned
a
sin
against
the
Lord
:
When
we
see
any
that
have
sinned
greatly
against
the
Lord
,
that
have
provoked
the
Lord
,
especially
such
as
have
the
name
of
God
and
Christ
upon
them
,
oh
then
it
is
time
for
us
to
step
in
and
plead
hard
with
God
for
them
.
So
did
Moses
when
Israel
had
sinned
a
great
sin
in
making
the
Molten
calf
,
then
he
steps
in
,
and
cries
hard
to
the
Lord
;
nay
this
is
commended
as
a
duty
,
1
John
5.
16.
If
any
man
see
his
brother
sin
a
sin
which
is
not
unto
death
,
he
shall
ask
,
and
he
shall
give
him
life
for
,
them
that
sin
not
unto
death
.
If
it
be
not
a
sinning
wilfully
,
a
wilfull
persecution
of
the
Truth
that
he
hath
professed
,
why
then
if
a
man
see
his
brother
sin
,
he
shall
ask
and
give
his
brother
life
.
It
is
a
gracious
promise
,
and
a
great
encouragement
to
go
to
the
Lord
one
for
another
.
Secondly
,
in
time
of
great
affliction
,
when
the
Lord
lays
his
hand
heavy
upon
others
either
on
the
outward
or
inward
man
,
it
is
our
duty
then
to
remember
them
,
and
to
present
their
conditions
before
the
Lord
;
in
time
of
great
calamity
,
publick
calamity
upon
a
nation
,
it
is
a
duty
of
Gods
people
to
present
the
condition
of
their
people
before
the
Lord
.
Nehemiah
did
present
the
condition
of
the
people
before
the
Lord
,
when
the
hand
of
the
Lord
was
sore
upon
them
:
And
so
when
God
doth
lay
any
great
affliction
upon
others
,
then
it
is
our
duty
to
remember
them
,
and
present
their
condition
before
the
Lord
.
David
did
so
for
his
enemies
when
they
were
sick
(
saith
he
)
I
put
on
sack
cloth
,
and
I
fasted
.
Thirdly
,
in
time
of
persecution
,
that
is
a
special
time
to
present
the
conditions
of
others
before
the
Lord
;
when
we
see
any
that
are
persecuted
for
righteousness
sake
:
When
the
Church
was
persecuted
in
the
Acts
,
and
the
Disciples
cast
into
prison
,
then
the
Church
prayed
,
then
Gods
people
did
look
upon
it
as
their
duty
to
pray
,
&
to
pray
more
earnestly
then
ever
they
had
done
.
And
so
when
the
Apostle
was
in
bonds
,
he
sent
to
them
that
they
would
earnestly
seek
God
for
him
,
that
he
might
hold
close
to
the
truth
,
that
he
might
not
deny
the
truth
nor
Christ
.
Fourthly
,
when
as
the
Lord
threatens
to
go
away
from
a
people
,
when
a
God
threatens
to
withdraw
his
presence
from
a
people
,
or
from
a
soul
,
oh
then
it
is
the
duty
of
others
to
remember
them
before
the
Lord
.
When
God
threatens
to
depart
from
Israel
,
oh
then
Moses
he
steps
in
,
and
he
is
pleading
with
the
Lord
.
And
so
when
God
threatned
,
and
was
about
to
cast
off
the
Jews
after
they
had
rejected
Christ
,
oh
how
doth
the
Apostle
Paul
step
in
,
and
cry
earnestly
to
God
,
Rom.
10.
1.
Brethren
,
my
hearts
desire
and
prayer
to
God
for
Israel
,
is
that
they
might
he
saved
.
When
God
threatens
to
go
away
from
a
soul
or
people
,
oh
then
it
is
time
for
the
people
of
God
to
step
in
,
and
to
plead
hard
with
God
.
Fifthly
and
lastly
,
another
time
in
which
we
are
bound
to
remember
others
,
is
when
we
see
God
coming
towards
any
in
a
way
of
mercy
.
When
the
Lord
was
coming
towards
the
Jews
in
a
way
mercy
,
he
stirred
up
Daniel
to
pray
for
them
,
&
to
cry
earnestly
to
the
Lord
for
them
,
when
he
came
to
understand
that
the
time
of
deliverance
was
not
far
off
,
but
mercy
a
coming
,
salvation
a
coming
,
then
he
cried
,
and
cried
more
earnestly
then
ever
he
had
done
,
he
set
himself
to
seek
the
Lord
by
fasting
and
prayer
:
When
we
see
God
a
coming
towards
any
people
in
a
way
of
mercy
;
when
God
comes
towards
a
friend
and
relation
in
a
way
of
mercy
,
when
we
see
God
is
beginning
to
work
,
and
to
move
upon
their
spirits
,
oh
it
is
a
duty
for
those
relations
that
know
the
Lord
,
to
step
in
and
to
cry
earnestly
to
God
,
yea
then
to
go
forth
and
meet
the
Lord
,
and
to
intreat
the
Lord
that
that
work
may
not
go
back
,
but
that
he
would
help
it
on
.
That
if
it
be
the
duty
of
Gods
people
to
pray
for
others
,
a
duty
to
remember
one
another
,
then
it
will
follow
from
hence
,
that
it
is
our
duty
to
acquaint
others
with
our
conditions
.
If
it
be
a
duty
for
others
to
pray
for
us
,
then
it
is
our
duty
for
us
to
to
acquaint
them
with
our
conditions
,
or
else
how
can
they
seek
God
in
our
behalf
;
if
it
be
their
duty
to
pray
,
it
is
our
duty
to
beg
their
prayers
,
and
there
are
some
times
in
which
it
doth
lye
more
especially
upon
us
to
beg
prayers
of
others
,
that
they
would
step
in
and
plead
with
God
.
I
shall
in
a
few
words
shew
you
what
those
times
are
that
we
are
bound
more
especially
to
call
others
into
our
help
to
seek
the
Lord
for
us
.
First
,
guilt
of
sin
heavy
upon
the
spirit
,
when
the
guilt
of
sin
lieth
so
heavy
upon
a
mans
conscience
that
it
cannot
be
removed
,
he
hath
tryed
all
private
means
,
and
still
his
spirit
is
so
oppressed
as
he
knows
not
how
to
stand
under
it
,
then
it
is
a
duty
to
call
in
the
help
of
others
;
Confess
your
sins
one
to
another
,
and
pray
one
for
another
,
James
5.
and
he
maketh
a
gracious
promise
that
in
such
a
case
he
will
hear
.
Secondly
,
we
are
especially
bound
to
ask
the
prayers
of
those
whom
we
have
offended
.
Sometimes
the
Lord
will
not
be
appeased
till
we
have
begged
the
prayers
of
those
whom
we
have
wronged
;
this
was
the
case
of
Abimeleck
,
when
he
had
wronged
Abraham
in
taking
away
his
wife
Sarah
.
The
Lord
smote
Abimeleck
,
and
God
doth
advise
Abimeleck
to
go
to
Abraham
to
pray
for
him
,
Gen.
20.
6
,
7.
And
Abraham
did
pray
for
Abimeleck
,
and
God
did
hear
the
prayer
of
Abraham
for
Abimeleck
,
Gen.
20.
17.
And
so
the
children
of
Israel
they
come
to
Moses
when
as
they
had
sinned
against
the
Lord
,
and
murmured
against
Moses
,
yet
they
desired
that
Moses
would
pray
for
them
,
and
Moses
did
pray
for
them
,
Numbers
21.
7.
and
the
Lord
was
entreated
for
them
.
And
so
it
was
the
case
of
Jobs
friends
,
God
directs
them
to
go
to
Job
,
and
he
shall
pray
for
you
,
and
saith
God
,
I
will
hear
him
,
Job
42.
8.
you
have
sinned
against
me
,
and
have
had
hard
thoughts
of
Job
,
and
have
been
sad
comforters
to
Job
,
but
go
to
Job
,
and
Job
shall
pray
for
you
,
and
I
will
hear
Job
.
Oh!
when
we
have
wronged
others
,
in
such
a
case
it
is
our
duty
to
acknowledge
our
offences
,
and
to
entreat
that
they
would
seek
the
Lord
for
us
.
Thirdly
,
when
as
the
Lord
lays
any
heavy
stroke
upon
us
,
our
affliction
is
so
heavy
as
we
know
not
how
to
bear
it
our selves
;
truly
it
is
wisdom
then
,
and
a
duty
to
call
in
help
,
in
great
afflictions
we
are
to
request
the
prayers
of
others
:
The
Apostle
gives
this
direction
,
that
such
as
were
members
of
Churches
that
when
they
were
afflicted
,
they
should
send
for
the
Elders
of
the
Church
,
and
that
they
should
pray
for
them
,
James
5.
14
,
15.
And
the
Lord
he
promiseth
that
he
would
give
out
healing
;
in
great
afflictions
we
are
to
call
in
the
help
of
others
,
members
of
the
Churches
they
ought
to
send
for
the
Elders
of
the
Church
that
in
time
of
affliction
they
may
pray
for
them
.
Fourthly
,
when
we
are
nigh
some
great
danger
,
liable
to
danger
either
in
the
outward
or
inward
man
,
or
to
walk
in
some
dangerous
wayes
,
or
when
we
are
by
providence
put
upon
such
wayes
as
we
may
meet
with
shares
and
temptations
,
where
there
is
any
danger
,
then
it
lies
upon
us
to
call
in
the
help
of
others
.
So
Esther
4.
16
,
17.
she
was
in
great
danger
,
there
was
a
Law
that
whosoever
went
into
the
King
,
and
was
not
called
,
must
be
put
to
death
,
and
the
cause
was
so
,
that
she
must
go
in
to
speak
with
the
King
though
it
should
cost
her
her
life
,
and
therefore
she
sendeth
to
Mordecai
to
gather
the
Jews
that
are
present
in
Shushan
,
and
fast
ye
for
me
,
pray
for
me
,
for
it
may
cost
me
my
life
,
therefore
I
desire
you
to
fast
and
pray
for
me
.
Fifthly
,
when
the
Lord
calls
his
people
to
some
great
service
,
some
work
that
may
be
for
his
honour
and
glory
:
So
Esther
when
she
was
about
some
great
work
,
fast
for
me
,
fast
and
pray
,
and
I
will
speak
to
the
King
.
Sixthly
,
when
the
Lord
doth
seem
to
shut
us
up
that
we
cannot
pray
our selves
,
our
condition
may
be
so
:
Sometimes
through
weakness
we
are
not
able
,
and
sometimes
when
the
Lord
withdraws
his
Spirit
,
we
are
not
able
to
pray
our selves
,
that
our
prayers
are
but
like
Hezekiahs
,
like
the
chattering
of
a
Crane
or
Swallow
,
then
in
such
cases
it
is
a
duty
to
send
to
others
,
and
call
upon
others
;
when
we
cannot
pray
our selves
.
Seventhly
and
lastly
,
when
the
Lord
seems
to
be
angry
with
any
people
,
when
the
displeasure
of
the
Lord
waxes
hot
and
heavy
,
and
we
do
not
know
how
to
bear
it
,
it
is
hard
then
to
go
to
God
as
to
a
Father
,
our selves
,
and
therefore
then
we
had
need
call
in
others
to
our
help
.
When
the
wrath
of
the
Lord
was
kindled
against
the
children
of
Israel
,
then
Moses
stept
it
,
then
he
cryed
to
God
for
them
,
for
they
could
not
look
to
the
Lord
as
to
their
Father
,
the
wrath
of
the
Lord
was
hot
;
and
at
that
time
it
is
our
wisdom
and
a
duty
for
poor
souls
to
call
in
others
that
they
may
cry
to
the
Lord
in
their
behalf
.
Matth.
15.
24.
But
he
answered
and
said
,
I
am
not
sent
.
but
unto
the
lost
sheep
of
the
house
of
Israel
.
SERMON
X.
YOU
have
heard
of
this
womans
faith
,
and
the
first
tryal
of
it
:
Christ
tries
her
faith
by
being
silent
,
and
giving
no
answer
unto
her
request
;
it
was
a
sore
temptation
that
the
son
of
David
,
the
merciful
King
should
not
open
his
mouth
,
nor
speak
one
word
for
the
refreshment
of
a
poor
distressed
creature
:
When
she
poured
out
her
complaint
,
he
answer'd
her
not
a
word
;
that
is
a
great
temptation
.
You
have
heard
also
how
the
Disciples
stept
in
,
and
besought
Christ
in
her
behalf
,
they
came
and
besought
him
that
he
would
send
her
away
with
an
answer
,
with
an
answer
of
peace
,
certainly
that
was
their
request
.
But
behold
here
is
a
second
temptation
,
here
is
a
second
trial
of
this
womans
faith
:
Christ
first
tries
her
by
being
silent
,
and
now
he
tries
her
by
speaking
a
hard
word
as
it
seems
,
I
am
not
sent
,
but
to
the
lost
sheep
of
the
house
of
Israel
.
I
am
not
sent
,
Christ
intimates
that
he
had
nothing
to
do
with
this
woman
,
it
was
besides
his
Commission
,
I
cannot
do
it
saith
Christ
,
I
must
walk
by
rule
,
I
must
observe
my
Fathers
Commission
,
I
must
do
that
work
,
and
that
work
only
which
I
was
sent
for
,
but
now
I
was
not
sent
,
but
to
the
lost
sheep
of
the
house
of
Israel
,
my
work
is
to
do
good
to
a
certain
number
of
persons
,
to
shew
mercy
to
a
certain
number
of
persons
,
that
are
given
me
of
my
Father
.
He
calls
them
here
sheep
,
Christs
sheep
,
I
am
sent
for
their
sakes
,
and
to
do
good
to
them
,
though
termed
sheep
:
Now
the
Scripture
holds
them
forth
to
be
such
as
were
given
him
of
his
Father
from
Eternity
,
all
that
are
given
to
Christ
,
are
Christs
sheep
,
though
they
may
not
for
the
present
have
Christs
mark
upon
them
,
though
Christ
does
not
own
them
before
the
world
,
yet
he
owns
them
before
his
Father
;
all
that
belong
to
the
election
of
grace
they
are
Christs
sheep
,
and
Christ
saith
,
he
was
sent
to
such
,
I
am
not
sent
,
but
to
the
lost
sheep
,
they
are
in
a
lost
condition
,
even
that
number
of
persons
that
are
given
to
Christ
,
they
are
lost
in
Adam
,
and
they
have
lost
themselves
by
going
on
in
the
wayes
of
actual
transgression
,
they
are
in
a
miserable
lost
condition
,
Christs
sheep
;
but
Christ
was
sent
to
do
good
to
them
,
Christ
was
sent
to
save
them
;
The
Son
of
man
came
to
seek
and
to
save
them
which
were
lost
.
The
lost
sheep
of
the
house
of
Israel
.
The
house
of
Israel
may
here
be
taken
literally
,
for
the
people
of
the
Jews
which
are
called
the
house
of
Israel
.
Christ
tells
the
Disciples
and
this
woman
,
that
his
Commission
was
to
do
good
only
to
them
,
I
am
not
sent
to
others
,
I
am
only
sent
to
the
lost
sheep
of
the
house
of
Israel
,
my
work
is
with
the
Jews
,
I
have
nothing
to
do
with
the
Gentiles
;
No
,
my
work
is
to
gather
in
the
lost
sheep
of
the
house
of
Israel
.
Quest.
But
you
will
say
,
how
doth
this
agree
with
other
Scriptures
,
with
those
prophesies
that
concern
the
Messias
,
our
Lord
Jesus
Christ
,
that
when
he
came
he
should
preach
to
the
Gentiles
,
and
that
God
would
give
him
to
be
a
Covenant
to
the
Gentiles
,
Isaiah
42.
1
,
2
,
6.
And
in
divers
places
there
are
prophesies
that
concern
the
Gentiles
,
that
when
Christ
came
God
would
give
him
to
be
a
light
to
the
Gentiles
as
well
as
to
the
Jews
?
why
then
doth
Christ
say
,
he
was
not
sent
but
to
the
lost
sheep
of
the
house
of
Israel
?
Answ.
Christ
spake
first
of
all
,
of
his
personal
Ministry
;
as
he
preacht
himself
in
person
,
and
wrought
miracles
himself
,
so
he
was
sent
unto
the
Jews
,
his
word
was
to
them
,
he
was
their
Apostle
,
their
Minister
;
so
the
Apostle
to
the
Romans
speaks
,
Rom.
15.
8.
Now
I
say
that
Jesus
Christ
was
a
Minister
of
the
Circumcision
for
the
truth
of
God
,
to
confirm
the
promise
made
unto
the
Fathers
.
Christ
was
to
preach
in
his
own
person
to
the
Jews
,
he
was
their
Minister
;
and
so
in
that
respect
,
he
was
not
sent
,
but
to
the
lost
sheep
of
the
house
of
Israel
.
Secondly
,
it
may
be
said
that
Christ
was
not
sent
to
the
Gentiles
,
but
to
the
lost
sheep
of
the
house
of
Israel
,
in
respect
of
that
order
that
God
the
Father
had
appointed
for
the
dispensation
of
his
light
,
and
of
his
grace
and
Spirit
among
the
sons
of
men
.
God
had
appointed
that
first
of
all
Christ
should
come
to
the
Jews
,
and
mercy
first
should
be
tendred
to
them
,
and
grace
be
first
brought
to
that
people
;
so
Christs
first
work
was
to
the
Jews
,
I
am
not
sent
but
to
them
,
that
is
,
I
am
first
sent
to
them
,
and
chiefly
sent
to
them
;
my
first
work
is
here
in
Judea
:
The
Apostle
Paul
saith
,
Christ
did
not
send
him
to
baptize
,
but
to
preach
,
1
Cor.
1.
17.
Christ
sent
me
not
to
baptize
,
but
to
preach
the
Gospel
;
that
is
,
I
was
first
sent
about
this
work
,
for
he
was
sent
to
baptize
,
for
he
did
baptize
,
but
my
first
work
was
to
preach
.
And
so
here
,
saith
Christ
,
I
was
not
sent
to
the
Gentiles
,
but
to
the
Jews
,
that
is
firstly
and
chiefly
.
Thirdly
,
or
in
respect
of
time
:
It
is
true
,
Christ
was
not
sent
,
that
is
,
he
was
not
then
sent
;
his
present
work
was
not
to
preach
to
the
Gentiles
,
and
shew
mercy
to
the
Gentiles
,
no
,
but
afterward
:
There
was
a
time
,
when
Christ
did
not
go
himself
to
the
Gentiles
,
and
did
not
shew
mercy
to
the
Gentiles
;
nay
he
forbad
his
Apostles
and
his
Disciples
:
Go
not
into
the
way
of
the
Gentiles
,
but
go
ye
rather
to
the
lost
sheep
of
the
house
of
Israel
.
So
that
there
was
a
time
when
it
pleased
the
Lord
not
to
send
the
Gospel
,
but
to
restrain
it
from
the
Gentiles
.
But
there
was
a
time
also
when
Christ
did
send
forth
his
glorious
Gospel
to
the
Gentiles
;
so
that
you
see
in
what
respect
Christ
speaks
here
,
He
was
not
sent
,
but
to
the
lost
sheep
of
the
house
of
Israel
,
I
am
not
sent
,
but
to
the
lost
sheep
of
the
house
of
Israel
.
Here
is
a
seeming
denial
that
Christ
gives
to
this
woman
;
he
seems
to
tell
her
plainly
,
that
he
cannot
do
it
for
her
,
it
was
besides
his
present
work
and
commission
,
he
was
not
sent
to
do
it
;
there
is
the
denyal
.
Nay
the
tryal
was
the
greater
,
in
that
Christ
answers
thus
not
only
to
the
womans
request
,
but
to
the
Disciples
request
;
this
heightens
the
temptation
and
tryal
,
and
maketh
it
the
greater
:
So
long
as
this
woman
saw
that
the
Disciples
were
pleading
for
her
she
might
have
hope
,
though
there
was
no
ground
of
hope
as
to
her
request
,
Christ
being
silent
thereunto
,
yet
it
might
revive
her
spirit
to
see
his
Disciples
step
in
,
and
they
to
improve
their
interest
in
Christ
:
But
when
Christ
shall
not
only
give
a
denial
to
the
woman
,
but
to
the
Disciples
,
this
was
a
sore
tryal
:
if
the
Lord
had
not
mightily
strengthened
her
faith
,
she
could
never
have
held
up
her
head
,
she
would
have
concluded
,
oh
alas
,
my
estate
and
condition
it
is
sad
,
it
is
in
vain
for
me
to
expect
any
salvation
,
any
mercy
,
he
is
silent
at
my
request
,
and
he
gives
a
denyal
,
when
his
Disciples
pray
for
me
;
and
if
God
will
not
hear
his
own
people
,
why
then
surely
my
condition
is
sad
,
thus
lay
the
temptation
,
and
yet
the
Lord
supported
this
womans
spirit
.
So
that
we
may
observe
this
;
That
God
sometimes
doth
seem
not
only
to
be
silent
at
the
prayers
of
his
people
when
they
cry
themselves
,
Nay
observe
,
That
after
a
soul
hath
waited
upon
God
in
the
use
of
the
means
,
For
mark
it
,
this
womans
condition
was
worse
now
then
ever
it
was
;
the
Disciples
had
prayed
for
her
,
and
yet
even
after
this
Christ
seems
to
give
a
flat
denial
,
and
tells
them
that
he
cannot
do
it
for
her
,
it
was
besides
his
commission
,
he
was
not
sent
to
do
it
.
So
that
after
the
use
of
means
,
after
her
own
prayer
,
and
the
Disciples
prayer
,
this
woman
meets
with
a
flat
denial
,
and
yet
the
Lord
Jesus
had
a
design
of
mercy
to
this
poor
woman
.
Yea
,
it
is
Gods
ordinary
way
to
his
people
after
they
have
used
the
means
to
remove
such
a
burden
,
such
a
temptation
,
such
a
corruption
,
they
have
gone
to
the
Lord
,
they
have
waited
,
they
have
believed
,
and
called
in
the
help
of
others
,
and
yet
temptations
grow
high
,
and
yet
notwithstanding
that
,
the
Lord
my
have
a
design
of
mercy
.
The
children
of
Israel
when
they
were
in
the
land
of
Egypt
under
bondage
and
slavery
,
they
cried
to
the
Lord
,
and
the
Lo●●
〈◊〉
Moses
to
deliver
them
,
and
no
doubt
but
〈◊〉
cried
to
the
Lord
as
well
as
they
,
as
they
pr●●●●
so
Moses
prayed
,
he
prayed
for
them
,
and
yet
after
Moses
was
come
,
the
people
were
not
delivered
,
but
their
burdens
and
oppressions
grew
heavier
and
heavier
,
never
so
oppressed
,
as
when
Moses
came
to
deliver
them
,
when
they
cried
themselves
,
and
Moses
cried
,
and
waited
upon
God
in
the
use
of
means
,
yet
their
bondage
grew
greater
and
greater
;
so
it
was
with
them
,
and
yet
God
had
a
design
of
mercy
towards
them
.
And
so
in
Mark
1.
23
,
24
,
25
,
26.
At
ver.
23.
you
read
of
one
that
had
an
unclean
Spirit
:
And
there
was
in
their
Synagogue
a
man
with
an
unclean
Spirit
,
and
be
cried
out
,
Ver.
24.
Saying
,
let
us
alone
,
what
have
we
to
do
with
thee
,
thou
Jesus
of
Nazareth
?
art
thou
come
to
destroy
us
?
I
know
thee
who
thou
art
,
the
holy
one
of
God
.
Ver.
25.
And
Jesus
rebuked
him
,
saying
,
hold
thy
peace
and
come
out
of
him
.
Ver.
26.
And
when
the
unclean
Spirit
had
torn
him
,
and
cried
with
a
loud
voice
,
he
came
out
of
him
.
Mark
,
when
he
applyed
himself
to
Christ
for
deliverance
,
while
Christ
was
speaking
the
word
,
commanding
the
unclean
spirit
to
go
out
,
yet
immediately
the
affliction
begin
to
wax
greater
and
greater
,
and
the
devil
he
rageth
the
more
;
and
yet
notwithstanding
mercy
is
not
far
off
,
Christ
had
a
design
of
mercy
:
And
so
doth
God
deal
many
times
with
his
own
people
upon
the
use
of
means
;
it
is
possible
their
afflictions
may
increase
,
their
temptations
may
increase
,
and
corruptions
wax
stronger
and
stronger
,
and
yet
God
have
a
gracious
design
towards
them
,
and
deliverance
may
not
be
far
off
.
It
is
true
,
Quest.
But
you
will
say
what
is
Satans
design
,
and
what
doth
Satan
intend
?
Answ.
Why
,
Satans
design
is
first
of
all
,
to
take
off
the
soul
from
the
use
of
the
means
,
to
make
the
soul
undervalue
the
means
,
and
to
cast
off
the
means
.
Thus
he
tempts
poor
creatures
that
have
prayed
,
and
have
met
with
no
answer
,
but
they
are
worse
;
others
have
prayed
for
them
,
and
yet
they
grow
worse
and
worse
,
why
then
he
perswades
to
undervalue
the
means
;
for
while
a
soul
is
thus
waiting
upon
God
in
Gods
way
,
mercy
is
not
far
off
;
therefore
the
Devils
great
design
is
to
drive
the
soul
out
of
Gods
way
.
What
is
prayer
?
and
why
will
ye
pray
any
longer
?
you
are
never
the
better
for
your
own
prayers
,
nor
the
better
for
others
prayers
;
and
thus
the
Devil
discourageth
the
soul
from
waiting
upon
God
in
the
use
of
the
means
.
Secondly
,
to
drive
the
soul
upon
the
rock
of
despair
,
to
make
a
soul
to
cast
away
his
confidence
:
Why
will
you
hope
any
longer
,
and
pray
any
longer
?
you
see
all
is
in
vain
,
God
heareth
not
your
prayers
,
God
heareth
not
others
for
you
;
others
have
prayed
and
cried
in
your
behalf
,
and
there
is
no
answer
,
and
your
misery
is
greater
then
before
,
and
therefore
why
should
you
wait
any
longer
?
Satans
great
design
is
to
make
a
soul
cast
away
all
his
hope
and
confidence
,
and
to
dash
and
break
it
in
pieces
upon
tha●
rock
.
But
now
,
God
hath
a
design
of
mercy
in
it
,
though
it
be
so
that
the
affliction
grow
greater
and
greater
after
the
use
of
means
,
yet
God
hath
a
design
of
mercy
.
For
by
that
.
First
of
all
,
God
will
teach
the
soul
not
to
rest
upon
the
means
,
but
upon
himself
.
Satans
design
is
to
draw
the
creature
from
the
use
of
means
,
and
Gods
design
is
to
draw
the
creature
more
to
the
use
of
means
.
And
truly
we
are
ready
to
drive
our selves
upon
this
work
,
either
to
cast
off
prayer
,
or
else
to
rest
upon
the
means
;
and
therefore
it
is
that
a
poor
soul
is
so
cast
down
when
as
it
hath
been
waiting
upon
God
in
the
use
of
means
,
hath
been
praying
,
looking
to
the
promise
,
and
hath
been
calling
in
the
help
of
others
.
I
say
,
we
are
apt
in
this
case
to
shew
forth
the
frowardness
of
our
spirits
,
which
doth
evidence
that
we
look
too
much
to
the
means
:
We
think
prayer
should
save
us
,
and
upon
the
use
of
means
if
the
Lord
doth
not
come
in
,
we
are
murmuring
;
Now
the
Lord
will
teach
us
this
,
to
use
the
means
,
but
not
to
rest
upon
the
means
,
but
to
rest
upon
himself
,
upon
his
arm
for
salvation
,
and
upon
his
free
grace
,
and
not
upon
any
means
.
Secondly
,
God
hath
this
design
,
when
the
condition
of
the
creature
seems
to
grow
worse
and
worse
after
the
use
of
the
means
,
why
the
Lord
doth
not
presently
help
it
,
is
because
that
he
will
appear
at
such
a
time
when
his
work
of
deliverance
will
be
most
glorious
.
He
will
come
in
the
most
seasonable
time
,
when
as
deliverance
shall
be
most
welcome
,
and
that
is
,
at
such
a
time
when
all
means
fail
,
when
the
creature
hath
tryed
all
means
whatsoever
:
As
the
woman
that
had
the
issue
of
blood
,
she
went
from
Physitian
to
Physitian
,
and
yet
the
worse
.
Oh
the
cure
from
the
hand
of
Christ
was
welcome
.
And
so
when
the
poor
man
brought
his
son
to
the
Disciples
,
he
tried
all
means
,
and
the
Disciples
could
not
cast
the
Devil
out
:
Oh
when
all
means
failed
,
that
was
the
time
for
Christ
to
step
in
.
The
Lord
will
then
appear
at
such
a
season
,
when
poor
creatures
are
brought
to
the
lowest
state
,
when
a
poor
soul
saith
,
Lord
we
have
used
such
and
such
means
,
but
still
worse
and
worse
;
oh
Lord
we
know
not
what
to
do
,
but
our
eyes
are
towards
thee
.
Oh
this
is
a
time
that
the
Lord
will
draw
nigh
to
his
people
.
And
therefore
to
reflect
a
little
upon
this
;
doth
God
make
this
to
be
the
condition
of
any
of
you
?
have
we
been
under
some
great
affliction
and
burden
,
and
some
great
temptation
,
and
have
been
using
all
means
,
and
still
we
find
it
grow
worse
and
worse
according
to
our
own
apprehension
,
worse
after
prayer
then
before
,
more
temptations
after
prayer
then
before
,
more
temptations
after
looking
to
the
promise
then
before
?
if
this
be
thy
condition
,
be
not
discouraged
,
for
this
hath
been
the
condition
of
many
of
Gods
people
.
This
was
the
condition
of
the
woman
of
Canaan
here
before
thee
,
she
was
worse
after
prayer
then
before
,
she
was
worse
after
the
Disciples
had
prayed
for
her
,
then
she
meets
with
a
flat
denial
,
and
Christ
saith
to
her
,
that
he
was
not
sent
,
but
to
the
lost
sheep
of
the
house
of
Israel
.
This
was
the
condition
of
the
woman
of
Canaan
,
and
yet
the
Lord
Jesus
he
loveth
this
woman
,
and
he
had
an
intent
to
shew
mercy
to
this
woman
,
and
to
grant
her
request
.
And
therefore
if
this
be
your
condition
,
oh
take
heed
of
the
Devils
design
;
the
Devils
design
(
as
you
heard
before
)
is
to
make
you
undervalue
the
means
,
and
to
drive
you
to
despair
;
take
heed
of
the
Devils
design
.
And
though
this
should
be
your
condition
,
do
not
think
the
worse
of
the
Ordinance
of
God
,
do
not
think
the
worse
of
prayer
,
the
worse
of
your
duties
,
and
do
not
think
the
worse
of
the
prayers
of
others
,
do
not
think
the
worse
of
searching
the
Scripture
,
and
of
applying
your selves
to
the
promises
,
do
not
think
the
worse
of
these
things
,
it
is
the
Devils
design
to
make
you
undervalue
the
means
.
And
take
heed
that
you
do
not
now
cast
away
all
hope
,
Satan
will
tell
you
that
there
is
no
hope
concerning
you
;
the
servants
of
God
have
prayed
for
you
,
and
now
no
hope
:
Oh
know
that
that
temptation
will
drive
you
upon
the
rock
of
despair
;
but
oh
that
you
would
look
to
God
,
and
know
that
he
hath
a
design
of
mercy
towards
you
,
nay
in
this
very
thing
that
it
is
worse
and
worse
with
you
,
he
hath
a
design
of
mercy
in
it
,
he
will
draw
you
off
from
resting
upon
the
creature
,
and
resting
upon
means
,
and
the
Lord
will
now
teach
you
to
rest
upon
himself
,
and
God
will
come
in
when
it
shall
be
most
welcome
.
Oh
therefore
in
such
a
condition
we
should
set
faith
a
work
,
though
to
sence
we
seem
to
be
worse
and
worse
,
and
deliverance
further
off
then
ever
,
worse
after
prayer
then
before
prayer
,
oh
yet
we
should
set
faith
a
work
,
for
faith
will
see
that
deliverance
is
near
,
and
conclude
it
,
because
it
is
Gods
way
in
which
he
walks
towards
his
people
.
When
the
people
of
Israel
were
most
grievously
oppressed
by
the
Egyptians
,
then
the
Lord
handed
out
deliverance
;
O
soul
,
though
the
clouds
do
seem
to
gather
,
and
it
be
darker
with
thee
then
ever
,
yet
say
,
I
will
wait
upon
the
Lord
in
his
way
,
and
I
will
be
found
praying
still
,
and
calling
in
the
help
of
others
still
.
Oh
that
we
might
set
faith
a
work
,
and
we
should
see
that
Gods
salvation
were
neer
.
But
I
shall
pass
from
this
.
I
am
not
sent
,
but
to
the
lost
sheep
of
the
house
of
Israel
.
Christ
tells
this
woman
that
he
cannot
do
it
for
her
,
because
it
did
not
lie
in
his
Commission
,
to
which
he
must
be
faithful
,
he
could
not
go
beyond
his
Commission
:
What
may
we
learn
from
hence
?
We
may
take
notice
of
this
Historical
Proposition
.
That
our
Lord
Jesus
Christ
in
all
he
did
,
The
Scripture
holds
forth
,
that
he
was
sent
of
his
Father
,
the
Father
sent
him
,
and
gave
him
a
commandment
what
he
should
do
,
and
what
he
should
speak
.
And
Jesus
Christ
he
was
very
faithful
in
observing
his
commission
,
he
kept
his
eye
upon
the
work
that
his
Father
had
given
him
to
do
,
and
in
that
work
he
was
faithful
.
In
every
thing
that
Jesus
Christ
acted
,
he
looked
to
his
Fathers
rule
,
the
commission
that
his
Father
had
given
him
,
See
John
5.
30.
I
can
of
my
own
self
do
nothing
:
as
I
hear
I
judge
,
and
my
Judgement
in
just
,
because
I
seek
not
mine
own
will
,
but
the
will
of
the
Father
which
hath
sent
me
.
And
as
in
the
matter
of
judging
,
so
in
all
other
dispensations
Christ
was
pleased
to
look
to
the
will
of
his
Father
that
sent
him
.
I
came
not
to
do
my
own
will
in
that
thing
,
but
the
will
of
my
Father
.
And
so
in
John
6.
38
,
39.
For
I
came
down
from
heaven
,
not
to
do
mine
own
will
,
but
the
will
of
him
that
sent
me
,
and
this
is
the
Fathers
will
which
hath
sent
me
,
that
of
all
which
he
hath
given
me
,
I
should
lose
nothing
,
but
should
raise
it
up
again
at
the
last
day
.
As
in
his
works
of
judging
,
so
in
his
works
of
mercy
,
Christ
kept
his
eye
upon
his
Fathers
will
,
he
looked
to
his
commission
,
this
is
the
Fathers
will
that
I
should
lose
none
of
them
,
but
that
I
should
give
life
to
them
all
,
and
raise
them
up
at
the
last
day
.
Yea
,
in
his
very
words
,
in
all
Christ
spake
,
he
kept
his
eye
upon
the
rule
,
and
spake
according
to
his
Fathers
will
and
commandment
.
I
speak
not
of
my self
,
but
what
I
have
heard
of
my
Father
,
John
8.
26.
I
spake
to
the
world
those
things
which
I
have
heard
of
him
,
John
12.
50.
Even
as
the
Father
said
unto
me
,
so
I
speak
.
In
all
that
Christ
spake
,
he
kept
his
eye
upon
his
Commission
.
And
as
in
all
that
Christ
spake
,
he
kept
his
eye
upon
his
commission
,
so
in
all
Christ
did
:
As
the
Father
gave
me
commandment
,
even
so
I
do
,
John
14.
31.
still
his
eye
was
upon
the
commandment
of
his
Father
,
upon
his
commission
;
And
in
obedience
to
that
commission
,
he
lays
down
his
life
,
John
10.
15.
And
I
lay
down
my
life
for
the
sheep
,
Ver.
18.
No
man
taketh
it
from
me
,
but
I
lay
it
down
of
my self
:
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
again
:
this
commandment
have
I
received
of
my
Father
.
Yea
in
Christs
motions
this
way
and
that
way
,
his
going
to
one
place
,
and
not
to
another
,
his
preaching
in
one
place
and
not
in
another
,
still
he
kept
his
eye
upon
the
commission
of
his
Father
.
See
Luke
4.
43.
I
must
preach
the
Kingdom
of
God
to
other
Cities
also
;
for
therefore
am
I
sent
.
They
would
have
kept
Christ
with
them
,
no
,
saith
he
,
I
must
preach
the
Kingdom
of
God
in
other
Cities
;
in
all
that
Christ
did
,
he
kept
his
eye
upon
his
Fathers
commission
,
he
looked
to
his
Fathers
will
,
and
that
was
his
rule
to
walk
by
.
And
the
ground
of
it
is
this
,
because
Christ
was
found
in
the
form
of
a
servant
;
though
he
thought
it
no
robbery
to
be
equal
with
God
,
yet
he
took
upon
him
the
form
of
a
servant
;
though
the
Son
of
God
,
yet
he
was
content
to
be
a
servant
,
that
he
might
bring
about
the
great
work
of
Redemption
:
Therefore
God
calls
him
the
righteous
servant
,
By
his
knowledge
shall
my
righteous
servant
justifie
many
,
Isaiah
53.
11.
And
as
Christ
was
a
righteous
servant
,
a
faithful
servant
,
so
he
kept
his
eye
upon
his
commission
.
Now
if
Christ
had
not
done
so
,
if
he
had
not
acted
all
things
according
to
the
will
of
his
Father
,
he
had
not
been
a
righteous
servant
,
but
he
was
his
Fathers
righteous
servant
,
and
therefore
he
evermore
looked
upon
his
commission
,
what
was
his
Fathers
will
,
and
so
he
applyed
himself
to
it
.
And
as
in
all
other
things
,
so
in
this
particular
in
the
Text
,
of
preaching
the
Gospel
,
and
shewing
mercy
first
to
the
Jews
and
not
to
the
Gentiles
,
I
am
not
sent
,
but
to
the
lost
sheep
of
the
house
of
Israel
,
I
am
sent
to
shew
mercy
to
the
house
of
Israel
,
still
he
eyed
that
work
that
was
committed
to
him
,
because
the
promise
was
made
to
them
,
the
promise
of
the
Messias
it
was
first
made
to
Abraham
and
his
seed
,
to
that
Nation
that
came
out
of
the
loins
of
Abraham
:
And
Christ
came
to
confirm
the
promise
that
was
made
to
Abraham
and
his
Seed
,
therefore
in
this
thing
he
observed
his
Fathers
order
and
his
Fathers
time
;
though
his
Father
had
a
design
of
mercy
to
the
Gentiles
,
yet
he
will
shew
mercy
first
to
the
Jews
,
and
then
to
the
Gentiles
:
So
that
the
Jews
first
of
all
must
have
the
offer
,
and
then
the
Gentiles
shall
have
their
time
;
Christ
eyed
his
Fathers
will
and
time
,
&
therefore
he
applies
himself
to
that
work
.
But
by
way
of
Application
.
First
,
Go
not
into
any
of
the
wayes
of
the
Gentiles
,
and
into
any
of
the
Cities
of
Samaria
enter
not
.
There
was
a
time
when
the
Gentiles
were
shut
out
from
mercy
,
when
the
word
of
life
and
salvation
was
restrained
from
them
,
when
the
Lord
gave
this
commission
,
go
not
into
the
way
of
the
Gentiles
,
oh
how
are
we
beholden
to
free-grace
that
hath
broken
down
this
wall
of
partition
?
that
now
since
the
resurrection
of
the
Lord
Jesus
Christ
there
is
no
difference
,
but
now
mercy
is
freely
offered
to
the
Gentiles
as
well
as
to
the
Jewes
,
for
the
wall
of
partition
is
now
broken
down
;
and
of
how
should
we
admire
the
grace
of
God
in
it
?
we
that
were
out-casts
of
the
Gentiles
,
sinners
of
the
Gentiles
,
that
the
Lord
should
ever
send
to
perswade
us
to
dwell
in
the
Tents
of
Shem
;
we
we
might
have
dwelt
in
the
barren
wilderness
every
day
,
and
never
have
been
called
,
and
that
God
should
invite
us
to
dwell
in
the
Tents
of
Shem
,
oh
the
free
grace
of
God
to
poor
sinners
,
that
we
live
in
such
a
time
that
there
is
not
a
restraint
upon
the
word
of
the
Lord
,
nor
upon
his
servants
in
bringing
his
word
to
us
Gentiles
!
oh
we
are
engaged
to
the
Lord
that
it
is
our
lot
to
stand
here
!
And
this
may
teach
us
to
admire
the
unspeakable
and
wonderful
love
of
God
that
is
let
out
to
the
Gentiles
.
the
first
shall
be
last
,
and
the
last
first
;
they
were
the
first
,
and
the
Gentiles
were
the
last
:
We
were
shut
out
,
and
a
restraint
laid
upon
the
Apostles
,
go
not
into
their
Cities
;
ah
,
but
now
the
first
is
last
,
and
now
God
saith
,
go
not
into
the
Cities
of
the
Jews
,
go
not
to
the
house
of
Israel
,
but
to
the
Cities
of
the
Gentiles
.
Oh
the
wonderful
love
of
God
,
that
the
last
should
be
first
,
and
the
first
last
.
And
oh
how
should
this
teach
us
to
fear
before
the
Lord
,
And
let
us
take
heed
that
we
do
not
rest
upon
our
priviledges
.
God
deals
not
so
with
every
people
;
ah
but
let
us
take
heed
that
we
do
not
rest
upon
our
priviledges
as
they
did
,
because
they
were
the
seed
of
Abraham
,
they
had
the
Law
,
&
they
had
the
Covenant
,
the
Oracles
of
God
,
and
therefore
they
rested
upon
them
,
&
did
not
walk
worthy
of
them
,
and
therefor●
〈◊〉
Lord
took
it
from
them
.
Now
take
heed
that
we
do
not
rest
upon
our
priviledges
,
we
have
the
Gospel
and
fellowship
with
Saints
,
take
heed
we
do
not
rest
in
them
,
but
〈◊〉
let
us
labour
to
walk
up
to
them
,
receive
Christ
in
the
Gospel
,
and
walk
up
to
our
enjoyments
or
else
we
may
provoke
the
Lord
to
take
away
the
kingdom
of
God
from
us
,
lest
the
Lord
should
and
that
is
dangerous
,
every
man
that
is
lost
,
he
is
lost
in
a
dark
way
,
the
way
of
sin
,
it
is
a
way
of
darkness
:
The
Wiseman
saith
of
the
sinner
,
he
knows
,
not
whither
he
goes
:
his
way
is
the
way
of
darkness
,
he
is
lost
in
a
way
of
darkness
,
and
〈◊〉
he
knows
not
whither
he
goes
.
And
as
it
is
a
dark
way
,
so
it
is
a
filthy
way
,
it
is
a
miry
way
,
that
a
poor
sinner
is
lost
in
;
a
way
where
there
is
nothing
but
dirt
,
that
when
a
poor
creature
falls
,
he
defiles
himself
,
is
wofully
defiled
with
sin
which
is
the
greatest
defilement
.
And
it
is
a
slippery
way
,
and
that
maketh
it
more
dangerous
;
the
way
that
we
are
lost
in
,
it
is
a
slippery
way
,
and
so
slippery
,
that
it
is
not
possible
for
a
poor
creature
to
keep
his
feet
,
he
faleth
every
day
,
yea
he
falls
and
falls
,
and
bruiseth
himself
by
his
falls
.
And
as
the
way
it self
is
dangerous
,
so
there
are
many
dangers
in
the
way
,
there
is
a
Lion
in
the
way
,
and
there
are
fiery
Serpents
in
the
way
.
The
way
of
Israel
in
the
wilderness
,
was
a
dangerous
way
;
truly
this
is
the
way
that
all
,
Adams
sons
and
daughters
are
lost
in
,
where
the
Serpent
lyeth
,
the
Lion
also
,
the
old
Serpent
that
watcheth
to
fright
,
and
destroy
,
and
devour
:
And
oh
the
pits
that
are
in
the
way
,
and
the
snares
that
are
in
the
way
,
and
the
enemies
that
are
in
the
way
!
And
further
,
the
way
is
sad
in
respect
of
the
end
of
it
.
The
way
that
we
are
lost
in
,
it
is
a
way
that
doth
lead
to
destruction
,
the
end
of
the
way
is
death
,
and
it
is
not
possible
for
a
man
to
miss
the
pit
,
and
to
miss
destruction
and
death
,
if
the
Lord
doth
not
help
him
out
of
the
way
.
Every
sinner
that
is
lost
,
he
will
go
further
and
further
in
this
way
,
till
he
comes
to
the
end
which
is
death
,
unless
the
Lord
help
him
out
of
the
way
,
unless
the
Lord
order
it
so
,
that
he
cannot
find
his
way
,
he
ceases
not
till
he
comes
to
the
end
of
his
way
,
which
is
death
.
And
it
is
the
more
sad
and
dangerous
,
because
that
a
poor
creature
hath
none
to
help
him
,
none
to
stand
by
him
,
so
long
as
a
man
is
out
of
Christ
,
till
Christ
comes
and
finds
a
soul
,
none
comes
to
take
care
of
him
,
and
help
him
out
of
this
dark
way
,
none
to
protect
him
,
none
to
guide
him
,
none
to
go
before
him
,
none
to
discover
the
pit
and
snare
to
him
,
none
to
uphold
him
and
keep
him
from
falling
,
none
to
stand
by
him
in
this
sad
and
dangerous
way
.
You
see
the
Point
opened
,
First
of
all
,
I
have
other
sheep
saith
Christ
,
I
have
other
sheep
that
I
will
bring
in
;
they
are
my
sheep
now
though
poor
wandring
sheep
,
though
lost
in
a
wilderness
,
yet
they
are
my
sheep
,
and
they
shall
hear
my
voice
,
and
I
will
bring
them
into
my
fold
.
Therefore
this
should
teach
us
not
to
mourn
as
men
without
hope
(
as
the
Apostle
speaketh
in
another
case
)
not
mourn
as
men
without
hope
for
the
dead
;
so
when
we
look
upon
Friends
and
Relations
,
and
cannot
but
judge
them
for
the
present
in
a
lost
condition
;
we
may
mourn
,
and
we
ought
to
mourn
,
but
not
mourn
as
men
without
hope
;
for
they
may
belong
to
Christ
,
and
Christ
may
bring
them
in
,
though
they
be
not
yet
brought
in
;
therefore
we
should
not
give
them
up
for
desperate
,
though
they
may
be
gone
very
far
from
God
;
though
they
have
gone
a
great
way
from
God
,
yet
give
them
not
up
for
desperate
:
Christ
hath
other
sheep
then
these
that
he
will
bring
in
;
and
know
,
that
the
Lord
is
able
to
bring
them
in
,
though
they
be
gone
far
from
God
,
and
far
from
his
way
,
yet
God
is
able
to
bring
them
in
;
the
great
Shepherd
is
able
to
finde
them
,
and
to
lay
them
on
his
shoulder
,
and
able
to
bring
them
into
his
Fold
:
and
therefore
we
should
not
be
hopeless
,
but
still
be
found
waiting
upon
God
in
the
use
of
the
means
;
if
we
say
there
is
no
hope
,
then
we
give
over
the
use
of
the
means
:
Hope
still
,
and
wait
upon
God
in
the
use
of
the
means
,
cry
to
God
in
their
behalf
,
wait
upon
the
great
Shepherd
,
that
he
would
go
forth
to
seek
and
to
save
.
And
we
should
labour
to
carry
so
towards
all
friends
,
and
neighbours
,
and
relations
that
are
for
the
present
opposite
to
God
and
his
wayes
,
that
we
may
gain
them
;
they
may
be
such
as
Christ
may
bring
in
;
Christ's
sheep
were
lost
,
so
were
we
,
and
so
were
they
;
and
therefore
take
heed
that
we
do
not
set
them
off
from
Christ
,
do
nothing
to
make
them
out
of
love
with
Christ
;
but
oh
look
upon
them
as
those
that
Christ
may
bring
in
,
and
therefore
let
us
do
what
we
can
for
them
.
Secondly
,
And
it
is
more
sad
,
because
it
is
the
soul
that
is
lost
:
and
O!
what
would
it
advantage
a
man
or
woman
to
gain
the
whole
world
,
and
to
lose
their
own
souls
?
What
ever
slight
thoughts
men
or
women
have
of
their
precious
souls
that
lodgeth
in
their
bosomes
,
it
is
of
more
worth
then
ten
thousand
worlds
;
now
for
a
soul
to
be
in
the
wilderness
,
a
soul
to
be
in
the
dark
,
a
soul
to
be
in
the
midst
of
Serpents
and
Lions
,
O
it
is
a
sad
estate
and
condition
:
the
Lord
open
the
eyes
of
men
and
women
to
see
into
this
their
sad
condition
.
Thirdly
,
The
Son
of
man
came
to
seek
and
to
save
tha●
which
was
lost
.
Here
is
glad
tydings
to
you
that
are
in
a
lost
condition
;
O
that
God
would
bore
the
ear
of
the
soul
to
hear
this
voice
of
Christ
;
it
is
the
Shepherd
that
cryeth
after
you
,
O
my
sheep
return
to
me
,
I
am
come
out
of
heaven
to
seek
you
,
and
to
save
you
,
and
I
am
now
gone
forth
in
the
ministration
of
the
Gospel
for
this
purpose
:
O
that
poor
lost
sheep
would
hear
the
voice
of
the
Shepherd
,
and
would
receive
the
glad
tydings
that
he
brings
!
either
men
are
sensible
of
their
lost
estate
,
or
they
are
not
:
there
are
some
that
are
lost
,
yea
many
,
and
they
know
it
not
;
but
it
is
more
sad
for
a
man
that
is
lost
,
and
will
not
be
perswaded
that
he
is
lost
,
but
he
hath
a
good
opinion
of
his
way
;
such
a
man
goes
the
faster
,
and
rideth
the
faster
,
and
he
will
the
sooner
be
at
his
journeys
end
.
Now
to
those
that
are
lost
and
know
it
not
,
let
me
say
unto
you
?
that
the
Lord
Jesus
doth
at
once
hold
forth
both
your
danger
,
and
the
remedy
against
that
danger
;
Christ
doth
by
one
word
hold
forth
to
you
,
that
you
are
lost
;
and
he
doth
hold
forth
to
you
the
way
by
which
you
may
be
saved
from
that
lost
estate
;
you
heard
that
he
was
sent
to
the
lost
sheep
of
the
House
of
Israel
,
and
to
the
lost
sheep
of
the
Gentiles
too
,
though
Christ's
present
work
was
not
among
them
;
but
now
Christ
sends
to
the
lost
sheep
of
the
house
of
the
Gentiles
as
to
the
house
of
Israel
;
and
by
his
word
he
would
convince
you
that
you
are
lost
,
and
doth
discover
to
you
the
way
to
come
out
of
that
lost
condition
by
believing
;
O
that
you
would
hear
the
voice
of
the
great
Shepherd
that
comes
forth
this
day
,
and
gives
you
an
invitation
to
return
.
But
there
are
some
that
are
sensible
of
their
lost
estate
;
O
they
see
it
,
and
they
know
that
they
are
lost
,
and
therefore
they
look
upon
themselves
as
the
most
miserable
creatures
;
well
,
here
is
glad
tydings
for
you
this
day
,
The
Son
of
man
is
come
to
seek
and
to
save
what
is
lost
:
You
see
your
condition
to
be
a
sad
condition
,
and
you
say
it
is
lost
▪
and
what
ever
it
is
it
can
be
but
lost
;
why
the
Lord
Jesus
he
was
sent
on
purpose
to
save
that
which
was
lost
,
it
was
the
work
that
Jesus
Christ
was
sent
about
,
the
great
thing
that
was
put
into
Christ's
Commission
,
the
great
work
that
his
Father
put
into
his
hand
,
to
save
what
was
lost
:
Now
therefore
look
to
the
promises
of
God
,
yea
that
gracious
promise
in
Ezek.
34.
v.
16.
I
will
see
that
which
was
lost
,
and
bring
again
that
which
wa●
driven
away
,
and
will
binde
up
that
which
was
broken
,
and
will
strengthen
that
which
was
sick
.
Thi●
promise
it
concerns
the
poor
lost
sheep
,
how
he
will
seek
them
,
and
save
them
,
and
binde
them
up
;
O
behold
there
the
readiness
that
is
in
Christ
to
finde
them
;
and
indeed
,
Christ
hath
the
greatest
care
of
such
poor
lost
sheep
.
If
a
man
hath
a
hundred
sheep
,
and
one
of
them
be
gone
astray
,
doth
he
not
leave
the
ninety
and
nine
,
and
goeth
into
the
mountains
,
and
seeketh
that
which
is
gone
astray
?
He
goeth
forth
to
seek
the
one
sheep
that
is
lost
;
you
being
that
one
lost
sheep
,
and
you
looking
upon
your
own
condition
to
be
lost
,
and
you
are
sensible
that
none
is
so
lost
as
you
,
he
will
leave
the
ninety
and
nine
to
seek
you
:
And
therefore
hear
the
glad
tydings
of
your
Shepherd
,
he
cometh
forth
to
seek
you
,
be
you
willing
to
come
to
Christ
,
and
O!
what
joy
will
there
be
in
heaven
at
your
return
?
Fourthly
and
lastly
,
And
consider
,
that
this
was
at
such
a
time
when
we
could
never
have
returned
to
the
Lord
,
when
we
could
never
have
found
God
;
though
we
had
sought
him
,
we
could
not
have
found
him
;
if
we
had
had
any
disposition
to
have
sought
after
the
Shepherd
,
we
could
not
have
found
him
;
no
,
by
all
our
searching
we
could
never
have
found
him
.
And
then
when
it
was
so
with
us
that
we
could
not
finde
the
way
to
go
home
again
,
that
he
should
send
Jesus
Christ
to
shew
us
the
way
that
he
makes
,
by
the
Shepherd
to
lead
the
wandring
sheep
home
;
O
free
grace
!
If
the
Lord
had
sent
forth
the
least
Angel
of
heaven
to
have
sought
poor
lost
sinners
,
it
had
been
mercy
;
but
that
God
should
not
commit
this
work
to
his
servants
,
but
give
a
Commission
to
his
Son
,
and
make
it
his
great
work
to
seek
poor
lost
sheep
,
O
great
love
!
nay
,
when
we
could
not
finde
God
,
and
when
Angels
could
not
have
found
us
if
they
had
sought
us
;
herein
is
the
exceeding
riches
of
grace
.
Nay
,
it
was
at
such
a
time
as
the
Lord
might
have
sent
his
Justice
to
have
found
us
out
,
God
might
have
sent
the
Avenger
of
blood
after
us
;
the
Lord
might
have
set
all
our
sins
upon
us
to
have
found
us
out
,
they
might
have
followed
us
as
so
many
Avengers
of
blood
;
O
that
at
such
a
time
God
should
send
Christ
to
finde
us
out
,
after
all
our
sinful
wandrings
from
God!
that
he
should
make
his
Son
to
come
and
seek
,
O
infinite
love
!
And
therefore
let
me
speak
to
those
that
have
received
this
grace
:
Hath
the
Lord
found
out
your
souls
?
Hath
Jesus
Christ
found
you
out
in
your
wandrings
,
and
through
mercy
brought
you
home
to
God
?
Hath
he
brought
home
any
poor
soul
to
believe
in
Christ
,
and
to
give
up
it self
fully
and
for
ever
to
Christ
?
O!
be
thankful
for
this
mercy
,
and
labour
to
walk
worthy
of
it
,
and
study
to
know
what
is
your
duty
now
;
you
that
are
Christ's
sheep
,
and
were
lost
,
O!
what
is
your
duty
?
Christ
hath
found
you
,
surely
some
duty
you
owe
to
Christ
.
Why
,
to
seek
Christ
,
to
seek
much
faith
in
Christ
;
if
Christ
hath
sought
us
,
and
took
so
much
pains
in
seeking
us
,
that
were
not
worth
the
seeking
after
,
O!
how
should
we
lay
forth
our selves
to
seek
Christ
?
Seek
him
every
day
,
Again
,
It
is
our
duty
to
seek
others
.
Christ
hath
found
us
,
it
is
our
duty
to
seek
others
,
to
pity
the
sheep
that
are
lost
,
that
for
the
present
are
in
a
lost
estate
and
condition
;
take
some
pains
to
seek
them
according
to
your
Talent
and
opportunity
:
O
take
pains
to
seek
others
:
Assoon
as
ever
Christ
found
Andrew
,
Andrew
he
findes
Simon
Peter
;
O!
Come
(
saith
he
)
and
see
Christ
:
I
say
,
if
Christ
hath
found
us
,
let
us
labour
to
finde
others
,
labour
to
bring
them
to
the
knowledge
of
Jesus
Christ
,
the
great
Shepherd
:
The
Lord
gave
a
Commandment
,
Deut.
22.
1.
That
if
any
man
saw
his
neighbours
Oxe
or
Sheep
go
astray
,
he
should
pity
them
,
he
should
not
hide
himself
from
them
,
but
he
should
pity
the
poor
lost
sheep
,
and
the
lost
Oxe
:
Doth
God
take
care
for
Oxen
?
Doth
Godtake
care
for
Sheep
?
That
a
poor
lost
Sheep
be
brought
home
to
his
Owner
?
And
that
a
poor
lost
Oxe
be
brought
home
to
his
Owner
?
And
doth
not
God
take
more
care
for
poor
lost
souls
?
And
is
it
not
a
more
acceptable
work
to
bring
home
lost
souls
?
O
pity
poorlost
souls
,
tell
them
of
Christ
,
shew
them
the
way
to
Christ
,
and
know
that
if
you
shall
be
an
instrument
in
the
Lord's
hand
to
bring
home
a
lost
soul
to
Jesus
Christ
the
Owner
,
O
it
will
be
service
very
acceptable
to
God
your
Father
.
Thirdly
,
Philemon
;
Onesimus
he
was
a
poor
run-away
sheep
,
Paul
he
findes
Onesimus
,
and
he
brings
him
home
to
Christ
,
he
was
instrumental
in
his
conversion
,
and
he
sendeth
him
to
his
Master
,
and
he
tells
him
,
that
now
he
will
be
profitable
;
before
he
was
unprofitable
,
but
now
he
will
be
profitable
to
thee
and
to
me
,
and
to
Christ
before
unprofitable
:
A
sheep
is
of
no
use
when
lost
,
but
when
it
s
found
,
then
it
is
profitable
;
and
so
if
the
Lord
hath
found
our
souls
,
O
that
we
might
do
all
we
can
to
bring
honour
to
Christ
,
and
lift
up
his
name
in
this
our
generation
,
for
Christ
hath
sound
us
for
that
end
.
Fourthly
,
And
fiftly
and
lastly
,
Matth.
15.
24.
I
am
not
sent
,
but
unto
the
lost
sheep
of
the
house
of
Israel
.
SERMON
XII
.
HEre
is
a
second
Tryal
of
this
womans
Faith
,
as
I
told
you
when
I
opened
the
words
.
Christ
had
tryed
her
faith
by
his
silence
,
and
now
by
his
speaking
a
sad
word
,
I
am
not
sent
but
to
the
lost
Sheep
,
&c.
Wherein
he
holds
forth
,
that
there
a
certain
number
that
he
is
sent
unto
,
a
certain
company
that
are
given
to
him
to
be
his
sheep
,
and
that
he
can
shew
mercy
only
to
such
;
they
only
are
in
his
Commission
,
and
he
cannot
go
beyond
his
Commission
;
they
whose
names
are
written
in
the
book
of
life
,
their
names
are
written
in
Christ's
Commission
;
I
am
not
sent
but
to
the
lost
sheep
.
Here
is
a
great
tryal
of
this
womans
faith
,
and
she
is
put
upon
it
to
make
out
her
Election
;
here
is
a
tryal
concerning
her
Election
,
whether
she
did
belong
to
God
or
no.
So
then
the
Doctrine
is
this
:
That
the
Lord
is
pleased
sometimes
to
exercise
his
people
with
many
temptations
about
their
Election
.
That
was
the
great
tryal
that
this
woman
was
now
put
upon
.
In
the
opening
of
the
point
it
will
be
needful
to
shew
you
,
First
,
That
there
is
an
Election
of
God
.
Secondly
,
That
this
Election
may
be
known
,
it
may
be
known
who
are
elected
.
Thirdly
,
I
shall
shew
you
that
this
Doctrine
it self
,
it
is
full
of
sweetness
,
and
unspeakable
comfort
to
God's
people
.
Fourthly
,
I
shall
shew
you
,
that
God's
own
people
may
meet
with
many
Temptations
both
about
the
doctrine
of
Election
,
and
concerning
their
own
election
in
particular
.
First
then
,
That
there
is
an
election
of
God
,
which
is
a
glorious
truth
of
the
Gospel
,
and
it
is
needful
that
it
should
be
known
:
Let
us
enquire
what
election
is
.
It
is
an
Act
of
God's
good
pleasure
from
eternity
,
Take
this
as
a
description
of
Election
;
where
you
have
First
,
The
efficient
cause
,
that
is
God
,
it
is
an
act
of
God
;
and
you
have
the
nature
of
this
Act.
1.
It
was
an
act
of
his
good
pleasure
.
2.
It
was
from
eternity
.
1.
It
was
an
Act
of
his
good
pleasure
;
there
was
no
moving
cause
at
all
in
the
creature
why
God
did
love
it
and
chuse
it
;
no
impulsive
cause
was
found
out
of
God's
own
bowels
,
nothing
in
the
creature
,
nothing
out
of
himself
,
it
was
an
Act
of
good
pleasure
.
2.
And
this
was
from
eternity
;
what
ever
was
done
in
time
,
it
was
purposed
from
eternity
;
they
are
chosen
before
the
foundation
of
the
world
,
blessed
of
my
Father
before
the
foundation
of
the
world
;
it
was
from
eternity
that
God
did
thus
chuse
and
set
his
love
upon
poor
creatures
.
You
see
the
nature
of
it
.
Thirdly
,
In
the
description
you
have
the
Subjects
of
it
,
who
they
were
that
God
did
chuse
from
eternity
:
Why
,
they
were
certain
persons
,
a
certain
number
of
persons
that
God
set
his
love
upon
freely
;
and
amongst
those
sometimes
in
Scripture
,
Christ
is
said
to
be
the
first
that
was
chosen
;
he
was
the
head
of
them
,
he
was
the
foundation
of
the
building
,
therefore
he
is
called
chosen
of
God
:
Disallowed
indeed
of
men
,
but
chosen
of
God
,
and
precious
,
1
Pet.
2.
4.
the
Apostle
saith
of
Christ
,
he
was
a
chosen
precious
foundation
stone
.
And
as
Christ
was
chosen
to
be
Head
,
so
there
was
a
certain
number
that
were
chosen
to
be
his
members
;
a
certain
number
known
unto
God
,
that
should
fill
up
the
body
of
Christ
;
for
God's
Decree
is
not
an
uncertain
nnumber
,
or
conditional
proposition
(
as
some
conceive
)
that
whosoever
believes
shall
be
saved
;
some
make
no
other
decree
of
God
but
this
,
that
whosoever
believes
should
be
saved
,
but
he
did
not
purpose
any
particular
person
,
but
whosoever
believe
shall
be
saved
:
Truly
that
decree
is
no
decree
,
if
there
were
no
other
decree
but
so
,
that
whosoever
believe
should
be
saved
,
and
not
decreed
certain
persons
,
then
it
were
possible
that
no
man
nor
woman
at
all
should
be
saved
,
if
God
did
not
determine
such
and
such
persons
,
but
onely
such
as
believe
should
be
saved
,
then
I
say
,
there
is
a
possibility
that
none
at
all
should
be
saved
;
it
is
true
,
that
is
the
way
of
the
declaration
of
God's
grace
,
that
whosoever
believes
is
saved
.
But
fourthly
,
We
have
further
to
consider
,
what
is
the
end
of
Election
;
wherefore
did
God
chuse
certain
persons
?
There
is
a
two-fold
end
,
First
,
In
respect
of
the
creature
.
Secondly
in
respect
of
God
.
In
respect
of
the
creature
;
this
was
God's
end
,
that
such
creatures
should
be
made
holy
and
happy
,
that
they
should
attain
to
eternal
life
,
which
eternal
life
begins
here
in
holiness
;
and
that
is
eternal
life
,
to
know
the
Father
and
the
Son
;
that
is
the
end
for
which
God
doth
predestinate
,
that
they
might
be
holy
through
the
sanctification
of
the
Spirit
,
and
that
they
might
be
blessed
and
happy
for
ever
.
But
in
respect
of
God
,
the
great
end
of
Election
,
it
is
the
praise
of
his
own
grace
,
that
so
they
that
shall
be
saved
,
they
may
for
ever
admire
and
advance
that
rich
and
free
grace
of
God
towards
them
,
that
chose
them
so
freely
,
when
as
they
were
so
vile
;
this
is
the
end
of
Election
.
Fiftly
,
We
may
consider
the
means
by
which
God
doth
fulfil
and
execute
his
Decree
of
Election
:
The
means
of
executing
his
Decree
,
it
is
Christ
Jesus
as
Mediator
;
he
chose
such
and
such
,
to
bring
them
to
such
and
such
an
end
by
such
means
,
by
Christ
Jesus
,
and
by
Faith
in
him
;
Christ
as
Mediator
he
is
the
cause
of
the
means
of
God's
executing
and
fulfilling
his
Decree
,
though
not
the
cause
of
Election
,
but
the
cause
of
the
means
of
God's
executing
and
fulfilling
his
Decree
,
for
God
would
save
them
no
other
way
but
by
Jesus
Christ
;
in
Ephes.
1.
4.
you
have
these
all
together
.
According
as
he
hath
chosen
us
in
him
,
before
the
foundation
of
the
world
;
that
we
should
be
holy
and
without
blame
before
him
in
love
:
Here
you
see
it
is
an
Act
of
God
from
eternity
,
before
the
foundation
of
the
world
;
and
at
v.
5.
you
may
see
it
is
an
Act
of
his
Free
Grace
;
According
to
the
good
pleasure
of
his
Will
,
v.
5.
He
was
not
moved
thereunto
by
any
thing
in
the
creature
;
no
,
it
was
according
to
the
good
pleasure
of
his
Will
:
And
you
see
also
the
several
ends
for
which
God
hath
chosen
,
v.
4.
in
respect
of
the
creature
,
the
end
is
,
that
we
should
be
holy
;
and
at
v.
5.
that
we
should
be
happy
,
and
attain
the
inheritance
of
children
;
and
the
great
end
of
all
is
in
v.
6.
That
this
may
be
the
praise
and
glory
of
his
grace
:
And
then
there
is
the
means
by
which
God
doth
execute
this
Decree
,
v.
4.
He
hath
chosen
us
in
him
,
before
the
foundation
of
the
world
:
So
that
you
see
somthing
of
this
great
and
wonderful
mysterie
of
Election
in
this
place
.
But
there
are
two
things
further
which
I
shall
insist
upon
for
the
clearing
of
the
Truth
to
you
;
in
the
opening
of
which
,
I
shall
meet
with
those
things
that
are
most
of
all
objected
against
this
Truth
.
This
Act
of
God
from
eternity
,
it
was
-
1.
Absolute
.
-
2.
Immutable
and
Vnchangeable
.
There
are
these
two
general
heads
,
which
will
clear
up
much
of
the
minde
and
will
of
God
in
this
Truth
;
1.
God's
Decree
is
absolute
and
free
:
2.
It
is
unchangeable
.
First
,
It
is
absolute
and
free
,
it
doth
not
depend
upon
any
thing
in
the
creature
;
God
did
not
chuse
,
because
he
foresaw
men
would
be
such
and
such
;
he
did
not
chuse
any
,
because
he
foresaw
they
would
believe
,
(
as
some
imagine
)
he
did
not
chuse
any
because
he
foresaw
they
would
be
holy
;
his
decree
,
and
choice
,
and
love
,
it
was
not
grounded
upon
any
thing
in
the
creature
,
for
the
Lord
he
hath
no
such
respect
in
his
choice
;
you
may
see
what
is
said
of
Esau
and
Jacob
in
Rom.
9.
11.
The
Apostle
is
there
treating
of
this
mysterie
,
and
he
doth
there
,
let
us
know
,
that
it
is
free
and
absolute
,
and
doth
not
depend
upon
the
work
or
worthiness
of
the
creature
;
For
the
children
being
not
yet
born
,
neither
having
done
any
good
or
evil
,
that
the
purpose
of
God
according
to
election
might
stand
;
not
of
works
,
but
of
him
that
calleth
:
v.
12.
It
was
said
unto
her
,
the
elder
shall
serve
the
younger
.
v.
13.
As
it
is
written
,
Jacob
have
I
loved
,
but
Esau
have
I
hated
.
Before
they
had
either
done
good
or
evil
,
God
made
choice
of
Jacob
;
God
did
not
chuse
him
because
he
foresaw
he
would
be
better
then
his
brother
Esau
;
no
,
Esau
and
Jacob
were
all
alike
unto
God
;
nay
,
if
there
were
any
preheminence
,
Esau
had
it
;
he
was
the
first
born
:
and
was
not
Esau
Jacobs
brother
?
saith
God
,
yet
I
loved
Jacob
,
Mal.
1.
2
,
3.
and
I
hated
Esau
:
I
have
bestowed
special
love
upon
Jacob
,
less
upon
Esau
:
Not
that
God
hates
the
creature
without
some
consideration
;
but
hating
here
is
to
shew
a
less
love
:
Christ
saith
,
a
man
shall
hate
his
Father
and
Mother
for
Christ's
sake
;
that
is
,
love
them
less
then
Christ
;
and
Jacob
had
two
wives
,
one
was
hated
,
the
other
loved
;
Rachel
beloved
,
and
Leah
hated
,
that
is
,
less
loved
;
and
so
God
here
,
he
bestows
special
love
upon
Jacob
,
and
not
upon
Esau
.
And
it
is
evident
from
Scripture
,
that
God
could
not
chuse
for
foreseen
faith
and
holiness
;
for
the
Scripture
holds
forth
,
that
both
faith
and
holiness
they
are
the
fruits
of
Election
,
and
therefore
not
the
cause
of
Election
;
men
therefore
believe
and
are
made
holy
,
because
God
hath
chosen
them
from
eternity
,
Acts
13.
48.
As
many
as
were
ordained
to
eternal
life
believed
;
see
here
,
faith
is
made
the
fruit
of
Election
,
and
of
God's
love
from
eternity
;
the
words
cannot
be
read
thus
,
That
as
many
as
believed
were
ordained
to
eternal
life
;
but
as
many
as
were
ordained
to
eternal
life
,
believed
;
and
so
holiness
or
sanctification
cannot
be
the
cause
of
Election
,
no
,
it
is
the
fruit
of
Election
:
see
Ephes.
1.
4.
According
as
he
hath
chosen
us
in
him
,
before
the
foundation
of
the
world
,
that
we
should
be
holy
,
and
without
blame
before
him
in
love
:
He
hath
chosen
us
,
that
we
should
be
holy
,
not
chosen
us
because
we
were
holy
,
but
that
we
might
be
holy
;
holiness
then
proceeds
from
God's
special
love
.
And
I
shall
make
it
further
evident
to
you
from
some
Arguments
from
Scripture
,
First
of
all
,
that
which
maketh
the
Will
of
God
to
depend
upon
the
creature
,
that
cannot
be
a
true
doctrine
:
but
now
if
God
doth
chuse
upon
foreseen
faith
and
works
,
because
he
foresaw
the
creature
to
be
such
,
then
the
Will
of
God
doth
depend
upon
the
creature
,
which
destroyes
the
divine
nature
of
God
,
and
the
freedom
of
God's
Will
;
it
is
not
possible
that
God's
Will
should
be
determined
but
by
its
self
;
now
if
God
chose
upon
foreseen
faith
,
and
works
,
then
God's
Will
is
determined
by
some
thing
in
the
creature
.
Secondly
,
It
doth
derogate
much
from
the
freeness
of
God's
grace
,
as
also
from
the
greatness
of
the
mysterie
,
and
of
the
wonder
of
the
Gospel
:
I
say
,
If
God
did
chuse
men
because
he
foresaw
that
they
would
be
holy
,
it
derogates
much
from
the
freeness
of
his
grace
:
If
it
be
of
works
,
then
it
is
not
of
grace
;
If
God's
choice
were
grounded
upon
such
a
foresight
of
faith
and
holiness
,
then
it
is
not
an
election
of
grace
.
And
it
derogates
much
from
the
great
mysterie
of
the
Gospel
;
God
will
save
creatures
in
a
wonderful
mysterious
way
,
in
such
a
mysterious
way
as
men
and
Angels
shall
stand
and
wonder
at
to
eternity
;
now
if
God
did
chuse
upon
such
a
foresight
,
or
for
faith
,
or
for
holiness
in
the
creature
,
why
there
is
no
such
great
mysterie
or
wonder
;
but
for
God
to
chuse
freely
,
when
there
was
nothing
to
draw
him
to
such
an
act
,
yet
then
to
chuse
such
poor
creatures
to
everlasting
salvation
,
O!
this
is
the
wonder
of
the
Gospel
.
Yea
thirdly
,
God's
choice
cannot
be
upon
any
foresight
of
faith
or
works
,
for
the
Scripture
holds
forth
that
God's
choice
is
before
our
choice
;
he
chose
us
first
,
and
he
loved
us
first
;
see
what
Christ
says
John
15.
16.
You
have
not
chosen
me
,
but
I
have
chosen
you
,
and
ordained
you
that
you
should
go
and
bring
forth
fruit
.
You
have
not
chosen
me
,
that
is
,
you
have
not
chosen
me
first
;
and
so
in
1
John
4.
19.
We
love
him
,
because
he
first
loved
us
:
Now
if
God
did
chuse
upon
any
foresight
of
faith
or
works
,
then
God
did
not
love
us
first
;
for
if
God
did
consider
men
as
believers
when
he
chose
them
,
why
then
if
the
soul
believed
before
God
chose
,
it
chose
God
first
,
which
is
contrary
to
the
Scripture
.
Fourthly
,
The
Scripture
holdeth
forth
that
there
is
some
that
are
Christ's
sheep
,
that
are
known
to
the
Lord
,
though
not
known
to
themselves
;
and
therefore
it
is
God's
free
love
to
them
to
make
them
sheep
;
but
when
they
believe
they
shall
know
that
they
are
sheep
;
but
they
are
sheep
before
they
believe
,
but
when
they
believe
,
they
shall
be
known
to
be
sheep
,
John
10.
16.
And
other
sheep
I
have
which
are
not
of
this
fold
;
them
also
I
must
bring
,
and
they
shall
hear
my
voice
,
and
there
shall
be
one
fold
,
and
one
Shepherd
.
My
Fathers
love
hath
made
them
sheep
;
and
because
they
are
sheep
,
they
shall
hear
my
voice
,
and
shall
believe
in
me
.
Fiftly
,
there
is
one
argument
more
to
confirm
the
truth
;
If
so
be
that
God
did
chuse
upon
foreseen
faith
or
works
,
or
because
he
saw
that
there
was
an
ability
in
the
creature
to
perform
or
not
;
I
say
,
if
Gods
decree
were
a
conditional
decree
,
then
God
saw
that
the
creature
were
able
or
not
able
to
perform
the
condition
;
If
the
creature
were
not
able
to
believe
,
or
to
be
holy
,
then
it
were
a
vain
Decree
;
but
if
God
saw
that
the
creature
were
able
to
perform
the
condition
,
this
ability
to
believe
,
and
to
be
holy
,
it
must
be
either
from
the
creature
,
or
from
God
;
if
it
were
from
the
creature
,
then
it
destroyes
the
Doctrine
of
Grace
,
and
brings
in
the
Doctrine
of
Works
,
and
that
sets
up
the
Idol
of
Free-will
,
which
the
Scripture
beateth
down
,
and
it
lays
the
stress
of
the
creatures
salvation
and
happiness
upon
it self
;
If
God
did
chuse
because
he
foresaw
that
the
creature
would
be
such
,
and
had
a
power
in
it self
to
believe
,
and
to
obey
,
this
lays
the
stress
of
the
creatures
salvation
upon
it self
.
But
if
it
be
said
,
That
God
did
intend
to
give
the
condition
,
the
creature
is
not
able
to
believe
of
it self
,
and
be
holy
of
it self
;
ah
,
but
God
did
determine
and
decree
to
make
such
and
such
believe
,
and
to
be
holy
,
and
so
he
chose
them
upon
that
.
Now
to
that
I
say
,
this
comes
to
nothing
,
to
say
God
did
decree
to
make
such
and
such
believers
,
and
to
make
them
holy
,
and
upon
that
foreseeing
they
would
be
such
,
chose
them
to
life
and
salvation
:
Why
this
is
as
much
as
to
say
,
God
did
first
of
all
chuse
them
,
and
then
he
gave
them
faith
and
holiness
that
he
might
chuse
them
;
for
what
is
God's
Decreeing
to
give
faith
and
holiness
,
but
his
chusing
and
setting
apart
the
creature
for
his
self
?
for
that
is
a
part
of
the
end
for
which
God
chose
,
that
it
might
be
holy
as
well
as
happy
:
and
besides
,
I
shewed
you
before
,
that
faith
is
made
to
come
after
election
,
therefore
cannot
go
before
election
.
But
it
may
be
objected
against
this
,
Doth
not
David
say
in
Psal.
4.
3.
But
know
that
the
Lord
hath
set
apart
him
that
is
godly
for
himself
?
and
may
we
not
object
from
thence
against
the
absoluteness
of
God's
Decree
?
Answer
,
Some
indeed
urge
from
hence
,
that
God
considered
men
as
godly
when
he
set
them
apart
;
but
there
is
no
such
thing
in
the
words
;
for
the
Psalmist
doth
not
speak
of
Gods
chusing
,
but
he
speaketh
of
the
manifestation
of
God's
decree
and
purpose
to
save
;
now
it
is
manifested
by
holiness
whom
God
hath
chosen
,
and
it
comes
to
be
known
to
others
;
God
doth
not
chuse
them
because
they
are
holy
,
but
such
as
are
holy
,
they
are
evidenced
to
be
such
as
God
hath
chosen
;
and
therefore
he
speaketh
to
others
in
v.
2.
O
ye
sons
of
men
!
How
long
will
ye
turn
my
glory
into
shame
?
How
long
will
ye
love
vanity
,
and
seek
after
leasing
?
and
then
it
follows
v.
3.
But
know
that
the
Lord
hath
set
apart
him
that
is
godly
for
himself
:
Though
a
godly
man
be
in
affliction
,
and
you
may
think
that
God
doth
not
love
him
,
because
he
is
afflicted
;
but
know
,
that
if
he
be
godly
,
though
in
affliction
,
God
hath
set
him
apart
for
himself
;
so
that
this
place
doth
not
speak
of
God's
decree
,
but
of
the
manifestation
of
God's
decree
.
Another
objection
is
raised
out
of
Ephes.
1.
4.
According
as
he
hath
chosen
us
in
him
.
In
him
,
Some
argue
from
hence
,
That
we
are
chosen
in
Christ
,
and
there
is
no
man
in
Christ
but
a
believer
;
no
man
is
in
Christ
but
he
that
hath
faith
;
and
therefore
God
chuseth
no
man
till
he
be
a
believer
,
for
we
are
chosen
in
him
.
To
this
I
answer
,
first
of
all
in
him
;
it
may
be
understood
,
he
hath
chosen
us
together
with
him
,
as
head
and
members
are
chosen
together
;
as
foundation
and
other
stones
may
be
chosen
together
;
when
a
man
is
to
build
a
house
,
he
may
at
once
chuse
the
foundation
stones
,
and
also
divers
other
stones
that
he
layes
upon
the
building
;
he
doth
not
lay
stones
upon
the
foundation
,
and
then
make
choice
of
them
;
no
,
that
they
are
laid
upon
the
foundation
,
doth
argue
he
hath
made
choice
of
them
.
Secondly
,
In
him
,
that
is
,
Jesus
Christ
is
the
way
and
means
of
executing
his
Fathers
Decree
:
Jesus
Christ
he
is
the
way
by
which
God
doth
execute
his
purpose
and
his
decree
of
bringing
such
and
such
souls
unto
blessedness
;
God
the
Father
will
bring
them
by
Christ
,
he
will
bring
them
this
way
to
life
and
salvation
,
and
no
other
way
but
by
Christ
Jesus
;
he
is
the
cause
of
the
execution
of
God's
Decree
,
but
not
the
cause
why
God
will
chuse
such
and
such
;
for
Christ
saith
himself
,
that
there
is
a
love
that
the
Father
himself
hath
toward
his
people
;
the
Father
himself
loveth
his
people
from
everlasting
,
he
loveth
them
the
better
for
Christ's
Intercession
,
but
(
saith
Christ
)
the
Father
himself
loveth
you
:
so
that
there
was
love
in
the
heart
of
the
Father
to
his
people
from
eternity
.
And
that
first
love
of
God
it
is
held
forth
as
the
cause
of
giving
Christ
;
Christ
was
not
the
cause
of
that
first
love
,
but
God
loved
from
eternity
,
and
therefore
he
gave
Christ
;
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
;
and
love
gave
that
Son
Jesus
Christ
to
be
the
Saviour
.
Thirdly
,
I
answer
,
we
are
said
to
be
chosen
in
him
,
not
as
being
believers
,
not
that
God
did
consider
men
as
believing
in
Christ
actually
,
but
they
may
after
a
sort
be
said
to
be
in
Christ
,
even
from
eternity
,
not
actually
,
but
virtually
.
Some
do
explain
it
thus
,
as
the
corn
that
is
sown
,
and
begins
to
bud
,
why
as
soon
as
it
begins
to
bud
,
there
is
the
blade
,
and
the
ear
,
and
the
corn
virtually
,
but
not
actually
;
and
so
we
were
in
him
from
eternity
virtually
,
as
chosen
together
with
him
,
and
given
unto
him
;
but
not
actually
in
Jesus
Christ
,
till
such
time
as
men
do
believe
in
Jesus
Christ
.
There
is
a
third
Objection
,
which
I
shall
but
touch
.
But
you
will
say
,
Why
,
then
God
makes
choice
of
sinners
,
and
how
can
that
be
?
If
God
did
not
chuse
men
upon
fore-seen
faith
and
holiness
,
and
not
consider
them
in
Christ
,
then
he
considered
them
as
sinners
;
but
now
how
can
God
chuse
men
as
sinners
?
When
the
Scripture
saith
,
He
is
a
God
of
purer
eyes
then
to
behold
the
least
iniquity
:
If
a
man
be
not
in
Christ
,
he
is
a
sinner
;
and
can
God
love
a
vile
creature
from
eternity
?
I
answer
,
There
is
a
love
of
good
will
,
and
a
love
of
delight
;
there
was
a
love
of
good
will
that
God
had
to
his
people
from
everlasting
,
yea
,
although
that
God
saw
they
were
in
themselves
vile
,
sinful
creatures
;
but
God
doth
not
love
them
with
the
love
of
delight
,
till
they
are
washed
and
cleansed
in
the
blood
of
Christ
.
But
you
will
say
,
I
answer
,
And
secondly
,
As
it
is
free
and
absolute
,
so
it
is
unchangeable
;
God
cannot
,
he
will
not
cast
off
any
that
he
hath
chosen
;
no
,
see
what
the
Apostle
saith
,
2
Tim.
2.
19.
Nevertheless
the
foundation
of
God
standeth
sure
,
having
this
Seal
,
the
Lord
knoweth
them
that
are
his
.
This
Decree
of
God
is
unchangeable
;
for
it
is
as
a
sure
foundation
:
The
foundation
is
the
beginning
of
the
building
,
and
so
this
Decree
,
it
is
the
beginning
of
all
that
good
,
and
those
spiritual
blessings
that
God
doth
bestow
upon
his
children
;
and
the
foundation
is
sure
and
unmoveable
,
if
it
be
laid
by
a
skilful
and
powerful
hand
;
foundations
are
laid
sure
:
why
,
this
foundation
is
laid
by
God's
own
hand
,
it
is
laid
by
his
wise
and
mighty
hand
,
and
who
shall
remove
the
foundation
that
God
hath
laid
?
All
the
men
and
Angels
in
the
world
cannot
overturn
the
purpose
and
decree
of
God
for
the
saving
of
one
poor
soul
;
all
the
devils
in
hell
cannot
overturn
this
foundation
;
and
there
is
nothing
in
the
creature
can
hinder
it
,
no
sinfulness
,
no
unworthiness
,
before
conversion
,
and
after
conversion
,
for
it
is
sure
.
And
it
must
needs
be
sure
,
because
God
in
his
Essence
is
unchangeable
,
and
therefore
his
purpose
unchangeable
;
for
the
Will
of
God
is
God
himself
,
and
therefore
the
purpose
of
God
can
be
no
more
unchangeable
then
God
himself
,
So
that
you
see
there
is
an
Election
,
and
this
Election
is
of
grace
:
That
's
the
first
particular
.
The
second
particular
,
which
I
shall
but
touch
,
is
,
That
this
Election
may
be
known
by
the
sons
of
men
,
though
it
be
transacted
in
heaven
;
though
their
names
be
written
in
heaven
,
yet
it
is
possible
for
men
to
know
this
secret
of
God's
Decree
;
this
great
mystery
it
is
possible
that
it
may
be
known
to
others
,
and
it
is
possible
that
it
may
be
known
to
our selves
.
Our
Election
may
be
known
to
others
,
see
Phil.
4.
3.
The
Apostle
here
speaking
of
such
and
such
persons
,
he
concludes
,
that
their
names
are
in
the
book
of
life
,
and
in
1
Thess.
1.
3
,
4.
Remembring
without
ceasing
your
work
of
faith
,
and
labour
of
love
,
and
patience
,
of
hope
in
our
Lord
Jesus
Christ
,
in
the
sight
of
God
,
and
our
Father
;
Knowing
,
brethren
beloved
,
your
Election
of
God
.
But
you
will
say
,
How
can
this
be
known
?
Why
,
it
may
be
known
by
the
fruits
of
Election
;
when
the
Gospel
comes
with
power
,
when
the
Gospel
doth
overpower
the
heart
,
when
men
and
women
are
overcome
to
believe
in
the
name
of
Christ
,
when
they
make
a
resignation
of
themselves
to
Christ
,
and
when
the
Image
of
Christ
is
stampt
upon
them
,
and
they
in
some
measure
made
conformable
to
Christ
,
who
is
the
head
of
the
Church
;
then
others
may
conclude
in
the
judgement
of
charity
,
such
and
such
are
elected
of
God
:
so
far
as
we
may
know
the
truth
of
others
faith
,
so
far
we
may
in
the
judgement
of
charity
know
the
election
of
others
.
But
secondly
,
This
may
not
only
be
known
to
others
,
but
to
a
mans
own
self
;
that
he
is
chosen
of
God
before
the
foundation
of
the
world
;
for
we
are
put
upon
it
to
make
it
sure
,
2
Pet.
1.
10.
Brethren
,
give
diligence
to
make
your
calling
and
election
sure
;
strive
to
put
it
out
of
doubt
,
be
not
content
to
be
at
uncertainties
in
this
business
;
it
may
not
only
be
known
,
but
make
it
sure
:
he
doth
not
exhort
them
to
make
it
sure
in
its
self
,
by
doing
this
or
that
,
for
it
is
sure
in
it self
;
but
make
it
sure
as
to
your selves
,
wait
upon
the
Lord
that
your
hearts
may
be
confirmed
in
it
,
that
you
are
called
and
elected
of
God
;
for
it
is
possible
for
a
man
to
know
that
he
is
elected
.
Yea
,
Christ
puts
his
Disciples
upon
it
,
to
rejoyce
in
the
consideration
of
this
,
that
they
were
elected
,
Luke
10.
20.
But
rather
rejoyce
,
because
your
names
are
written
in
heaven
.
Rejoyce
in
this
,
that
God
hath
chosen
you
,
and
loved
you
,
that
he
hath
loved
you
with
an
everlasting
love
,
and
that
he
hath
given
you
to
his
Son
,
and
will
bring
you
to
life
and
happiness
,
to
the
praise
of
his
grace
;
in
this
rejoyce
.
And
therefore
it
is
that
the
Spirit
of
the
Lord
is
given
out
to
believers
,
that
they
might
know
their
election
;
it
is
one
end
of
Christ's
sending
the
Comforter
,
the
Spirit
of
the
Lord
,
who
searcheth
the
deep
things
of
God
,
and
so
reveals
them
unto
believers
;
Now
this
is
among
the
deep
things
of
God
,
God's
eternal
love
,
this
is
one
of
the
depths
that
made
the
Apostle
cry
out
when
he
considered
God's
way
from
eternity
to
poor
creatures
,
The
Spirit
searcheth
the
deep
things
of
God
,
and
reveals
them
to
his
people
;
the
Spirit
of
the
Lord
stood
by
when
he
did
write
the
names
of
his
children
in
the
book
of
life
,
the
Son
was
present
,
and
the
Spirit
was
present
even
from
eternity
before
the
world
was
made
,
when
God
writ
the
names
of
his
people
in
the
book
of
life
;
and
therefore
the
Spirit
it
is
one
of
God's
Witnesses
,
and
is
given
to
testifie
this
to
his
people
,
he
is
sent
by
Christ
to
testifie
what
he
saw
from
eternity
,
that
the
names
of
such
and
such
were
written
in
the
book
of
life
;
God
hath
given
us
of
his
Spirit
,
that
we
might
know
the
things
that
are
given
us
freely
of
God
,
1
Cor.
2.
12.
Now
this
is
one
of
the
things
that
are
freely
given
us
of
God
,
this
absolute
choice
,
this
love
of
God
that
was
from
everlasting
;
if
ever
any
thing
were
free
,
this
is
free
;
now
the
Spirit
of
the
Lord
is
sent
to
cause
us
to
know
the
things
that
are
freely
given
us
of
God
;
Now
when
the
Spirit
of
the
Lord
doth
make
known
to
a
soul
that
it
is
elected
,
somtimes
it
makes
use
of
the
testimony
of
the
blood
of
Christ
,
and
of
the
testimony
of
Water
;
and
somtimes
he
declares
this
to
the
soul
by
his
own
immediate
witness
;
the
Spirit
of
the
Lord
doth
sometimes
make
it
known
mediately
,
and
somtimes
immediately
:
Mediately
,
There
are
three
that
bear
record
in
earth
,
the
Spirit
,
the
Water
,
and
the
blood
,
and
these
three
agree
in
one
,
1
John
5.
8.
Now
the
Spirit
that
●●●keth
the
blood
of
Christ
,
an●
sprinkles
it
up●
the
soul
,
and
causeth
faith
to
be
wrought
in
the
soul
,
to
lay
hold
upon
the
blood
of
Christ
;
and
then
there
is
the
witness
of
the
Blood
.
And
so
all
the
Spirit
of
the
Lord
doth
change
the
heart
,
and
renew
the
heart
;
there
is
the
witness
of
the
Water
;
now
when
the
Spirit
of
the
Lord
doth
shine
upon
these
,
the
soul
can
thorow
these
draw
comfortable
conclusions
concerning
its
own
election
.
And
somtimes
there
is
a
more
immediate
witness
;
The
Spirit
it self
bearing
witness
that
we
are
the
children
of
God
,
Rom.
8.
16.
Add
his
own
.
Testimony
,
beside
all
others
,
that
a
soul
is
loved
of
God
;
so
that
you
see
the
second
general
head
,
which
is
this
,
that
this
great
mysterie
of
election
may
be
known
,
it
may
be
known
unto
others
,
and
to
our selves
.
And
therefore
,
O
that
we
might
wait
upon
God
for
the
discovery
of
it
!
Men
are
found
negligent
in
this
great
business
,
because
they
think
it
is
too
high
for
them
;
who
can
ascend
into
heaven
?
say
they
,
they
think
it
is
presumption
for
them
to
ascend
into
heaven
;
and
who
can
know
(
say
they
)
that
they
are
loved
from
everlasting
?
But
O!
know
souls
,
that
there
is
an
absolute
Election
of
grace
,
and
this
Election
may
be
known
;
it
may
be
known
to
others
,
and
it
may
be
known
to
our selves
;
O
therefore
that
we
might
give
the
Lord
no
rest
,
and
our
souls
no
rest
,
till
this
great
mysterie
be
made
out
to
us
;
though
it
be
a
secret
,
a
wonderful
secret
,
Yet
there
is
a
God
in
heaven
that
revealeth
secrets
,
saith
Daniel
to
King
Nebu●●●dnezzar
,
Dan.
2.
28.
Thongh
it
was
a
secret
,
〈◊〉
past
my
reach
(
saith
he
)
yet
there
is
a
God
in
●aeven
that
revealeth
secrets
;
and
so
I
say
,
though
〈◊〉
be
a
secret
,
yet
there
is
a
God
in
heaven
that
●ealeth
secrets
;
and
therefore
wait
upon
the
●rd
,
that
we
may
know
that
we
are
elected
.
Matth.
15.
24.
I
am
not
sent
,
but
unto
the
lost
sh●
of
the
house
of
Israel
.
SERMON
XIII
.
BUt
to
come
to
the
third
part
of
〈◊〉
Doctrine
,
which
is
this
,
That
the
Doctrine
of
Election
is
a
comfortable
Doctrine
.
It
holds
forth
solid
ground
of
comfort
,
and
gre●
refreshment
to
the
people
of
God
:
Although
●●ny
spurn
at
it
,
and
carnal
reason
ready
to
rise
〈◊〉
against
it
,
yet
it
is
a
doctrine
of
sweet
and
sol●
comfort
to
God's
people
.
First
,
This
is
a
ground
of
comfort
to
poor
soul●
that
God's
love
doth
not
depend
upon
any
thing
〈◊〉
the
creature
;
a
ground
of
unspeakable
comfort
that
God
he
fetcheth
all
his
arguments
of
lov●
out
of
his
own
bowels
,
not
from
any
desert
in
th●
creature
;
Alas
,
if
God's
love
had
gone
by
desert
in
us
,
there
had
been
but
little
hope
;
And
I
do
not
know
what
solid
ground
of
comfort
they
can
lay
,
that
contend
so
for
a
conditional
Decree
,
grounded
upon
the
creatures
acting
;
for
if
the
Lord
had
not
loved
and
chosen
till
he
had
seen
some
worthiness
in
the
creature
,
till
he
had
seen
some
better
improvement
in
us
then
in
others
,
if
the
Lord
had
suspended
to
love
and
to
chuse
till
then
,
O!
what
little
hope
might
any
creature
have
had
,
that
know
the
contrary
workings
of
his
own
heart
?
What
little
hope
of
being
saved
?
But
now
,
when
all
is
of
Free
grace
,
and
the
Lord
overlooks
all
unworthiness
,
and
chuseth
freely
,
and
loves
freely
;
O
this
is
a
ground
of
hope
and
great
consolation
.
Secondly
,
That
the
Father
himself
loveth
you
:
That
is
a
ground
of
comfort
;
there
was
a
love
in
the
Father
towards
you
,
before
I
made
a
request
for
you
;
though
the
Father
now
love
you
more
,
and
better
,
yet
the
Father
himself
loved
you
,
before
I
made
any
request
for
you
.
Thirdly
,
an
ancient
Love
,
a
love
that
did
not
begin
yesterday
,
a
love
that
is
not
of
a
few
years
standing
,
but
an
ancient
love
,
it
is
as
ancient
as
eternity
;
it
is
as
ancient
as
the
Ancient
of
dayes
;
as
ancient
as
God
himself
;
no
beginning
but
from
eternity
:
O!
That
commends
love
exceedingly
,
when
as
love
is
an
ancient
love
,
when
as
one
hath
born
love
to
such
a
Family
through
many
generations
,
and
hath
provided
love
for
such
a
family
for
many
generations
to
come
;
that
exceedingly
commends
the
love
of
a
friend
,
when
a
friend
shall
take
care
that
there
shall
be
an
Estate
entailed
to
such
a
family
for
many
generations
to
come
,
that
he
should
provide
a
portion
for
them
before
they
had
a
being
,
O!
that
is
ancient
love
,
and
that
doth
commend
the
love
of
a
friend
;
and
truly
it
commends
the
love
of
the
Creator
,
and
it
is
full
of
sweetness
and
Refreshment
that
God
hath
loved
his
people
from
eternity
;
love
hath
run
down
that
long
Tract
of
eternity
,
and
he
hath
provided
a
portion
from
eternity
,
an
inheritance
from
eternity
;
oh
!
that
the
Lord
should
make
such
provision
for
poor
creatures
,
before
they
had
any
being
,
not
only
thousands
of
years
but
even
from
eternity
before
they
had
any
being
,
when
there
was
no
world
,
no
creature
,
no
being
,
but
only
in
the
mind
of
God
;
that
God
then
should
chuse
them
,
and
provide
an
inheritance
for
them
;
truly
this
commends
the
love
of
God
,
and
makes
it
very
sweet
.
Fourthly
,
a
distinguishing
love
;
oh
!
that
commends
love
exceedingly
,
when
it
is
distinguishing
,
when
it
puts
a
difference
where
there
was
no
difference
;
that
love
that
makes
a
difference
and
so
vast
a
difference
when
no
difference
,
that
love
is
very
precious
.
See
what
is
said
in
Hos.
1.
6
,
7.
For
I
will
no
more
have
mercy
upon
the
house
of
Israel
;
but
I
will
utterly
take
them
away
.
But
I
will
have
mercy
upon
the
house
of
Judah
,
and
will
save
them
by
the
Lord
their
God
,
&c.
See
here
at
the
very
time
that
God
said
he
would
not
have
mercy
upon
Israel
,
he
would
have
mercy
upon
Judah
,
and
would
save
them
;
oh
,
how
sweet
was
the
discovery
of
that
love
?
And
truly
,
this
is
the
love
of
God
that
this
Doctrine
holds
forth
,
a
distinguishing
love
,
that
when
there
was
no
difference
in
the
creature
,
and
one
not
better
then
another
,
and
yet
that
God
should
take
those
,
and
chuse
those
,
that
were
as
bad
as
those
that
were
left
;
oh
!
this
distinguishing
love
,
it
is
very
sweet
and
hath
a
great
deale
of
refreshment
.
Fifthly
,
ground
of
joy
,
there
is
a
great
deale
of
true
grounded
joy
,
lasting
joy
,
that
may
arise
and
doth
arise
unto
the
people
of
God
,
from
the
knowledge
of
this
,
that
God
hath
chosen
them
and
loved
them
from
eternity
with
an
everlasting
love
,
it
doth
administer
the
best
ground
of
comfort
that
can
be
found
in
all
the
World
.
See
that
place
Luke
10.
20.
But
rather
rejoyce
because
your
names
are
written
in
Heaven
.
The
knowledge
of
this
speciall
love
,
that
God
hath
written
the
names
of
poor
creatures
in
Heaven
,
it
is
a
ground
of
unspeakable
joy
;
rejoyce
not
that
the
uncleane
spirits
are
subject
to
you
,
why
?
they
might
rejoyce
more
in
that
then
in
any
outward
mercy
whatsoever
,
that
the
unclean
spirits
were
subject
to
them
,
for
it
is
more
then
if
all
the
men
of
the
world
were
subject
to
them
:
ah
,
but
yet
,
in
this
rejoyce
not
,
rejoyce
not
so
much
in
this
,
for
here
is
a
more
lasting
ground
for
your
joy
,
that
your
names
are
written
in
Heaven
;
it
will
afford
such
joy
,
and
will
kindle
such
a
flame
of
joy
,
as
all
the
waters
of
affliction
cannot
quench
.
When
a
soul
comes
to
know
this
,
and
can
make
out
this
,
that
his
name
is
written
in
heaven
,
a
soul
may
then
rejoyce
in
every
condition
,
rejoyce
in
Tribulation
,
rejoyce
in
Persecution
,
rejoyce
in
Poverty
and
distresse
,
yea
,
though
they
may
loose
all
the
comforts
of
life
,
yet
when
God
reveals
to
them
,
that
their
names
are
written
in
Heaven
,
they
may
rejoyce
,
for
they
have
a
portion
that
can
never
be
lost
,
an
inheritance
that
can
never
be
taken
away
from
them
,
though
they
meet
with
never
so
much
scorn
and
reproach
from
the
World
,
though
men
should
cast
out
their
names
as
vile
,
yet
if
their
names
are
written
in
Heaven
they
may
rejoyce
,
for
their
names
are
precious
before
God
when
vise
before
men
,
and
it
is
written
there
where
it
can
never
be
blotted
out
;
so
that
it
doth
administer
matter
of
sound
and
sollid
joy
,
such
joy
as
will
hold
out
and
cannot
be
quencht
with
many
waters
.
Sixtly
,
ministry
and
service
of
the
holy
Angels
.
When
God
comes
to
make
out
his
love
to
the
soul
,
why
,
it
may
conclude
that
the
Lord
hath
given
his
Angels
charge
over
them
,
that
the
Angels
shall
defend
,
and
the
Angels
shall
protect
,
and
the
Angels
shall
deliver
from
many
dangers
.
See
what
the
Apostle
saith
in
Heb.
1.
14.
speaking
of
the
Angels
:
Are
they
not
all
ministring
spirits
,
sent
forth
to
minister
for
them
,
who
shall
be
heirs
of
salvation
.
They
that
are
chosen
by
God
to
an
inheritance
reserved
in
Heaven
,
they
have
the
ministry
of
all
the
holy
Angels
while
on
earth
;
though
we
see
it
not
with
this
bodily
eye
,
though
we
see
not
the
Angels
how
they
ascend
and
descend
,
how
they
goe
to
Heaven
and
come
from
Heaven
,
yet
it
is
matter
of
faith
,
the
word
of
the
Lord
hath
said
they
are
all
ministring
spirits
,
for
the
good
of
the
Saints
;
many
a
kindness
the
Angels
doth
us
,
and
we
are
kept
from
many
a
danger
by
the
Angels
;
He
shall
give
his
Angels
charge
,
and
they
shall
bear
thee
up
that
thou
dash
not
thy
foot
against
a
stone
:
That
is
another
ground
of
sweet
comfort
.
Seventhly
,
all
that
Gods
people
doe
meet
withall
●here
in
the
world
shall
work
for
their
good
.
God
will
make
an
advantage
of
whatsoever
his
people
doth
meet
withall
.
See
what
the
Apostle
saith
in
Rom.
8.
28.
And
we
know
that
all
things
work
together
for
good
,
to
them
that
love
God
,
to
them
who
are
the
called
according
to
his
purpose
.
All
things
shall
work
together
for
good
to
those
who
are
called
according
to
his
purpose
;
according
to
that
ancient
love
in
the
bosome
of
God
;
all
afflictions
,
all
crosses
,
all
opposition
,
all
persecution
,
the
worst
that
Gods
people
can
meet
withall
in
the
world
,
nay
their
very
sins
and
failings
and
infirmities
shall
work
together
for
good
;
the
infinite
wise
God
will
make
advantage
of
all
,
that
all
that
they
meet
withall
shall
tend
to
the
furtherance
of
his
work
,
to
the
bringing
about
his
purpose
.
All
shall
work
together
for
good
,
yea
for
the
best
good
,
though
they
see
it
not
for
the
present
,
but
wait
to
the
end
,
and
by
that
time
God
hath
done
with
his
people
,
put
all
together
and
you
shall
see
that
all
things
shall
work
together
for
good
;
nay
,
we
know
it
by
experience
,
we
have
found
that
God
hath
brought
good
out
of
the
greatest
evill
,
and
out
of
the
greatest
affliction
.
And
this
is
to
those
who
are
called
according
to
his
purpose
.
Eightly
,
The
Lord
will
shorten
all
the
dayes
of
tribulation
which
they
meet
withall
here
in
the
world
;
the
dayes
of
affliction
,
and
dayes
of
tribulation
shall
be
shortned
for
the
Elects
sake
▪
and
it
is
a
great
refreshment
and
comfort
,
that
God
will
shorten
all
the
dayes
of
darkness
,
dayes
of
tribulation
,
they
shall
be
shortned
for
the
Elects
sake
;
all
their
winter
dayes
shall
be
shor
dayes
,
dark
dayes
short
dayes
,
there
is
an
eternity
of
light
a
coming
,
a
day
that
shall
have
no
end
,
the
Sun
shall
never
set
;
but
as
for
the
dayes
of
darkness
,
of
sorrow
,
affliction
and
tribulation
,
the
Lord
in
mercy
will
shorten
them
:
See
what
is
said
Matth.
24.
21
,
22.
For
then
shall
be
great
Tribulation
,
such
as
was
not
since
the
beginning
of
the
world
to
this
time
,
no
,
nor
ever
shall
be
:
and
except
those
dayes
should
be
shortened
,
there
should
no
flesh
be
saved
;
but
for
the
Elects
sake
those
dayes
shall
be
shortned
.
But
for
the
Elects
sake
all
the
dayes
of
publick
calamity
shall
be
shortned
,
dark
dayes
,
sad
dayes
,
such
a
sad
day
as
the
Jewes
saw
when
Jerusalem
was
taken
by
Titus
;
it
is
spoken
first
of
that
dark
and
sad
day
to
the
Jewes
,
when
so
many
millions
of
them
perished
,
such
tribulation
as
never
was
,
and
if
the
Lord
should
not
shorten
those
dayes
,
no
flesh
should
be
saved
,
that
is
,
not
one
of
them
would
have
been
left
alive
upon
the
earth
,
those
dayes
were
so
dark
and
so
sore
,
but
for
the
Elects
sake
those
dayes
of
tribulation
were
shortned
.
And
so
all
the
dayes
of
calamity
that
Gods
people
meet
withall
,
those
dayes
of
distress
,
yea
dayes
of
publick
calamity
,
and
the
dayes
of
their
particular
afflictions
,
yea
every
dark
day
the
Lord
will
shorten
;
the
Lord
in
mercy
will
shorten
the
dayes
of
their
affliction
;
and
that
is
a
great
comfort
to
them
,
that
though
their
dayes
of
affliction
be
very
grievous
,
the
Lord
in
mercy
will
make
their
affliction
dayes
to
be
but
short
.
In
the
ninth
place
,
the
Lord
will
certainly
avenge
the
cause
of
his
people
.
The
Lord
doth
take
notice
,
and
he
will
avenge
all
the
wrongs
that
any
of
his
elect
people
doth
meet
withall
in
the
World
.
See
Luke
18.
6
,
7.
And
the
Lord
said
,
heare
what
the
unjust
Judge
saith
,
and
shall
not
God
avenge
his
own
elect
which
cry
day
and
night
unto
him
,
though
he
beare
long
with
them
,
I
tell
you
that
he
will
avenge
them
speedily
.
I
tell
you
,
saith
Christ
,
that
he
will
avenge
their
cause
and
all
their
wrongs
and
injuries
that
they
meet
withall
in
the
World
.
In
the
tenth
and
last
place
,
they
shall
never
fall
away
from
him
,
never
be
plucked
out
of
his
hand
,
it
is
an
impossible
thing
that
they
should
perish
.
This
is
a
mighty
ground
of
strong
consolation
which
they
rob
poor
souls
of
that
doe
plead
for
conditionall
election
;
the
condition
to
be
performed
by
the
creature
,
it
is
alwayes
at
uncertainties
to
the
end
of
a
mans
life
,
whether
he
shall
continue
and
persevere
or
no.
But
now
the
Doctrine
of
free
and
absolute
and
immutable
election
doth
afford
this
ground
of
comfort
,
and
the
knowledge
of
our
being
in
Gods
election
doth
assure
us
of
this
,
that
not
any
of
Christs
Sheep
shall
perish
,
they
shall
never
be
drawne
off
from
Christ
,
never
be
drawn
off
from
following
Christ
their
Shepherd
,
from
laying
him
as
the
foundation
of
their
life
and
happinesse
.
Oh!
what
need
have
we
to
get
such
a
ground
of
comfort
in
these
back-sliding
times
?
when
so
many
that
make
a
profession
doe
swerve
from
their
profession
,
and
make
shipwrack
of
their
profession
of
faith
;
But
notwithstanding
(
saith
the
Apostle
)
the
foundation
of
God
standeth
sure
,
having
this
seal
the
Lord
knoweth
those
that
are
his
.
Though
never
so
many
that
make
a
profession
fall
away
,
yet
the
foundation
of
the
Lord
stand
sure
;
and
therefore
in
Math.
24.
24.
See
what
Christ
saith
,
for
there
shall
arise
false
Christs
,
and
false
Prophets
,
and
shall
shew
great
signes
and
wonders
,
insomuch
that
(
if
it
were
possible
)
they
shall
deceive
the
very
elect
.
Christ
speaketh
of
the
latter
dayes
,
a
prophesie
of
our
times
,
that
there
should
arise
some
that
should
doe
great
wonders
,
and
be
false
Christs
,
that
shall
indeavour
to
take
men
off
from
looking
to
the
true
Christ
that
was
crucified
at
Jerusalem
,
and
is
risen
againe
,
false
Christs
that
shall
put
you
upon
it
to
looke
to
a
Christ
within
you
,
and
they
shall
come
in
such
a
way
,
if
it
were
possible
that
they
should
deceive
the
very
Elect
,
but
is
it
not
possible
that
the
people
of
the
Lords
Election
should
fall
finally
;
they
may
fall
for
a
time
,
we
know
not
what
sinfull
practises
Gods
people
may
fall
into
if
the
Lord
leaves
them
,
and
what
errour
in
judgment
if
the
Lord
leaves
them
;
but
it
is
not
possible
that
they
should
be
drawne
away
for
ever
;
for
the
Lord
will
bring
them
back
againe
to
the
right
Christ
,
it
is
not
possible
that
they
should
fall
away
totally
and
finally
,
for
the
mighty
power
of
God
is
ingaged
for
their
security
,
You
are
kept
by
the
mighty
power
of
God
through
faith
unto
salvation
.
If
it
were
in
our
own
hand
it
were
not
possible
that
we
should
be
kept
,
we
meet
with
so
much
from
within
,
from
an
unbeleeving
heart
,
and
so
much
from
without
,
but
you
are
kept
by
the
mighty
power
of
God
through
faith
to
salvation
.
My
Father
holds
you
,
saith
Christ
,
and
I
hold
you
,
and
no
man
can
pluck
them
out
of
my
Fathers
hand
.
And
so
you
see
the
third
particular
that
this
doctrine
of
election
doth
administer
many
grounds
of
strong
consolation
,
and
great
refreshment
to
the
people
of
God
.
I
come
now
to
the
fourth
particular
propounded
,
and
that
is
this
.
That
notwithstanding
this
Doctrine
doth
administer
so
much
ground
of
comfort
,
yet
,
The
Lords
people
may
meet
with
many
temptations
about
the
Doctrine
of
Election
.
They
may
meet
with
many
temptations
,
both
about
the
election
of
others
,
and
their
own
election
.
First
,
others
election
.
They
may
meet
with
many
temptations
about
the
election
of
others
.
And
first
of
all
,
this
may
be
a
temptation
,
a
soul
may
be
prying
by
the
eye
of
carnall
reason
into
this
great
Mystery
of
Gods
eternal
purpose
and
counsell
,
it
is
possible
that
the
people
of
God
may
suffer
much
this
way
,
and
by
this
may
be
brought
into
great
temptations
and
snares
,
by
giving
way
to
carnall
reason
and
setting
carnall
reason
on
work
to
look
into
this
great
mystery
,
and
to
desire
and
covet
that
their
reason
may
be
satisfied
;
this
proves
a
great
snare
and
a
great
temptation
to
men
when
they
shall
goe
about
to
satisfie
their
carnall
reason
,
and
shall
be
unsatisfied
in
that
they
cannot
apprehend
to
be
according
to
reason
;
if
their
reason
be
not
satisfied
they
cannot
rest
in
the
purpose
and
decree
of
God
;
oh
!
this
leads
many
a
poor
soul
into
great
snares
and
great
temptations
.
And
as
a
remedy
against
this
temptation
know
this
,
He
giveth
no
account
of
his
matters
,
saith
Job
.
God
is
not
bound
to
give
an
account
to
the
creature
,
he
is
absolute
and
free
,
and
is
not
bound
to
give
an
account
to
our
carnall
reason
.
Besides
,
Let
us
know
this
,
that
our
reason
is
a
corrupted
and
a
crooked
rule
;
Thirdly
,
As
a
Remedy
against
this
,
know
that
though
our
reason
were
never
so
strait
,
Secondly
,
To
silence
this
temptation
,
And
further
,
thy
destruction
is
of
thy self
;
Gods
purpose
is
not
the
cause
of
any
mans
destruction
;
no
,
man
brought
destruction
upon
himselfe
,
and
man
bringing
destruction
upon
himself
,
God
may
chuse
whether
he
will
save
him
or
no.
And
we
may
say
further
for
the
clearing
of
God
,
Yea
I
may
say
further
for
the
clearing
of
God
;
Againe
,
Judas
?
Judas
sin
it
was
no
greater
then
Peters
sin
.
Judas
betrayed
Christ
,
Peter
denyed
Christ
and
is
forsworne
;
now
that
God
should
chuse
one
man
and
not
another
;
why
this
man
and
not
that
man
?
To
silence
this
temptation
,
we
must
know
that
the
Lord
is
free
,
and
mercy
it
belongs
to
him
,
and
he
may
shew
it
where
he
pleaseth
.
As
for
this
God
will
give
no
account
to
the
creature
,
why
one
man
and
not
another
,
why
the
Lord
will
shew
mercy
to
one
man
not
to
another
.
There
shall
be
two
men
in
one
bed
,
the
one
shall
be
taken
and
the
other
left
;
two
women
shall
be
grinding
together
,
the
one
shall
be
taken
and
the
other
left
;
two
men
shall
be
in
the
field
,
the
one
shall
be
taken
and
the
other
left
.
Two
in
the
same
condition
,
the
one
taken
and
the
other
left
.
And
for
this
we
must
rest
in
the
good
pleasure
of
God
,
and
nothing
else
will
quiet
our
spirits
,
if
we
doe
not
rest
in
the
good
pleasure
of
God
,
for
God
doth
no
wrong
to
the
creature
,
if
he
doth
love
one
and
not
another
.
And
it
is
a
strange
thing
,
that
we
in
our
carnall
reason
will
abridge
God
of
that
,
which
we
will
take
to
our selves
,
and
that
is
to
love
where
he
please
;
if
you
love
one
more
then
another
,
you
are
not
bound
to
give
any
account
of
it
;
and
men
take
a
liberty
to
bestow
gifts
upon
one
and
not
upon
another
.
And
let
not
us
bind
the
Lord
from
that
which
we
will
take
to
our selves
,
to
love
one
and
not
another
.
And
truly
if
we
doe
not
rest
in
the
good
pleasure
of
God
in
this
,
we
shall
but
disquiet
our
spirits
,
and
meet
with
no
satisfaction
.
Againe
,
Gods
people
may
be
tempted
concerning
their
Relations
,
Now
to
silence
this
temptation
,
Ah
,
but
when
children
doe
grow
up
,
and
Parents
see
that
they
walke
in
wayes
that
are
evill
,
and
are
contrary
to
God
,
and
are
far
from
God
,
yet
believing
parents
may
believe
that
notwithstanding
that
,
they
may
belong
to
God
;
I
say
notwithstanding
for
the
present
they
are
far
from
God
,
and
walke
contrary
to
the
Lord
,
yet
they
may
be
known
to
the
Lord
,
and
in
his
due
time
he
may
bring
them
in
.
And
Parents
should
not
give
over
the
use
of
the
meanes
,
and
though
Parents
should
wait
all
their
dayes
,
and
pray
and
plead
the
Covenant
,
and
desire
to
see
the
fruit
of
Gods
Covenant
,
and
should
not
see
it
,
believers
they
may
dye
in
hope
,
the
Lord
he
may
bring
in
Prodigall
children
;
the
Lord
he
may
doe
them
good
afterward
,
when
you
are
dead
and
gone
,
he
may
bring
some
of
your
good
counsells
and
exhortations
to
their
remembrance
;
he
may
afterward
when
you
lye
in
the
dust
,
bring
to
remembrance
some
of
your
words
,
and
may
make
them
work
powerfully
upon
their
hearts
.
Believing
Parents
may
still
dye
in
hope
,
though
they
see
not
the
fruit
of
the
Covenant
,
though
their
children
may
be
at
a
great
distance
from
God
,
the
Lord
may
bring
them
in
,
and
you
meet
with
them
with
comfort
at
the
last
day
.
There
is
one
Temptation
more
concerning
others
which
I
shall
but
touch
,
and
that
is
this
:
Is
not
the
Gospel
Preached
to
all
?
and
are
not
all
commanded
to
believe
?
and
is
it
not
declared
that
whosoever
doth
believe
shall
be
saved
?
whatsoever
man
or
woman
in
the
World
doth
believe
shall
be
saved
;
yea
,
doth
not
the
Scripture
say
,
that
God
would
have
all
men
to
be
saved
,
and
come
to
the
knowledge
of
the
truth
?
—
The
soul
may
thus
reason
with
it selfe
,
how
can
this
stand
with
Gods
purpose
and
decree
and
election
?
If
there
be
an
absolute
immutable
unchangeable
election
,
how
can
it
be
declared
that
whosoever
believe
in
Christ
shall
be
saved
;
whereas
if
men
be
not
elected
,
they
cannot
be
saved
,
and
if
elected
,
they
shall
be
saved
,
though
they
doe
not
believe
.
Thus
the
temptation
may
work
.
I
Answer
,
notwithstanding
Gods
secret
purpose
,
the
Gospel
may
and
must
so
be
preached
;
and
yet
there
is
no
deceivablenesse
in
God
,
nothing
but
truth
and
sincerity
in
God
:
for
you
must
know
that
we
are
to
walke
by
the
revealed
Will
of
God
.
And
all
men
shall
be
judged
by
the
revealed
Will
of
God
.
Now
what
is
the
revealed
Will
of
God
,
why
,
that
we
believe
in
the
name
of
his
Son
Jesus
Christ
,
declaring
that
whosoever
believeth
shall
be
saved
.
And
God
will
certainly
make
good
that
word
;
whosoever
doth
believe
shall
be
saved
.
Never
any
in
the
World
that
came
into
Christ
and
believed
on
his
name
,
but
was
saved
.
Notwithstanding
the
secret
decree
and
purpose
of
God
,
and
there
is
no
man
but
may
claime
life
and
salvation
,
upon
those
tearmes
on
which
the
Scripture
doth
hold
forth
life
and
salvation
,
and
that
is
beleeving
in
Jesus
Christ
.
Objection
.
But
,
God
would
have
all
men
to
be
saved
,
and
come
to
the
knowledge
of
the
truth
;
why
then
sure
there
is
no
election
.
I
Answer
,
That
Scripture
doth
but
hold
forth
,
what
the
thing
is
which
is
well
pleasing
to
God
,
that
men
return
to
the
Lord
,
and
that
they
believe
in
the
name
of
Christ
,
which
is
the
way
to
salvation
,
this
is
a
thing
that
is
pleasing
to
the
Lord
;
not
that
God
wills
it
with
an
effectuall
operative
will
,
for
then
it
must
needs
be
:
But
it
only
holds
forth
what
is
pleasing
to
God
,
not
that
God
will
bring
all
men
to
repentance
,
not
that
God
will
worke
faith
in
all
men
,
therein
God
will
be
left
free
to
his
good
pleasure
;
he
wills
it
not
with
an
absolute
will
,
for
then
it
must
needs
be
.
Question
.
But
you
will
say
,
what
are
the
Wills
of
God
contrary
one
to
another
?
hath
God
a
will
and
a
will
?
hath
God
a
revealed
will
,
that
he
will
have
all
men
to
be
saved
,
and
is
his
secret
will
contrary
to
his
revealed
will
?
I
Answer
,
no
,
Gods
wills
are
not
contrary
to
one
another
.
To
say
God
doth
delight
,
and
it
is
a
thing
pleasing
to
him
,
that
men
doe
believe
and
return
to
the
Lord
,
and
take
hold
of
Christ
;
and
to
say
that
God
is
not
pleased
to
work
this
in
the
heart
,
is
no
contradiction
.
The
Gospel
declares
that
this
is
well
pleasing
to
God
,
that
men
doe
returne
to
him
,
and
believe
in
Christ
;
and
the
Gospel
doth
declare
,
that
whosoever
doth
beleeve
shall
be
saved
.
Now
if
God
should
condemne
any
man
that
doth
beleeve
in
Christ
,
then
God
should
walk
contrary
to
his
will
.
But
to
say
,
God
doth
approve
of
these
things
,
they
are
excellent
,
and
so
he
wills
them
,
that
is
he
delights
in
them
;
and
yet
to
say
,
God
is
not
pleased
to
work
this
in
every
mans
heart
,
there
is
no
contradiction
.
And
thus
we
should
labour
to
silence
those
temptations
which
our
carnall
reason
may
make
concerning
this
great
mystery
of
Gods
election
;
you
see
what
temptations
Gods
people
may
meet
withall
concerning
the
election
of
others
.
Matth.
15.
24.
I
am
not
sent
,
but
unto
the
lost
sheep
of
the
house
of
Israel
.
SERMON
XIIII
.
THere
are
more
sore
temptations
that
Gods
people
may
meet
withall
concerning
their
own
Election
.
First
,
their
own
election
.
A
poor
soul
may
be
thus
tempted
,
that
it
is
an
impossible
thing
for
it
to
attaine
to
the
knowledge
of
Gods
love
;
this
is
a
secret
,
this
is
that
which
was
transacted
in
Heaven
,
and
therefore
sure
it
is
not
possible
for
me
to
attain
to
the
knowledge
of
this
,
that
the
Lord
hath
loved
me
,
and
hath
written
my
name
in
the
book
of
life
.
Men
may
have
some
good
hopes
of
it
,
but
surely
,
saith
the
temptation
,
it
is
presumption
for
any
man
to
think
or
say
,
he
may
come
to
assurance
,
that
the
Lord
hath
written
his
name
in
the
Book
of
life
;
for
there
are
these
two
things
against
it
.
First
,
Secret
things
belongeth
to
God
.
Secondly
,
No
eye
hath
seen
what
is
done
in
Heaven
,
and
if
eye
hath
not
seen
it
,
how
shall
I
attaine
to
the
knowledge
of
it
?
In
Answer
to
this
temptation
,
know
and
consider
that
many
of
the
Saints
of
God
hath
attained
to
the
knowledge
of
Gods
eternall
love
,
and
hath
risen
to
this
assurance
,
that
the
Lord
hath
loved
and
will
love
with
an
everlasting
love
.
The
Apostle
Paul
did
attaine
to
it
,
and
he
gloryes
in
it
;
yea
then
,
when
he
speaketh
in
the
person
of
all
the
Elect
of
God
.
Rom.
8.
33.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
;
it
is
God
that
justifieth
:
Vers.
34.
Who
is
he
that
condemneth
;
it
is
Christ
that
dyed
,
yea
rather
that
is
risen
again
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
Vers.
35.
Who
shall
separate
us
from
the
love
of
Christ
?
He
stands
up
to
challenge
all
the
world
,
and
the
powers
of
darknesse
,
who
dare
lay
any
thing
to
the
charge
of
Gods
Elect
?
And
in
the
38.
verse
see
what
he
further
saith
,
For
I
am
perswaded
that
neither
death
,
nor
life
,
nor
Angels
,
nor
Principallities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
:
Vers.
39.
Nor
height
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
us
from
the
Love
of
God
,
which
is
in
Christ
Jesus
our
Lord.
So
then
you
see
,
it
is
a
thing
not
impossible
to
attaine
to
the
knowledge
of
Gods
eternall
electing
love
.
Nay
,
it
is
laid
upon
all
the
Saints
as
a
duty
to
seek
after
the
knowledge
of
it
,
2
Pet.
1.
10.
Wherefore
the
rather
brethren
,
give
diligence
to
make
your
calling
and
election
sure
,
for
if
you
doe
these
things
,
ye
shall
never
fall
.
So
then
election
may
be
made
sure
,
and
it
is
a
duty
which
lyeth
upon
all
believers
to
strive
after
,
that
they
may
make
their
calling
and
election
sure
.
Now
if
it
be
so
,
that
this
is
a
thing
that
may
be
attained
unto
,
and
that
the
Saints
hath
attained
unto
,
and
a
duty
which
all
the
children
of
God
are
put
upon
,
then
certainly
this
is
a
temptation
;
and
know
it
is
a
temptation
,
that
it
is
an
impossible
thing
for
any
to
attaine
to
the
knowledge
of
Gods
electing
love
.
But
Secondly
,
I
Answer
to
this
temptation
,
know
,
that
thou
canst
not
conclude
that
God
hath
not
called
thee
effectually
because
thou
hast
not
assurance
,
and
if
thou
canst
not
conclude
that
God
hath
not
called
thee
effectually
,
because
thou
hast
not
assurance
,
much
less
canst
thou
conclude
,
that
God
hath
not
chosen
thee
from
eternity
,
because
thou
hast
not
assurance
.
But
Secondly
,
In
answer
to
this
temptation
,
hath
not
the
Lord
given
thee
a
heart
to
close
with
Christ
,
as
held
forth
in
the
Gospel
to
poor
lost
sinners
?
hath
not
God
made
thee
willing
to
accept
of
Christ
?
hath
not
the
Lord
in
some
measure
inabled
thee
to
cleave
to
Christ
?
and
dost
now
resolve
to
cast
thy self
upon
Christ
,
to
venture
all
upon
Christ
,
even
thy
eternity
?
why
then
know
,
here
is
that
which
gives
the
essence
the
being
of
faith
?
this
accepting
of
Christ
held
forth
in
the
Gospel
with
thy
resting
upon
him
,
it
is
the
being
of
faith
,
and
this
faith
is
no
other
,
but
the
faith
of
Gods
elect
,
the
fruit
of
Gods
electing
love
,
it
springs
from
that
eternall
love
which
chose
his
people
unto
salvation
through
faith
;
and
therefore
though
there
be
not
the
comfort
of
faith
,
(
assurance
is
the
comfort
of
faith
,
the
flower
that
grows
upon
the
fruit
of
faith
)
yet
if
there
be
that
which
gives
the
being
of
faith
,
thou
mayst
not
conclude
,
that
the
Lord
hath
not
loved
thee
,
because
thou
hast
not
assurance
.
Thirdly
,
In
answer
to
this
temptation
,
thou
sayst
thou
hast
no
assurance
of
Gods
electing
love
,
and
therefore
thou
concludest
that
God
doth
not
love
thee
.
As
thou
hast
no
assurance
that
God
hath
chosen
thee
,
so
thou
hast
no
knowledge
of
the
contrary
,
and
mayest
not
conclude
the
contrary
,
that
God
hath
not
chosen
thee
;
for
if
thou
shouldst
so
conclude
,
thou
mayest
lye
against
the
truth
;
and
therefore
cease
to
draw
any
conclusions
of
that
which
is
not
knowne
to
thee
;
and
give
up
thy self
to
doe
the
revealed
will
of
God
;
and
what
is
that
?
but
that
thou
take
hold
of
the
offer
of
salvation
and
receive
Christ
,
that
you
believe
in
the
name
of
his
Son
,
for
this
is
his
commandement
,
1.
Joh.
3.
18.
But
Thirdly
,
To
answer
this
temptation
,
know
that
it
is
not
Gods
ordinary
way
to
give
satisfaction
to
the
soul
concerning
his
love
,
by
giving
an
extraordinary
signe
;
it
is
true
the
Lord
may
sometimes
,
in
some
cases
condescend
to
his
people
,
and
may
give
an
extraordinary
signe
;
yea
the
Lord
may
and
hath
prevented
his
people
sometimes
with
an
extraordinary
signe
to
prevent
their
unbeleefe
when
they
have
not
asked
a
signe
:
You
have
heard
of
that
woman
that
sometime
lived
in
Cambridge
,
that
was
many
yeares
in
a
tempted
condition
,
and
being
sorely
afflicted
one
day
,
she
took
up
a
glasse
in
her
hand
and
cast
it
against
the
ground
with
this
expression
,
I
am
as
surely
damned
as
this
glasse
is
broken
,
and
it
pleased
God
so
to
order
it
that
the
glass
was
not
broke
,
which
was
to
the
conviction
of
her
unbeliefe
.
I
say
the
Lord
may
give
a
signe
,
yea
when
it
is
not
asked
,
but
it
is
not
Gods
ordinary
way
;
but
now
for
a
soul
to
stand
it
out
with
God
,
that
it
cannot
beleeve
unless
God
doe
give
it
some
extraordinary
signe
;
oh
this
is
a
tempting
of
God
,
and
the
Lord
may
leave
such
a
soul
for
ever
in
its
unbeliefe
,
when
it
shall
take
up
such
a
resolution
that
it
will
not
believe
though
it
hath
the
promise
unless
it
hath
a
signe
;
the
Lord
I
say
may
leave
such
a
soul
in
its
unbeliefe
.
And
further
in
answer
,
It
is
true
,
this
was
Gods
way
formerly
to
satisfie
his
people
by
a
signe
,
by
some
extraordinary
signe
and
vision
;
but
now
since
the
coming
of
Christ
,
God
hath
chosen
to
speak
to
us
by
his
son
,
see
Heb.
1.
2.
God
who
at
sundry
times
,
and
in
divers
manners
spake
in
times
past
unto
the
fathers
by
the
Prophets
,
hath
in
these
last
dayes
spoken
unto
us
by
his
Son
.
God
formerly
did
reveale
himself
in
an
extraordinary
way
,
he
did
appeare
sometimes
and
spake
mouth
to
mouth
to
Abraham
and
Moses
,
that
was
Gods
way
then
;
but
now
God
hath
chose
to
speak
to
us
by
his
Son
,
God
speaks
by
Christ
,
and
Christ
speaketh
by
the
Scripture
,
heare
him
,
faith
the
Father
.
Now
Christ
hath
laid
down
a
rule
for
our
faith
and
for
our
obedience
;
and
know
this
,
that
Jesus
Christ
by
his
Spirit
can
so
make
use
of
the
word
,
that
it
shall
give
as
cleare
and
evident
satisfaction
to
a
soul
concerning
the
love
of
God
,
as
if
God
should
give
a
signe
,
as
if
God
should
speak
immediately
from
Heaven
.
When
the
Spirit
of
the
Lord
will
make
use
of
the
word
of
grace
,
it
shall
satisfie
the
soul
as
fully
of
his
love
,
as
if
the
Lord
did
appear
from
Heaven
,
and
speak
to
the
soul
mouth
to
mouth
.
Further
,
One
thing
more
I
shall
speak
to
this
Temptation
;
you
that
desire
a
sign
,
and
would
have
an
extraordinary
sign
that
God
loveth
you
;
why
,
know
that
God
hath
given
you
a
signe
;
we
have
signs
as
well
as
our
fore-fathers
had
,
what
is
the
water
in
Baptisme
,
but
a
signe
to
us
?
and
the
bread
and
wine
in
the
Sacrament
,
but
a
signe
to
us
?
that
Ordinance
of
the
Supper
which
we
are
partakers
of
this
day
;
the
Lord
hath
condescended
to
us
to
give
us
a
signe
,
the
bread
is
a
signe
,
and
the
wine
is
a
signe
,
and
the
sitting
at
the
Lord
Table
a
signe
,
it
is
a
signe
unto
faith
,
to
every
beleeving
soul
;
these
are
signs
that
God
hath
loved
it
from
everlasting
,
and
set
it
apart
for
communion
with
himself
,
that
he
hath
loved
us
and
given
his
Son
for
us
,
that
Christ
hath
loved
us
and
given
his
blood
for
us
,
that
he
is
reconciled
and
hath
set
us
at
his
Table
,
and
we
shall
sit
with
him
in
his
Kingdome
;
here
is
a
signe
though
not
unto
sence
,
yet
here
is
a
signe
unto
faith
.
We
think
that
Abraham
and
the
Prophets
they
were
happy
,
in
that
God
did
appear
to
them
from
Heaven
,
and
spake
to
them
immediately
.
When
God
appeared
to
Abraham
,
and
he
called
to
him
out
of
Heaven
,
Now
I
know
that
thou
lovest
me
,
and
I
have
sworne
by
my self
,
in
blessing
I
will
bless
thee
:
You
think
that
Abraham
and
the
Prophets
were
happy
,
that
he
should
tell
them
,
that
he
knew
they
loved
him
,
and
that
he
would
love
them
,
and
would
bless
them
.
But
know
it
of
a
certaine
that
he
hath
dealt
more
graciously
with
us
under
the
Gospel
,
then
with
them
,
in
this
very
perticular
in
which
we
desire
a
signe
;
in
giving
us
these
gracious
signes
;
for
it
was
but
seldome
that
God
gave
them
a
signe
,
very
seldome
,
and
it
was
but
to
some
of
them
,
Abraham
and
the
Prophets
and
Patriarks
;
but
now
it
is
Gods
ordinary
way
to
give
us
a
signe
,
that
which
was
very
rare
to
them
,
God
hath
made
to
us
a
standing
ordinance
,
so
that
we
have
a
signe
continually
before
us
;
as
often
as
we
brake
the
bread
and
drink
the
wine
,
the
Lord
gives
a
signe
to
faith
,
and
speaks
to
faith
his
everlasting
love
.
And
therefore
take
heed
that
we
doe
not
tempt
God
to
seek
another
signe
.
What
saith
Christ
,
Math.
12.
39.
The
Scribes
and
Pharisees
desired
to
see
a
signe
from
Christ
,
vers.
38.
An
evill
and
adulterous
generation
seeketh
after
a
signe
,
and
there
shall
be
no
signe
given
to
it
,
but
the
signe
of
the
Prophet
Jonas
.
They
would
not
accept
of
the
signe
that
Christ
gave
them
,
no
,
they
would
have
other
signs
;
They
are
an
adulterous
Generation
,
saith
Christ
,
and
they
shall
have
no
other
signe
,
but
the
signe
of
the
Prophet
Jonas
.
So
when
we
are
seeking
for
other
signes
,
and
oh
that
God
would
worke
extraordinary
signes
!
why
,
saith
God
,
they
shall
have
no
other
signes
then
the
signe
of
the
bread
and
wine
and
water
,
these
shall
be
sealing
signes
.
And
know
,
whereas
we
think
some
extraordinary
sign
should
convince
us
and
overcome
our
hearts
,
such
is
the
unbeleefe
of
our
hearts
,
that
if
we
doe
not
believe
when
God
gives
us
his
word
,
and
these
signes
,
neither
would
we
believe
if
God
should
speake
in
some
extraordinary
way
from
Heaven
.
They
have
Moses
and
the
Prophets
,
saith
Christ
,
if
they
will
not
heare
them
,
neither
will
they
hear
if
one
rose
from
the
dead
.
Dives
he
was
desirous
that
one
should
goe
from
the
dead
to
his
Brethren
;
oh
no
,
they
have
Moses
and
the
Prophets
,
if
they
will
not
believe
them
,
neither
will
they
believe
though
one
rose
from
the
dead
.
Fourthly
,
I
answer
,
There
is
abudance
of
folly
in
this
;
for
let
me
say
to
such
a
soul
under
such
a
temptation
,
1.
Either
thou
hast
assurance
of
Gods
eternall
love
,
or
else
thou
hast
it
not
;
2.
Thou
knowest
not
but
that
thou
mayest
have
it
;
or
3.
Thou
despairest
of
ever
having
it
.
Now
to
the
first
,
If
the
Lord
hath
given
thee
any
evidence
of
his
love
,
and
any
hopes
of
blessednesse
in
the
World
to
come
,
thou
dost
very
ill
thus
to
make
hast
to
be
possessed
of
that
which
the
Lord
hath
given
thee
,
thou
shouldst
rather
waite
the
Lords
time
.
Remember
,
what
the
Scripture
saith
,
He
that
believeth
maketh
not
hast
.
If
thou
hast
faith
,
if
thou
hast
any
hope
of
a
blessed
state
in
the
world
to
come
,
take
heed
that
thou
dost
not
make
hast
,
thou
shouldst
rather
covet
and
desire
to
do
that
which
is
thy
work
before
thou
goest
hence
,
thou
shouldst
desire
an
opportunity
of
lifting
up
the
name
of
the
Lord
before
the
Sons
of
men
;
now
there
is
no
such
opportunity
of
making
the
name
of
the
Lord
glorious
in
the
grave
;
and
therefore
thou
shouldst
rather
desire
to
know
thy
work
and
to
doe
thy
work
before
thou
goest
hence
.
Secondly
,
If
it
be
so
that
thou
hast
no
evidence
of
Gods
love
,
not
any
knowledge
of
it
for
the
present
,
yet
thou
art
not
without
all
hope
;
why
then
,
what
a
folly
is
it
to
desire
to
be
out
of
this
world
,
that
thou
mayest
know
thy
state
.
Surely
thou
goest
out
of
thy
way
,
that
is
not
Gods
way
to
come
to
the
knowledge
of
what
God
hath
purposed
concerning
thee
,
thy
way
is
to
give
all
diligence
while
here
,
not
to
desire
to
go
into
another
world
to
know
what
it
is
;
but
it
is
thy
duty
to
give
all
diligence
before
thou
goest
,
to
make
thy
calling
and
election
sure
,
to
wait
upon
God
with
all
thy
might
.
Thirdly
,
If
it
be
so
that
thou
hast
no
hope
,
but
thou
disparest
concerning
the
love
of
God
;
Oh
I
shall
never
attaine
to
the
knowledg
of
Gods
love
;
why
then
it
is
despairing
madness
,
it
is
beastly
and
unreasonable
madnesse
in
thee
to
hasten
thy
end
,
to
desire
to
remove
out
of
this
world
before
the
Lords
time
,
that
so
thou
mayest
know
thy
worst
,
I
say
,
that
is
madnesse
and
folly
,
for
so
long
as
thou
art
in
the
Land
of
the
living
,
thou
art
in
a
state
of
possibility
;
no
poor
sinners
how
vile
soever
,
but
while
in
the
Land
of
the
Living
,
they
are
in
a
state
of
possibility
,
for
as
I
said
before
,
so
againe
,
that
even
reason
and
a
mans
conscience
will
tell
him
,
that
it
is
not
possible
that
he
should
know
that
the
Lord
hath
rejected
him
;
and
therefore
for
any
man
to
say
it
is
impossible
that
he
should
be
saved
,
and
have
no
hope
,
that
man
lyes
against
conscience
and
against
truth
,
to
conclude
that
which
the
Lord
hath
not
revealed
;
and
therefore
while
in
the
state
of
life
,
you
are
in
a
state
of
possibility
,
and
oh
!
what
madnesse
is
it
for
a
man
to
put
himself
into
such
a
state
where
there
is
no
hope
,
no
possibility
?
Fifthly
,
Rom.
9.
19.
Why
doth
he
yet
find
fault
?
for
who
hath
resisted
his
will
?
I
answer
,
Gods
decre
doth
not
necessitate
any
man
,
doth
not
compell
the
will
;
no
,
when
he
decrees
to
save
his
people
and
bestow
faith
upon
them
,
he
doth
not
compell
the
will
,
but
sweetly
inclines
the
heart
.
And
so
God
doth
not
compell
the
will
of
men
to
sin
,
Gods
decree
is
not
the
product
of
mans
sinning
;
it
is
true
,
God
suffers
it
so
to
be
,
but
mans
will
it
is
voluntary
in
the
commission
of
sin
,
and
it
is
that
which
he
chuseth
,
that
which
he
delights
in
and
loves
;
and
this
is
the
condemnation
,
Gods
decree
is
not
the
cause
of
mans
sinning
,
no
,
mans
own
perverse
will
is
the
cause
of
all
sinning
.
And
therefore
let
no
man
say
,
he
is
tempted
of
God
,
for
no
charge
no
blame
can
be
laid
upon
God
.
It
is
true
,
Gods
secret
absolute
will
cannot
be
resisted
;
but
Gods
revealed
will
(
which
is
mans
rule
)
may
be
resisted
,
and
is
resisted
,
and
that
shall
be
their
condemnation
.
Gods
secret
will
is
not
knowne
,
but
it
is
evident
men
may
resist
Gods
revealed
will
.
Ye
stiffe
necked
and
uncircumcised
in
heart
,
and
eares
,
ye
doe
alwayes
resist
the
Holy
Ghost
;
as
your
Fathers
did
,
so
doe
ye
,
Acts
7.
51.
So
that
the
Spirit
may
be
resisted
,
and
Gods
will
may
be
resisted
,
that
will
which
is
our
rule
may
be
resisted
,
and
is
resisted
,
and
that
freely
and
voluntarily
by
mens
own
will
,
and
they
are
not
ordained
to
it
by
any
of
Gods
decrees
:
And
therefore
cease
to
lay
the
blame
on
God
,
for
man
shall
one
day
see
that
his
sin
is
his
own
,
and
his
condemnation
his
own
.
Sixthly
,
This
is
a
desperate
temptation
,
and
I
shall
speake
something
to
it
.
Thou
sayest
if
God
hath
decreed
thy
salvation
then
thou
shalt
be
saved
and
must
be
saved
without
thy
pains
,
though
thou
takest
no
paines
to
look
after
Christ
,
and
believe
and
repent
as
others
doe
.
To
this
I
answer
:
First
,
though
God
hath
purposed
thy
salvation
,
and
though
thou
beest
in
the
number
of
his
chosen
,
yet
without
thy
striving
and
wai●ing
upon
God
in
his
own
way
,
thou
canst
not
attain
to
the
knowledge
and
comfort
of
it
;
and
is
this
nothing
for
a
man
to
goe
all
his
dayes
(
though
he
be
chosen
)
without
the
knowledge
of
Gods
love
,
and
goe
under
fears
,
and
be
in
bondage
all
his
dayes
?
is
this
nothing
,
though
chosen
,
so
long
as
thou
fittest
still
thou
canst
not
know
it
,
and
so
not
have
the
comfort
of
it
?
But
,
Secondly
,
God
hath
joyned
the
meanes
and
the
end
together
,
know
that
;
so
that
one
cannot
be
without
the
other
.
Thou
sayest
if
thou
beest
elected
then
thou
shalt
be
saved
,
thou
concludest
concerning
the
end
;
and
I
say
,
if
thou
beest
elected
then
thou
shalt
certainly
be
brought
to
beleeve
in
Christ
and
become
a
new
creature
.
The
meanes
it
is
purposed
by
God
as
well
as
the
end
,
God
hath
decreed
to
bring
his
people
to
life
and
salvation
this
way
,
by
believing
;
in
the
way
of
faith
,
and
in
the
way
of
repentance
,
and
in
the
way
of
holinesse
,
you
shall
be
saved
;
and
truly
it
is
as
impossible
for
them
to
goe
without
faith
,
to
be
in
an
unrenewed
condition
all
their
dayes
,
as
it
is
impossible
for
those
to
be
saved
that
are
not
elected
;
yea
I
may
say
notwithstanding
Gods
decree
,
notwithstanding
Gods
election
,
yet
if
thou
dost
not
beleeve
in
Christ
,
and
be
not
a
new
creature
thou
canst
not
be
saved
,
if
thou
dost
not
get
faith
and
holinesse
thou
canst
not
be
saved
.
The
Apostle
he
reasons
so
in
Acts
27.
God
tells
the
Apostle
there
,
that
the
lives
of
them
all
should
be
saved
,
and
at
vers.
30.
31.
When
the
Ship-men
were
about
to
flee
out
of
the
Ship
.
Paul
said
to
the
Centurion
and
to
the
souldiers
,
except
these
abide
in
the
Ship
ye
cannot
be
saved
.
Because
as
God
purposed
the
end
,
as
that
they
should
be
saved
,
so
he
purposed
that
they
should
be
saved
that
way
,
by
staying
in
the
Ship
.
And
so
notwithstanding
Gods
decree
,
if
thou
gettest
not
faith
in
Christ
,
and
beest
not
a
new
creature
,
thou
canst
not
be
saved
.
And
to
that
which
thou
sayest
,
it
is
not
of
him
that
willeth
nor
runneth
,
but
God
that
sheweth
mercy
;
and
therefore
why
should
I
strive
for
life
and
salvation
?
I
deny
that
,
that
God
will
save
thee
without
thy
striving
:
It
is
true
,
it
is
not
for
thy
faith
and
repentance
that
God
will
save
,
but
without
these
God
will
not
save
;
this
is
the
way
by
which
God
saves
.
You
would
think
he
were
an
unreasonable
man
that
should
argue
thus
,
God
hath
decreed
how
long
I
shall
live
,
whether
twenty
,
thirty
,
forty
,
or
sixty
yeares
,
the
period
is
appointed
by
God
,
and
therefore
it
matters
not
that
I
eate
.
Now
if
God
hath
appointed
a
man
should
live
so
long
,
he
hath
also
appointed
that
you
should
use
the
meanes
.
Hezekiah
he
knew
how
long
he
should
live
,
I
will
add
unto
thy
dayes
fifteen
yeares
,
2
Kings
20.
6.
It
had
been
strange
reasoning
for
Hezekiah
to
say
,
I
will
neither
eate
nor
drink
for
Gods
purpose
must
stand
;
as
God
hath
purposed
the
end
,
so
he
purposed
the
means
;
so
that
the
means
and
the
end
are
joyned
together
.
But
thou
reasonest
further
;
that
if
God
doth
decree
that
I
shall
be
saved
,
why
then
I
shall
be
saved
though
I
goe
on
in
a
way
of
sin
.
First
of
all
,
here
is
a
grosse
mistake
of
Gods
decree
;
God
doth
not
decree
to
save
any
man
whatever
he
doth
,
though
he
all
his
dayes
goe
on
to
destroy
himselfe
;
God
never
made
such
a
decree
,
no
,
Gods
decree
is
to
save
men
from
sin
as
well
as
from
wrath
.
If
God
decrees
to
save
any
man
from
wrath
,
he
decrees
to
save
that
man
from
sin
:
As
it
is
impossible
that
that
man
should
goe
to
hell
that
God
decrees
to
save
,
so
it
is
impossible
that
that
man
should
wallow
in
sin
.
And
oh
what
great
ingratitude
?
to
say
,
though
I
goe
on
in
sin
I
shall
be
saved
,
if
God
hath
decreed
it
.
Oh
great
ingratitude
!
As
if
a
child
should
say
,
my
father
hath
entailed
a
great
estate
upon
me
,
and
I
cannot
goe
without
it
though
I
doe
all
that
I
can
against
him
;
oh
!
is
this
the
part
of
a
child
?
sure
of
a
bastard
and
not
a
child
!
oh
horrible
ingratitude
!
Nay
,
let
me
say
there
is
madnesse
in
it
;
there
is
this
madnesse
,
as
if
a
man
should
say
,
God
hath
purposed
how
long
I
shall
live
,
and
it
matters
not
though
I
stab
my selfe
,
and
though
I
run
into
the
Sea
,
I
shall
live
so
long
as
God
hath
purposed
;
oh
!
such
desperate
madnesse
is
in
many
men
when
they
reason
about
Gods
decree
.
The
seventh
and
last
temptation
,
is
a
temptation
of
despaire
,
To
this
I
answer
;
that
Gods
decree
and
purpose
shall
never
infringe
the
truth
of
any
promises
that
he
hath
made
;
now
he
hath
made
a
promise
,
that
whosoever
believe
in
Christ
shall
be
saved
:
Now
Gods
decree
shall
not
infringe
the
truth
of
this
promise
;
and
there
is
no
man
upon
earth
that
shall
believe
in
the
name
of
Jesus
Christ
,
but
he
may
claime
life
and
salvation
upon
Gods
promise
,
and
it
shall
be
made
out
to
him
.
And
let
me
say
further
,
that
thou
dost
not
take
the
right
course
to
begin
at
Gods
decree
:
Oh!
this
is
a
discouragement
,
this
will
keep
thee
off
from
the
use
of
the
meanes
;
if
I
be
not
elected
I
cannot
be
saved
,
thou
takest
the
wrong
course
to
begin
at
they
election
,
who
taught
thee
this
way
?
God
never
taught
thee
so
;
it
is
from
Sathan
who
endeavours
to
pussell
thee
in
thy
way
.
Though
there
be
such
an
election
,
and
the
Saints
have
much
comfort
when
they
doe
know
their
election
,
yet
you
must
not
begin
with
election
,
but
know
that
you
must
walk
by
Gods
revealed
will
,
and
look
to
Gods
revealed
will
;
if
thou
art
called
to
faith
and
to
believe
,
thou
art
not
amongst
the
lost
ones
,
and
art
called
to
life
and
salvation
;
and
therefore
look
to
the
revealed
will
of
God
,
so
long
as
a
man
is
in
the
state
of
unbeleefe
it
is
not
possible
that
he
should
know
what
God
hath
decreed
concerning
him
.
Therefore
doe
not
begin
at
election
;
this
is
for
a
man
to
covet
to
set
his
foot
upon
the
highest
step
of
the
Ladder
before
he
sets
it
upon
lowest
.
When
a
man
is
in
his
youth
he
doth
not
know
whether
God
hath
purposed
old
age
for
him
,
and
because
he
does
not
know
it
,
he
is
not
discouraged
from
the
use
of
the
meanes
;
and
so
I
say
,
in
a
state
of
unbeleefe
thou
canst
not
know
that
God
hath
loved
thee
,
but
this
should
not
discourage
thee
to
waite
upon
God
in
the
use
of
the
meanes
,
giving
up
thy selfe
to
his
revealed
will
,
which
commands
thee
,
and
all
the
Sons
of
men
,
to
beleeve
in
Christ
.
And
as
I
said
,
so
I
say
againe
,
that
there
is
no
man
that
ever
beleeved
in
Jesus
Christ
but
he
was
saved
;
and
therefore
it
is
madnesse
and
folly
for
a
man
to
say
,
though
I
beleeve
in
Christ
,
I
shall
not
be
saved
if
God
hath
not
purposed
it
,
I
tell
you
there
is
none
that
ever
did
beleeve
in
Christ
but
was
saved
,
and
any
that
doe
beleeve
to
the
end
of
the
world
,
may
goe
to
God
and
challenge
him
upon
his
word
:
Nay
,
I
may
say
,
if
Judas
had
beleeved
and
repented
and
turned
to
the
Lord
,
Judas
had
been
saved
.
Question
.
But
you
will
say
,
If
I
be
not
elected
,
I
cannot
believe
,
it
is
in
vaine
for
me
to
take
pains
;
if
the
Lord
hath
not
purposed
to
give
me
faith
,
I
shall
never
be
able
to
work
it
in
my
own
heart
,
and
therefore
in
vaine
for
me
to
temper
with
my
own
heart
.
I
Answer
.
That
thou
dost
not
know
that
God
hath
not
purposed
to
give
thee
faith
,
and
therefore
thou
art
bound
to
wait
upon
the
Lord
in
the
use
of
the
means
.
And
that
thou
hast
not
faith
,
do
not
lay
it
upon
God
,
though
it
be
true
;
Faith
is
his
gift
,
yet
God
doth
hinder
no
man
from
believing
,
God
layes
no
Blocks
in
any
man's
way
:
Nay
,
there
is
a
great
deal
that
God
doth
to
bring
men
unto
Faith
,
what
means
doth
God
use
?
What
workings
are
there
?
What
strivings
of
the
Spirit
?
What
Invitations
?
What
Exhortations
?
the
Word
of
the
Lord
is
full
of
them
.
And
let
me
say
further
,
that
if
the
Lord
hath
given
thee
a
heart
in
good
earnest
to
desire
the
gift
of
faith
,
the
Lord
will
certainly
give
it
out
to
thee
;
I
say
,
if
the
Lord
hath
set
a
man's
Heart
and
Will
to
the
Lord
,
that
a
man
doth
from
the
heart
desire
Christ
,
that
great
gift
of
God
,
the
Lord
will
certainly
give
the
gift
of
Faith
;
If
thou
knewest
the
gift
of
God
,
and
did
ask
of
him
,
he
would
have
given
thee
living
water
:
John
4.
10.
If
there
had
been
a
Will
in
thee
to
have
desired
it
,
he
would
have
given
thee
Water
of
Life
;
But
if
there
be
not
a
Will
in
man
to
have
Faith
;
Nay
,
the
heart
of
man
doth
secretly
oppose
it
;
why
,
then
let
not
man
lay
the
fault
upon
God
;
But
if
the
Lord
hath
given
a
Will
,
and
a
man's
Will
be
not
against
the
Lord
,
then
there
is
a
beginning
of
God's
work
,
and
the
Lord
will
certainly
give
out
the
gift
of
Faith
,
and
Christ
,
to
a
poor
Soul
,
that
shall
be
found
waiting
upon
him
.
And
thus
you
have
seen
the
several
Temptations
that
may
arise
from
the
Doctrine
of
Election
.
Now
followeth
somthing
by
way
of
Answer
and
Direction
,
for
the
preventing
and
silencing
of
all
Temptations
of
this
Nature
.
Matth.
15.
24.
But
he
answered
and
said
,
I
am
not
sent
,
but
unto
the
lost
sheep
of
the
house
of
Israel
.
SERMON
XV.
I
Come
now
to
lay
down
some
general
Rules
for
the
silencing
and
overcoming
of
all
Temptations
of
this
Nature
concerning
Election
.
And
the
first
Rule
is
this
;
Take
heed
that
we
do
not
give
way
to
carnal
reason
:
that
we
do
not
set
carnal
Reason
on
work
to
finde
out
this
great
and
wonderful
Mysterie
;
take
heed
of
the
very
beginnings
of
carnal
reason
;
when
you
begin
to
reason
concerning
Election
,
as
to
the
causer
of
it
,
why
God
should
chuse
one
,
and
refuse
another
;
Seek
not
to
satisfie
Carnal
Reason
in
this
;
for
know
,
that
there
is
an
infinite
distance
between
God
and
the
creature
.
And
therefore
for
the
silencing
of
Carnal
Reason
;
Consider
first
of
all
,
That
he
is
God
,
and
thou
art
man
;
therefore
do
not
quarrel
and
contend
with
God
,
and
seek
to
bring
down
God
to
satisfie
thy
reason
in
this
;
Rom.
9.
20.
Nay
but
,
O
man
,
Who
art
thou
that
replyest
against
God
?
Shall
the
thing
formed
,
say
to
him
that
formed
it
,
why
hast
thou
made
me
thus
?
The
Apostle
he
brings
in
this
for
the
silencing
of
carnal
reason
,
that
is
too
busie
in
prying
into
God's
Election
,
and
will
not
be
satisfied
unless
he
hath
a
reason
;
Man
,
Who
art
thou
?
consider
that
thou
art
man
,
that
thou
art
but
a
child
of
Adam
;
and
remember
that
as
thou
art
man
,
so
he
is
God
,
he
is
Jehovah
;
he
is
an
infinite
incomprehensible
Being
,
he
is
absolute
,
he
is
Independent
,
he
doth
not
depend
upon
any
creature
;
his
will
it
is
the
rule
of
all
goodness
and
righteousness
,
he
is
God
;
it
is
not
the
will
of
man
,
nor
the
reason
of
man
that
must
be
righteous
;
that
must
not
be
good
which
we
will
,
and
which
we
comprehend
;
no
,
that
is
not
the
rule
of
goodness
,
but
the
will
of
God
;
and
therefore
remember
that
he
is
God
,
and
not
man
.
Secondly
,
To
silence
carnal
reason
,
Remember
that
He
is
thy
Maker
.
Shall
the
thing
formed
say
to
him
that
formed
it
,
Why
hast
thou
made
me
thus
?
Why
,
he
made
thee
,
he
fashioned
thee
,
and
is
it
fit
for
the
creature
to
contend
with
his
Maker
?
Should
the
Potsherd
go
and
strive
with
his
Maker
?
There
is
as
great
a
distance
betwixt
God
and
the
creature
,
as
between
the
Potter
and
the
clay
,
nay
,
a
greater
distance
between
God
and
us
;
Of
the
same
lump
he
maketh
one
a
vessel
of
honour
,
another
of
dishonour
;
were
this
remembred
,
we
would
not
be
so
bold
to
call
God
to
accompt
.
Thirdly
,
For
to
silence
carnal
reason
,
consider
,
That
the
more
a
man
wades
into
this
mysterie
with
his
own
reason
,
the
further
he
is
and
shall
be
from
satisfaction
:
for
it
is
just
as
if
a
man
should
attempt
to
go
and
wade
over
the
Sea
on
foot
,
when
a
man
sets
the
first
step
into
the
Sea
,
it
may
be
he
is
up
to
the
knees
,
the
next
step
up
to
the
loyns
,
next
step
up
to
the
neck
,
and
the
next
step
over
head
and
ears
,
and
can
feel
no
bottome
.
It
is
true
,
by
faith
we
may
go
down
into
this
great
deep
,
and
see
the
wonders
of
God
;
by
faith
a
man
may
go
upon
this
great
depth
of
the
love
of
God
,
and
wonder
at
it
,
and
cry
out
,
O!
the
depth
of
the
love
of
God!
But
if
we
go
with
carnal
reason
,
we
shall
be
over
head
and
ears
;
and
the
more
reason
,
the
further
from
satisfaction
,
and
he
will
confound
his
reason
;
If
a
man
gaze
upon
the
Sun
to
know
the
nature
of
the
Sun
,
and
think
to
comprehend
the
Sun
,
the
more
he
gazeth
upon
the
Sun
,
the
more
will
the
Sun
confound
the
eye
,
that
he
will
not
be
able
to
comprehend
the
Sun
;
and
so
when
the
dim
eye
of
carnal
reason
shall
gaze
upon
this
glorious
mysterie
of
God
,
the
eye
will
soon
be
confounded
,
and
we
shall
be
further
from
satisfaction
.
Fourthly
,
Consider
for
the
silencing
of
carnal
reason
,
That
it
is
not
possible
that
a
man
should
go
about
to
satisfie
his
reason
,
but
he
shall
dash
against
many
dangerous
Rocks
that
will
split
him
all
to
pieces
:
Many
a
man
of
learning
have
thought
to
comprehend
this
mysterie
by
reason
,
and
so
they
have
split
against
many
dangerous
rocks
of
error
,
and
made
shipwrack
of
Faith
;
many
have
come
to
reason
against
Rom.
9.
and
have
wished
that
it
had
been
torn
out
of
the
Book
of
God
:
O
dangerous
Rocks
that
men
split
themselves
against
,
that
will
have
their
reason
satisfied
in
this
deep
mysterie
!
I
have
known
some
(
I
hope
gracious
)
that
have
been
miserably
shattered
this
way
,
that
would
needs
call
God
to
account
,
why
God
let
Adam
fall
,
and
why
God
did
not
save
all
the
world
,
and
why
God
should
take
one
,
and
not
another
;
and
they
have
reasoned
thus
,
until
they
have
reasoned
themselves
out
of
good
thoughts
of
God
,
and
out
of
acts
of
Faith
and
Hope
;
and
have
reasoned
themselves
out
of
their
duty
to
God
,
and
have
been
as
poor
creatures
in
the
midst
of
an
Ocean
,
and
have
found
no
ground
to
set
their
foot
upon
.
And
again
consider
,
That
the
Divel
will
make
use
of
carnal
Reason
in
this
Mysterie
of
God
,
to
keep
a
poor
soul
in
a
dark
and
perplexed
condition
;
there
is
many
a
poor
soul
is
kept
in
the
dark
,
and
led
into
a
labyrinth
that
they
can
finde
no
path
;
they
are
kept
in
a
fruitless
condition
many
dayes
and
years
,
an
useless
condition
;
they
are
kept
from
their
present
work
and
duty
,
by
giving
way
to
their
carnal
reason
in
this
great
mysterie
.
And
consider
last
of
all
,
for
the
silencing
of
carnal
reason
,
That
it
is
an
impossible
thing
to
attain
to
satisfie
it
,
and
therefore
it
is
a
vain
attempt
,
time
is
spent
in
vain
,
and
thou
layest
out
thy self
in
vain
;
while
a
soul
seeks
that
which
cannot
be
,
to
know
their
Election
in
the
first
place
,
before
they
come
to
Christ
,
and
be
found
believing
and
obeying
,
and
walking
with
God
,
I
say
,
it
is
an
impossible
thing
for
you
to
know
your
Election
,
before
you
believe
in
Christ
,
and
be
a
new
creature
:
It
is
true
,
you
are
put
upon
it
to
make
your
Election
sure
,
ay
but
he
does
not
say
,
finde
it
out
by
reason
,
have
an
account
of
it
in
the
first
place
;
no
,
make
it
sure
by
getting
faith
in
Christ
,
believing
in
Christ
,
fetch
grace
and
strength
from
Christ
,
more
grace
from
Christ
,
adding
grace
to
grace
,
and
that
is
the
way
to
make
your
Election
sure
;
that
is
the
first
general
Rule
that
I
shall
lay
down
for
the
silencing
of
this
Temptation
,
Take
heed
that
you
do
not
so
much
as
desire
that
your
carnal
reason
should
be
satisfied
in
this
great
mysterie
;
no
,
you
must
rest
in
the
Will
,
in
the
good
pleasure
of
God
,
or
else
you
will
never
have
rest
.
Secondly
,
When
ever
you
are
troubled
in
Spirit
about
your
own
Election
,
then
flee
to
the
Covenant
of
Grace
,
flee
to
the
Promises
,
the
free
,
gracious
,
absolute
promises
of
the
new
Covenant
;
and
do
not
say
,
well
,
here
I
will
stand
,
and
go
no
further
,
till
I
make
out
my
Election
;
truly
that
is
the
way
to
perish
,
to
stand
there
,
and
to
go
no
further
;
no
,
when
you
are
in
the
dark
concerning
Election
,
and
doubt
of
the
love
of
God
,
then
immediately
flee
to
the
Promises
,
run
to
Christ
,
run
to
the
free
grace
of
the
Father
,
run
to
the
righteousness
of
the
Son
,
run
to
the
gracious
Promises
held
forth
in
the
word
of
Reconciliation
;
look
to
that
which
is
nigh
thee
,
to
the
Word
,
to
the
tender
of
grace
and
reconciliation
,
look
to
those
things
in
which
you
may
agree
with
God
,
if
unbelief
do
not
give
him
the
lye
,
and
if
unbelief
do
not
make
you
to
lye
against
the
Truth
,
you
may
agree
with
God
in
those
tenders
of
Grace
and
Mercy
which
are
before
you
;
and
therefore
flee
to
them
,
look
to
the
Scripture
,
the
Word
of
God
holds
forth
gracious
tenders
and
invitations
for
the
relief
of
poor
souls
;
Isa.
45.
22.
Look
to
me
all
ye
ends
of
the
earth
,
and
be
saved
,
for
I
am
God
,
and
there
is
none
besides
me
:
There
is
a
gracious
word
to
flee
unto
,
when
you
are
doubting
concerning
Election
;
and
so
,
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
upon
him
,
and
to
our
God
,
for
he
will
abundantly
pardon
,
Isa.
55.
7.
and
so
,
The
Son
of
man
came
to
seek
and
to
save
that
which
was
lost
,
Matth.
18.
11.
Another
gracious
word
,
and
Come
unto
me
ye
that
are
weary
,
and
heavie
laden
,
and
I
will
give
you
rest
,
Matth.
11.
18.
and
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
;
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
,
John
3.
16.
and
so
in
John
6.
37.
All
that
the
Father
giveth
me
,
shall
come
to
me
;
and
him
that
cometh
to
me
,
I
will
in
no
wise
cast
out
:
Here
is
another
gracious
word
for
poor
souls
to
flee
unto
.
And
so
again
in
1
Tim.
1.
15.
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
,
That
Christ
Jesus
came
into
the
world
to
save
sinners
,
of
whom
I
am
chief
.
O!
How
many
gracious
tenders
and
invitations
are
there
in
the
Word
of
God
for
poor
souls
to
flee
unto
?
And
O
that
God
would
teach
his
people
who
are
tempted
about
their
Election
,
and
cannot
make
out
their
Election
,
presently
to
flee
to
some
free
promise
of
the
Lord
held
forth
that
is
before
you
;
and
in
that
you
and
God
may
agree
,
if
unbelief
hinder
not
.
There
have
been
some
Parliaments
in
England
in
which
many
good
things
have
been
propounded
for
the
welfare
of
the
people
;
but
all
the
Members
have
not
been
satisfied
in
some
things
propounded
;
Now
had
they
laid
aside
those
things
in
which
all
were
not
satisfied
,
and
fallen
upon
those
things
in
which
all
might
have
agreed
,
a
good
work
might
have
been
carried
on
by
them
,
and
in
due
time
all
might
have
been
satisfied
,
but
standing
upon
those
things
concerning
which
all
were
not
satisfied
,
it
broke
all
to
pieces
;
and
so
I
may
say
of
this
business
of
Election
;
it
may
be
the
Lord
he
is
satisfied
concerning
thy
Election
,
it
is
clear
to
him
,
The
foundation
of
the
Lord
standeth
sure
,
having
this
seal
,
the
Lord
knoweth
them
that
are
his
,
2
Tim.
2.
19.
But
thou
art
not
satisfied
,
&
thou
resolvest
to
meddle
with
nothing
till
God
satisfie
thee
concerning
thy
Election
;
why
that
's
the
way
to
break
all
to
pieces
:
Look
to
that
in
which
thou
mayest
agree
with
God
,
the
word
of
grace
that
is
before
thee
,
those
Promises
in
which
God
and
thy
soul
may
meet
,
O
fall
upon
them
,
and
close
with
God
in
them
,
and
afterwards
in
God's
due
time
he
will
clear
up
thy
Election
,
and
satisfie
thee
that
thou
art
one
that
he
hath
loved
and
chosen
.
Only
remember
that
is
the
second
Rule
,
when
we
are
stumbled
about
Election
,
Run
presently
to
the
free
Grace
of
God
in
Christ
,
and
to
the
gracious
promises
held
forth
in
the
Gospel
.
A
third
Rule
for
the
silencing
of
these
Temptations
,
Resolve
to
justifie
God
,
to
clear
the
Lord
however
it
be
,
and
say
he
is
righteous
:
Lay
that
down
for
a
certain
conclusion
,
Lord
,
thou
art
righteous
,
and
thou
hast
no
iniquity
in
thee
,
and
canst
do
no
wrong
,
whether
I
understand
thy
way
or
not
;
the
Apostle
in
Rom.
9.
13.
speaketh
of
God's
taking
one
,
and
leaving
another
;
As
it
is
written
,
Jacob
have
I
loved
,
but
Esau
have
I
hated
:
and
at
vers.
14.
What
shall
we
say
then
?
Is
there
unrighteousness
with
God
?
God
forbid
.
Is
there
unrighteousness
with
God
?
It
seems
so
,
that
God
should
deal
thus
unequally
with
persons
that
are
equal
,
that
are
in
the
same
condition
,
Is
this
righteous
?
That
God
should
take
one
,
and
leave
another
,
when
both
in
the
same
condition
,
is
not
this
unrighteousness
?
It
seems
so
,
but
it
is
not
so
,
God
forbid
,
saith
he
,
that
we
should
have
the
least
thought
that
God
should
be
unrighteous
;
no
,
that
cannot
be
;
for
God
to
take
one
,
and
leave
another
,
it
is
no
injustice
;
and
it
is
no
act
of
God's
Justice
to
take
and
leave
,
but
an
act
of
his
Soveraignty
:
For
a
Prince
to
pardon
one
Malefactor
,
and
leave
another
to
the
righteous
censure
of
the
Law
,
there
is
no
injustice
in
it
:
for
a
man
,
when
two
persons
stand
before
him
,
and
both
in
the
same
condition
,
to
make
one
his
bosome
friend
and
nor
another
,
it
's
no
injustice
;
this
is
the
case
with
God
;
God
will
chuse
bosome
friends
,
chuse
one
,
and
not
another
,
it
is
the
act
of
his
Soveraignty
,
and
no
injustice
.
Indeed
if
God
should
condemn
the
innocent
,
there
would
be
some
colour
to
charge
God
with
unrighteousness
;
if
God
should
condemn
a
man
or
woman
meerly
because
they
are
not
elected
,
although
that
man
or
woman
should
believe
and
repent
,
there
were
unfaithfulness
in
God
;
but
God
never
did
so
,
God
never
condemned
the
believer
,
he
never
condemned
the
soul
that
returned
to
him
by
Christ
,
therefore
God
cannot
be
charged
with
unfaithfulness
:
Therefore
let
us
resolve
upon
it
,
God
is
righteous
:
Justifie
God
,
though
thou
art
in
the
dark
,
and
perplexed
and
troubled
in
Spirit
about
thine
own
Election
,
or
the
Election
of
friends
,
yet
do
thou
resolve
and
say
,
I
wil
justifie
God
,
though
God
hath
not
chosen
me
,
and
my
children
,
&
though
God
hath
not
chosen
my
friends
,
yet
no
unrighteousness
in
him
.
Truly
this
is
the
way
to
overcome
the
Temptation
;
and
till
a
soul
be
brought
to
this
,
a
soul
that
is
troubled
about
his
Election
,
will
never
finde
rest
,
till
he
come
to
justifie
God
,
and
lye
at
the
feet
of
the
Lord
,
and
say
,
Lord
,
though
thou
condemnest
me
,
and
all
my
children
and
friends
,
thou
art
righteous
;
till
we
justifie
God
,
we
shall
have
no
peace
in
our selves
:
What
a
restless
condition
was
Job
in
when
he
stood
quarrelling
with
God's
Decree
?
He
never
had
peace
till
he
came
to
Justifie
God
,
Job
42.
2.
I
know
that
thou
canst
do
every
thing
,
I
will
contend
no
more
:
When
Job
came
thus
to
justifie
God
,
then
Job's
Temptation
vanished
,
and
then
the
Lord
turned
unto
Job
,
and
Turned
again
his
Captivity
,
and
doubled
the
mercies
he
had
taken
away
.
That
's
the
third
Rule
.
Fourthly
,
we
presently
fall
to
worship
the
Lord
Jesus
:
so
it
was
with
this
woman
in
the
Text
,
when
she
met
with
this
Temptation
about
Election
;
Christ
said
,
I
am
not
sent
but
to
the
lost
sheep
of
the
House
of
Israel
.
What
follows
?
She
came
and
worshipped
him
:
She
spake
not
a
word
of
Discontent
,
but
falls
down
,
and
worshipped
him
.
This
is
the
way
to
overcome
the
Temptation
,
when
you
are
doubting
concerining
the
love
of
God
,
perplexed
about
Election
,
presently
fall
to
worship
the
Lord
,
worship
him
.
Worship
him
,
How
?
Worship
him
,
Inward
Worship
of
the
Spirit
.
Fear
before
him
,
that
is
part
of
his
Worship
:
Reverence
the
Lord
greatly
in
your
hearts
notwithstanding
all
,
that
's
part
of
his
worship
.
Love
the
Lord
,
let
your
souls
be
breathing
in
love
towards
him
,
cleave
unto
him
,
pursue
after
him
with
your
Spirit
,
that
is
part
of
the
Inward
worship
;
Commit
your
souls
unto
him
,
trust
in
him
,
cast
your selves
upon
the
Lord
,
and
the
word
of
his
grace
,
that
is
the
Inward
Worship
;
Acknowledge
your
dependance
upon
him
,
resolve
there
to
hang
;
say
,
Lord
,
my
whole
dependance
is
upon
thee
,
my
blessedness
is
in
thy
hand
,
all
that
I
expect
for
eternity
doth
depend
upon
thee
;
Go
,
and
cleave
,
and
clasp
about
the
feet
of
Christ
,
and
by
faith
depend
upon
Christ
,
and
say
,
Lord
,
here
I
will
hold
and
stay
,
and
will
not
away
,
unless
I
be
pulled
away
by
violence
from
the
feet
of
Christ
.
This
is
Internal
Worship
,
and
this
is
that
worship
that
gives
so
much
glory
to
God
.
Abraham
believed
above
hope
,
and
against
hope
,
and
gave
glory
to
God
.
When
you
are
tempted
about
Election
,
thus
worship
him
.
And
secondly
,
Worship
him
with
External
Worship
;
There
are
two
principal
parts
of
this
Worship
that
will
tend
to
the
silencing
of
all
temptations
about
Election
.
The
first
is
Prayer
.
The
second
is
Thanksgiving
.
When
you
are
tempted
about
Election
,
or
doubt
of
the
love
of
God
,
fall
to
prayer
;
go
and
pour
out
a
cry
before
the
Lord
,
go
and
lament
after
him
;
and
say
,
though
I
do
not
know
whether
thou
wilt
accept
of
me
,
O
Lord
,
yet
I
will
cry
after
thee
,
I
will
lament
after
thee
;
cry
after
himself
,
his
presence
,
his
face
,
his
favour
,
his
loving
kindness
,
go
and
cry
after
him
;
this
is
the
way
to
be
rid
of
the
temptation
:
And
truly
,
this
will
be
a
discovery
that
God
hath
Elected
thee
:
In
Luke
18.
you
have
Christ
speaking
there
of
the
unrighteous
Judge
,
who
neither
feared
God
or
man
,
but
at
vers.
7.
you
have
him
speaking
of
the
righteous
Judge
,
and
saith
he
,
Shall
not
God
avenge
his
own
Elect
,
which
cry
day
and
night
unto
him
?
This
is
a
good
discovery
that
God
hath
chosen
that
soul
,
though
the
soul
knows
it
not
,
when
as
it
is
crying
after
the
Lord
,
and
resolves
to
cry
,
and
not
give
over
;
They
are
his
Elect
that
cry
day
and
night
,
and
he
will
certainly
hear
their
cry
;
God
will
come
in
and
manifest
himself
to
the
soul
,
and
therefore
when
tempted
about
Election
,
go
to
Prayer
.
Another
part
of
External
Worship
is
Thanksgiving
;
an
excellent
Remedy
against
this
Temptation
about
Election
:
O!
desire
that
thy
heart
may
be
put
into
a
thankful
frame
,
look
up
to
God
for
it
,
and
plead
with
the
Lord
,
that
thy
heart
may
be
put
into
a
thankful
posture
;
Consider
what
thou
hast
to
be
thankful
for
:
Is
there
nothing
▪
O
certainly
,
if
thou
art
not
exceeding
ungrateful
,
thou
mayst
see
somthing
to
be
thankful
for
in
the
worst
condition
;
O!
the
years
of
patience
and
goodness
of
the
Lord
toward
thee
,
think
upon
the
bounty
of
the
Lord
toward
thee
;
Hath
not
the
Lord
tendred
his
Christ
to
thee
?
And
hath
he
not
held
forth
his
promises
to
thee
?
Hath
he
not
been
working
upon
thy
heart
,
to
overcome
thy
heart
?
Is
not
this
worthy
of
Thankfulness
?
Those
supports
that
thou
hast
met
withall
under
affliction
,
have
not
everlasting
Arms
been
under
thee
?
Surely
thou
must
say
it
,
that
everlasting
Armes
have
been
under
me
,
and
why
dost
thou
not
bless
the
Lord
that
he
hath
put
underneath
everlasting
Arms
?
Yea
,
hath
there
not
been
some
secret
intimations
of
love
,
though
thou
hast
not
received
so
much
as
another
?
Yet
,
hath
there
not
been
some
secret
hints
of
grace
and
love
?
O!
that
is
worthy
of
thankfulness
.
Yea
,
look
to
all
the
outward
salvations
that
thou
hast
met
withall
;
look
to
all
the
years
of
goodness
,
and
all
the
years
of
mercy
;
Hath
not
God
come
to
thee
,
and
to
thy
Family
,
with
many
sweet
refreshments
?
What
?
None
of
these
worthy
of
Thankfulness
?
O
that
thou
wouldest
learn
to
creep
,
if
thou
canst
not
go
!
and
every
night
when
thou
lookest
back
,
O
say
,
here
is
another
day
of
goodness
;
the
Lord
might
have
cut
me
off
,
here
is
another
day
of
patience
;
and
in
the
morning
when
thou
wakest
,
think
of
it
,
the
Lord
might
have
cut
me
off
this
night
;
Here
is
another
night
of
patience
;
and
see
if
this
cannot
draw
forth
thy
soul
in
thankfulness
.
I
have
heard
of
a
young
man
very
lately
in
the
Town
of
Yarmouth
,
that
being
very
weak
,
and
nigh
to
the
grave
,
and
under
the
apprehensions
of
the
wrath
of
God
,
and
supposing
that
he
was
presently
going
down
to
the
pit
,
he
cries
out
,
O
that
God
would
spare
me
but
two
dayes
!
He
would
have
accounted
it
a
mercy
to
be
kept
out
of
hell
but
two
dayes
:
O!
God
hath
given
thee
more
then
two
dayes
,
many
moneths
,
many
years
,
in
which
the
Lord
hath
exercised
his
patience
;
O!
may
not
all
this
provoke
thee
to
thankfulness
?
Well
,
if
thou
canst
not
see
any
thing
to
be
thankful
for
,
of
that
which
God
hath
done
for
thee
,
why
then
bless
God
for
what
is
in
himself
;
O!
Think
upon
the
gracious
Nature
of
God
,
think
upon
the
glorious
Majesty
of
God
,
think
upon
all
the
Attributes
of
God
,
are
they
not
worthy
of
praise
?
His
name
it
is
glorious
,
and
worthy
to
be
exalted
,
bless
God
for
what
is
in
himself
.
Or
Bless
God
for
what
he
hath
done
for
others
,
if
not
for
what
God
hath
done
for
thee
;
see
if
thou
canst
not
get
up
thy
heart
to
bless
God
for
what
God
hath
done
for
others
;
and
look
upon
the
grace
that
God
hath
bestowed
upon
others
;
and
say
,
though
I
can
see
little
in
my self
for
which
I
should
bless
God
,
yet
blessed
be
God
that
God
hath
given
out
of
his
Spirit
to
others
,
and
manifested
his
love
to
others
,
and
hath
made
others
fruitful
and
serviceable
,
and
that
there
are
so
many
to
lift
up
the
name
of
Christ
in
the
world
;
and
if
by
any
means
the
Lord
will
put
thy
heart
into
a
thankful
frame
,
the
temptation
will
soon
vanish
.
Endeavour
it
all
thou
canst
,
wait
upon
God
,
and
look
upon
that
which
is
matter
of
Thankfulness
,
that
thy
heart
may
be
put
into
a
thankful
posture
to
bless
God
for
somthing
bestowed
on
thee
,
or
somthing
in
himself
,
or
others
,
and
the
Temptation
will
soon
vanish
.
Fiftly
,
Resolve
still
to
hold
on
in
God's
way
;
though
thou
art
in
the
dark
,
and
perplexed
in
thy
spirit
for
want
of
the
knowledge
of
God's
love
,
yet
resolve
in
the
strength
of
the
Lord
to
hold
on
the
Lord's
way
,
to
keep
in
his
way
,
and
to
depart
from
iniquity
;
take
heed
of
turning
out
into
crooked
wayes
,
desire
to
keep
the
way
of
the
Lord
,
which
is
a
streight
way
;
Say
,
well
,
though
I
do
not
know
my
Election
,
I
do
not
know
whether
I
shall
come
into
heaven
,
yet
by
the
Lord's
strength
I
will
be
found
looking
toward
Christ
,
I
will
be
found
looking
to
him
,
who
is
able
to
save
to
the
uttermost
;
This
is
to
keep
the
Lord's
way
.
And
so
also
,
Resolve
to
be
found
walking
in
wayes
of
Holiness
;
though
I
do
not
know
that
I
shall
be
saved
;
saved
,
or
not
saved
,
I
will
resolve
to
walk
in
wayes
of
holiness
,
and
to
depart
from
iniquity
,
take
heed
of
every
sinful
way
,
every
crooked
way
.
The
Apostle
in
2
Tim.
2.
19.
speaking
about
Election
,
The
foundation
of
the
Lord
standeth
sure
,
having
this
Seal
,
the
Lord
knoweth
them
that
are
his
:
Why
then
saith
he
,
Let
every
one
that
nameth
the
name
of
Christ
,
depart
from
iniquity
.
And
so
I
say
,
though
Election
be
not
sure
to
thee
,
be
sure
to
depart
from
iniquity
,
resolve
to
walk
with
God
in
his
way
;
All
this
is
come
upon
us
,
yet
have
not
we
forgotten
thee
,
Psal.
44.
17.
and
so
do
thou
say
,
though
all
this
darkness
be
upon
my
spirit
,
I
resolve
in
the
strength
of
the
Lord
not
to
forsake
him
;
though
I
do
not
know
that
the
Lord
will
be
for
me
,
I
resolve
to
be
for
none
else
,
my
soul
shall
be
for
no
other
Saviour
,
and
I
will
not
be
for
any
other
way
but
the
way
of
holiness
,
I
desire
to
depart
from
every
way
of
iniquity
:
And
as
I
said
before
,
so
I
say
again
,
if
God
shall
bring
up
the
heart
to
this
,
Surely
the
Lord
will
not
alwayes
suffer
that
soul
to
go
on
doubting
,
but
he
will
come
and
manifest
his
eternal
love
;
if
the
soul
shall
resolve
thus
in
the
strength
of
the
Lord
,
to
be
found
in
the
Lord's
way
,
saved
or
not
saved
,
I
will
be
looking
to
the
Father
through
the
Son
,
and
walk
in
every
way
of
the
Lord
,
and
depart
from
iniquity
,
the
Lord
will
not
alwayes
suffer
that
soul
to
go
on
doubting
,
John
14.
21.
He
that
hath
my
Commandments
and
keepeth
them
,
he
it
is
that
loveth
me
;
and
he
that
loveth
me
,
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
and
will
manifest
my self
to
him
.
My
Father
shall
love
him
;
that
is
,
my
Father
shall
manifest
love
to
him
;
not
that
God
begins
then
to
love
,
but
my
Father
will
come
to
that
soul
,
though
that
soul
may
walk
in
darkness
,
though
that
soul
may
for
the
present
be
in
a
sad
condition
,
and
not
see
the
face
of
God
,
and
not
know
that
God
hath
loved
him
from
everlasting
,
yet
my
Father
will
manifest
love
to
him
,
my
Father
will
manifest
that
he
doth
love
that
soul
:
and
saith
Christ
,
I
will
love
him
,
and
manifest
my self
to
him
:
Christ
will
come
to
that
soul
,
and
say
to
it
,
I
see
that
thou
lovest
me
,
and
I
know
thou
lovest
me
,
thou
hast
walked
in
the
dark
night
,
yet
thou
hast
not
turned
out
from
me
,
thou
hast
resolved
to
cleave
to
me
as
to
thy
Saviour
,
and
hast
resolved
to
keep
my
way
,
and
to
depart
from
iniquity
,
and
now
I
see
that
thou
lovest
me
,
and
I
will
let
thee
know
that
I
love
thee
,
that
is
,
that
I
love
thee
first
,
that
I
have
loved
thee
from
everlasting
.
And
thus
you
have
the
five
general
Rules
to
silence
all
Temptations
which
may
arise
concerning
Election
.
Matth.
15.
24.
But
he
answered
and
said
,
I
am
not
sent
,
but
unto
the
lost
sheep
of
the
house
of
Israel
.
SERMON
XVI
.
FOr
the
Vse
of
the
point
,
and
I
shall
speak
but
two
words
by
way
of
Application
,
because
what
I
have
spoken
already
,
hath
been
practical
,
if
the
Lord
make
it
to
be
so
.
First
,
To
those
that
have
not
attained
to
the
knowledge
of
God's
love
.
Secondly
,
To
those
that
through
grace
have
attained
to
the
discoveries
of
God's
love
.
First
,
Vse
1.
To
those
that
have
not
attained
to
the
knowledge
of
Gods
love
.
To
those
that
have
not
attained
to
the
knowledge
of
God's
eternal
love
towards
them
,
and
I
shall
speak
the
words
of
the
Apostle
,
2
Pet.
1.
10.
Wherefore
the
rather
Brethren
give
diligence
to
make
your
Calling
and
Election
sure
:
for
if
ye
do
these
things
,
ye
shall
never
fall
:
That
's
the
word
of
the
Lord
to
you
;
give
all
diligence
to
make
your
Election
sure
,
rest
not
till
your
hearts
be
established
through
grace
in
the
knowledge
of
God's
love
.
For
Let
me
tell
you
first
,
it
is
a
matter
of
great
concernment
.
That
which
this
Apostle
doth
exhort
us
to
,
to
give
all
diligence
to
make
our
Election
sure
,
it
is
that
which
doth
concern
your
whole
state
;
you
had
need
give
diligence
to
make
it
sure
,
it
doth
not
concern
your
temporal
estate
,
but
it
concerns
your
estate
in
another
world
,
all
that
you
have
to
live
upon
in
another
world
doth
depend
upon
it
,
you
had
need
give
diligence
to
make
that
sure
:
What
pains
do
men
take
to
make
that
sure
that
concerns
their
outward
Estates
?
Men
will
make
their
Bonds
and
Bills
sure
,
their
Evidences
sure
,
their
Titles
to
Lands
and
Houses
sure
;
if
there
be
any
thing
amiss
in
them
,
what
pains
will
men
take
to
make
them
sure
?
O
that
God
would
help
us
to
give
diligence
in
this
great
business
that
doth
concern
another
manner
of
estate
then
that
which
you
possess
here
!
even
all
that
you
have
to
live
upon
in
the
world
to
come
.
Secondly
,
You
have
an
Adversary
that
taketh
a
great
deal
of
pains
,
useth
diligence
to
hinder
you
in
this
work
;
the
Divels
great
designe
is
to
keep
you
in
the
dark
,
to
keep
you
in
a
puzled
and
perplexed
condition
,
to
finde
some
flaw
or
other
in
your
evidences
,
to
cast
some
blot
upon
them
,
that
you
shall
not
be
able
to
read
them
;
doubtless
you
will
put
God
to
it
to
leave
you
to
be
tryed
in
this
at
one
time
or
other
;
God
for
the
most
part
leaves
his
people
to
be
tempted
concerning
their
Election
,
and
therefore
you
had
need
give
diligence
.
Thirdly
,
your
comfort
doth
depend
upon
making
your
Election
sure
.
All
your
comfort
in
this
world
doth
depend
upon
it
,
the
comfort
of
every
condition
doth
depend
upon
it
,
the
sweetness
of
every
mercy
depends
upon
it
.
Alas
,
if
a
man
had
a
thousand
times
more
then
he
hath
,
what
is
all
he
hath
without
the
love
of
God
?
Your
comfort
depends
upon
it
;
Although
your
names
be
written
in
heaven
,
yet
you
cannot
have
the
comfort
of
it
,
till
it
be
made
sure
to
you
;
though
it
be
sure
before
God
,
yet
you
cannot
be
comforted
,
but
you
are
as
if
there
were
no
thoughts
of
love
in
the
heart
of
God
toward
you
.
Your
comfort
depends
upon
it
.
Fourthly
,
Holiness
doth
depend
upon
it
,
your
usefulness
,
your
fruitfulness
,
your
serviceableness
in
your
generations
doth
depend
upon
your
knowledge
of
the
love
of
God
;
it
is
that
which
wil
make
a
Christian
useful
&
serviceable
,
when
as
his
Election
is
made
sure
,
when
he
comes
to
be
established
in
the
knowledge
of
God's
Election
;
Put
on
therefore
(
as
the
Elect
of
God
,
holy
,
and
beloved
)
bowels
of
mercies
,
kindness
,
humbleness
of
minde
,
meekness
,
long
suffering
;
Col.
3.
12.
Your
holiness
doth
depend
upon
it
,
and
your
usefulness
in
your
generation
.
And
truly
,
till
that
be
put
out
of
question
to
a
soul
,
til
the
Lord
gives
some
degrees
of
satisfaction
to
a
soul
concerning
his
love
,
the
soul
is
wholly
taken
up
,
alwayes
taken
up
about
that
which
concerns
it self
:
O
Lord
!
Dost
thou
love
me
?
That
's
the
great
question
:
And
when
it
goes
to
God
in
prayer
,
Lord
!
Dost
thou
love
me
?
And
O
that
thou
wouldest
make
out
thy
love
to
me
!
The
soul
is
wholly
taken
up
about
that
,
and
well
it
may
;
but
when
God
comes
to
give
some
satisfaction
,
O
then
the
soul
hath
a
great
deal
of
freedome
to
minde
the
things
of
Christ
,
to
put
up
many
a
Petition
for
others
,
and
many
a
request
for
Christ
and
his
Kingdom
,
and
the
Interest
of
Christ
,
then
his
thoughts
they
run
that
way
;
so
that
if
you
desire
to
be
useful
and
serviceable
in
your
generation
,
it
doth
engage
you
to
look
after
this
,
to
give
all
diligence
to
make
your
Election
sure
.
Quest.
But
you
will
say
,
How
shall
we
do
that
?
O
there
is
nothing
in
the
world
that
I
would
sooner
do
then
that
,
but
I
know
not
how
to
make
my
Election
sure
.
I
Answer
,
It
is
the
work
of
God
,
it
is
the
work
of
grace
to
make
it
out
to
you
;
it
is
the
work
of
free
grace
to
give
a
soul
assurance
of
that
free
and
everlasting
love
.
But
be
found
waiting
upon
God
in
this
way
.
First
,
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believes
in
him
,
should
not
perish
,
but
have
everlasting
life
,
John
3.
16.
O!
Look
up
to
God
,
to
clear
up
this
great
Gospel
mysterie
to
you
,
the
designe
of
God
the
Father
,
in
sending
Christ
;
and
the
great
designe
of
the
Son
,
in
laying
down
his
life
:
It
is
through
ignorance
of
this
Mysterie
,
that
many
a
poor
soul
is
kept
from
establishment
,
and
from
assurance
of
God's
electing
love
.
But
secondly
,
Wait
upon
the
Lord
to
draw
thy
soul
to
accept
of
Christ
;
it
is
not
enough
to
have
a
discovery
of
the
mysterie
,
this
will
not
save
thee
,
though
a
man
know
the
designe
of
God
,
and
know
the
end
of
it
,
that
will
not
save
thee
;
no
,
but
wait
upon
the
Lord
to
draw
thy
heart
to
rest
upon
Jesus
Christ
,
as
he
is
held
forth
in
the
Gospel
;
see
that
there
is
a
necessity
that
God
the
Father
should
draw
thee
;
No
man
comes
to
me
(
saith
Christ
)
except
the
Father
which
hath
sent
me
draw
him
,
John
6.
44.
till
he
be
drawn
by
the
Father
,
he
cannot
come
to
Christ
,
therefore
that
man
is
mistaken
that
thinks
it
is
an
easie
matter
for
him
to
come
to
Christ
.
O!
Many
a
man
doth
mistake
faith
of
their
own
working
,
for
that
faith
which
is
of
the
operation
of
God
.
When
God
hath
beaten
many
a
soul
out
of
his
Brest-works
,
and
the
soul
sees
he
can
no
longer
defend
himself
there
,
good
works
will
not
do
it
;
then
he
taketh
up
a
resolution
in
his
own
strength
;
well
,
I
willgo
to
Christ
,
I
will
believe
in
Christ
,
if
I
cannot
have
it
by
obedience
,
I
will
have
it
by
believing
:
Ah!
But
he
never
saw
that
there
was
an
impossibility
for
him
to
believe
,
but
he
goes
to
Christ
in
his
own
strength
,
and
the
faith
is
of
his
own
working
,
and
it
is
such
a
faith
as
Christ
will
not
own
;
no
,
when
God
deals
with
a
soul
in
a
saving
way
,
he
discovers
to
it
that
it
is
no
more
able
to
believe
in
Christ
,
then
it
can
obey
the
whole
Law
,
and
that
there
is
a
necessity
that
he
should
be
drawn
of
God
;
and
in
his
spirit
he
breaths
after
God
,
and
saith
,
Lord
,
draw
me
,
for
if
thou
dost
not
draw
me
,
I
shall
never
come
to
Christ
;
see
a
necessity
of
being
drawn
to
Christ
;
And
when
thou
art
drawn
,
give
up
thy self
to
those
breathings
and
workings
of
the
Spirit
of
God
;
after
thou
hast
seen
thy self
in
a
lost
condition
,
and
no
possibility
to
help
thy self
,
either
by
thy
works
,
or
by
believing
;
why
then
if
the
Lord
open
the
word
of
Reconciliation
to
thee
,
and
is
breathing
sweetly
upon
thy
heart
,
and
moving
upon
thy
spirit
,
while
thou
hearest
the
word
of
grace
opened
,
and
the
tender
of
Christ
urged
,
O
then
give
up
thy self
to
those
drawings
of
the
Spirit
of
Christ
,
and
do
not
hinder
those
drawings
by
thy
unbelief
,
but
give
up
thy self
to
the
Lord
,
and
say
,
Lord
,
I
see
thy
hand
onely
is
able
and
powerful
to
draw
souls
to
thy self
,
and
I
will
stand
out
no
longer
.
That
's
the
second
.
Thirdly
,
Be
diligent
to
make
the
best
improvement
of
Jesus
Christ
;
when
God
hath
discovered
the
mysterie
of
Christ
to
thee
,
and
in
some
measure
hath
drawn
thy
heart
,
and
made
thee
to
lye
at
the
feet
of
Christ
for
life
and
salvation
,
and
for
faith
to
believe
in
him
;
be
diligent
to
make
the
best
improvement
of
Christ
.
Improve
Christ
for
holiness
and
sanctification
,
if
thou
desirest
to
have
Election
made
out
to
thee
,
improve
Christ
for
holiness
.
The
Apostle
2
Pet.
1.
5.
exhorteth
them
to
this
,
Giving
all
diligence
,
adde
to
your
faith
vertue
,
and
to
vertue
knowledge
,
and
to
knowledge
temperance
,
and
to
temperance
patience
,
and
to
patience
godliness
;
and
so
he
goes
on
,
and
then
follows
at
vers.
10.
Give
all
diligence
to
make
your
calling
and
election
sure
;
for
if
you
do
these
things
,
you
shall
never
fall
.
In
this
way
give
diligence
to
make
your
Election
sure
,
improve
Christ
for
holiness
,
for
grace
,
for
strength
,
for
more
strength
;
be
diligent
in
waiting
upon
the
Lord
for
the
carrying
on
the
work
of
holiness
;
let
Christians
endeavour
to
be
continually
in
the
exercise
of
grace
,
and
in
the
performance
of
every
duty
that
the
Lord
calls
them
to
;
adde
grace
to
grace
,
and
wait
upon
Christ
,
that
one
degree
of
grace
may
be
added
to
another
;
knowledge
to
knowledge
,
faith
to
faith
,
temperance
to
temperance
;
truly
it
is
in
this
way
that
God
comes
in
with
discoveries
of
electing
love
;
I
do
not
say
it
is
for
your
diligence
,
and
for
your
improvement
of
Christ
,
and
adding
grace
to
grace
;
but
this
is
the
way
:
when
the
Lord
doth
enable
his
people
to
be
thus
faithful
and
diligent
in
the
improvement
of
Christ
,
and
in
the
exercise
of
grace
,
and
performance
of
duty
to
God
and
man
,
God
comes
in
that
way
,
and
giveth
a
soul
a
more
clear
discovery
of
his
electing
love
.
Fourthly
,
Desire
the
Lord
to
set
a
heavenly
Byass
upon
your
spirits
,
if
you
desire
to
have
your
Election
cleared
and
made
sure
;
take
heed
of
an
earthly
heart
;
and
O!
Look
up
to
God
earnestly
,
that
he
would
set
a
heavenly
Byass
upon
your
spirits
,
that
you
may
be
able
to
say
,
Our
conversation
is
in
heaven
,
our
heart
is
there
,
from
whence
we
look
for
a
Saviour
;
we
groan
to
be
clothed
upon
with
our
house
which
is
from
heaven
.
Truly
Brethren
,
if
we
look
too
much
downward
,
if
we
be
grubling
below
,
and
be
writing
upon
the
dust
,
we
shall
hardly
see
what
is
written
in
heaven
:
Though
your
names
may
be
written
in
heaven
.
O!
the
looking
too
much
upon
this
world
,
keepeth
many
a
Christian
from
seeing
his
name
written
in
heaven
.
What
pains
will
Astrologers
and
Star-gazers
(
as
the
Scripture
calls
them
)
take
to
see
into
the
second
heaven
,
the
starry
heaven
?
How
often
will
they
look
up
?
And
how
long
will
they
look
up
to
see
(
as
they
pretend
)
what
is
written
there
,
what
is
the
language
of
the
Stars
!
And
O!
What
a
shame
is
it
to
Christians
that
we
should
look
up
no
oftner
,
and
no
longer
into
the
third
heaven
,
that
we
may
see
our
names
written
there
?
Truly
Brethren
,
it
is
no
easie
matter
for
a
Christian
to
see
his
name
written
in
heaven
,
though
his
name
may
be
written
there
;
we
shall
hardly
see
it
,
if
our
hearts
be
not
much
there
,
and
our
conversations
much
there
;
we
use
to
say
,
if
children
look
off
their
Books
,
they
will
never
learn
their
Lessons
well
;
Truly
,
if
we
look
so
much
on
the
world
,
and
so
little
into
heaven
,
we
shall
hardly
learn
to
read
our
names
written
in
heaven
.
But
when
as
the
Lord
sees
that
his
people
are
desirous
to
have
their
thoughts
in
heaven
,
and
their
conversations
in
heaven
,
the
Lord
will
come
and
say
to
that
soul
,
well
,
I
see
that
thine
eye
is
in
heaven
,
and
thy
heart
in
heaven
,
know
for
thy
comfort
,
that
thy
name
also
is
in
heaven
,
thy
God
is
in
heaven
,
thy
Christ
is
in
heaven
,
and
thy
portion
is
in
heaven
.
O!
Beg
of
God
that
he
would
clap
a
heavenly
byass
upon
your
spirits
.
Fifthly
,
Take
heed
of
sinning
against
the
Lord
,
take
heed
of
giving
way
to
any
sin
;
as
you
desire
to
have
your
election
cleared
up
to
you
,
take
heed
of
turning
out
into
any
crooked
way
.
Let
not
Christians
give
way
to
themselves
,
nor
allow
themselves
in
any
way
of
evil
.
You
know
what
the
Apostle
saith
in
2
Tim.
2.
19.
Nevertheless
,
the
foundation
of
God
standeth
sure
,
having
this
Seal
,
the
Lord
knoweth
them
that
are
his
:
And
let
every
one
that
nameth
the
name
of
Christ
,
depart
from
iniquity
.
The
Lord
knoweth
them
that
are
his
;
Ah!
but
would
you
know
your selves
to
be
in
that
number
?
Take
heed
that
you
do
not
give
way
to
any
sin
,
do
not
allow
your selves
in
any
way
of
sin
,
be
not
found
in
any
way
of
iniquity
;
every
sin
that
is
allowed
,
it
will
cast
a
blot
upon
your
Evidence
,
and
you
shall
not
be
able
to
read
it
.
This
is
the
first
Use
unto
those
that
have
not
God's
electing
love
cleared
up
to
them
;
there
is
a
necessity
that
every
soul
should
give
all
diligence
to
have
their
Election
made
sure
,
it
is
matter
of
infinite
concernment
,
and
you
have
been
taught
in
what
way
to
wait
upon
God
to
make
your
Election
sure
.
The
second
Use
is
to
those
that
have
attained
to
the
knowledge
of
God's
electing
love
:
And
it
calls
upon
them
,
First
,
To
be
Thankful
.
Secondly
,
To
labour
to
walk
worthy
of
so
great
a
mercy
.
First
,
To
be
Thankful
.
O
consider
that
it
is
the
free
love
and
the
free
grace
of
God
that
did
make
the
difference
between
you
and
others
,
Is
there
not
cause
then
of
Thankfulness
?
You
were
no
better
then
the
worst
in
the
world
,
no
better
then
those
that
are
cast
out
of
God's
sight
into
utter
darkness
;
there
is
as
much
evil
in
our
hearts
as
in
Judas
his
heart
that
betrayed
Christ
.
O!
It
is
free
grace
that
hath
put
a
difference
;
if
God
hath
made
known
to
you
that
he
hath
chosen
you
,
know
that
it
is
free
grace
that
hath
put
the
difference
;
O!
Rich
grace
,
free
grace
,
that
God
should
take
you
,
and
leave
another
as
deserving
as
you
;
O
it
is
free
grace
!
And
that
we
may
be
stirred
up
to
Thankfulness
,
consider
that
all
the
mercies
that
ever
you
do
enjoy
or
hope
for
,
spring
from
this
Electing
love
!
O!
What
cause
have
you
to
admire
this
love
?
Electing
love
it
was
a
fruitful
wombe
,
all
your
mercies
lay
in
it
,
your
comforts
they
all
spring
from
it
;
if
the
Lord
had
not
given
you
his
love
from
eternity
,
he
had
never
given
you
Christ
as
he
did
,
he
had
not
given
you
the
knowledg
of
Christ
.
All
the
mercies
and
comforts
that
you
do
enjoy
,
do
spring
from
this
love
;
if
it
had
not
been
for
this
love
,
you
had
never
known
what
pardon
of
sin
had
been
,
you
had
never
known
what
peace
with
God
had
been
,
what
a
mercy
it
is
to
be
reconciled
to
God
;
your
present
mercies
they
all
lye
in
this
womb
of
God's
Electing
love
;
O!
what
an
engagement
is
this
to
Thankfulness
?
Secondly
,
Walk
worthy
of
this
love
;
Christians
you
that
see
your
Interest
in
Electing
love
,
walk
worthy
of
it
,
improve
this
your
mercy
,
that
great
mercy
,
the
knowledge
which
God
hath
given
you
of
his
love
in
Christ
,
improve
it
,
let
it
be
an
engagement
upon
you
to
duty
.
To
what
duty
doth
this
Love
of
God
engage
unto
.
First
,
electing
love
engages
Christians
unto
.
Let
this
love
of
God
to
you
engage
you
to
a
holy
confidence
,
to
a
holy
trust
in
the
Lord
,
and
a
stedfast
relyance
upon
Christ
and
his
grace
in
every
state
and
condition
;
the
Lord
would
have
you
make
this
improvement
,
his
love
is
discovered
for
this
end
,
that
your
faith
may
be
strengthned
,
and
your
hope
strengthned
,
and
made
more
firm
and
lively
;
Who
shall
lay
any
thing
to
the
charge
of
God's
Elect
,
it
is
God
that
justifieth
,
&c.
Rom.
8.
33.
Thus
doth
the
Apostle
improve
it
,
If
God
be
for
us
,
who
shall
be
against
us
?
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
,
shal
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
.
Nay
(
saith
he
)
in
all
these
things
we
are
more
then
Conquerours
.
Christ
would
have
his
people
improve
this
love
,
for
the
casting
out
of
fear
,
perfect
love
casteth
out
fear
,
it
is
casting
out
fear
,
though
it
hath
not
cast
out
fear
;
Fear
not
little
flock
,
it
is
your
Fathers
good
pleasure
to
give
you
a
Kingdom
;
he
would
strengthen
them
against
fear
by
setting
before
them
the
Father
's
Electing
love
;
it
is
the
Fathers
good
pleasure
to
give
you
a
Kingdome
.
O
that
we
might
improve
this
for
the
strengthening
of
our
confidence
!
Secondly
,
If
the
Lord
hath
discovered
his
love
,
know
,
that
it
is
an
engagement
,
as
to
Confidence
,
so
to
Holiness
;
a
holy
and
unblameable
walking
before
God
.
The
adversaries
of
this
Truth
pretend
that
this
is
a
Doctrine
of
Liberty
:
Ah!
but
there
is
no
such
tendency
;
Put
on
,
as
the
Elect
of
God
,
bowels
of
mercy
.
If
you
be
the
Elect
of
God
,
put
on
bowels
of
mercy
,
and
so
be
you
like
to
Christ
;
I
say
,
know
that
this
is
the
end
of
God's
Electing
love
:
God
hath
chosen
you
,
wherefore
hath
he
chosen
you
?
Eph.
1.
4.
According
as
he
hath
chosen
us
in
him
before
the
foundation
of
the
world
,
that
we
should
be
holy
,
and
without
blame
before
him
in
love
:
This
is
the
great
end
of
God's
love
,
and
the
discovery
of
it
,
that
you
may
be
holy
;
O!
Know
that
if
God
hath
loved
you
,
you
should
be
holy
.
Thridly
,
Know
that
you
are
engaged
to
walk
humbly
.
Who
put
the
difference
?
What
was
it
that
made
the
difference
?
This
Doctrine
of
free
Electing
love
hath
taught
you
,
that
it
is
grace
that
hath
made
the
difference
,
not
your
free
will
and
improvement
,
but
it
is
free
grace
that
made
the
difference
:
The
Lord
saw
us
so
far
from
improving
of
that
which
he
gave
us
,
as
any
other
;
and
therefore
this
may
silence
all
flesh
before
the
Lord
,
let
not
flesh
glory
;
Why
?
what
hast
thou
to
glory
in
?
If
thou
be
better
then
others
,
whence
was
it
?
It
was
from
free
love
,
and
therefore
it
engageth
thee
to
walk
humbly
with
thy
God
.
Fourthly
,
It
is
an
engagement
to
Love
.
O!
love
the
Lord
dearly
;
if
the
Lord
hath
made
out
his
Electing
love
,
you
are
engaged
to
love
him
again
;
shew
forth
much
love
,
love
to
Christ
,
and
love
to
the
Image
of
Christ
,
love
to
the
way
of
Christ
,
love
to
the
Truth
of
Christ
,
love
to
the
Ordinances
of
Christ
,
love
to
the
Saints
of
Christ
,
As
I
have
loved
you
,
(
saith
Christ
)
so
ought
you
to
love
one
another
,
John
13.
34.
As
I
have
loved
you
;
as
much
as
if
Christ
should
say
,
this
is
the
greatest
argument
that
I
can
propound
to
you
to
move
you
to
love
one
another
,
I
have
loved
you
:
If
the
Lord
have
loved
you
with
this
electing
love
,
and
hath
discovered
that
his
love
to
you
,
you
are
engaged
to
love
him
,
and
his
people
,
and
whatever
hath
the
Image
of
God
and
of
Christ
upon
it
.
And
so
I
have
done
this
point
,
this
great
mysterie
,
this
Doctrine
of
Election
.
I
desire
not
to
read
this
Verse
again
;
there
is
one
thing
more
which
I
shall
but
touch
,
and
so
conclude
.
I
am
not
sent
but
to
the
lost
Sheep
of
the
House
of
Israel
.
The
House
of
Israel
.
What
is
the
House
of
Israel
?
Why
,
the
seed
of
Abraham
,
the
posterity
of
Jacob
,
whose
name
was
Israel
;
the
twelve
Tribes
they
are
the
House
of
Israel
,
they
were
the
peculiar
people
that
God
chose
out
of
all
the
Nations
;
he
left
other
Nations
,
and
he
chose
them
for
his
peculiar
people
,
he
chose
them
to
be
his
House
,
when
he
took
them
into
Covenant
with
himself
,
and
they
took
hold
of
his
Covenant
,
they
became
a
Church
of
Christ
,
and
this
Church
of
Christ
is
the
House
of
God
.
Israel
is
God's
House
:
That
's
the
Point
that
I
shall
but
touch
,
and
so
shut
up
all
.
Every
true
Church
of
Christ
is
the
House
of
God
.
They
are
a
House
,
and
they
are
the
House
of
God
.
What
was
spoken
of
that
Church
,
may
be
said
of
every
true
Gospel
Church
;
they
are
a
House
,
and
God's
house
,
they
are
God's
Houshold
,
they
are
called
the
Houshold
of
Faith
,
Gal.
6.
10.
And
so
again
in
Ephes.
2.
19.
Now
therefore
,
ye
are
no
more
Strangers
,
and
Forreigners
,
but
Fellow
Citizens
with
the
Saints
,
and
of
the
Houshold
of
God
;
And
this
is
prophesied
of
by
the
Prophet
Micah
,
chap.
4.
vers.
2.
And
many
Nations
shall
come
and
say
,
Come
,
Let
us
go
up
to
the
Mountain
of
the
Lord
,
and
to
the
House
of
the
God
of
Jacob
;
speaking
of
Gospel-times
;
the
Churches
of
the
Lord
are
called
the
House
of
God
.
Christ
as
a
Son
over
his
own
House
,
whose
House
we
are
,
&c.
Heb.
3.
6.
Now
in
a
house
there
is
a
Master
of
the
Family
;
why
the
Master
of
this
Houshold
is
Christ
;
every
houshold
hath
a
Head
,
a
Master
,
the
Lord
of
the
Family
;
Christ
is
the
Master
of
this
Family
,
he
is
the
Lord
,
the
Head
of
the
Church
:
If
they
call
the
Master
of
the
house
Beelzebub
,
saith
Christ
,
how
much
more
shall
they
call
them
of
his
houshold
,
Matth.
10.
25.
Christ
is
the
Head
,
and
the
Lord
,
and
he
is
the
Master
of
his
House
,
of
his
Church
,
the
Master
of
the
great
Family
.
Secondly
,
The
Members
of
this
house
they
are
fellow
Brethren
,
fellow
Servants
,
sometimes
they
are
called
Children
:
Members
of
a
Family
,
they
are
either
Children
,
Servants
,
or
Friends
that
dwell
in
the
Family
;
The
Lord
calleth
his
people
his
children
,
his
servants
,
somtimes
his
friends
,
still
he
owns
them
,
the
members
of
his
house
,
are
fellow
brethren
,
and
fellow
servants
.
Thirdly
,
In
a
great
Houshold
you
have
Officers
and
Stewards
;
Great
Families
they
have
their
Stewards
,
they
are
under
their
Lord
to
oversee
the
house
,
and
to
look
to
the
wayes
of
the
house
,
and
to
make
provision
for
the
house
,
and
to
give
them
their
meat
in
due
season
:
In
this
House
of
Christ
,
and
in
every
Gospel
Church
,
Christ
hath
appointed
his
Stewards
,
1
Cor.
4.
1.
Let
a
man
so
account
of
us
,
as
of
the
Ministers
of
Christ
,
and
Stewards
of
the
Mysteries
of
God
:
Christ
hath
appointed
Officers
,
as
his
Stewards
,
to
dispense
his
good
things
to
his
Servants
.
Fourthly
,
In
a
House
you
have
the
Lawes
and
Customes
of
the
House
;
In
Christ's
House
there
are
Lawes
and
Customes
,
he
hath
left
it
on
Record
,
the
Lawes
of
his
House
are
written
,
how
he
will
have
his
House
governed
;
all
the
Lawes
of
his
House
are
written
in
his
Word
;
it
is
not
left
to
men
to
make
Lawes
for
Christ's
House
,
(
No
)
but
Christ
himself
as
Head
and
Lord
of
his
Church
he
hath
made
Lawes
for
the
Government
of
his
House
.
Fiftly
,
In
a
house
or
houshold
,
there
is
employment
for
them
in
the
house
;
so
Christ
in
his
house
hath
employment
for
all
the
members
of
his
House
,
some
work
that
he
hath
appointed
for
every
childe
and
servant
in
his
House
,
for
every
one
that
is
a
Member
of
any
visible
Church
or
Congregation
,
which
is
the
House
of
Christ
,
there
is
work
that
is
common
to
all
that
are
in
the
House
,
Psal.
134.
Bless
ye
the
Lord
,
all
ye
servants
of
the
Lord
,
which
by
night
stand
in
the
House
of
the
Lord
:
And
again
in
Psal.
135.
1
,
2.
Praise
ye
the
Lord
,
praise
ye
the
Name
of
the
Lord
,
praise
him
O
ye
servants
of
the
Lord
,
ye
that
stand
in
the
House
of
the
Lord
,
in
the
Courts
of
the
House
of
our
God
.
The
duty
lay
upon
all
in
the
House
of
God
,
to
bless
the
Name
of
Christ
;
and
there
are
some
particular
works
that
Christ
cuts
out
for
every
member
:
Christ
would
have
none
in
his
house
idle
,
there
is
some
work
that
every
one
may
do
,
that
may
be
for
the
good
of
the
whole
house
.
And
as
this
House
hath
his
Work
,
Isa.
54.
13.
And
all
thy
children
shall
be
taught
of
the
Lord
:
Sions
children
,
they
that
are
of
the
houshold
of
God
,
God
doth
engage
for
it
that
they
shall
all
be
taught
.
And
this
is
another
Priviledge
,
That
as
the
Lord
will
teach
them
,
so
he
will
defend
and
protect
them
,
He
hath
promised
special
protection
to
his
children
in
his
House
,
Isa.
4.
5.
And
the
Lord
will
create
upon
every
dwelling
place
of
Mount
Zion
,
and
upon
her
Assemblies
,
a
Cloud
,
and
smoak
by
day
,
and
the
shining
of
a
flaming
fire
by
night
;
for
upon
all
the
glory
shall
be
a
defence
:
The
particular
Churches
of
Christ
under
the
Gospel
,
upon
all
their
glory
shall
be
a
defence
.
And
this
is
another
Priviledge
,
the
Master
of
the
House
will
do
the
servants
work
:
You
know
what
the
Church
saith
,
Isa.
26.
12.
Lord
,
thou
wilt
ordain
peace
for
us
,
for
thou
also
hast
wrought
all
our
works
in
us
:
What-ever
he
calls
for
from
any
of
his
people
in
his
house
,
he
wil
do
it
himself
,
he
will
strengthen
them
to
do
it
,
his
own
Arm
shall
be
at
work
.
This
is
a
choice
priviledge
that
belongs
to
the
house
of
God
.
Another
priviledge
is
,
they
shall
eat
of
the
best
,
and
drink
of
the
best
;
they
shall
have
a
feast
of
fat
things
,
and
Wine
on
thee
Lees
well
refined
:
He
will
make
such
a
Feast
in
the
day
of
the
Gospel
,
upon
every
dwelling
place
of
Mount
Zion
,
upon
every
house
of
the
Lord
;
the
Lord
engageth
to
make
them
a
Feast
of
Fat
things
,
his
own
flesh
shall
be
set
before
them
,
which
is
meat
indeed
;
and
his
blood
,
which
is
drink
indeed
.
Another
priviledge
is
this
,
The
servants
shall
sit
down
with
the
Lord
and
Master
at
Table
:
Servants
have
seldome
such
a
priviledge
in
any
house
,
to
sit
down
with
their
master
;
but
in
Christ's
house
all
the
servants
shall
sit
down
at
Table
with
their
Lord
.
O!
What
a
choice
priviledge
is
this
,
to
sit
at
their
Lord's
Table
?
Nay
,
their
Lord
will
serve
them
.
Such
a
priviledge
the
Lord
promiseth
to
his
people
,
Luke
12.
37.
He
shall
gird
himself
,
and
make
them
sit
down
to
meat
,
and
will
come
forth
and
serve
them
.
He
will
cut
out
their
portion
for
them
;
he
will
see
to
it
,
that
they
want
nothing
that
he
seeth
good
for
them
.
And
he
will
bless
their
provision
to
them
;
that
is
another
priviledge
,
Psal.
132.
13
,
14
,
15.
For
the
Lord
hath
chosen
Zion
,
he
hath
desired
it
for
his
habitation
;
this
is
my
rest
for
ever
,
here
will
I
dwell
.
I
will
abundantly
bless
her
provision
:
I
will
satisfie
her
poor
with
bread
.
See
the
Lord
will
bless
Zions
provision
,
and
make
his
people
fat
and
flourishing
,
for
so
is
the
Promise
,
Psal.
92.
13
,
14.
Those
that
be
planted
in
the
House
of
the
Lord
,
shall
flourish
in
the
Courts
of
our
God
,
they
shall
still
bring
forth
fruit
in
old
age
,
they
shall
be
fat
and
flourishing
.
These
are
the
priviledges
of
the
Lord's
house
.
To
shut
up
all
with
a
word
or
two
of
Application
.
If
every
true
Church
of
Christ
be
the
Lord's
house
,
Psal.
15.
and
Psal.
24.
3
,
4.
Who
shall
ascend
into
the
hill
of
the
Lord
?
And
who
shall
stand
in
his
holy
place
?
He
that
hath
clean
hands
,
and
a
pure
heart
;
who
hath
not
lift
up
his
soul
unto
vanity
,
nor
sworn
deceitfully
.
These
places
speak
of
Gospel
times
,
men
and
women
must
be
visibly
holy
:
And
therefore
let
it
be
no
offence
to
any
that
the
Church
walketh
by
the
Rule
of
the
Master
of
the
Family
;
they
must
receive
none
but
such
as
they
can
judge
to
be
those
that
are
qualified
according
to
the
rule
that
Christ
hath
left
;
such
as
Christ
hath
received
,
and
no
more
;
you
your selves
will
be
choice
whom
you
receive
into
your
houses
,
and
I
pray
let
Christ
have
that
liberty
you
challenge
to
your selves
.
Secondly
,
Thirdly
,
Psal.
27.
4.
One
thing
have
I
desired
of
the
Lord
,
and
but
one
thing
;
What
is
that
?
That
I
may
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
,
to
behold
the
beauty
of
the
Lord
,
and
to
enquire
in
his
Temple
:
O
how
desirous
was
David
to
dwel
in
the
House
of
the
Lord
?
And
he
counts
them
blessed
,
Psal.
84.
4.
Blessed
are
they
that
dwell
in
thy
House
.
Now
if
it
be
such
a
mercy
and
priviledge
,
take
heed
that
we
do
not
contemn
it
,
and
take
heed
that
you
do
not
slight
it
,
and
say
,
it
is
no
great
matter
whether
I
be
in
the
house
of
God
or
no
,
so
long
as
I
am
a
Believer
:
O!
Take
heed
that
you
do
not
despise
such
a
priviledge
.
Fourthly
and
Lastly
,
First
,
do
good
to
all
the
houshold
of
Faith
,
but
especially
in
the
same
house
;
we
have
the
strongest
tye
to
love
,
and
to
help
one
another
,
if
in
Christ's
house
.
And
if
this
be
Christ's
house
,
And
it
engages
you
to
do
the
work
of
Christ
?
And
we
should
bless
Christ
for
the
provision
of
his
house
.
those
that
are
in
his
house
shall
be
fat
and
flourishing
,
and
well-liking
;
and
shall
have
strength
to
perform
their
duty
.
O
that
they
that
are
in
the
Lord's
house
,
would
wait
upon
the
Lord
for
his
blessing
.
Matth.
15.
25.
Then
came
she
and
worshipped
him
,
saying
,
Lord
help
me
.
SERMON
XVII
.
I
Come
now
in
this
25the
verse
to
consider
the
behaviour
of
this
Womans
spirit
under
her
temptations
;
she
doth
not
stand
to
reason
about
her
Election
,
but
she
presently
comes
and
worshippeth
him
;
She
came
and
worshipped
him
,
saying
,
Lord
,
help
.
This
woman
she
was
under
great
afflictions
at
this
time
,
such
afflictions
as
made
her
come
and
cry
to
Christ
,
Have
mercy
on
me
O
Lord
,
thou
Son
of
David
,
my
daughter
is
grievously
vexed
with
a
Devil
:
And
this
her
affliction
was
accompanyed
with
Temptation
;
and
by
a
second
Temptation
Christ
would
make
tryal
of
her
faith
:
And
though
she
was
under
affliction
,
and
this
affliction
accompanied
with
temptation
,
yet
she
falls
down
and
worshipped
him
,
She
came
and
worshipped
him
,
saying
,
Lord
,
Help
.
So
that
I
shall
close
with
this
Truth
.
That
it
is
the
duty
of
Saints
to
worship
Christ
,
It
is
clear
from
the
words
,
and
in
the
opening
of
the
Point
I
shall
First
,
shew
you
,
What
it
is
to
worship
the
Lord
,
what
is
that
worship
which
the
Lord
doth
expect
from
his
people
,
when
in
affliction
and
temptation
.
Secondly
,
I
shall
give
you
Scripture
instances
for
the
Proof
of
the
Point
.
And
then
Thirdly
,
Consider
the
Grounds
of
the
Point
.
And
then
Fourthly
,
Make
some
Improvement
.
First
,
To
consider
,
What
is
that
Worship
which
the
Lord
requires
of
his
people
when
afflicted
and
tempted
.
1.
This
Worship
it
is
either
the
Worship
of
the
Spirit
,
Internal
:
Or
2.
It
is
the
waiting
upon
God
in
those
Institutions
of
his
own
,
which
he
hath
appointed
for
his
people
to
wait
upon
him
in
;
which
is
External
Worship
.
This
Worship
first
,
is
that
of
the
Spirit
.
You
will
say
wherein
doth
it
consist
?
Why
it
consists
First
of
all
,
holy
fear
and
Reverence
which
we
owe
unto
the
Lord
,
and
should
be
acting
towards
God
,
when
God
brings
into
such
a
condition
.
Fear
and
Reverence
it
is
a
part
of
Internal
Worship
:
Fathers
of
our
flesh
corrected
us
,
and
we
gave
them
reverence
,
shall
we
not
much
rather
be
in
subjection
unto
the
Father
of
Spirits
?
Heb.
12.
9.
When
as
the
soul
is
filled
with
a
holy
fear
,
fearful
to
sin
against
God
,
and
to
dishonour
him
in
affliction
and
temptation
,
when
the
spirit
is
fearful
to
grieve
the
Spirit
of
God
in
affliction
,
when
it
is
fearful
to
take
the
name
of
God
in
vain
in
the
time
of
affliction
,
by
unprofitable
and
unfruitful
bearing
of
affliction
;
when
the
spirit
is
thus
composed
to
a
reverend
childe-like
fear
before
the
Lord
in
the
time
of
affliction
,
this
is
part
of
that
Internal
Worship
the
soul
owes
to
God
.
Secondly
,
This
Worship
consists
in
Love
,
as
well
as
in
fear
;
when
the
soul
is
acting
in
love
toward
God
in
time
of
affliction
or
temptation
,
as
that
it
dares
not
conclude
that
God
loves
him
the
less
,
though
he
be
afflicted
,
though
he
be
in
temptation
,
so
also
he
desires
not
to
love
God
one
jot
the
less
,
notwithstanding
all
afflictions
and
temptations
;
when
the
desire
of
the
heart
is
towards
God
in
time
of
affliction
or
temptation
;
O!
when
wilt
thou
come
unto
me
?
saith
David
,
Psal.
101.
2.
And
saith
the
gracious
heart
,
let
me
have
God's
presence
in
affliction
,
rather
then
deliverance
from
affliction
;
when
as
the
soul
is
carried
out
to
delight
in
God
in
the
time
of
affliction
,
to
rejoyce
in
God
,
and
to
glory
in
God
,
and
to
comfort
it self
in
God
,
as
David
did
when
he
was
s●rely
distressed
at
Ziklag
,
yet
he
encouraged
himself
in
the
Lord
his
God
,
1
Sam.
30.
6.
Though
God
taketh
away
many
comforts
,
yet
if
he
give
himself
,
the
soul
is
looking
towards
his
portion
as
a
blessed
portion
;
one
God
is
better
then
all
the
comforts
that
I
have
lost
,
I
have
lost
friends
and
relations
,
but
one
God
and
Christ
is
more
excellent
then
all
the
creatures
in
the
world
;
when
the
heart
is
thus
breathing
in
love
towards
God
in
time
of
affliction
or
temptation
,
this
is
a
part
of
that
Internal
worship
it
owes
to
God
.
Thirdly
,
This
Internal
Worship
is
that
Trust
and
Affiance
the
soul
hath
,
which
it
placeth
in
God
alone
;
when
the
soul
is
acting
of
faith
in
the
Lord
,
The
Lord
is
my
portion
,
my
soul
hath
said
it
,
and
therefore
I
will
hope
in
him
;
I
will
look
toward
him
,
I
will
rest
upon
his
Arm
,
doubtless
thou
art
our
Father
,
though
all
this
hath
befallen
us
,
doubtless
God's
intentions
are
gracious
,
it
is
for
my
good
that
he
doth
thus
afflict
me
;
doubtless
the
Lord
can
and
will
make
a
good
end
of
these
afflictions
,
for
that
is
his
promise
:
Now
when
the
soul
is
thus
roling
upon
God
,
and
resting
upon
his
promise
,
cleaving
to
the
faithfulness
of
God
for
the
fulfilling
of
his
Promise
in
time
of
affliction
or
temptation
,
this
is
a
great
part
of
that
inward
worship
which
God
doth
require
of
the
soul
,
when
it
shall
thus
believe
in
hope
,
above
hope
,
and
against
hope
;
as
Abraham
the
Father
of
the
faithful
did
,
this
is
Inward
Worship
.
Fourthly
,
It
consists
in
the
submission
of
the
soul
to
God
.
That
Inward
Worship
that
God
doth
require
of
his
people
in
time
of
affliction
or
temptation
,
I
say
it
consists
in
the
submission
of
the
spirit
unto
God
;
when
a
man
desires
to
make
a
resignation
of
his
Will
unto
God
;
If
this
cup
may
not
pass
from
me
,
thy
will
be
done
;
when
a
soul
is
content
to
be
at
the
dispose
of
God
,
for
the
kinde
of
affliction
,
and
measure
of
affliction
,
and
the
time
of
affliction
;
well
,
if
God
encrease
my
burthen
,
let
him
encrease
my
strength
,
and
my
soul
shall
glory
in
him
;
if
the
Lord
will
continue
my
affliction
longer
,
and
I
must
drink
of
this
cup
again
and
again
,
yea
the
third
time
,
if
the
Lord
will
afford
his
presence
in
affliction
,
my
soul
desires
to
submit
to
the
Lord
;
when
thus
the
heart
is
affected
toward
God
,
submitting
,
falling
down
before
the
Lord
,
and
making
a
resignation
of
his
Will
to
the
Lord's
Will
.
This
is
that
special
Worship
of
the
Spirit
,
that
Internal
Worship
that
the
Father
of
Spirits
calleth
for
from
his
children
in
time
of
affliction
.
But
secondly
,
First
,
In
the
pouring
out
of
the
soul
in
supplication
before
the
Lord
.
Secondly
,
In
speaking
good
words
of
God
.
These
are
two
great
parts
of
that
external
worship
that
God
calls
his
children
to
in
time
of
affliction
;
to
speak
gracious
words
unto
God
,
and
to
speak
good
words
of
God
to
his
praise
and
honour
.
First
It
is
the
pouring
out
the
Supplication
of
the
Soul
before
the
Lord
in
prayer
;
it
is
a
special
exercise
that
God
calleth
his
people
to
in
time
of
affliction
and
temptation
,
to
be
much
in
supplication
pouring
out
their
souls
before
the
Lord
.
Now
this
Supplication
,
this
Prayer
which
the
Lord
doth
require
and
doth
delight
in
,
it
is
accompanied
First
,
With
Humility
;
As
you
shall
finde
in
the
example
of
this
woman
,
her
prayer
in
the
day
of
her
distress
,
it
was
a
humble
prayer
,
a
humble
supplication
;
one
of
the
Evangelists
observes
,
(
the
Evangelist
Mark
,
chap.
7.
ve
?
s
.
25.
)
that
she
came
and
fell
at
his
feet
;
this
woman
came
and
fell
at
the
feet
of
Christ
,
and
cryed
to
him
,
Lord
help
me
;
It
is
a
humble
prayer
that
the
Lord
doth
delight
in
,
when
the
spirit
lyeth
low
before
the
Lord
,
when
the
creature
is
sensible
of
his
own
vileness
,
and
shall
acknowledge
with
Jacob
,
That
he
is
less
then
the
least
of
all
those
mercies
which
he
doth
desire
and
expect
at
the
hand
of
God
,
that
if
ever
the
Lord
be
gracious
,
it
must
be
free
grace
,
somthing
in
himself
that
must
move
him
;
when
the
soul
is
enabled
by
the
Spirit
of
the
Lord
to
put
up
such
a
prayer
,
this
is
a
part
of
that
external
worship
that
the
Lord
requires
.
Secondly
,
You
shall
finde
that
this
womans
prayer
was
accompanied
with
Fervency
;
her
very
expression
doth
hold
forth
and
declare
the
ardency
of
her
spirit
;
she
cryed
before
,
O
Lord
,
thou
Son
of
David
have
mercy
on
me
;
and
now
again
she
breaks
forth
into
this
expression
,
Lord
,
Help
:
Why
,
it
is
such
a
prayer
that
God
taketh
delight
in
,
such
a
supplication
as
is
sent
up
with
a
holy
fervency
unto
God
;
and
indeed
the
Lord
brings
his
people
into
the
furnace
of
affliction
and
temptation
,
that
so
he
may
kindle
this
holy
fire
of
zeal
and
fervency
in
their
bosomes
;
the
Lord
doth
raise
the
storms
,
that
so
he
may
make
the
Disciples
to
cry
the
louder
.
Now
therefore
when
the
spirit
is
thus
carried
out
to
God
,
this
is
such
worship
as
he
requires
and
expects
.
Again
thirdly
,
We
shall
finde
that
this
woman
supplication
it
was
accompanied
with
Faith
;
Fervency
without
faith
could
not
avail
;
but
there
is
an
expression
of
her
faith
,
that
Title
which
she
gave
to
Christ
,
Lord
;
Lord
help
:
she
looked
upon
him
as
the
Lord
of
heaven
and
earth
,
so
she
applies
her self
to
him
in
her
distress
;
infinite
〈◊〉
power
,
he
was
the
Lord
,
and
had
infinite
power
,
he
was
able
to
help
;
so
she
resteth
upon
his
all
sufficiency
:
sure
he
that
is
the
Lord
,
the
Lord
of
all
,
he
hath
power
enough
in
his
hand
,
and
grace
enough
in
his
heart
,
he
can
do
what
he
please
,
why
such
a
prayer
the
Lord
accepts
of
as
is
accompanied
with
faith
;
the
promise
is
made
to
faith
;
What-ever
you
ask
in
my
Name
believing
,
you
shall
receive
;
and
the
prayer
of
Faith
shall
save
the
sick
:
the
prayer
of
faith
can
do
great
things
.
Fourthly
,
This
womans
prayer
was
accompanyed
with
Constancy
;
she
held
on
notwithstanding
the
discouragements
she
met
withal
,
they
were
very
many
and
great
,
the
Lord
(
as
you
heard
before
)
was
silent
to
her
a
long
time
,
when
he
speaks
he
speaks
a
sad
word
,
that
he
was
not
sent
to
such
as
she
was
,
yet
she
holds
on
;
this
discouragement
might
have
beaten
her
off
,
and
made
her
to
have
said
,
well
,
I
see
that
there
is
no
hope
,
I
shall
lose
my
labour
;
but
notwithstanding
all
discouragements
,
she
doth
continue
in
supplication
,
she
worships
,
and
she
cryes
,
Lord
help
:
It
is
constancy
in
Prayer
that
the
heart
of
God
is
taken
with
,
Christ
you
know
spake
a
parable
to
this
end
,
Luke
18.
1.
That
men
should
pray
alwayes
.
The
soul
should
continue
with
God
,
and
abide
with
God
:
Resolve
not
to
go
away
from
his
feet
,
but
there
to
sit
,
and
there
to
wait
,
and
there
to
cry
,
till
the
Lord
be
gracious
;
this
part
of
that
external
worship
the
Lord
requires
of
his
people
in
time
of
affliction
and
temptation
.
Secondly
,
The
other
part
of
external
worship
is
in
speaking
well
of
God
in
affliction
and
temptation
.
So
doth
this
woman
,
she
spake
well
of
Christ
when
she
worshipped
him
,
she
calleth
him
Lord
;
by
which
word
she
doth
First
of
all
,
Exalt
and
honour
Christ
.
Secondly
,
She
Justifieth
him
.
Both
these
are
good
words
,
which
God
takes
well
from
his
people
in
the
time
of
affliction
or
temptation
.
First
,
She
doth
Exalt
him
,
she
spake
to
his
honour
;
thou
art
the
Lord
what-ever
I
be
,
though
I
be
a
poor
vile
creature
,
as
she
acknowledged
afterward
when
Christ
converted
her
,
yet
thou
art
the
Lord
;
nay
,
though
Christ
should
debase
her
,
yet
she
would
exalt
him
:
O
this
is
an
excellent
frame
of
spirit
,
an
excellent
part
of
that
worship
we
owe
to
God
.
And
as
she
doth
honour
God
,
So
Secondly
,
She
Justifieth
him
;
(
O
Lord
)
that
very
word
doth
justifie
Christ
in
all
his
dealings
towards
her
:
Thou
art
the
Lord
,
thou
art
Jehovah
,
infinite
,
free
and
absolute
,
and
may
do
what
thou
pleasest
,
and
in
all
this
thou
hast
done
me
no
wrong
,
neither
canst
thou
do
wrong
,
for
thou
art
the
Lord
,
I
am
thy
poor
creature
,
thy
vassal
,
but
thou
art
the
Lord
;
thus
she
justifieth
Christ
.
Now
when
the
soul
is
thus
carried
out
in
time
of
affliction
and
temptation
,
to
speak
such
words
as
may
be
to
the
honour
of
Christ
,
and
so
to
speak
,
as
to
justifie
Christ
in
all
that
hath
befallen
it
,
Lord
thou
hast
done
me
no
wrong
,
thou
art
righteous
,
though
my
affliction
be
very
great
,
though
my
temptation
be
very
prevalent
,
yet
the
Lord
is
righteous
in
all
that
hath
befallen
me
;
if
he
should
afflict
me
seven
times
more
,
and
heat
the
Furnace
seven
times
hotter
,
I
could
not
say
thou
wert
unrighteous
:
When
the
soul
is
thus
carried
out
(
I
say
)
to
speak
well
of
God
,
to
speak
honourably
of
God
,
and
to
speak
to
the
justifying
of
God
in
his
dealings
,
this
is
a
great
part
of
that
worship
which
we
owe
to
God
in
time
of
affliction
.
And
so
you
have
seen
the
first
particular
,
What
it
is
to
worship
the
Lord
,
or
what
is
that
worship
which
the
Lord
doth
expect
from
his
people
in
time
of
affliction
and
temptation
.
Secondly
,
I
shall
give
you
two
or
three
Instances
for
the
proof
of
the
Point
;
That
it
is
the
duty
of
the
Saints
thus
to
worship
,
what-ever
the
affliction
or
the
temptation
be
,
and
that
both
with
Internal
worship
of
the
spirit
,
and
with
External
worship
,
speaking
good
words
unto
God
,
and
of
God
.
Thus
it
was
with
Job
,
Job
1.
20
,
21.
Then
Job
arose
,
and
rent
his
Mantle
,
and
shaved
his
head
,
and
fell
down
upon
the
ground
,
and
worshipped
,
and
said
,
Naked
came
I
out
of
my
mothers
wombe
,
and
naked
shall
I
return
thither
:
the
Lord
gave
,
and
the
Lord
hath
taken
away
,
blessed
be
the
Name
of
the
Lord
.
Job
he
was
under
great
afflictions
at
this
time
,
all
his
substance
was
taken
away
,
a
sad
and
unparallel'd
affliction
,
and
no
doubt
but
it
was
a
day
of
great
temptation
to
Job
,
for
that
was
the
Devil's
designe
to
make
Job
blaspheme
God
to
his
face
,
and
therefore
without
doubt
Sathan
did
suggest
horrible
temptations
,
or
else
he
had
not
well
prosecuted
his
designe
;
and
yet
notwithstanding
it
was
a
day
of
affliction
,
and
a
day
of
temptation
,
Job
worshipped
the
Lord
,
expressed
holy
fear
and
reverence
,
expressed
love
,
and
expressed
his
trust
,
his
confidence
,
and
his
submission
;
and
he
prays
,
and
he
praiseth
,
he
spake
to
God
,
and
he
spake
well
of
God
,
all
parts
of
worship
,
he
fell
down
and
worshipped
,
and
said
,
The
Lord
hath
given
,
and
the
Lord
hath
taken
,
blessed
be
the
Name
of
the
Lord
:
And
so
David
often
met
with
afflictions
and
temptations
,
Jonah
2.
2
,
3
,
4.
He
was
in
a
sad
affliction
,
and
his
affliction
was
accompanied
with
temptation
,
he
was
as
low
in
his
own
imagination
,
as
if
he
had
been
in
the
belly
of
hell
,
and
yet
even
then
,
when
in
the
Whales
belly
,
in
the
depth
of
affliction
,
and
compassed
round
about
with
sore
temptations
,
Then
Jonah
worshipped
the
Lord
,
vers
4.
Then
I
said
,
I
am
cast
out
of
thy
sight
,
yet
I
will
look
again
toward
thy
holy
Temple
.
I
said
I
was
cast
out
of
thy
sight
;
there
is
a
temptation
of
distrust
,
when
in
that
sad
condition
,
in
the
bottome
of
the
Sea
,
yet
will
I
look
towards
thy
holy
Temple
;
and
at
vers.
7.
When
my
soul
fainted
within
me
,
I
remembred
the
Lord
,
and
my
prayer
came
in
unto
thee
,
into
thy
holy
Temple
:
When
he
was
in
this
condition
,
he
prayed
,
and
he
poured
out
his
soul
before
the
Lord
.
I
shall
only
give
you
one
instance
more
,
Luke
22.
39
,
40
,
41
,
42.
And
he
came
out
,
and
went
as
he
was
wont
,
to
the
Mount
of
Olives
,
and
his
Disciples
also
followed
him
,
And
when
he
was
at
the
place
,
he
said
unto
them
,
Pray
,
that
ye
enter
not
into
temptation
.
And
he
was
withdrawn
from
them
about
a
stones
cast
,
and
kneeled
down
,
and
prayed
,
saying
,
Father
,
if
th●●
be
willing
,
remove
this
cup
from
me
:
Nevertheless
,
not
my
Will
,
but
thine
be
done
:
and
at
vers.
44.
it
is
said
,
being
in
an
Agony
,
he
prayed
more
earnestly
.
His
affliction
doth
increase
,
and
his
temptations
do
increase
,
and
as
they
encrease
,
so
he
cries
the
more
earnestly
to
his
Father
:
Afflictions
do
not
make
Christ
cease
to
worship
;
no
,
he
worships
the
more
,
and
he
cryeth
the
louder
,
and
prayeth
the
more
earnestly
.
Thirdly
,
the
Grounds
of
the
Point
;
Why
it
is
the
duty
of
God's
people
,
to
worship
God
in
time
of
affliction
and
temptation
.
First
,
Because
there
is
no
affliction
or
temptation
,
but
it
is
from
the
Lord
,
it
is
his
Messenger
,
it
is
of
his
sending
;
we
have
to
deal
with
God
in
it
and
it
is
fit
that
we
should
fall
down
and
worship
him
,
when
God
sends
affliction
,
Isa.
45.
7.
I
form
the
light
,
and
create
darkness
;
I
make
peace
,
and
create
evil
;
I
the
Lord
do
all
these
things
:
It
is
not
spoken
of
Natural
darkness
,
the
darkness
that
is
of
the
Ayre
,
that
was
not
created
by
God
,
there
is
no
creating
cause
,
withdrawing
of
light
causeth
darkness
;
but
God
(
saith
he
)
creates
darkness
,
he
creates
Metaphorical
darkness
,
that
darkness
which
he
sends
as
an
affliction
to
his
own
people
,
I
create
it
;
there
is
no
darkness
but
that
which
is
of
the
Lord
's
forming
and
creating
:
In
the
Creation
of
the
world
,
God
said
,
let
there
be
light
;
but
God
never
said
,
let
there
be
darkness
:
but
now
,
when
God
will
afflict
any
of
his
people
,
he
creates
darkness
,
and
there
is
no
darkness
,
till
God
say
,
let
there
be
darkness
;
when
God
sayes
,
let
there
be
darkness
in
such
a
man's
estate
,
all
his
comforts
shall
wither
;
when
God
says
,
let
there
be
darkness
in
such
a
man's
family
,
there
shall
be
darkness
;
for
he
can
turn
the
Sun
,
or
Moon
,
or
Stars
into
darkness
;
he
can
take
away
the
head
of
the
Family
,
the
children
that
are
as
the
Stars
of
the
Family
;
if
God
speak
the
word
,
though
there
be
never
so
many
in
the
family
,
he
can
turn
light
into
darkness
:
and
so
,
when
God
sayes
,
let
there
be
darkness
in
such
a
man's
spirit
,
O
then
,
though
it
was
comfortable
before
,
it
will
be
as
sad
and
as
dark
in
the
inward
man
,
even
as
it
is
with
the
Ayr
at
midnight
;
darkness
is
of
God's
creating
:
and
therefore
when-ever
the
Lord
brings
us
into
a
state
of
darkness
,
affliction
and
temptation
,
either
outward
or
inward
,
it
is
time
then
to
worship
the
Lord
.
Secondly
,
it
is
the
Lord
only
that
can
enable
a
man
to
bear
temptation
or
affliction
:
there
is
need
(
I
say
)
that
we
should
apply
our selves
to
the
Lord
,
for
he
only
can
enable
a
poor
creature
to
grapple
with
his
affliction
and
temptation
;
If
the
Lord
help
not
,
the
proudest
helper
in
the
world
shall
stoop
,
and
not
be
able
to
bear
up
a
man
under
the
least
affliction
,
especially
when
the
affliction
is
accompanied
with
temptation
,
and
is
wounding
;
A
wounded
spirit
who
can
bear
?
It
is
only
everlasting
Armes
that
can
support
under
such
a
condition
;
surely
therefore
it
is
our
duty
in
affliction
and
temptation
to
fall
down
and
worship
.
Thirdly
,
Lord
only
can
give
a
sanctified
〈◊〉
of
affliction
;
he
only
can
do
us
good
by
our
manifold
temptations
;
affliction
it self
cannot
profit
,
sad
experience
shews
it
,
a
man
may
have
stroke
after
stroke
,
and
yet
receive
no
profit
,
no
spiritual
advantage
,
I
am
the
Lord
thy
God
that
teacheth
thee
to
profit
,
Isa.
48.
17.
God
only
can
teach
to
profit
;
Blessed
is
the
man
whom
thou
correctest
and
teachest
,
Job
5.
17.
When
God's
instruction
and
teaching
go
along
with
his
correction
,
that
man
is
blessed
,
that
affliction
shall
be
blessed
:
Affliction
it self
cannot
do
it
,
and
therefore
there
is
need
that
we
should
apply
our selves
to
God
.
Fourthly
,
God
only
can
remove
the
affliction
,
and
he
only
can
rebuke
the
distemper
,
and
silence
the
temptation
;
for
certainly
both
affliction
and
temptation
(
as
I
said
before
)
they
are
the
Lord's
messengers
,
they
are
the
Armies
of
the
Lord
of
Hosts
,
they
go
,
and
they
come
at
his
command
,
he
gives
out
the
word
,
and
he
bids
affliction
to
charge
,
and
it
chargeth
;
and
if
he
bids
it
to
retreat
,
it
shall
retreat
;
God
only
can
deliver
from
affliction
,
and
from
temptation
;
therefore
surely
it
is
our
duty
to
worship
in
affliction
and
temptation
.
Fifthly
,
It
is
the
end
of
all
afflictions
and
temptations
to
bring
the
soul
nearer
to
God
,
to
drive
the
soul
nigher
God
:
We
are
very
prone
to
content
our selves
to
live
at
a
distance
from
God
;
before
I
was
afflicted
,
I
went
astray
,
saith
David
,
Psal.
119.
67.
Now
the
end
of
affliction
and
temptation
is
to
fetch
home
the
stragling
sheep
,
to
bring
God
and
the
spirit
nigher
together
;
therefore
it
is
fit
that
we
should
fall
down
and
worship
,
for
therein
do
we
draw
nigh
to
God
,
when
the
soul
falls
down
and
worships
God
with
Internal
worship
,
fear
him
,
love
him
,
trust
him
,
and
submit
to
him
,
and
when
it
is
pouring
out
its
soul
,
and
lifting
up
the
name
of
God
,
speaking
good
words
of
the
Almighty
;
surely
herein
the
soul
draws
nigh
to
God
,
and
so
affliction
attains
its
end
.
Sixtly
and
lastly
,
is
the
way
to
ease
and
rest
in
our
afflictions
;
we
cry
out
for
ease
and
rest
,
that
is
the
thing
we
seek
after
;
the
way
to
have
ease
and
rest
,
is
to
fall
down
and
worship
;
for
by
so
doing
,
the
soul
doth
cast
its
burthen
upon
the
Lord
.
When
it
doth
thus
fall
down
,
and
worship
with
the
worship
of
the
Spirit
,
fear
,
and
love
,
and
trust
,
now
the
soul
casteth
its
burden
upon
the
Lord
,
and
his
burden
being
left
there
,
it
bringeth
in
unspeakable
rest
.
I
say
,
when
the
soul
by
inward
worship
hath
gone
to
God
,
and
left
his
burden
upon
the
Lord
,
O!
it
bringeth
in
ease
to
the
spirit
,
whatever
the
affliction
or
temptation
be
.
Well
then
,
to
Apply
this
in
a
word
.
First
,
Nay
,
Instead
of
worshipping
,
Have
not
we
been
dishonouring
God
in
the
time
of
affliction
and
temptation
?
Have
not
we
been
distrusting
,
murmuring
,
repining
,
entertaining
hard
thoughts
of
God
,
speaking
hard
words
against
God
?
Have
we
not
neglected
our
duty
,
and
said
,
what
profit
is
there
if
I
pray
unto
the
Almighty
?
Have
we
not
thought
that
we
have
had
to
excuse
from
worship
,
when
the
afflicting
hand
of
God
hath
been
upon
us
?
We
have
thought
that
affliction
had
been
our
excuse
from
our
duty
;
truly
we
may
take
up
a
sad
complaint
against
our selves
,
we
are
all
guilty
before
the
Lord
,
and
O
that
he
would
help
us
to
see
the
evil
of
our
hearts
,
that
hath
past
in
the
time
of
affliction
and
temptation
!
But
you
will
say
,
when
some
afflictions
are
upon
us
,
alas
we
cannot
pour
out
supplications
to
the
Lord
;
surely
in
time
of
affliction
he
doth
not
require
it
;
he
will
have
mercy
,
and
not
sacrifice
.
But
can
our
afflictions
be
worse
then
Jobs
were
?
Can
it
be
greater
then
Jonahs
?
he
was
in
the
belly
of
hell
;
Can
our
afflictions
and
agonies
be
greater
then
Christ's
were
?
yet
he
prayed
,
and
prayed
the
more
earnestly
;
the
more
his
afflictions
and
temptations
encreased
,
the
more
he
prayed
:
I
know
the
Lord
doth
somtimes
exercise
his
people
with
such
conditions
,
such
weaknesses
,
as
they
cannot
be
much
in
the
performance
of
this
external
part
of
Worship
;
they
cannot
be
much
in
speaking
unto
God
,
nor
speaking
well
of
God
,
because
of
that
weakness
that
is
upon
the
outward
man
;
and
if
that
be
the
only
hinderance
,
if
the
spirit
be
not
in
fault
,
the
Lord
Jesus
will
make
an
excuse
;
Christ
doth
tender
his
poor
servants
and
children
in
such
a
condition
,
when
he
sees
the
spirit
is
willing
,
and
the
flesh
weak
;
they
shall
not
need
to
excuse
themselves
,
Christ
will
.
But
even
then
we
are
called
upon
to
be
much
in
giving
to
the
Lord
that
inward
worship
of
the
spirit
,
which
may
be
given
when
we
are
in
the
weakest
condition
;
and
the
more
we
are
hindred
from
the
external
part
of
worship
,
the
more
should
we
be
in
the
internal
part
of
worship
,
the
more
should
the
spirit
be
reverencing
,
and
loving
,
and
exercising
acts
of
Faith
and
Affiance
,
and
the
more
submitting
to
the
Lord
,
and
lying
low
;
this
the
Lord
calls
for
from
his
people
in
the
worst
condition
:
and
we
have
cause
to
be
humbled
that
we
are
not
found
in
the
performance
of
this
duty
in
time
of
affliction
or
temptation
.
Secondly
,
Pour
out
thine
indignation
upon
the
Heathen
,
and
the
Families
that
call
not
upon
thy
name
:
O
that
that
Scripture
were
remembred
!
Truly
we
are
apt
to
complain
when
God
lays
his
hand
upon
us
,
and
exercises
us
with
affliction
and
temptation
,
our
complaint
is
,
that
we
cannot
worship
;
that
is
the
grief
and
the
burden
,
that
we
cannot
worship
the
Lord
,
we
are
taken
off
from
our
duty
;
if
so
,
we
had
more
need
to
take
those
fairer
advantages
and
opportunities
of
worshipping
,
while
the
Lord
is
pleased
to
continue
his
course
of
mercy
and
goodness
towards
us
:
Seek
the
Lord
while
he
is
near
,
and
call
upon
him
while
he
may
be
found
;
when
afflictions
come
,
we
cry
out
,
God
is
far
from
us
,
and
at
a
great
distance
,
and
we
know
not
how
to
apply
our selves
to
him
;
but
examine
and
see
whether
this
may
not
be
the
cause
,
because
we
have
not
taken
our
opportunity
while
he
was
near
,
we
have
neglected
to
worship
him
while
we
had
strength
and
ability
of
body
,
of
pouring
out
our
souls
to
God
,
and
speaking
to
God
;
and
no
wonder
the
Lord
doth
take
those
opportunities
from
us
:
and
truly
that
proves
a
great
burthen
to
many
of
Gods
own
people
in
the
day
of
adversity
,
when
God
brings
them
into
affliction
,
and
exerciseth
them
with
temptation
,
and
they
see
they
cannot
worship
him
in
that
external
way
;
O!
that
is
their
grief
,
that
they
have
not
laid
forth
themselves
in
the
worship
of
the
Lord
,
both
publique
and
private
,
while
the
Lord
gave
them
space
and
opportunity
;
and
therefore
as
we
desire
not
to
lie
under
that
pressure
,
which
will
be
exceeding
heavie
to
God's
own
people
,
take
heed
how
we
neglect
worship
,
either
in
our
families
,
or
in
publique
,
or
in
both
;
for
if
it
be
our
duty
to
worship
under
affliction
,
much
more
in
health
,
peace
,
and
strength
.
To
draw
to
a
conclusion
,
one
word
of
Exhortation
,
and
so
I
end
.
Brethren
,
Let
us
look
up
to
the
Lord
to
teach
us
this
lesson
,
Lord
help
,
if
ever
we
had
need
to
cry
,
then
Lord
help
;
when
affliction
is
upon
us
,
especially
accompanied
with
temptations
,
men
and
Angels
cannot
help
,
we
had
need
to
cry
,
Lord
help
.
But
you
will
say
,
what
is
it
that
we
should
cry
for
to
the
Lord
at
such
a
time
?
It
is
our
duty
to
worship
,
and
to
be
pouring
out
supplications
,
but
what
is
it
that
God
expects
that
his
people
should
cry
for
in
time
of
affliction
and
temptation
?
Briefly
thus
,
the
Lord
would
discover
the
cause
of
that
affliction
,
and
that
tryal
which
the
Lord
doth
exercise
his
people
with
:
Truly
,
it
is
not
without
cause
,
and
therefore
it
is
not
without
cause
that
God
doth
afflict
us
,
if
need
be
you
are
in
temptation
,
it
is
not
without
cause
,
and
therefore
it
is
our
wisdom
and
duty
to
cry
to
the
Lord
that
he
would
discover
to
us
why
it
is
thus
with
us
,
to
know
what
is
his
minde
and
will
towards
us
,
what
God
aims
at
,
whether
for
correction
or
tryal
,
or
for
exercise
;
wait
upon
the
Lord
to
know
what
is
his
end
;
it
is
an
addition
to
our
affliction
,
when
as
our
way
is
hid
,
and
God's
way
towards
us
is
hid
,
and
we
know
not
what
God
intends
;
therefore
we
should
be
much
in
this
request
,
fall
down
and
worship
him
,
and
desire
the
Lord
to
shew
us
the
cause
,
what
is
his
end
in
this
affliction
,
this
tryal
and
temptation
.
Secondly
,
Fall
down
,
and
worship
,
and
pray
that
the
Lord
would
take
away
the
sting
of
affliction
;
the
sting
is
sin
,
the
sting
of
death
is
sin
,
and
the
sting
of
all
lesser
deaths
,
affliction
,
is
sin
;
therefore
pray
that
the
Lord
would
take
away
the
sting
;
pray
that
he
would
not
correct
us
in
wrath
,
and
that
he
would
not
chasten
us
in
his
sore
displeasure
;
that
was
David's
request
(
Psal.
6.
1.
)
that
the
affliction
might
not
be
accompanied
with
the
Lord's
displeasure
,
but
that
the
face
of
the
Lord
may
be
towards
us
,
and
the
comforting
presence
of
the
Lord
with
us
in
affliction
;
we
should
cry
that
the
Lord
would
take
away
the
sting
,
and
that
his
presence
may
be
with
us
in
affliction
,
that
he
would
not
leave
us
in
the
fiery
furnace
alone
,
but
according
to
his
promise
,
would
be
with
us
,
when
we
go
thorow
the
fire
and
water
.
Thirdly
,
We
should
cry
,
That
the
Lord
would
make
us
willing
to
bear
our
affliction
,
what-ever
it
be
;
that
he
would
make
our
spirits
submissive
to
him
:
that
should
be
the
great
request
of
a
gracious
heart
,
that
the
Lord
would
make
our
spirits
submissive
unto
him
.
O!
What
a
gracious
frame
of
spirit
was
David
in
,
when
he
was
driven
out
from
Jerusalem
by
his
son
Absalom
?
2
Sam.
15.
25.
The
Priests
would
have
brought
the
Ark
after
him
;
No
(
saith
he
)
Carry
back
the
Ark
of
God
into
the
City
;
If
I
shall
finde
favour
in
the
eyes
of
the
Lord
,
he
will
bring
me
again
,
and
shew
me
both
it
,
and
his
habitation
;
But
if
he
thus
say
,
I
have
no
delight
in
thee
,
behold
,
here
am
I
,
let
him
do
to
me
as
seemeth
good
unto
him
:
Here
was
a
gracious
submissive
frame
of
spirit
under
a
great
affliction
;
if
the
Lord
will
use
me
no
longer
as
an
instrument
,
and
I
must
Reigne
no
longer
,
let
the
Lord
chuse
what
instrument
he
pleaseth
,
and
do
with
me
what
seemeth
good
unto
him
.
O!
Beg
that
God
would
give
us
a
submissive
frame
of
heart
,
that
when
the
Lord
leads
us
into
any
affliction
,
we
may
be
found
submitting
to
the
Will
of
God
.
Fourthly
,
We
should
beg
of
the
Lord
,
That
He
would
strengthen
us
to
bear
our
affliction
;
that
he
would
enable
us
to
grapple
with
our
Temptations
,
and
so
to
bear
our
affliction
,
that
we
may
be
no
dishonour
to
his
Name
;
so
to
bear
our
affliction
,
as
we
may
be
to
his
praise
.
Surely
the
least
affliction
will
crush
us
,
if
we
have
no
other
strength
then
our
own
,
we
shall
be
soon
crusht
,
when
under
temptation
:
O!
We
had
need
cry
,
Lord
help
,
we
had
need
cry
that
the
Lord
would
put
under
everlasting
Armes
to
bear
up
the
spirit
,
and
to
enable
us
so
to
carry
it
,
as
we
may
be
an
honour
to
Christ
.
Fiftly
,
When
we
fall
down
and
worship
,
Beg
that
the
Lord
would
give
a
sanctified
use
of
the
affliction
or
temptation
,
whatsoever
it
be
:
Our
spirits
should
be
breathing
after
a
holy
improvement
of
all
God's
dispensations
,
especially
these
dispensations
of
great
afflictions
or
temptations
;
truly
(
as
you
heard
before
)
it
is
not
in
affliction
it self
to
do
this
,
we
cannot
profit
by
it
if
the
Lord
doth
not
teach
;
and
therefore
we
had
need
go
to
him
,
and
cry
to
him
,
that
he
would
give
a
sanctified
use
,
that
he
would
make
affliction
attain
its
end
,
that
he
would
bore
our
ear
to
instruction
and
correction
;
that
we
may
hear
the
rod
,
and
him
that
hath
appointed
it
,
that
he
would
carry
on
his
own
work
,
and
would
make
use
of
this
affliction
for
the
subduing
of
our
corrupt
nature
,
making
us
partakers
of
his
Divine
Nature
.
Thus
we
should
fall
down
and
worship
,
and
beg
that
God
would
give
us
a
sanctified
use
of
all
afflictions
.
And
know
Brethren
,
that
we
shall
never
have
ease
nor
rest
in
our
spirits
till
we
be
brought
into
this
posture
,
we
shall
be
in
a
woful
turmoyl
and
perplexity
,
as
Noahs
Dove
,
that
found
no
rest
till
it
came
into
the
Ark
;
so
we
shall
finde
no
rest
till
God
brings
us
into
this
frame
,
bow
the
spirit
,
and
cause
it
to
fall
down
and
worship
in
time
of
affliction
,
there
will
be
no
sanctified
use
of
affliction
;
never
expect
any
good
by
affliction
,
till
God
bring
the
spirit
into
this
posture
,
to
fall
down
and
worship
,
as
Job
,
and
Jonah
,
and
Christ
did
;
that
is
an
argument
that
the
affliction
is
working
the
right
way
,
when
as
the
spirit
is
thus
subdued
to
God
:
now
it
is
working
for
good
,
certainly
God
will
make
a
good
end
with
that
soul
,
when
it
is
brought
thus
to
fall
down
and
worship
the
Lord
,
to
fear
,
and
love
,
and
trust
,
and
submit
to
him
,
and
to
pray
,
and
praise
,
to
speak
to
God
,
and
to
speak
well
of
God
in
time
of
affliction
:
Now
the
Physick
works
kindly
,
and
the
Lord
is
engaged
by
his
word
,
that
this
shall
work
together
for
good
,
even
all
afflictions
;
when
it
thus
works
,
you
may
have
assurance
of
it
,
that
all
shall
work
together
for
good
,
God
will
make
a
good
end
,
as
he
did
with
Job
,
and
you
may
be
sure
that
God
will
make
a
good
end
with
you
when
as
the
affliction
does
thus
work
.
And
till
this
be
done
,
never
expect
deliverance
in
mercy
,
if
the
spirit
be
not
thus
brought
off
in
time
of
affliction
or
temptation
,
't
is
no
mercy
to
be
delivered
;
and
this
is
a
sure
Argument
that
mercy
is
at
hand
,
deliverance
not
far
off
,
when
as
the
Lord
shall
enable
the
soul
thus
to
fall
down
and
worship
.
When
Jonah
shall
be
looking
towards
the
holy
Temple
,
though
in
the
belly
of
hell
,
yet
when
he
looks
to
God
thorow
the
Mediator
,
worshipping
,
praying
,
and
praising
,
deliverance
is
not
far
off
:
O
that
God
would
help
us
to
be
looking
upon
his
,
and
other
examples
!
Yea
,
the
example
of
this
woman
,
when
she
was
tempted
and
afflicted
,
she
falls
down
and
worshipped
,
saying
,
Lord
Help
.
Matth.
15.
26.
But
he
answered
and
said
,
It
is
not
meet
to
take
the
childrens
bread
,
and
to
cast
it
to
Dogs
.
SERMON
XVIII
.
HEre
is
the
third
Temptation
that
this
woman
met
withal
for
the
tryal
of
her
faith
.
Christ
first
of
all
gave
her
no
Answer
,
that
was
one
tryal
.
Secondly
,
He
gave
her
a
denyal
;
he
tells
her
,
that
he
was
not
sent
to
such
as
she
was
:
that
was
a
greater
tryal
.
But
now
in
the
third
place
,
he
gave
her
a
repulse
;
he
does
not
only
seem
to
deny
her
,
but
seems
to
beat
her
back
,
and
that
with
shame
and
reproach
;
a
very
sore
temptation
.
Christ
seems
now
to
do
his
utmost
to
drive
her
away
out
of
his
presence
,
by
presenting
unto
her
hervileness
,
her
unworthiness
,
It
is
not
meet
to
cast
the
childrens
bread
unto
dogs
.
The
Jews
are
called
the
children
,
they
were
the
houshold
of
God
,
chosen
and
separated
from
all
the
world
,
and
the
Gentiles
,
they
were
called
Dogs
,
they
were
without
,
and
without
are
dogs
;
they
were
without
the
Covenant
,
and
so
were
visibly
unholy
and
unclean
,
and
therefore
counted
dogs
,
and
called
dogs
.
And
the
mercies
that
Christ
the
Mediator
was
sent
to
dispence
,
are
called
childrens
bread
.
It
is
not
meet
to
take
the
childrens
bread
.
It
is
not
meet
,
]
It
is
not
good
,
it
is
not
fair
dealing
,
it
is
not
honest
,
it
is
not
right
;
no
,
not
in
the
sight
of
men
,
to
take
that
which
is
provided
for
children
,
and
give
it
to
dogs
,
it
were
a
sin
and
a
shame
so
to
do
;
therefore
the
Lord
Jesus
seems
here
to
beat
her
back
with
a
strong
repulse
;
as
if
he
should
say
,
I
wonder
at
this
womans
boldness
,
she
being
without
the
Covenant
,
among
the
dogs
,
should
desire
the
childrens
bread
;
no
,
it
is
not
fair
dealing
,
meet
,
right
,
nor
honest
,
to
take
the
childrens
bread
and
cast
it
to
dogs
:
and
thus
she
is
beaten
back
,
by
presenting
her
vileness
and
unworthiness
.
The
truth
that
I
shall
close
with
,
is
this
.
The
consideration
of
unworthiness
and
vileness
,
God
many
times
suffers
his
people
to
be
tempted
,
and
to
meet
with
many
sore
temptations
about
their
own
vileness
and
unworthiness
.
That
is
the
temptation
that
is
now
applyed
to
this
woman
,
that
she
was
an
unworthy
creature
,
called
a
dog
.
Now
to
make
it
plain
to
you
from
Scripture
,
that
this
many
times
doth
prove
a
sore
temptation
to
God's
people
,
when
their
eye
hath
been
kept
intent
upon
their
own
vileness
;
this
was
a
great
temptation
to
Moses
,
Exod.
3.
11.
And
Moses
said
unto
God
,
who
am
I
,
that
I
should
go
unto
Pharaoh
,
and
that
I
should
bring
forth
the
children
of
Israel
out
of
Aegypt
?
He
looked
upon
his
own
unworthiness
,
he
was
of
a
stammering
tongue
,
and
uncircumcised
lips
,
when
God
would
send
him
about
that
great
work
of
bringing
the
people
of
Israel
out
of
Aegypt
;
this
was
a
hinderance
to
Moses
when
he
looked
upon
his
unworthiness
:
O
Lord
,
Who
am
I
that
I
should
go
to
Pharaoh
?
And
so
the
Prophet
Isaiah
,
he
met
with
the
same
temptation
,
Isa.
6.
5.
Wo
is
me
,
for
I
am
undone
,
because
I
am
a
man
of
unclean
lips
:
He
looked
upon
his
own
unworthiness
,
and
the
unworthiness
of
the
people
,
and
then
he
cries
out
that
he
was
undone
,
I
am
undone
:
It
was
a
mighty
weight
upon
his
spirit
,
till
the
Lord
sent
his
Angel
to
help
him
over
this
temptation
,
by
declaring
to
him
that
his
iniquity
was
taken
away
,
and
his
sin
purged
,
as
you
may
see
in
the
6
and
7
verses
.
And
so
this
was
a
temptation
to
the
Prophet
Jeremiah
,
chap.
1.
v.
6.
Then
said
I
,
Ah
Lord
God
,
behold
I
cannot
speak
,
for
I
am
a
childe
:
He
looked
upon
his
own
weakness
,
I
am
a
childe
,
I
cannot
speak
,
altogether
unfit
for
the
service
,
and
he
would
have
declined
it
,
and
therefore
God
thrust
him
upon
it
,
v.
7.
his
unworthiness
was
a
temptation
to
him
.
And
it
was
this
that
made
the
woman
that
had
the
issue
of
blood
to
come
behinde
Christ
,
Matth.
9.
20.
and
to
touch
the
hem
of
his
garment
,
she
would
have
stolen
a
cure
,
and
gone
away
,
and
not
have
been
seen
,
and
so
Christ
should
have
lost
the
honour
;
she
was
under
a
temptation
,
and
it
was
from
the
sense
of
her
unworthiness
.
And
so
the
Centurion
,
Wherefore
neither
thought
I
my self
worthy
to
come
unto
thee
:
I
sent
to
thee
indeed
:
but
I
thought
not
my self
worthy
to
come
to
thee
;
the
sense
of
his
unworthiness
kept
him
from
coming
in
person
to
Christ
:
And
so
the
sense
of
unworthiness
and
vileness
,
doth
keep
many
a
poor
soul
from
closing
with
Christ
,
it
keeps
many
a
soul
from
accepting
the
tender
of
grace
and
reconciliation
;
it
keeps
many
a
soul
from
submitting
to
the
righteousness
of
God
,
which
is
the
righteousness
of
faith
.
But
in
the
opening
of
the
Point
,
First
of
all
,
when
as
a
poor
soul
doth
look
upon
his
own
sinfulness
,
and
its
unworthiness
by
reason
of
sin
;
when
as
a
man
or
woman
come
to
see
what
sin
is
,
what
a
vile
thing
sin
is
,
what
an
unclean
and
polluted
thing
sin
is
,
such
a
pollution
,
such
a
defiled
thing
,
that
there
is
no
Sinck
,
no
pit
foul
enough
to
receive
it
,
but
the
pit
of
hell
;
so
unclean
is
sin
,
such
an
uncleanness
as
will
turn
all
in
conclusion
into
the
pit
of
hell
.
Now
when
a
soul
comes
to
see
what
a
vile
thing
sin
is
,
and
look
upon
himself
,
and
see
that
he
is
the
man
;
I
am
the
man
,
and
I
am
the
woman
thus
polluted
and
thus
defiled
,
defiled
all
over
,
within
and
without
,
heart
defiled
,
and
life
defiled
,
and
when
the
soul
comes
to
pore
upon
this
,
it
proves
many
times
matter
of
sore
temptation
;
and
especially
this
sinfulness
is
matter
of
temptation
in
these
two
or
three
branches
.
First
of
all
,
in
the
vileness
and
sinfulness
of
our
hearts
and
natures
;
when
as
men
or
women
come
to
be
acquainted
with
the
vileness
of
their
nature
,
and
see
what
rebellion
is
in
the
heart
,
and
finde
that
there
is
a
by
as
upon
the
spirit
,
that
doth
carry
it
off
continually
from
God
,
the
heart
enclined
toward
vanity
evermore
;
O!
How
do
vain
thoughts
and
sinful
imaginations
croud
in
continually
?
And
they
do
defile
the
most
holy
Service
that
is
taken
in
hand
:
O!
This
proves
matter
of
temptation
:
This
body
of
sin
and
death
,
it
made
the
Apostle
cry
out
,
O
miserable
man
that
I
am
!
who
shall
deliver
me
from
the
body
of
this
death
▪
Rom.
7.
24.
It
had
been
a
pressing
temptation
,
if
the
Lord
had
not
made
a
discovery
of
the
way
of
deliverance
and
salvation
to
him
;
for
a
poor
soul
is
apt
to
fear
,
surely
there
is
nothing
of
God
in
me
,
if
there
were
any
seed
of
God
in
me
,
my
heart
would
never
be
so
vain
,
and
the
byas
of
my
spirit
would
never
carry
me
out
from
God
so
,
O!
I
fear
I
am
not
made
partaker
yet
of
the
Divine
Nature
.
The
sight
of
that
woful
evil
that
is
in
the
heart
,
proves
many
times
a
sad
temptation
,
that
it
is
hard
for
a
poor
soul
to
get
over
it
.
And
Secondly
,
When
the
Lord
doth
leave
a
poor
creature
to
sin
after
mercy
,
and
against
mercy
,
it
hath
been
saved
by
the
Lord
,
delivered
by
his
right
hand
,
pressed
with
such
and
such
a
mercy
,
and
yet
overtaken
in
the
snare
of
sin
;
sinning
against
mercy
many
times
proves
a
sore
temptation
:
O!
I
am
afraid
that
I
am
none
of
the
Lord's
children
,
mercy
hath
not
its
kinde
work
upon
me
,
it
doth
not
bring
forth
those
fruits
which
the
Lord
may
look
for
when
he
gives
out
such
mercies
:
sinning
against
mercy
,
many
times
proves
a
sore
temptation
.
Thirdly
,
When
the
Lord
leaves
a
poor
creature
to
fall
again
and
again
into
the
same
sin
;
O!
this
proves
matter
of
temptation
,
when
as
the
soul
hath
seen
the
evil
of
sin
,
and
hath
bewailed
it
,
hath
run
to
the
Lord
for
strength
against
it
,
yet
hath
been
overtaken
again
and
again
in
the
same
sin
;
that
I
say
proves
matter
of
sore
temptation
:
Surely
may
the
poor
soul
say
,
my
spot
is
not
the
spot
of
children
,
I
have
been
overtaken
once
and
again
;
whereupon
the
poor
soul
may
be
tempted
to
cast
away
his
hope
and
confidence
,
and
not
only
tempted
to
cast
away
its
confidence
,
but
tempted
to
depart
from
God
,
and
to
go
out
from
the
wayes
of
obedience
;
There
is
no
hope
(
say
they
in
Jer.
18.
12.
)
but
we
will
walk
after
our
own
devices
,
and
we
will
every
one
do
the
imagination
of
his
evil
heart
:
We
have
back-slidden
again
and
again
,
and
there
is
no
hope
for
us
,
we
had
as
good
go
on
,
and
take
our
fill
in
sin
:
This
temptation
is
set
on
many
times
by
falling
into
sin
.
That
is
the
first
,
That
unworthiness
by
reason
of
sin
.
Secondly
,
Unworthiness
by
reason
of
that
miserable
,
weak
,
and
frail
condition
that
the
children
of
men
are
in
;
the
great
distance
that
man
is
at
from
God
,
this
proves
matter
of
temptation
to
many
a
poor
soul
,
when
he
considers
that
he
is
a
poor
piece
of
dust
and
ashes
,
and
that
there
is
an
infinite
distance
between
God
and
the
creature
;
he
is
from
everlasting
to
everlasting
,
he
is
Jehovah
,
and
changeth
not
:
But
we
are
poor
creatures
,
that
are
of
yesterday
,
and
are
going
down
to
the
grave
to
day
,
and
shall
be
in
the
place
of
silence
to
morrow
:
O
this
proves
matter
of
temptation
and
discouragement
.
Will
the
Lord
look
down
upon
such
a
poor
creature
,
and
upon
such
a
piece
of
dust
and
ashes
?
Is
it
possible
that
the
Lord
should
humble
himself
to
take
notice
of
me
?
And
besides
that
common
condition
of
frailty
which
all
men
are
in
,
the
Lord
is
pleased
to
bring
some
of
his
people
into
a
lower
condition
then
that
which
is
the
ordinary
state
of
man
,
and
yet
he
is
as
low
as
dust
:
Yet
(
I
say
)
the
Lord
is
pleased
to
bring
some
of
his
people
into
a
lower
condition
then
ordinary
;
By
affliction
God
makes
mans
state
to
be
low
,
when
he
brings
him
into
an
afflicted
state
;
and
when
God
maketh
mans
comforts
to
be
low
,
taketh
away
those
comforts
,
and
those
relations
which
have
been
his
refreshments
,
I
say
,
when
a
man
is
brought
thus
into
a
low
and
afflicted
condition
,
this
added
to
that
common
condition
of
frailty
,
it
setteth
at
a
great
distance
from
God
,
and
it
proves
many
times
matter
of
discouragement
and
temptation
to
a
poor
soul
:
So
it
was
with
Job
,
chap.
14.
v.
1
,
2
,
3.
Man
that
is
born
of
a
woman
,
is
of
few
dayes
,
and
full
of
trouble
;
he
cometh
forth
like
a
flower
,
and
is
cut
down
;
he
fleeth
also
as
a
shaddow
,
and
continueth
not
.
And
dost
thou
open
thine
eyes
upon
such
a
one
?
Lord
,
(
saith
he
)
Is
it
possible
that
thou
shouldest
humble
thy self
so
far
to
look
down
upon
such
a
one
?
That
God
should
look
down
with
the
eye
of
pity
upon
such
a
one
frail
man
is
,
one
that
is
brought
so
low
,
one
that
sitteth
upon
the
dunghil
!
Unworthiness
by
reason
of
frailness
,
proves
a
temptation
many
times
to
Gods
own
people
.
Thirdly
,
Unworthiness
by
reason
of
coldness
and
deadness
in
affection
:
When
a
poor
soul
finds
how
dead
his
heart
is
towards
God
;
O!
I
have
a
heart
for
the
world
,
and
I
have
affections
to
friends
and
relations
,
there
is
love
to
creatures
,
nay
there
is
affection
enough
to
vanity
,
but
little
or
no
heart
for
God
,
there
are
not
those
breathings
,
those
thirstings
,
those
pantings
after
God
,
not
that
first
love
which
somtimes
it
hath
found
to
the
Lord
,
and
to
the
things
of
Christ
:
O!
This
proves
matter
of
discouragement
and
temptation
:
O!
I
fear
that
the
love
of
God
dwelleth
not
in
me
,
saith
a
poor
soul
,
I
finde
my
heart
so
dead
,
and
so
strait
towards
God
,
open
to
the
world
,
but
strait
to
God
:
O!
I
fear
that
the
love
of
God
dwelleth
not
in
me
;
How
can
it
be
that
God
should
set
his
love
upon
such
a
one
?
Surely
if
the
love
of
God
were
in
me
,
I
should
love
the
Lord
more
then
I
do
.
Deadness
and
coldness
in
affection
toward
the
Lord
,
it
proves
many
times
a
sore
temptation
.
Fourthly
and
lastly
,
Unworthiness
by
reason
of
unusefulness
and
unserviceableness
to
God
,
that
is
matter
of
temptation
;
when
as
a
poor
creature
sees
that
it
can
do
little
or
nothing
for
the
Lord
,
O!
I
am
a
barren
tree
,
I
am
a
dry
branch
,
I
see
that
others
are
fruitful
,
I
see
that
others
have
the
promise
fulfilled
to
them
,
they
bring
forth
much
fruit
,
they
are
serviceable
in
their
generation
,
they
are
an
honour
to
God
,
and
do
good
to
men
;
but
as
for
me
,
I
know
not
wherein
I
can
honour
him
,
I
know
not
wherein
I
can
be
useful
or
serviceable
,
O
I
bring
forth
no
fruit
unto
God
,
and
therefore
am
afraid
that
I
am
the
Tree
the
Apostle
Jude
(
vers.
12.
)
speaketh
of
,
without
fruit
,
twice
dead
,
plucked
up
by
the
roots
,
whose
end
is
to
be
burnt
;
This
is
matter
of
sore
temptation
,
and
therefore
hereupon
there
is
many
a
poor
soul
that
desires
to
be
out
of
the
world
;
O
Lord
,
I
can
do
no
good
,
it
is
best
for
me
to
be
put
into
the
place
of
silence
,
I
hinder
some
goodly
Tree
that
would
grow
in
my
place
,
and
would
bring
forth
more
fruit
;
upon
this
many
a
poor
soul
hastens
to
the
grave
.
This
is
matter
of
temptation
,
and
it
is
grounded
upon
this
,
a
mans
own
unworthiness
and
unusefulness
,
and
unserviceableness
to
Christ
in
his
generation
.
Quest.
But
you
will
say
,
Wherefore
doth
the
Lord
suffer
his
people
to
be
tempted
thus
about
their
unworthiness
?
Answ.
Why
,
the
Lord
he
hath
gracious
ends
.
Sathan
who
helps
on
this
temptation
many
times
,
he
hath
destructive
ends
;
but
God
in
suffering
of
it
,
he
hath
gracious
ends
.
What
are
Gods
ends
?
First
,
That
the
love
of
God
goes
not
by
the
worthiness
of
the
creature
;
therefore
God
he
suffers
us
many
times
to
be
bowed
down
by
looking
upon
our
unworthiness
even
to
temptation
,
because
we
would
not
learn
this
lesson
,
that
the
love
of
God
goeth
not
by
the
creatures
worthiness
,
but
that
it
is
altogether
free
,
and
not
for
any
thing
in
the
creature
,
it
is
only
in
the
Breast
of
God
;
there
is
the
ground
of
his
love
,
no
reason
for
it
in
the
creature
:
Go
and
take
a
woman
of
Whoredome
,
one
that
hath
played
the
Adulteress
,
and
yet
beloved
,
that
was
to
shew
forth
and
hold
forth
his
love
to
the
children
of
Israel
;
What
was
there
in
such
a
woman
that
was
lovely
or
desireable
?
The
woman
of
whoredoms
;
no
more
worthiness
in
the
children
of
Israel
:
Neither
is
there
in
any
soul
,
and
God
would
have
us
learn
this
;
and
if
we
will
not
learn
it
,
he
will
suffer
us
to
be
carried
into
the
School
of
Temptation
,
to
learn
us
this
lesson
,
That
God
loves
not
for
any
worthiness
in
the
creature
.
Secondly
,
the
worthiness
of
the
creature
is
out
of
it self
;
therefore
he
suffers
the
soul
to
be
brought
into
this
School
of
Temptation
,
and
to
be
bowed
down
with
the
apprehensions
of
our
unworthiness
,
that
we
may
know
that
the
worthiness
of
man
is
out
of
himself
;
a
lesson
hard
to
learn
,
for
a
man
is
apt
to
seek
his
worthiness
in
himself
,
and
is
loth
to
be
beholden
unto
any
,
no
,
not
unto
God
,
and
not
to
Christ
for
his
worthiness
:
We
have
all
learned
this
of
Adam
,
it
was
the
first
sin
,
he
would
have
his
worthiness
in
himself
,
he
would
not
have
depended
upon
God
for
it
,
but
he
would
stand
by
himself
,
and
have
no
dependance
upon
his
Creator
,
and
so
by
seeking
to
stand
on
his
own
legs
,
he
fell
down
below
the
condition
of
a
creature
.
And
truly
,
ever
since
the
sons
of
Adam
have
imitated
their
Father
in
this
,
Man
desires
and
seeks
to
have
his
worthiness
at
home
in
himself
,
and
he
is
loth
to
go
out
for
it
;
and
therefore
it
is
one
of
the
hardest
matters
in
the
world
,
to
bring
men
to
submit
to
the
righteousness
of
Christ
.
Corrupt
Nature
,
and
Carnal
Reason
(
as
it
is
corrupted
)
teacheth
men
to
look
to
their
own
righteousness
;
Philosophers
taught
men
,
That
men
needed
not
to
go
out
of
themselves
to
make
themselves
happy
;
for
a
man
had
all
blessings
in
himself
,
and
he
needed
not
to
go
out
of
himself
:
But
Christ
teacheth
another
lesson
;
if
ever
man
will
be
happy
he
must
go
out
of
himself
,
and
he
must
seek
his
worthiness
elsewhere
,
he
must
have
it
in
the
Son
of
God
.
Now
that
we
may
learn
this
lesson
,
God
suffers
us
to
be
brought
into
the
School
of
Temptation
.
Thirdly
,
make
his
people
more
humble
,
and
lowly
in
Spirit
,
which
is
a
gracious
and
Christ-like
disposition
;
though
the
Devil
he
hath
no
such
end
when
he
presents
our
unworthiness
,
to
make
us
humble
,
yet
God
will
make
that
advantage
of
it
:
You
may
see
how
humble
and
how
meek
this
woman
was
when
she
was
under
this
Temptation
,
in
the
next
words
,
Truth
Lord
,
(
saith
she
)
yet
the
dogs
eat
of
the
crumbs
;
all
that
thou
hast
said
is
true
;
thou
hast
said
I
am
a
dog
,
truth
Lord
,
so
I
am
.
Thus
she
doth
lye
very
low
at
the
feet
of
Christ
,
he
calls
her
dog
,
and
she
lies
the
lower
,
she
lies
at
the
feet
of
Christ
.
This
is
a
gracious
effect
that
God
works
by
this
Temptation
.
Fourthly
,
really
to
prize
,
and
to
live
upon
,
and
to
exalt
the
Fathers
free
grace
,
and
the
Sons
worthiness
and
righteousness
.
I
say
,
in
this
school
of
temptation
,
God
teacheth
his
people
to
exalt
really
,
and
to
prize
really
,
and
to
live
upon
the
free
grace
of
God
the
Father
,
and
the
infinite
worthiness
and
righteousness
of
Jesus
Christ
.
O
saith
a
poor
soul
,
if
I
be
so
vile
,
so
unworthy
,
O!
what
need
is
there
of
fleeing
to
the
free
grace
of
God
?
What
need
is
there
of
looking
after
the
infinite
righteousness
of
Jesus
Christ
?
O!
This
will
make
the
soul
desirous
to
live
upon
God
,
and
to
live
upon
Christ
,
to
build
upon
free
grace
,
and
to
build
upon
the
worthiness
and
righteousness
of
Christ
;
and
this
will
make
the
soul
to
exalt
,
and
to
lift
up
this
glorious
name
of
God
,
and
of
his
Son
.
O!
What
had
become
of
me
,
if
it
had
not
been
for
free
grace
?
If
free
grace
had
not
over-looked
all
my
vileness
,
all
my
sinfulness
,
all
my
distance
from
God
,
all
my
coldness
of
affection
,
all
my
unusefulness
,
what
had
become
of
me
if
it
had
not
been
for
the
righteousness
of
Christ
?
If
Christ
had
not
brought
in
everlasting
righteousness
,
to
cover
all
this
unrighteousness
,
O
I
had
been
miserable
and
undone
.
You
see
wherefore
God
suffers
these
temptations
.
Briefly
,
a
word
or
two
by
way
of
Application
.
First
,
O
,
my
sin
is
ever
before
me
;
so
many
a
poor
soul
sayes
,
my
unworthiness
an
vileness
is
ever
before
me
,
my
deadness
is
ever
before
me
,
my
distance
from
God
,
my
sin
of
Nature
,
my
sin
of
Heart
,
my
relapses
:
Now
take
heed
that
we
do
not
help
forward
the
temptation
,
by
despising
and
undervaluing
those
that
are
weak
,
by
despising
Christians
for
their
weakness
;
O!
it
may
be
,
as
I
said
before
,
their
eye
is
upon
it
,
they
look
upon
it
themselves
,
and
therefore
we
should
not
so
look
upon
it
as
to
discourage
them
,
and
not
to
cast
off
such
as
have
any
seed
of
God
in
them
because
they
are
weak
,
but
to
cherish
that
which
is
of
God
,
though
we
may
apprehend
there
is
coldness
,
and
deadness
,
and
unusefulness
;
and
it
may
be
the
Lord
hath
made
them
deeply
sensible
of
it
;
but
if
there
be
but
a
little
wheat
,
though
covered
with
chaffe
,
do
not
cast
it
away
;
a
little
wheat
is
precious
:
though
there
be
but
a
little
gold
,
and
a
great
deal
of
dross
,
yet
if
we
can
discern
any
of
Christ's
gold
,
we
should
help
forward
the
work
of
Christ
,
and
not
help
forward
the
work
of
Sathan
.
But
secondly
,
Quest.
But
you
will
say
,
How
shall
we
know
when
God
presents
unworthiness
,
and
when
Sathan
presents
unworthiness
?
How
shall
we
know
when
it
is
duty
to
look
upon
unworthiness
,
and
when
it
is
sin
to
look
upon
unworthiness
?
Answ.
.
Micah
7.
18.
Who
is
a
God
like
unto
thee
,
that
pardoneth
iniquity
,
and
passeth
by
the
transgression
of
the
remnant
of
his
heritage
?
Vers.
19.
He
will
subdue
our
iniquities
,
and
thou
will
cast
all
our
sins
into
the
depth
of
the
Sea
.
She
had
looked
upon
her
unworthiness
,
and
upon
her
vileness
,
and
had
seen
her
iniquity
;
but
she
also
looked
unto
God
,
who
is
a
God
like
unto
thee
?
And
truly
when
we
look
upon
our
unworthiness
,
we
may
say
,
and
we
ought
to
say
,
O
Lord
!
Who
are
such
vile
,
sinful
,
and
unworthy
creatures
in
the
whole
world
as
we
are
?
But
take
heed
that
we
stay
not
there
,
and
rob
God
of
his
grace
,
but
even
then
look
up
to
the
Lord
,
and
say
,
Who
is
like
unto
thee
?
Who
is
like
unto
me
for
unworthiness
?
But
who
is
like
unto
thy
Son
Christ
for
worthiness
and
righteousness
?
No
God
like
unto
thee
;
No
Saviour
like
unto
Christ
.
Secondly
,
When
God
presents
our
unworthiness
and
vileness
,
it
is
to
make
us
run
nearer
to
himself
;
and
it
hath
that
effect
and
that
operation
upon
the
heart
,
when
God
shews
a
man
or
woman
their
vileness
,
it
makes
them
run
nearer
to
God
:
But
now
when
Sathan
shews
sinfulness
and
vileness
,
it
is
to
draw
the
soul
away
from
God
,
and
so
forsake
its
own
mercy
;
when
God
made
a
discovery
to
the
Prodigal
of
his
own
unworthiness
,
it
made
him
hasten
to
his
father
;
that
discovery
was
from
God
,
it
made
him
hasten
home
;
I
will
arise
(
saith
he
)
and
go
to
my
Father
,
and
I
will
say
,
Father
,
I
have
sinned
against
thee
,
and
am
not
worthy
to
be
called
thy
son
:
When
as
the
soul
shall
thus
look
upon
its
unworthiness
,
and
make
the
more
haste
to
God
,
make
the
more
haste
to
Christ
,
flee
the
faster
to
the
City
of
Refuge
,
that
discovery
is
of
God
.
Thirdly
,
When
God
doth
discover
a
souls
unworthiness
,
he
doth
make
the
soul
(
notwithstanding
)
thankful
;
he
keeps
the
soul
in
a
thankful
posture
,
notwithstanding
the
discovery
of
its
unworthiness
.
So
David
,
the
Lord
helped
him
to
see
his
own
unworthiness
,
and
the
unworthiness
of
his
people
,
yet
David
in
the
midst
of
that
discovery
was
kept
in
a
thankful
frame
,
1
Chron.
29.
14.
But
who
am
I
,
and
what
is
my
people
,
that
we
should
be
able
to
offer
so
willingly
after
this
sort
?
Lord
,
we
are
poor
unworthy
creatures
,
I
and
my
people
,
King
and
people
;
Ah
but
still
his
heart
was
kept
thankful
,
and
he
is
the
more
thankful
to
God
,
that
God
should
employ
such
in
any
service
that
is
done
for
him
.
But
when
as
the
sight
of
our
unworthiness
doth
make
us
to
repine
against
God
,
and
put
the
spirit
into
a
murmuring
and
discontented
frame
,
that
discovery
is
not
from
God
,
but
from
Sathan
.
When
God
leadeth
a
soul
into
the
discovery
of
unworthiness
,
yet
he
makes
the
soul
thankful
.
Fourthly
,
When
God
discovers
unworthiness
,
it
shall
be
no
hinderance
to
the
soul
in
waiting
upon
God
in
his
Ordinances
;
when
Sathan
discovers
unworthiness
,
he
doth
thereby
endeavour
to
discourage
and
to
beat
off
the
soul
from
waiting
upon
the
Lord
in
the
way
of
his
Ordinances
;
This
woman
of
Canaan
she
is
not
discouraged
,
she
goeth
on
crying
and
praying
;
and
Hezekiah
and
his
people
they
went
on
to
wait
upon
the
Lord
,
notwithstanding
they
were
made
sensible
of
their
unworthiness
,
and
their
want
of
preparation
,
according
to
the
preparation
of
the
Sanctuary
;
but
when
a
soul
is
discouraged
,
beaten
off
from
prayer
;
it
is
not
for
me
to
go
to
God
,
it
is
not
for
me
to
pray
,
and
to
wait
upon
God
in
his
Ordinances
,
one
so
unworthy
;
Surely
this
is
from
Sathan
,
this
is
not
the
discovery
of
God
.
Fifthly
and
lastly
,
When
as
God
discovers
a
man's
unworthiness
,
it
shall
not
take
him
off
from
any
service
that
God
calleth
him
to
;
when
as
Sathan
doth
discover
unworthiness
,
it
taketh
a
man
off
from
that
work
which
God
layeth
before
him
.
Moses
was
taken
off
from
the
work
of
the
Lord
by
the
sight
of
his
own
unfitness
and
unworthiness
,
he
goes
on
to
make
many
excuses
one
after
another
,
it
was
a
great
stumbling
block
in
his
way
,
and
it
did
hinder
him
from
following
God
in
that
service
that
God
called
him
out
unto
in
his
generation
:
Moses
,
he
looked
upon
his
unworthiness
,
and
he
was
under
a
temptation
;
therefore
thus
you
see
and
may
know
when
God
discovers
unworthiness
,
and
when
it
is
duty
to
look
upon
unworthiness
;
and
on
the
contrary
,
when
it
is
of
Sathan
,
and
when
it
is
your
duty
to
look
away
from
your
unworthiness
;
we
may
see
it
,
and
must
see
it
in
God's
glass
,
but
not
in
Sathans
,
And
O
that
God
would
fasten
this
upon
the
spirit
;
let
us
take
heed
that
we
do
not
give
way
to
this
temptation
.
Weak
Christians
,
you
that
are
apt
to
be
discouraged
with
the
thoughts
of
your
unworthiness
,
take
heed
of
giving
way
to
this
temptation
,
for
you
will
exceedingly
hinder
your
own
comfort
by
poring
upon
your
unworthiness
when
Sathan
presents
it
;
and
you
will
enslave
your
own
spirits
,
it
will
hinder
you
from
that
freedome
which
Jesus
Christ
hath
purchased
,
and
which
Jesus
Christ
tenders
to
you
,
it
will
hinder
your
souls
from
establishment
,
it
will
keep
you
alwayes
in
a
weak
condition
,
to
be
continually
poring
upon
unworthiness
,
to
look
upon
your selves
continually
,
and
not
to
look
back
again
to
God
,
to
look
upon
your
sinfulness
,
and
not
look
upon
free
grace
,
to
look
upon
your
unworthiness
,
and
not
to
look
upon
the
worthiness
and
righteousness
of
Christ
:
This
will
keep
your
souls
from
establishment
,
and
keep
you
alwayes
in
a
weak
condition
.
But
now
,
when
God
doth
present
unworthiness
,
we
may
look
upon
it
;
only
let
us
remember
what
are
God's
ends
,
when
as
God
doth
present
unworthiness
;
Gods
ends
are
gracious
,
and
O
that
we
might
have
Gods
ends
in
our
eye
when
we
look
upon
our
unworthiness
!
It
is
to
teach
us
to
know
that
God
loveth
us
not
for
our
worthiness
,
to
teach
us
to
know
that
we
must
have
worthiness
out
of
our selves
,
to
make
us
more
low
,
more
humble
,
meek
in
spirit
,
to
make
us
to
prize
the
Father's
free
grace
,
and
the
Son's
worthiness
,
and
his
righteousness
.
These
are
God's
ends
,
O
that
when
ever
we
look
upon
our
unworthiness
,
we
might
have
God's
ends
before
us
!
Quest.
But
what
shall
I
do
when
tempted
about
my
unworthiness
?
Answ.
If
it
be
the
portion
of
any
soul
to
be
under
these
temptations
,
under
these
discouragements
before-mentioned
;
if
it
be
a
temptation
grounded
upon
the
discovery
of
the
sinfulness
of
our
Nature
,
heart
,
and
life
;
O
flee
to
the
fountain
,
know
that
God
hath
declared
that
there
is
a
fountain
opened
,
Zach.
13.
1.
In
that
day
there
shall
be
a
fountain
opened
to
the
House
of
David
,
and
to
the
Inhabitants
of
Jerusalem
,
for
sin
,
and
for
uncleanness
:
Therefore
when
you
are
bowed
down
with
the
sense
of
your
own
unworthiness
by
reason
of
sin
,
look
to
the
fountain
,
there
is
a
fountain
opened
,
and
there
is
vertue
in
that
fountain
to
cleanse
and
take
away
all
your
sin
and
unworthiness
.
And
if
your
temptation
be
grounded
upon
the
discovery
of
your
weakness
and
frailty
,
your
distance
from
God
,
and
this
is
helped
on
by
your
low
and
afflicted
condition
,
besides
the
common
frailty
of
man
;
O
know
!
That
though
the
distance
be
infinite
,
yet
God
hath
overlooked
it
,
free
grace
hath
over-looked
it
,
and
free
grace
can
overlook
,
and
free
grace
will
over-look
that
infinite
distance
that
is
between
God
any
you
:
and
know
,
that
God
doth
not
judge
of
any
man
by
his
outward
low
estate
,
by
his
outward
afflicted
condition
;
you
are
apt
to
draw
sad
conclusions
from
thence
,
that
God
loveth
you
not
,
and
Sathan
he
tempts
to
conclude
so
,
if
God
loved
you
,
he
would
not
deal
so
with
you
:
Ah
,
but
know
,
that
God
doth
not
judge
so
,
neither
can
you
judge
of
the
love
of
God
by
affliction
.
And
if
the
temptation
be
grounded
upon
the
deadness
of
your
heart
,
and
coldness
of
your
spirit
,
look
to
Christ
to
warm
you
,
look
to
the
Son
of
God
to
enflame
your
affections
;
but
know
,
that
you
are
not
able
to
judge
of
God's
love
by
your
love
,
you
must
not
measure
God's
love
by
your
love
;
not
to
conclude
that
God
hath
no
love
,
because
you
have
little
love
;
you
cannot
measure
God
by
your selves
,
you
should
rather
accept
of
his
love
,
entertain
his
love
,
and
look
to
that
love
of
God
,
to
beget
more
love
in
your
hearts
,
and
to
draw
forth
more
love
in
your
hearts
;
we
have
cause
to
be
humbled
exceedingly
that
our
love
to
God
is
so
little
,
but
yet
we
must
not
measure
the
love
of
God
by
our
love
.
And
if
your
temptation
be
grounded
upon
your
unusefulness
;
O
,
you
say
,
I
am
an
unuseful
creature
,
more
fitter
for
the
dunghil
then
for
any
thing
else
;
know
that
God
hath
some
use
of
you
,
there
is
never
a
Christian
living
but
God
hath
some
use
of
it
,
though
it
may
be
you
see
it
not
;
thou
lookest
upon
thy self
as
a
poor
unuseful
creature
,
but
God
hath
some
use
of
you
:
if
God
had
not
some
use
of
you
,
he
would
not
continue
you
here
,
no
,
not
a
moment
;
God
hath
appointed
several
members
in
the
body
,
and
all
are
useful
,
not
the
least
member
but
it
is
useful
in
the
body
;
I
say
,
surely
the
Lord
sees
that
you
are
of
use
to
him
,
although
you
are
apt
to
say
you
are
altogether
unuseful
.
In
a
word
,
when
tempted
about
unworthiness
,
do
as
this
woman
did
in
the
Text.
First
of
all
,
she
doth
acknoledge
all
that
Christ
spake
,
It
is
not
meet
to
take
the
childrens
bread
and
cast
it
to
dogs
,
saith
Christ
in
v.
27.
Truth
Lord
,
saith
she
.
Let
us
learn
to
do
so
,
when
bowed
down
with
the
thoughts
of
unworthiness
and
vileness
;
let
us
subscribe
to
it
,
that
it
is
a
truth
,
all
that
can
be
said
,
and
all
that
can
be
presented
by
Sathan
himself
concerning
our
vileness
,
we
may
grant
that
it
is
truth
,
I
am
unworthy
,
vile
,
and
wretched
.
Secondly
,
Take
heed
that
this
do
not
hinder
the
acting
of
faith
;
acknowledge
that
it
is
so
,
and
that
we
are
as
vile
as
it
is
objected
;
but
let
not
the
sight
of
this
hinder
the
acting
of
faith
;
this
woman
she
acted
faith
gloriously
notwithstanding
;
Truth
Lord
,
yet
the
dogs
do
eat
the
crumbs
that
fall
from
their
master's
table
;
she
makes
this
to
be
a
ground
of
faith
,
even
this
very
discouragement
,
this
very
temptation
,
the
sight
of
her
unworthiness
,
this
doth
not
discourage
her
;
It
is
Truth
Lord
,
but
yet
the
dogs
eat
of
the
crumbs
;
and
so
be
you
still
in
the
acting
of
faith
,
and
let
not
the
fight
of
unworthiness
be
any
hinderance
.
Thirdly
,
It
is
our
duty
still
to
wait
upon
the
Lord
in
the
midst
of
the
discovery
of
our
unworthiness
:
Wait
upon
the
Lord
,
and
keep
his
way
,
and
let
no
discovery
of
unworthiness
beat
us
off
from
waiting
upon
the
Lord
,
and
keeping
his
way
:
this
woman
held
on
her
way
,
held
on
to
wait
notwithstanding
all
her
unworthiness
;
she
believes
,
and
waits
,
prays
,
and
waits
,
and
her
expectations
they
are
from
the
Lord
.
And
so
in
the
midst
of
the
sense
of
our
unworthiness
,
let
us
do
as
she
did
,
acknowledge
God
notwithstanding
,
be
acting
faith
in
Christ
,
in
the
Lord
's
free
grace
,
in
those
gracious
promises
which
he
holds
forth
,
and
which
he
hath
given
us
in
Christ
,
and
be
waiting
upon
God
in
the
way
of
our
duty
,
keeping
his
way
;
and
the
Lord
he
will
certainly
make
that
soul
more
then
a
conquerour
of
these
temptations
.
Matth.
15.
26.
But
he
answered
and
said
,
It
is
not
meet
to
take
the
childrens
bread
,
and
to
cast
it
to
Dogs
.
SERMON
XIX
.
I
Shall
now
consider
this
temptation
in
particular
.
In
general
it
was
her
unworthiness
that
was
presented
,
more
particularly
,
that
she
was
one
of
those
Nations
that
did
not
belong
to
the
Covenant
of
God
.
She
was
a
Canaanite
,
she
was
one
that
was
a
stranger
to
the
visible
Covenant
of
the
Commonwealth
of
Israel
;
she
was
none
of
the
children
of
the
visible
Kingdom
,
she
was
a
dog
,
one
without
,
and
therefore
Christ
tells
her
,
that
she
had
nothing
to
do
with
the
childrens
bread
.
This
was
the
temptation
.
We
shall
consider
the
Proposition
as
it
is
laid
down
by
Christ
,
which
is
an
excellent
truth
,
and
worth
the
consideration
.
That
childrens
bread
must
not
be
given
to
dogs
.
That
is
the
proposition
laid
down
by
Christ
.
Or
,
The
holy
things
of
God
,
they
must
not
be
profaned
by
giving
them
unto
those
that
have
no
right
unto
them
.
First
,
In
the
opening
of
this
Proposition
,
I
shall
shew
you
,
Who
they
are
that
are
here
called
children
.
Secondly
,
And
then
,
Who
are
called
Dogs
.
Thirdly
,
What
is
that
childrens
bread
that
must
not
be
given
to
dogs
.
First
then
,
I
answer
first
,
All
they
that
are
true
Believers
in
Christ
,
they
are
called
children
;
I
say
,
such
as
are
really
and
truly
believers
,
such
as
are
the
seed
of
Christ
,
the
travel
of
his
soul
,
such
as
are
begotten
again
unto
God
by
the
immortal
seed
of
the
word
,
and
born
again
of
the
Spirit
,
new
creatures
;
these
are
children
indeed
,
they
are
called
the
children
of
the
Promise
,
the
children
of
the
Covenant
,
the
children
of
God
by
faith
in
Christ
Jesus
,
Gal.
3.
26.
To
as
many
as
believed
gave
he
this
dignity
to
be
called
the
children
,
the
sons
of
God
:
To
as
many
as
received
him
,
to
them
gave
he
power
to
become
the
sons
of
God
,
even
to
them
that
believe
on
his
name
,
John
1.
12.
primarily
and
chiefly
they
are
called
children
of
God
,
and
these
have
right
to
the
childrens
bread
.
But
secondly
,
There
are
others
that
are
called
children
,
that
is
,
Such
as
are
under
visible
and
outward
dispensations
of
the
Covenant
;
I
say
,
such
as
do
outwardly
belong
to
the
Covenant
of
God
,
such
as
are
under
the
visible
dispensations
of
the
Covenant
of
God
;
though
possibly
many
of
them
may
not
be
under
the
efficacy
,
life
,
and
power
of
that
Covenant
,
yet
if
they
be
under
the
visible
dispensations
,
the
outward
dispensations
,
God
owns
them
,
and
they
must
be
owned
for
children
,
Rom.
9.
6.
For
they
are
not
all
Israel
which
are
of
Israel
;
though
they
may
be
of
Israel
,
the
seed
of
Abraham
,
that
the
Apostle
speaketh
of
there
,
and
such
as
were
under
the
outward
dispensations
of
the
Covenant
,
the
Covenant
of
their
father
did
belong
to
them
,
yet
saith
he
,
all
are
not
Israel
that
are
of
Israel
;
they
are
not
Israel
indeed
,
children
of
the
Promise
,
as
Isaac
was
;
they
are
not
all
the
elect
of
God
,
though
they
may
be
,
and
must
be
owned
for
children
,
because
under
the
outward
dispensation
of
the
Covenant
:
And
in
Mat.
8.
12.
But
the
children
of
the
Kingdom
shall
be
cast
out
into
utter
darkness
;
called
children
of
the
Kingdom
,
because
under
an
outward
administration
of
the
Covenant
of
grace
,
and
yet
possibly
they
may
fall
off
and
apostatize
;
and
such
children
of
the
Kingdom
may
be
cast
out
.
Now
persons
are
under
an
outward
administration
of
the
Covenant
two
wayes
,
First
of
all
,
by
a
visible
profession
of
Christ
,
by
a
profession
of
faith
in
Christ
,
that
may
give
men
right
to
a
visible
being
in
the
Covenant
of
God
,
and
so
upon
that
visible
profession
that
is
held
forth
,
they
may
have
right
to
the
Ordinances
of
God
,
and
yet
not
belong
to
the
invisible
Covenant
of
God
.
For
Brethren
,
if
a
visible
profession
cannot
give
right
to
an
Ordinance
,
there
is
no
man
can
have
any
ground
for
the
administration
of
an
Ordinance
to
others
,
if
not
upon
a
visible
profession
,
for
there
is
no
man
can
be
certainly
assured
who
are
the
true
Israel
of
God
,
and
who
belongs
to
the
Election
of
God
;
no
man
can
have
certain
assurance
of
another
man's
condition
,
but
as
he
judgeth
in
charity
upon
his
profession
;
so
that
an
outward
profession
gives
right
to
a
visible
being
in
Covenant
,
and
so
to
a
partaking
of
the
Ordinances
of
Christ
.
Secondly
,
There
is
another
way
of
right
(
as
I
conceive
)
held
forth
in
the
Scripture
,
by
which
some
persons
have
right
to
this
visible
Covenant
of
God
,
and
so
to
some
Ordinances
of
Christ
,
(
such
as
they
are
capable
of
,
)
and
that
is
,
God's
gracious
owning
of
them
;
I
say
,
God's
gracious
Declaration
in
the
Word
,
that
he
will
own
such
and
such
,
and
will
account
them
for
his
people
,
set
apart
for
himself
;
and
so
I
conceive
that
the
Lord
owns
and
esteems
of
Believers
,
and
the
children
of
believing
parents
:
And
as
some
by
profession
have
right
unto
the
visible
Covenant
,
so
others
upon
Gods
declaration
of
owning
in
a
visible
way
the
seed
of
Believers
;
for
so
the
Lord
declared
when
he
made
that
everlasting
Covenant
with
Abraham
,
that
he
would
take
in
him
and
his
seed
,
and
they
should
be
visibly
under
the
dispensation
of
the
Covenant
,
which
promise
seems
again
to
be
renewed
even
in
the
new
Testament
,
Acts
2
,
39.
For
the
Promise
is
unto
yo●
▪
and
to
your
children
;
and
saith
the
Apostle
1
Cor.
7.
14.
Else
were
your
children
unclean
,
but
now
are
they
holy
.
God's
visible
owning
of
them
,
gives
them
a
right
to
the
visible
Covenant
,
and
so
to
some
Ordinances
,
such
as
they
are
capable
of
.
But
you
will
say
,
it
seemeth
strange
that
any
should
be
the
subjects
of
an
Ordinance
who
are
not
capable
of
understanding
what
is
done
:
Alas
,
children
have
not
the
use
of
reason
,
and
are
not
capable
of
understanding
what
is
done
,
and
therefore
sure
ineffectual
,
and
of
no
use
,
it
is
but
setting
the
seal
to
a
blank
.
I
answer
,
That
God
alwaies
hath
instituted
some
Ordinances
both
in
the
Old
and
New
Testament
,
the
subjects
whereof
have
been
meerly
passive
.
God
to
declare
his
grace
,
will
prevent
poor
creatures
before
they
are
able
to
know
him
,
hath
instituted
some
Ordinances
,
the
subjects
whereof
have
been
meerly
passive
.
What
did
the
children
of
old
understand
of
Circumcision
?
They
were
meerly
passive
,
and
yet
that
Ordinance
I
hope
was
not
in
vain
,
and
seemeth
to
be
more
suitable
to
God's
grace
now
under
the
Gospel
,
to
have
an
Ordinance
the
subjects
whereof
should
be
meerly
passive
,
it
declareth
the
grace
of
God
,
that
he
speaketh
so
to
them
before
they
have
any
knowledge
.
And
whereas
it
is
said
,
It
is
the
setting
of
a
Seal
to
a
Blank
.
I
answer
,
If
God
hath
put
in
the
names
of
the
children
of
Believers
into
the
same
Covenant
with
their
parents
,
if
their
names
shall
be
found
written
in
the
Covenant
,
,
why
then
to
set
to
the
Seal
,
will
be
no
setting
a
Seal
to
a
Blank
;
but
their
names
were
written
and
put
into
the
Covenant
when
made
with
Abraham
,
I
will
be
thy
God
,
and
the
God
of
thy
seed
;
and
we
no
where
read
that
their
names
were
blotted
out
;
nay
,
we
rather
finde
them
renewed
,
Acts
2.
39.
For
the
promise
is
to
you
,
and
to
your
seed
:
and
therefore
let
none
say
,
that
it
is
setting
a
Seal
to
a
Blank
,
if
God
hath
written
the
names
of
children
in
the
Covenant
.
Indeed
I
know
it
is
very
dangerous
to
misapply
an
Ordinance
of
Christ
to
wrong
subjects
,
it
is
a
giving
holy
things
to
dogs
;
but
take
heed
that
we
do
not
call
dogs
where
the
Lord
doth
not
call
so
;
and
take
heed
that
we
do
not
blot
out
those
names
that
the
Lord
hath
put
into
the
Covenant
.
But
it
may
be
you
will
say
further
by
way
of
Objection
.
If
children
belong
to
the
Covenant
of
God
,
and
the
Covenant
that
the
children
of
believing
Parents
is
under
is
a
Covenant
of
grace
;
of
necessity
they
must
be
saved
:
Shall
they
be
under
a
Covenant
of
grace
,
and
not
be
saved
?
I
answer
,
Some
may
be
under
a
Covenant
of
grace
,
and
not
saved
;
I
say
visibly
,
in
respect
of
the
outward
dispensation
,
they
may
be
under
the
Covenant
of
grace
,
and
yet
never
attaine
to
life
and
salvation
;
for
when
as
we
do
Baptize
those
who
do
make
a
profession
of
their
faith
,
surely
we
look
upon
them
as
Believers
,
and
such
as
are
in
Covenant
with
God
,
and
therefore
we
Baptize
them
,
because
believers
,
and
so
in
Covenant
with
God
.
But
now
,
is
it
not
possible
,
nay
is
it
not
ordinary
for
many
who
make
such
a
profession
of
Christ
,
and
are
baptized
upon
that
profession
,
to
fall
off
,
and
to
come
short
of
life
and
salvation
?
And
yet
I
hope
you
will
say
the
Ordinance
was
not
disorderly
administred
,
though
they
that
did
make
a
profession
do
fall
off
;
so
though
all
children
of
believing
parents
do
not
attain
to
eternal
life
,
yet
the
Ordinance
is
no
more
unduly
administred
to
them
then
to
others
,
for
both
Professors
and
children
may
be
under
the
outward
administration
of
the
Covenant
,
which
being
may
give
right
to
an
outward
Ordinance
,
and
yet
not
be
saved
.
Object
.
But
you
will
say
,
How
shall
we
judge
of
any
but
by
their
profession
that
they
make
of
Christ
;
we
cannot
own
any
but
such
as
make
a
profession
,
and
children
cannot
make
a
Profession
.
I
answer
,
We
must
judge
as
God
judgeth
,
and
own
as
God
owns
;
take
heed
that
we
do
not
disown
what
God
owns
;
and
if
God
will
own
the
children
of
believing
parents
visibly
,
and
put
them
under
an
outward
administration
of
the
Covenant
,
surely
there
is
no
danger
of
owning
where
God
owns
;
God's
owning
is
a
surer
ground
for
us
to
go
upon
,
then
any
man's
profession
:
Now
God
seems
to
own
the
seed
of
believers
by
his
gracious
promise
:
Nay
,
let
it
be
considered
,
those
Prophesies
that
speak
of
the
latter
dayes
,
and
of
the
Kingdom
of
Christ
,
and
the
glory
that
shall
be
in
those
dayes
,
they
speak
of
this
,
that
God
will
then
more
abundantly
and
visibly
own
the
seed
of
his
people
;
God
will
own
them
,
and
God
will
bless
them
,
Isa.
65.
23.
They
shall
not
labour
in
vain
,
nor
bring
forth
for
trouble
;
for
they
are
the
seed
of
the
blessed
of
the
Lord
,
and
their
off-spring
with
them
.
When
the
Jews
shall
come
in
,
they
shall
be
called
the
blessed
of
the
Lord
,
and
their
off-spring
with
them
;
their
seed
shall
be
blessed
according
to
Abrahams
Covenant
,
when
they
shall
come
in
again
.
I
know
there
are
many
gracious
hearts
that
cannot
believe
this
truth
,
and
will
not
,
till
Christ
comes
to
reveal
it
;
but
if
the
Lord
hath
handed
in
any
beam
of
light
,
shut
it
not
out
;
This
have
I
spoken
,
because
it
is
in
my
way
to
shew
you
who
are
children
.
But
in
the
second
place
,
Who
are
Dogs
?
You
see
who
are
to
be
accounted
children
:
who
are
Dogs
?
That
must
be
opened
too
,
and
let
it
not
be
offensive
,
because
it
is
in
the
Text.
First
,
Dogs
in
Scripture
are
taken
somtimes
for
all
the
Nations
of
the
Gentiles
,
all
the
people
of
the
world
(
except
the
seed
of
Abraham
)
were
called
Dogs
,
they
were
without
the
Covenant
,
strangers
to
the
Commonwealth
of
Israel
;
all
,
we
and
our
fathers
,
all
the
Nations
of
the
Gentiles
;
time
was
that
the
Jewes
only
were
the
children
,
and
we
and
all
Nations
were
called
Dogs
.
But
secondly
,
All
wicked
men
in
Scriptute
phrase
they
are
called
Dogs
;
The
Scripture
doth
brand
some
sort
of
wicked
men
,
and
some
degrees
of
wicked
persons
by
this
name
;
In
especial
manner
the
Lord
looks
upon
some
wicked
men
as
dogs
.
Who
are
they
?
First
,
Rev.
22.
15.
For
without
are
dogs
,
sorcerers
,
and
whoremongers
,
and
murderers
,
and
Idolaters
,
and
whosoever
loveth
and
maketh
a
lye
.
Without
are
dogs
,
and
he
sheweth
who
those
dogs
are
that
are
without
,
that
shall
be
shut
out
of
the
City
,
when
the
new
Jerusalem
shall
come
down
from
heaven
;
these
are
they
that
shall
not
have
a
name
in
that
City
:
vile
sinners
,
they
are
called
dogs
.
But
secondly
,
such
as
do
oppose
the
Gospel
of
Christ
,
such
as
do
reject
the
Gospel
,
and
oppose
the
Truths
of
the
Gospel
;
such
as
come
to
hear
for
that
end
,
that
they
may
snarl
against
the
word
;
the
Spirit
of
the
Lord
calls
them
dogs
;
Phil.
3.
2.
Beware
of
dogs
,
beware
of
evil
workers
,
beware
of
the
concision
:
the
Apostle
bids
the
Christians
beware
of
them
,
beware
of
dogs
,
they
that
bite
and
snarl
,
and
set
themselves
to
oppose
the
Truths
of
the
Gospel
,
the
Spirit
of
the
Lord
calls
them
dogs
.
Thirdly
,
They
who
do
reject
those
wholsome
reproofs
,
and
counsels
,
and
exhortations
that
the
Lord
sends
them
by
any
of
his
servants
;
such
as
scorn
reproof
,
and
hate
reproof
,
that
are
ready
to
fly
in
the
face
of
him
that
shall
reprove
them
when
they
do
wickedly
;
What
have
you
to
do
with
me
,
meddle
with
your
own
matters
,
and
I
will
not
be
reproved
by
such
a
one
as
you
are
;
the
word
of
the
Lord
calls
such
persons
dogs
,
they
are
vile
creatures
,
Matth.
7.
6.
Give
not
that
which
is
holy
unto
the
dogs
,
neither
cast
ye
your
pearls
before
swine
,
lest
they
trample
them
under
their
feet
,
and
turn
again
,
and
rent
you
.
See
here
what
Christ
speaks
;
Exhortations
and
reproofs
they
are
not
to
be
cast
before
some
men
,
such
as
have
often
rejected
reproofs
,
and
will
not
hear
,
the
Lord
looketh
upon
them
as
dogs
,
and
they
shall
die
in
thei●
wickedness
.
Fourthly
,
The
Scripture
calls
those
dogs
,
tha●
somtime
have
made
a
profession
of
Christ
,
and
have
turned
away
from
their
profession
,
such
〈◊〉
have
seemed
somtimes
to
be
very
forward
,
an●
very
zealous
,
hot
it
may
be
in
their
youth
,
after
●ward
they
fall
off
,
and
have
lost
their
fruit
,
and
have
lost
their
profession
,
and
it
may
be
not
〈◊〉
much
as
Leaves
upon
them
,
but
are
turned
agai●
to
their
old
wayes
,
2
Pet.
2.
22.
But
it
is
hapn●
vnto
them
according
to
the
true
Proverb
,
the
dog
●turned
to
his
own
vomit
again
,
and
the
Sow
that
wa●
washed
,
to
her
wallowing
in
the
myre
;
they
have
turn'd
to
their
old
course
again
,
they
seeme●
somtimes
to
cast
out
sin
;
Ah!
But
they
have
returned
to
it
again
:
Such
persons
are
vile
,
and
the
holy
Ghost
calls
them
dogs
.
Fiftly
,
Persecuters
of
Christ
,
of
his
Truth
and
people
,
they
are
called
dogs
;
such
as
do
not
only
bark
against
Christ
,
but
even
bite
and
rend
his
people
:
Why
,
the
Lord
looks
upon
them
as
vile
creatures
,
they
are
dogs
in
God's
account
,
what-ever
they
are
in
the
worlds
;
and
so
Christ
calls
them
by
David
his
type
,
Psal.
22.
16.
for
dogs
have
compassed
me
,
the
assembly
of
the
wicked
have
enclosed
me
,
they
pierced
my
hands
and
my
feet
.
Those
bloody
persecuters
of
Christ
,
that
would
not
be
satisfied
but
with
the
blood
of
the
Lamb
of
God
,
nothing
but
the
shedding
of
his
blood
would
serve
their
turn
;
even
as
the
Blood-Hound
that
hunts
the
Hind
upon
the
mountain
;
the
Lord
calls
them
dogs
,
barking
dogs
,
biting
dogs
have
compassed
me
round
about
.
But
thirdly
,
What
is
the
childrens
bread
that
must
not
be
given
to
dogs
?
First
,
The
gracious
Promises
of
the
Gospel
;
those
sweet
comforts
that
God
hath
laid
up
in
the
Promises
,
they
are
not
the
portion
of
wicked
men
;
Comfort
ye
,
comfort
ye
my
people
,
saith
your
God
,
speake
ye
comfortably
to
Jerusalem
,
and
cry
unto
her
,
that
her
warfare
is
accomplished
,
that
her
iniquity
is
pardoned
;
Isa.
40.
1
,
2.
God
doth
not
send
comfort
to
wicked
men
while
they
remain
such
;
for
all
the
promises
of
the
Gospel
,
they
are
Christ's
right
,
and
Christ's
inheritance
,
they
are
Christ's
portion
;
the
Apostle
saith
,
They
are
all
yea
and
amen
in
him
;
now
therefore
they
cannot
be
applyed
to
any
but
to
those
that
have
Interest
in
Christ
;
if
promises
be
yea
and
amen
in
Christ
,
they
cannot
go
without
Christ
;
he
must
be
thy
husband
,
or
else
thou
hast
no
right
in
them
.
Quest.
But
you
will
say
then
,
How
shall
men
come
to
believe
in
the
promises
,
if
they
must
not
be
applyed
to
wicked
men
?
How
shall
they
come
to
have
faith
in
the
promise
?
I
Answer
,
When
the
Spirit
of
the
Lord
doth
perswade
the
heart
of
any
sinner
to
accept
of
Jesus
Christ
,
to
rest
upon
Jesus
Christ
by
a
particular
application
:
as
he
is
freely
tendered
in
the
everlasting
Gospel
:
when
this
is
done
,
I
conceive
that
soul
hath
an
Interest
in
Christ
,
and
then
right
to
all
the
promises
,
for
every
mercy
promised
is
to
those
that
are
in
Christ
,
and
childrens
bread
is
not
to
be
cast
to
dogs
.
Secondly
,
A
place
in
the
House
of
God
is
childrens
bread
;
a
name
in
God's
house
,
fellowshi●
with
the
Saints
,
this
is
childrens
bread
that
be
longs
only
to
those
that
are
Christ's
,
at
least
visibly
so
,
Isa.
56.
4
,
5.
see
what
God
promiseth
〈◊〉
the
Eunuchs
,
For
thus
saith
the
Lord
unto
the
E●
nuchs
that
keep
my
Sabbaths
,
and
chuse
the
thing
that
please
me
,
and
take
hold
of
my
convenant
;
eve●
unto
them
will
I
give
in
mine
house
,
and
within
〈◊〉
walls
,
a
place
,
and
a
name
,
better
then
of
sons
〈◊〉
of
daughters
;
I
will
give
them
an
everlasting
〈◊〉
that
shall
not
be
cut
off
.
This
is
made
to
him
th●●
feareth
the
Lord
,
and
desires
to
worship
〈◊〉
Lord
aright
,
and
desires
to
sanctifie
the
Sabba●
of
the
Lord
,
he
hath
right
to
this
part
of
childrens
bread
,
he
hath
right
to
the
fellowship
〈◊〉
Saints
,
and
Church
of
Christ
,
and
God
in
du●●
time
will
bring
him
in
,
though
he
may
be
out
.
will
give
him
a
name
in
my
house
,
and
his
nam●
shall
be
written
there
;
the
time
is
a
coming
th●
there
shall
be
never
a
Saint
,
but
the
Lord
〈◊〉
bring
him
in
,
Behold
how
good
and
how
pleasant
it
〈◊〉
for
Brethren
to
dwell
together
in
unity
,
Psal.
133.
1
there
is
a
large
report
of
Brethrens
dwelling
together
in
Unity
;
now
they
must
be
Brethren
,
〈◊〉
else
they
cannot
dwell
together
in
unity
;
It
is
good
and
pleasant
for
brethren
dwell
together
Sons
and
daughters
of
the
everlasting
Father
,
〈◊〉
that
not
only
by
Creation
,
but
by
Regeneration
▪
If
Sons
and
Daughters
of
the
everlasting
Father
O!
Then
,
How
good
to
dwell
in
the
House
〈◊〉
God
?
This
is
childrens
bread
.
Thirdly
,
Sealing
Ordinances
,
The
seals
of
●he
Covenant
,
they
are
childrens
bread
,
Baptisme
,
and
the
Supper
of
the
Lord
are
childrens
bread
,
and
they
are
not
to
be
dispensed
to
any
that
are
visibly
unclean
,
and
unholy
;
To
instance
only
in
the
Supper
of
the
Lord
,
to
shew
you
a
little
that
●hat
is
childrens
bread
,
and
must
not
be
given
to
●ny
but
children
:
For
first
,
It
is
a
Seal
of
the
Covenant
;
if
the
other
Ordinance
be
a
Seal
,
then
●hat
is
a
Seal
of
the
Covenant
of
Grace
;
and
●herefore
they
must
be
in
the
Covenant
of
grace
,
they
must
not
be
strangers
to
the
Covenant
,
that
come
to
this
Ordinance
,
that
have
right
to
this
Ordinance
:
They
that
are
visibly
strangers
,
and
enemies
unto
God
,
strangers
to
this
Covenant
,
they
cannot
have
a
right
to
that
Ordinance
of
Jesus
Christ
.
Again
,
That
Ordinance
is
a
Love-Feast
,
and
the
Lord
he
makes
it
,
to
declare
that
he
is
reconciled
to
all
those
his
friends
whom
he
invites
:
There
was
a
falling
out
between
God
and
man
,
●ut
when
it
is
taken
up
by
Christ
,
God
the
Father
declares
that
he
is
a
friend
,
and
therefore
he
invites
believers
to
sup
with
him
,
which
declares
and
makes
it
out
to
them
that
he
is
reconciled
,
he
makes
a
feast
for
this
end
,
and
therefore
called
the
Lords
Supper
;
they
shall
come
and
sit
at
Table
with
him
,
that
he
may
declare
that
he
is
really
reconciled
,
and
bears
no
old
grudge
,
but
hath
forgotten
all
.
Now
therefore
,
they
that
are
enemies
,
that
will
not
be
reconciled
,
but
profess
enmity
against
the
Lord
,
they
cannot
have
right
to
this
Ordinance
.
Again
,
It
is
a
seal
of
our
Communion
with
Christ
and
with
the
Saints
.
The
Bread
which
we
break
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
And
so
the
Wine
,
it
is
the
Communion
of
the
blood
of
Christ
,
the
signe
of
it
,
the
seal
of
it
,
a
seal
of
our
Communion
with
Christ
;
and
it
is
a
seal
of
our
communion
with
the
Saints
;
all
that
do
partake
of
it
,
they
profess
they
are
one
bread
therefore
it
is
an
Ordinance
that
cannot
and
may
not
be
dispensed
to
wicked
men
.
Besides
,
The
Supper
of
the
Lord
is
an
Ordinance
that
is
appointed
for
the
increase
of
grace
▪
it
is
appointed
for
a
Christians
growth
,
therefore
of
necessity
there
must
be
life
before
there
can
be
growth
,
there
must
be
a
principle
of
grace
,
before
there
can
be
increase
of
grace
;
It
is
true
,
it
is
for
the
weak
as
well
as
the
strong
;
and
if
there
be
any
part
of
spiritual
life
in
the
soul
,
that
soul
may
receive
it
in
Christ's
way
;
but
of
necessity
there
must
be
life
,
or
else
no
right
to
the
Ordinance
;
for
it
is
appointed
for
growth
in
grace
,
to
make
a
weak
faith
strong
,
and
so
for
the
increase
of
every
grace
.
I
might
add
,
wicked
men
cannot
perform
the
actions
of
the
living
that
God
calls
for
in
that
Ordinance
,
they
cannot
eat
and
drink
spiritually
,
they
may
eat
the
bread
,
and
drink
the
wine
,
but
they
cannot
eat
the
flesh
of
Christ
,
and
drink
the
blood
of
Christ
;
if
a
wicked
man
,
he
cannot
eat
spiritually
,
and
so
he
prophaneth
the
Ordinance
,
the
Body
of
Christ
and
the
Blood
of
Christ
he
becomes
guilty
of
it
,
and
the
Apostle
saith
,
He
eateth
his
own
damnation
,
if
he
cannot
discern
the
Lord's
body
,
(
1
Cor.
11.
29.
)
and
eat
spirituall
by
faith
;
sad
in
the
conclusion
,
he
eats
and
drinks
damnation
of
himself
.
That
's
the
third
piece
of
childrens
bread
,
Sealing
Ordinances
.
I
should
have
added
a
fourth
,
but
shall
pass
it
by
because
of
the
time
,
it
should
have
been
this
,
Holy
counsels
and
reproofs
,
they
are
childrens
bread
,
and
I
should
have
shewn
you
in
what
cases
we
ought
not
to
cast
them
before
dogs
;
When
we
have
no
call
to
speak
,
or
when
we
have
spoken
often
,
again
and
again
,
and
they
turn
again
,
and
tread
it
under
foot
,
when
it
appears
that
they
sin
obstinately
,
do
not
sin
for
want
of
light
,
but
sin
against
light
;
when
you
have
born
a
sufficient
testimony
unto
the
Truth
,
or
unto
the
wayes
of
God
,
in
such
cases
and
the
like
;
that
part
of
childrens
bread
must
not
be
cast
to
dogs
.
To
shut
up
all
with
a
word
or
two
of
Application
.
First
of
all
,
It
lets
us
see
Brethren
,
cast
not
pearls
before
swine
,
(
saith
Christ
)
Matth.
7.
6.
And
it
is
to
take
the
childrens
bread
,
and
cast
it
to
dogs
.
The
Church
do
but
walk
according
to
rule
,
let
not
men
condemn
it
.
I
know
what
is
objected
;
Ah!
They
are
a
censorious
people
,
they
would
be
Judges
,
they
would
judge
all
the
world
but
themselves
;
they
only
are
children
,
and
all
the
world
are
dogs
.
No
,
we
say
not
so
,
God
forbid
,
We
say
there
are
seven
thousand
souls
,
besides
those
we
know
,
that
have
not
bowed
their
knee
to
Baal
;
Ye●
surely
,
there
are
many
thousands
(
I
am
perswaded
)
of
the
people
of
God
,
that
are
children
who
are
not
for
the
present
in
any
visible
House
of
God
:
But
this
I
say
,
that
so
long
as
they
are
so
,
they
are
not
in
the
right
place
,
they
are
where
the
dogs
should
be
,
till
they
be
in
some
visible
House
of
Christ
,
they
are
not
in
the
children
place
,
they
set
themselves
among
the
dogs
;
the
Lord
would
have
them
among
children
,
and
there
is
a
time
a
coming
,
when
all
that
are
children
shall
come
in
,
and
without
shall
be
none
bu●
dogs
.
And
let
me
say
to
such
as
are
the
children
of
the
Lord
,
and
not
in
some
visible
House
of
God
;
they
cannot
have
their
portion
,
they
cannot
enjoy
childrens
bread
,
while
out
of
Christ's
house
,
they
deprive
themselves
of
that
bread
which
is
their
right
,
Christ
will
not
have
bread
given
,
but
in
his
House
;
some
Ordinances
of
Christ
cannot
be
dispenced
but
in
a
Communion
of
Saints
,
and
if
children
will
not
come
into
a
communion
of
Saints
,
they
must
not
,
they
cannot
enjoy
those
Ordinances
;
and
let
it
be
no
offence
,
if
the
Church
(
according
to
their
duty
)
do
labour
to
keep
the
Ordinances
of
God
from
pollution
.
Quest.
But
you
will
say
,
What
can
it
hurt
me
?
Or
,
What
can
it
hurt
another
,
though
there
be
many
wicked
men
in
a
Communion
of
Saints
,
that
come
and
partake
of
the
Lord's
Supper
?
What
is
that
to
me
if
I
be
prepared
to
wait
upon
the
Lord
?
What
detriment
shall
I
receive
?
Answ.
It
is
to
thee
;
A
little
leaven
leaveneth
the
whole
lump
:
If
a
wicked
person
be
in
the
Church
,
it
is
to
thee
,
and
to
the
whole
company
,
and
if
thou
dost
not
that
which
is
thy
duty
,
thou
art
defiled
by
that
wicked
man
.
It
is
true
,
if
thou
hast
done
thy
duty
,
brought
it
to
the
Church
,
then
thou
art
not
defiled
;
but
if
thou
hast
not
done
thy
duty
,
thou
art
defiled
,
and
it
is
to
thee
.
I
know
what
is
urged
,
Did
not
Judas
receive
the
Supper
?
And
were
there
not
many
wicked
men
in
the
Church
of
Corinth
?
And
doth
not
Christ
say
,
the
Tares
and
the
wheat
must
grow
together
?
But
these
may
easily
be
answered
.
As
for
Judas
,
it
is
hardly
made
out
that
he
received
the
Supper
of
the
Lord
;
but
if
he
did
,
he
was
a
close
hypocrite
not
known
to
the
Church
.
Hypocrites
there
may
be
,
but
that
is
no
plea
for
the
admitting
of
those
that
are
openly
scandalous
.
As
for
those
wicked
persons
in
the
Church
of
Corinth
,
it
was
defective
,
but
of
right
it
should
not
have
been
so
;
Possibly
the
best
Church
may
be
corrupt
,
and
may
tollerate
wicked
persons
;
but
by
rule
it
ought
not
to
be
so
:
When
ye
are
met
together
,
and
there
be
a
wicked
person
amongst
you
,
deliver
such
a
one
unto
Sathan
,
for
the
destruction
of
the
flesh
,
that
the
spirit
may
be
saved
in
the
day
of
the
Lord
Jesus
.
Know
ye
not
that
a
little
leaven
leaveneth
the
whole
lump
?
1
Cor.
5.
4
,
5
,
6.
But
to
pass
by
that
.
Secondly
,
He
will
not
suffer
the
soul
of
the
righteous
to
famish
,
Prov.
10.
3.
Children
,
you
shall
have
bread
;
you
shall
have
Ordinances
,
Promises
,
they
belong
to
you
,
they
are
your
bread
,
the
Lord
will
in
due
time
give
out
that
which
your
souls
wait
for
;
for
the
children
shall
have
their
bread
.
O
that
the
Lord
would
raise
up
our
hearts
to
expect
this
when
we
come
before
him
in
the
Lords
Supper
:
Let
children
look
for
their
bread
,
wait
for
bread
from
heaven
to
be
given
out
,
there
is
never
an
hired
servant
in
Christ's
House
but
shall
have
bread
enough
;
so
the
Prodigal
did
acknowledge
:
and
if
the
hired
servants
shall
have
bread
,
the
children
shall
not
famish
.
O!
Wait
upon
the
Lord
,
who
will
give
his
children
bread
,
and
give
it
in
due
season
.
Again
thirdly
,
And
to
shut
up
all
;
Let
us
look
upon
the
Ordinances
of
the
Lord
as
our
Bread
;
Matth.
15.
27.
And
she
said
,
Truth
,
Lord
;
yet
the
Dogs
eat
of
the
Crumbs
which
fall
from
their
Masters
Table
.
SERMON
XX.
IN
these
words
that
I
have
read
,
we
have
the
carriage
and
the
behaviour
of
this
woman
under
those
Tryals
or
Temptations
which
she
met
withal
;
her
carriage
is
very
gracious
,
it
is
such
as
doth
discover
First
,
A
depth
of
Humility
.
Secondly
,
A
height
of
Faith
.
She
discovers
first
of
all
,
A
depth
of
Humility
.
Jesus
Christ
he
had
called
her
dog
;
he
had
preferr'd
others
before
her
;
he
had
told
her
,
it
was
not
meet
to
take
the
childrens
bread
and
give
it
to
such
as
she
was
:
Now
she
doth
acknowledge
all
this
,
nay
she
doth
not
only
acknowledge
it
,
but
she
submitted
unto
it
,
nay
she
confirms
it
:
Truth
Lord
;
Christ
had
said
,
It
was
not
meet
to
take
the
childrens
bread
and
cast
it
to
dogs
:
Truth
Lord
;
What-ever
thou
hast
spoken
,
Lord
,
is
true
:
Thou
hast
said
that
I
am
a
dog
,
Truth
Lord
;
Thou
hast
said
the
Jews
are
children
,
Truth
Lord
;
Thou
hast
said
it
is
not
meet
to
bestow
childrens
bread
upon
dogs
,
Truth
Lord
;
yet
the
dogs
eat
of
the
crumbs
.
And
as
we
have
a
discovery
of
her
Humility
,
so
of
her
Faith
;
her
condition
was
low
,
but
her
faith
was
high
;
strong
,
and
glorious
.
First
of
all
,
By
Faith
she
doth
answer
the
temptation
,
she
findes
out
the
strength
of
the
temptation
,
the
scope
of
it
where
it
lay
,
and
the
Spirit
of
the
Lord
doth
unfold
and
resolve
the
difficulty
.
Christ
had
said
the
Jews
were
the
children
,
and
't
was
not
meet
to
give
the
childrens
bread
to
dogs
;
there
is
the
temptation
:
She
answers
,
Truth
Lord
,
yet
the
dogs
cat
of
the
crumbs
.
It
discovers
thus
much
,
Although
the
Jews
are
the
children
,
and
they
must
be
served
first
,
it
is
fit
that
they
should
have
the
first
offer
of
mercy
,
it
is
fit
that
they
should
have
whole
loaves
set
upon
the
Table
,
and
full
dishes
,
yet
the
Jews
are
not
so
the
children
,
that
all
others
are
excluded
,
the
Gentiles
are
not
altogether
excluded
from
mercy
,
the
Gentiles
may
have
the
crums
,
especially
when
the
children
grow
wanton
,
and
cast
away
their
bread
,
the
Gentiles
(
though
dogs
)
may
have
that
which
fall
from
their
Table
.
Thus
by
faith
she
doth
finde
out
the
force
of
the
temptation
,
and
is
enabled
to
make
an
answer
to
it
.
Secondly
,
The
strength
of
her
faith
doth
appear
in
this
,
that
she
doth
not
only
answer
the
temptation
,
but
she
gains
advantage
by
it
,
her
faith
is
strengthened
,
and
riseth
higher
,
and
waxeth
stronger
;
and
that
which
was
matter
of
discouragement
in
it self
,
it
is
matter
of
encouragement
and
strength
unto
her
;
Christ
had
said
she
was
a
dog
,
this
is
an
encouragement
to
her
,
Lord
,
thou
hast
said
that
I
am
a
dog
,
and
if
I
be
a
dog
,
I
am
thy
dog
,
thou
art
my
master
,
and
therefore
surely
the
crumbs
that
fall
from
my
masters
table
do
belong
to
me
;
in
all
Nations
,
among
all
people
the
dogs
eat
the
crumbs
that
fall
from
their
masters
table
;
Lord
,
thou
hast
said
that
I
am
a
dog
,
but
I
will
lie
at
thy
feet
,
and
wait
upon
thee
for
crums
of
mercy
that
fall
from
thee
.
Thus
her
faith
is
strengthened
by
that
temptation
,
which
in
it self
did
tend
to
drive
her
from
Christ
;
that
temptation
that
would
have
driven
her
from
Christ
,
makes
her
run
to
Christ
;
she
is
called
dog
,
and
she
waits
under
the
Master's
table
for
crumbs
of
mercy
.
Thus
you
see
the
carriage
of
this
woman
under
the
temptation
,
she
carries
it
very
humbly
,
and
with
a
great
deal
of
faith
and
holy
confidence
in
the
midst
of
these
discouragements
.
There
are
divers
useful
truths
in
these
words
,
I
shall
now
close
with
one
.
Truth
Lord
,
(
saith
she
.
)
From
whence
Observe
,
That
the
soul
that
is
graciously
and
truly
humbled
before
the
Lord
,
will
justifie
the
Lord
in
all
that
he
speaks
and
doth
against
it
.
What-ever
the
Lord
shall
say
,
whether
it
be
in
a
way
of
discovery
of
sin
,
vileness
,
and
corruption
:
Or
secondly
,
whether
it
be
a
word
of
threatning
:
In
both
these
,
that
heart
that
is
truly
humbled
,
it
will
justifie
the
Lord
.
When
God
speaks
himself
,
and
gives
rebukes
from
himself
,
or
when
God
makes
use
of
men
to
be
instruments
in
his
hand
,
still
a
gracious
heart
that
is
truly
humbled
,
in
all
it
meeteth
withal
it
will
justifie
the
Lord
,
and
say
,
Truth
Lord
;
the
Lord
is
true
,
and
the
Lord
is
righteous
in
what
he
speaks
and
doth
.
First
,
When
God
comes
and
speaks
in
a
way
of
discovery
of
sin
,
when
the
Lord
by
his
Spirit
in
his
Word
doth
come
and
rip
open
a
mans
heart
as
it
were
,
discovers
its
vileness
to
him
,
shews
him
what
a
wretched
,
sinful
,
polluted
creture
he
is
;
or
when
the
Lord
shall
come
and
charge
any
particular
sin
upon
a
man
that
he
hath
committed
,
set
his
actual
sin
in
order
before
him
;
when
God
shall
binde
with
the
cords
of
affliction
,
as
Job
speaks
,
and
then
discover
a
mans
transgression
;
if
the
soul
be
truly
humbled
,
it
will
say
,
truth
Lord
;
I
am
indeed
as
vile
and
as
wretched
,
and
as
sinful
,
nay
worse
then
I
can
be
charged
with
.
When
God
came
to
make
a
discovery
to
Job
of
his
own
heart
,
in
the
38
,
39
,
and
40
chapters
,
God
took
much
pains
to
discover
Job
to
himself
,
Job
had
stood
too
much
upon
his
integrity
,
upon
his
righteousness
,
he
had
not
all
along
justified
the
Lord
in
his
proceedings
;
but
when
God
came
to
make
a
discovery
to
him
,
and
shew
him
what
a
poor
,
vile
,
frail
worm
he
was
,
and
ript
open
his
heart
,
and
shewed
him
his
corruption
,
Job
then
falls
down
,
and
cries
,
truth
Lord
,
Job
40.
3
,
4.
Then
Job
answered
the
Lord
,
and
said
,
Behold
,
I
am
vile
,
what
shall
I
answer
thee
?
I
will
lay
may
hand
upon
my
mouth
.
vers.
5.
Once
have
I
spoken
,
but
I
will
not
answer
:
yea
twice
,
but
I
will
proceed
no
further
.
Behold
I
am
vile
,
as
vile
as
thou
hast
discovered
to
me
,
Lord
,
I
see
it
,
and
therefore
I
will
stand
no
more
upon
my
own
justification
,
but
I
will
justifie
thee
;
and
truly
so
it
is
with
every
soul
that
is
truly
humbled
,
when
God
comes
and
makes
a
discovery
of
its
corrupt
nature
and
life
,
and
chargeth
sin
upon
him
,
it
is
so
and
so
aggravated
,
thou
hast
sinned
against
light
,
against
knowledge
,
against
mercy
and
goodness
;
truth
Lord
,
all
is
true
,
saith
the
gracious
heart
;
yea
,
not
only
when
God
speaks
in
the
way
of
discovery
of
sin
,
the
soul
that
is
humble
will
cry
truth
Lord
,
and
justifie
the
Lord
.
But
secondly
,
Even
then
when
the
Lord
speaks
very
sharply
in
a
way
of
threatening
,
the
soul
that
is
truly
humble
,
it
will
justifie
the
Lord
;
Psal.
51.
4.
Against
thee
only
have
I
sinned
,
and
done
this
evil
in
thy
sight
;
that
thou
mightest
be
justified
when
thou
speakest
,
and
be
clear
when
thou
judgest
.
Here
David
he
will
justifie
the
Lord
in
all
that
he
spake
against
him
;
as
much
as
if
David
should
say
,
I
have
made
this
publique
confession
,
and
have
penned
this
Psalm
,
that
I
might
clear
thee
before
all
the
world
,
that
I
might
justifie
God
,
what
.
ever
God
should
do
against
David
,
or
speak
against
David
.
I
will
say
,
Lord
,
thou
art
righteous
:
He
would
justifie
God
in
all
that
God
had
spoken
against
him
;
and
yet
God
spake
terrible
things
against
David
by
Nathan
the
Prophet
,
2
Sam.
12.
10
,
11
,
12.
Verse
10.
Now
therefore
the
sword
shall
never
depart
from
thine
house
,
because
thou
hast
despised
me
,
and
hast
taken
the
wife
of
sriah
the
Hittite
to
be
thy
wife
.
Verse
11.
Thus
saith
the
Lord
,
Behold
I
will
raise
up
evil
against
thee
out
of
thine
own
house
,
and
I
will
take
thy
wives
before
thine
eyes
,
and
give
them
unto
thy
Neighbour
,
and
he
shall
lie
with
thy
wives
in
the
sight
of
this
Sun
.
Verse
12.
For
thou
didst
it
secretly
,
but
I
will
do
this
thing
before
all
Israel
,
and
before
the
Sun
.
See
here
what
terrible
things
God
threatens
he
threatens
that
the
sword
should
never
depart
from
his
house
;
That
he
would
raise
up
evil
against
him
out
of
his
own
house
,
a
terrible
threatning
:
Nay
,
God
threatens
that
he
would
give
his
wives
to
his
Neighbours
,
that
should
defile
them
before
his
face
;
a
terrible
threatening
:
Nay
,
God
tells
him
that
this
should
be
done
before
all
Israel
,
and
in
the
face
of
the
Sun
:
And
yet
Lord
,
I
will
clear
thee
when
thou
judgest
,
and
justifie
thee
when
thou
speakest
.
Take
another
instance
in
old
Eli
,
and
you
shall
see
how
he
justified
the
Lord
when
the
Lord
spake
against
him
;
1
Sam.
3.
18.
at
verse
11.
Behold
I
will
do
a
thing
in
Israel
,
at
which
both
the
ears
of
every
one
that
heareth
it
,
shall
tingle
;
and
at
verse
14.
I
have
sworn
unto
the
house
of
Eli
,
that
the
iniquity
of
Elies
house
shall
not
be
purged
with
Sacrifice
nor
Offering
for
ever
:
Now
all
this
was
told
Eli
at
verse
18.
And
Samuel
told
him
every
whit
,
and
hid
nothing
from
him
:
And
he
said
,
It
is
the
Lord
,
let
him
do
what
seemeth
him
good
.
And
so
Hezekiah
,
take
that
instance
,
and
see
how
he
justified
the
Lord
,
when
the
Lord
spake
terribly
against
him
,
2
Kings
20.
19.
at
vers.
17
,
18.
God
threatens
Hezekiah
because
he
boasted
of
his
treasure
,
and
shews
it
to
the
Ambassadors
of
the
King
of
Babylon
,
verse
17.
Behold
the
dayes
come
,
that
all
that
is
in
thine
house
,
and
that
which
thy
fathers
have
laid
up
in
store
to
this
day
,
shall
be
carried
unto
Babylon
,
nothing
shall
be
left
,
saith
the
Lord
.
Verse
18.
And
of
thy
sons
that
shall
issue
from
thee
,
which
thou
shalt
beget
,
shall
they
take
away
,
and
they
shall
be
Eunuchs
in
the
Palace
of
the
King
of
Babylon
.
A
hard
lesson
,
and
yet
he
justifies
the
Lord
;
Verse
19.
Then
said
Hezekiah
unto
Isaiah
,
Good
is
the
word
of
the
Lord
which
thou
hast
spoken
.
So
that
you
see
that
a
gracious
heart
that
is
truly
humbled
before
the
Lord
,
it
will
justifie
the
Lord
in
all
that
he
speaks
against
it
;
when
he
discovers
sin
,
or
threatens
punishment
,
still
he
will
justifie
the
Lord
;
and
not
only
justifie
the
Lord
in
what
he
hath
spoken
,
but
he
will
justifie
the
Lord
in
what
he
shall
speak
;
if
God
should
speak
seven
times
worse
,
still
a
gracious
heart
that
is
truly
humble
,
resolves
to
justifie
the
Lord
,
2
Sam.
15.
26.
saith
David
,
But
if
he
thus
say
,
I
have
no
delight
in
thee
;
Behold
,
here
am
I
;
let
him
do
to
me
as
seemeth
good
unto
him
▪
He
did
not
only
justifie
the
Lord
in
what
he
had
spoken
;
but
in
what
the
Lord
should
say
;
if
the
Lord
should
say
,
I
will
use
David
no
more
,
nor
bring
David
back
no
more
to
his
Throne
,
David
in
that
justifieth
God
,
and
submits
to
the
Lord
.
But
secondly
,
A
gracious
heart
that
is
truly
humbled
,
desires
to
justifie
God
in
his
Actings
;
when
God
shall
act
against
him
,
as
well
as
speak
against
him
,
it
will
justifie
the
Lord
;
if
the
Lord
shall
prefer
others
before
him
,
in
this
he
will
justifie
the
Lord
.
Instance
in
this
woman
of
Canaan
,
the
Jewes
(
the
children
)
they
must
have
whole
loaves
,
and
full
dishes
,
and
they
must
be
preferr'd
before
her
,
yet
she
justifies
the
Lord
,
and
says
,
Truth
Lord
.
But
I
shall
make
it
out
to
you
in
divers
particulars
,
that
you
may
see
how
a
gracious
heart
that
is
truly
humbled
,
will
justifie
the
Lord
in
his
actings
.
First
of
all
,
If
the
Lord
shall
manifest
more
love
,
more
grace
,
more
favour
unto
others
,
then
to
it self
,
though
there
be
nothing
in
all
the
world
that
it
longeth
more
after
then
after
the
enjoyment
of
the
presence
of
God
,
yet
if
the
Lord
shall
be
pleased
to
discover
more
of
himself
,
and
give
out
more
clear
,
full
intimations
of
his
love
and
grace
to
others
then
to
it self
,
it
desires
to
justifie
the
Lord
.
Christ
(
as
I
said
)
he
will
deal
with
the
Jews
as
with
children
,
give
them
whole
loaves
,
and
full
dishes
,
this
woman
she
justifies
the
Lord
;
and
if
the
Lord
will
give
more
tokens
of
acceptance
to
others
then
to
it self
,
still
it
desires
to
justifie
the
Lord
:
The
heart
that
is
unsound
cannot
do
this
,
nothing
is
more
hard
to
bear
,
that
the
Lord
should
shew
more
favour
to
others
then
to
them
;
so
it
was
with
Cain
,
the
Lord
shewed
more
favour
to
Abel
his
brother
,
then
to
him
,
God
gave
him
a
token
of
his
acceptance
,
Cain
could
not
bear
it
;
and
so
the
Pr●digal's
eldest
brother
;
the
father
shews
a
great
deal
of
love
to
the
returning
Prodigal
,
and
the
eldest
brother
could
not
bear
it
;
I
have
served
thee
all
my
dayes
,
and
thou
hast
not
dealt
so
with
me
;
thou
hast
not
killed
the
fatted
calf
for
me
.
But
the
soul
that
is
truly
humble
,
it
will
justifie
the
Lord
in
this
,
if
the
Lord
gives
our
clearer
manifestations
of
his
love
to
others
then
to
him
,
it
will
say
the
Lord
is
righteous
,
and
doth
me
no
wrong
;
the
Lord
is
a
free
Agent
;
free
grace
,
it
is
his
commodity
,
and
he
may
bestow
it
where
he
pleaseth
;
and
I
have
received
more
from
the
Lord
then
I
have
improved
,
I
have
had
more
then
I
have
been
thankful
for
,
more
then
I
have
used
for
the
Lord's
honour
;
I
have
sinned
so
and
so
after
mercy
,
and
it
is
a
wonder
that
I
have
not
sinned
away
all
my
comforts
.
Thus
a
soul
that
is
truly
humbled
,
will
justifie
the
Lord
.
Secondly
,
If
the
Lord
gives
out
a
greater
measure
of
spiritual
gifts
to
others
,
the
soul
that
is
truly
humbled
it
will
justifie
the
Lord
in
this
dispensation
,
it
desires
to
say
,
as
John
Baptist
,
John
3.
30.
He
must
increase
,
but
I
must
decrease
;
herein
is
my
joy
fulfilled
;
it
desires
to
rejoyce
in
this
,
that
the
Lord
may
have
any
honour
by
others
,
though
it
look
upon
himself
,
and
see
it
is
a
barren
wilderness
;
others
,
green
trees
,
see
others
flourishing
like
the
Palm
tree
,
and
bring
forth
much
fruit
;
although
a
gracious
heart
sees
cause
to
be
humbled
,
and
judge
it self
for
not
following
on
to
know
the
Lord
,
for
it
s
not
following
on
to
wait
upon
the
Lord
for
such
enjoyments
,
yet
it
also
desires
to
justifie
the
Lord
;
not
to
complain
if
the
Lord
shall
give
out
more
to
others
then
to
him
;
it
knows
in
this
also
the
Lord
is
a
free
Agent
,
and
he
may
dispose
of
his
gifts
,
where
,
and
to
whom
he
please
.
Thirdly
,
If
the
Lord
should
give
out
a
greater
share
of
temporal
mercies
to
others
then
to
him
,
a
greater
estate
,
more
riches
,
more
honour
,
more
friends
and
relations
,
still
a
soul
that
is
truly
humbled
,
it
will
justifie
the
Lord
in
this
dispensation
:
it
will
say
,
I
have
received
more
then
I
am
worthy
of
,
I
am
less
then
the
least
of
all
thy
mercies
;
I
have
more
then
I
have
used
for
Gods
honour
,
this
is
the
portion
that
the
Lord
sees
good
for
me
;
the
Lord
sees
what
a
naughty
heart
I
have
,
I
am
ensnared
with
that
little
that
I
have
,
it
is
a
snare
to
me
;
therefore
surely
the
Lord
in
mercy
hath
denied
much
to
me
,
lest
my
heart
should
be
ensnared
,
and
therefore
in
this
dispensation
it
will
also
justifie
the
Lord
.
Fourthly
,
If
the
Lord
should
lay
greater
afflictions
upon
him
then
upon
others
;
in
this
dispensation
,
the
soul
that
is
truly
humbled
will
justifie
the
Lord
.
So
it
was
with
Job
;
Job
he
was
greatly
afflicted
,
not
any
man
living
met
with
so
much
as
Job
did
,
yet
in
Job
1.
20
,
21.
He
falls
down
and
justifies
the
Lord
;
Then
Job
arose
,
and
rent
his
mantle
,
and
shaved
his
head
,
and
fell
down
on
the
ground
,
and
worshipped
;
and
said
,
Naked
came
I
out
of
my
mothers
womb
,
and
naked
shall
I
return
thither
:
the
Lord
gave
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
:
See
here
what
arguments
he
findes
to
clear
the
Lord
in
this
dispensation
;
though
his
affliction
was
very
great
,
he
falls
down
and
blesseth
the
Lord
,
and
at
v.
22.
it
is
said
,
In
all
this
Job
sinned
not
,
nor
charged
God
foolishly
.
And
so
Aaron
the
High
Priest
,
when
the
Lord
smote
his
two
sons
that
they
died
,
it
is
said
,
Aaron
held
his
peace
,
Lev.
10.
1
,
2
,
3.
And
Nada●
and
Abi●u
the
sons
of
Aaron
,
took
eit
of
them
his
Censor
,
and
put
fire
therein
,
and
put
Incense
thereon
,
and
offered
strange
fire
before
the
Lord
,
which
he
commanded
them
not
.
Verse
2.
And
there
went
out
fire
from
the
Lord
,
and
devoured
them
,
that
they
died
before
the
Lord
.
Verse
3.
Then
Moses
said
unto
Aaron
,
This
is
that
the
Lord
spake
,
saying
,
I
will
be
sanctified
in
them
that
come
nigh
me
,
and
before
all
the
people
I
will
be
glorified
;
And
Aaron
held
his
peace
.
He
spake
not
one
word
against
the
Lord
,
but
was
silent
,
and
justified
the
Lord
.
And
so
David
in
Psal.
39.
when
there
was
some
sore
hand
of
God
upon
him
,
so
that
he
cryed
out
,
I
am
consumed
by
thy
rebukes
,
some
affliction
that
did
even
eat
him
up
and
consume
him
,
yet
he
justified
the
Lord
,
verse
.
9.
I
was
dumb
,
I
opened
not
my
mouth
,
because
thou
didst
it
.
And
so
in
Micah
7.
9.
I
will
bear
the
indignation
of
the
Lord
,
because
I
have
sinned
against
him
.
A
soul
truly
humbled
will
justifie
the
Lord
,
even
then
when
he
layes
greater
strokes
of
affliction
upon
him
then
upon
others
.
Fiftly
,
The
soul
that
is
truly
humbled
,
it
will
justifie
the
Lord
when
the
Lord
seems
to
shut
out
his
prayer
;
it
calls
,
and
cries
,
and
waits
,
and
yet
the
Lord
gives
out
no
answer
.
O!
how
hard
a
matter
is
it
for
an
unhumbled
heart
to
bear
this
?
Wherefore
have
we
fasted
,
say
they
,
and
thou
seest
not
?
Wherefore
have
we
afflicted
our
soul
,
and
thou
takest
no
knowledge
?
Isa.
58.
3.
An
hypocrite
cannot
bear
this
;
if
God
give
not
a
present
answer
,
it
will
wait
no
longer
:
But
now
a
gracious
heart
,
that
is
truly
humbled
,
it
will
wait
upon
the
Lord
,
though
the
Lord
gives
not
out
a
present
answer
;
yea
,
it
will
study
answers
to
clear
the
Lord
;
the
Lord
is
righteous
,
and
it
is
for
gracious
ends
that
the
Lord
defers
to
hear
;
or
,
the
mercy
is
not
ripe
,
or
I
am
not
fit
for
the
mercy
,
it
is
mercy
that
I
may
wait
upon
God
,
mercy
that
I
have
such
a
God
to
wait
upon
;
the
Lord
might
have
cut
off
my
life
,
and
my
hopes
,
and
my
waiting
;
and
therefore
still
the
Lord
is
gracious
,
in
that
I
have
opportunity
to
wait
upon
him
.
Thus
a
soul
truly
humbled
,
will
justifie
the
Lord
,
when
the
Lord
seems
to
shut
out
his
prayer
.
Sixtly
and
lasly
,
The
soul
that
is
truly
humbled
,
will
justifie
the
Lord
,
when
the
Lord
shall
lay
him
aside
as
one
that
is
useless
,
when
the
Lord
shall
make
no
more
use
of
him
in
his
work
and
service
,
but
shall
take
him
off
from
the
work
of
the
Lord
.
God
somtimes
deals
so
with
his
own
people
;
yet
if
the
soul
be
truly
humbled
,
it
will
justifie
the
Lord
in
this
also
;
it
is
a
hard
matter
to
submit
unto
it
,
but
when
the
heart
is
put
into
a
right
humble
frame
,
it
will
submit
and
justifie
the
Lord
:
And
so
did
Moses
and
Aaron
the
servants
of
the
Lord
,
God
told
them
that
he
would
lay
them
aside
,
God
calls
to
Moses
and
Aaron
,
and
tells
Aaron
that
he
must
be
high
Priest
no
longer
,
commanded
Moses
to
strip
Aaron
of
his
Garments
,
and
to
put
them
upon
another
before
his
face
,
and
bids
him
go
to
such
a
place
and
die
;
and
Aaron
was
obedient
to
the
word
of
the
Lord
,
Numb.
20.
23
,
25
,
26
,
27
,
28.
And
so
Moses
,
when
his
work
was
at
an
end
,
God
tells
him
that
he
must
not
carry
the
children
of
Israel
into
the
land
of
Canaan
,
but
he
must
go
up
to
the
Mountain
and
die
:
He
submits
to
the
Lord
,
Deut.
32.
49
,
50.
and
Deut.
34.
5.
And
thus
you
see
,
a
heart
that
is
truly
humbled
,
it
will
justifie
the
Lord
both
in
his
sayings
and
doings
;
when
God
shall
speak
against
him
,
and
discover
his
vileness
and
sin
,
it
will
say
,
Truth
Lord
;
or
when
God
shall
threaten
most
severely
,
nay
when
God
shall
walk
in
those
ways
that
are
hard
to
bear
,
yet
a
soul
that
is
truly
humbled
,
desires
to
submit
to
the
Lord
,
and
to
justifie
the
Lord
.
And
secondly
,
When
God
shall
not
only
speak
himself
,
but
when
God
shall
make
use
of
men
,
yea
wicked
men
,
and
shall
set
them
to
speak
against
it
;
when
God
shall
set
them
to
revile
,
and
set
them
to
act
against
it
,
to
persecute
it
;
the
soul
that
is
truly
humbled
,
it
will
justifie
the
Lord
in
that
dispensation
;
so
did
David
,
2
Sam.
16.
7
,
8.
And
thus
said
Shimei
wheu
he
cursed
,
Come
out
,
come
out
,
thou
bloody
man
,
and
thou
man
of
Belial
;
the
Lord
hath
returned
upon
thee
all
the
blood
of
the
house
of
Saul
,
in
whose
stead
thou
hast
reigned
,
and
the
Lord
hath
delivered
the
Kingdom
into
the
hand
of
Absalom
thy
son
;
and
behold
thou
art
taken
to
thy
mischief
,
because
thou
art
a
bloody
man
.
Shimei
he
came
and
railed
against
David
,
it
was
a
great
indignity
that
was
done
against
David
by
that
railing
wretch
,
and
he
took
up
stones
,
and
cast
at
the
King
,
at
verse
6.
and
it
was
,
when
David
was
in
distress
,
he
was
driven
out
by
Absalom
from
Jerusalem
;
he
takes
that
advantage
,
he
comes
and
rails
,
and
calls
him
the
bloody
man
,
and
saith
he
,
the
Lord
hath
now
avenged
the
blood
of
thy
masters
house
upon
thee
;
yet
David
at
this
time
justifies
the
Lord
,
verse
10.
So
let
him
curse
,
because
the
Lord
hath
said
unto
him
,
Curse
David
;
who
shall
then
say
,
Wherefore
hast
thou
done
so
?
See
here
how
David
justifies
the
Lord
;
though
that
which
this
raising
man
did
object
against
David
was
false
,
he
calls
him
a
bloody
man
in
respect
of
Saul's
house
;
David
was
clear
in
that
,
and
innocent
:
yet
David
he
layes
it
to
heart
,
and
concludes
that
God
had
some
designe
in
it
;
though
in
respect
of
Saul's
house
I
am
not
a
bloody
man
,
yet
I
shed
the
blood
of
Vriah
.
David
he
is
silent
;
the
Lord
hath
bid
him
curse
David
;
and
therefore
David
useth
many
arguments
for
to
justifie
the
Lord
,
and
to
quiet
his
own
spirit
,
and
the
spirit
of
others
,
as
you
may
see
vers.
11
,
12.
And
David
said
to
Abishai
,
and
to
all
his
servants
;
Behold
,
my
Son
which
came
forth
of
my
bowels
,
seeketh
my
life
;
how
much
more
now
may
this
Btnj
amite
do
it
?
Let
him
alone
,
and
let
him
curse
,
for
the
Lord
hath
bidden
him
.
Verse
12.
It
may
be
the
Lord
will
look
on
mine
affliction
,
and
that
the
Lord
will
requite
good
for
his
cursing
this
day
:
And
so
David
in
patience
doth
possess
his
soul
,
and
justifie
the
Lord
in
that
dispensation
.
A
word
or
two
of
Application
,
and
so
I
shall
conclude
.
First
of
all
,
Micah
7.
did
,
I
will
bear
the
indignation
of
the
Lord
,
because
I
have
sinned
against
him
:
O
that
we
could
make
those
holy
men
our
pattern
that
we
heard
spoken
of
before
!
Look
upon
Moses
,
upon
Aaron
,
upon
David
,
upon
Hezekiah
,
upon
Job
,
upon
good
old
Eli
,
upon
this
Woman
of
Canaan
,
O!
How
did
they
justifie
the
Lord
,
when
the
Lord
spake
hard
things
,
and
stretched
out
his
hand
in
a
way
of
sore
affliction
?
Still
we
finde
them
justifying
the
Lord
,
and
O
that
we
could
look
upon
them
as
our
pattern
!
To
perswade
us
to
this
Duty
,
it
is
the
Lord
;
It
is
the
Lord
that
speaks
,
it
is
the
Lord
that
acts
;
when-ever
there
is
any
affliction
upon
us
,
it
is
of
the
Lord
;
and
if
it
be
of
the
Lord
,
and
from
the
Lord
,
why
should
we
not
justifie
him
?
That
was
a
prevailing
argument
with
good
old
Eli
,
when
as
those
terrible
threatnings
came
to
his
ear
,
That
God
would
do
that
against
his
House
,
at
which
both
the
Eares
of
every
one
that
heard
it
,
should
tingle
;
and
that
the
iniquity
of
Eli's
House
,
should
not
be
purged
away
with
sacrifice
,
nor
offering
for
ever
:
It
is
the
Lord
(
saith
he
)
let
him
do
what
seemeth
him
good
.
He
hath
power
over
all
creatures
,
as
the
Potter
hath
power
over
the
clay
;
and
saith
David
,
I
was
dumb
,
I
opened
not
my
mouth
,
because
thou
didst
it
.
Secondly
Consider
,
That
all
that
God
speaks
and
doth
is
God
;
and
if
so
,
Why
should
we
not
justifie
the
Lord
?
You
know
what
Hezekiah
said
,
2
Kings
20.
19.
Good
is
the
Word
of
the
Lord
:
A
hard
word
it
was
,
that
all
his
Treasure
should
be
carried
unto
Babylon
,
and
his
Sons
also
,
and
made
servants
there
,
and
yet
he
sath
,
good
is
the
Word
of
the
Lord
.
What-ever
God
doth
,
is
good
;
though
it
may
seem
to
be
never
so
hard
,
yet
there
is
some
good
in
all
that
he
speaks
and
doth
;
and
the
Lord
doth
it
for
good
,
Doth
not
thy
Word
do
good
?
Every
word
of
the
Lord
is
good
,
and
doth
good
to
them
that
are
his
children
,
though
it
be
a
hard
word
;
yet
all
God's
words
,
and
all
God's
wayes
shall
work
together
for
good
;
he
will
bring
good
out
of
them
,
if
the
heart
be
submitting
to
God
,
and
justifying
the
Lord
in
that
dispensation
.
Thirdly
,
Consider
,
That
there
is
mercy
in
every
dispensation
;
and
that
God
doth
afflict
less
then
the
sin
deserveth
:
Though
the
affliction
may
seem
to
be
hard
,
truly
if
we
look
into
our
own
hearts
and
wayes
,
we
might
see
that
there
is
that
which
might
provoke
the
Lord
to
afflict
seven
times
more
.
The
Church
in
the
Lamentations
,
when
she
came
to
consider
how
she
had
provoked
the
Lord
,
though
before
she
had
cryed
out
bitterly
of
her
Wormwood
and
Gall
,
yet
in
Lam.
3.
22.
It
is
of
the
Lord's
mercies
that
we
are
not
consumed
,
because
his
compassions
fail
not
.
We
have
provoked
the
Lord
greatly
,
and
it
is
mercy
that
we
are
not
consumed
,
mercy
that
we
are
out
of
hell
,
and
therefore
good
cause
that
we
should
justifie
the
Lord
.
Yea
,
and
let
us
justifie
the
Lord
when
he
suffers
men
to
speak
against
us
:
O!
This
is
a
hard
lesson
to
flesh
and
blood
;
but
know
it
is
a
duty
that
God
calls
for
,
when
men
do
revile
,
and
speak
evil
,
and
do
accuse
us
so
and
so
,
still
it
is
our
work
to
justifie
the
Lord
;
Look
back
to
that
pattern
of
David
in
the
case
of
Shimei
,
and
let
us
make
it
our
pattern
,
when-ever
we
meet
with
revilings
and
hard
sayings
from
men
;
he
justified
the
Lord
,
though
it
was
false
that
which
Shimei
did
accuse
him
of
;
That
he
was
a
bloody
man
in
respect
of
Saul's
House
,
yet
he
justified
the
Lord
;
the
Lord
sees
that
I
am
a
bloody
man
,
though
not
in
that
particular
;
and
therefore
saith
he
,
The
Lord
hath
bidden
him
.
Either
thou
art
guilty
or
not
guilty
,
when
God
suffers
men
to
revile
,
and
speak
evil
,
and
to
fasten
such
accusations
upon
thee
;
if
thou
art
guilty
,
it
is
thy
duty
to
make
use
of
it
by
whomsoever
God
shall
discover
it
;
make
use
of
that
which
comes
out
of
the
enemies
mouth
,
to
finde
out
the
evil
that
is
in
our
own
hearts
:
But
if
thou
art
clear
,
and
not
guilty
of
that
which
thou
art
accused
of
,
yet
in
respect
of
the
Lord
,
there
is
cause
of
justifying
the
Lord
:
So
David
,
though
he
was
not
guilty
in
that
respect
that
Shimei
said
he
was
guilty
,
yet
saith
he
,
it
is
just
with
the
Lord
,
and
it
is
a
righteous
thing
that
I
should
be
thus
accused
by
Shimei
.
And
for
the
quieting
of
thy
spirit
,
use
those
Arguments
that
David
did
,
Behold
,
the
Son
out
of
my
Bowels
riseth
up
against
me
,
and
therefore
shall
I
think
it
a
great
matter
for
a
stranger
to
do
it
?
So
let
us
say
,
behold
,
here
is
that
which
riseth
up
in
mine
own
heart
,
the
corruptions
in
mine
own
bosome
,
that
doth
me
many
an
ill
turn
,
shall
I
think
much
that
strangers
do
accuse
me
?
And
consider
also
that
which
David
said
,
The
Lord
doth
hear
the
curses
of
Shimei
,
and
will
do
me
good
by
it
:
And
so
,
if
thou
canst
approve
thy
heart
to
God
,
and
art
not
guilty
of
what
men
do
accuse
thee
of
,
and
that
thou
canst
say
,
it
is
false
in
respect
of
man
,
but
in
respect
of
God
,
thou
sayest
,
Truth
Lord
,
Know
that
the
Lord
he
can
do
thee
good
by
it
,
and
that
he
will
turn
those
very
curses
of
men
to
thy
good
.
Again
,
One
word
of
Use
more
,
and
so
I
shall
conclude
.
Look
up
to
the
Lord
for
this
grace
of
Humility
;
O!
What
cause
have
we
to
give
up
our
hearts
into
God's
hand
,
that
he
may
make
us
truly
humble
?
Surely
we
shall
never
be
able
to
justifie
the
Lord
,
if
the
heart
be
not
laid
low
,
and
made
truly
humble
.
The
Lord
Jesus
he
had
humbled
this
woman
,
he
had
laid
her
very
low
,
he
had
sanctified
her
affliction
to
humble
her
,
she
had
met
with
great
afflictions
,
her
daughter
was
vexed
with
a
dvvil
,
the
Lord
sanctified
that
affliction
to
humble
her
:
And
she
also
met
with
great
temptations
,
three
sore
Temptations
we
read
of
;
and
the
Lord
also
sanctified
those
temptations
to
humble
her
:
And
she
had
also
met
with
discoveries
of
grace
and
love
,
the
Lord
revealed
himself
very
gloriously
to
her
faith
,
or
else
she
could
never
have
held
out
,
the
Lord
also
sanctified
those
discoveries
to
humble
her
,
and
lay
her
low
.
Truly
if
this
woman
had
not
had
a
humble
heart
,
she
could
never
have
carried
it
so
in
the
time
of
affliction
,
and
in
the
time
of
this
temptation
,
but
she
would
have
flown
in
the
face
of
Christ
:
Christ
calls
her
dog
,
and
tells
her
,
That
it
is
not
meet
to
take
the
childrens
bread
,
and
give
it
to
dogs
:
if
her
heart
had
not
been
humble
,
she
would
have
discovered
her self
to
have
been
a
dog
,
she
would
have
barked
against
him
;
but
she
carried
it
very
graciously
,
and
in
all
that
Christ
spake
,
justified
him
,
Truth
Lord
.
O
that
we
might
go
to
the
Lord
,
and
beg
of
God
,
that
he
would
give
out
more
of
this
grace
of
humility
to
us
!
A
proud
heart
will
never
justifie
God
when
he
speaks
himself
,
or
when
he
suffers
men
to
speak
;
a
proud
heart
will
never
take
a
repulse
from
God
,
nor
reproofs
from
men
:
O!
There
is
need
of
the
grace
of
humility
that
will
enable
a
soul
to
justifie
the
Lord
in
what-ever
he
shall
speak
,
and
in
what-ever
he
shall
do
.
The
Apostle
saith
,
God
resisteth
the
proud
,
but
he
giveth
grace
to
the
humble
:
He
gives
this
grace
to
the
humble
,
that
they
shall
carry
it
graciously
when
the
Lord
speaks
against
them
,
when
the
Lord
shall
make
a
discovery
of
their
hearts
to
them
,
of
their
Corruptions
to
them
,
of
the
deserving
of
their
Transgressions
to
them
,
they
shall
justifie
the
Lord
,
and
say
,
Truth
Lord
,
all
is
true
.
And
when
God
shall
suffer
men
to
speak
against
them
,
the
Lord
gives
grace
to
the
humble
;
they
shall
have
this
grace
,
made
able
to
justifie
the
Lord
.
And
truly
,
When
the
soul
is
brought
into
this
posture
,
when
the
soul
is
thus
truly
humbled
before
the
Lord
,
and
can
justifie
the
Lord
when
the
Lord
speaks
,
it
is
not
far
from
deliverance
:
Salvation
is
nigh
,
Deliverance
is
at
hand
,
the
time
of
God's
Controversie
is
at
an
end
.
When
God
hath
thus
humbled
the
soul
under
his
mighty
hand
,
and
made
it
willing
to
lye
low
,
and
to
justifie
the
Lord
in
all
that
he
speakes
and
doth
;
surely
the
time
of
refreshment
from
the
presence
of
the
Lord
is
not
far
off
.
The
Prophet
Ezekiel
he
lay
low
before
the
Lord
;
there
were
discoveries
of
the
glorious
Majesty
of
the
Lord
made
to
him
,
at
the
latter
end
of
the
first
Chapter
;
As
,
the
appearance
of
the
Bowe
that
is
in
the
Cloud
in
the
day
of
Raine
,
so
was
the
appearance
of
the
brightness
round
about
,
this
was
the
appearance
of
the
likenesse
of
the
Glory
of
the
Lord
:
and
when
I
saw
it
,
I
fell
upon
my
face
:
See
here
,
he
lay
low
before
the
Lord
;
and
in
Chap.
2.
and
Verse
2.
What
is
said
?
And
the
Spirit
entred
into
me
when
he
spake
unto
me
,
and
set
me
upon
my
feet
.
And
truly
Brethren
,
When
the
Lord
giveth
out
such
a
frame
of
spirit
,
that
the
heart
is
made
so
humble
as
to
lie
low
before
the
Lord
,
and
to
justifie
the
Lord
in
what
he
speakes
and
doth
,
the
Spirit
of
the
Lord
is
not
far
,
Salvation
is
not
far
off
.
As
the
Spirit
did
enter
into
Ezekiel
,
and
set
him
upon
his
feet
,
so
the
Spirit
of
the
Lord
will
come
into
that
soul
,
and
fill
it
with
joy
and
refreshment
from
the
Lord's
presence
.
Eccles.
12.
1.
Remember
now
thy
Creator
in
the
dayes
of
thy
youth
,
while
the
evil
dayes
come
not
,
nor
the
years
draw
nigh
,
when
thou
shalt
say
I
have
no
pleasure
in
them
.
SOlomon
having
spent
a
great
part
of
his
life
in
following
after
vanity
,
and
being
brought
by
the
Spirit
of
God
to
a
serious
consideration
of
his
wayes
,
he
doth
write
this
Book
of
Ecclesiastes
as
the
Book
of
his
Repentance
;
and
like
a
true
penitent
,
he
takes
care
of
the
souls
of
others
,
and
gives
warning
to
all
men
that
they
should
take
heed
that
they
do
not
split
against
those
Rocks
against
which
he
cast
himself
.
He
is
exceeding
careful
of
the
souls
of
men
;
and
in
a
special
manner
,
he
takes
care
of
the
souls
of
young
men
;
he
speaks
once
and
again
to
them
,
that
they
might
be
warned
by
him
,
and
not
spend
their
youth
in
vanity
,
that
they
might
not
lose
the
comfort
that
they
might
enjoy
by
enjoying
God
,
and
that
they
might
not
lose
their
opportunities
of
doing
God
service
in
their
youth
.
Now
because
it
is
hard
to
make
impression
upon
young
men
,
they
being
very
apt
to
put
the
evil
day
far
from
them
,
and
to
put
the
good
day
far
from
them
too
,
the
day
of
conversion
and
returning
to
God
being
the
first
of
all
good
dayes
,
the
day-break
of
Eternity
;
he
therefore
doubles
his
Exhortation
to
them
:
And
he
begins
in
chap.
11.
verse
9.
there
he
gives
one
warning
piece
to
young
men
,
Rejoyce
O
young
man
in
thy
youth
,
▪
and
let
thy
heart
cheer
thee
in
the
dayes
of
thy
youth
and
walk
in
the
wayes
of
thine
heart
,
and
in
the
sight
of
thine
eyes
:
But
know
thou
,
that
for
all
these
things
,
God
will
bring
thee
into
judgement
.
Youth
is
very
sinful
,
and
it
is
very
hard
for
young
men
to
bear
reproofs
.
That
Solomon
speaks
in
an
Ironical
way
,
that
it
might
make
impression
upon
their
hearts
;
as
if
he
should
give
them
leave
〈◊〉
do
what
they
will
,
Let
thy
heart
cheer
thee
in
the
dayes
of
thy
youth
,
and
walk
in
the
wayes
of
thine
heart
,
and
in
the
sight
of
thine
eyes
:
Take
you●
pleasure
,
and
run
after
vanity
,
and
scorn
reproof●
and
satisfie
your
lust
as
much
as
you
will
:
do
(
saith
he
)
But
take
this
also
with
you
;
Know
,
that
for
all
these
things
,
God
will
bring
thee
to
judgement
.
But
how
shall
a
young
man
be
delivered
from
his
folly
?
He
sets
down
a
remedy
in
the
Text
,
Remember
thy
Creator
:
If
thou
wouldest
be
turned
from
sinful
vanity
in
thy
youth
;
Remember
God
in
thy
youth
.
And
he
presseth
the
Exhortation
with
many
Arguments
;
Remember
now
thy
Creator
in
the
dayes
of
thy
youth
.
Remember
him
!
So
I
will
(
saith
the
young
man
)
I
have
health
,
and
strength
,
and
time
before-hand
,
I
am
but
in
the
beginning
of
my
youth
,
and
I
may
remember
my
Creator
,
though
I
do
it
hereafter
.
O!
Take
heed
(
young
man
)
saith
he
,
Remember
now
thy
Creator
;
Take
heed
of
delaying
,
take
heed
of
putting
it
off
till
another
time
,
do
it
now
,
the
future
time
is
not
in
thy
power
,
thou
know'st
not
what
to
morrow
will
bring
forth
,
and
therefore
if
thou
would'st
remember
God
,
do
it
now
.
And
good
reason
that
thou
shouldest
do
it
now
,
for
he
is
thy
Creator
,
thy
being
and
thy
soul
is
from
him
,
thy
life
is
from
him
,
and
thy
comforts
are
from
him
;
He
is
thy
Creator
,
therefore
remember
him
now
.
And
he
presseth
this
Duty
,
by
the
advantages
which
a
man
may
have
in
youth
of
seeking
after
God
;
and
the
disadvantages
that
will
come
by
putting
off
seeking
after
God
in
early
yeers
;
There
are
evil
dayes
a
coming
(
saith
he
)
and
therefore
Remember
now
thy
Creator
,
before
the
evil
day
come
.
There
is
the
evil
day
of
old
age
a
coming
,
and
that
Solomon
describes
by
an
excellent
Allegory
or
Metaphor
from
vers.
2.
to
ver.
7.
In
verse
2.
he
sets
forth
the
evil
day
of
Old
Age
,
While
the
Sun
,
or
the
Light
,
or
the
Moon
,
or
the
Stars
be
not
darkned
,
nor
the
Clouds
return
after
the
rain
;
The
Sun
,
and
the
Moon
,
and
the
Stars
will
be
darkned
,
saith
he
;
that
is
,
all
the
powers
,
the
faculties
of
thy
soul
,
thy
understanding
,
thy
affections
,
thy
internal
and
external
senses
,
thy
memory
,
thy
hearing
,
and
thy
seeing
,
and
all
other
helps
,
which
he
calls
the
Sun
,
Moon
,
Stars
,
and
Light
,
they
will
be
darkned
,
there
will
be
a
decay
in
all
the
faculties
of
Nature
.
The
clouds
return
after
the
rain
;
The
body
will
be
full
of
infirmities
,
a
cloudy
day
it
will
be
;
the
clouds
return
after
the
rain
,
after
the
day
when
it
hath
rained
,
insomuch
as
you
think
it
would
rain
no
more
,
the
clouds
return
again
;
and
so
in
old
Age
,
the
clouds
will
return
again
and
again
upon
thee
,
there
is
a
cloudy
day
a
coming
,
and
a
dark
day
in
old
age
,
when
thou
canst
not
see
to
do
thy
work
,
and
therefore
Now
Remember
thy
Creator
.
And
there
is
another
evil
day
that
he
speaks
of
in
verse
7.
and
that
is
,
the
day
of
death
.
Then
shal●
the
dust
return
to
the
earth
,
as
it
was
;
and
the
spirit
shall
return
unto
God
,
who
gave
it
.
Therefore
considering
all
this
,
I
counsel
thee
to
remember
thy
Creator
in
the
dayes
of
thy
youth
.
The
Proposition
or
Doctrine
then
is
this
:
That
it
is
the
duty
of
all
the
children
of
men
,
Therefore
the
Scripture
takes
notice
of
some
of
the
servants
of
God
,
and
sets
them
forth
as
patterns
and
examples
,
that
every
man
should
remember
God
in
the
dayes
of
his
youth
.
The
Scripture
takes
notice
of
some
good
thing
that
was
found
in
Jeroboam's
childe
,
1
Kings
14.
12
,
13.
Arise
thou
therefore
,
get
thee
to
thine
own
house
,
and
when
thy
feet
enter
into
the
City
,
the
child
shall
die
;
And
all
Israel
shall
mourn
for
him
,
and
bury
him
;
for
he
only
of
Jeroboam
shall
come
to
the
grave
,
because
in
him
there
is
found
some
good
thing
toward
the
Lord
God
of
Israel
,
in
the
house
of
Jeroboam
:
In
all
the
Family
there
was
but
one
good
childe
,
and
there
is
notice
taken
of
him
,
and
the
Lord
thought
of
him
in
mercy
,
that
he
did
not
see
the
evil
that
came
upon
his
fathers
house
:
The
Scripture
takes
notice
also
of
Josiah
,
in
2
Chron.
34.
3.
For
in
the
eighth
yeer
of
his
Reigne
,
while
he
was
yet
young
,
he
began
to
seek
after
the
God
of
David
,
his
father
:
He
was
but
sixteen
yeer
old
,
and
yet
then
did
he
seek
after
the
God
of
David
his
father
:
And
David
he
tells
us
,
He
trusted
in
God
from
his
youth
,
Psal.
71.
5.
For
thou
art
my
hope
O
Lord
God
,
thou
art
my
trust
from
my
youth
.
And
O
that
young
men
would
look
upon
these
patterns
;
wherefore
doth
God
take
notice
of
them
,
and
wherefore
are
they
recorded
in
Scripture
,
but
that
young
men
might
make
them
patterns
,
and
tread
in
their
steps
,
to
Remember
their
Creator
●in
the
dayes
of
their
youth
.
But
in
the
opening
of
the
Point
,
I
shall
first
shew
you
what
it
is
to
remember
God
.
Secondly
,
Shew
you
what
cause
all
men
have
to
Remember
God
.
Thirdly
,
What
advantage
it
is
to
Remember
God
in
youth
.
Fourthly
,
Make
some
Improvement
.
First
,
What
is
it
to
Remember
God
.
First
,
Remember
God
is
to
know
God
;
knowledge
is
the
beginning
of
remembrance
;
there
is
no
man
can
remember
that
which
he
doth
not
know
;
therefore
that
man
that
is
ignorant
of
God
he
doth
not
remember
God
,
neither
can
he
,
because
he
doth
not
know
God
.
So
then
,
when
Solomon
saith
,
Remember
thy
Creator
in
the
dayes
〈◊〉
thy
youth
,
it
is
as
much
as
if
he
should
say
,
betimes
seek
after
the
knowledge
of
God
,
to
know
him
as
he
is
in
himself
,
and
as
he
is
in
his
Son
;
to
know
him
for
your
God
,
and
your
portion
,
and
your
Inheritance
,
and
your
Saviour
;
where
there
is
no
knowledge
of
God
,
there
is
no
Remembrin●
of
God
.
Therefore
the
Prophet
Isaiah
dot●
press
men
to
seek
after
the
knowledge
of
God
and
in
the
Name
of
God
,
threaten
all
those
people
that
seek
not
after
the
knowledge
of
God
,
th●●
though
God
made
them
,
yet
he
will
not
save
the●
if
they
do
not
know
him
,
Isa.
27.
11.
For
it
is
●people
of
no
understanding
,
therefore
he
that
ma●
them
will
not
have
mercy
on
them
.
If
thou
do●
not
know
God
,
though
thou
hadst
outward
lif●
from
him
,
yet
thou
canst
not
expect
eternal
lif●
from
him
;
for
if
thou
dost
not
know
him
,
he
wi●●
not
have
mercy
on
thee
:
And
therefore
,
To
Remember
thy
Creator
,
is
to
know
God
.
Secondly
,
To
Remember
God
,
is
to
Trust
〈◊〉
God
,
to
lay
the
confidence
of
the
soul
upon
God
,
and
upon
God
only
;
Psal.
20.
7.
Some
trust
〈◊〉
chariots
,
and
some
in
horses
;
but
we
will
remember
the
name
of
the
Lord
our
God
:
So
much
faith
in
God
,
so
much
remembrance
of
God
,
when
God
is
not
believed
on
,
and
when
God
is
distrusted
,
when
any
thing
beside
God
is
trusted
,
then
God
is
forgotten
;
And
therefore
when
Solomon
saith
▪
Young
man
,
Remember
God
;
that
is
,
seek
after
faith
in
God
;
let
them
trust
in
God
,
let
them
not
trust
in
their
strength
,
trust
in
their
parts
,
let
them
not
trust
in
their
wealth
,
let
them
not
trust
in
their
friends
,
their
fathers
to
provide
for
them
,
no
,
let
them
Remember
God
,
let
them
put
their
trust
in
God
,
for
that
is
a
remembring
of
God
.
Thirdly
,
To
Remember
God
,
is
to
Love
God
,
to
prize
him
,
to
have
a
high
account
of
God
,
to
love
him
dearly
above
all
things
;
for
when
God
is
not
loved
above
all
things
whatsoever
,
God
is
forgotten
;
We
will
remember
thy
love
more
then
wine
:
The
upright
love
thee
.
Cant.
1.
4.
We
will
remember
thy
love
more
then
wine
;
that
is
,
our
heart
is
affected
with
thy
love
,
our
heart
is
taken
with
thy
love
;
we
finde
more
sweetness
in
the
love
of
Christ
,
then
in
the
sweetest
of
creature
comforts
;
so
that
when
Solomon
saith
,
Young
man
Remember
thy
Creator
in
the
dayes
of
thy
youth
,
that
is
,
set
thy
affections
upon
God
betimes
,
prize
him
above
all
thy
comforts
and
enjoyments
:
if
the
heart
be
not
set
upon
God
,
the
Lord
is
forgotten
.
Fourthly
,
To
Remember
God
,
is
to
Serve
God
,
and
to
obey
God
,
to
walk
with
him
,
and
to
worship
him
,
to
honour
him
,
this
is
a
Remembring
of
God
,
Deut.
8.
11.
Beware
that
thou
for
get
not
the
Lord
thy
God
,
in
not
keeping
his
commandments
,
and
his
judgements
,
and
his
statutes
,
which
I
command
thee
this
day
:
If
thou
dost
not
yeild
obedience
to
the
will
of
God
,
thou
forgettest
God
;
but
to
yeild
obedience
to
the
Will
of
God
,
is
to
Remember
God
:
So
when
Solomon
saith
,
Young
man
,
Remember
God
in
the
dayes
of
thy
youth
,
that
is
,
Walk
with
God
,
and
take
heed
of
disobeying
God
,
sinning
against
God
;
for
if
thou
sin
against
God
,
thou
forgettest
God
;
and
therefore
be
found
walking
with
him
,
and
worship
the
Lord
in
truth
,
for
that
is
a
remembring
of
him
.
Fiftly
,
To
Remember
God
,
is
to
spend
the
thoughts
of
the
heart
upon
God
;
When
a
man
spends
many
thoughts
upon
a
person
,
or
upon
such
an
object
,
he
then
remembers
it
;
and
so
when
the
thoughts
of
the
heart
are
spent
upon
God
,
then
God
is
remembred
:
But
when
God
is
not
thought
upon
,
but
vain
thoughts
thrust
out
the
thoughts
of
God
,
there
is
no
remembrance
of
God
;
the
wicked
they
are
said
to
forget
God
;
God
is
not
in
all
his
thoughts
,
Psal.
10.
4.
And
therefore
when
Solomon
saith
,
Young
man
,
Remember
God
;
that
is
,
young
man
,
spend
thy
thoughts
upon
God
;
thou
hast
many
thoughts
in
youth
,
do
not
let
them
run
out
to
base
objects
,
to
soul-destroying
objects
,
but
Remember
God
,
let
God
be
often
in
thy
minde
,
and
let
the
thoughts
of
thy
heart
be
spent
on
him
,
thy
many
thoughts
,
and
thy
best
thoughts
,
thy
choice
thoughts
,
let
them
be
spent
on
God
,
for
that
is
a
Remembring
of
God
.
Sixtly
and
lastly
,
To
Remember
God
,
is
to
Endeavour
after
communion
with
God
;
Seek
to
see
the
face
of
God
,
and
to
have
the
presence
of
God
in
and
thorow
Christ
,
to
walk
with
God
,
this
is
a
remembring
of
God
;
when
a
man
neglects
his
friend
,
and
hath
no
communion
with
him
,
he
is
said
to
forget
his
friend
;
and
so
that
soul
that
seeks
not
after
communion
with
God
,
that
soul
forgets
God
:
And
therefore
when
Solomon
saith
,
Young
man
,
Remember
God
;
that
is
,
let
the
strongest
endeavour
and
pursuit
of
thy
soul
be
after
God
,
that
thou
mayest
enjoy
God
,
and
act
for
God
,
and
serve
him
.
That
's
the
first
particular
,
you
see
what
it
is
to
Remember
God
.
But
secondly
,
First
of
all
,
God
is
worthy
,
yea
only
worthy
to
be
remembred
:
What
is
in
any
creature
,
in
any
object
,
that
does
make
it
worthy
of
the
thoughts
of
your
heart
?
Look
unto
God
,
and
you
shall
finde
it
infinitely
more
in
him
;
Is
it
Goodness
,
Kindness
,
bounty
,
Liberality
,
Wisdome
,
Power
,
and
Greatness
,
Beauty
and
Loveliness
?
Go
all
the
world
over
,
and
finde
out
all
the
excellencies
that
you
can
name
,
and
you
shall
finde
them
all
to
meet
and
center
in
God
;
all
divine
perfections
are
in
him
originally
;
there
is
Love
and
Bounty
,
Goodness
and
Meekness
,
yea
infinite
grace
in
God
;
He
is
good
,
and
he
doth
good
;
and
he
doth
good
to
the
worst
of
creatures
,
even
to
those
that
forget
him
,
while
they
run
away
from
him
:
Yea
,
the
most
forgetful
of
God
,
they
have
showers
of
mercy
poured
down
every
day
upon
their
heads
.
Now
because
of
those
excellent
glorious
perfections
that
are
in
God
,
God
is
worthy
to
be
remembred
of
the
sons
of
men
.
Secondly
,
He
is
worthy
to
be
remembred
,
because
he
hath
Done
so
much
to
be
remembred
;
God
hath
taken
more
care
of
this
one
thing
,
then
he
hath
done
of
any
thing
else
,
besides
the
great
work
of
the
salvation
of
his
people
,
that
the
sons
of
men
might
remember
him
;
when
man
went
out
from
God
in
Adam
,
God
saw
that
man
would
soon
forget
him
,
man
would
have
forgotten
that
there
was
a
God
;
now
what
a
great
deal
hath
God
done
,
that
the
sons
of
men
might
remember
him
!
He
hath
written
the
remembrance
of
himself
upon
every
creature
,
that
wheresoever
man
looks
,
either
upward
or
downward
,
he
shall
see
some
footsteps
of
God
,
somthing
that
God
hath
done
to
remember
him
,
he
hath
engraven
some
remembrance
of
himself
upon
every
creature
,
Psal.
8.
3
,
4.
verse
9.
When
I
consider
thy
heavens
,
the
work
of
thy
fingers
,
the
moon
,
and
the
stars
,
which
thou
hast
ordained
.
Verse
4.
What
is
man
that
thou
art
mindful
of
him
,
and
the
son
of
man
that
thou
visitest
him
?
When
I
saw
(
saith
he
)
the
remembrance
of
God
that
was
graven
upon
the
Sun
,
Moon
,
and
Stars
,
and
so
upon
every
creature
on
the
face
of
the
earth
,
why
then
at
Verse
9.
he
cries
out
,
O
Lord
,
our
Lord
,
how
excellent
is
thy
Name
in
all
the
Earth
.
Nay
,
The
Lord
hath
engraven
the
remembrance
of
himself
upon
all
his
Providences
;
there
is
some
remembrance
of
God
upon
every
mercy
,
all
those
mercies
that
have
been
made
thy
portion
,
which
thou
hast
enjoyed
since
thou
hadst
a
beeing
;
wherefore
are
they
but
that
thy
soul
might
remember
God
?
Nay
,
God
hath
written
his
name
upon
his
judgments
in
the
earth
,
that
he
might
be
remembred
▪
wherefore
God
he
doth
work
wonderfully
,
that
as
his
mercies
are
wonderful
,
so
his
judgements
are
wonderful
,
wherefore
doth
God
do
such
great
things
in
the
earth
?
Doubtless
that
he
might
be
remembred
,
that
men
may
say
,
Verily
there
is
a
reward
for
the
righteous
,
and
a
God
that
judgeth
the
earth
.
Nay
,
God
hath
set
up
Conscience
in
every
mans
soul
,
and
wherefore
hath
God
set
up
Conscience
in
every
man
,
but
that
Conscience
might
put
us
in
minde
of
God
?
That
every
man's
Conscience
might
speak
for
God
,
that
it
might
stand
up
and
cry
for
God
,
Remember
God
;
and
Conscience
doth
cry
,
and
doth
speak
,
and
men
may
hear
the
cries
of
Conscience
if
they
will
not
stop
their
ears
:
When
men
sin
,
Remember
(
saith
Conscience
)
that
for
all
these
things
God
will
bring
thee
to
judgement
.
Nay
further
,
God
hath
engraven
his
Name
upon
his
Ordinances
,
and
the
great
end
is
,
that
he
might
be
remembred
;
This
is
the
great
end
of
the
Ordinance
of
the
Lord's
Supper
,
Do
it
in
remembrance
of
me
,
saith
Christ
;
and
so
every
Ordinance
,
the
Word
that
is
preached
to
you
,
it
is
that
you
might
remember
God
;
wherefore
is
Prayer
,
and
every
Ordinance
,
but
that
the
sons
of
men
might
remember
God
?
He
hath
engraven
some
remembrance
of
himself
upon
all
his
Ordinances
.
See
then
what
cause
there
is
that
you
should
remember
God
,
seeing
God
hath
done
so
much
that
he
might
be
remembred
.
Thirdly
,
There
is
cause
that
the
sons
of
men
should
remember
God
;
for
God
is
their
Creator
▪
Remember
thy
Creator
.
Now
God
being
our
Creator
,
it
is
but
a
just
and
equitable
thing
that
thou
shouldest
remember
God
thy
Creator
;
thy
being
is
from
him
,
thy
life
is
from
him
,
thy
soul
is
from
him
,
thy
comforts
are
from
him
,
all
thy
enjoyments
are
from
him
,
thou
hast
not
the
least
comfort
in
the
world
but
what
comes
from
God
;
he
being
thy
Creator
,
it
is
but
a
just
thing
that
thou
shouldest
remember
him
;
yea
,
thy
dependance
is
upon
him
,
as
he
is
thy
Creator
;
thy
life
is
not
only
from
him
,
but
thy
life
is
in
his
hand
;
and
thy
soul
is
not
only
from
him
,
but
thy
soul
is
in
his
hand
;
it
is
in
his
power
to
kill
and
to
save
;
to
destroy
both
body
and
soul
:
And
if
there
be
so
great
a
dependance
that
man
hath
upon
his
Creator
,
that
not
only
thy
comforts
,
but
thy
breathing
,
thy
soul
,
and
thy
eternity
is
in
his
hand
,
there
is
good
cause
that
thou
shouldest
remember
thy
Creator
.
Fourthly
,
There
is
good
cause
that
we
should
remember
God
,
for
while
you
remember
God
,
you
remember
your selves
;
for
all
good
comes
to
the
creature
by
remembring
God
,
thy
peace
,
and
thy
rest
,
thy
comforts
,
thy
satisfaction
,
and
thy
contentments
,
thy
establishment
of
heart
,
thy
hope
for
life
,
for
heaven
,
for
glory
;
there
is
not
any
good
thing
that
a
creature
can
enjoy
,
or
hope
to
enjoy
,
but
it
must
come
in
by
remembrance
of
God
:
And
while
you
remember
God
,
you
remember
your selves
;
remembring
God
,
thou
enjoyest
God
,
and
enjoying
God
,
thou
enjoyest
all
good
whatsoever
:
good
reason
then
that
thou
shouldest
remember
him
.
That
's
the
second
particular
.
Thirdly
,
I
shall
shew
you
what
advantage
it
is
to
man
to
remember
God
in
youth
.
First
,
Yea
,
Christ
is
very
ready
to
go
out
to
meet
such
children
and
young
men
:
Are
the
hearts
of
young
ones
towards
the
Lord
?
The
heart
of
Christ
is
towards
them
,
and
he
is
mightily
taken
with
such
,
and
will
go
forth
and
meet
them
.
The
young
Progigal
in
the
Gospel
,
no
sooner
did
he
think
of
returning
to
his
fathers
house
,
but
his
father
ran
out
to
meet
him
.
But
you
will
say
,
for
ought
we
see
,
young
men
meet
with
as
much
trouble
as
others
,
and
when
they
come
to
remember
God
,
they
are
afflicted
as
much
as
others
,
and
it
proves
hard
to
them
as
to
others
.
I
answer
,
If
it
be
so
hard
when
they
do
return
to
God
in
youth
,
it
would
have
been
much
more
hard
if
they
had
stayed
till
old
age
;
and
if
they
do
meet
with
difficulties
and
temptations
,
and
it
prove
a
hard
way
,
it
is
because
that
the
Lord
see●
it
is
good
for
a
man
to
bear
the
yoke
in
his
youth
;
and
I
might
add
,
that
the
Lord
will
recompence
all
with
abundance
of
grace
,
and
with
the
discoveries
of
himself
.
That
is
the
first
advantage
that
young
men
have
many
times
,
for
the
most
part
,
they
finde
the
ready
way
to
Christ
.
Secondly
,
They
have
this
advantage
,
The
Lord
for
the
most
part
doth
discover
more
of
himself
to
them
that
begin
betimes
to
remember
God
,
then
to
those
that
begin
more
later
;
Joel
2.
28.
And
it
shall
come
to
pass
that
I
will
pour
out
of
my
Spirit
upon
all
flesh
,
and
your
Sons
and
your
Daughters
shall
Prophesie
,
your
old
men
shall
dream
dreams
,
your
young
men
shall
see
visions
.
Let
not
old
men
grudge
at
God's
dispensation
,
it
is
mercy
to
them
that
they
shall
dream
Dreams
,
but
the
young
men
shall
see
Visions
;
they
shall
have
clearer
discoveries
of
God
,
and
that
is
a
great
advantage
.
Thirdly
,
There
is
this
advantage
,
They
that
remember
God
betimes
,
they
have
an
opportunity
of
doing
more
for
God
then
other
men
have
;
for
when
men
begin
late
,
it
is
work
enough
to
get
the
heart
established
in
the
knowledge
of
the
love
and
free
grace
of
God
;
it
is
a
great
work
,
and
a
long
time
before
the
heart
be
established
upon
Christ
and
the
Promises
;
and
till
that
be
done
,
little
work
or
service
is
done
for
God
.
But
when
men
begin
betimes
,
they
have
time
to
get
their
hearts
established
upon
Christ
and
the
Promises
,
and
upon
the
free
grace
and
righteousness
of
Christ
,
and
then
they
have
time
also
to
act
for
God
,
and
the
Lord
makes
use
of
them
to
do
him
much
service
in
their
generation
:
And
O
what
a
great
advantage
is
that
.
So
that
you
have
seen
the
Point
handled
:
First
,
What
it
is
to
Remember
God
.
Secondly
,
What
Cause
the
Sons
of
men
have
to
Remember
God
.
Thirdly
,
What
Advantage
it
is
for
the
Sons
of
men
to
Remember
God
in
youth
.
Now
by
way
of
Application
.
First
of
all
,
Remembring
God
.
Shall
I
shew
you
the
evil
of
it
,
and
O
that
God
would
shew
you
the
evil
of
forgetting
God
.
First
of
all
,
Forgetting
God
.
The
Psalmist
maketh
it
the
cause
of
all
evil
that
is
committed
,
because
men
do
forget
God
,
Psal.
50.
19
,
20
,
21
,
22.
Verse
18.
When
thou
sawest
a
thief
,
then
thou
consentedst
with
him
,
and
hast
been
partaker
with
Adulterers
.
Verse
19.
Thou
givest
thy
mouth
to
evil
,
and
thy
tongue
frameth
deceit
.
Verse
20.
Thou
sittest
and
speakest
against
thy
brother
,
thou
slanderest
thine
own
mothers
son
.
Verse
21.
These
things
hast
thou
done
,
and
I
kept
silence
;
thou
thoughtest
that
I
was
altogether
such
an
one
as
thy self
:
but
I
will
reprove
thee
,
and
set
them
in
order
before
thine
eyes
.
Verse
22.
Now
consider
this
,
YE
THAT
FORGET
GOD
,
lest
I
tear
you
in
pieces
,
and
there
be
none
to
deliver
you
.
As
much
as
if
he
should
say
,
here
is
the
cause
of
this
evil
that
is
committed
by
you
,
your
Forgetting
God
;
It
were
not
possible
that
men
should
dare
to
sin
in
the
face
of
God
,
if
they
did
not
forget
God
.
And
it
were
not
possible
that
men
should
sin
in
secret
against
God
,
if
they
did
not
forget
God
;
they
forget
that
God
is
an
all-seeing
God
,
and
that
for
all
these
things
he
will
bring
them
to
judgement
;
It
is
not
possible
that
children
and
servants
should
lye
,
and
steal
,
and
be
unfaithful
,
if
they
did
not
forget
God
;
if
they
did
but
remember
that
he
would
bring
them
to
judgement
,
and
that
no
lyar
shall
come
into
the
New
Jerusalem
;
if
men
did
remember
God
,
they
would
not
sin
against
God
:
But
this
is
the
cause
of
all
the
sin
in
the
world
,
Mens
forgetting
God
.
Secondly
,
There
is
this
Evil
;
It
makes
a
man
spend
all
his
time
in
vanity
,
he
comes
up
and
goes
down
to
the
grave
in
a
momen
,
and
hath
lost
all
the
time
that
he
hath
lived
.
The
truth
is
,
he
hath
not
yet
begun
to
live
,
that
hath
not
remembred
God
,
he
hath
not
lived
to
the
end
of
his
life
,
what
is
the
end
of
his
life
,
but
that
he
may
remember
God
?
But
man
forgetting
God
,
his
life
is
a
fruitless
life
,
a
vain
life
,
he
comes
up
,
and
sins
,
and
lives
in
vanity
,
and
goes
down
to
the
pit
,
and
never
lives
to
the
end
of
life
,
because
man
remembers
not
God
.
Thirdly
,
There
is
this
evil
in
it
;
It
makes
men
altogether
unwilling
and
unable
to
dye
;
as
it
makes
their
lives
unprofitable
,
so
it
makes
their
deaths
dreadful
;
what
is
the
cause
that
men
fear
death
?
Because
they
did
not
remember
God
in
life
;
if
they
had
remembred
God
,
if
they
had
known
God
,
and
trusted
in
God
,
and
walked
with
God
,
they
would
not
have
been
so
fearful
of
death
;
but
when
men
come
to
be
made
sensible
that
they
have
spent
no
thoughts
upon
God
,
but
upon
their
lusts
,
and
sin
,
and
so
brought
their
dayes
to
an
end
,
they
must
needs
fear
to
go
to
God
;
see
then
how
much
evil
there
is
in
this
great
sin
of
not
remembring
God
.
But
you
will
say
,
We
hope
that
we
do
remember
God
,
God
forbid
that
we
should
forget
him
.
What
?
Forget
God
?
We
hope
we
shall
never
do
that
while
we
live
.
O
my
friends
,
It
is
a
harder
matter
to
remember
God
,
then
the
world
dream
of
;
how
many
thousands
in
the
world
are
there
that
forget
God
,
that
would
be
loth
to
be
told
that
they
are
forgetters
of
God
?
And
yet
I
fear
will
be
found
so
another
day
;
They
that
walk
contrary
in
wayes
of
sin
,
they
are
forgetters
of
God
,
let
them
say
what
they
will
;
though
they
may
have
a
way
of
worship
▪
and
prayer
to
God
,
and
hear
of
God
,
and
read
of
God
,
yet
if
they
be
found
walking
contrary
to
God
,
such
men
will
be
interpreted
by
God
to
be
forgetters
of
him
.
Consider
this
all
ye
that
forg●●
God
;
Psal.
50.
22.
speaking
of
the
Hypocrites
●
Why
,
they
had
many
prayers
,
and
did
many
good
works
,
are
they
forgetters
of
God
?
Yes
,
their
hearts
were
never
upright
with
God
,
they
never
trusted
in
the
Name
of
God
,
they
were
never
found
serving
of
God
,
so
as
they
might
pleas●●
him
;
and
therefore
the
Lord
calls
them
Forgetters
of
God
;
O
that
the
Lord
would
convince
you
of
this
great
evil
of
forgetting
God
.
Secondly
,
By
way
of
Exhortation
,
I
beseech●
you
in
the
Name
of
the
Lord
to
Remember
God
▪
This
day
Remember
God
.
Remember
him
,
and
Remember
him
in
youth
.
I
shall
speak
a
little
to
each
of
these
.
First
,
I
beseech
you
Remember
God
,
to
know
God
,
to
trust
in
him
,
to
love
him
,
to
obey
him
,
and
to
spend
your
thoughts
upon
him
;
let
the
endeavours
of
your
heart
be
after
the
Lord
;
This
is
to
Remember
God
.
And
O
that
God
would
call
upon
you
all
,
and
call
you
up
to
such
a
remembrance
of
him
.
O
remember
how
worthy
God
is
to
be
remembred
,
and
remember
what
God
hath
done
,
that
so
the
sons
of
men
might
remember
him
;
and
if
after
all
this
that
God
hath
done
,
after
all
the
remembrance
that
God
hath
written
of
himself
in
his
Word
,
and
upon
his
Works
,
and
upon
his
Ordinances
and
Providences
,
men
shall
be
found
Forgetters
of
God
,
as
all
sinners
are
;
how
sad
will
their
condition
be
another
day
?
You
have
a
memory
for
the
world
,
and
what
,
No
remembrance
of
God!
God
only
worthy
to
be
remembred
,
and
of
all
things
God
only
shut
out
!
O
my
friends
,
Take
heed
of
this
great
sin
,
this
Mother
sin
,
Forgetting
God
.
But
secondly
,
I
beseech
you
to
Remember
thy
Creator
in
the
dayes
of
thy
youth
;
Young
man
do
not
put
off
your
remembrance
of
God
;
it
may
be
you
will
say
to
me
,
you
will
remember
God
hereafter
;
that
is
folly
:
The
Wise
man
teacheth
you
better
,
&
giveth
you
better
counsel
;
Remember
thy
Creator
in
the
dayes
of
thy
youth
;
As
much
as
if
he
should
say
,
Remember
now
thy
Creator
,
in
what
part
of
your
youth
soever
you
be
;
Remember
Now
thy
Creator
;
Now
seek
after
the
knowledge
of
Christ
,
if
ten
yeers
old
,
Now
Remember
God
,
if
fifteen
years
old
,
if
twenty
yeers
old
,
Now
Remember
thy
Creator
;
yea
,
if
thirty
years
old
,
and
so
to
every
Age
to
which
the
word
of
the
Lord
comes
,
Even
Now
,
Now
remember
thy
Creator
.
And
O
that
young
men
and
young
women
would
think
upon
the
advantages
that
many
have
by
remembring
God
in
youth
;
they
were
spoken
of
before
.
And
let
me
further
tell
you
,
for
your
encouragement
young
men
,
that
to
remember
God
betimes
,
it
is
a
great
prerogative
,
and
a
great
dignity
to
be
the
first
in
Christ
;
the
Apostle
speaks
of
some
that
were
first
in
Christ
,
and
he
speaks
honourably
of
them
,
Eph.
1.
12.
That
we
should
be
to
the
praise
of
his
glory
,
who
first
trusted
in
Christ
:
And
it
was
the
honour
of
that
people
,
that
were
first
in
bringing
back
David
;
great
honour
was
put
upon
them
that
went
out
first
to
meet
David
their
King
.
And
so
to
be
the
first●
that
go
out
to
meet
with
Christ
,
the
first
that
honour
him
,
the
first
that
close
with
him
,
and
believe
in
him
;
this
is
a
prerogative
,
and
it
is
kindness
that
God
will
never
forget
,
Jer.
2.
2.
Thus
saith
the
Lord
,
I
remember
thee
,
the
kindness
of
thy
youth
,
the
love
of
thy
espousals
,
when
thou
wentest
after
me
in
the
Wilderness
,
in
a
Land
that
was
not
sown
,
the
kindness
of
thy
youth
I
will
not
forget
,
saith
God
.
And
the
Lord
will
say
so
to
young
men
and
young
women
that
are
looking
after
Christ
,
and
remember
him
betimes
;
thou
remembredst
me
in
thy
youth
,
and
I
will
remember
the
kindness
of
thy
youth
,
when
thou
leftest
all
to
follow
me
,
thy
vanity
,
thy
comforts
,
thy
contentments
,
that
other
young
men
closed
with
,
and
followed
after
,
though
they
lead
to
destruction
;
this
kindness
of
thy
youth
Christ
will
remember
to
the
very
last
day
.
And
let
none
that
hear
me
this
day
,
think
that
they
are
too
young
,
and
't
is
not
for
them
to
trouble
themselves
with
such
matters
,
to
remember
God
,
and
to
look
after
God
;
as
young
as
you
have
remembred
God
;
Jeroboams
childe
remembred
God
;
Josiah
at
sixteen
years
of
age
set
himself
to
seek
after
the
Lord
:
And
I
pray
consider
,
youth
go
the
grave
as
well
as
others
;
nay
,
more
die
in
their
youth
then
in
their
old
age
:
O
that
young
men
would
remember
God
betimes
!
And
there
is
none
so
young
but
must
be
accountable
to
God
;
there
is
sin
enough
to
condemn
the
youngest
,
if
not
actual
sin
,
thou
hast
a
sinful
Nature
,
and
that
is
enough
to
condemn
the
youngest
that
hears
me
this
day
.
And
therefore
,
O
that
the
Lord
would
perswade
young
men
to
remember
betimes
their
Creator
;
and
know
that
it
will
be
your
comfort
in
the
latter
end
:
As
the
neglect
of
God
in
youth
will
be
a
great
deal
of
sorrow
,
when
God
smites
,
and
comes
to
lay
you
upon
the
bed
of
sickness
,
and
ready
to
give
out
your
breath
,
then
it
may
be
you
will
cry
out
,
Lord
,
Remember
me
;
but
how
sad
will
it
be
to
reflect
upon
your selves
,
and
to
think
that
you
have
not
remembred
God
?
When
as
it
hath
been
the
comfort
of
many
a
poor
soul
that
their
work
hath
been
done
,
and
when
they
have
lain
upon
their
sick
bed
,
they
have
given
up
themselves
willingly
to
God
,
having
gotten
the
knowledge
of
God
,
and
gotten
faith
in
Christ
,
they
are
blessing
God
that
their
work
is
done
for
them
by
Christ
.
O
how
sweet
and
comfortable
will
it
be
to
you
young
men
,
when
you
come
to
die
,
to
see
that
your
great
work
is
done
,
and
that
you
have
believed
,
and
have
nothing
to
do
but
to
die
?
Solomon
was
very
pittiful
to
your
souls
young
men
,
and
therefore
he
calls
upon
you
to
Remember
your
Creator
in
the
dayes
of
your
youth
;
And
in
the
bowels
of
Christ
I
speak
to
you
this
day
,
to
study
this
lesson
of
lessons
,
To
Remember
Now
thy
Creator
in
the
dayes
of
thy
youth
.
And
let
me
say
to
old
men
,
if
young
men
had
need
to
remember
God
.
Oh
what
cause
have
old
men
to
remember
God
?
They
that
have
lived
many
years
,
and
not
remembred
God
,
O
it
is
high
time
that
thou
shouldest
make
haste
,
thou
art
going
to
the
grave
,
the
land
of
forgetfulness
,
where
there
is
nothing
can
be
done
for
eternity
,
when
once
in
the
grave
.
O
that
God
would
perswade
the
Ancient
!
Such
as
have
neglected
to
remember
God
,
that
they
would
now
remember
their
Creator
:
and
do
not
say
I
have
mispent
my
youth
,
and
I
fear
my
time
is
over
,
and
there
is
no
hope
for
me
,
I
had
as
good
go
on
in
my
wayes
of
sin
;
O
say
not
so
;
The
thoughts
of
the
Lord
are
not
as
your
thoughts
,
nor
his
wayes
as
your
wayes
,
but
as
the
Heavens
are
higher
then
the
earth
,
so
are
his
thoughts
above
yours
,
and
his
wayes
above
yours
.
You
have
spent
many
years
in
sin
and
vanity
,
and
forgotten
God
,
and
your
thoughts
have
been
upon
vanity
it
may
be
many
years
;
but
the
thoughts
of
the
Lord
to
do
good
to
his
people
,
are
from
eternity
.
O
that
Now
you
would
at
last
in
your
old
age
remember
God!
Old
men
,
I
beseech
you
to
remember
your
Creator
,
there
is
hope
;
wherefore
hath
God
spared
you
so
long
?
Reason
so
with
with
your selves
to
encourage
you
to
look
to
Christ
,
when
through
Unbelief
you
say
there
is
no
hope
,
you
have
walked
in
sin
,
and
God
might
have
cut
you
off
,
and
it
is
infinite
mercy
that
God
hath
not
cut
you
off
;
but
seeing
the
Lord
hath
spared
me
,
surely
I
may
hope
,
though
I
have
forgotten
God
in
the
dayes
of
my
youth
,
yet
say
,
I
will
now
remember
my
Creator
,
and
seek
after
faith
in
him
.
And
know
for
thy
comfort
and
encouragement
,
that
there
is
infinite
thoughts
of
mercy
in
the
Lord
;
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
upon
him
;
and
turn
to
our
God
,
for
he
will
abundantly
pardon
,
Isa.
55.
7.
O
stay
no
longer
,
venture
no
longer
,
for
there
is
one
evil
day
upon
you
,
the
evil
day
of
old
age
is
upon
you
,
and
there
is
another
a
coming
:
O
Remember
God
,
and
make
haste
to
do
it
quickly
,
before
the
Sun
,
and
Moon
,
and
Stars
be
darkned
,
before
the
body
return
to
the
earth
,
and
the
spirit
to
stand
before
God
that
made
it
.
But
I
shall
now
come
to
press
this
duty
upon
Gods
own
people
;
for
there
are
many
things
that
may
evidence
that
this
Duty
is
neglected
by
God's
own
people
.
What
is
the
Cause
of
all
the
dark
and
sad
apprehensions
of
God
to
many
of
God's
own
people
?
Why
,
Because
they
have
not
remembred
God
:
What
is
the
cause
of
all
those
distrustful
thoughts
that
do
arise
in
the
hearts
of
God's
own
people
?
That
our
hearts
are
ready
to
sainct
within
us
?
That
God
is
no
more
trusted
for
the
things
of
this
life
,
and
for
the
things
of
Eternity
?
Why
all
these
distrustful
thoughts
,
they
spring
from
this
root
,
not
remembring
God
:
when
the
Disciples
did
distrust
Christ
,
Matth.
16.
8
,
9
,
10.
Why
saith
Christ
,
O
ye
of
little
faith
,
Why
reason
ye
among
your selves
,
because
ye
have
brought
no
broad
?
Verse
9.
Do
ye
not
yet
understand
,
neither
remember
the
five
loaves
of
the
five
thousand
,
and
how
many
baskets
ye
took
up
?
Verse
10.
Neither
the
seven
loaves
of
the
four
thousand
,
and
how
many
baskets
ye
took
up
.
As
if
Christ
had
said
to
them
,
if
ye
had
remembred
me
,
and
my
power
,
my
works
of
providence
,
my
former
goodness
,
it
were
not
possible
that
ye
should
have
distrusted
,
but
in
that
ye
have
so
little
faith
,
it
is
evident
that
ye
do
not
remember
me
,
and
what
I
have
done
.
Truly
if
at
any
time
we
distrust
God
for
the
fulfilling
of
any
promise
,
it
is
because
we
do
not
remember
God
,
we
do
not
remember
the
faithfulness
of
God
in
fulfilling
Promises
,
we
do
not
remember
the
former
experiences
we
have
had
of
the
goodness
of
God
,
and
of
the
power
of
God
;
O
how
much
distrust
is
to
be
found
in
Gods
own
people
?
And
because
there
is
so
much
distrust
,
it
is
evident
that
there
is
little
remembrance
of
God
.
Nay
further
,
it
appears
that
Gods
own
people
are
guilty
of
this
sin
,
of
Forgetting
God
;
Because
there
is
so
much
coldness
and
deadness
in
our
hearts
to
God
.
O
how
much
deadness
in
heart
and
affection
in
the
things
of
God
?
What
little
Love
?
What
poor
,
weak
Breathings
after
God
?
What
little
delight
in
the
Lord
?
Whence
comes
all
this
coldness
of
heart
,
this
forsaking
of
our
first
love
?
It
comes
from
this
root
,
because
we
do
not
Remember
God
;
we
do
not
remember
that
he
is
altogether
lovely
and
desireable
,
we
do
not
remember
that
his
wayes
are
beautiful
;
there
is
much
deadness
and
coldness
even
in
God's
own
people
,
and
therefore
there
is
little
remembrance
of
God
.
Nay
further
,
It
appears
that
God's
own
people
are
guilty
of
this
sin
,
because
there
is
so
little
done
for
God
by
them
,
and
so
much
done
against
God
;
so
many
failings
,
so
many
breaches
of
Covenant
,
so
much
scantness
,
so
many
haltings
and
swervings
in
our
walkings
with
God
:
Whence
is
all
this
?
but
because
we
do
not
remember
God
,
we
do
not
remember
what
a
God
he
is
,
we
do
not
remember
the
Rule
that
he
hath
given
us
to
walk
by
,
we
do
not
remember
that
he
will
be
worshipped
in
Spirit
and
in
Truth
;
little
is
done
for
God
,
and
that
discovers
that
God
is
little
remembred
.
Nay
further
,
How
many
vain
thoughts
lodge
in
the
hearts
of
God's
own
people
?
O!
How
do
the
current
of
their
thoughts
run
out
to
vanity
?
How
many
crooked
thoughts
?
How
many
fruitless
,
unprofitable
,
sinful
thoughts
?
How
few
of
the
precious
thoughts
of
the
heart
are
spent
upon
God
?
And
whence
is
this
?
But
because
God
is
not
remembred
.
Nay
further
,
How
little
is
God
pursued
after
?
How
little
do
we
prize
Communion
with
God
?
How
little
delight
in
the
presence
of
God
?
How
little
do
we
seek
after
the
Image
of
God
,
and
conformity
to
Christ
?
Whence
is
all
this
?
but
because
we
do
not
remember
that
the
enjoying
of
God
is
the
souls
happiness
,
and
that
the
enjoying
of
Christ
is
the
souls
perfection
:
so
that
by
all
this
it
appears
,
that
there
is
little
remembrance
of
God
even
among
God's
own
people
.
And
O
what
cause
have
we
to
take
up
a
sad
complaint
against
our selves
,
and
every
one
to
smite
upon
his
own
breast
,
that
we
should
be
so
negligent
of
this
Duty
of
remembring
God
?
O
what
hath
God
done
for
many
of
his
people
?
How
many
,
how
dear
,
how
precious
are
the
thoughts
of
God
to
his
people
?
Psal.
40.
5.
Many
,
O
Lord
my
God
,
are
thy
wonderful
works
which
thou
hast
done
,
and
thy
thoughts
which
are
to
us-ward
,
they
cannot
be
reckoned
up
in
order
unto
thee
:
If
I
would
declare
and
speak
of
them
,
they
are
more
then
can
be
numbred
.
Now
that
God
should
spend
his
precious
thoughts
upon
us
,
and
we
spend
so
few
of
our
choice
thoughts
upon
God
,
O
what
an
ill
requital
is
this
?
O
what
hath
God
done
that
he
might
remember
us
?
He
hath
graven
the
names
of
his
people
upon
the
palms
of
his
hands
,
Isa.
49.
16.
Behold
,
I
have
graven
thee
upon
the
palms
of
my
hands
:
For
a
man
to
be
so
careful
to
remember
his
friend
,
as
to
cut
his
name
upon
his
own
flesh
,
that
is
love
indeed
;
why
God
hath
graven
the
names
of
his
people
upon
the
palms
of
his
hands
,
that
so
he
might
remember
them
:
Yea
,
he
hath
taken
upon
him
the
relation
of
a
Father
,
and
hath
the
bowels
of
a
Mother
;
Can
a
woman
forget
her
sucking
childe
,
that
she
should
not
have
compassion
on
the
son
of
her
wombe
?
Yea
,
they
may
forget
,
yet
will
I
not
forget
thee
.
Now
Brethren
and
Christian
friends
,
the
consideration
of
God's
remembring
us
,
should
make
us
to
be
ashamed
that
we
should
think
no
more
of
him
.
But
you
will
say
to
me
,
what
is
there
in
God
that
we
should
remember
him
?
The
Spouse
in
her
description
of
Christ
,
saith
of
him
,
that
he
is
altogether
lovely
;
so
I
may
say
of
God
,
he
is
altogether
worthy
to
be
remembred
,
in
his
Nature
,
in
his
Essence
,
in
his
glorious
Eternal
Being
;
He
is
worthy
to
be
remembred
in
all
his
Attributes
,
his
Wisdome
,
his
Power
,
his
Goodness
,
and
Loving
Kindness
,
his
Faithfulness
,
and
his
Truth
,
his
Omnisciency
and
Omnipresence
;
He
is
worthy
to
be
remembred
in
all
his
Works
,
for
God
he
hath
done
them
for
that
end
,
that
he
might
be
remembred
;
both
the
works
of
Creation
,
and
works
of
Providence
;
He
is
worthy
to
be
remembred
in
his
Word
,
every
word
of
the
Lord
is
precious
as
gold
that
is
purified
seven
times
.
He
is
worthy
to
be
remembred
especially
in
his
Son
;
and
O
that
we
might
spend
more
of
the
thoughts
of
our
heart
upon
God
,
as
he
hath
revealed
himself
in
his
Son
;
His
Name
is
Glorious
,
and
worthy
to
be
remembred
,
(
Jehovah
,
our
Righteousness
.
)
He
is
worthy
to
be
remembred
in
his
Love
and
Free
grace
,
in
his
Promises
,
in
his
everlasting
Covenant
made
with
poor
creatures
in
Christ
;
we
need
not
ask
what
is
in
God
that
we
should
remember
him
,
look
where
you
will
,
and
there
is
not
any
thing
in
God
but
is
worthy
of
remembrance
;
and
therefore
,
O
that
the
Lord
would
stir
us
up
to
this
duty
,
to
remember
the
Lord
,
to
spend
the
precious
thoughts
of
our
hearts
more
upon
him
.
David
is
a
pattern
to
all
you
that
fear
the
Lord
,
he
was
continually
in
the
remembrance
of
God
,
when
he
looked
upon
the
works
of
God
,
he
remembred
God
;
and
when
he
looked
upon
the
Providences
of
God
,
he
remembred
God
,
yea
he
remembred
God
in
the
night
season
,
Psal.
63.
5
,
6.
My
soul
shall
be
satisfied
as
with
marrow
and
fatness
,
and
my
mouth
shall
praise
thee
with
joyful
lips
:
When
I
remember
thee
upon
my
bed
,
and
meditate
on
thee
in
the
night
watches
.
David
was
night
and
day
spending
the
thoughts
of
his
heart
upon
God
.
And
let
me
add
somthing
that
may
provoke
and
stir
us
up
to
the
practise
of
this
duty
,
to
Remember
God
.
First
of
all
,
This
is
the
beginning
of
all
good
whatsoever
;
as
the
Forgetting
of
God
is
the
mother
of
all
sin
,
so
the
Remembring
of
God
is
the
mother
of
all
good
;
it
is
that
which
will
make
a
man
gracious
,
and
act
graciously
in
every
condition
;
if
he
receive
mercy
,
his
heart
is
carried
out
in
thankfulness
;
if
he
be
in
affliction
,
he
is
able
to
glorifie
God
,
and
to
honour
God
in
the
lowest
condition
.
Secondly
,
The
more
we
Remember
God
,
the
more
shall
we
keep
out
base
lusts
and
vain
thoughts
;
if
the
heart
be
not
filled
with
the
thoughts
of
God
,
it
will
be
filled
with
vain
thoughts
;
the
memory
it
is
the
store-house
of
the
soul
,
and
if
God
be
not
laid
up
there
,
that
which
is
evil
will
be
laid
up
;
and
therefore
when
the
soul
straggles
from
God
,
then
vain
thoughts
possess
it
:
The
more
that
you
remember
God
,
the
less
troubled
with
vain
thoughts
.
Thirdly
,
Let
me
tell
you
,
that
there
is
no
comfort
nor
sweetness
like
to
that
comfort
that
comes
into
the
soul
by
the
Remembrance
of
God
,
Psal.
63.
5
,
6.
My
soul
shall
be
satisfied
as
with
marrow
and
fatness
,
and
my
mouth
shall
praise
thee
with
joyful
lips
;
when
I
remember
thee
upon
my
bed
,
and
meditate
on
thee
in
the
night
watches
:
It
is
as
high
an
expression
as
can
be
of
content
and
sweet
refreshment
which
David
met
with
in
the
Remembrance
of
God
.
O
the
sweet
comfort
and
refreshment
that
comes
into
a
gracious
heart
in
the
Remembrance
of
God
.
But
you
will
say
,
It
is
not
so
alwayes
,
the
good
man
Asaph
,
he
Remembred
God
,
and
was
troubled
,
Psal.
77.
3.
and
therefore
this
doth
discourage
many
a
poor
soul
to
turn
to
the
Remembrance
of
God
:
for
Asaph
he
was
troubled
,
perplexed
,
and
terrified
with
the
Remembrance
of
God
.
But
I
answer
,
It
was
the
good
man's
distemper
,
that
he
Remembred
God
and
was
troubled
,
and
he
afterward
saw
his
own
mistake
,
and
doth
acknowledge
it
;
verse
10.
And
I
said
,
this
is
my
infirmity
,
but
I
will
remember
the
yeers
of
the
right
hand
of
the
most
High
.
What
?
Did
I
say
that
I
Remembred
God
and
was
troubled
?
This
is
my
Infirmity
:
It
was
not
his
Remembrance
,
but
his
Forgetting
of
God
that
did
trouble
him
;
he
did
not
Remember
God
so
as
he
should
have
done
;
He
did
not
Remember
God
in
his
free
grace
,
in
his
promises
,
in
his
Son
;
had
he
thus
Remembred
God
,
it
would
not
have
been
trouble
to
him
;
it
may
be
many
a
poor
soul
thinks
it
is
trouble
to
Remember
God
,
but
this
is
a
gross
mistake
,
for
if
we
did
Remember
God
as
he
is
held
forth
in
the
Gospel
,
and
in
his
Son
,
it
would
be
as
David
saith
,
marrow
and
fatness
.
Fourthly
,
The
heart
being
much
in
the
Remembrance
of
God
,
it
doth
enoble
and
put
a
high
price
upon
the
thoughts
;
till
then
mens
thoughts
are
poor
and
vain
,
and
no
good
comes
of
them
;
the
thoughts
of
the
world
perish
,
the
thousand
thousand
thoughts
that
are
in
the
heart
,
if
not
spent
on
God
,
they
are
all
perishing
thoughts
;
Psal.
146.
4.
His
breath
goeth
forth
,
he
returneth
to
his
earth
:
in
that
very
day
his
thoughts
perish
.
But
now
those
thoughts
that
are
spent
upon
God
,
they
are
excellent
,
living
,
and
noble
thoughts
,
thoughts
that
shall
be
established
for
ever
,
thoughts
that
shall
run
out
into
the
great
Ocean
,
and
never
be
buried
,
but
you
shall
meet
with
them
all
again
.
O
excellent
satisfying
thoughts
when
spent
on
God!
Fiftly
,
You
that
are
God's
people
had
need
Remember
God
more
,
for
it
is
the
great
difference
between
the
righteous
and
the
wicked
;
the
wicked
may
do
the
same
works
that
the
righteous
man
doth
,
hear
,
and
read
,
and
pray
;
but
all
this
is
without
Remembring
of
God
:
he
knows
not
God
,
he
trusts
not
God
,
he
loves
not
God
,
he
is
disobedient
to
God
:
it
is
said
of
the
wicked
,
God
is
not
in
all
his
thoughts
,
Psal.
10.
4.
The
great
work
of
the
Gospel
is
to
deal
with
the
thoughts
of
men
,
and
bring
them
to
a
right
order
,
to
bring
the
thoughts
of
the
heart
to
a
subjection
to
Christ
;
2
Cor
10.
45.
For
the
weapons
of
our
warfare
are
not
carnal
,
but
mighty
through
God
,
to
the
pulling
down
of
strong
holds
,
casting
down
imaginations
,
and
every
high
thing
,
that
exalteth
it self
against
the
knowledge
of
God
,
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
.
Nay
further
let
me
tell
you
,
that
this
will
be
the
glory
,
and
excellency
,
and
happiness
of
the
Saints
in
heaven
,
that
they
shall
remember
God
continually
,
and
the
thoughts
of
their
heart
shall
be
established
in
the
remembrance
of
it
;
they
shall
not
turn
aside
from
thinking
upon
God
,
they
shall
have
no
more
vain
thoughts
,
no
more
idle
thoughts
,
but
the
thoughts
of
the
heart
shall
run
out
to
eternity
in
the
remembrance
of
him
,
and
never
forget
him
more
.
Sixtly
,
The
more
we
Remember
God
,
the
more
of
God
shall
we
meet
with
in
every
duty
,
in
every
providence
,
and
in
every
way
;
there
is
such
a
gracious
promise
in
Isa.
64.
5.
Thou
meetest
him
that
rejoyceth
and
worketh
righteousness
,
those
that
remember
thee
in
thy
wayes
:
See
here
the
promise
is
,
That
he
will
meet
those
that
remember
him
in
his
wayes
;
not
to
a
man
that
walking
outwardly
in
God's
wayes
,
but
to
him
that
walketh
with
God
,
and
that
hath
the
thoughts
of
his
heart
spent
upon
God
,
it
is
God
that
he
eyeth
,
and
it
is
God
that
he
seeks
communion
with
,
it
is
such
a
soul
that
God
will
meet
,
as
doth
thus
remember
him
in
his
wayes
.
But
it
may
be
some
poor
soul
is
afraid
to
look
toward
God
,
it
cries
out
.
O
I
am
so
troubled
with
vain
thoughts
,
and
sinful
thoughts
,
with
a
dead
heart
,
and
a
loose
heart
,
and
I
cannot
remember
the
Lord
.
Why
if
thy
soul
be
turned
to
the
Lord
in
truth
,
the
Lord
will
fulfil
this
his
promise
;
if
thou
settest
about
the
work
,
and
give
up
thy self
to
wain
upon
God
in
the
Ordinance
,
thou
shalt
have
communion
with
him
,
God
will
meet
thee
,
and
if
God
meet
thee
,
then
thy
vain
thoughts
will
vanish
.
But
may
some
soul
say
,
my
thoughts
are
worse
then
vain
thoughts
,
my
thoughts
are
sinful
thoughts
blasphemous
thoughts
,
which
are
suggested
into
my
minde
even
at
that
time
when
I
should
have
communion
with
God
,
that
I
dare
scarce
look
toward
God
,
I
dare
scarce
remember
him
.
Why
,
yet
do
not
give
over
thy
duty
,
what-ever
thoughts
should
be
suggested
into
thy
minde
,
but
know
for
thy
comfort
,
that
those
sinful
thoughts
,
and
blasphemous
thoughts
which
are
cast
in
by
Sathan
,
they
shall
not
be
laid
to
thy
charge
,
if
thy
soul
abhor
them
;
it
is
true
,
if
the
heart
did
close
with
them
,
and
nourish
them
,
then
they
become
the
souls
;
but
when
the
soul
abhors
them
,
and
casts
them
out
,
and
cries
to
Christ
against
them
,
it
is
not
the
souls
sin
;
therefore
do
not
neglect
thy
duty
because
of
these
vain
thoughts
,
but
set
thy
face
to
seek
the
Lord
,
and
remember
and
know
that
the
Lord
will
make
good
his
word
,
he
will
meet
thee
,
and
when
God
meets
thee
,
all
these
sinful
and
cursed
thoughts
shall
be
cast
out
.
And
thus
you
have
heard
Brethren
,
what
encouragement
there
is
to
remember
God
.
But
you
will
say
,
It
is
a
great
Duty
,
and
much
depends
upon
it
,
how
shall
I
be
helped
to
remember
God
aright
?
First
,
Book
of
the
Creature
,
upon
the
works
of
Creation
;
and
look
upon
them
for
this
very
end
,
that
thou
mayest
Remember
God
;
for
there
is
a
Remembrance
of
God
upon
all
creatures
,
and
if
we
be
wise
,
we
may
make
a
spiritual
improvement
,
and
be
led
to
the
Remembrance
of
God
,
by
looking
into
the
Book
of
the
Creature
.
Secondly
,
Look
into
the
Scripture
,
and
consult
with
that
,
for
there
hath
God
declared
his
Name
,
his
glorious
Name
is
written
in
his
Word
;
there
are
Letters
that
God
hath
written
with
his
owne
hand
,
God
hath
subscribed
,
I
Jesus
testifie
these
things
.
There
is
the
hand
of
God
and
of
Christ
in
the
Book
of
the
Scripture
;
and
therefore
if
thou
wouldest
Remember
God
,
converse
with
the
Word
of
God
.
Thirdly
,
Wait
upon
God
in
every
Ordinance
,
for
all
Ordinances
are
given
for
this
end
,
to
Remember
God
;
the
Word
,
the
Supper
,
every
Ordinance
of
God
is
given
,
that
so
the
soul
might
see
God
,
and
Remember
him
;
and
therefore
when
thou
waitest
upon
God
in
any
Ordinance
,
let
this
be
the
end
that
thou
propoundest
to
thy
soul
,
to
Remember
God
.
Fourthly
,
Lay
up
all
the
Love-tokens
of
God
;
What-ever
Experience
thou
hast
met
with
from
God
in
making
supply
to
thy
wants
,
comforting
of
thee
,
supporting
of
thee
,
these
are
tokens
that
come
from
God
;
and
the
mercy
that
he
sheweth
thee
,
it
is
for
this
end
,
that
thou
mayest
Remember
him
;
and
therefore
lay
up
all
the
experiences
that
thou
hast
met
withal
,
for
they
will
help
thee
to
Remember
God
.
Fiftly
,
Labour
to
get
your
hearts
established
and
assured
in
the
Knowledge
of
Gods
love
to
thee
,
that
thou
mayest
come
to
the
knowledge
of
this
,
that
God
is
thy
Friend
,
thy
Father
,
thy
nearest
and
dearest
relation
;
for
the
●ore
the
soul
knows
this
,
the
more
it
will
Remember
God
.
It
is
not
possible
that
a
childe
should
forget
a
loving
Father
,
that
a
Wife
should
forget
a
loving
and
tender
Husband
.
O
when
a
soul
comes
to
know
this
,
that
God
is
my
Father
,
my
Husband
,
this
will
help
the
soul
to
a
sweet
Remembrance
of
God
.
Sixtly
,
Look
up
to
the
Lord
to
increase
thy
love
to
him
;
for
the
more
love
to
God
,
the
more
thou
wilt
Remember
God
;
but
where
there
is
little
love
to
God
,
there
is
little
Remembrance
of
God
;
and
the
reason
that
men
Remember
God
no
more
,
is
,
because
there
is
so
little
love
in
their
hearts
towards
God
;
If
a
man
loved
his
friend
,
he
would
Remember
him
,
and
not
forget
him
;
O
therefore
be
ashamed
that
no
more
love
should
be
sparkling
in
thy
heart
to
God
,
when
so
much
love
is
flaming
in
the
heart
of
Christ
towards
thee
.
And
therefore
Brethren
beg
it
of
the
Lord
that
he
would
shed
abroad
more
of
his
love
in
your
hearts
,
and
blow
up
thy
spark
to
a
flame
,
that
thy
soul
may
be
fill'd
with
a
constant
Remembrance
of
him
.
Seventhly
,
Ure
thy
soul
to
holy
meditation
,
and
thinking
upon
God
last
at
night
,
and
first
in
the
morning
,
it
will
be
a
great
help
to
keep
up
a
constant
Remembrance
of
God
in
the
soul
:
O
let
thy
waking
thoughts
be
toward
the
Lord
;
Think
of
his
Works
of
his
Attributes
,
of
his
Son
:
there
is
enough
for
men
to
spend
millions
of
thoughts
upon
,
and
therefore
let
some
be
spent
upon
God
:
assoon
as
man
wakes
in
the
morning
,
there
are
a
multitude
of
thoughts
strive
who
shal
get
in
first
,
there
stands
God
,
and
Christ
,
and
the
World
,
and
they
which
get
in
first
,
have
a
great
advantage
to
keep
in
the
soul
all
the
day
long
;
if
the
world
gets
in
first
,
the
heart
is
made
worldly
;
but
when
God
and
Christ
is
let
in
first
,
the
heart
is
kept
in
a
gracious
frame
all
the
day
long
;
and
the
more
that
your
meditations
are
spent
upon
God
,
the
more
Remembrance
will
you
have
of
God
.
And
now
Brethren
you
have
seen
your
duty
,
and
your
neglect
of
duty
,
for
which
you
have
cause
to
be
humbled
;
and
we
have
seen
what
cause
we
have
to
Remember
God
,
and
what
a
great
benefit
comes
in
by
Remembring
God
;
and
we
have
seen
what
may
be
helpful
to
our
souls
in
this
duty
.
Now
let
us
look
to
the
Spirit
of
the
Lord
to
make
them
helps
;
for
we
have
need
of
all
helps
,
till
we
shall
come
where
the
soul
shall
Remember
God
perpetually
,
and
never
forget
him
.
Heb.
6.
19.
Which
hope
we
have
as
an
Anchor
of
the
soul
,
both
sure
and
stedfast
,
and
which
entereth
into
that
within
the
Vail
.
THe
Apostle
in
the
eighteenth
verse
speaking
of
the
hope
that
is
set
before
Believers
,
and
of
their
fleeing
for
refuge
to
lay
hold
upon
the
hope
set
before
them
;
He
takes
occasion
to
speak
of
that
hope
that
is
begotten
and
raised
in
the
hearts
of
all
Believers
by
the
hope
of
Christ
.
In
verse
18.
He
speaks
of
the
Object
of
Hope
.
Christ
,
he
is
the
hope
set
before
believers
;
but
in
this
19th
verse
,
he
speaks
of
the
grace
of
hope
,
which
hope
we
have
as
an
Anchor
to
the
soul
,
both
sure
and
stedfast
;
this
is
spoken
of
the
grace
of
Hope
,
which
is
the
sister
of
Faith
:
And
this
Hope
it
differs
from
Faith
thus
;
Faith
looks
unto
God
and
Christ
in
the
Promises
,
it
looks
unto
the
word
of
the
Lord
that
is
given
for
its
security
,
and
it
is
the
work
of
Faith
to
close
with
the
Word
,
and
to
hold
fast
the
word
of
promise
,
which
the
Lord
Jesus
doth
hand
out
to
poor
souls
.
But
Hope
,
that
looks
to
the
good
things
promised
,
and
it
waits
●or
the
good
things
that
are
laid
up
in
the
promises
,
Hope
eyes
them
,
and
waits
for
the
full
possession
and
fruition
of
that
which
is
laid
up
in
the
promise
,
and
when
the
soul
shall
enjoy
all
those
good
things
laid
up
in
the
promises
,
then
Hope
shall
cease
.
Now
that
we
may
understand
the
nature
of
saving
Hope
,
and
the
use
of
it
,
he
sets
it
forth
to
us
by
a
Metaphor
of
an
Anchor
;
which
hope
we
have
as
an
Anchor
to
the
soul
,
both
sure
and
stedfast
:
Hope
it
is
of
that
use
to
the
soul
,
that
an
Anchor
is
to
a
Ship
;
as
an
Anchor
is
to
stay
the
Ship
at
Sea
,
that
it
may
arrive
safe
in
the
midst
of
all
storms
,
and
not
be
carried
upon
the
sands
,
and
so
broken
to
pieces
;
of
that
use
is
Hope
to
the
believing
soul
,
as
an
Anchor
is
to
the
Ship
:
And
therefore
the
Apostle
doth
intimate
to
us
these
two
things
.
First
,
That
the
soul
of
a
Believer
is
compared
to
a
ship
at
sea
.
Secondly
,
The
hope
of
a
Believer
is
compared
to
an
:
Anchor
.
Which
hope
we
have
as
an
Anchor
&c.
The
soul
is
the
Ship
,
and
Hope
,
that
is
the
Anchor
of
the
Ship
;
yea
,
it
is
a
most
excellent
Anchor
;
and
he
fets
forth
the
excellency
of
it
by
divers
expressions
,
it
is
an
Anchor
of
the
soul
,
and
it
is
sure
and
stedfast
,
and
which
entereth
into
that
eye
of
God
;
the
Lord
hath
a
hand
in
ruling
them
,
the
sea
,
though
boisterous
,
yet
it
is
before
the
Throne
.
And
further
,
it
is
a
Sea
of
glass
like
unto
chrystal
;
there
is
held
forth
what
this
world
is
before
the
Lord
,
it
is
glass
,
and
it
is
transparent
,
even
as
chrystal
;
to
the
eye
of
God
the
world
lies
open
,
and
he
sees
every
thing
that
is
done
in
it
:
In
a
chrystal
glass
the
least
more
and
spot
is
seen
by
the
eye
of
man
;
so
the
world
before
the
Lord
,
and
to
the
eye
of
the
Lord
,
't
is
like
to
a
chrystal
glass
,
though
the
world
in
it self
be
never
so
muddy
,
and
never
so
filthy
,
yet
the
Lord
sees
all
,
he
sees
that
which
is
at
the
bottome
of
the
sea
;
he
sees
into
the
bottome
of
mens
hearts
,
he
sees
into
the
bottome
of
every
mans
actions
and
intentions
,
there
is
not
any
thing
in
any
man's
spirit
and
conversation
but
it
is
clear
before
the
Lord
,
he
sees
it
as
thorow
chrystal
.
Thus
you
see
it
confirmed
by
Scripture
,
that
this
world
it
is
as
the
Sea
,
and
a
believing
soul
that
is
in
the
world
,
he
is
upon
a
sea
,
as
a
ship
upon
the
sea
.
But
I
shall
shew
you
first
,
In
what
respect
the
world
is
as
a
Sea
to
a
believing
soul
.
Secondly
,
That
every
Believer
is
as
a
ship
upon
this
sea
.
First
of
all
,
In
what
respect
the
world
is
as
the
Sea
.
Why
,
First
of
all
,
The
sea
is
no
place
to
dwell
upon
;
no
man
builds
upon
the
sea
:
the
sea
is
only
for
passage
to
pass
over
unto
another
land
,
it
is
for
transportation
from
one
country
to
another
,
but
no
man
dwells
upon
the
sea
.
Truly
so
is
this
world
the
world
is
not
to
be
continued
in
,
it
is
not
for
you
to
abide
long
in
,
you
are
not
to
dwell
here
,
it
were
the
fondest
thing
in
the
world
to
think
of
building
a
house
upon
the
sea
;
truly
so
fond
a
thing
is
it
to
imagine
to
continue
here
long
,
yet
how
deeply
is
this
rooted
in
the
heart
of
man
,
and
how
little
do
they
think
that
they
are
passing
over
the
sea
into
another
world
,
how
little
is
this
thought
upon
and
remembred
?
The
Saints
of
old
they
have
confessed
,
that
they
were
Pilgrims
and
strangers
here
,
and
that
they
had
here
no
abiding
City
,
but
they
looked
for
one
to
come
,
whose
Builder
and
Maker
is
God
,
Heb.
11.
10
,
13.
God's
people
are
not
at
home
here
,
this
is
no
place
to
dwell
in
;
here
are
Tents
,
but
no
abiding
City
,
there
is
no
Mansion
here
upon
the
sea
of
this
world
,
the
mansions
are
in
heaven
,
In
my
fathers
house
are
many
Mansions
,
saith
Christ
,
John
14.
2.
And
it
is
made
as
a
discovery
of
an
unsound
Heart
,
the
description
of
a
wicked
man
,
that
he
dreams
of
continuance
here
,
and
doth
not
look
upon
the
world
as
a
Sea
,
Psal.
49.
11.
Their
inward
thought
is
,
that
their
houses
shall
continue
for
ever
,
and
their
dwelling
places
to
all
generations
;
they
call
their
lands
after
their
own
names
.
Verse
12.
Nevertheless
,
man
being
in
honour
,
abideth
not
,
he
is
like
the
Beasts
that
perish
.
Verse
13.
This
their
way
is
their
folly
.
It
is
folly
to
think
of
continuing
here
,
the
sea
is
no
place
to
dwell
in
,
neither
is
this
world
any
place
to
dwell
in
.
Secondly
,
The
Sea
is
a
most
unconstant
place
,
the
waves
of
the
Sea
are
full
of
unconstancy
,
full
of
Instability
;
a
great
deal
of
instability
is
also
in
the
things
of
this
world
:
The
sea
it
is
never
constant
,
it
is
alwayes
in
some
troubled
motion
,
there
is
no
rest
in
the
Sea
,
the
waters
they
are
rising
and
falling
,
ebbing
and
flowing
,
it
is
continually
in
an
unsetled
condition
:
Truly
thus
is
the
world
,
and
all
the
things
of
the
world
,
they
are
full
of
instability
,
there
is
nothing
here
that
continueth
:
He
that
had
experience
of
all
these
things
,
cries
out
,
Vanity
of
vanity
;
that
was
the
best
he
found
in
the
world
,
and
in
the
comforts
of
the
world
;
it
is
an
unsetled
condition
that
God's
own
people
are
in
while
upon
earth
,
there
is
nothing
that
doth
continue
long
,
all
things
vanish
,
and
are
gone
in
a
moment
,
there
is
as
much
instability
in
all
things
here
below
,
as
in
the
waves
of
the
Sea
;
See
what
the
Wise-man
saith
,
Eccles.
1.
4.
and
so
on
,
One
generation
passeth
away
,
and
another
cometh
.
Verse
5.
The
Sun
also
ariseth
,
and
the
Sun
goeth
down
,
and
hasteth
to
the
place
where
he
arose
.
Verse
6.
The
wind
goeth
toward
the
South
,
and
turneth
about
unto
the
North
,
it
whirleth
about
continually
,
and
the
wind
returneth
again
according
to
his
circuits
.
Verse
7.
All
the
Rivers
run
into
the
Sea
,
yet
the
Sea
is
not
full
.
And
so
it
may
be
said
of
all
the
comforts
of
this
world
,
they
are
very
unstable
;
yea
man
himself
he
is
full
of
instability
,
he
never
continues
in
one
stay
,
even
the
best
of
men
;
somtimes
he
is
up
,
and
somtimes
down
;
abundance
of
instability
in
their
spirits
and
conversations
,
in
their
comforts
and
enjoyments
;
in
every
thing
like
to
the
wave●
of
the
Sea
.
Thirdly
,
The
Sea
is
a
Raging
enemy
,
it
is
full
of
rage
;
they
that
are
upon
the
sea
,
they
meet
with
nothing
but
tossing
up
and
down
:
What
a
mighty
combustion
is
there
in
the
waves
of
the
Sea
,
especially
when
the
four
winds
do
rise
upon
it
?
O
how
troublesome
is
the
Sea
then
?
Psal.
107.
26
,
27.
Verse
26.
They
mount
up
to
the
heaven
,
they
go
down
again
to
the
depths
,
their
soul
is
melted
because
of
trouble
.
Verse
27.
They
reel
to
and
fro
,
and
stagger
like
a
drunken
man
,
and
are
at
their
wits
end
.
Truly
thus
it
is
with
the
state
of
God's
people
while
in
the
earth
,
it
is
their
portion
to
be
tossed
up
and
down
,
even
as
upon
the
waves
of
the
Sea
.
Joh
cries
out
of
his
tossings
to
and
fro
,
Job
7.
4.
When
I
lie
down
,
I
say
,
When
shall
I
arise
,
and
the
night
be
gone
?
And
I
am
full
of
tossings
to
and
fro
unto
the
dawning
of
the
day
:
O
what
perplexities
do
God's
people
meet
withal
both
in
their
outward
and
inward
man
,
somtimes
lifted
up
,
and
somtimes
cast
down
?
Thou
hast
lifted
me
up
(
saith
David
)
and
cast
me
down
,
Psal.
102.
10.
So
Jonah
,
he
was
lifted
up
,
he
had
communion
with
God
,
and
by
and
by
cast
down
into
the
bottome
of
the
Sea
.
O
what
a
raging
enemy
is
the
Sea
,
when
the
four
winds
strive
upon
it
?
Truly
there
are
dangerous
winds
that
do
stir
up
the
rage
of
this
Sea
,
and
make
this
world
so
boisterous
to
God's
own
people
:
The
devil
raiseth
a
wind
,
yea
somtimes
all
the
four
winds
strive
together
;
temptations
of
all
sorts
,
as
Christ
was
exercised
with
,
so
are
the
people
of
God
:
The
devil
raiseth
many
a
cross
wind
to
drive
them
back
again
,
that
if
possible
,
they
might
not
look
toward
God
and
Christ
:
And
there
are
winds
that
do
arise
out
of
their
own
bowels
,
many
times
the
wind
of
manifold
corruptions
disturb
,
the
wind
of
passion
,
the
wind
of
pride
,
the
wind
of
vanity
,
the
wind
of
unbelief
;
and
O
what
disturbances
do
these
winds
make
that
do
arise
out
of
their
own
bowels
?
There
is
such
a
combustion
,
that
the
poor
soul
is
forced
to
run
to
Christ
,
and
cry
out
,
O
Lord
,
rebuke
these
disturbers
:
And
if
Christ
should
not
arise
to
rebuke
them
,
the
soul
would
be
over-●et
by
them
;
such
is
the
rage
of
this
Sea
when
the
winds
strive
upon
it
.
Fourthly
,
The
Sea
is
full
of
sands
,
and
dangerous
splitting
Rocks
.
Truly
so
is
this
world
,
there
is
the
rock
of
persecution
,
and
many
a
goodly
ship
is
split
upon
that
rock
;
there
is
the
rock
of
offences
,
many
are
offended
at
the
ways
of
Christ
,
and
offended
at
the
people
of
Christ
,
and
so
split
upon
that
rock
.
This
world
is
full
of
rocks
,
and
full
of
Sands
;
it
is
true
,
if
Christ
be
in
the
ship
,
the
passengers
shall
not
be
lost
,
though
the
ship
may
be
split
,
and
all
the
burden
of
the
ship
may
be
loft
.
The
Saints
that
have
been
split
upon
the
rock
of
persecution
,
they
have
lost
all
their
comforts
,
and
their
lives
too
(
for
the
Name
of
Christ
)
in
the
Sea
of
this
world
;
but
though
they
have
lost
their
ship
,
the
body
,
and
all
their
loading
,
yet
their
souls
have
been
saved
,
and
are
arrived
safe
in
heaven
.
Fiftly
,
The
Sea
is
full
of
Pyrats
and
Robbers
:
The
world
is
not
without
these
dangers
to
God's
own
people
;
there
are
many
robbers
that
lye
in
wait
to
rob
and
take
away
all
their
loading
;
the
devil
lies
in
wait
to
take
away
from
the
people
of
God
all
their
precious
loading
that
they
have
been
trading
for
,
but
they
shall
carry
it
home
to
heaven
in
spite
of
all
the
devils
in
hell
;
yea
,
their
own
hearts
are
robbers
and
pyrats
,
&
a
man
's
own
heart
will
do
him
more
hurt
then
all
his
enemies
beside
,
a
vain
heart
,
a
worldly
heart
,
a
frothy
heart
,
an
unbelieving
heart
,
these
would
rob
us
of
all
our
comforts
whatsoever
,
and
take
away
all
the
loading
that
is
●●ecious
;
but
the
Lord
Jesus
he
is
Commander
of
the
Sea
,
and
he
is
nigh
with
a
Convoy
,
and
he
will
guard
every
believing
soul
through
all
these
robbers
,
and
carry
them
safe
to
heaven
.
Sixtly
,
The
waters
of
the
Sea
are
very
salt
and
brackish
,
no
man
can
drink
the
Sea
water
without
prejudice
:
Even
so
is
this
world
,
and
the
comforts
of
it
,
they
are
all
salt
and
bitter
,
and
it
is
not
possible
that
they
should
satisfie
and
quench
the
thirst
of
any
poor
soul
.
How
many
men
do
deceive
themselves
,
they
think
that
the
world
should
satisfie
their
desire
,
and
therefore
their
desires
are
so
eager
after
the
world
,
but
they
shall
finde
another
day
that
they
are
in
an
error
;
the
waters
of
the
Sea
cannot
quench
their
thirst
;
a
gracious
heart
will
say
so
,
and
he
knows
it
by
experience
,
that
it
is
better
for
him
to
drink
of
the
waters
of
life
;
and
therefore
he
cries
out
,
Lord
,
these
are
all
sour
waters
,
yea
the
best
comforts
have
some
mixture
of
salt
and
bitterness
;
Lord
,
give
me
evermore
to
drink
of
those
waters
of
life
that
run
at
thy
right
hand
for
evermore
:
It
is
true
the
men
of
this
world
that
know
no
better
,
they
drink
freely
of
this
salt
water
,
because
they
know
not
what
sweet
waters
are
;
but
that
soul
that
hath
tasted
of
the
sweetness
of
Christ
,
and
how
good
the
Lord
is
,
that
soul
cannot
be
satisfied
with
all
the
comforts
of
this
life
,
but
looks
only
to
Christ
,
that
he
may
satisfie
his
desire
.
And
so
you
have
seen
in
these
six
particulars
,
that
this
world
to
a
believing
soul
is
as
the
Sea
.
That
's
the
first
.
But
secondly
,
But
I
shall
follow
the
Metaphor
in
two
particulars
,
briefly
thus
.
First
,
The
Ship
at
Sea
cannot
move
without
a
Wind.
Secondly
,
It
cannot
rest
without
an
Anchor
.
First
,
A
ship
at
sea
cannot
move
without
a
wind
.
Many
times
it
lies
a
long
time
for
a
wind
,
and
when
the
wind
blows
,
then
the
ship
moves
,
but
it
cannot
move
without
a
wind
;
and
truly
so
it
is
with
the
souls
of
God's
people
,
they
cannot
move
without
a
wind
,
they
are
bound
for
heaven
,
but
they
cannot
move
the
least
without
the
spirit
of
of
Christ
,
though
they
have
never
so
many
opportunities
,
and
never
so
many
Ordinances
and
Promises
,
yet
if
the
Spirit
of
Christ
doth
not
help
the
soul
forward
,
the
soul
is
becalmed
,
and
cannot
move
:
It
is
true
,
the
ship
at
sea
may
be
ready
,
they
may
turn
the
Sayls
to
the
Windward
,
but
not
move
till
the
wind
blow
;
and
so
a
believing
soul
may
do
somthing
when
once
the
Spirit
of
Christ
is
in
it
,
the
soul
may
stand
waiting
for
Christ
,
and
be
breathing
after
Christ
,
but
till
the
Spirit
of
Christ
shall
breath
upon
the
soul
,
and
fill
the
sayls
of
the
soul
,
it
is
not
possible
that
it
should
rid
any
way
:
And
therefore
the
people
of
God
have
found
,
that
it
hath
been
for
their
advantage
to
cry
out
for
the
breathings
of
the
Spirit
of
Christ
;
so
the
Spouse
in
Cant
4.
16.
Awake
,
O
North-wind
,
and
come
thou
South
,
Blow
upon
my
Garden
,
that
the
Spices
thereof
may
flow
out
.
But
Secondly
,
The
ship
cannot
rest
without
an
Anchor
;
no
more
can
any
poor
soul
rest
without
this
Anchor
of
Hope
;
this
anchor
of
hope
is
that
which
stayes
the
soul
upon
God
,
and
keeps
up
the
soul
that
it
faint
not
,
and
sink
not
;
It
is
true
indeed
(
as
the
Apostle
saith
)
If
our
hopes
were
only
in
this
life
,
we
were
of
all
men
most
miserable
;
If
we
had
not
a
better
hope
and
anchor
then
the
men
of
this
world
have
,
that
have
only
hope
for
the
things
of
this
life
.
But
this
saving
Hope
,
which
is
the
sister
of
Faith
,
that
looks
to
the
good
things
laid
up
in
the
Promise
,
it
is
that
which
stays
the
soul
,
and
keeps
it
safe
and
stedfast
in
the
midst
of
all
storms
whatsoever
:
If
a
ship
lye
at
Anchor
,
it
may
ride
safe
at
midnight
,
though
never
so
dark
;
And
truly
that
soul
that
hath
cast
anchor
upon
Christ
,
it
may
ride
safe
in
the
darkest
time
,
in
the
saddest
condition
that
can
befal
it
,
while
upon
the
face
of
the
earth
,
this
great
Sea
;
If
a
ship
hath
a
good
anchor
,
she
rideth
safe
in
the
midst
of
the
greatest
raging
sea
,
though
the
winds
rise
,
though
the
waves
be
never
so
high
:
This
anchor
of
hope
it
causeth
a
soul
to
ride
safe
in
the
midst
of
all
temptations
;
Hope
keeps
the
heart
up
,
Rom.
5.
2.
By
whom
also
we
have
access
by
faith
into
this
grace
wherein
we
stand
,
and
rejoyce
in
the
hope
of
the
glory
of
God
.
Verse
3.
And
not
only
so
,
but
we
glory
in
tribulations
also
,
knowing
that
tribulation
worketh
patience
.
Verse
4.
And
patience
,
experience
;
and
experience
,
hope
.
Because
we
have
this
hope
,
therefore
we
rejoyce
in
tribulation
,
in
the
midst
of
all
storms
we
rejoyce
;
we
can
sing
for
joy
,
as
Paul
and
Silas
▪
did
at
midnight
,
because
we
have
Hope
for
our
anchor
,
our
ship
shall
ride
safe
in
the
midst
of
this
Sea
.
But
for
Application
,
briefly
.
First
of
all
,
Eph.
2.
12.
That
at
that
time
ye
were
without
Christ
,
being
aliens
from
the
Common-wealth
of
Israel
,
and
strangers
from
the
Covenants
of
Promise
;
having
no
hope
,
and
without
God
in
the
world
.
They
that
have
no
Interest
in
Christ
,
have
no
hopes
to
do
their
souls
good
another
day
;
they
may
have
the
hope
of
the
hypocrite
,
that
is
like
the
spiders
web
that
will
perish
;
but
they
have
no
true
,
solid
,
well-grounded
hope
.
It
is
a
sad
condition
for
a
ship
to
be
at
sea
,
and
have
no
Anchor
;
wicked
men
are
at
sea
as
well
as
God's
people
,
and
if
you
have
no
anchor
of
hope
to
stay
your
souls
when
storms
shall
arise
,
and
the
wrath
of
God
arise
against
you
,
how
sad
will
your
conditions
be
?
And
truly
thus
it
is
with
the
greatest
part
of
the
men
of
the
world
,
their
condition
is
sad
,
though
they
do
not
lay
it
to
heart
;
their
ship
is
at
sea
,
tossed
up
and
down
,
and
have
no
anchor
:
Every
man
out
of
Christ
,
either
he
hath
no
hope
,
no
anchor
;
or
secondly
,
If
he
hath
hope
,
his
hope
is
not
sure
and
stedfast
,
it
is
no
firm
hope
;
or
thirdly
,
his
hope
is
not
cast
upon
a
good
ground
;
and
if
so
,
it
is
not
possible
that
the
ship
should
be
safe
when
the
storms
arise
;
for
it
is
a
very
rotten
place
that
most
men
out
of
Christ
do
cast
the
anchor
of
their
hopes
upon
;
most
men
cast
their
anchor
downward
,
but
this
anchor
of
hope
must
be
cast
upward
;
it
never
takes
place
when
it
is
cast
downward
,
it
hath
no
ground
to
fasten
upon
.
But
when
it
is
cast
within
the
Vail
,
it
takes
hold
upon
the
rock
,
upon
God
,
and
Christ
,
and
the
Promise
,
that
is
more
sure
then
heaven
and
earth
;
but
most
men
cast
their
anchor
downward
,
their
hopes
is
for
the
things
of
this
life
,
and
that
hope
will
not
hold
.
And
some
cast
the
anchor
of
their
hope
upon
themselves
,
and
that
is
a
poor
ground
to
cast
this
anchor
upon
;
the
anchor
of
most
men
that
live
under
the
Gospel
,
that
are
not
brought
home
to
Christ
,
their
Anchor
is
cast
upon
themselves
,
upon
some
works
,
some
duties
,
some
performances
,
upon
somthing
that
they
have
done
;
truly
this
is
a
rotten
ground
,
and
this
hope
will
not
stand
you
in
stead
:
there
is
no
anchor
will
hold
but
that
which
is
cast
upward
within
the
Vail
,
therefore
dear
friends
,
I
beseech
you
examine
whether
you
have
that
anchor
that
will
hold
,
have
you
this
hope
that
is
cast
within
the
Vail
?
O!
that
God
would
cause
you
to
look
after
this
hope
,
you
will
not
trust
your
bodies
at
Sea
in
a
ship
that
hath
no
anchor
,
you
will
say
it
is
as
much
as
your
lives
are
worth
if
a
storm
should
arise
:
Will
you
not
trust
your
bodies
where
there
is
no
anchor
,
and
will
you
trust
your
souls
where
there
is
no
anchor
?
Yet
this
is
the
folly
of
thousands
,
those
that
are
called
Professors
,
they
will
trust
their
souls
at
sea
without
an
anchor
.
Alas
!
What
will
they
do
when
the
storms
shall
arise
,
when
,
when
the
wrath
of
God
shall
arise
,
what
will
you
do
?
O!
that
God
would
cause
you
to
come
to
Christ
,
that
you
may
have
this
anchor
that
is
sure
and
stedfast
.
That
's
the
first
.
Secondly
,
Thirdly
,
Fourthly
,
Jonah
1.
5.
Then
the
Mariners
were
afraid
,
and
cryed
every
man
unto
his
god
:
therefore
there
is
a
Proverb
,
That
men
go
to
Sea
to
learn
to
pray
:
Truly
,
the
Lord
sends
his
people
to
sea
for
this
end
,
that
he
might
learn
you
to
pray
and
cry
mightily
to
him
;
the
Saints
shall
not
need
to
pray
when
they
come
in
heaven
,
there
all
their
desires
shall
be
satisfied
,
and
they
shall
want
nothing
,
and
therefore
no
need
to
pray
:
But
the
Lord
he
sends
you
into
the
sea
of
this
world
,
that
he
might
learn
you
to
pray
,
and
he
raises
many
storms
for
this
end
,
that
so
you
might
cry
mightily
to
the
Lord
:
The
Disciples
when
in
a
storm
,
they
cryed
,
Lord
,
save
us
,
we
perish
:
Brethren
,
you
are
at
sea
,
in
the
midst
of
storms
,
and
therefore
you
had
need
watch
,
and
pray
,
and
cry
mightily
,
that
you
may
be
delivered
from
temptations
,
and
saved
in
the
midst
of
your
fears
,
and
be
delivered
from
the
Rocks
,
and
the
Sands
,
and
from
Pyrats
,
&
enemies
,
many
dangers
you
are
in
,
&
therefore
remember
what
Christ
saith
unto
his
Disciples
,
Watch
,
and
pray
,
that
you
enter
not
into
temptation
.
Fiftly
,
Sixtly
,
Cant.
4.
16.
Awake
O
North
wind
,
and
come
thou
South
,
blow
upon
my
Garden
,
that
the
Spices
thereof
may
flow
out
.
And
so
do
you
,
beg
of
God
that
the
Spirit
of
Christ
may
breathe
upon
you
,
and
fill
the
sayls
of
your
souls
,
that
you
may
be
carried
heaven-ward
:
Open
your
souls
to
the
breathings
of
the
Spirit
of
Christ
,
and
that
is
the
way
to
make
a
comfortable
Voyage
.
Seventhly
,
Eightly
,
I
now
come
to
consider
what
is
the
Use
and
the
Excellency
of
this
Grace
of
Hope
.
It
is
an
Anchor
sure
and
stedfast
,
though
it
is
not
alwayes
sure
to
sense
,
not
alwayes
sure
in
apprehension
.
The
hope
of
the
Saints
may
have
its
shakings
,
and
it
may
seem
sometimes
to
be
cut
off
in
their
apprehensions
,
but
it
is
sure
and
stedfast
in
respect
of
the
ground
of
it
,
in
respect
of
that
sure
hold
it
hath
upon
God
and
Christ
,
it
hath
sure
hold
upon
that
which
is
within
the
Vail
.
And
it
is
sure
in
respect
of
the
event
of
it
;
The
Event
and
Issue
of
a
Believers
hope
is
alwayes
sure
,
it
can
no
more
be
disappointed
of
his
hope
,
then
the
foundation
of
his
hope
(
which
is
Christ
)
can
be
overturned
;
but
that
which
a
believing
soul
hath
in
hope
,
it
is
as
sure
as
if
he
had
it
in
hand
already
.
Lo
,
This
is
our
God
,
we
have
waited
for
him
,
and
he
will
save
us
,
saith
the
Church
.
The
Doctrine
then
is
this
,
That
the
beleiving
soul
hath
Hope
for
a
sure
and
stedfast
Anchor
.
Or
thus
,
This
Grace
of
Hope
it
is
a
sure
and
stedfast
Anchor
to
every
believing
heart
.
It
is
plain
in
the
Text
,
Which
hope
we
have
as
an
Anchor
both
sure
and
stedfast
.
In
the
handling
of
this
Point
,
I
shall
shew
you
,
First
,
What
this
Hope
is
.
Secondly
,
Make
it
out
to
you
,
That
this
Hope
is
the
souls
Anchor
.
Thirdly
,
That
this
Anchor
of
the
soul
is
sure
and
stedfast
.
And
that
will
make
way
for
Application
.
First
of
all
,
Our
work
is
to
enquire
,
What
this
Hope
is
.
You
may
take
this
description
of
it
.
It
is
the
work
of
the
spirit
of
Christ
upon
the
heart
,
whereby
it
is
raised
in
expectation
of
those
good
things
that
faith
believes
,
and
which
God
hath
promised
.
We
shall
open
the
parts
of
it
,
that
we
may
come
to
know
what
this
saving
Hope
is
,
that
is
the
Anchor
of
a
believing
soul
.
And
first
of
all
you
have
the
efficient
cause
of
this
hope
,
Spirit
of
Christ
,
it
is
not
all
the
world
that
can
raise
a
poor
dejected
heart
to
hope
in
God
,
it
is
not
all
the
comforts
of
the
world
,
nor
comforters
in
the
world
,
that
can
make
any
poor
drooping
heart
to
cast
this
Anchor
of
Hope
in
heaven
;
and
therefore
when
the
Apostle
doth
describe
the
condition
of
Natural
men
,
he
saith
of
them
,
That
they
are
without
God
,
without
Christ
,
and
without
Hope
.
This
is
the
state
of
every
man
by
Nature
,
he
hath
not
the
least
dram
of
saving
hope
,
till
the
Spirit
of
Christ
come●
to
work
upon
the
heart
.
And
therefore
God
is
called
the
God
of
Hope
,
Rom.
15.
13.
Now
the
God
of
hope
fill
you
with
all
joy
and
peace
in
believing
,
that
you
may
abound
in
hope
,
through
the
power
of
the
holy
Ghost
.
Here
you
see
the
efficient
cause
,
it
is
the
work
of
God
to
raise
up
the
heart
to
hope
in
himself
,
and
it
is
the
Spirit
of
Christ
that
must
cause
the
soul
to
abound
in
hope
;
That
you
may
abound
in
hope
,
through
the
power
of
the
holy
Ghost
.
And
in
Psal.
22.
speaking
there
in
the
person
of
Christ
,
he
confesseth
that
it
was
his
Father
that
did
cause
him
to
hope
,
Psal.
22.
9.
But
thou
art
he
that
took
me
out
of
the
womb
,
thou
didst
make
me
hope
when
I
was
upon
my
mothers
breasts
.
It
was
thou
Lord
that
didst
cause
me
to
hope
.
God
only
is
the
efficient
cause
.
Secondly
,
an
Expectation
of
the
soul
,
it
takes
its
rise
from
faith
,
what
faith
believeth
,
that
hope
expects
,
and
waits
upon
God
for
the
fulfilling
of
;
It
is
an
Expectation
of
the
heart
.
Now
this
Expectation
it
is
,
First
,
A
patient
Expectation
.
Secondly
,
An
ardent
Expectation
.
Thirdly
,
A
confident
Expectation
.
All
which
do
express
the
Nature
of
saving
Hope
.
First
of
all
,
It
is
a
Patient
Expectation
,
it
causeth
the
soul
to
wait
patiently
for
the
fulfilling
of
the
Promise
,
to
sit
down
at
the
feet
of
Christ
,
and
wait
,
even
all
its
dayes
,
for
the
fulfilling
of
the
Promise
;
and
therefore
saith
the
Apostle
,
Heb.
10.
36.
For
you
have
need
of
patience
,
that
after
you
have
done
the
Will
of
God
,
you
may
inherit
the
Promise
.
As
if
he
should
say
,
your
hope
will
not
hold
out
,
if
you
have
not
patience
,
God
hath
given
you
a
promise
,
but
God
doth
not
presently
fulfil
the
promise
;
and
therefore
that
you
may
hope
till
the
Promise
be
fulfilled
,
you
have
need
of
patience
;
and
truly
,
Hope
is
nothing
else
but
Patience
lengthned
out
.
It
is
a
patient
Expectation
.
Secondly
,
It
is
an
Ardent
Expectation
;
What
the
believing
soul
doth
hope
for
,
it
is
earnestly
carried
out
after
;
it
is
such
an
expectation
as
doth
make
the
soul
exceedingly
Intent
,
and
cause
it
to
look
every
way
,
round
about
,
for
the
fulfilling
of
that
which
it
hopes
for
;
it
is
an
earnest
expectation
:
The
Apostle
speaks
in
Rom.
8.
19
,
20
,
21.
Verse
19.
For
the
earnest
expectation
of
the
creature
,
waiteth
for
the
manifestation
of
the
sons
of
God
.
Verse
20.
For
the
creature
was
made
subject
to
vanity
,
not
willingly
,
but
by
reason
of
him
who
hath
subjected
the
same
in
hope
.
Verse
21.
Because
the
creature
also
shall
be
delivered
from
the
bondage
of
corruption
,
into
the
glorious
liberty
of
the
children
of
God
.
The
whole
creation
hath
a
hope
to
be
delivered
from
that
bondage
which
the
sin
of
man
brought
upon
it
;
and
because
there
is
a
hope
,
there
is
an
earnest
expectation
,
and
the
earnest
expectation
waiteth
for
the
manifestation
of
the
sons
of
God
.
And
truly
where
there
is
saving
hope
,
it
will
cause
the
soul
to
look
after
the
fulfilling
of
the
Promise
,
it
waits
earnestly
,
and
groans
earnestly
for
the
fulfilling
of
those
Promises
that
it
waits
for
:
It
is
an
ardent
expectation
.
Thirdly
,
It
is
a
Confident
Expectation
;
though
indeed
it
is
true
,
the
hope
of
the
best
Saints
may
flag
,
yet
when
hope
doth
work
like
it self
,
and
act
like
it self
,
it
acts
confidently
;
it
is
accompanied
with
holy
confidence
and
boldness
toward
God
;
when
hope
is
strengthned
,
then
it
acts
confidently
,
and
confidence
is
nothing
else
then
hope
strengthned
;
That
is
the
second
particular
.
You
have
seen
the
efficient
and
formal
cause
of
this
hope
.
Thirdly
,
Eternal
Life
,
Tit.
1.
2.
In
hope
of
Eternal
Life
,
which
God
that
cannot
lye
,
promised
before
the
world
began
.
And
in
Tit.
3.
7.
That
being
justified
by
his
grace
,
we
should
be
made
Heirs
,
according
to
the
hope
of
Eternal
Life
.
So
that
Eternal
life
is
the
Object
of
a
Believers
hope
.
Fourthly
,
But
secondly
,
I
shall
make
it
out
unto
you
,
that
this
hope
is
the
Anchor
of
the
soul
;
and
I
shall
shew
you
that
it
is
of
the
same
use
to
the
soul
that
the
Anchor
is
to
the
ship
.
First
of
all
,
The
Anchor
is
useful
in
time
of
storms
,
the
Anchor
doth
keep
the
ship
from
being
driven
up
and
down
with
various
winds
;
if
it
were
not
for
the
Anchor
,
the
ship
would
somtimes
be
carried
back
again
after
it
hath
gone
a
great
way
in
its
Voyage
:
of
the
same
use
is
Hope
to
a
believing
soul
,
it
is
exceeding
useful
in
time
of
temptation
,
when
contrary
winds
blow
,
even
such
winds
as
would
drive
the
soul
back
again
,
if
it
were
not
for
the
Anchor
of
Hope
:
It
is
said
of
Christ
,
That
for
the
joy
that
was
set
before
him
,
he
endured
the
Cross
,
despised
the
shame
;
and
that
we
bear
up
against
the
strong
winds
of
temptation
,
and
against
all
the
discouragements
that
we
meet
with
,
it
is
by
this
Anchor
of
Hope
;
if
it
were
not
for
the
hope
of
joy
and
glory
in
heaven
,
it
were
not
possible
that
a
soul
should
bear
up
against
so
many
winds
of
temptation
.
Secondly
,
The
Anchor
keeps
the
ship
from
tossing
:
When
the
waves
roar
,
the
Anchor
is
then
exceeding
useful
,
it
keeps
the
ship
from
being
removed
;
for
though
it
may
be
moved
,
yet
not
removed
,
because
the
Anchor
is
sure
;
though
the
waves
rise
never
so
high
,
and
be
never
so
boisterous
,
yet
if
they
cast
Anchor
,
the
Mariners
lay
them
down
to
sleep
,
they
are
secure
,
because
they
have
cast
Anchor
.
And
of
that
use
is
this
Grace
of
hope
to
a
believing
soul
,
the
waves
many
times
rise
high
,
afflictions
,
persecutions
,
David
complains
of
it
,
Psal.
38.
12.
They
also
that
seek
after
my
life
,
lay
snares
for
me
;
and
they
that
seek
my
hurt
,
speak
mischievous
things
,
and
imagine
deceit
all
the
day
long
.
Verse
13.
But
I
,
as
a
deaf
man
,
heard
not
;
and
I
was
as
a
dumb
man
that
openeth
not
his
mouth
.
Verse
15.
For
in
thee
,
O
Lord
,
do
I
hope
,
Thou
wilt
hear
,
O
Lord
my
God
.
I
was
not
moved
by
this
(
saith
he
)
I
cast
anchor
in
thee
,
O
Lord
In
thee
O
Lord
,
do
I
hope
,
thou
wilt
hear
me
,
O
Lord
my
God
:
He
cast
Anchor
in
God
,
and
then
he
lies
down
and
rests
:
And
so
in
Psal.
42.
There
were
many
waves
that
did
rise
very
high
in
his
own
spirit
,
and
what
doth
he
do
?
Why
,
he
casts
anchor
in
God
,
as
in
verse
11.
Why
art
thou
cast
down
,
O
my
soul
?
And
why
art
thou
disquieted
within
me
?
Hope
thou
in
God
,
for
I
shall
yet
praise
him
,
who
is
the
health
of
my
countenance
,
and
my
God
▪
Hope
still
in
God
,
cast
thy
Anchor
there
,
and
then
rest
,
for
I
shall
yet
see
the
time
to
praise
him
,
I
shall
overcome
all
storms
,
and
shall
live
to
see
a
c●lm
and
therefore
O
my
soul
cast
anchor
in
God
,
hope
thou
in
God
.
Thirdly
,
The
Anchor
keeps
the
ship
from
splitting
many
times
upon
the
sands
and
rocks
;
when
they
are
very
neer
danger
,
almost
running
upon
a
rock
,
the
casting
out
of
an
Anchor
somtimes
doth
deliver
them
.
Hope
is
of
the
same
use
to
a
believing
soul
,
it
keeps
the
poor
soul
from
splitting
upon
many
discouraging
rocks
that
are
in
the
way
to
heaven
,
Psal.
27.
13.
I
had
fainted
,
unless
I
had
believed
to
see
the
goodness
of
the
Lord
in
the
Land
of
the
living
:
If
it
had
not
been
for
the
Anchor
of
hope
,
I
had
split
,
I
had
fainted
,
and
my
soul
had
been
split
,
but
I
believed
to
see
the
goodness
of
the
Lord
in
the
land
of
the
living
;
the
anchor
of
hope
,
it
is
that
which
keeps
the
soul
from
splitting
upon
the
rocks
.
Fourthly
,
The
anchor
keeps
the
ship
close
to
the
place
where
the
Anchor
is
cast
,
that
it
shall
not
be
removed
far
from
that
place
;
so
the
grace
of
hope
in
this
respect
is
also
useful
,
it
keeps
the
heart
close
to
God
and
Christ
,
that
is
the
benefit
of
this
anchor
of
hope
:
the
men
of
the
world
that
have
not
hope
in
Christ
,
they
live
at
a
great
distance
from
God
and
Christ
,
they
dwell
at
a
great
distance
from
heaven
,
they
are
far
from
God
;
God
is
not
in
all
their
thoughts
,
because
they
have
not
this
Anchor
of
hope
;
if
the
anchor
of
their
hope
were
cast
in
heaven
,
it
were
not
possible
that
their
souls
should
be
at
a
distance
from
God
;
the
more
there
is
hope
,
the
more
nigher
God
;
it
is
want
of
this
lively
hope
that
men
are
so
far
from
God
.
That
's
the
fourth
.
Fiftly
,
The
Anchor
is
made
sure
by
a
Cable
that
is
fastned
to
it
;
and
so
the
hope
of
a
believing
soul
will
do
no
good
without
a
Cable
,
now
this
Cable
it
is
the
word
of
Promise
,
it
is
the
sure
word
of
the
Lord
that
keeps
the
soul
fast
.
If
a
Ship
have
a
hundred
anchors
at
Sea
,
if
they
be
not
fastned
to
a
Cable
,
they
will
do
no
good
:
and
truly
so
is
hope
if
it
hath
not
a
Cable
;
if
men
pretend
to
have
hope
,
and
that
hope
not
fastned
upon
the
word
of
the
Lord
,
so
fast
as
it
is
cast
,
it
will
be
lost
.
But
the
hope
of
a
believing
soul
is
fastned
upon
the
word
of
the
Lord
,
the
promise
of
the
Lord
,
and
therefore
it
will
hold
.
Sixtly
,
The
Sea-man
casts
his
Anchor
at
a
venture
,
he
doth
not
know
whether
his
anchor
will
reach
the
bottome
or
no
,
he
doth
not
know
whether
his
Cable
be
long
enough
,
or
whether
his
anchor
will
take
hold
or
no
,
and
he
doth
not
know
whether
his
anchor
will
hold
when
it
hath
taken
hold
,
yet
notwithstanding
all
,
he
makes
a
venture
when
he
hath
need
to
cast
his
anchor
:
and
so
it
is
with
a
believing
soul
,
when
a
soul
comes
first
to
God
,
he
makes
a
desperate
venture
,
he
sees
his
faith
is
weak
,
and
his
hope
weak
,
and
he
doth
not
know
whether
it
will
take
hold
of
the
rock
or
no
,
will
not
my
expectation
fail
?
All
this
is
objected
,
but
the
believing
soul
makes
a
venture
,
faith
is
given
,
and
it
makes
a
venture
,
he
sees
that
there
lies
a
necessity
upon
it
,
if
I
do
not
cast
anchor
,
I
perish
,
the
winds
blow
hard
,
and
I
see
a
rock
before
me
,
a
gulf
,
and
if
I
do
not
cast
anchor
,
I
perish
,
and
if
I
cast
anchor
,
it
may
be
my
anchor
will
hold
,
I
have
an
invitation
to
it
;
Who
is
among
you
that
walketh
in
darkness
,
and
sees
no
light
,
let
him
trust
in
the
Lord
,
and
stay
upon
his
God
,
Isa.
50.
10.
though
it
be
in
a
storm
at
midnight
;
let
him
cast
anchor
upon
me
(
saith
God
)
let
him
trust
in
the
Name
of
the
Lord
,
and
stay
upon
his
God
;
this
the
poor
soul
hears
,
and
being
encouraged
by
the
Word
of
the
Lord
,
it
cast
anchor
,
and
makes
a
desperate
venture
.
That
's
the
sixt
.
Seventhly
,
The
anchor
is
useful
,
not
only
in
a
storm
,
but
the
anchor
is
useful
in
a
calm
,
when
the
ship
at
Sea
is
be
calmed
,
and
cannot
sayl
,
they
cast
anchor
;
and
so
this
anchor
of
hope
it
is
needful
in
a
calm
,
for
if
it
were
not
for
this
anchor
of
hope
,
a
believing
soul
could
not
have
any
settlement
in
a
calm
,
though
a
man
hath
never
so
much
for
the
present
,
if
he
hath
not
hopes
that
his
goods
shall
be
increased
,
his
heart
will
be
disquieted
;
and
so
hope
is
useful
in
the
greatest
calm
,
to
hope
that
the
present
good
that
they
have
shall
not
be
lost
,
that
that
measure
of
grace
and
spirit
that
the
Lord
hath
given
them
,
shall
be
carried
on
from
one
degree
to
another
,
till
he
hath
perfected
it
;
if
it
were
not
for
this
,
the
heart
could
not
have
any
peace
in
the
greatest
of
his
enjoyments
.
And
thus
you
have
seen
the
second
particular
.
First
,
I
have
shewn
you
what
saving
hope
is
.
Secondly
,
That
this
saving
hope
is
the
Anchor
of
the
soul
.
The
third
and
last
particular
is
,
First
,
It
is
made
of
good
mettle
,
it
is
that
which
will
not
bow
nor
break
,
it
is
not
as
the
hope
of
an
hypocrite
;
the
hope
of
an
hypocrite
is
compared
to
a
spiders
web
,
that
breaks
presently
;
the
spiders
web
it
is
a
poor
thing
to
hold
a
ship
fast
in
a
storm
;
but
this
saving
Hope
that
the
Spirit
of
Christ
doth
work
in
the
heart
of
believers
,
it
is
made
of
good
mettle
,
it
was
not
digged
out
of
their
own
bowels
,
but
fetcht
from
Christ
,
it
is
Christ
that
is
the
store-house
of
all
grace
,
it
is
made
of
gold
,
of
tryed
gold
,
Their
faith
is
more
precious
then
gold
,
saith
the
Apostle
,
and
so
their
hope
is
more
precious
then
gold
,
and
more
firm
and
solid
then
gold
,
the
matter
of
it
is
sure
and
stedfast
.
Secondly
,
It
is
well
wrought
,
and
therefore
it
must
needs
be
sure
and
stedfast
,
for
it
is
an
anchor
of
Christ's
own
working
;
The
God
of
hope
fill
you
with
all
joy
and
peace
in
believing
,
that
you
may
abound
in
hope
,
through
the
power
of
the
holy
Ghost
,
Rom.
15.
13.
and
saith
the
Apostle
Peter
,
1
Pet.
1.
3.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
which
according
to
his
abundant
mercy
hath
begotten
us
again
to
a
lively
hope
,
by
the
resurrection
of
Jesus
Christ
from
the
dead
:
The
hope
of
the
Saints
it
is
a
grace
that
is
of
God's
own
begetting
,
it
is
an
anchor
of
Christ's
own
making
,
and
that
which
comes
out
of
the
hand
of
Christ
,
must
needs
be
sure
and
stedfast
.
Thirdly
,
It
is
sure
and
stedfast
,
for
the
Cable
that
holds
it
is
sure
and
stedfast
,
and
that
is
the
Word
of
the
Lord
;
now
the
Word
of
the
Lord
,
which
is
the
Cable
that
a
believers
hope
is
fastned
unto
,
it
is
twisted
of
many
precious
promises
,
all
being
twisted
together
,
must
needs
be
strong
,
the
least
of
them
is
stronger
then
heaven
and
earth
;
Heaven
and
earth
shall
pass
,
but
not
one
jot
or
tittle
of
the
word
of
the
Lord
shall
fail
,
till
all
be
fulfilled
.
The
promises
they
are
the
cable
which
a
believing
souls
anchor
is
fastned
unto
,
and
therefore
it
is
sure
and
stedfast
.
Fourthly
,
It
is
cast
upon
a
sure
ground
.
What
is
the
ground
that
a
believers
hope
is
cast
upon
.
I
answer
,
First
,
death
of
Christ
,
upon
the
sufferings
of
Christ
,
by
which
Christ
hath
made
satisfaction
for
sin
,
and
brought
in
everlasting
righteousness
,
to
cover
the
nakedness
of
poor
creatures
,
their
love
is
fastned
upon
the
wounds
of
Christ
,
the
sufferings
of
Christ
.
That
's
the
first
ground
for
a
believers
hope
to
fasten
upon
.
Secondly
,
The
Anchor
of
a
believers
hope
it
fastens
upon
the
Resurrection
of
Christ
,
1
Pet.
1.
3.
Blessed
be
God
that
hath
begotten
us
again
to
a
lively
hope
by
the
resurrection
of
Jesus
Christ
;
that
is
a
main
ground
for
hope
to
fasten
upon
,
the
resurrection
of
Jesus
Christ
,
the
poor
soul
looks
to
Christ
,
Christ
dead
and
risen
,
and
in
that
Christ
rose
from
the
grave
,
he
hath
given
full
satisfaction
to
his
Father
,
he
hath
paid
the
debt
,
and
is
a
common
person
for
his
people
,
that
come
to
him
by
faith
;
so
that
the
resurrection
of
Christ
doth
strengthen
the
faith
of
the
soul
exceedingly
,
it
gives
the
soul
assurance
that
it
shall
be
accepted
with
God
the
Father
,
because
Christ
is
risen
again
.
Thirdly
,
It
fastens
also
upon
the
Intercession
of
Jesus
Christ
.
He
is
able
to
save
to
the
utmost
all
that
come
to
God
by
him
,
for
he
ever
liveth
to
make
Intercession
for
them
.
Now
this
gives
great
encouragement
to
a
poor
soul
that
is
made
sensible
of
his
own
lost
condition
,
of
being
far
off
from
God
,
it
would
fain
draw
nigh
,
and
know
not
which
way
to
come
;
when
this
is
discovered
,
that
Christ
sits
in
heaven
to
plead
for
poor
souls
,
and
to
make
Intercession
for
all
that
come
to
God
by
him
,
this
causes
the
soul
to
give
a
venture
to
fasten
upon
Christ
.
Secondly
,
As
the
soul
fastens
upon
Christ
,
so
also
it
fastens
upon
God
the
Father
by
Christ
,
it
goes
to
the
Fathers
,
and
takes
hold
of
him
.
First
,
It
fastens
upon
the
free
Grace
of
the
Father
,
that
infinite
everlasting
love
which
did
finde
out
the
way
of
Redemption
for
poor
creatures
,
that
love
which
gave
Christ
at
first
,
and
which
gives
poor
creatures
to
Christ
,
and
which
tenders
Christ
in
the
everlasting
Gospel
,
there
the
anchor
of
hope
takes
hold
.
Secondly
,
Hope
takes
hold
of
the
strength
of
God
:
He
is
a
God
mighty
in
strength
,
he
can
overcome
all
difficulties
,
all
enemies
that
are
betwixt
him
and
my
soul
,
he
can
overcome
all
my
unworthiness
,
all
my
provocations
,
yea
he
can
overcome
himself
,
his
own
wrath
and
displeasure
,
that
which
no
creature
can
do
;
this
being
presented
to
a
poor
soul
that
is
in
a
sad
doubting
condition
,
this
helps
(
through
grace
)
to
draw
the
soul
to
Christ
,
and
to
fasten
it
upon
God
.
Thirdly
,
It
fastens
also
upon
the
unchangeableness
of
God
,
and
this
gives
a
sure
hold
to
the
anchor
of
hope
:
He
is
not
as
man
that
he
should
lye
;
Who
is
it
that
hath
spoken
?
Who
is
it
that
tenders
Christ
to
poor
creatures
?
It
is
not
the
word
of
him
that
is
the
true
and
faithful
witness
?
Is
it
not
the
strength
of
Israel
that
cannot
lye
,
nor
as
the
sons
of
men
,
that
he
should
repent
:
Now
when
the
Lord
doth
thus
present
his
Son
and
Himself
to
a
poor
soul
,
Christ
in
his
death
,
his
resurrection
,
ascention
,
his
intercession
,
and
his
own
free
grace
and
love
,
his
strength
,
his
faithfulness
,
this
becomes
a
sure
ground
for
hope
to
fasten
upon
,
and
so
you
have
seen
the
third
thing
handled
.
A
word
of
Application
and
I
have
done
.
First
of
all
,
Nay
further
,
while
men
are
without
hope
,
they
must
needs
be
in
a
sinful
polluted
condition
,
for
it
is
hope
that
purgeth
the
soul
,
and
purifieth
the
heart
;
Having
this
hope
,
let
us
cleanse
our selves
,
and
he
that
hath
this
hope
,
he
is
pure
,
even
as
he
is
pure
;
he
looks
after
purity
,
as
God
is
pure
:
that
men
go
on
to
defile
themselves
,
and
to
work
all
manner
of
iniquity
,
it
is
because
that
they
have
no
true
hope
toward
God
:
Truly
this
doth
discover
that
many
men
have
no
hope
in
God
,
because
they
live
at
such
a
distance
from
God
,
and
are
not
kept
close
to
God
;
nay
,
they
are
contented
to
live
at
a
distance
from
God
,
and
will
not
endeavour
seeking
after
Christ
:
Wherefore
I
beseech
you
think
upon
it
,
what
a
sad
condition
it
is
to
be
at
Sea
without
an
anchor
,
your
hearts
would
melt
within
you
to
see
a
ship
driven
with
storms
upon
the
rocks
,
and
no
anchor
to
cast
out
;
yet
this
is
the
condition
of
many
thousands
in
the
world
,
they
are
at
sea
,
and
ready
to
split
upon
the
rocks
,
and
no
anchor
of
hope
;
O
that
the
Lord
would
make
many
a
heart
sensible
of
it
.
Secondly
,
Job
6.
20.
they
were
confounded
because
they
had
hoped
,
they
came
thither
,
and
were
ashamed
,
they
were
deceived
of
their
expectation
,
and
were
confounded
.
Better
never
to
have
hope
,
then
to
be
disappointed
of
your
hope
:
and
in
Job
11.
20.
the
hope
of
a
wicked
man
shall
be
as
the
giving
up
of
the
Ghost
,
it
shall
be
gone
in
a
moment
;
as
a
man
in
one
moment
he
breaths
forth
his
spirit
,
and
gives
up
the
ghost
,
so
the
hope
of
a
wicked
man
soon
perisheth
.
Now
look
to
your
hope
,
that
you
may
not
have
such
hope
as
will
be
like
the
giving
up
of
the
ghost
,
examine
your
hope
,
see
whether
it
be
such
hope
as
the
Apostle
speaketh
of
,
that
will
be
as
an
anchor
to
the
soul
,
both
sure
and
stedfast
;
whence
did
your
hope
arise
,
I
pray
examine
that
,
whether
it
was
from
your selves
,
or
from
Christ
;
if
your
hope
be
from
any
thing
in
your selves
,
it
is
hope
that
will
not
hold
,
it
is
not
sure
and
stedfast
;
examine
what
was
the
efficient
cause
of
your
hope
,
how
was
this
hope
begotten
in
you
?
Did
you
see
that
it
was
out
of
the
hand
of
Christ
,
and
that
it
was
begotten
in
you
by
the
mighty
power
of
God
?
Did
the
Lord
cause
you
to
see
that
it
was
not
possible
that
you
should
create
hope
in
your selves
,
til
Christ
come
&
beget
hope
in
you
?
Know
certainly
,
if
it
were
not
a
hope
of
Christ's
begetting
,
it
is
an
anchor
that
will
not
hold
.
Again
,
examine
what
it
was
that
fastned
your
hope
,
Was
it
the
word
of
the
Lord
that
made
you
to
hope
,
the
sure
word
of
promise
?
Was
it
the
word
of
man
,
or
the
word
of
the
Lord
,
if
it
were
any
thing
but
the
word
of
the
Lord
that
made
you
to
hope
,
your
hope
will
not
hold
.
Examine
also
upon
what
ground
your
hope
is
cast
,
Is
it
cast
upon
the
arm
of
flesh
,
or
upon
the
arm
of
the
Lord
;
what-ever
hope
is
cast
upon
the
arm
of
flesh
will
not
hold
.
Examine
also
whether
your
hope
be
cast
upon
the
free
grace
of
God
,
or
upon
the
things
of
the
world
,
your
prosperity
in
the
world
,
there
are
thousands
in
the
world
that
cast
the
anchor
of
their
hope
upon
the
mammon
of
this
world
,
because
God
hath
prospered
them
in
the
world
,
and
given
them
abundance
of
these
outward
good
things
,
therefore
they
hope
that
God
loveth
them
,
and
will
give
them
another
world
;
but
if
your
anchor
of
hope
be
cast
upon
your
gold
,
or
your
great
estate
,
and
not-upon
the
free
grace
of
God
,
it
will
deceive
you
.
Upon
whatsoever
it
be
cast
beside
God
and
Christ
,
it
will
not
hold
;
if
it
be
cast
upon
your
duties
,
your
desires
,
and
good
meanings
,
and
endeavours
,
your
prayers
,
and
tears
,
your
charity
,
if
the
anchor
of
your
hope
be
cast
upon
these
,
it
will
not
hold
;
yea
,
if
it
be
cast
upon
your
graces
,
your
hope
will
not
hold
:
for
whatsoever
is
made
the
ground
of
hope
beside
Christ
,
is
the
arm
of
flesh
,
even
grace
,
and
the
actings
of
grace
in
the
soul
,
they
become
flesh
,
if
made
the
ground
of
our
hope
.
Now
I
beseech
you
look
to
your
hope
,
for
certainly
the
hope
of
most
men
is
not
of
the
right
stamp
,
what-ever
they
pretend
:
How
do
many
deceive
themselves
,
God
is
not
in
all
their
thoughts
,
nor
in
any
of
their
wayes
,
and
yet
have
hope
toward
God
.
You
say
you
have
hope
in
God
,
and
yet
your
hope
doth
not
purifie
your
hearts
,
but
as
wicked
as
ever
,
walking
in
the
wayes
of
your
own
heart
,
and
satisfying
your
own
lusts
,
what-ever
these
men
pretend
,
they
have
not
hope
of
the
right
stamp
,
their
hope
is
but
as
the
spiders
web
,
or
as
the
giving
up
of
the
ghost
.
Thirdly
,
But
it
may
be
you
will
say
unto
me
,
how
shall
we
obtain
this
hope
?
I
see
it
is
exceeding
useful
,
and
of
absolute
necessity
,
how
shall
we
come
by
it
?
where
shall
we
have
this
anchor
to
stay
our
souls
?
For
answer
.
Secondly
,
Look
to
Christ
for
it
especially
,
look
to
the
resurrection
of
Christ
;
that
place
1
Pet.
1.
3.
Blessed
be
God
,
and
the
Father
of
our
Lord
Jesus
Christ
,
which
according
to
his
abundant
mercy
,
hath
begotten
us
again
unto
a
lively
hope
,
by
the
resurrection
of
Jesus
Christ
from
the
dead
.
Christ
is
risen
from
the
dead
,
he
hath
paid
the
debt
,
and
brought
in
everlasting
righteousness
,
and
therefore
look
to
the
resurrection
of
Christ
,
for
by
eying
that
,
this
lively
hope
may
be
begotten
in
you
.
Thirdly
,
Look
to
the
promise
,
to
the
word
of
the
Lord
;
the
word
of
the
Lord
is
written
that
you
might
have
hope
,
Rom.
15.
4.
For
whatsoever
things
were
written
aforetime
,
were
written
for
our
learning
,
that
we
through
patience
and
comfort
of
the
Scriptures
might
have
hope
.
The
Scripture
is
written
that
we
might
believe
,
and
in
believing
might
have
eternal
life
,
and
therefore
consult
with
the
word
of
the
Lord
.
You
that
desire
to
have
hope
strengthned
,
look
to
the
word
and
promises
,
and
behold
the
freeness
of
them
,
and
the
unchangeableness
of
God
in
them
.
O
study
the
Scripture
much
,
and
beg
that
the
Spirit
of
the
Lord
may
shine
in
them
,
and
give
you
a
sight
in
them
,
and
so
this
hope
may
be
begotten
in
you
.
Fourthly
,
Look
to
those
patterns
and
examples
of
free
grace
that
the
Lord
set
forth
for
you
to
look
upon
;
the
Apostle
Paul
,
1
Tim.
1.
16.
saith
,
He
was
a
pattern
to
them
which
should
hereafter
believe
on
him
to
life
everlasting
:
That
the
Lord
should
reconcile
such
an
enemy
,
and
set
his
love
upon
him
that
was
injurious
to
the
Saints
,
one
that
thought
he
had
sinned
so
much
as
that
he
had
out-sinned
mercy
,
yet
saith
he
,
I
obtained
grace
,
that
might
be
a
pattern
of
mercy
;
and
therefore
look
to
those
patterns
of
grace
and
mercy
that
the
Lord
hath
set
forth
before
you
,
that
so
you
may
be
encouraged
to
come
and
hope
in
his
mercy
.
And
to
conclude
all
,
do
not
go
on
desperately
any
longer
,
and
do
not
say
as
they
said
,
Jer.
2.
25.
But
thou
saidst
there
is
no
hope
;
No
,
for
I
have
loved
strangers
,
and
after
them
will
I
go
.
They
resolved
to
go
on
in
the
imaginations
of
their
own
heart
,
they
said
there
was
no
hope
,
and
they
would
do
evil
as
they
had
done
.
O
let
not
this
be
the
resolution
of
any
poor
soul
,
for
though
you
have
no
hope
for
the
present
,
you
are
invited
to
come
to
Christ
that
you
may
have
hope
;
The
word
of
the
Lord
is
come
to
you
that
you
might
have
hope
,
and
those
patterns
of
free
grace
are
set
before
you
,
that
you
might
have
hope
.
O
that
the
Lord
would
make
you
more
intent
in
your
spirits
,
in
looking
after
this
anchor
of
hope
;
What
will
you
do
another
day
,
when
storms
arise
,
and
to
have
no
anchor
?
It
will
be
a
most
sad
condition
for
a
poor
soul
,
to
see
it self
ready
to
split
,
and
to
have
no
hope
,
no
anchor
to
stay
upon
.
O!
who
would
venture
to
Sea
without
an
anchor
?
If
you
have
no
anchor
when
storms
arise
,
you
will
be
at
your
wits
end
.
O
that
God
betimes
(
before
it
be
too
late
)
would
make
you
as
wise
for
your
souls
,
as
you
would
be
for
your
bodies
.
FINIS
.