SERMON
I.
The
Saints
Relief
in
a
time
of
Exigency
.
Psal.
73.26
.
My
flesh
and
my
heart
faileth
but
God
is
the
strength
of
my
heart
,
and
my
portion
for
ever
.
THough
Divine
truth
may
be
clearly
understood
by
Divine
revelation
,
yet
the
heart
of
a
Christian
is
then
most
confirmed
,
and
settled
in
the
belief
thereof
,
and
most
confident
to
assert
it
,
when
he
hath
had
some
experience
of
the
power
and
life
thereof
in
himself
;
when
he
can
say
,
I
know
this
by
experience
.
The
first
conception
,
and
rise
of
true
faith
,
and
sound
knowledge
springeth
from
Divine
principles
,
revealed
and
explained
by
the
Holy
Spirit
:
but
the
confirmation
thereof
flows
from
experiments
made
,
and
had
of
those
principles
.
We
need
go
no
further
,
than
this
Psalm
for
a
proof
hereof
.
The
Prophet
(
whoever
he
was
)
was
one
that
was
endued
,
with
a
saving
knowledge
of
Divine
Principles
,
and
with
faith
therein
:
I
,
but
the
confirmation
of
his
faith
,
was
made
by
a
Divine
work
,
in
which
the
life
,
and
power
of
those
principles
shone
forth
.
He
did
believe
,
at
first
,
that
God
was
good
to
Israel
;
I
,
but
his
faith
was
not
strong
,
and
able
to
overcome
an
assault
,
and
to
quench
this
fiery
dart
that
Satan
shot
at
him
:
until
he
had
found
the
truth
of
this
principle
by
experience
in
himself
:
So
you
may
see
,
vers
,
2
,
3
,
13
,
14.
Sense
prevails
against
his
faith
,
until
such
a
Divine
work
was
wrought
in
himself
,
as
terminated
his
faith
and
sense
in
one
object
.
Now
he
can
,
with
boldness
,
and
great
confidence
,
assert
,
that
God
is
good
to
Israel
,
&c.
For
he
is
able
to
give
a
demonstration
thereof
from
his
sense
,
as
well
as
from
faith
.
This
you
have
in
the
Text
,
My
flesh
and
my
heart
faileth
me
,
but
God
is
the
strength
of
my
heart
and
my
portion
for
ever
.
q.
d.
I
now
find
it
to
be
true
by
mine
own
experience
,
&
I
can
give
a
particular
demonstration
thereof
.
God
was
good
to
me
.
I
was
in
a
languishing
&
sinking
condition
;
my
strength
gone
,
and
my
life
almost
gone
,
the
pains
of
death
,
and
the
sorrows
of
hell
took
hold
on
me
,
that
I
was
giving
up
all
my
hopes
for
lost
:
And
then
God
appeared
to
me
,
and
revived
and
strengthened
my
heart
.
My
case
was
very
sad
,
and
now
't
is
as
comfortable
.
My
hell
is
turned
into
an
heaven
of
joy
,
and
comfort
.
So
that
in
the
words
you
have
a
two
fold
experiment
brought
in
to
demonstrate
one
precious
truth
.
That
God
is
good
to
Israel
,
that
is
the
truth
.
1.
The
first
experiment
is
the
Prophets
malady
.
2.
The
latter
is
the
Prophets
relief
.
The
first
is
brought
in
to
grandize
and
heighten
the
other
.
Had
not
the
Prophets
malady
been
so
desperate
,
his
relief
had
not
appeared
so
glorious
.
The
worse
the
Prophets
state
was
,
the
more
was
Gods
goodness
seen
,
in
his
relief
and
help
.
Let
us
therefore
take
a
further
Surveigh
of
both
,
First
of
the
malady
,
and
therein
consider
,
-
1.
The
nature
or
kind
of
it
;
failing
.
-
2.
The
Subject
,
wherein
it
was
seated
;
both
in
the
flesh
and
in
the
heart
.
Failing
of
the
flesh
,
notes
out
a
consumption
of
the
outward
man
,
or
a
loss
of
external
supports
.
So
we
find
flesh
taken
in
Scripture
,
both
properly
,
for
the
outward
man
,
or
the
body
of
man
,
when
the
strength
thereof
abates
,
and
departs
,
the
bulk
,
or
quantity
thereof
lessens
,
or
the
beauty
and
glory
thereof
fades
;
and
also
Metaphorically
,
for
the
loss
of
external
priviledges
.
So
Phil.
3
,
4
,
Flesh
is
taken
for
all
external
advantages
.
These
may
fail
.
Failing
of
the
Heart
notes
out
a
sinking
or
dying
.
When
,
-
1.
The
faculties
of
the
soul
sink
,
and
cannot
perform
their
due
offices
;
either
by
way
of
apprehension
,
election
,
or
retention
.
-
2.
When
the
infused
or
acquired
habits
of
the
heart
are
indisposed
to
act
,
or
are
weakened
,
not
only
our
moral
,
but
our
Spiritual
habits
much
abate
.
-
3.
When
the
Animal
spirits
are
expiring
and
even
breathing
forth
.
This
seems
to
be
the
Prophets
disease
and
malady
;
he
was
brought
very
low
,
even
to
the
very
pit
,
ready
to
die
;
soul
and
body
failed
,
all
his
powers
weakened
.
When
the
body
is
smitten
,
it
flies
for
succour
to
the
heart
,
(
the
spirit
of
a
man
will
sustein
his
infirmities
;
)
but
when
the
heart
is
smitten
also
and
that
fails
him
too
,
the
man
is
done
then
,
he
can
afford
himself
no
relief
.
Die
he
must
,
and
will
,
if
God
comes
not
in
.
When
communicated
strength
fails
,
't
is
time
for
the
man
to
look
abroad
,
and
seek
for
strength
in
God
,
or
else
he
sinks
,
and
never
riseth
more
.
Secondly
,
This
is
the
Prophets
relief
:
God
comes
in
and
fetcheth
life
again
;
reinsouls
him
,
communicates
a
new
supply
of
strength
to
him
,
sets
him
upon
his
feet
again
;
this
makes
him
to
say
as
you
have
it
in
the
Text
,
But
is
the
strength
of
my
heart
,
and
my
portion
for
ever
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
rock
of
my
heart
.
In
which
words
we
may
take
notice
of
five
things
,
1.
The
order
inverted
.
When
he
mentions
his
malady
,
he
begins
with
the
failing
of
the
flesh
,
and
then
of
the
heart
:
but
when
he
reports
the
relief
,
he
begins
with
that
of
the
heart
.
From
hence
.
Observe
,
That
when
God
works
a
cure
in
man
(
out
of
love
)
he
begins
with
the
heart
,
he
cures
that
first
.
And
there
may
be
these
reasons
for
it
,
-
1.
Because
the
sin
of
the
heart
is
often
the
procuring
cause
of
the
malady
of
body
and
soul
.
-
2.
The
body
ever
fares
the
better
for
the
soul
,
but
not
the
soul
for
the
body
.
-
3.
The
cure
of
the
soul
is
the
principal
cure
.
2.
The
suitableness
of
the
remedy
to
the
malady
.
Strength
of
heart
for
failing
of
heart
,
and
a
blessed
portion
for
the
failing
of
the
flesh
.
Obs.
That
there
is
a
proportionate
remedy
and
relief
in
God
for
all
maladies
and
afflictions
whatsoever
,
both
within
and
without
.
If
your
hearts
fail
you
,
God
is
strength
if
your
flesh
fails
you
,
or
comforts
fail
you
,
God
is
a
portion
.
3.
The
Prophets
interest
,
he
calls
God
his
strength
and
his
portion
.
Obs.
That
true
Israelites
have
an
undoubted
interest
in
God
.
He
is
theirs
.
4.
The
Prophet's
experience
in
the
worst
time
.
He
finds
this
to
be
true
,
that
when
communicated
strength
fails
,
there
is
a
never
failing
strength
in
God
.
Obs.
That
Christians
experiences
of
Gods
all-sufficiency
are
then
fullest
and
highest
,
when
created
comforts
fail
them
.
5.
Here
is
the
Prophet's
emprovement
of
his
experience
,
for
support
and
comfort
against
future
trials
and
temptations
.
Obs.
That
a
Saints
consideration
of
his
experience
of
Gods
all
sufficiency
in
times
of
Exigency
,
is
enough
to
bear
up
,
and
to
fortifie
his
spirit
,
against
all
trials
and
temptations
for
the
time
to
come
.
Thus
you
may
emprove
the
Text
by
way
of
Observation
;
But
there
are
two
principal
Doctrines
to
be
insisted
on
.
First
,
That
God
is
the
Rock
of
a
Saints
heart
,
his
strength
and
his
portion
for
ever
.
Secondly
,
That
Divine
influence
and
relief
passeth
from
God
to
his
people
,
when
they
stand
in
most
need
thereof
.
First
,
God
is
the
rock
of
a
Saints
heart
,
strength
and
portion
for
ever
.
Here
are
two
members
or
branches
in
this
Doctrine
,
-
1.
That
God
is
the
rock
of
a
Saints
heart
,
strength
.
-
2.
That
God
is
the
portion
of
a
Saint
.
Branch
,
1.
God
is
the
rock
of
a
Saints
heart
,
strength
.
He
is
not
only
strength
,
and
the
strength
of
their
hearts
,
but
the
rock
of
their
strength
:
so
Esay
17.10
.
Psal.
62.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
same
word
,
that
is
used
in
the
Text
;
from
hence
comes
our
English
word
sure
.
Explic.
God
is
the
rock
of
our
strength
,
both
in
respect
of
our
naturals
,
and
also
of
spirituals
:
he
is
the
strength
of
nature
,
and
of
grace
,
Psal.
27.1
.
the
strength
of
my
life
natural
and
spiritual
.
God
is
the
strength
of
thy
natural
faculties
;
of
reason
,
and
understanding
,
of
wisdom
and
prudence
,
of
will
and
affections
.
He
is
the
strength
of
all
thy
graces
,
faith
,
patience
,
meekness
,
temperance
,
hope
and
charity
;
both
as
to
their
being
,
and
exercise
.
He
is
the
strength
of
all
thy
comfort
and
courage
;
peace
and
happiness
;
salvation
and
glory
.
Psal.
140.7
.
O
God
,
the
rock
of
my
Salvation
;
In
three
respects
.
First
,
he
is
the
Author
and
giver
of
all
strength
,
Psal.
18.2
.
It
is
God
that
girdeth
me
with
strength
,
Psal.
29.11
.
he
will
give
strength
to
his
people
,
Psal.
138.3
.
Psal.
68.35
.
Secondly
,
He
is
the
increaser
and
perfecter
of
a
Saints
strength
:
it
is
God
that
makes
a
Saint
strong
and
mighty
both
to
do
,
and
suffer
,
to
bear
and
forbear
,
to
believe
and
to
hope
to
the
end
;
so
Heb.
11.34
.
Out
of
weakness
they
were
made
strong
:
so
1
Joh.
2.14
.
And
therefore
is
that
prayer
of
Peter
,
1
Pet.
5.10
.
Thirdly
,
He
is
the
preserver
of
your
strength
;
your
life
is
laid
up
in
God
;
Col.
3.3
.
your
strength
is
kept
by
the
strength
of
God
;
so
Psal
91.1
.
God
doth
overshadow
the
strength
of
Saints
,
that
no
breach
can
be
made
upon
it
;
Psal.
63.7
.
In
the
shadow
of
thy
wings
will
I
trust
.
Now
for
Demonstration
,
I
shall
lay
down
six
positions
.
1.
All
strength
is
in
God
originally
,
and
fully
.
God
is
the
first
strength
,
and
the
fountain
of
strength
;
He
is
the
root
&
spring
of
strength
;
He
is
all
strength
in
himself
;
He
is
wisdom
it self
,
and
light
it self
,
and
life
it self
,
and
grace
it self
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
sometimes
the
Original
Fountain
of
things
;
and
God
is
called
so
,
because
he
is
the
beginning
and
efficient
cause
of
all
things
,
out
of
himself
,
thus
Schindler
.
The
strength
of
a
Saint
is
but
a
drop
in
the
bucket
,
a
beam
of
the
Sun
,
a
spark
of
fire
in
comparison
of
God
.
He
alone
is
all
.
Whatever
is
in
the
creature
is
eminently
in
God
;
't
is
much
more
in
him
.
Hence
is
that
Character
,
which
God
gives
of
himself
to
Abraham
,
Gen.
17.1
,
I
am
the
Almighty
God
:
for
this
is
peculiar
unto
him
;
Many
beings
may
be
called
strong
or
mighty
;
but
none
may
arrogate
the
title
of
Almighty
but
God
:
'T
is
God
that
is
All-sufficient
both
for
himself
,
and
for
all
beings
below
himself
.
The
stream
is
often
low
,
and
yet
the
spring
and
fountain
full
and
high
.
The
strength
of
the
creature
may
fail
;
but
the
strength
of
God
never
fails
.
'T
is
fully
in
God
,
when
't
is
not
in
us
.
Life
may
go
out
of
the
branch
,
and
yet
remain
in
the
root
;
This
is
the
happiness
of
Gods
people
,
that
though
they
have
little
in
themselves
,
they
have
enough
in
God
.
Blessed
is
the
man
whose
strength
is
in
thee
,
Psal.
84.5
.
For
when
communicated
strength
is
spent
,
yet
there
is
an
incommunicated
fullness
still
in
God
.
They
may
say
,
as
the
prodigal
,
when
he
had
spent
his
portion
;
in
my
fathers
house
,
there
is
bread
enough
,
and
to
spare
.
My
light
is
gone
,
and
my
life
fails
,
and
my
grace
fails
,
and
I
am
reduced
to
a
sad
condition
in
my self
:
I
,
but
there
is
enough
in
God
;
there
is
light
enough
,
and
life
enough
,
and
grace
enough
;
God
is
All
still
,
even
when
I
am
nothing
.
I
may
allude
to
the
story
of
Hagar
;
Gen.
21.15
,
to
the
19.
When
the
water
was
spent
in
her
bottle
,
God
opened
her
eyes
,
and
she
saw
a
well
of
water
;
So
when
your
bottles
are
all
empty
,
if
God
do
but
open
your
eyes
,
so
as
to
behold
him
,
you
will
see
a
well
,
a
fountain
of
all
strength
.
1.
The
Israel
of
God
,
Gods
chosen
and
beloved
ones
in
Christ
,
have
a
peculiar
interest
in
the
strength
of
God
;
the
strength
of
God
is
their
strength
;
so
the
Prophet
saith
,
God
is
my
strength
.
As
when
Jehoshaphat
made
a
Covenant
with
Ahab
,
to
go
with
him
to
Ramoth-Gilead
,
he
tells
him
that
all
he
was
and
had
was
Ahabs
,
2
Chro.
18.3
,
I
am
as
thou
art
,
and
my
people
as
thy
people
,
and
my
horses
as
thine
,
i.
e.
he
reserved
nothing
peculiar
to
himself
,
but
gave
Ahab
an
interest
in
all
:
so
doth
God
,
he
reserves
nothing
peculiar
to
himself
,
but
his
honour
and
glory
(
which
he
cannot
give
to
another
)
,
but
gives
his
people
an
interest
in
all
.
All
the
strength
of
God
,
is
made
over
to
the
people
of
God
.
God
hath
nothing
,
but
what
they
have
an
interest
in
.
Whenever
God
speaks
to
a
soul
,
as
he
did
to
Abraham
,
I
will
be
thy
God
,
at
that
time
,
God
passeth
and
maketh
over
himself
to
it
:
and
now
,
that
soul
hath
a
peculiar
interest
in
God
;
the
strength
the
All-sufficiency
of
God
is
that
mans
,
the
wisdom
of
God
,
the
holiness
of
God
,
the
mercy
of
God
,
the
will
of
God
,
is
his
,
that
heighth
,
and
depth
,
that
length
and
breadth
of
strength
that
is
in
God
,
is
a
Saints
.
When
he
reads
the
Scripture
,
and
there
finds
what
riches
of
strength
there
is
in
God
,
and
through
the
Spirit
of
light
is
able
to
conceive
very
largely
of
God
.
he
may
then
say
within
himself
All
this
is
mine
,
All
that
God
is
,
is
mine
.
When
Saints
go
to
God
for
strength
,
either
of
nature
,
or
of
grace
,
they
do
not
go
as
meer
beggars
,
but
as
children
go
to
a
father
,
in
whom
they
have
an
interest
,
and
in
all
that
he
hath
,
and
may
with
boldness
plead
their
interest
therein
:
a
most
full
place
you
have
in
Esay
63.15
,
16.
&
Psal.
119.94
.
And
so
when
God
gives
forth
himself
to
Saints
,
he
doth
it
,
not
as
some
great
man
gives
boons
to
all
commers
to
express
his
bounty
:
but
as
a
father
gives
peculiar
gifts
to
his
children
;
so
Esay
43.1
,
2
,
3
,
4.
3.
According
to
the
Saints
Communion
with
God
and
God's
influence
into
them
,
such
is
their
strength
.
Divine
incomes
give
strength
,
and
maintain
it
.
When
God
takes
up
his
dwelling
in
the
heart
,
it
becomes
strong
and
mighty
:
never
before
.
We
may
say
of
men
,
that
are
at
a
distance
from
God
,
as
the
Prophet
Hosea
to
Ephraim
,
how
weak
is
thine
heart
?
but
of
Saints
,
as
Paul
of
himself
,
when
I
am
weak
,
then
am
I
strong
.
2
Cor.
12.10
.
Paul
had
close
Communion
with
God
and
Christ
,
and
now
the
power
of
Divine
grace
rested
upon
him
,
and
took
up
his
residence
in
him
,
to
strength
him
.
The
nearer
the
soul
comes
to
God
,
and
the
more
it
enjoys
of
God
,
the
stronger
it
is
:
a
man
full
of
God
,
is
a
man
full
of
strength
;
so
you
may
see
,
Micah
,
3.8
,
but
truly
I
am
full
of
power
by
the
Spirit
of
God
:
the
Spirit
of
God
was
poured
forth
upon
the
Prophet
,
and
this
filled
him
full
of
power
.
The
Disciples
of
Christ
were
weak
,
and
therefore
Christ
promiseth
to
baptize
them
with
the
Holy
Ghost
,
and
with
power
;
now
they
are
able
and
strong
.
Even
as
when
the
Prophet
Elias
had
been
fed
by
the
Raven
he
went
in
the
strength
thereof
forty
days
,
1
King
.
19.8
.
So
when
the
soul
hath
fed
it self
upon
Divine
influence
,
it
walks
in
the
strength
thereof
.
It
is
not
here
,
as
with
the
lean
kine
of
Pharaoh
,
that
devour
all
the
fat
,
and
yet
never
the
better
,
for
they
that
wait
upon
the
Lord
,
shall
renew
their
strength
,
Esay
40.31
.
God
never
lets
that
soul
depart
without
this
blessing
,
that
waits
upon
him
.
I
dare
appeal
to
any
experimental
Christian
for
a
witness
hereunto
.
Hear
what
Solomon
saith
,
Prov.
10.29
,
The
way
of
the
Lord
is
strength
to
the
upright
;
And
also
what
David
saith
,
Psal.
27.14
,
Wait
on
the
Lord
,
and
he
shall
strengthen
thy
heart
:
wait
,
I
say
,
on
the
Lord
.
This
is
that
,
which
makes
a
disparity
between
one
Christian
and
another
:
yea
,
between
a
Christian
at
one
time
and
at
another
.
What
makes
one
Christian
stronger
then
another
,
but
the
incomes
of
God
?
one
enjoys
more
of
God
,
then
another
:
one
hath
more
Communion
with
God
,
then
another
:
one
receives
more
from
God
,
then
another
.
And
hence
it
is
,
that
one
can
do
that
which
another
can't
,
and
one
can
suffer
that
,
which
another
can't
;
one
goeth
heavily
and
drooping
under
his
burden
,
when
another
sings
,
and
is
merry
with
a
burden
that
is
far
heavier
;
One
can
slight
a
temptation
,
and
resist
it
,
allthough
it
be
very
great
,
and
another
is
overcome
,
when
it
is
small
.
I
'le
give
you
some
Examples
hereof
.
First
,
Compare
the
first
Adam
with
the
second
;
the
first
was
suddenly
overcome
with
a
temptation
,
and
fell
from
a
state
of
happiness
,
into
a
state
of
misery
,
because
he
had
not
Divine
influence
to
support
him
,
and
keep
him
from
falling
;
his
strength
was
placed
in
himself
,
and
not
in
God
.
But
the
second
Adam
stands
his
ground
,
and
keeps
the
field
,
against
Satans
strongest
attempts
and
batteries
;
yea
,
beats
him
with
his
own
weapon
,
and
forces
him
to
retreat
;
because
the
God-head
dwelt
bodily
in
him
:
and
in
him
dwelt
all
fulness
.
Again
,
Compare
Lot
and
his
wife
,
with
Abraham
in
point
of
trial
;
when
God
would
have
Lot
and
his
wife
deny
themselves
,
and
leave
their
pleasant
habitation
(
of
which
it
is
said
,
that
it
was
even
as
the
garden
of
the
Lord
)
you
shall
find
,
Gen.
19.16
,
that
Lot
and
his
wife
,
were
loth
to
obey
God
herein
;
't
is
said
he
lingred
,
&c.
But
now
when
God
tried
Abraham
in
a
far
greater
matter
,
see
how
willingly
he
obeyed
God
therein
:
so
you
may
see
,
Gen.
22.
Rom.
4.20
.
The
strength
of
a
Christian
lies
not
so
much
in
his
inherent
Principles
,
as
in
his
assisting
influences
:
a
Christian
is
strong
as
they
flow
in
.
As
a
child
,
in
his
fathers
hand
,
may
do
that
,
which
one
of
larger
growth
cannot
do
of
himself
;
so
a
young
Christian
in
the
hand
of
Christ
,
can
do
that
which
old
Adam
could
not
do
in
innocency
,
when
left
to
himself
.
A
weak
bearer
with
strong
supporters
,
may
hold
a
greater
weight
,
than
a
stronger
bearer
without
supporters
.
A
weak
Christian
underpropt
and
upheld
by
Divine
strength
,
may
undergo
and
bear
more
,
then
one
that
hath
a
larger
measure
of
inherent
grace
.
This
is
that
which
makes
a
Christian
differ
from
himself
:
at
one
time
very
weak
,
and
at
another
time
very
strong
;
as
buds
open
in
the
day
,
and
shut
at
night
,
as
a
man
fasting
,
and
full
differs
in
strength
.
We
see
David
,
at
one
time
,
is
afraid
of
a
little
,
we
believe
according
to
the
working
of
his
mighty
power
,
much
or
little
;
a
little
power
put
forth
will
produce
but
a
little
faith
,
a
great
power
will
produce
a
great
faith
.
So
that
this
is
clear
,
that
according
to
a
Saints
Communion
with
God
,
and
Gods
influence
into
him
,
such
is
his
strength
:
as
a
man
receives
from
God
,
such
is
his
power
and
ability
:
the
whole
strength
of
a
Christians
heart
depends
upon
the
enjoyment
of
God
.
4.
According
to
the
fulness
and
extent
of
grace
promised
in
the
Covenant
of
grace
,
such
is
Gods
influence
into
the
hearts
of
his
people
for
their
strength
.
The
Covenant
of
grace
is
full
and
large
,
proportioned
to
the
eternal
love
of
God
,
and
the
weak
state
of
fallen
man
;
So
that
there
is
no
condition
into
which
a
Saint
can
fall
,
but
there
is
a
proportionate
and
suitable
good
promised
and
Covenanted
to
it
.
The
Covenant
is
Gods
dispensative
,
wherein
all
receits
for
all
Spiritual
weaknesses
is
held
forth
:
there
is
not
a
heart
failing
,
but
there
is
a
receit
for
it
;
some
promise
that
is
suitable
thereunto
.
Now
Gods
strength
passeth
from
God
through
the
word
of
promise
.
As
God
speaks
the
word
,
so
Divine
influence
flows
into
the
soul
.
The
words
that
I
speak
(
saith
Christ
)
are
spirit
and
life
,
Joh.
6.63
.
The
Lord
is
therefore
pleased
,
to
set
forth
the
power
and
life
of
his
promise
by
a
lively
similitude
,
Esay
55.10
,
11
,
12
,
13.
Even
as
the
rain
and
snow
gives
strength
to
the
earth
to
bring
forth
,
and
to
bud
,
and
makes
it
fruitful
:
so
doth
the
word
of
grace
give
strength
to
a
weak
heart
,
to
bring
forth
grace
and
comfort
,
and
makes
it
full
of
goodness
.
David
had
experience
of
this
,
and
therefore
saith
,
In
God
I
will
praise
his
word
,
Psal.
56.4
,
10
,
i.
e.
This
is
my
strength
;
God
speaks
the
word
and
it
is
done
:
comfort
and
courage
,
help
and
salvation
flows
in
,
through
the
word
of
promise
.
Alass
,
I
were
not
able
to
stand
,
if
I
had
not
this
supporter
to
bear
me
up
.
So
you
may
see
,
Psal.
21.13
,
I
had
fainted
unless
I
had
believed
.
God
doth
not
only
strengthen
his
Saints
,
according
to
his
word
,
but
he
strengthens
them
by
his
word
.
This
is
the
medium
through
which
all
Divine
strength
passeth
into
the
hearts
of
Saints
:
for
the
strength
of
God
is
in
his
word
of
promise
,
as
its
proper
life
and
virtue
;
this
makes
it
enlightening
,
enlivening
,
strengthening
,
encouraging
,
comforting
and
sanctifying
;
Hence
is
that
of
the
Apostle
Peter
,
2
Pet.
1.3
,
4.
He
that
takes
hold
on
the
Covenant
,
and
on
the
promises
of
grace
therein
,
takes
hold
of
Divine
strength
,
and
(
as
it
is
said
of
Sarah
)
shall
receive
strength
to
conceive
,
and
to
bring
forth
the
image
,
and
life
of
God
in
his
soul
and
conversation
.
When
God
seemeth
to
stand
at
a
distance
from
the
soul
,
that
she
can't
see
him
,
nor
find
him
out
:
yet
if
the
word
of
promise
be
nigh
her
and
in
her
,
she
can't
want
strength
,
for
the
strength
of
God
is
in
it
;
and
have
you
not
found
it
thus
sometimes
?
that
upon
the
reading
,
or
hearing
of
a
gratious
promise
of
God
,
held
forth
in
the
Scripture
,
such
a
clear
light
hath
shined
into
your
souls
,
and
such
a
strength
hath
flowed
in
therewith
,
as
to
raise
you
up
,
and
to
work
a
mighty
change
in
you
.
5.
According
to
that
mutual
transact
that
is
between
God
the
Father
,
and
his
Son
Christ
Jesus
,
both
on
Gods
part
,
and
on
the
believers
part
,
so
doth
the
Covenant
give
forth
its
virtue
and
grace
to
the
believer
.
You
heard
before
,
that
the
Covenant
of
grace
is
Gods
means
,
whereby
he
strengthens
his
people
;
there
is
the
strength
of
God
laid
out
:
now
this
means
works
not
but
as
it
is
moved
;
it
gives
forth
nothing
but
as
it
is
set
on
work
.
Though
there
were
healing
,
and
strengthening
virtues
in
the
pool
of
Bethesda
,
yet
they
could
not
put
forth
themselves
,
until
the
Angel
moved
the
waters
:
so
it
is
here
,
the
Covenant
of
grace
is
Gods
strengthening
pool
:
I
,
but
the
virtue
thereof
is
not
put
forth
,
without
a
motion
;
these
waters
are
set
on
work
by
a
mutual
transact
between
the
Father
and
the
Son
.
First
,
Therefore
God
the
Father
takes
the
poor
sinner
,
and
puts
him
into
the
hands
of
Christ
;
and
saith
thus
to
him
:
Son
take
this
poor
wretched
sinner
into
thine
own
hands
,
for
I
cannot
look
upon
him
in
himself
,
I
can
do
nothing
for
him
,
as
he
stands
upon
his
own
carnal
bottome
:
he
is
undone
,
weak
,
and
wretched
,
and
so
he
must
abide
without
any
help
,
unless
thou
dost
bottome
him
upon
thy self
,
and
hide
him
under
the
robe
of
thy
righteousness
.
I
can't
hear
his
prayers
,
nor
own
his
desires
,
nor
pitty
his
groans
,
unless
they
be
all
persumed
with
the
odour
of
thine
incense
,
and
presented
to
me
by
thy
hand
.
The
Covenant
of
grace
,
and
the
promises
of
grace
are
all
made
in
thee
,
and
must
be
performed
in
thee
,
and
therefore
he
can
have
no
benefit
by
them
,
until
thou
hast
an
actual
possession
of
him
:
he
must
be
thine
,
or
else
they
can't
be
his
.
Then
the
Lord
Jesus
,
takes
the
poor
sinner
,
and
having
sprinkled
him
with
his
blood
,
and
washed
him
from
all
his
guilt
,
hides
him
in
his
own
robes
,
and
presents
him
to
the
Father
,
as
an
object
of
pitty
and
mercy
.
And
after
this
manner
mediates
and
interceeds
with
his
Father
,
on
the
sinners
behalf
,
Heavenly
Father
,
here
is
one
whom
thou
hast
given
me
,
for
whom
I
have
shed
my
heart
blood
,
that
I
might
make
satisfaction
to
Divine
Justice
,
for
all
offences
committed
by
him
against
thee
,
and
purchase
all
that
grace
,
that
is
in
the
Covenant
for
him
:
he
stands
not
upon
his
own
account
,
but
upon
mine
:
I
am
touched
with
the
feeling
of
his
infirmities
,
his
weakness
and
griefs
are
mine
,
his
troubles
and
pains
are
mine
,
his
faintings
and
failings
are
mine
,
his
tears
and
cries
are
mine
,
his
prayers
and
desires
are
mine
:
here
I
tender
them
to
thee
in
mine
own
name
,
and
beg
thine
audience
,
and
acceptance
of
them
:
my
sufferings
and
my
blood
shed
for
him
cries
to
thee
:
yea
,
thine
own
Covenant
,
ratified
and
confirmed
with
thine
own
oath
,
cries
to
thee
for
mercy
and
grace
to
help
and
strengthen
him
.
Now
hereupon
,
the
bowels
of
grace
and
mercy
earns
and
melts
over
a
poor
distressed
sinner
,
and
like
the
great
wheel
in
the
Clock
,
sets
all
the
lesser
wheels
a
going
by
its
motion
;
So
the
grace
of
God
sets
the
Covenant
of
grace
on
work
,
that
it
may
give
forth
its
virtue
and
strength
to
the
soul
.
This
glorious
mystery
will
be
best
understood
and
cleared
to
you
by
several
steps
.
1.
That
God
the
Father
is
the
first
mover
in
this
great
business
.
He
first
loves
;
and
then
gives
souls
to
Christ
,
1
John
4.19
.
Heb.
2.13
.
There
is
a
two
fold
giving
of
souls
to
Christ
.
1.
By
way
of
Covenant
designation
or
decree
made
in
heaven
between
the
Father
and
the
Son
,
in
which
God
made
over
all
his
elect
to
Christ
,
and
Christ
undertook
to
bear
their
names
.
So
Joh.
10.29
.
In
this
place
he
doth
not
only
speak
of
those
that
did
at
the
present
believe
,
but
of
all
others
that
should
believe
.
So
vers.
16.
2.
By
way
of
actual
possession
,
and
so
God
gives
souls
to
Christ
,
as
his
mansion
to
dwell
in
.
This
is
the
Fathers
work
,
Joh.
6.44
.
No
man
can
come
to
me
except
the
Father
draw
him
;
When
God
doth
draw
a
man
to
Christ
,
then
he
gives
him
to
Christ
for
his
actual
possession
.
2.
Gods
design
in
giving
souls
to
Christ
,
is
that
they
may
be
put
into
a
capacity
for
relief
;
for
of
themselves
they
are
not
.
Out
of
Christ
they
cannot
come
to
God
,
there
is
no
immediate
access
to
God
;
His
first
giving
them
to
Christ
by
way
of
designation
was
for
satisfaction
;
but
this
latter
giving
them
to
Christ
is
for
application
,
that
they
may
reap
and
enjoy
the
benefit
of
his
satisfaction
;
that
through
Christ
they
might
have
access
to
God
,
and
an
entrance
into
the
grace
of
the
Covenant
;
and
therefore
did
Paul
so
earnestly
desire
that
he
might
be
found
in
Christ
.
3.
The
whole
Covenant
of
grace
with
all
the
promises
therein
are
founded
in
Christ
,
and
performed
unto
none
but
the
chosen
of
God
in
Christ
,
and
such
as
are
given
to
Christ
.
Hence
is
that
of
the
Apostle
,
2
Corinth.
1.20
.
Acts
2.39
.
4.
The
Lord
Jesus
owns
every
sinner
that
is
given
to
him
by
the
Father
as
his
peculiar
trust
;
He
becomes
their
shepheard
,
and
takes
the
care
of
them
,
and
never
leaves
them
,
until
he
hath
brought
them
into
actual
possession
and
fruition
of
all
Covenanting
grace
;
You
have
this
fully
set
forth
,
Heb.
2.11
,
12
,
17
,
18
,
with
4.15
.
5.
Having
taken
this
trust
upon
him
,
and
made
it
his
business
,
he
mediates
with
the
Father
for
them
,
that
the
Covenant
of
grace
,
with
all
the
promises
may
be
performed
to
them
,
Heb.
7.25
.
6.
The
Covenant
being
pleaded
by
Christ
with
the
Father
,
must
be
performed
to
the
sinner
.
God
can't
in
justice
deny
it
;
this
treasury
and
store-house
of
grace
is
presently
opened
,
for
the
soul
to
come
and
receive
grace
and
strength
;
most
full
is
that
,
John
14.12
,
13
,
14.
&
John
16.24
.
6.
According
to
the
Spirits
Revelation
of
this
grace
in
the
heart
,
such
is
our
sense
and
feeling
thereof
;
and
according
to
our
sense
thereof
,
such
is
our
comfort
.
Divine
Revelation
gives
us
the
sense
of
Spiritual
incomes
and
influences
,
and
a
true
sense
thereof
gives
us
comfort
;
the
larger
the
discovery
is
,
the
larger
is
our
sense
and
comfort
.
There
is
many
a
gratious
soul
that
wants
the
strength
of
comfort
,
and
yet
doth
not
want
the
strength
of
grace
and
holiness
,
and
the
reason
is
,
because
he
hath
not
the
sense
and
feeling
of
his
grace
.
This
therefore
is
the
office
of
the
Spirit
to
reveal
,
and
make
known
those
incomes
,
and
Divine
influences
which
the
soul
enjoys
of
and
from
God
,
for
his
strength
and
support
;
As
you
may
see
,
1
Cor.
2.10
,
12.
The
spirit
reveals
all
spiritual
gifts
to
the
souls
of
his
Saints
,
that
they
may
know
them
,
and
have
the
sense
and
feeling
of
them
in
their
hearts
.
And
hence
he
is
called
the
comforter
,
because
he
reveals
that
to
the
soul
which
is
matter
of
comfort
.
For
it
is
the
knowledge
and
sense
of
things
that
administers
comfort
;
To
be
without
a
good
,
and
not
to
know
it
,
is
all
one
in
point
of
comfort
;
As
what
comfort
doth
any
estate
afford
a
man
when
he
is
ignorant
of
his
interest
in
it
,
and
enjoyment
of
it
.
If
a
man
have
a
rich
Mine
of
Gold
and
Silver
in
any
part
of
his
lands
,
and
yet
knows
not
of
it
,
it
is
nothing
to
him
.
So
if
a
man
have
never
such
a
measure
of
gifts
and
graces
from
God
,
yet
if
he
be
still
in
the
dark
,
and
know
it
not
,
he
can
take
no
comfort
therein
.
So
long
as
a
soul
questions
and
is
in
doubt
about
his
spiritual
estate
,
he
can't
have
comfort
;
and
therefore
the
holy
Spirit
comes
,
and
makes
it
known
to
the
people
of
God
,
that
they
may
have
true
comfort
.
Use
.
If
God
be
the
rock
of
a
Christians
heart
strength
.
Then
this
may
serve
for
counsel
and
instruction
to
all
true
Israelites
.
-
1.
To
account
God
your
strength
.
-
2.
To
give
God
the
glory
of
your
strength
.
First
,
To
account
God
your
strength
;
He
is
so
in
truth
,
let
him
be
so
in
your
account
.
Own
,
and
acknowledge
God
to
be
your
strength
alone
.
It
is
a
Saints
great
priviledge
that
God
is
his
strength
,
and
it
is
his
duty
to
account
him
so
.
A
Christian
should
live
in
the
sense
and
feeling
of
this
truth
,
in
the
power
and
life
of
it
.
The
notion
of
it
is
of
little
advantage
,
but
the
sense
thereof
is
of
great
use
to
a
Christian
.
And
that
,
1.
In
point
of
settlement
and
quiet
:
this
is
a
sure
bottom
for
thy
soul
to
stay
upon
at
all
times
;
The
soul
is
like
the
trembling
needle
,
that
cannot
stand
still
,
but
is
ever
in
motion
,
and
in
fear
,
until
it
is
directed
to
God
its
North-pole
.
When
a
man
accounts
of
any
thing
else
as
his
strength
,
he
puts
himself
into
a
trembling
posture
:
he
cannot
six
himself
,
but
is
tossed
to
and
fro
with
fears
and
doubts
.
But
now
,
let
him
fix
his
eye
upon
God
,
as
the
rock
of
his
strength
,
and
then
he
is
quiet
and
at
rest
,
Psal.
16.8
,
9.
Soul
trouble
ariseth
from
two
things
principally
,
the
loss
of
God
,
or
the
neglect
of
,
and
non-emproving
God
:
if
God
be
either
at
a
distance
from
us
,
or
if
we
do
not
set
him
before
us
,
and
keep
him
in
our
eye
.
Now
he
that
doth
not
fix
his
eye
upon
God
,
by
way
of
acknowledgement
,
will
never
fix
his
heart
upon
God
for
settlement
;
and
therefore
must
needs
be
in
continual
motion
,
and
never
quiet
.
He
that
is
strongest
in
wisdom
,
or
riches
,
or
friends
,
or
graces
,
can
never
settle
,
nor
be
at
quiet
in
his
breast
,
until
he
fix
on
God
.
For
none
of
these
have
an
inherent
,
independant
,
and
eternal
strength
;
the
strength
of
these
is
in
God
;
and
if
God
doth
not
conveigh
some
new
supply
of
strength
into
them
,
they
will
all
fail
us
:
and
our
experience
hereof
makes
a
man
fear
,
that
at
one
time
or
other
,
he
may
be
at
a
loss
for
strength
:
if
a
fit
of
sickness
comes
,
a
mans
wisdom
and
strength
quickly
fails
him
:
if
an
enemy
invade
the
Land
,
a
rich
man
may
quickly
be
plundred
of
all
,
and
made
poor
:
and
if
a
Christian
be
surprized
with
a
temptation
,
and
fall
into
some
gross
sin
,
how
will
it
wast
and
consume
his
grace
?
So
that
here
can
be
no
settlement
nor
quiet
.
But
now
,
that
soul
that
looks
at
God
as
his
strength
,
may
well
be
quiet
and
at
rest
.
Most
excellent
is
that
of
the
Apostle
Paul
,
2
Cor.
4.16
,
joyned
with
Chap.
5.
beg
.
for
which
cause
we
faint
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
word
signifies
to
shrink
back
,
as
cowards
in
war
:
they
are
afraid
,
and
can't
stand
their
ground
,
they
can't
settle
themselves
to
fight
.
Now
saith
the
Apostle
,
we
do
not
thus
:
no
,
we
are
settled
and
at
quiet
,
whatever
comes
;
for
we
look
not
at
things
that
are
seen
,
we
look
not
at
a
created
strength
:
but
at
things
unseen
;
we
look
to
God
.
What
though
we
must
break
up
house
,
and
be
dissetled
as
to
our
bodily
condition
:
yet
we
know
,
that
we
have
a
building
of
God
,
eternal
in
the
heavens
.
We
have
a
God
to
go
to
,
in
whom
we
dwell
now
,
and
with
whom
we
shall
dwell
for
ever
;
a
Christian
that
accounts
God
his
strength
,
is
never
at
a
loss
:
he
can
never
be
dissetled
.
2.
In
point
of
success
,
account
God
your
strength
,
and
that
will
carry
you
out
,
and
bear
you
up
,
until
you
arrive
at
a
happy
issue
of
all
things
.
O
blessed
is
the
man
,
whose
strength
is
in
thee
:
saith
the
Prophet
David
,
a
blessing
doth
ever
attend
that
man
that
accounts
God
his
strength
:
he
shall
never
fail
of
a
gratious
issue
:
as
Divine
strength
doth
accompany
that
man
,
so
Divine
blessing
doth
ever
flow
from
Divine
strength
.
Divine
strength
is
a
River
of
broad
waters
,
now
a
Christian
that
accounts
God
his
strength
,
is
like
a
tree
planted
by
a
river
of
waters
,
that
ever
bringeth
forth
its
fruit
in
due
season
,
Psal.
1.3
.
&
Jer.
17.7
,
8.
Whatever
his
state
and
condition
is
,
and
whatever
his
work
and
employment
is
,
Divine
strength
makes
it
fruitful
and
successful
.
Many
earthly
things
are
strong
and
barren
,
but
heavenly
and
Divine
strength
is
never
barren
.
Nay
,
wherever
it
is
communicated
,
it
makes
them
fruitful
;
but
especially
when
the
heart
is
filled
with
it
,
and
acted
by
it
,
the
fruits
thereof
are
full
and
glorious
.
A
Christians
graces
,
and
his
gifts
and
faculties
are
like
a
flock
of
sheep
,
whereof
every
one
beareth
twins
,
and
none
is
barren
amongst
them
:
They
all
bring
forth
much
fruit
unto
God
and
his
Church
.
Yea
,
whenever
a
Christian
goeth
forth
in
the
strength
of
God
to
perform
any
duty
that
God
enjoyns
him
,
his
work
shall
flourish
,
and
be
exceeding
successful
;
So
Heb.
11.33
.
This
leads
me
some
particular
directions
herein
,
that
you
may
thus
own
God
as
your
alone
strength
.
1.
Be
diffident
of
your
own
strength
;
go
not
forth
in
that
,
do
not
lean
upon
that
;
this
counsel
is
given
us
by
the
Holy
Ghost
;
Prov.
3.5
,
6
,
7.
Do
not
say
,
I
have
strength
enough
,
I
can
do
this
or
that
of
my self
,
my
wisdom
,
and
mine
understanding
,
and
mine
abilities
and
parts
shall
help
and
relieve
;
direct
and
carry
me
through
:
No
,
this
is
not
to
own
God
as
your
strength
:
but
to
set
up
your self
in
the
room
of
God
,
and
to
make
it
an
Idol
.
Self
strength
is
given
us
of
God
to
use
,
but
not
to
be
rested
on
;
for
this
is
a
departure
from
God
.
Jer.
17.5
,
Cursed
be
the
man
that
trusteth
in
man
and
maketh
flesh
his
arm
,
and
whose
heart
departeth
from
the
Lord
.
Or
as
the
Arabick
Version
hath
it
:
But
his
heart
is
removed
from
the
Lord
.
O
take
heed
of
this
,
-
1.
When
your
strength
is
great
in
your
own
eyes
.
-
2.
When
your
work
is
little
.
-
3.
When
your
Spiritual
enemies
are
quiet
.
First
,
When
your
strength
is
great
in
your
own
eyes
,
do
not
rely
on
it
:
But
still
own
God
the
rock
of
your
strength
.
It
is
a
great
blessing
to
have
inherent
strength
,
for
a
man
to
be
wise
,
knowing
,
gratious
,
to
be
able
to
act
for
God
,
to
mortifie
sin
,
and
to
combate
with
Spiritual
adversaries
:
but
the
greater
measure
of
inherent
strength
thou
hast
,
if
rested
in
,
the
nearer
it
is
to
a
curse
and
blast
.
This
is
certain
,
that
God
doth
not
always
succeed
designs
undertaken
by
great
strength
,
and
if
God
doth
not
assist
them
,
they
will
never
be
effected
:
but
he
doth
ever
frown
upon
,
desert
,
curse
and
blast
both
the
strength
and
the
design
,
when
men
rely
upon
it
,
and
trust
to
it
;
let
the
strength
be
never
so
great
.
I
will
give
you
some
notable
examples
of
this
out
of
the
Holy
Scriptures
;
Judg.
10.
In
this
Sacred
History
you
have
three
things
very
observeable
.
First
,
Israel
had
a
good
cause
in
hand
,
as
you
may
read
at
large
,
Chap.
19.
Secondly
,
Israel
did
far
exceed
the
Benjamites
in
strength
,
for
the
number
of
Israel
was
400000
men
,
and
the
number
of
Benjamin
was
but
26000
men
.
Thirdly
,
the
Israelites
did
ask
counsel
of
God
about
the
order
of
their
fight
,
vers.
18.23
.
And
yet
you
shall
find
that
God
did
not
prosper
them
,
neither
in
their
first
,
nor
in
their
second
attempt
;
but
gave
victory
to
the
Benjamites
against
the
men
of
Israel
,
who
lost
40000
in
the
two
battles
.
Neither
did
he
go
along
with
the
men
of
Israel
,
until
he
had
humbled
them
,
and
brought
them
to
a
low
frame
of
heart
;
So
you
may
see
,
vers.
26.
'T
is
true
,
they
had
enquired
of
God
before
:
I
,
but
they
too
much
relyed
upon
their
own
strength
,
and
God
would
abase
that
before
he
gave
them
deliverance
.
Many
a
man
will
pray
,
and
rely
upon
his
prayer
,
and
not
on
God
:
I
,
But
God
will
not
own
such
a
prayer
.
No
,
thou
must
be
emptied
of
all
self
,
and
make
God
thine
All
strength
,
or
else
God
will
not
own
thee
.
Another
example
is
that
of
Abijah
,
and
Jeroboam
,
2
Chron.
13.3.16
,
17
,
Jeroboams
Army
was
double
to
Abijabs
;
and
yet
the
victory
was
given
to
Abijah
.
A
third
example
will
drive
the
nail
home
to
the
head
,
and
prove
the
thing
in
hand
fully
.
It
is
that
of
the
Apostle
Peter
.
He
was
a
man
,
of
all
the
Disciples
the
most
couragious
;
and
forward
to
confess
and
own
Christ
at
all
times
:
yea
,
to
obey
his
commands
;
As
you
may
see
,
Matt.
14.28
,
and
so
Matt.
16.15
,
16
,
Matt.
17.4
.
&
Matt.
26.33
.
But
observe
,
that
though
Peter
was
thus
stout
and
courageous
,
yet
because
he
relyed
upon
his
own
strength
,
he
fell
by
a
three-fold
denial
of
his
Master
;
So
Matth.
26.69
.
God
doth
ever
dismount
self
confidence
,
and
throw
it
in
the
dirt
:
a
proud
,
self
confident
Christan
,
is
seldom
successful
,
or
instrumental
in
the
work
of
God
.
I
have
not
read
of
any
,
as
far
as
I
remember
.
The
truth
is
,
a
man
is
ever
the
least
able
,
and
useful
,
when
he
thinks
himself
the
best
.
The
stronger
thou
thinkest
thy self
the
weaker
thou
art
.
The
more
thou
trustest
to
a
strength
within
thy self
,
the
less
thou
shalt
receive
from
God
.
How
often
have
we
found
it
by
experience
,
that
when
we
have
expected
great
things
by
and
from
our
own
strength
,
we
have
been
most
foiled
:
and
the
higher
we
have
built
our
nest
in
the
rock
of
inherent
strength
,
the
lower
we
have
fallen
.
What
is
the
reason
,
that
when
Christians
have
thought
themselves
the
most
prepared
for
an
ordinance
,
they
have
received
the
least
benefit
by
it
.
And
when
they
have
been
the
most
enlarged
in
a
duty
,
they
have
miscarried
suddenly
after
it
.
And
when
they
have
received
the
most
comfort
in
a
duty
,
or
an
ordinance
,
they
have
had
the
darkest
cloud
upon
their
spirits
immediately
following
?
Nay
,
when
they
have
received
the
greatest
influence
from
Divine
strength
,
for
the
increase
of
grace
,
yet
they
have
found
a
sensible
withdrawing
of
the
Spirit
of
God
afterwards
from
them
.
O
Beloved
,
it
is
because
they
have
rested
upon
these
more
then
they
have
upon
God
the
rock
of
their
strength
:
and
therefore
when
your
strength
is
greatest
,
do
not
rely
upon
it
.
Secondly
,
When
your
work
is
little
,
yet
be
self-diffident
:
It
is
not
for
a
Christian
to
say
,
my
work
is
but
small
,
and
therefore
I
may
rely
upon
my self
for
ability
to
perform
it
.
For
though
some
works
of
a
Christian
are
but
little
in
comparison
of
others
,
yet
no
work
is
so
little
,
but
will
require
a
greater
strength
,
than
what
thou
hast
received
;
full
is
that
;
2
Cor.
3.5
.
What
work
is
less
then
that
of
thoughts
?
And
yet
saith
the
Apostle
,
we
are
not
sufficient
of
our selves
to
think
any
thing
,
as
of
our selves
:
if
thy
Spiritual
and
Natural
strength
be
never
so
great
,
and
thy
work
never
so
little
,
yet
thou
must
have
a
fresh
supply
of
strength
from
God
thy
Rock
,
or
else
thou
canst
not
perform
it
well
.
Beloved
,
we
may
as
well
give
our selves
a
Licence
or
Commission
,
as
we
may
depend
upon
our
own
strength
,
for
the
discharge
of
the
least
duty
.
But
if
we
have
no
Commission
for
our
work
,
but
our
own
,
it
can't
own
God
for
its
Soveraign
:
and
if
we
have
no
strength
but
our
own
,
to
perform
it
by
,
it
can't
call
God
Father
:
neither
will
it
be
acceptable
to
him
,
or
rewarded
by
him
:
as
you
may
see
;
Heb.
11.6
.
Without
faith
it
is
impossible
to
please
God
:
As
without
faith
in
Christ
for
acceptance
,
so
without
faith
in
God
for
assistance
.
Works
performed
meerly
by
a
self
strength
,
are
not
of
the
right
stamp
,
they
come
not
from
God
,
and
therefore
cannot
have
acceptance
with
God
.
They
are
not
the
off
spring
of
Divine
strength
;
and
therefore
cannot
intitle
themselves
to
Divine
favour
.
Thirdly
,
When
your
spiritual
enemies
are
still
and
quiet
:
sin
within
,
and
Satan
without
,
are
not
always
alike
active
against
thee
.
No!
they
lie
in
wait
for
an
advantage
,
that
they
may
take
thee
of
a
sudden
,
when
thou
art
at
a
distance
from
the
rock
of
thy
strength
.
What
though
the
roaring
Lion
hath
betaken
himself
to
his
Den
,
and
there
lurks
,
will
any
man
be
so
foolish
,
as
to
quit
his
place
of
safety
;
and
(
trusting
to
his
corporal
strength
)
walk
to
and
fro
by
the
mouth
of
the
Lyons
Den
?
much
less
shouldest
thou
forsake
God
the
rock
of
thy
strength
,
and
walk
up
and
down
the
world
,
where
Satan
lurks
,
and
sometimes
hides
himself
from
thee
,
with
a
dependance
upon
thy self
strength
for
safety
:
for
thou
knowest
not
how
soon
he
may
break
forth
upon
thee
.
No!
but
in
the
time
of
thy
greatest
peace
,
labour
for
the
nearest
and
closest
communion
with
thy
God
.
Betake
thy self
to
that
rock
of
strength
,
that
must
be
thy
safety
in
time
of
trouble
:
excellent
was
that
piece
of
policy
of
Asa
,
2
Chro.
14.6
,
7.
He
that
will
not
make
God
the
rock
of
his
strength
in
the
time
of
peace
,
can't
expect
God
to
be
his
rock
of
strength
in
the
time
of
war
:
He
that
will
be
sheltered
from
a
storm
at
Sea
,
must
not
quit
and
forsake
the
ship
in
a
calm
.
Gods
counsel
therefore
to
Noah
was
,
to
enter
into
his
Ark
before
the
storm
came
:
and
this
must
be
your
practise
if
you
would
be
safe
;
you
must
not
trust
your
own
naked
self
strength
,
no
,
not
in
the
most
serene
part
of
your
life
:
for
you
know
not
how
soon
a
storm
may
arise
,
an
enemy
may
assault
you
,
and
then
what
will
you
do
?
2.
Rest
upon
God
alone
for
all
strength
:
throw
thy self
into
his
arms
,
that
he
may
bear
thee
up
,
and
carry
thee
along
through
all
thy
ways
.
Psal.
37.5
,
6
,
7
,
Commit
thy
way
unto
the
Lord
,
trust
also
in
him
,
&c.
Or
roll
thy
way
upon
the
Lord
;
Throw
thy self
first
,
and
then
thy
way
upon
God
;
for
he
is
thy
strength
,
and
supporter
;
So
Psal.
55.22
,
Cast
thy
burden
upon
the
Lord
,
and
he
shall
sustein
thee
;
The
best
way
to
ease
thy self
,
is
to
lay
thy
load
upon
God
,
he
will
take
it
up
,
and
also
carry
thee
.
There
is
many
a
man
would
be
willing
to
go
of
himself
,
if
another
would
but
carry
his
burden
for
him
:
but
if
thou
throwest
thy
burden
upon
God
,
he
will
not
only
carry
that
,
but
will
also
carry
thee
.
He
cares
not
how
much
weight
a
Christian
layeth
on
his
back
:
a
true
Israelite
may
ease
himself
,
and
best
please
his
God
at
once
.
God
delights
not
to
see
tears
in
thine
eyes
,
or
paleness
in
thy
countenance
:
thy
groans
and
sighs
make
no
Musick
in
his
ears
:
he
had
rather
that
thou
wouldest
free
thy self
of
thy
burden
,
by
casting
it
upon
him
,
that
he
might
rejoyce
in
thy
joy
and
comfort
.
Now
true
confidence
in
God
,
and
resting
upon
God
,
will
both
free
thee
of
thy
burden
,
and
also
bring
in
the
strength
of
God
,
to
sustein
and
bear
thee
up
from
falling
:
wouldest
thou
therefore
own
God
as
thy
strength
,
and
fetch
strength
from
God
to
thy
soul
,
rest
upon
God
,
roll
thy self
upon
him
.
And
that
,
-
1.
In
times
of
greatest
weakness
.
-
2.
In
times
of
the
greatest
service
.
-
3.
In
times
of
the
greatest
trials
.
First
,
In
times
of
greatest
weakness
;
when
thou
feelest
thine
inherent
strength
to
fail
,
yet
be
not
discouraged
,
but
rest
upon
the
rock
of
thy
strength
.
That
is
the
truest
act
of
Faith
,
that
hath
no
created
supporters
:
but
is
terminated
in
God
alone
:
it
is
no
hard
matter
for
a
strong
man
to
believe
,
and
to
be
confident
,
but
it
is
a
difficult
thing
for
a
man
to
discern
the
truth
of
his
faith
,
when
created
strength
is
at
its
height
;
take
away
the
crutch
,
and
then
you
will
see
,
what
he
will
lay
hold
on
next
,
to
bear
up
his
lame
legs
with
.
When
a
Christian
finds
nothing
in
himself
,
then
to
rest
on
God
,
is
an
evidence
of
true
faith
.
Faith
in
God
under
poverty
of
Spirit
,
is
a
precious
faith
:
't
is
such
a
faith
as
is
peculiar
to
the
people
of
God
;
such
a
faith
as
they
must
set
on
work
;
Zeph.
3.12
,
I
will
leave
among
you
,
men
that
are
humble
,
a
poor
people
,
and
they
shall
trust
in
the
name
of
the
Lord
.
When
God
hath
emptied
a
man
of
all
self-strength
,
and
made
him
poor
,
then
is
the
time
for
him
to
trust
in
the
Lord
.
God
hath
a
way
to
make
a
rich
man
poor
,
and
take
nothing
from
him
,
and
to
make
a
strong
man
weak
,
and
yet
not
diminish
his
strength
.
Quest.
How
doth
God
this
?
Answ.
By
giving
him
an
humble
spirit
;
making
him
poor
in
spirit
,
So
that
his
heart
is
taken
off
his
riches
,
and
off
his
strength
,
and
now
such
an
one
will
trust
in
God
.
But
sometimes
God
makes
men
poor
,
and
brings
them
low
indeed
,
on
purpose
,
that
they
may
learn
to
trust
in
God
alone
.
2
Cor.
1.10
.
We
received
the
sentence
of
death
,
that
we
might
learn
,
not
to
trust
in
our selves
,
but
in
the
living
God
;
So
1
Tim.
1.5
,
She
that
is
a
widow
,
is
left
alone
,
and
trusts
in
God
.
Why
truly
to
allude
to
this
;
there
is
many
a
soul
who
hath
been
wedded
to
a
self-strength
,
and
God
hath
cut
it
off
,
and
made
her
a
widow
;
one
left
alone
,
that
she
might
trust
in
God
,
Rom.
7.4
.
O
Beloved
if
this
be
your
case
,
that
God
hath
widdowed
your
souls
,
and
stript
you
naked
of
all
created
and
communicated
strength
,
that
you
are
poor
and
weak
,
helpless
and
comfortless
,
now
is
your
time
to
cast
your
souls
on
God
for
all
strength
to
bear
you
up
.
Secondly
,
In
times
of
the
greatest
and
highest
service
and
employment
,
whether
doing
or
suffering
,
account
God
your
strength
,
by
resting
on
him
,
and
trusting
in
him
;
1
Tim.
4.10
,
Therefore
we
labour
and
suffer
reproach
,
because
we
trust
in
the
living
God
.
The
work
of
the
Apostles
and
Primitive
Christians
was
very
great
,
and
very
high
;
they
stood
in
need
of
a
mighty
aid
,
for
it
was
beyond
their
inherent
strength
,
and
therefore
they
did
commit
themselves
,
and
their
work
,
to
the
rock
of
their
strength
.
As
there
is
no
work
so
little
but
exceeds
our
strength
,
so
there
is
no
work
so
great
,
but
there
is
a
proportion'd
strength
to
it
,
to
be
had
in
God
.
When
God
therefore
calls
thee
forth
to
hard
and
high
service
,
such
as
makes
every
vein
in
thy
heart
to
bleed
,
and
every
string
ready
to
crack
,
do
not
think
it
a
work
beyond
omnipotency's
power
:
sit
not
down
dejected
,
as
if
God
required
impossibilities
of
thee
,
but
trust
him
;
and
thou
shalt
but
bear
the
name
,
he
will
do
the
work
:
no
man
ever
failed
in
his
work
,
who
had
the
strength
of
God
for
his
help
.
His
strength
ever
rises
as
his
work
rises
,
and
the
higher
the
service
is
,
the
greater
shall
be
his
strength
,
Esay
40.29
,
30
,
31.
And
therefore
when
God
called
Moses
forth
to
deliver
Israel
from
the
power
of
Egypt
,
see
what
he
saith
to
him
,
Exod.
3.10
,
11
,
observe
here
,
Moses
is
doubtful
of
his
own
strength
,
and
pleads
that
,
as
an
excuse
for
his
refusal
of
the
work
.
Who
am
I
?
q.
d.
Alass
,
this
is
a
work
beyond
my
skill
and
ability
to
perform
.
Now
,
to
this
,
God
answers
,
by
a
promise
of
his
presence
;
I
will
certainly
be
with
thee
:
q.
d.
I
will
make
up
all
thy
imperfections
and
weakness
in
mine
own
fulness
and
strength
:
the
greater
the
work
is
,
the
more
I
will
manifest
my self
;
and
the
less
thou
hast
in
thy self
,
the
more
thou
shalt
receive
from
me
.
And
therefore
when
Moses
pleads
his
excuse
with
a
particular
demonstration
of
his
inability
;
God
gives
a
particular
answer
.
Exod.
4.10
,
11
,
12
,
Lord
(
saith
Moses
)
I
am
not
cloquent
,
but
am
slow
of
speech
,
and
of
a
slow
tongue
,
and
therefore
very
unfit
for
the
work
.
I
am
not
able
to
deliver
thy
message
either
to
Pharao
or
to
the
children
of
Israel
,
but
shall
rather
spoil
it
,
then
deliver
it
.
Now
God
gives
a
particular
answer
to
this
particular
objection
.
First
,
by
way
of
Interrogation
;
Who
made
mans
mouth
?
i.e.
Cannot
I
that
made
the
mouth
,
cure
the
imperfection
of
it
?
cannot
I
give
thee
an
eloquent
and
a
ready
tongue
.
Secondly
,
by
way
of
particular
promise
in
reference
to
that
particular
case
.
Now
therefore
go
,
and
I
will
be
with
thy
mouth
,
and
teach
thee
what
thou
shalt
say
;
the
like
you
have
,
Matt.
10.19
,
It
shall
be
given
you
in
that
same
hour
,
what
ye
shall
speak
.
Divine
assistances
do
ever
flow
in
according
to
the
greatness
of
the
work
;
It
shall
be
all
one
to
thee
,
to
perform
a
very
high
piece
of
service
for
God
,
with
a
strength
proportioned
to
it
,
as
it
will
be
to
do
a
lesser
work
with
a
little
strength
.
Do
but
rest
upon
the
rock
of
your
strength
,
and
you
will
never
be
troubled
at
your
work
.
Thirdly
,
In
times
of
the
greatest
trials
:
when
thou
art
conflicting
with
spiritual
or
corporal
enemies
,
then
rest
on
the
rock
of
thy
strength
.
Sometimes
a
Christian
is
(
as
it
were
)
drawn
forth
into
the
field
to
encounter
with
sin
and
Satan
,
and
these
two
grand
enemies
of
the
souls
Salvation
,
do
set
all
their
power
and
policy
on
work
,
to
foil
and
ruine
him
:
sin
,
that
sets
upon
him
(
as
Satans
messenger
)
and
buffets
him
,
and
Satan
stands
with
his
bow
in
his
hand
,
and
shoots
fiery
darts
at
him
,
to
wound
and
torment
his
soul
:
Now
what
should
he
do
in
this
case
?
why
,
rest
on
the
rock
of
his
strength
.
It
was
a
saying
of
Luther
:
He
that
most
strongly
trusts
to
Gods
assistance
,
he
most
surely
defends
himself
.
And
I
find
it
written
of
S.
Augustin
,
that
after
his
first
conversion
to
the
faith
,
he
was
grievously
vexed
with
inward
conflicts
against
his
corrupt
affections
;
and
after
long
strugling
with
them
by
a
self-strength
,
which
he
found
too
weak
to
overcome
,
and
musing
what
to
do
more
,
he
heard
a
voice
saying
,
in
te
stas
&
non
stas
:
thou
standest
in
thy self
,
and
therefore
dost
not
stand
.
Whereupon
apprehending
that
a
self-strength
could
not
mortifie
and
conquer
his
corruptions
,
he
betook
himself
to
the
rock
of
his
strength
,
and
at
last
found
such
inward
assistance
thereby
,
as
made
him
stand
his
ground
,
and
overcome
his
enemies
.
And
this
is
according
to
Holy
Writ
;
as
you
may
see
,
Ephes.
6.10
,
12.
Finally
my
brethren
be
strong
in
the
Lord
and
in
the
power
of
his
might
;
for
we
wrestle
not
against
flesh
and
blood
,
but
against
principalities
,
&c.
i.e.
If
you
would
be
able
to
encounter
with
your
spiritual
adversaries
,
and
to
stand
your
ground
,
you
must
rest
upon
the
rock
of
your
strength
:
you
must
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
.
Fides
sit
tecum
,
&
tecum
est
Deus
in
tribulatione
,
Aug.
in
Psal.
90
,
Have
faith
with
thee
,
and
God
is
with
thee
.
And
know
this
,
that
the
strength
of
sin
and
Satan
,
could
never
match
the
strength
of
God
;
and
hence
it
is
,
that
the
people
of
God
have
ever
conquered
,
both
sin
and
Satan
at
the
last
,
and
are
able
to
say
as
Paul
,
thanks
be
to
God
that
giveth
us
the
victory
,
and
causeth
us
to
triumph
.
And
what
though
a
Christian
is
beset
with
corporal
enemies
,
yet
if
he
do
but
set
faith
on
work
,
he
shall
find
strength
coming
from
the
rock
of
his
strength
to
bear
him
up
against
them
.
And
hence
is
that
of
David
,
Psal.
56.3
,
at
what
time
I
am
afraid
I
will
trust
in
thee
.
The
flesh
will
have
its
work
in
a
good
man
,
and
stir
up
passions
of
fear
and
grief
,
when
danger
is
near
;
I
,
but
these
shall
not
get
the
upper
hand
,
if
faith
be
set
on
work
,
and
therefore
saith
David
,
at
what
time
I
am
afraid
,
I
will
trust
in
thee
.
And
as
it
overcomes
our
fears
,
so
it
overcomes
our
dangers
too
:
for
it
carries
the
soul
to
the
rock
of
strength
to
help
us
against
them
.
Most
full
is
that
of
Asa
,
2
Chron.
14.8
,
9
,
10
,
usque
fin
.
The
like
you
have
,
2
Chron.
20.12
,
13
,
15
,
&
Judges
7.14
.
Psal.
118.6
,
7
,
to
the
14
,
&
David
to
Goliah
,
1
Sam.
17.45
.
This
is
the
first
branch
of
the
use
.
Secondly
,
Is
God
the
rock
of
your
strength
?
then
give
God
the
glory
of
your
strength
:
Take
heed
of
robbing
God
,
that
you
may
sacrifice
to
your selves
:
but
as
you
have
the
comfort
,
so
let
him
have
the
glory
.
1.
By
due
acknowledgements
;
say
in
your
hearts
and
with
your
tongues
,
all
my
strength
is
from
God
,
and
all
my
strength
is
in
God
,
and
God
is
the
rock
of
my
strength
:
Thus
doth
David
,
Psal.
18.32
.
It
is
God
that
girdeth
me
with
strength
.
Psal.
27.1
.
Psal.
28
7
,
8.
and
he
exhorts
others
thereunto
,
Psal.
68.34
.
2.
By
a
frequent
reviewing
and
recording
your
experience
of
heart-strengthening
influences
:
call
to
mind
and
take
special
notice
of
the
incomes
of
strength
from
God
,
A
Christian
should
be
Gods
Notary
,
and
his
heart
a
book
of
Records
,
wherein
all
the
memorable
incomes
of
God
,
are
written
down
.
He
that
seeth
not
what
God
hath
done
for
him
,
will
never
give
God
the
praise
of
his
doings
:
and
he
that
buries
Gods
works
in
forgetfulness
,
makes
God
a
looser
by
his
gains
.
Hence
it
is
,
that
David
rouses
up
his
soul
,
and
all
within
him
,
and
lays
that
charge
upon
himself
,
Psal.
103.2
.
Forget
not
all
his
benefits
;
He
that
will
give
God
the
glory
of
a
mercy
,
must
shew
it
written
first
upon
his
heart
;
the
heart
is
the
first
mover
in
a
man
:
all
a
mans
members
are
but
the
Organs
of
the
soul
,
that
sets
them
all
on
work
;
the
tongue
will
sing
and
praise
God
,
when
the
heart
dictates
to
it
,
and
stirs
it
up
:
now
unless
a
mans
memory
be
active
,
and
his
understanding
quick
in
reviewing
,
and
calling
to
mind
the
incomes
of
God
,
the
heart
will
lie
dead
,
and
never
stir
.
3.
By
imploying
your
strength
for
God
,
that
God
may
have
his
own
returned
with
advantage
:
This
is
Gods
end
in
giving
you
strength
,
that
you
may
work
for
him
:
Oh
,
take
heed
of
a
sloathful
idle
spirit
;
for
this
is
to
bury
your
talent
in
the
earth
of
sensuality
and
vanity
;
and
hence
it
is
that
Paul
admonishes
Timothy
,
to
stir
up
the
gift
that
was
in
him
,
and
not
to
neglect
it
;
1
Tim.
4.14
.
2
Tim.
1.6
.
This
is
also
his
charge
upon
the
Romans
,
Rom.
12.12
,
an
unactive
strong
Christian
is
as
unprofitable
,
as
he
that
hath
no
strength
:
and
an
unprofitable
servant
is
in
great
danger
of
five
evils
,
-
1.
Of
the
loss
of
Gods
comforting
presence
.
-
2.
Of
the
loss
of
Gods
assisting
presence
for
a
time
.
-
3.
Of
falling
into
some
powerful
temptation
;
So
David
fell
.
-
4.
Of
corrupting
thy
heart
.
-
5.
Of
an
abatement
of
thy
strength
.
First
,
Of
the
loss
of
Gods
comforting
presence
;
He
that
doth
not
draw
nigh
to
God
in
duty
,
shall
not
find
God
nigh
to
him
in
comfort
.
Can
any
idle
servant
expect
the
favour
of
his
Master
,
and
a
reward
at
night
,
when
as
he
hath
loytred
all
the
day
?
No
more
,
may
idle
,
unactive
Christians
.
How
canst
thou
expect
a
smile
,
from
God
,
or
any
manifestation
of
love
,
that
spendest
thy
most
precious
time
and
strength
in
the
service
of
another
Master
?
as
the
withdrawing
of
Gods
quickening
presence
lays
the
soul
up
,
that
it
grows
dull
and
heavy
:
so
a
dull
and
dead
Spirit
unto
Holy
Service
,
oftentimes
causeth
God
to
withdraw
his
comforting
presence
.
You
have
both
in
one
verse
,
Esay
64.7
,
And
there
is
none
that
calleth
upon
thy
name
,
that
stirreth
up
himself
to
take
hold
on
thee
,
for
thou
hast
hid
thy
face
from
us
,
and
hast
consumed
us
,
because
of
our
iniquities
.
The
reason
why
they
were
so
dead
and
unactive
,
that
they
stirred
not
up
themselves
,
to
take
hold
on
God
,
was
because
God
had
hid
his
face
from
them
;
and
the
reason
of
Gods
hiding
his
face
from
them
,
was
for
their
iniquities
,
sins
of
omission
,
as
well
as
of
commission
.
Little
do
Christians
think
,
what
they
loose
,
when
they
neglect
an
opportunity
of
calling
upon
Gods
name
,
seeking
Gods
face
,
hearing
of
his
word
,
and
putting
their
graces
upon
exercises
:
Why
,
they
loose
the
comforts
of
God
,
that
are
to
be
enjoyed
in
those
exercises
;
the
least
ray
and
drop
of
which
are
more
to
be
prized
then
the
whole
world
.
God
never
hides
his
face
so
soon
,
and
so
long
from
a
Christian
,
as
when
he
withdraws
his
hand
from
Holy
work
.
As
Apostasie
from
God
and
his
ways
causeth
a
total
rejection
,
God
turns
his
back
upon
that
man
,
that
withdraws
from
him
;
so
a
deadness
and
dulness
in
the
work
of
God
,
will
most
certainly
cause
a
frown
from
God
.
He
hides
his
face
from
such
,
as
being
ashamed
to
own
them
.
And
indeed
it
is
a
shame
,
that
Satans
servants
should
be
more
active
and
laborious
in
his
vasallage
and
drudgery
,
then
the
servants
of
God
oftentimes
are
in
their
high
and
heavenly
calling
and
employment
.
I
say
,
God
is
even
ashamed
of
them
,
and
therefore
hides
his
face
from
them
.
O
it
is
very
good
for
Christians
to
examine
themselves
,
when
they
find
an
ebb
in
their
comforts
,
whether
there
is
not
an
ebb
in
their
spirits
,
that
they
are
not
so
lively
and
active
for
God
as
they
have
been
.
Secondly
,
idle
,
unactive
Christians
,
that
do
not
lay
out
their
strength
for
God
,
are
in
danger
of
the
loss
of
Gods
assisting
presence
for
a
time
.
To
what
purpose
should
God
give
in
new
influences
,
when
as
the
soul
neglects
to
lay
out
his
former
incomes
?
What
reason
hath
the
soul
to
expect
,
that
God
should
stand
by
him
,
and
give
in
a
new
supply
of
grace
,
to
sit
still
,
and
do
nothing
?
God
is
not
so
prodigal
of
his
grace
,
and
't
is
but
folly
in
the
soul
to
expect
it
.
The
promise
runs
thus
;
the
Lord
is
with
you
,
while
you
are
with
him
,
i.
e.
when
the
soul
waits
upon
God
in
the
way
of
obedience
,
and
is
faithful
to
lay
out
communicated
strength
therein
to
the
utmost
,
then
God
attends
all
his
motions
,
and
communicates
new
supplies
to
help
him
forward
therein
:
but
now
when
the
heart
grows
dead
,
and
the
spirit
dull
to
Holy
employment
,
God
withdraws
himself
,
and
leaves
the
soul
for
a
time
.
Some
say
,
they
must
not
enter
upon
a
duty
,
until
the
spirit
of
God
moves
them
:
Why
truly
such
men
oftentimes
sit
still
a
long
time
without
a
motion
from
the
spirit
.
No
:
we
must
attempt
our
duty
,
and
then
we
may
hope
for
the
motions
of
the
spirit
:
but
otherwise
we
cannot
.
The
Holy
Spirit
is
an
active
Spirit
,
and
he
cannot
endure
to
lodge
in
an
idle
unactive
soul
:
also
when
the
soul
once
takes
off
his
hand
from
Holy
employment
,
the
Holy
Spirit
departs
.
The
Church
never
found
such
a
sensible
withdrawing
of
her
beloved
from
her
,
as
when
she
was
laid
down
to
rest
her self
upon
her
pillow
of
ease
and
self
enjoyment
.
As
you
may
see
,
Cant.
5.2
,
6.
She
found
it
very
hard
to
recal
him
,
and
recover
her
enjoyment
of
him
.
And
so
it
will
be
with
all
those
that
are
in
that
posture
.
Mark
her
expression
:
I
opened
to
my
beloved
,
but
my
beloved
had
withdrawn
himself
and
was
gone
:
my
soul
failed
when
he
spake
.
I
sought
him
,
but
I
could
not
find
him
,
I
called
him
,
but
he
gave
me
no
answer
.
See
here
how
God
repays
the
soul
in
its
own
Coyn.
She
will
do
nothing
for
God
,
and
now
God
will
do
nothing
for
her
.
She
would
not
answer
God
,
when
he
called
,
but
was
dumb
and
silent
,
and
now
God
will
not
answer
her
,
when
she
calls
.
She
would
not
seek
him
,
when
he
offered
to
be
found
of
her
,
and
now
he
will
not
be
found
,
though
she
seek
him
.
She
would
not
lay
out
that
strength
for
God
which
she
had
,
and
now
he
denies
her
that
strength
,
which
she
wants
.
Thirdly
,
An
idle
,
unactive
Christian
is
in
danger
of
falling
into
some
powerful
temptation
.
When
a
man
once
leaves
off
working
for
God
,
Satan
will
presently
set
him
to
work
.
If
thou
canst
not
find
in
thine
heart
to
pray
,
meditate
,
believe
,
repent
,
and
walk
close
with
God
,
the
Devil
will
find
thee
work
to
thy
cost
.
The
truth
is
,
the
soul
of
man
can't
lie
still
,
it
must
move
and
act
:
Now
if
it
be
taken
off
from
that
which
is
good
,
it
will
fall
to
that
which
is
naught
.
Little
did
David
think
,
what
a
bait
Satan
had
laid
for
him
,
when
he
went
up
to
the
roof
of
his
house
,
and
there
walked
;
from
thence
did
those
two
horrible
sins
of
uncleanness
and
murther
take
their
rise
.
When
a
man
goeth
forth
out
of
his
Chamber
in
a
morning
,
with
a
purpose
to
spend
a
day
idly
and
vainly
,
he
little
thinks
what
the
issue
thereof
may
be
before
night
.
An
idle
unactive
Christian
tempts
Satan
to
tempt
him
,
and
Satan
never
goeth
up
and
down
unprovided
,
but
according
to
the
temper
of
the
person
,
or
the
season
of
the
year
,
or
the
place
of
a
mans
converse
,
or
the
age
of
his
life
,
fits
and
prepares
such
a
snare
for
him
,
as
may
most
undoubtedly
catch
him
,
to
the
breaking
of
his
peace
,
and
the
wounding
of
his
conscience
;
And
indeed
the
less
any
Christian
works
for
God
,
the
greater
advantage
Satan
hath
to
work
upon
him
.
When
thou
intermittest
thy
seasons
of
praying
and
conversing
with
God
in
his
Holy
Ordinances
,
then
the
roaring
Lion
comes
,
and
makes
a
prey
of
thee
:
Thou
art
then
meat
for
his
tooth
:
And
know
this
,
that
sins
of
Commission
do
,
for
the
most
part
,
if
not
always
,
take
their
rise
at
sins
of
Omission
.
Thou
dost
not
perform
that
which
God
commands
,
and
Satan
provokes
thee
to
that
which
God
hath
forbidden
.
Thou
straglest
and
wanderest
out
of
Gods
way
,
and
't
is
no
wonder
if
this
high
way
adversary
take
thee
up
.
Fourthly
,
Thou
art
in
danger
of
having
thy
heart
more
corrupted
hereby
.
The
heart
of
the
best
is
bad
enough
,
but
by
idleness
it
will
be
worse
.
Standing
water
will
soon
corrupt
;
and
so
will
an
idle
unactive
spirit
.
The
less
a
Christian
is
imployed
in
Holy
Duties
,
the
worse
will
his
heart
grow
,
more
prone
to
evil
,
and
less
disposed
to
good
.
When
a
Clock
stands
still
long
,
the
wheels
will
contract
rust
,
and
put
it
out
of
Order
.
Even
thus
it
will
be
with
the
heart
of
man
;
when
it
is
not
in
continual
motion
towards
God
,
and
often
wound
up
into
an
heavenly
frame
,
it
contracts
abundance
of
filth
,
that
puts
it
out
of
order
,
and
renders
it
unfit
for
holy
action
:
it
his
hard
to
get
the
heart
into
a
good
frame
for
communion
with
God
,
if
a
Christian
take
never
so
much
pains
with
it
;
but
if
it
be
in
never
so
good
a
temper
,
it
will
soon
be
out
again
,
if
a
man
take
not
as
much
pains
to
keep
it
so
,
as
to
get
it
into
it
.
The
corruption
that
is
in
mans
heart
,
will
quickly
overtop
his
grace
,
if
he
stirs
not
up
himself
to
oppose
it
.
An
idle
Christian
cannot
continue
a
good
Christian
long
.
Fifthly
,
If
thou
beest
idle
and
unactive
thy
Spiritual
strength
will
much
abate
:
So
much
as
thou
abatest
of
this
Christian
work
,
so
much
will
thy
spiritual
strength
abate
.
He
that
will
not
work
when
he
can
,
will
not
be
able
to
work
when
he
would
.
For
as
grace
is
strengthened
by
exercise
,
so
it
decays
by
idleness
;
And
it
is
a
just
judgement
of
God
to
take
away
our
Talents
from
us
when
we
do
not
improve
them
for
his
advantage
,
Matt.
25.
Branch
2.
God
is
Israels
portion
for
ever
.
Now
in
the
handling
this
truth
I
shall
do
three
things
.
-
1.
Prove
it
by
Scripture
.
-
2.
Explain
it
.
-
3.
Give
you
the
grounds
and
reasons
,
and
so
apply
it
.
First
,
For
proof
,
turn
to
that
of
David
,
Psal.
119.57
.
&
142.5
.
Jer.
10.16
,
the
same
with
Jer.
51.19
,
word
for
word
,
and
Lam.
3.24
.
Secondly
,
For
explanation
,
I
shall
both
give
you
the
sense
of
the
word
;
and
also
shew
you
in
what
respect
God
is
a
portion
.
In
the
Hebrew
word
,
there
is
a
Metaphor
taken
from
the
old
custom
of
dividing
inheritances
,
in
which
every
heir
had
his
part
given
him
by
lot
:
and
that
was
called
his
portion
;
so
Josh.
18.5.6
.
In
like
manner
God
is
Israels
portion
.
A
division
is
made
of
heaven
and
earth
;
of
God
and
the
creature
:
the
men
of
the
world
have
their
portion
in
the
world
.
Psal.
17.14
,
and
the
Israel
of
God
,
have
God
for
their
portion
.
Now
a
portion
notes
out
a
mans
All
;
All
he
hath
to
live
upon
for
sustenance
content
and
satisfaction
.
But
God
is
the
godly
man's
All.
Deus
est
unde
vivant
.
Aug
in
Psa.
119.57
.
He
lives
upon
God
.
God
is
his
sustentation
content
and
satisfaction
.
Though
God
sometimes
is
pleased
to
give
much
of
the
earth
to
a
godly
man
;
as
he
did
to
Abraham
,
Lot
,
&c.
yet
that
is
not
their
portion
,
not
their
All.
And
therefore
saith
the
Psalmist
,
Whom
have
I
in
heaven
but
thee
,
viz.
as
my
portion
?
And
so
when
God
takes
away
all
a
Christians
earthly
substance
,
he
takes
not
away
his
portion
.
Job
lost
all
his
earthly
goods
,
and
yet
Job
lost
not
his
portion
.
God
was
his
All
still
.
When
God
gives
riches
in
abundance
to
a
godly
man
,
't
is
but
God
in
those
riches
,
God
in
lands
,
That
God
should
not
put
him
off
with
these
things
:
As
an
heir
though
he
have
money
,
cloathes
and
victuals
,
yet
still
looks
after
the
inheritance
:
't
is
so
with
a
good
man
.
Secondly
,
In
what
respect
may
God
be
said
to
be
a
portion
?
Ans.
A
portion
hath
three
properties
in
it
;
and
all
attributable
unto
God
.
First
,
a
portion
is
a
good
,
Matt.
7.11
,
and
hence
a
mans
estate
is
called
bona
;
because
it
consists
of
several
good
things
.
Thus
God
is
a
portion
for
he
is
good
,
Psal.
100.5
.
Psal.
34.8
,
O
taste
and
see
that
the
Lord
is
good
.
Nay
,
God
is
the
chief
and
highest
good
:
not
only
good
,
but
goodness
it self
;
All
good
in
created
beings
is
a
participation
of
Divine
Goodness
.
For
there
is
but
one
efficient
,
exemplary
and
final
goodness
:
that
from
whence
good
comes
,
according
to
which
all
good
things
are
made
,
and
to
which
all
things
tend
.
The
goodness
of
God
is
not
only
the
Original
copy
and
first
Idea
according
to
which
God
drew
all
things
,
but
the
highest
good
,
whereunto
all
things
do
tend
,
as
their
ultimate
end
.
So
Rom.
11
ult.
For
of
him
,
and
through
him
,
and
for
him
are
all
things
.
Secondly
,
A
portion
is
a
suitable
good
.
Men
do
not
give
Stones
and
Scorpions
,
Poison
or
Prisons
to
their
Children
as
a
portion
,
Matt.
7.11
.
Thus
God
is
a
portion
;
For
he
is
a
sutable
good
;
Nothing
so
sutable
to
the
state
of
man
,
and
the
nature
of
the
soul
,
as
God
is
.
Name
what
you
will
,
riches
,
honours
,
pleasures
in
the
world
are
not
;
these
are
heterogeneal
things
;
The
soul
of
man
is
spiritual
and
subline
:
Such
a
good
is
God
;
and
whatever
the
soul
pants
after
it
is
enjoyable
in
him
.
Hence
God
is
resembled
,
and
set
out
by
such
things
as
man
stands
most
in
need
of
,
and
are
the
most
delightful
to
the
heart
of
man
.
1.
God
sets
forth
himself
by
the
element
of
water
,
so
Esay
33.21
,
Now
water
is
a
refreshing
creature
,
to
the
spirit
of
a
thirsty
man
,
Esay
32.2
.
2.
God
is
also
life
,
Psal.
36.9
.
now
what
is
more
suitable
or
convenient
unto
a
dead
man
then
life
?
a
dead
man
can't
have
true
content
and
satisfaction
;
nothing
can
sustein
and
keep
a
dead
corpse
from
putrifaction
and
corruption
,
but
life
.
All
beings
sink
and
perish
without
life
.
They
are
comfortless
and
miserable
without
life
.
I
,
but
that
soul
that
enjoys
God
,
hath
life
,
his
presence
quickens
a
dead
soul
to
the
life
of
God
,
the
life
of
holiness
,
and
the
life
of
happiness
.
So
that
he
that
enjoys
God
,
is
eternally
sustein'd
and
can
never
die
.
So
John
6.50
,
to
57.3
,
God
is
also
set
forth
under
the
notion
of
light
.
Psal.
27.1
,
a
thing
most
comfortable
and
pleasant
;
and
exceeding
suitable
to
the
state
of
man
.
Darkness
shuts
up
a
man
in
misery
:
but
light
brings
him
forth
.
Man
is
brought
into
the
world
in
a
state
of
darkness
,
and
never
seeth
the
light
of
life
,
until
he
comes
to
God
,
Psal.
36.9
,
In
thy
light
shall
we
see
light
.
In
a
word
,
God
is
that
which
the
soul
stands
in
need
of
to
render
it
happy
and
glorious
.
Whatever
the
soul
wants
,
it
must
have
from
God
.
It
is
he
alone
that
gives
grace
and
glory
;
and
when
he
hath
given
both
;
himself
must
be
all
in
all
or
else
the
soul
can't
have
content
:
given
what
you
will
to
a
thirsty
heart
,
and
yet
it
is
not
content
unless
you
give
him
that
which
is
convenient
for
thirst
.
'T
is
not
gold
,
nor
silver
,
that
will
satisfie
him
:
No
,
he
must
have
drink
:
't
is
so
in
all
other
cases
.
In
like
manner
,
a
soul
that
hungers
and
thirsts
after
God
,
cannot
be
satisfied
without
the
enjoyment
of
him
.
Thirdly
,
A
portion
is
an
adaequate
and
proportionable
good
.
Every
legacy
is
not
a
portion
.
A
portion
(
as
was
hinted
before
)
is
a
mans
livelyhood
,
his
All.
Now
a
mans
All
must
be
proportioned
to
a
mans
necessity
;
it
must
be
enough
to
live
upon
.
Thus
God
is
the
Saints
portion
;
he
is
enough
;
the
soul
needs
no
more
then
God
to
live
upon
;
God
may
well
be
the
Saints
All
;
for
he
is
All-sufficient
,
Gen.
17.1
,
I
am
the
Almighty
God
,
or
God
All-sufficient
;
God
is
pars
abundantissima
,
&
sufficientissima
.
The
soul
that
enjoys
God
may
truly
say
as
Esau
to
his
brother
Jacob
,
when
he
offered
him
a
large
present
,
Gen.
33.9
,
I
have
enough
Brother
,
or
as
the
prodigal
said
of
his
Father
,
there
is
bread
enough
and
to
spare
,
Luk.
15.17
;
there
is
not
only
enough
,
but
much
to
spare
in
God
.
The
soul
is
of
a
vast
capacity
,
all
the
world
can't
give
it
enough
,
I
,
but
God
can
,
and
yet
when
it
is
satisfied
,
he
hath
never
the
less
still
.
The
heart
of
man
is
ever
craving
and
begging
until
it
be
filled
with
all
the
fulnes
of
God
;
and
then
it
is
quiet
.
That
man
that
takes
up
his
rest
,
and
saith
within
himself
,
I
have
enough
,
I
need
not
ask
any
more
,
I
may
leave
off
praying
and
seeking
,
is
either
very
ignorant
of
the
dimensions
and
fulness
of
God
,
or
else
is
very
proud
and
self-conceited
.
For
let
a
man
draw
never
so
much
,
yet
the
well
is
deep
,
and
there
is
as
much
as
ever
was
.
O
the
bottomless
goodness
of
God!
O
the
inexhaustible
fountain
of
Divine
perfection
!
No
heart
is
able
to
fathom
or
contain
it
.
Demonstration
.
Q
But
how
comes
God
to
be
the
Saints
portion
?
First
,
it
flows
from
Gods
free
donation
,
God
hath
given
himself
to
his
Saints
.
That
is
properly
a
mans
portion
,
that
his
father
gives
him
.
Now
because
God
can
give
no
greater
good
then
himself
,
therefore
he
gives
himself
to
his
Saints
.
God
is
their
Father
,
and
they
must
have
a
portion
from
him
:
and
God
cannot
think
any
thing
below
himself
a
portion
for
them
.
He
can
give
the
world
to
his
enemies
,
I
,
but
he
gives
himself
to
his
children
;
Hence
it
is
said
,
that
God
hath
set
apart
him
that
is
godly
for
himself
,
Psal.
4.3
,
and
the
Lord
hath
chosen
Jacob
for
himself
,
Psal.
135.4
,
even
as
a
man
takes
a
child
and
adopts
him
,
makes
him
his
own
,
and
then
gives
him
a
portion
;
so
doth
God
.
1
John
3.1
,
and
Rom.
8.17
.
Now
what
is
the
inheritance
but
God
himself
?
Nothing
below
God
is
the
inheritance
of
Christ
who
is
the
Son
,
and
nothing
less
then
God
is
the
inheritance
of
Saints
,
who
are
Gods
younger
children
;
but
this
is
not
by
humane
purchase
,
but
by
Divine
gift
.
For
alass
,
all
the
gold
&
silver
in
the
world
,
is
not
to
be
weighed
against
God
as
a
sufficient
price
.
All
the
nations
of
the
earth
,
are
but
as
a
drop
in
the
bucket
,
and
,
as
the
dust
in
the
ballance
:
Nay
,
as
nothing
,
and
counted
to
him
less
then
nothing
.
No
,
this
is
an
inheritance
not
to
be
bought
by
any
finite
price
:
Nay
,
whatever
thou
valuest
the
most
,
yet
comes
infinitely
short
of
a
sufficient
price
.
Wert
thou
more
righteous
then
the
Angels
or
Adam
in
innocency
,
yet
all
thy
good
works
would
not
bring
thee
in
a
ray
of
Divine
glory
by
way
of
merit
.
Why
else
had
not
the
Apostate
Angels
and
Adam
in
innocency
the
presence
of
God
,
for
their
sustentation
to
keep
them
from
falling
,
but
to
evidence
this
truth
,
that
mans
righteousness
cannot
purchase
the
enjoyment
of
God
?
2.
This
flows
from
a
Saints
self-denying
resignation
.
A
true
Saint
denyes
himself
in
all
but
God
,
and
to
him
he
resigns
up
himself
.
Self-denial
outs
a
man
of
all
earthly
goods
in
point
of
affection
and
affiance
;
and
carries
him
to
God
alone
for
sustenance
,
content
and
comfort
;
So
Psal.
73.25
.
A
true
Christian
dare
not
own
any
thing
as
his
All
but
God
;
He
hath
a
true
right
to
all
that
he
enjoys
as
to
use
,
but
he
doth
not
account
it
as
his
portion
;
No
,
he
resigns
himself
to
God
,
as
his
life
and
All
;
So
David
,
Psal.
27.1
,
God
is
my
life
,
i.
e.
I
live
upon
God
,
and
have
all
in
him
;
I
betake
my self
wholly
to
him
;
and
,
to
him
only
.
So
Psal.
62.1
.
the
word
rendred
(
truly
)
signifies
(
only
,
i.
e.
I
betake
my self
to
God
alone
;
I
go
no
whither
else
;
and
the
truth
is
,
none
but
a
true
Christian
knows
the
emptiness
of
the
creature
,
and
the
fulness
of
God
,
and
therefore
he
alone
lets
all
go
for
God
.
Those
things
which
are
the
wordlings
gain
,
a
Saint
accounts
loss
for
God
;
now
when
a
man
hath
thus
outed
himself
of
All
for
God
,
he
would
have
nothing
at
all
to
live
upon
,
if
he
did
not
fix
on
God
;
as
S.
Paul
said
,
1
Cor.
15.19
,
If
our
hopes
were
in
this
life
we
were
of
all
men
the
most
miserable
.
What
,
to
loose
earth
and
heaven
together
?
To
deny
a
mans
self
in
all
worldly
advantages
,
and
not
to
have
a
God
to
lay
hold
on
?
This
is
most
sad
!
No
,
therefore
the
Christian
is
so
wise
as
to
make
an
happy
exchange
,
to
forsake
all
for
God
,
and
having
forsaken
all
for
God
,
God
takes
him
to
himself
;
Hence
is
that
gratious
promise
,
(
Hos.
14.3
.
)
The
fatherless
shall
find
mercy
;
God
is
the
portion
of
none
but
spiritual
Orphans
;
he
becomes
guardian
to
none
other
;
Mercy
in
God
supposes
misery
in
the
creature
.
Now
when
the
soul
becomes
the
most
wretched
and
miserable
in
its
own
sense
,
then
it
is
an
object
of
mercy
,
Matth.
5.3
,
Blessed
are
the
poor
in
spirit
for
their
is
the
kingdom
of
God
.
3.
God
is
a
Saints
portion
by
way
of
fruition
:
he
enjoys
God
truly
here
and
fully
hereafter
.
God
is
not
only
round
about
his
people
,
as
their
wall
of
protection
:
but
he
is
in
their
hearts
as
their
life
and
well-head
of
eternal
comfort
and
satisfaction
,
1
John
3.24
,
He
that
keepeth
his
commandments
dwelleth
in
him
,
and
he
in
him
.
There
is
a
mutual
inhabitation
;
they
dwell
each
in
other
,
and
so
enjoy
one
another
.
So
vast
is
the
soul
of
man
,
that
nothing
but
God
can
fill
it
,
and
therefore
God
dwells
in
a
Saint
:
so
immense
and
incomprehensible
are
the
dimensions
of
God
,
that
nothing
is
able
to
hold
them
,
and
therefore
a
Saint
must
enter
into
and
dwell
in
God
.
Hence
is
that
prayer
of
the
Apostle
for
the
Ephesians
,
Chap.
3.19
.
that
they
might
be
filled
with
all
the
fulness
of
Christ
;
So
that
of
our
Saviour
,
Matt.
25.21
.
The
more
an
earthly
portion
dwells
and
lodgeth
in
the
heart
,
the
more
it
sinks
and
destroyes
the
man
:
but
this
is
our
life
and
salvation
,
our
glory
and
our
heaven
,
to
be
full
of
God
.
Gods
indwelling
in
the
soul
is
its
resurrection
,
and
exaltation
,
Esay
57.15
,
16.
Now
for
the
right
understanding
hereof
,
you
must
know
,
that
this
indwelling
of
God
in
the
soul
,
is
not
essentially
,
as
the
God-head
dwelt
in
the
humane
nature
of
Christ
,
and
made
up
one
person
:
but
mystical
and
spiritual
,
-
1.
By
lively
impression
.
-
2.
By
gratious
influx
.
First
,
God
dwells
in
the
heart
by
lively
impression
:
God
stamps
his
own
image
upon
the
heart
,
and
so
lives
in
it
,
as
the
father
lives
in
his
child
:
a
soul
conform'd
to
God
,
is
a
soul
full
of
God
.
Then
is
the
soul
taken
up
into
the
life
and
light
of
God
,
when
it
is
made
like
to
God
,
holy
as
he
is
holy
.
Then
God
lives
in
the
heart
,
when
a
spirit
of
holiness
is
planted
in
the
heart
;
and
when
the
lines
of
his
glory
are
drawn
upon
it
;
so
saith
the
Apostle
,
1
John
4.12
,
16.
God
is
love
.
The
love
of
God
is
his
image
;
he
that
loveth
truly
and
sincerely
,
he
dwelleth
in
God
,
and
God
in
him
;
There
are
some
that
dream
of
an
immediate
vision
of
God
,
they
see
him
in
his
Essence
;
but
saith
John
,
No
man
hath
seen
God
at
any
time
:
if
we
love
one
another
,
God
dwelleth
in
us
,
and
we
in
him
,
i.
e.
If
the
image
of
Divine
glory
be
enstampt
uppon
our
hearts
,
and
appears
in
its
lively
acts
of
grace
and
goodness
,
love
and
sweetness
,
then
have
we
true
and
close
communion
and
fellowship
with
the
Father
.
So
1
John
1.7
.
If
we
walk
in
the
light
,
as
he
is
in
the
light
,
then
have
we
fellowship
one
with
another
.
This
is
to
see
God
,
know
him
and
enjoy
him
,
for
the
soul
to
be
made
like
to
him
;
transformation
of
the
soul
into
Divine
similitude
gives
it
the
fullest
enjoyment
of
God
,
that
it
is
capable
of
.
As
the
soul
is
in
likeness
unto
God
,
so
it
enjoys
him
.
Perfection
of
holiness
gives
the
soul
a
perfect
fruition
of
God
.
Saints
in
glory
are
perfectly
holy
,
and
therefore
do
enjoy
God
perfectly
.
Secondly
,
God
dwells
in
the
heart
by
gratious
influx
;
he
is
continually
giving
forth
Divine
virtue
to
a
Saint
;
as
he
is
a
fountain
of
grace
and
goodness
,
so
he
diffuseth
streams
thereof
into
the
hearts
of
his
people
;
he
is
ever
doing
them
good
;
and
according
to
their
needs
,
so
doth
he
supply
them
;
mercy
flows
in
according
to
the
state
and
condition
of
the
soul
;
sometimes
healing
,
sometimes
quickning
,
strengthning
,
comforting
,
directing
,
and
teaching
;
Hence
is
that
of
the
Prophet
;
Psal.
36.8
9.
4.
It
appears
that
God
is
a
Saints
portion
by
his
improvement
of
his
interest
in
God
:
men
usually
do
improve
,
and
make
the
best
of
their
estates
they
can
,
that
they
may
live
the
most
comfortably
upon
it
that
may
be
.
Saints
are
good
husbands
,
and
they
do
not
let
their
portion
lie
dead
by
them
;
but
do
make
the
best
of
it
they
can
.
-
1.
By
Contemplation
.
-
2.
By
Supplication
.
-
3.
By
Application
.
First
,
By
Contemplation
,
a
Saint
takes
great
delight
to
behold
God
,
not
essentially
as
he
is
in
his
own
beauty
and
purity
;
for
so
none
can
see
God
,
and
live
;
but
manifestatively
,
as
he
is
pleased
to
reveal
himself
in
his
Son
Jesus
:
so
John
1.18
.
When
the
Lord
Jesus
doth
declare
his
Father
to
the
soul
,
it
is
a
ravishing
sight
;
Even
as
a
worldly
man
takes
great
delight
to
look
upon
his
estate
,
to
see
his
bags
of
money
,
his
Barns
of
Grain
,
his
cattle
in
his
pasture
;
he
feeds
his
mind
upon
them
:
so
doth
the
soul
of
a
gratious
man
feed
it self
upon
God
by
contemplation
,
Psal.
104.34
.
my
meditation
of
him
shall
be
sweet
.
It
was
like
sweet
meats
to
the
Prophets
tast
.
So
Psal.
139.17
,
18
,
how
precious
are
thy
thoughts
unto
me
,
O
God
,
&c.
I
am
still
with
thee
,
i.
e.
I
think
on
thee
in
the
night
,
and
wake
with
thee
in
the
morning
;
and
wherever
I
go
,
and
wherever
I
am
,
still
my
mind
is
on
thee
,
and
every
thought
is
admirable
and
exceeding
precious
to
me
;
a
true
Christian
had
rather
spend
an
hour
with
God
in
Contemplation
,
and
Divine
Meditation
,
then
Eternity
with
the
world
;
this
feeds
his
soul
,
and
delights
his
heart
,
and
takes
up
his
spirit
;
Well
might
the
Apostle
say
,
to
be
spiritually
minded
is
life
and
peace
;
No
such
life
,
no
such
peace
as
flows
in
this
way
.
Secondly
,
By
Supplication
;
the
more
he
enjoys
of
God
the
larger
are
his
desires
after
God
.
He
must
be
ever
sucking
and
drawing
at
Divine
breasts
,
he
goeth
to
God
for
all
he
wants
,
and
the
more
he
receives
the
more
he
craves
;
grace
widens
the
heart
and
draws
out
the
spirit
;
so
that
a
Christian
never
thinks
he
hath
enough
.
He
drinks
,
and
drinks
,
and
yet
he
is
the
more
thirsty
:
he
prays
continually
and
without
ceasing
;
for
one
prayer
begets
another
.
As
a
man
that
hath
an
estate
first
calls
for
one
thing
,
and
then
for
another
:
and
the
use
of
one
makes
him
desire
another
,
and
more
of
all
.
So
he
that
hath
an
interest
in
God
first
seeks
one
grace
,
and
then
another
:
and
the
use
of
one
grace
puts
him
upon
the
begging
of
another
.
He
wants
knowledge
,
and
he
begs
that
,
but
knowledge
without
humility
puffs
up
,
and
this
makes
him
beg
the
grace
of
humility
;
he
begs
strength
,
I
,
but
without
faithfulness
and
skill
to
lay
it
forth
it
profits
not
;
and
therefore
he
must
have
that
:
he
prays
for
wisdom
and
fidelity
to
use
his
strength
.
As
graces
are
linked
and
combined
together
for
use
and
helpfulness
each
to
other
;
so
are
the
souls
desires
,
like
to
hasty
messengers
,
ready
to
tread
upon
one
anothers
heels
.
A
Christian
somtimes
is
big
with
twins
of
holy
desires
,
and
one
comes
first
to
the
birth
,
and
yet
another
(
like
to
Pharez
)
steps
forth
,
and
makes
a
breach
upon
it
.
It
is
excellent
to
see
,
how
the
soul
gets
ground
still
,
and
goeth
on
still
further
and
further
by
'
its
desires
.
As
thriving
men
,
first
buy
one
piece
of
land
and
then
another
,
until
they
have
inlarged
their
territories
to
a
mighty
compass
:
so
do
Christians
inlarge
their
graces
and
comforts
.
It
is
with
a
Christian
,
as
it
is
recorded
of
the
rain
that
fell
in
Ahabs
time
at
the
prayer
of
Elijah
,
1
King
.
18.44
.
so
a
Christians
desires
and
returns
are
little
at
the
first
:
but
they
greaten
and
greaten
until
they
overspread
the
whole
heavens
of
the
soul
.
Matth.
7.7
,
ask
,
and
ye
shall
receive
,
seek
and
ye
shall
find
,
knock
and
it
shall
be
opened
unto
you
;
Here
is
a
gradation
;
the
soul
proceeds
by
steps
,
and
accordingly
receives
;
and
as
the
soul
arises
higher
and
higher
in
its
desires
and
affections
,
so
grace
ariseth
higher
and
higher
in
its
answers
.
A
prayerful
soul
comes
at
last
to
be
a
graceful
soul
;
Thou
that
art
much
with
God
in
prayer
,
shalt
have
much
of
God
in
thine
heart
.
As
the
Sun
draws
forth
vapours
from
the
earth
,
not
for
it self
,
but
to
fatten
the
earth
:
so
God
draws
forth
the
desires
of
the
soul
,
not
to
better
,
or
to
add
any
thing
to
his
own
being
or
happiness
,
but
to
better
the
soul
,
and
to
add
to
its
happiness
and
to
make
it
compleat
.
Thirdly
,
By
Application
the
soul
emproves
God
.
A
true
Christian
makes
an
advantage
of
all
Divine
incomes
and
enjoyments
;
so
that
he
encreases
dayly
with
the
increase
of
God
.
As
a
worldly
man
turns
the
peny
,
and
makes
it
double
,
and
at
last
an
hundred-fold
;
so
doth
a
Christian
:
he
hath
an
heavenly
art
,
whereby
he
trades
with
,
and
grows
rich
in
all
goodness
;
His
four
talents
brings
him
eight
,
&
his
five
gains
him
ten
;
A
Christians
grace
lies
not
dead
by
him
,
and
of
no
use
,
but
is
dayly
put
forth
into
act
and
increaseth
:
The
more
he
enjoys
of
God
,
the
more
he
acteth
for
God
,
and
the
better
he
thrives
:
Prayer
fetcheth
in
,
and
love
lays
out
,
until
the
man
grows
wonderfully
rich
;
and
gains
a
wonderful
stock
within
himself
.
Use
,
1.
By
way
of
inference
;
and
hence
we
may
infer
.
First
,
That
the
people
of
God
are
the
richest
people
;
they
have
the
best
portion
the
best
inheritance
.
So
the
Prophet
accounts
it
,
Psal.
16.5
,
6.
The
Lord
is
my
portion
,
the
lines
are
fallen
unto
me
in
a
pleasant
place
;
Yea
,
I
have
a
goodly
heritage
.
A
goodly
heritage
;
the
best
that
can
be
had
;
the
fullest
,
the
richest
,
and
the
most
delightful
.
Saints
have
Benjamins
portion
,
a
mess
five
times
so
much
as
the
worldling's
is
;
All
is
a
Saints
;
for
they
have
God
who
is
all
;
What
though
they
are
sometimes
very
poor
in
a
worldly
respect
,
yet
they
are
wonderfully
rich
in
an
heavenly
respect
.
2
Cor.
6.18
.
Jam
2.5
.
A
Christian
is
a
meer
paradox
and
heavenly
riddle
;
he
hath
nothing
,
and
he
hath
All
;
he
is
poor
and
rich
.
Levi
had
no
portion
an
ongst
the
tribes
,
and
yet
had
the
best
estate
,
for
God
was
his
portion
.
Alass
,
a
worldlings
portion
is
but
a
dark
shadowy
representation
of
a
Saints
portion
;
his
house
and
land
,
his
food
and
rayment
,
his
money
and
Jewels
,
are
but
figures
and
resemblances
of
a
Christians
estate
;
There
was
far
more
difference
between
Solomons
stables
and
out
houses
for
his
horses
and
beast
to
stand
in
,
and
Solomons
Ivory
Throne
,
or
Temple
whereon
Solomon
laid
out
all
his
glory
,
than
there
is
between
the
richest
worldlings
portion
and
a
Saints
.
We
are
exceeding
apt
to
say
of
such
a
man
,
He
is
wonderfully
rich
,
he
hath
a
vast
estate
,
he
is
worth
so
many
thousands
by
the
year
;
or
he
is
a
Prince
in
such
a
Dominion
,
and
a
mighty
man
:
but
alass
he
is
not
to
be
compared
with
one
of
Gods
poor
Saints
;
A
Christian
that
hath
not
a
peny
in
his
purse
,
nor
a
rag
to
cover
his
nakedness
,
nor
a
bit
of
bread
to
put
in
his
mouth
,
is
infinitely
richer
,
then
all
the
Princes
and
Potentates
of
the
earth
;
For
God
is
the
portion
of
his
Saints
,
Psal.
37.16
.
Secondly
,
That
the
people
of
God
are
a
truly
happy
people
.
So
saith
the
Prophet
,
aurum
in
arca
;
but
they
are
truly
happy
,
that
have
Deum
in
conscientia
.
For
what
is
true
happiness
?
Why
,
it
is
the
enjoyment
of
good
commensurate
to
all
our
desires
.
Now
this
is
the
happiness
of
Saints
;
they
have
a
good
commensurare
to
;
yea
,
and
infinitely
beyond
all
their
desires
.
God
is
better
to
them
,
then
they
wish
for
or
desire
;
He
exceeds
the
utmost
bounds
of
the
largest
heart
.
God
often
gives
his
Saints
more
then
they
ask
,
and
yet
the
enjoyment
of
God
,
is
beyond
all
his
gifts
.
Saints
know
not
to
the
full
,
what
they
ask
,
when
they
beg
to
be
filled
with
all
the
fulness
of
God
,
and
when
God
is
enjoyed
by
them
,
they
scarce
know
what
they
have
.
These
now
must
needs
be
happy
,
even
to
admiration
.
We
may
well
say
,
O
the
happinesses
of
that
man
,
whose
portion
is
the
Lord
.
Thirdly
,
That
the
people
of
God
cannot
be
made
miserable
;
as
they
are
happy
,
so
they
are
eternally
happy
,
for
they
have
a
durable
and
eternal
portion
;
worldly
men
are
at
a
great
uncertainty
,
they
may
be
externally
happy
to
day
,
and
very
miserable
to
morrow
;
Nay
in
a
moment
a
curse
comes
upon
them
like
an
Eastern
wind
,
and
blasts
them
irrecoverably
;
but
of
the
righteous
we
may
say
as
Isaac
concerning
Jacob
,
he
is
blessed
,
and
he
shall
be
blessed
;
blessed
to
day
,
and
blessed
to
morrow
and
for
ever
.
A
Saints
estate
is
out
of
danger
and
hazzard
:
't
is
a
treasure
that
can't
be
plundered
by
thieves
,
nor
devoured
by
moths
,
nor
corrupted
by
rust
,
nor
taken
away
by
unjust
dealings
:
't
is
a
sure
and
undescisable
estate
:
nay
't
is
an
estate
that
can't
be
spent
.
A
Christian
may
live
at
as
high
a
rate
as
possible
he
can
;
through
faith
and
prayer
,
and
yet
he
can't
live
at
the
height
of
it
;
he
can't
lessen
or
diminish
it
:
the
meal
in
the
bowl
,
and
the
oyl
in
the
cruse
will
never
be
spent
.
Worldly
men
never
sink
in
their
estates
until
they
come
to
spend
of
the
stock
;
if
they
can
but
keep
the
Wolf
from
the
door
,
they
care
not
:
't
is
so
with
a
godly
man
;
his
stock
and
his
portion
holds
,
whatever
he
spends
he
spends
not
that
.
Use
,
2.
For
instruction
;
Is
God
the
portion
of
Israel
,
then
this
may
teach
us
,
1.
Where
to
have
a
portion
for
our selves
and
ours
;
Why
,
by
making
sure
of
God
;
Alass
,
many
persons
are
plotting
about
an
estate
and
a
portion
for
themselves
,
and
their
children
,
but
God
is
not
all
their
thoughts
:
and
oftentimes
it
falleth
out
as
the
Psalmist
speaks
.
Psal.
146.4
,
that
whilst
he
is
contriving
and
laying
out
his
heart
in
this
design
,
his
breath
goeth
forth
,
he
returneth
to
the
earth
,
and
in
that
very
day
his
thoughts
perish
;
he
dies
a
beggar
,
miserably
poor
in
estate
,
both
for
body
and
soul
,
and
leaves
his
children
nothing
but
an
inheritance
of
their
fathers
sin
,
and
it
may
be
the
curse
of
God
for
it
;
that
whilst
he
is
roaring
in
hell
,
they
are
posting
thither
as
fast
as
they
can
to
increase
his
torments
and
make
them
more
intolerable
:
But
however
,
if
it
falls
not
out
thus
,
that
thou
art
defeated
in
thy
design
;
but
thou
scrapest
up
an
earthly
portion
for
thy self
,
and
leavest
that
to
thy
children
,
what
is
this
to
the
enjoyment
of
God
?
Oh
,
what
can
compensate
the
loss
of
God
?
Not
the
whole
world
if
thou
hadst
it
;
For
alass
,
this
earthly
portion
,
is
not
the
souls
portion
;
I
may
help
and
relieve
the
body
,
but
can
do
no
good
to
the
soul
;
that
is
poor
,
wretched
,
and
miserable
,
without
the
enjoyment
of
God
;
the
soul
hath
nothing
to
live
upon
,
whilst
it
is
without
God
;
Now
,
what
,
must
thy
body
be
preferr'd
above
thy
soul
?
Thy
body
,
that
is
cloathed
,
fed
,
delighted
,
and
kept
safe
;
I
,
but
thine
immortal
soul
is
laid
naked
,
starved
,
and
miserable
.
'T
is
possible
for
thee
,
through
the
delusions
of
Satan
and
the
corruption
of
the
flesh
,
that
thou
mayst
shuffle
on
a
while
;
I
,
but
when
thy
naked
soul
shall
fit
trembling
upon
thy
lips
,
and
ask
thee
this
one
question
?
Now
whither
must
I
go
?
What
portion
is
for
me
?
What
canst
thou
answer
?
Thou
dar'st
not
say
as
Dives
said
,
soul
take
thine
ease
,
thou
hast
goods
laid
up
for
many
years
:
For
alass
,
thy
soul
then
takes
its
leave
of
all
earthly
goods
,
when
it
takes
its
flight
from
thy
body
,
and
if
it
hath
not
God
for
its
portion
to
go
to
,
it
hath
nothing
to
live
upon
,
no
harbour
nor
shelter
to
keep
it
from
that
eternal
storm
of
Divine
wrath
which
is
showred
down
from
God
upon
it
.
I
have
heard
it
as
one
of
the
saddest
complaints
of
some
women
,
when
their
husbands
were
ready
to
die
,
that
they
had
not
an
house
to
put
their
heads
in
,
nor
a
friend
to
go
to
,
and
it
may
be
little
or
nothing
to
help
and
relieve
themselves
;
and
it
may
be
the
next
news
is
,
that
they
are
thrown
into
prison
for
their
husbands
debts
.
Why
truly
it
is
the
godless
souls
case
:
that
when
the
body
dies
,
the
soul
hath
no
habitation
provided
for
it
;
but
must
speedily
go
to
the
common
Goal
,
to
be
there
kept
as
a
miserable
prisoner
,
bound
with
the
chains
of
eternal
darkness
,
and
to
feed
upon
soul
devouring
flame
of
Divine
vengeance
to
all
Eternity
.
O
friends
,
will
not
you
be
so
wise
therefore
as
to
look
out
in
time
for
a
sure
portion
for
your
souls
;
even
for
a
God
.
Oh
,
live
no
longer
godless
,
for
so
long
as
thou
livest
without
God
,
thou
hast
no
provision
made
for
thy
soul
.
2.
This
may
teach
us
,
that
if
we
would
have
God
to
be
our
portion
,
we
must
be
Gods
Israel
,
and
Gods
portion
:
as
thou
wouldest
have
God
to
be
thine
,
so
thou
must
be
the
Lords
.
Full
is
that
of
the
spouse
,
Cant.
2.16
.
my
beloved
is
mine
,
and
I
am
his
;
The
interest
between
God
and
his
people
,
comes
to
be
mutual
.
So
Psal.
33.12
.
Thou
canst
never
truly
say
,
that
the
Lord
is
thy
God
,
until
thou
canst
say
,
thou
art
the
inheritance
of
the
Lord
;
Thou
art
never
sure
of
God
as
thy
portion
,
until
God
hath
made
sure
of
thee
for
his
inheritance
:
He
must
have
some
interest
in
thy
heart
,
or
thou
hast
no
fruition
of
him
.
First
,
Therefore
,
Set
thy
heart
upon
God
alone
,
do
not
suffer
it
to
be
divided
between
many
portions
;
let
not
the
earthly
portion
share
one
part
,
and
sin
another
,
and
the
Devil
another
,
and
then
what
is
left
thou
wilt
be
content
that
God
should
have
it
;
But
know
,
that
God
will
be
all
or
none
;
the
love
of
the
world
and
the
love
of
God
is
inconsistent
;
1
John
2.15
.
You
know
when
the
Merchant
had
found
the
pearl
,
he
sells
all
for
it
;
and
so
must
thou
;
thy
heart
must
be
taken
off
all
for
God
,
and
given
up
to
him
only
.
God
never
matches
with
an
adulteress
,
with
one
that
doth
not
love
him
intirely
:
For
then
he
would
be
but
as
a
cloak
for
wickedness
to
hide
it self
under
,
that
it
may
be
acted
with
greater
security
;
As
men
that
marry
whores
,
they
are
but
their
wife's
cloaks
,
they
commit
whoredom
with
the
greater
boldness
;
so
would
the
heart
of
man
,
if
it
could
enjoy
God
with
the
love
of
the
world
;
it
would
sin
the
more
securely
and
freely
.
God
should
be
but
a
cloak
to
its
wickedness
.
No
,
thou
must
not
think
,
that
God
will
be
thy
portion
,
that
thou
mayst
play
the
harlot
the
more
securely
;
Oh
,
therefore
set
thine
heart
upon
God
alone
;
let
him
have
the
whole
of
thine
heart
;
set
thy
heart
wide
open
for
God
to
come
in
,
and
take
possession
of
thy
heart
.
Psal.
24.7
.
This
is
the
voice
of
Christ
;
open
to
me
my
sister
,
my
spouse
;
Cant.
5.2
,
and
,
Behold
,
I
stand
at
the
door
and
knock
,
if
any
man
open
,
I
will
come
in
.
Now
love
to
God
is
the
opening
of
the
heart
to
God
,
and
lets
him
in
,
entertains
him
,
and
bids
him
welcome
.
Thus
God
dwells
in
the
heart
,
and
receives
content
and
satisfaction
from
it
.
Secondly
,
If
thou
wouldst
be
Gods
portion
,
and
Gods
inheritance
;
thou
must
receive
Gods
mark
upon
thee
,
that
thou
mayst
be
distinguished
from
all
others
;
even
as
they
that
become
the
portion
of
Antichrist
must
receive
his
mark
in
their
foreheads
,
and
in
their
hands
.
Revel.
13.16
.
So
all
they
that
do
become
Gods
portion
,
must
receive
Gods
mark
upon
them
;
they
must
be
sealed
with
Gods
own
seal
,
Ephes.
1.13
.
and
Revel.
14.1
.
Even
as
Merchants
set
their
mark
or
seal
upon
their
goods
,
so
doth
God
set
his
seal
and
mark
upon
all
his
goods
,
that
they
may
be
clearly
known
to
him
by
their
mark
,
as
well
as
in
his
own
decree
.
Now
the
distinguishing
Character
of
a
true
Israelite
from
all
others
is
Gospel
sincerity
,
truth
in
the
inward
parts
,
Joh.
1.47
,
a
true
Israelite
in
whom
is
no
guile
,
Revel.
14.15
,
in
their
mouth
was
found
no
guile
,
Psal.
32.2
.
Others
may
have
gifts
,
and
grace
in
shew
,
but
Gods
portion
must
have
grace
in
truth
;
Others
may
have
a
form
,
but
these
have
the
power
of
godliness
;
Others
may
have
lamps
,
but
these
have
oyl
in
their
lamps
;
Others
may
have
a
name
,
but
these
have
the
name
of
God
written
in
their
foreheads
.
Alass
,
God
cares
not
for
these
hang-bies
,
who
call
themselves
by
Gods
name
,
and
cry
up
themselves
as
the
only
people
of
God
,
and
yet
never
received
the
name
of
God
upon
their
foreheads
:
but
through
a
carnal
liberty
,
which
they
assume
to
themselves
are
on
and
off
,
in
and
out
,
when
they
please
.
Sometimes
they
are
for
God
,
and
sometimes
for
the
Devil
.
No
,
Beloved
,
if
you
will
be
the
Lords
,
you
must
be
in
good
earnest
;
fully
engaged
,
mark'd
out
with
this
mark
of
holy
sincerity
,
so
that
God
may
have
something
in
you
,
whereby
to
own
you
.
When
God
shall
look
abroad
,
and
seek
for
his
own
,
and
find
them
scattered
up
and
down
,
and
mixed
with
the
world
,
God
will
take
notice
of
none
,
but
such
as
have
his
mark
upon
them
,
none
but
such
as
are
sincere
and
upright
;
't
is
not
a
form
of
Anabaptism
,
or
Quaking
,
or
Seeking
,
but
sincerity
,
that
God
will
own
,
Matth.
7.21
,
22
,
23.
Use
,
3.
For
Direction
and
Counsel
to
all
the
Israel
of
God
,
who
have
God
for
their
portion
.
I
have
four
words
of
advice
for
you
.
1.
Learn
the
distinction
to
the
height
;
God
in
himself
,
or
God
in
the
creature
,
and
the
creature
without
God
.
There
is
a
vast
difference
between
the
enjoyment
of
God
in
himself
,
or
in
the
creature
,
and
the
enjoyment
of
the
creature
,
without
the
enjoyment
of
God
.
Some
enjoy
God
,
and
not
the
creature
,
Some
enjoy
the
creature
,
and
not
God
,
Some
enjoy
both
.
This
is
talked
of
amongst
us
,
and
oftentimes
little
understood
by
us
;
but
the
right
and
clear
understanding
hereof
,
is
of
great
concernment
unto
Christians
.
1.
Some
enjoy
God
and
not
the
creature
;
these
are
(
as
I
hinted
before
)
poor
and
rich
.
2.
Some
enjoy
the
creature
and
not
God
,
these
are
rich
,
and
yet
poor
;
as
having
all
,
and
yet
having
nothing
.
3.
Some
enjoy
God
,
and
the
creature
;
or
God
in
the
creature
;
These
are
rich
in
all
respects
;
they
are
worldly
rich
,
and
heavenly
rich
,
they
have
a
double
portion
.
But
now
here
lieth
a
great
task
and
difficulty
:
it
is
hard
for
such
a
Christian
so
to
distinguish
between
these
two
estates
and
portions
,
as
not
to
confound
them
.
As
a
man
that
drives
two
trades
;
't
is
very
difficult
for
him
to
keep
them
distinct
:
So
't
is
here
,
when
men
have
much
of
the
world
,
&
they
drive
a
great
trade
therein
,
't
is
very
difficult
for
them
to
distinguish
between
God
,
and
that
,
i.
e.
so
to
use
the
world
,
as
not
to
make
it
his
All
;
hence
is
that
counsel
of
the
Apostle
,
1
Cor.
7.29
,
30
,
31
,
and
so
1
Tim.
6.17
,
18.
Oh
,
Beloved
,
for
a
Christian
to
be
still
in
the
enjoyment
of
all
,
as
if
he
had
nothing
,
this
is
right
;
to
live
in
a
constant
dependance
upon
God
as
his
All
,
and
to
make
the
creature
but
as
the
vessel
or
cistern
through
which
God
communicates
himself
:
this
is
a
true
life
;
Such
an
one
may
say
as
Paul
,
I
am
dead
,
nevertheless
I
live
;
I
am
dead
to
the
world
,
and
the
world
is
dead
to
me
;
such
an
one
lives
upon
God
,
a
true
life
of
happiness
and
content
.
But
I
say
,
this
is
hard
and
difficult
:
and
our
experience
is
a
full
demonstration
thereof
:
for
according
to
creature
enjoyments
so
we
live
;
for
when
the
creature
is
full
,
and
all
things
flow
in
according
to
our
desire
,
then
we
are
quiet
,
merry
and
glad
,
but
when
that
is
low
and
dry
then
we
fail
and
flag
.
Few
Christians
have
and
keep
an
even
temper
of
spirit
in
fluctuating
&
various
conditions
:
for
few
live
so
upon
God
,
as
to
make
him
their
All
;
and
therefore
when
the
creature
ebbs
and
flows
,
it
carries
them
along
in
the
stream
,
either
high
or
low
:
but
this
is
to
make
God
our
portion
,
for
Christians
to
make
a
real
distinction
,
between
the
enjoyment
of
God
,
and
the
enjoyment
of
the
creature
;
so
that
when
all
goes
,
yet
the
heart
is
born
up
in
the
enjoyment
of
God
,
as
Habakkuk
was
;
Hab.
3.17
.
And
also
when
all
is
enjoyed
,
2.
Is
God
your
portion
;
then
be
content
with
such
things
as
you
have
,
Heb.
13.5
.
What
though
thou
hast
not
enough
in
the
world
,
yet
thou
hast
enough
in
God
;
and
though
thou
hast
not
a
self-sufficiency
,
yet
thou
hast
an
All-sufficiency
;
God
is
thine
All.
Let
not
this
trouble
thee
,
that
the
world
can't
be
a
God
unto
thee
,
or
that
thou
hast
not
all
,
that
the
world
can
afford
thee
in
kind
:
for
thou
hast
more
in
God
.
Remember
this
,
that
the
life
of
man
consists
not
in
the
abundance
of
riches
,
Luk.
12.15
.
Thou
canst
neither
live
upon
them
,
nor
prolong
thy
life
by
them
;
thou
canst
neither
comfort
thy self
with
them
,
if
God
withdraws
,
nor
increase
them
without
his
word
of
blessing
;
but
contentation
with
a
little
is
great
riches
,
if
God
presents
himself
to
thee
in
it
,
as
thine
All.
O
therefore
murmure
not
,
repine
not
,
fret
not
thy self
,
because
the
stream
is
low
,
when
as
thou
hast
the
fountain
that
can
never
be
drawn
dry
.
3.
Be
not
solicitously
or
distrustfully
careful
for
what
you
want
;
the
presence
of
God
will
fully
supply
the
absence
of
any
creature
;
thou
hast
enough
to
live
upon
,
when
all
created
comforts
fail
thee
:
Hence
is
that
of
the
Apostle
,
Phil.
4.6
.
God
will
not
suffer
thee
to
want
any
good
that
is
needful
for
thee
.
Psa.
34.9
,
10.
What
thou
canst
not
enjoy
in
the
creature
,
thou
shalt
enjoy
in
God
himself
.
A
Christians
motto
may
be
this
;
Nil
habeo
,
nil
careo
,
nil
curo
,
I
have
nothing
;
self-denyal
hath
outed
me
of
all
;
all
is
to
him
as
nothing
:
I
want
nothing
;
for
he
hath
all
in
God
:
I
take
care
for
nothing
;
for
he
looks
upon
God
for
his
provision
.
A
carking
solicitous
man
takes
Gods
office
out
of
his
hand
:
for
God
hath
made
it
his
work
to
take
the
care
of
his
people
;
and
hath
made
it
their
duty
to
be
careful
for
nothing
,
1
Pet.
5.7
.
There
is
a
double
care
.
-
1.
Cura
officii
.
-
2.
Cura
eventus
.
First
,
There
is
a
care
of
duty
;
and
so
every
man
is
bound
to
labour
in
that
calling
wherein
God
hath
set
him
carefully
and
industriously
;
'T
is
not
only
lawful
,
but
our
duty
to
make
provisions
for
back
and
belly
,
for
our selves
and
others
;
So
Rom.
12.17
,
&
1
Tim.
5.8
.
Secondly
,
There
is
a
care
of
event
;
and
so
we
ought
to
be
without
care
;
we
are
to
look
at
God
for
the
event
and
issue
of
all
,
and
for
a
blessing
upon
all
;
conscience
of
duty
,
and
faith
in
God
,
are
to
be
inseperably
conjoyned
;
we
must
use
the
means
and
yet
look
beyond
it
.
Neglect
of
means
is
disobedience
,
and
distracting
care
about
the
issue
is
infidelity
;
two
rocks
on
which
the
soul
is
apt
to
split
,
if
not
rightly
steered
by
a
Divine
hand
.
4.
Is
God
your
portion
;
then
above
all
be
thankful
for
the
enjoyment
of
God
;
every
gift
that
cometh
down
from
God
requires
thanks
?
but
much
more
when
God
gives
thee
himself
;
in
every
thing
give
thanks
(
saith
the
Apostle
,
1
Thess.
5.18
.
)
For
this
is
the
will
of
God
;
but
how
much
should
our
hearts
be
enlarged
with
thanks
and
praise
for
the
incomes
of
God
himself
?
as
the
enjoyment
of
good
is
the
object
of
thanks
:
so
our
thanks
should
be
proportioned
to
the
good
enjoyed
;
the
highest
good
,
should
have
the
highest
praise
;
So
David
,
Psal.
118.28
.
Thou
art
my
God
,
I
will
praise
thee
,
thou
art
my
God
,
I
will
exalt
thee
.
SERMON
II.
PSAL.
LXXIII
.
XXVI
.
My
flesh
and
my
heart
faileth
,
but
God
is
the
strength
of
my
heart
,
and
my
portion
for
ever
.
WE
have
raised
two
Doctrines
out
of
these
words
.
1.
That
God
is
the
Rock
or
Strength
of
an
Israelites
heart
,
and
his
portion
for
ever
.
2.
That
Divine
relief
flows
from
God
to
his
people
,
according
to
their
necessity
.
We
have
dispatcht
the
first
of
these
,
and
shall
now
proceed
to
the
Second
.
That
Divine
relief
flows
from
God
to
his
people
according
to
their
necessity
.
When
flesh
and
heart
faileth
,
then
God
is
the
strength
of
their
heart
,
and
portion
;
When
the
old
stock
is
almost
spent
,
God
renews
it
again
;
When
the
fire
is
almost
out
,
he
throws
on
new
fewel
;
When
the
old
house
is
falling
upon
our
heads
,
he
underprops
it
;
When
the
Cistern
fails
,
the
Conduit
shall
run
;
In
plain
English
,
when
a
Christian
stands
in
greatest
need
of
relief
and
help
,
God
will
communicate
the
most
of
himself
to
him
.
God
oftentimes
leads
his
people
,
as
he
did
Abraham
,
to
the
top
of
the
mount
of
trials
,
temptations
and
afflictions
,
and
then
appears
to
them
in
grace
and
goodness
,
that
they
may
set
up
their
stone
and
write
Jehova
Iireh
upon
it
;
the
Lord
will
be
seen
.
Now
for
the
more
methodical
handling
this
Doctrine
,
I
shall
do
these
three
things
.
1.
Consider
the
particular
cases
,
wherein
a
Christian
stands
in
need
of
relief
.
2.
Shew
you
how
relief
flows
from
God
to
Christians
in
those
cases
.
3.
Give
you
the
grounds
and
reasons
thereof
.
First
,
For
the
cases
wherein
a
Christian
stands
in
need
of
relief
:
and
these
are
reducible
to
two
heads
,
according
to
the
Prophet
here
in
our
Text.
-
1.
Failing
of
the
flesh
.
-
2.
Failing
of
the
heart
.
First
,
Failing
of
the
flesh
;
and
this
is
twofold
.
-
1.
When
the
comforts
of
a
mans
life
fail
him
.
-
2.
When
the
strength
of
the
outward
man
fails
.
Secondly
,
There
is
a
failing
of
the
heart
;
and
that
is
threefold
,
-
1.
When
the
faculties
of
the
soul
fail
,
and
cannot
perform
their
due
offices
;
either
by
way
of
apprehension
,
election
or
retention
.
-
2.
When
the
acquired
or
infused
habits
of
the
heart
are
weakned
,
or
indisposed
to
act
.
-
3.
When
the
animal
spirits
are
expiring
,
and
even
breathing
forth
.
This
(
as
I
hinted
at
the
first
in
opening
the
Text
)
was
the
Prophets
case
,
who
pen'd
this
Psalm
;
He
was
brought
very
love
,
even
to
the
very
pit
,
ready
to
die
,
soul
and
body
failed
;
all
without
,
and
all
within
failed
;
and
then
God
was
the
strength
of
his
heart
,
and
his
portion
.
First
,
Therefore
,
we
shall
consider
the
failing
of
the
flesh
,
and
how
Divine
relief
flows
from
God
to
a
Christian
in
that
case
.
First
,
When
the
external
comforts
of
a
Christians
life
fail
him
,
as
oftentimes
they
do
;
he
is
stript
naked
of
all
worldly
and
sensual
glory
,
happiness
and
comforts
:
divested
,
deplumed
,
and
disrob'd
of
all
external
delights
,
pleasures
,
profits
and
advantages
whatsoever
,
which
this
life
affords
to
render
a
mans
sensitive
life
comfortable
and
happy
.
Why
,
this
was
Jobs
case
;
God
gave
Satan
a
Commission
to
seize
on
all
that
Job
had
;
As
you
may
see
,
Job
1.12
.
All
that
he
hath
is
in
thy
power
;
God
reserved
nothing
for
Job
,
but
made
Satan
Lord
of
all
he
had
;
and
accordingly
he
dealt
with
Job
;
he
stript
him
of
all
to
the
shirt
upon
his
back
:
as
he
could
not
go
beyond
his
Commission
,
so
he
would
not
come
short
of
it
in
one
punctillo
:
but
turn'd
him
out
of
all
to
the
wide
world
,
to
shift
for
himself
as
he
could
.
Object
.
But
some
say
,
this
was
a
singular
case
:
we
do
not
read
of
a
parallel
to
it
.
Answ.
I
answer
,
in
some
respects
It
may
seem
singular
yet
in
other
respects
it
hath
been
the
portion
of
many
of
the
people
of
God
:
't
is
true
it
is
not
common
for
God
to
give
Satan
such
a
Commission
:
but
it
is
very
usual
for
God
to
strip
his
people
of
their
external
comforts
,
and
to
reduce
them
to
a
very
low
and
distressed
state
:
The
Prophet
Habakkuk
therefore
proposes
such
a
case
to
himself
;
Chap
3.17
.
The
fig-tree
shall
nto
blossome
,
neither
shall
fruit
be
in
the
vines
:
the
labour
of
the
Olive
shall
fail
,
and
the
fields
shall
yield
no
meat
,
the
flock
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
heard
in
the
stalls
:
all
means
of
lively-hood
and
subsistence
cut
off
;
a
perfect
famine
must
needs
follow
.
Now
when
a
child
of
God
is
tried
with
this
soar
affliction
,
God
is
the
strength
of
his
heart
and
his
portion
:
and
this
made
Habakkuk
rejoyce
;
Yet
I
will
rejoyce
in
the
Lord
,
and
joy
in
the
God
of
my
salvation
;
the
Lord
God
is
my
strength
,
i.
e.
what
though
this
soar
and
most
dreadful
affliction
comes
,
that
all
the
comforts
of
our
lives
fail
us
,
what
though
I
have
not
a
bit
of
bread
to
eat
,
nor
a
rag
to
cover
my
nakedness
,
nor
any
thing
to
sustain
nature
with
:
yet
as
long
as
I
have
not
lost
neither
shall
loose
my
God
,
I
am
not
troubled
at
it
;
he
is
the
God
of
my
Salvaion
and
of
my
strength
still
;
I
have
a
God
to
go
to
,
when
I
have
not
a
Field
or
Barn
of
Corn
to
go
to
for
bread
;
and
as
long
as
I
can
go
to
God
,
I
care
not
;
so
may
a
child
of
God
say
,
I
have
a
God
to
live
upon
when
I
have
nothing
in
the
world
to
live
upon
;
I
shall
have
relief
from
heaven
in
this
straight
and
exigency
:
He
is
the
God
of
my
salvation
.
For
,
1.
Then
God
gives
in
most
of
himself
,
when
he
strips
his
people
of
external
comforts
,
and
becomes
that
to
a
Christian
,
which
the
creature
would
be
,
if
enjoyed
;
he
is
their
life
and
strength
in
the
want
of
a
livelyhood
.
It
is
impossible
for
all
the
creatures
,
if
they
were
all
collected
into
one
body
,
to
supply
the
room
of
God
;
but
one
God
can
supply
the
rooms
of
all
the
creatures
in
the
world
;
And
Saints
then
enjoy
most
of
God
,
when
they
enjoy
the
least
of
the
world
.
As
't
is
reported
of
a
Musitian
,
who
having
the
hap
to
break
one
of
his
Harp-strings
in
the
middle
of
his
Musick
;
presently
a
Grashopper
leap'd
upon
his
Harp
,
and
most
melodiously
supplyed
the
place
of
the
broken
string
.
Thus
it
is
with
the
people
of
God
;
No
sooner
do
they
break
a
string
of
their
instrument
,
wherewith
they
make
themselves
Musick
:
No
sooner
doth
any
created
comfort
fail
them
,
but
God
steps
in
,
and
supplies
the
place
thereof
,
and
affords
that
to
them
,
which
the
creature
did
;
Though
Jacob
could
not
be
a
God
to
Rachel
;
yet
God
could
be
to
Jacob
in
stead
of
a
Rachel
.
As
we
are
oftentimes
furthest
from
God
,
both
in
affection
,
and
affiance
,
when
the
creature
is
present
with
us
,
so
God
comes
the
nighest
to
us
,
when
the
creature
is
set
at
the
greatest
distance
from
us
;
When
my
father
and
mother
forsake
me
,
the
Lord
will
take
me
up
;
saith
David
,
Psal.
27.10
.
It
is
a
sad
pill
to
swallow
,
for
a
man
to
be
forsaken
of
men
,
much
more
of
near
and
intimate
friends
,
but
most
of
all
,
to
be
forsaken
of
father
and
mother
;
but
is
there
no
relief
to
be
had
in
this
case
?
Yes
.
When
Davids
father
and
mother
forsook
him
,
God
took
him
up
;
God
supplyed
the
place
of
a
father
and
of
a
mother
to
him
;
Sensible
withdrawings
of
the
one
,
is
joyned
with
sensible
manifestations
of
the
other
;
It
is
Gods
usual
way
to
make
up
our
wants
in
the
enjoyment
of
himself
,
and
to
be
to
us
,
instead
of
all
things
;
We
loose
the
drop
,
and
then
are
sure
of
the
fountain
;
God
is
that
,
and
much
more
then
the
creature
can
be
to
us
,
when
it
is
at
the
full
,
and
in
its
greatest
strength
and
glory
.
Now
saith
God
to
the
soul
,
I
will
be
thy
All
;
now
I
will
fill
thee
full
of
my self
,
and
inrich
thee
with
the
treasure
of
an
infinite
being
;
Now
I
will
make
thee
shine
with
a
surpassing
glory
,
and
make
thee
sparkle
with
the
Gemms
and
Diamonds
of
mine
own
perfections
;
Now
I
will
adorn
thee
with
those
robes
of
beauty
and
amiableness
,
as
shall
out-shine
the
very
sun
in
the
firmament
,
and
make
thee
beautiful
in
mine
own
eye
.
And
is
not
this
a
sufficient
relief
in
the
want
of
all
sublunary
comforts
?
Who
would
not
be
willing
to
part
with
the
one
for
the
other
?
And
therefore
,
2.
God
is
pleased
to
bow
the
heart
to
a
free
submission
to
Divine
Will
herein
;
so
that
it
rests
satisfied
,
and
content
with
its
present
state
and
condition
;
Now
contentment
and
satisfaction
in
an
estate
,
be
it
never
so
low
,
and
poor
,
makes
it
a
comfortable
and
happy
state
;
What
are
riches
if
there
be
no
contentment
,
but
poverty
?
And
what
is
poverty
with
contentment
?
Why
,
it
is
great
riches
;
Godliness
with
contentment
is
great
gain
,
saith
the
Apostle
,
1
Tim.
6.6
.
A
Christian
gains
more
,
when
God
gives
him
a
contented
heart
,
then
if
God
gave
him
a
world
without
contentment
;
for
all
the
world
can't
give
him
content
;
to
know
how
to
want
,
makes
a
man
far
more
happy
,
then
to
be
full
.
O
when
the
soul
can
say
,
Lord
,
I
thank
thee
,
I
have
learned
to
be
content
;
I
have
as
much
satisfaction
and
content
,
as
if
I
enjoyed
the
greatest
riches
and
honours
in
the
world
;
What
though
I
have
lost
all
,
and
have
but
from
hand
to
mouth
,
yet
I
am
content
herewith
.
I
can
still
bless
thee
,
though
thou
hast
taken
away
all
my
out-ward
blessings
.
So
doth
Job
,
The
Lord
hath
given
,
and
the
Lord
bath
taken
,
blessed
be
the
name
of
the
Lord
:
Wants
with
a
thankful
,
God-praising
heart
are
a
greater
blessing
,
then
fulness
with
an
unthankful
spirit
;
and
it
is
a
greater
mercy
for
God
to
give
a
thankful
spirit
,
in
a
low
condition
,
then
to
advance
a
man
to
the
highest
pinnacle
of
outward
prosperity
in
the
world
;
This
I
say
,
is
a
blessed
relief
,
that
causeth
the
soul
to
bless
God
in
the
want
of
all
outward
comforts
.
3.
When
God
is
pleased
to
strip
a
Christian
of
all
his
outward
comforts
,
he
gives
in
a
greater
measure
of
faith
,
that
he
may
depend
upon
God
,
for
a
supply
;
So
that
,
though
he
hath
nothing
to
live
upon
,
yet
he
is
sure
,
he
shall
not
want
;
for
true
faith
,
looks
not
at
secondary
causes
so
much
as
at
the
word
of
promise
:
and
therefore
if
all
means
fail
,
yet
as
long
as
the
promise
fails
not
,
a
believing
soul
knows
,
that
it
shall
have
a
supply
,
although
it
cannot
imagine
how
or
which
way
she
shall
have
it
.
Now
inward
supports
in
time
of
want
,
and
secret
intimations
of
a
supply
from
God
in
his
own
way
and
time
are
a
sweet
relief
to
the
soul
in
that
condition
;
So
saith
David
,
I
had
fainted
,
unless
I
had
believed
,
to
see
the
goodness
of
the
Lord
in
the
land
of
the
living
,
Psal.
27.13
.
True
faith
in
God
will
keep
the
heart
alive
when
a
man
hath
nothing
to
live
upon
;
and
't
is
Gods
way
to
fix
a
Christian
most
upon
the
objects
of
faith
,
when
the
objects
of
sense
are
removed
from
him
;
when
a
Christian
lives
least
by
fight
then
he
lives
most
by
faith
.
Now
as
a
Christian
believes
,
so
comfort
flows
in
to
him
;
Faith
is
to
a
Christian
in
stead
of
all
things
;
for
it
is
the
substance
of
things
hoped
for
,
Heb.
11.1
.
What
ever
a
man
wants
,
yet
if
he
believes
truly
,
he
hath
the
substance
of
that
,
which
he
hopes
for
;
A
Christian
hopes
for
great
things
,
greater
comforts
,
more
enlargments
,
and
heaven
at
last
.
Why
faith
is
the
substance
of
all
;
He
that
lives
by
faith
hath
the
substance
of
heaven
to
live
upon
;
and
that
must
needs
be
a
sweet
relief
to
the
soul
,
in
a
time
of
need
.
It
is
the
Christians
comfort
,
that
he
hath
a
durable
,
and
a
lasting
state
,
that
will
never
fail
him
;
and
that
he
hath
a
God
to
go
to
,
that
will
not
fail
him
;
but
will
give
him
such
an
allowance
,
as
shall
maintain
him
,
till
he
comes
to
his
journeys
end
,
where
he
shall
be
put
into
a
full
possession
,
and
fruition
of
it
.
4.
Those
small
repasts
,
which
come
from
the
hand
of
Divine
Providence
to
uphold
a
Christian
under
his
wants
,
are
filled
so
full
of
Divine
Blessing
and
strength
that
he
can
truly
say
,
I
have
enough
.
A
man
would
think
that
pulse
and
water
would
afford
but
little
nourishment
:
I
,
but
Divine
Blessing
filled
it
full
of
strength
,
that
Daniel
felt
no
want
of
better
chear
.
Let
a
Raven
be
the
Prophets
Caterer
,
and
if
Divine
Blessing
attends
the
provision
(
as
it
did
)
he
shall
walk
in
the
strength
thereof
forty
days
,
and
not
faint
.
Though
poor
Christians
in
these
days
do
not
live
upon
Divine
miracles
,
yet
they
live
upon
Divine
wonders
,
that
makes
them
sometime
wonder
how
they
live
;
they
cannot
but
see
a
Divine
hand
in
giving
what
they
have
,
and
then
in
blessing
it
beyond
expectation
;
for
though
they
want
much
of
that
which
others
do
enjoy
,
yet
they
enjoy
that
which
others
want
:
and
this
makes
them
healthful
and
chearful
in
their
wants
.
There
is
many
a
poor
Christian
,
that
hath
more
joy
in
one
day
,
then
thousands
that
enjoy
the
treasure
of
the
earth
;
and
why
?
It
proceeds
from
this
very
ground
;
the
good
mans
little
is
given
in
love
,
with
a
heart-chearing
blessing
:
while
the
wicked
mans
plentiful
estate
is
given
in
wrath
,
and
with
a
curse
upon
it
:
hence
is
that
of
Solomon
,
Prov.
15.16
.
Better
is
a
little
with
the
fear
of
the
Lord
,
then
great
treasure
and
trouble
therewith
,
i.
e.
they
that
fear
the
Lord
,
have
not
that
trouble
with
their
little
,
which
they
that
do
not
fear
the
Lord
have
,
with
their
great
treasure
,
and
therefore
the
good
mans
little
,
is
better
then
the
wicked
mans
great
treasure
.
The
good
mans
little
comes
with
a
blessing
,
for
a
blessing
rests
upon
a
good
man
,
and
all
that
he
hath
be
it
little
or
much
;
Now
a
Divine
blessing
ever
gives
strength
and
vertue
to
any
means
;
Let
it
be
never
so
poor
and
weak
of
it self
,
yet
Divine
Blessing
makes
it
mighty
and
efficacious
:
so
that
it
is
no
matter
,
what
a
Christian
hath
to
live
upon
,
if
the
blessing
of
God
goeth
along
with
it
.
5.
When
God
strips
a
good
man
of
all
he
hath
he
then
pours
forth
a
mighty
spirit
of
prayer
for
a
fulness
of
grace
to
maintain
the
life
of
holiness
in
this
estate
.
He
that
hath
nothing
without
to
live
upon
,
and
but
a
small
stock
of
grace
within
will
have
much
ado
to
rub
through
;
and
a
gratious
soul
is
sensible
hereof
,
and
therefore
God
is
pleased
to
draw
out
the
desires
of
his
soul
,
after
a
greater
measure
,
then
yet
he
hath
attained
;
and
indeed
when
outward
wants
meet
with
a
soul
that
is
full
of
grace
,
they
do
not
make
such
an
impression
upon
it
,
as
when
they
meet
with
one
,
that
hath
but
little
;
the
empty
vessel
makes
the
greatest
noise
,
and
empty
Christians
are
fullest
of
complaints
,
until
a
spirit
of
prayer
is
poured
forth
upon
them
,
whereby
they
attain
an
inward
fulness
:
and
this
keeps
and
maintains
a
spirit
of
holiness
in
them
.
I
confess
he
that
prospers
and
thrives
in
the
world
,
stands
in
need
of
a
large
measure
of
grace
,
to
keep
his
heart
holy
in
that
estate
,
and
so
he
that
is
low
in
the
world
,
stands
in
need
of
a
great
measure
of
grace
also
,
or
else
he
may
miscarry
.
There
is
one
eminent
rock
,
upon
which
poor
people
are
very
apt
to
split
,
and
hazzard
their
immortal
souls
;
and
that
is
the
use
of
indirect
and
unlawful
means
,
for
their
relief
and
subsistence
in
the
world
;
Hence
is
that
prayer
of
Agur
,
Prov.
30.6
,
7
,
give
me
neither
poverty
nor
riches
,
feed
me
with
food
convenient
for
me
,
least
I
be
full
,
and
deny
thee
,
and
say
Who
is
the
Lord
?
Or
least
I
be
poor
,
and
steal
,
and
take
the
name
of
my
God
in
vain
.
Mark
this
,
least
I
be
poor
and
steal
;
Noting
out
,
that
poverty
hath
this
temptation
attending
it
,
if
grace
prevents
not
;
poor
men
will
be
prompted
to
use
some
indirect
course
for
their
subsistence
;
they
'l
steal
,
rather
then
want
what
they
desire
;
I
,
but
a
good
man
dare
not
do
thus
;
This
in
him
would
be
not
only
a
breach
of
the
eighth
command
,
but
also
of
the
third
;
It
is
a
taking
the
name
of
God
in
vain
;
for
this
is
a
certain
truth
,
that
whosoever
takes
upon
him
the
profession
of
Christian
Religion
,
and
yet
departs
not
from
iniquity
,
he
takes
the
name
of
God
in
vain
:
now
a
true
Christian
in
whom
the
fear
of
the
Lord
is
planted
dreads
this
;
and
therefore
crys
mightily
unto
God
to
keep
and
preserve
him
,
that
he
may
not
do
so
unworthy
an
act
,
as
to
relieve
himself
by
an
indirect
course
;
for
he
would
not
take
the
name
of
God
upon
him
in
vain
;
he
had
rather
die
then
do
it
.
Now
when
God
hath
thus
drawn
out
the
desires
of
the
soul
after
grace
,
then
he
gives
in
such
a
measure
as
shall
preserve
it
,
and
keep
it
from
yielding
to
the
temptation
;
and
Beloved
,
it
is
a
gratious
relief
to
be
kept
in
an
holy
and
gratious
frame
of
heart
under
a
strong
and
powerful
temptation
:
't
is
worthy
of
a
Christians
taking
notice
thereof
;
So
doth
the
Prophet
;
this
poor
man
cried
,
and
the
Lord
heard
him
;
Psal.
34.6
.
Beloved
,
if
you
be
never
so
poor
,
yet
if
God
draws
out
your
hearts
after
him
in
prayer
,
you
shall
be
kept
,
that
you
shall
not
take
any
indirect
course
to
help
your selves
,
but
be
able
to
say
,
as
David
of
himself
,
this
poor
man
cried
,
and
the
Lord
heard
him
.
As
prayer
is
the
desire
of
the
soul
,
formed
into
requests
and
petitions
,
so
crying
is
the
importunity
of
the
soul
in
prayer
;
Petitions
and
requests
presented
to
God
with
an
humble
and
reverential
boldness
;
it
is
a
wrestling
with
God
for
a
blessing
:
a
perseverance
in
prayer
with
an
holy
resolution
not
to
be
put
off
.
Now
't
is
the
poor
that
thus
crys
;
sense
of
want
,
that
pinches
the
soul
,
joyned
with
some
hopes
of
obtaining
,
makes
the
soul
to
cry
,
and
he
that
crys
shall
be
heard
;
Divine
relief
shall
come
in
to
help
it
,
in
this
time
of
need
.
Thus
you
see
how
relief
comes
in
to
a
good
man
in
the
want
of
all
outward
comforts
.
Secondly
,
When
the
strength
of
the
outward
man
fails
.
And
this
is
properly
the
failing
of
the
flesh
,
when
a
man
is
in
a
consumptive
condition
;
God
smites
the
body
and
then
the
flesh
wasts
,
the
beauty
thereof
fades
,
and
the
senses
grow
dull
,
and
heavy
;
The
Prophet
David
had
great
experience
hereof
:
and
therefore
often
mentions
it
in
his
Psalms
,
Psal.
38.10
.
my
strength
faileth
,
and
Psal.
109.24
.
my
flesh
faileth
of
fatness
,
and
Psal.
69.3
.
mine
eyes
fail
;
He
was
brought
low
;
even
to
the
mouth
of
the
grave
:
but
Divine
relief
came
in
;
As
you
may
see
,
Psal.
116.6
.
I
was
brought
low
,
and
he
helped
me
.
God
sometimes
raises
a
man
from
the
very
gates
of
death
,
and
gives
him
a
new
life
,
restores
him
to
his
former
health
and
strength
.
But
if
God
doth
not
thus
by
a
gratious
man
,
yet
he
shall
have
cause
to
say
,
the
Lord
is
the
strength
of
my
heart
in
this
weak
and
low
estate
and
condition
.
Divine
relief
shall
be
given
to
him
,
1.
To
support
and
strengthen
him
to
bear
his
affliction
with
patience
:
the
power
and
grace
of
God
is
wonderfully
seen
,
in
bearing
up
the
spirits
,
when
the
body
sinks
,
and
in
giving
grace
to
exercise
patience
,
under
the
pains
and
sorrows
of
death
;
you
have
heard
(
saith
Saint
James
)
of
the
patience
of
Job
,
Jam.
5.11
.
As
you
heard
of
his
corporal
affliction
,
how
soarly
he
was
handled
;
so
you
have
heard
of
his
patience
,
how
gratiously
he
was
he
was
supported
,
that
he
could
bear
his
affliction
without
murmuring
or
repining
:
't
is
true
it
made
him
groan
,
I
,
but
the
stroke
was
heavier
then
his
groaning
,
As
he
saith
,
Job
23.2
.
Even
to
day
is
my
complaint
bitter
,
my
stroke
is
heavier
,
then
my
groaning
.
The
spirit
of
a
man
will
sustain
corporal
infirmities
,
when
God
sustains
the
spirit
.
Now
patience
under
afflictions
is
equivalent
to
a
deliverance
from
them
;
to
be
able
to
bear
an
affliction
is
as
great
a
mercy
,
as
to
be
freed
from
it
;
if
God
rebukes
the
feavour
of
impatiency
,
and
thereby
cures
that
,
it
is
as
much
as
to
rebuke
a
bodily
distemper
,
and
thereby
to
cure
it
;
So
you
may
see
,
1
Cor.
10.13
.
There
hath
no
temptation
taken
you
,
but
that
which
is
common
to
man
;
but
God
is
faithful
,
who
will
not
suffer
you
to
be
tempted
above
that
you
are
able
:
but
will
with
the
temptation
also
make
a
way
to
●scape
,
that
ye
may
be
able
to
bear
it
,
i.
e.
I
can
assure
you
,
that
thus
far
you
shall
be
set
free
from
your
temptations
&
afflictions
,
that
you
shal
be
able
to
bear
them
.
This
is
a
gratious
relief
;
for
there
is
no
affliction
,
but
impatiency
makes
a
greater
affliction
:
many
afflict
themselves
,
when
God
doth
not
,
and
many
afflict
themselves
more
,
then
God
doth
;
their
impatiency
first
makes
their
groaning
heavier
then
their
stroke
,
and
then
their
stroke
heavier
then
it
is
in
it self
.
2.
Divine
relief
and
strength
comes
into
the
heart
of
a
good
man
in
this
consumptive
condition
,
to
renew
the
inward
man
as
the
outward
man
decays
;
So
saith
the
Apostle
,
2
Cor.
4.16
.
Though
our
outward
man
perish
,
yet
our
inward
man
is
renewed
day
by
day
.
As
God
pulls
down
the
old
house
,
the
house
of
clay
,
he
frames
and
erects
a
new
building
,
that
shall
abide
for
ever
.
So
that
a
Christian
may
say
,
as
Peter
Martyr
said
when
he
was
dying
:
My
body
is
weak
,
my
mind
is
well
,
well
for
the
present
,
and
it
will
be
better
for
the
future
.
The
flesh
and
spirit
of
a
good
man
are
like
two
buckets
;
when
the
flesh
goeth
down
,
the
spirit
gets
up
;
he
is
ever
best
within
when
he
is
worst
without
;
when
the
body
is
going
down
to
the
earth
,
from
whence
it
came
,
the
soul
is
ascending
to
heaven
,
from
whence
it
came
;
And
you
have
a
gratious
promise
for
it
;
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
their
old
age
,
they
shall
be
fat
and
flourishing
;
Old
age
shall
have
green
fruit
upon
it
.
When
●he
flesh
proves
the
most
barren
,
the
spirit
is
most
fruitful
:
a
true
Christian
never
flourisheth
so
much
,
as
when
old
age
hath
nipt
the
flesh
;
and
it
is
a
lovely
sight
,
to
see
gray
hairs
,
a
consumptive
body
,
and
a
withered
face
,
fat
and
flourishing
in
Holiness
and
Righteousness
;
to
see
Summer-fruit
,
upon
an
old
tree
in
Winter-time
:
and
yet
thus
it
is
with
good
Christians
;
their
Winter
of
old
age
is
their
most
flourishing
time
.
When
nature
is
most
spent
,
grace
comes
to
its
greatest
strength
and
perfection
;
Faith
strongest
,
love
to
God
and
Christ
most
enflamed
,
hope
most
lively
,
and
holiness
most
beautiful
and
sparkling
;
the
greatest
beauty
in
the
soul
,
when
the
body
is
turning
to
rottenness
and
putrifaction
:
When
the
natural
breath
smells
of
the
earth
,
the
spiritual
breath
savours
most
of
heaven
;
the
eye
of
the
soul
most
clear
in
discerning
spiritual
and
heavenly
things
,
when
the
eye
of
the
body
grows
dim
and
dark
;
the
hand
of
faith
most
steady
to
take
hold
on
Divine
promises
,
when
the
corporal
hand
shakes
with
the
palsie
,
and
the
feet
of
the
soul
run
fastest
towards
the
mark
,
for
the
price
of
the
high
calling
in
Christ
,
when
the
bodily
feet
cannot
move
;
So
true
it
is
,
that
a
Christian
may
say
as
S.
Paul
said
,
When
I
am
weak
,
then
am
I
strong
;
weak
in
my
outward
man
,
but
strong
in
the
inward
.
3.
Divine
relief
comes
in
to
the
heart
of
a
good
man
in
a
consumptive
condition
,
to
consume
,
waste
,
and
destroy
that
body
of
death
,
that
he
carries
about
him
.
Bodily
weakness
,
and
sickness
sanctified
,
is
purgative
:
that
as
the
body
wasts
and
consumes
so
sin
wasts
and
consumes
;
for
God
will
not
suffer
sin
to
outlive
a
Saint
;
sin
shall
not
enter
into
heaven
with
a
Saint
,
for
that
would
marr
his
joy
there
,
as
well
as
here
:
And
therefore
God
first
purges
that
out
,
before
the
soul
can
enter
in
;
corruption
cannot
inherit
incorruption
;
though
God
doth
crown
the
grace
of
a
Saint
with
glory
;
yet
he
will
not
crown
the
sin
and
corruption
of
a
Saint
with
glory
.
Heaven
is
an
holy
,
and
glorious
place
,
and
will
not
hold
any
but
holy
and
pure
ones
:
't
is
the
pure
in
heart
,
that
shall
see
God
:
Heaven
is
a
place
for
none
but
triumphants
:
for
such
as
have
fought
the
good
fight
of
faith
,
and
won
the
field
,
and
conquered
Sin
,
Satan
,
and
the
World
,
and
put
them
to
flight
:
I
,
but
here
a
Christian
is
militant
,
and
must
encounter
these
three
potent
Adversaries
;
let
him
but
worst
these
,
and
then
he
will
not
fear
Death
,
though
it
be
the
King
of
terrors
,
and
rereserved
for
the
last
.
In
this
,
now
,
the
power
of
grace
is
clearly
seen
;
for
that
directs
the
Arrow
that
Death
shoots
at
the
outward
man
,
that
it
shall
strike
through
the
very
heart
of
Sin
,
Satan
,
and
the
World
;
that
these
shall
be
dead
to
him
,
as
well
as
he
dead
to
them
.
No
sooner
doth
a
good
man
feel
a
wound
in
his
body
,
but
if
sanctified
,
if
grace
flows
in
,
sin
is
wounded
also
,
that
lies
a
bleeding
in
him
.
This
is
that
which
makes
the
children
of
God
to
rejoice
in
bodily
weakness
and
insirmities
;
because
(
when
sanctified
through
grace
)
it
is
a
means
to
weaken
the
power
of
sin
in
them
.
For
a
true
Christian
bears
an
unfeigned
and
implacable
hatred
against
Sin
;
and
therefore
like
to
Sampson
,
can
be
content
that
the
house
may
be
plucked
upon
his
own
head
,
that
his
enemy
Sin
,
may
die
with
him
.
It
is
with
the
body
spiritual
,
as
in
the
body
natural
;
there
are
some
Diseases
that
must
be
starved
out
;
so
long
as
the
body
is
pampered
,
the
disease
is
nourished
;
it
must
be
brought
very
low
,
or
there
will
be
no
cure
.
'T
is
so
with
the
body
spiritual
;
there
are
some
sins
in
good
men
,
that
must
be
starv'd
out
.
So
long
as
there
is
strength
in
the
outward
man
,
they
will
be
stirring
and
active
:
God
therefore
is
pleased
to
bring
the
Body
low
,
that
the
Soul
may
get
mastery
and
power
over
them
.
Or
like
to
some
Rebels
in
a
Castle
,
that
will
never
yield
,
as
long
as
any
Provision
is
left
:
'T
is
so
with
Sin
,
it
will
not
yield
,
as
long
as
corrupted
Nature
yields
any
Provision
to
it
.
And
hence
it
is
,
that
sickly
and
weakly
Christians
,
are
the
most
mortified
Christians
.
4.
When
a
good
man
is
in
a
consumptive
condition
,
and
begins
to
put
one
foot
in
the
grave
;
it
pleaseth
God
to
give
in
such
clear
evidence
of
his
love
to
him
,
and
so
full
an
assurance
of
his
interest
in
eternal
life
,
that
he
even
longs
for
a
dissolution
.
He
was
a
child
of
Grace
,
and
an
Heir
before
;
but
now
God
makes
him
an
Heir
apparent
.
Now
so
clear
a
light
shines
into
his
Soul
,
as
doth
manifest
his
adoption
and
Sonship
;
so
that
he
can
cry
Abba
,
Father
,
which
he
could
not
do
before
.
I
deny
not
,
but
a
true
child
of
God
,
may
die
in
a
cloud
,
and
not
fee
the
light
of
life
,
untill
it
comes
in
Heaven
:
I
,
but
it
is
not
alwaies
thus
;
but
sometimes
God
is
pleased
to
reveal
his
well
pleased
face
to
the
Soul
at
the
last
,
and
not
before
;
that
she
can
say
,
He
is
come
,
he
is
come
.
Some
Christians
are
like
to
Swans
,
that
never
sing
,
but
a
little
before
their
death
;
their
comforts
and
joyes
come
in
at
the
last
.
The
Holy
Ghost
is
the
Guardian
of
a
Christians
comforts
,
and
sometimes
he
deals
with
them
,
as
a
Guardian
doth
with
an
Heir
,
who
is
committed
to
his
trust
:
When
the
Heir
is
come
to
age
,
and
is
to
enter
upon
his
Estate
;
then
the
Guardian
gives
him
in
his
Evidences
to
preserve
and
keep
himself
.
Even
so
sometimes
,
when
a
Christian
is
to
enter
upon
the
Inheritance
of
Eternal
Life
;
the
Holy
Ghost
throws
him
in
Evidences
for
it
,
that
he
may
carry
them
along
with
him
thither
.
'T
is
true
,
't
is
the
duty
of
all
Christians
,
to
give
all
diligence
to
make
their
Calling
and
Election
sure
;
but
some
are
fain
to
wait
a
long
time
,
before
they
can
attain
to
this
comfort
;
and
then
when
they
are
leaving
Earth
,
they
have
a
glimpse
of
Heaven
.
When
their
earthly
house
of
this
tabernacle
is
crumbling
down
upon
their
heads
,
then
God
shews
them
his
Building
,
An
House
not
made
with
Hands
,
eternal
in
the
Heavens
;
and
this
is
a
gratious
relief
to
a
dying
Christian
,
for
it
is
a
beginning
of
Heaven
,
to
have
a
sight
of
Heaven
;
it
is
comfort
enough
to
have
an
assurance
and
evidence
of
these
unspeakable
joyes
,
into
which
the
Soul
e're
long
shall
enter
.
The
Soul
may
then
say
,
as
he
said
,
when
he
lay
upon
his
death-bed
,
putting
his
hand
to
his
heart
,
Hic
sat
lucis
,
Here
is
light
enough
.
This
is
that
which
makes
sicknes
and
weakness
so
sweet
to
a
Christian
:
For
though
the
Rod
smarts
,
yet
he
tastes
Honey
at
the
end
of
it
;
that
opens
his
eyes
,
as
it
did
the
eyes
of
Jonathan
,
to
see
the
salvation
of
God
:
It
is
a
most
soveraign
antidote
against
the
sting
of
death
,
that
it
can't
kill
or
destroy
the
Soul
,
although
it
doth
the
Body
.
No
messenger
is
more
welcome
than
this
,
that
comes
to
call
him
home
.
5.
In
all
the
weakness
and
consumptive
condition
of
a
good
man
,
God
doth
act
the
part
of
a
tender-hearted
Nurse
to
him
;
and
doth
tend
him
even
as
a
Nurse
doth
a
bed-rid
person
,
who
is
committed
to
her
care
;
and
is
not
this
much
?
Surely
he
shall
be
admirably
well
lookt
to
,
whom
God
tends
.
Now
that
God
doth
thus
,
is
clear
,
Ps.
41.3
.
The
Lord
will
strengthen
him
upon
the
bed
of
languishing
,
thou
wilt
make
all
his
bed
in
his
sickness
.
The
Hebrew
signifies
to
turn
,
and
so
Arias
Montanus
renders
it
.
As
Bed-makers
use
to
turn
and
toss
the
Bed
to
and
fro
,
that
it
it
may
be
easie
and
soft
to
lie
upon
,
so
doth
God
deal
with
a
good
man
,
when
he
layes
him
upon
the
bed
of
languishing
;
he
mitigates
and
moderates
the
affliction
,
that
it
may
not
be
so
painful
and
terrible
to
him
,
as
else
it
would
be
.
No
Nurse
can
do
that
for
a
sick
and
weak
person
,
that
God
can
and
doth
for
a
good
man
.
When
a
Nurse
hath
turn'd
the
Bed
,
and
made
it
as
soft
as
she
can
,
that
the
sick
man
finds
a
little
ease
and
refreshment
;
yet
the
Bed
will
quickly
grow
hard
again
,
and
the
man
as
weary
of
it
as
before
.
But
when
God
comes
to
make
the
Bed
in
our
sickness
,
he
moderates
the
pain
,
and
gives
rest
to
the
bones
.
Many
a
time
,
when
those
that
are
about
him
,
stand
weeping
over
him
,
to
hear
his
groans
,
and
to
see
him
toss
and
tumble
in
his
Bed
,
and
know
not
how
to
afford
him
any
relief
;
first
they
turn
him
to
one
side
,
and
then
to
another
,
but
the
man
finds
no
rest
;
then
God
steps
in
,
gives
a
word
of
command
,
and
that
layes
him
to
rest
,
refresheth
and
revives
him
:
in
an
instant
the
pain
and
sickness
is
removed
,
and
the
man
thinks
himself
in
a
new
world
.
Thus
you
see
how
divine
relief
comes
in
to
Christians
,
in
the
time
of
their
greatest
corporal
weakness
,
when
they
are
ready
to
despair
of
all
help
therein
.
Sometimes
by
divine
supports
inabling
to
bear
it
with
patience
;
as
also
by
renewing
the
inward
man
,
and
making
that
to
thrive
and
flourish
.
Sometimes
so
sanctifying
it
,
as
that
it
proves
the
effectual
death
and
decay
of
the
old
man
in
him
.
Sometimes
giving
him
a
sweet
foretast
of
Heaven
,
in
clearing
up
the
evidence
of
Gods
love
to
him
:
and
sometimes
by
mitigating
and
moderating
the
pain
and
grief
wherewith
he
is
afflicted
.
In
some
,
or
all
these
wayes
,
good
men
have
experience
of
the
incomes
of
divine
relief
in
this
condition
.
And
thus
much
for
the
first
particular
,
wherein
I
have
shewn
you
,
how
God
is
the
strength
of
a
Christians
heart
,
when
the
flesh
faileth
.
Secondly
,
Let
us
consider
the
failing
of
the
Heart
,
and
see
how
divine
relief
comes
into
a
good
man
in
this
case
.
Now
this
failing
of
the
Heart
,
I
reduced
to
three
Heads
.
1.
The
failing
of
the
natural
faculties
;
and
that
either
by
way
of
Apprehension
,
or
Election
,
or
Retention
.
I
call
them
Natural
Faculties
,
although
they
are
sanctified
and
changed
:
for
Grace
doth
not
alter
and
change
the
essence
of
the
Soul
,
but
only
the
quality
and
inclination
thereof
.
Now
,
though
they
are
thus
altered
,
yet
they
may
fail
a
man
in
whom
true
grace
is
,
1.
In
respect
of
Apprehension
:
The
Understanding
is
the
eye
of
the
Soul
,
whereby
it
seeth
,
and
discerneth
spiritual
objects
;
I
,
but
sometimes
the
eye
grows
dim
,
so
that
though
he
be
a
child
of
light
,
yet
he
may
walk
in
darkness
,
as
you
have
it
,
Es.
50.10
.
Who
is
there
among
you
,
that
feareth
the
Lord
,
that
walketh
in
darkness
and
hath
no
light
?
Sometimes
God
is
pleased
to
withdraw
,
or
cloud
up
the
light
,
and
then
though
the
eye
be
open
,
yet
the
soul
is
in
the
dark
;
the
day
of
divine
discoveries
and
manifestations
may
be
turned
into
a
dark
night
:
But
sometimes
the
light
shineth
clearly
upon
the
Soul
,
and
yet
for
want
of
a
capacity
to
receive
it
,
the
Soul
is
in
the
dark
still
:
as
when
the
eye
is
shut
,
a
man
seeth
no
more
,
then
he
doth
,
when
the
light
is
withdrawn
from
him
;
and
this
was
the
case
of
the
Pen-man
of
this
Psalm
,
as
he
confesseth
of
himself
,
ver.
22.
So
foolish
was
I
,
and
ignorant
,
I
was
as
a
beast
before
thee
.
You
know
,
whatever
light
of
Reason
is
offered
to
a
bruit
,
it
receiveth
it
not
;
because
it
is
beyond
its
faculty
and
power
:
Read
a
Lecture
of
Philosophy
to
it
,
and
render
it
as
plain
as
it
can
be
made
,
yet
it
understands
nothing
thereof
.
Even
thus
the
Prophet
complains
of
himself
,
That
he
was
as
a
Bruit
,
that
understood
not
.
It
was
not
for
want
of
light
shining
,
but
for
want
of
a
seeing
eye
.
He
could
not
receive
the
light
,
and
therefore
was
very
much
in
the
dark
,
and
that
in
reference
to
three
things
,
1.
In
respect
of
his
own
spiritual
state
,
and
therefore
mistook
that
.
He
thought
it
bad
,
although
it
was
good
;
for
so
he
saith
,
ver.
13.
Verily
I
have
cleansed
my
hands
in
vain
,
and
washed
my
hands
in
innocency
,
i.
e.
All
my
Religion
is
to
no
purpose
;
it
doth
not
at
all
advantage
me
,
that
I
have
lived
strictly
according
to
the
commands
of
God
;
I
might
have
spared
a
great
deal
of
pains
,
that
I
have
taken
to
cleanse
my
heart
,
and
to
wash
my
hands
,
and
have
sped
as
well
.
For
notwithstanding
all
this
,
I
have
been
plagued
all
the
day
long
,
and
chastened
every
morning
,
ver.
14.
Surely
,
had
God
loved
me
,
had
I
belonged
to
him
,
he
would
never
have
dealt
thus
with
me
.
2.
In
reference
to
the
spiritual
state
of
others
;
and
therefore
mistook
that
.
He
thought
the
state
of
the
foolish
better
then
his
own
,
because
they
seemed
to
prosper
,
ver.
3.
For
I
was
envious
at
the
foolish
,
when
I
saw
the
prosperity
of
the
wicked
.
As
he
concluded
his
own
estate
bad
,
so
he
concluded
their's
good
:
He
was
so
mistaken
,
that
he
could
have
been
content
to
have
exchanged
states
with
them
;
and
yet
had
he
done
so
,
he
had
made
a
bad
bargain
for
himself
.
3.
In
reference
to
God's
mind
,
touching
his
duty
under
this
complexed
providence
,
he
knew
not
what
to
do
;
but
was
at
a
great
loss
,
exceedingly
bewildred
in
his
own
thoughts
through
that
darkness
,
that
had
overspread
his
understanding
;
and
nothing
less
can
be
implied
in
these
words
,
I
was
as
a
beast
before
thee
,
i.
e.
I
knew
not
how
to
carry
,
or
behave
my self
toward
God
;
but
acted
very
strangely
and
preposterously
,
as
one
that
had
no
command
of
himself
,
or
of
his
passions
:
and
this
is
the
case
sometimes
of
God's
dear
children
;
they
are
so
darkened
in
their
Spirits
,
as
that
they
know
neither
how
to
judge
of
things
,
nor
how
to
act
under
divine
dispensations
.
And
hence
flow
misapprehensions
of
themselves
,
false
conclusions
of
divine
providence
,
and
cross
actings
to
divine
will
.
Thus
you
see
this
particular
case
;
Let
us
now
see
,
what
divine
relief
flows
into
the
Soul
herein
.
1.
In
time
of
the
greatest
darkness
that
is
upon
the
Spirit
of
a
Christian
,
when
't
is
dark
night
with
him
,
when
he
meets
with
the
darkest
and
most
cross
dispensation
of
divine
providence
,
that
he
concludes
against
himself
,
and
the
goodness
of
his
estate
;
then
God
is
bringing
about
some
glorious
eminent
design
for
his
good
.
The
more
glorious
any
design
of
God
is
,
and
the
more
it
tends
to
the
good
of
any
Soul
,
the
more
it
is
kept
seccret
,
and
the
less
the
Soul
discerns
it
,
until
it
be
wrought
out
.
There
is
many
a
good
man
that
fears
,
that
God
is
setting
himself
in
battel
array
against
him
,
and
shooting
the
arrows
of
his
displeasure
and
indignation
at
him
,
and
that
the
full
vials
of
his
wrath
shall
be
poured
forth
upon
him
;
and
yet
at
that
time
,
God
is
bringing
about
some
eminent
design
of
good
for
him
.
It
may
be
,
thou
art
questioning
thy
estate
,
and
concludest
against
thy self
,
but
God
is
about
to
clear
it
up
to
thee
:
Thou
doubtest
of
God's
love
,
and
he
is
making
way
for
the
manifestation
of
it
.
Thou
art
labouring
under
strong
temptations
,
and
conflicts
with
strong
corruptions
:
I
,
but
God
is
giving
in
a
glorious
conquest
,
and
treading
Satan
under
thy
feet
;
that
which
thou
fearest
will
prove
thy
destruction
,
shall
be
thy
salvation
.
God
often
works
(
as
Luther
saith
)
in
mediis
contrariis
,
by
contrary
means
:
God
heals
by
wounds
,
and
makes
alive
by
killing
;
so
that
a
Christian
may
say
,
as
he
said
;
I
had
been
undone
,
if
I
had
not
been
undone
.
The
issue
is
good
,
although
the
means
seem
never
so
cross
.
This
is
excellently
set
forth
under
a
type
,
Ezek.
1.16
.
And
their
appearance
and
their
work
,
was
as
it
were
,
a
wheel
in
the
middle
of
a
wheel
,
i.
e.
very
cross
,
and
intangled
one
in
another
;
one
goes
one
way
,
and
another
goes
another
way
;
and
yet
all
perform
one
and
the
same
work
.
Thus
is
the
providence
of
God
,
it
is
often
very
cross
and
complexed
,
it
works
by
cross
and
intangled
means
;
yet
carries
on
one
glorious
design
.
All
these
cross
ways
and
means
work
together
(
as
the
Apostle
saith
)
for
the
good
of
them
that
love
God
,
Rom.
8.28
.
2.
When
a
Christian
is
most
in
the
dark
,
yet
he
shall
not
want
a
secret
,
(
though
insensible
)
conduct
of
Gods
Holy
Spirit
,
that
shall
secure
him
from
ruine
in
his
way
;
It
is
a
notable
relief
to
a
blind
man
,
to
have
a
sure
guide
:
God
is
a
sure
guide
to
a
good
man
,
when
he
is
unable
to
direct
himself
.
Alass
,
no
man
is
able
to
guide
himself
,
without
the
assistance
of
Gods
Holy
Spirit
;
So
Jer.
10.23
.
O
Lord
I
know
that
the
way
of
man
is
not
in
himself
,
it
is
not
in
man
that
walketh
,
to
direct
his
steps
.
Why
how
then
shall
he
escape
ruine
and
destruction
,
when
so
many
snares
and
rocks
are
in
his
way
?
See
that
Psal.
37.23
.
The
steps
of
a
good
man
are
ordered
by
the
Lord
.
God
goeth
along
with
a
good
man
,
and
orders
him
in
every
step
he
takes
:
though
we
cannot
see
a
step
of
our
way
,
yet
if
we
take
God
with
us
,
he
will
direct
us
:
I
will
guide
thee
with
mine
eye
;
Psal.
32.8
.
His
eye
is
open
upon
the
righteous
,
and
he
will
guide
them
in
the
right
way
,
even
then
when
they
cannot
see
their
way
before
them
:
and
therefore
is
that
counsel
of
Solomon
,
In
all
thy
ways
acknowledge
him
,
and
he
shall
direct
thy
paths
,
Prov.
3.5
,
6.
As
God
orders
the
steps
of
a
good
man
,
so
he
orders
the
ways
of
a
good
man
;
It
may
be
,
thou
art
apt
to
walk
in
one
way
,
and
God
will
put
thee
into
another
,
where
thou
shalt
find
the
greatest
comfort
and
peace
;
we
never
walk
so
safely
,
as
when
God
takes
the
sole
care
of
us
.
When
Abraham
followed
God
in
the
darkness
of
sense
and
reason
,
not
knowing
whither
he
went
,
his
course
was
never
better
steered
:
and
oftentimes
we
do
best
,
when
we
know
not
what
to
do
;
when
we
are
at
the
greatest
stand
,
our
reason
darkned
,
and
our
spirits
perplexed
,
and
all
the
ways
we
can
imagine
of
true
peace
and
comfort
block'd
up
,
and
we
know
not
where
to
set
one
foot
forward
,
then
God
comes
and
takes
us
by
the
hand
,
and
leads
us
into
such
a
way
as
we
dream't
not
of
,
where
our
desired
peace
and
comfort
is
prepared
for
us
;
There
is
an
excellent
promise
for
this
purpose
:
Esay
35.8
.
And
an
high
way
shall
be
there
,
and
a
way
,
and
it
shall
be
called
the
way
of
holiness
,
the
unclean
shall
not
pass
over
it
,
but
it
shall
be
for
those
:
the
way
faring
men
,
though
fools
shall
not
erre
therein
.
Observe
first
,
God
makes
out
a
way
for
good
men
to
walk
in
,
an
high
way
,
Via
Regia
,
the
Kings
way
,
the
way
of
God
,
an
holy
way
,
or
the
way
of
holiness
;
sin
and
wickedness
is
not
Gods
way
.
Secondly
,
fools
shall
not
erre
therein
,
i.
e.
the
people
of
God
sometimes
are
much
in
the
dark
,
and
know
not
what
to
do
in
a
particular
case
:
I
,
but
yet
they
shall
be
guided
,
that
they
shall
not
loose
their
way
;
but
how
shall
they
be
guided
?
Why
God
will
be
with
them
;
and
so
that
passage
may
be
read
;
for
he
shall
be
with
them
;
In
our
translation
it
is
rendered
,
but
it
shall
be
for
those
;
but
it
may
be
read
thus
,
but
he
,
i.
e.
God
shall
be
to
them
,
or
with
them
;
to
conduct
and
guide
them
in
their
way
.
How
many
Christians
have
cause
to
bless
God
and
say
,
I
could
never
have
found
the
way
to
peace
and
comfort
,
had
not
God
been
my
guide
?
This
very
experience
brought
the
Prophet
to
that
confidence
for
the
future
;
As
you
may
see
in
the
second
verses
before
my
Text
,
Psa.
73.24
.
Thou
shalt
guide
me
with
thy
counsel
,
and
afterward
receive
me
to
glory
.
3.
When
a
Christian
is
in
the
dark
,
God
is
so
far
the
strength
of
his
heart
,
that
he
can
wait
for
light
.
When
they
know
not
what
to
do
,
nor
what
to
think
,
yet
they
can
wait
for
light
;
they
are
expectants
;
And
now
Lord
,
what
wait
I
for
?
My
hope
is
in
thee
,
saith
David
,
Psal.
39.7
.
My
soul
waiteth
for
the
Lord
,
more
then
they
that
watch
for
the
morning
,
Psal.
130
7.
As
a
man
that
hath
a
long
journey
to
go
,
upon
very
great
and
important
business
,
how
doth
he
watch
for
the
morning
,
because
the
darkness
of
the
night
suspends
his
motion
;
I
,
but
David
waited
more
for
the
Lord
,
then
a
traveller
watcheth
for
the
morning
;
or
as
the
words
may
be
read
,
as
they
that
watch
unto
the
morning
;
and
so
he
makes
a
comparison
between
himself
and
watchmen
,
i.
e.
There
is
no
watchman
doth
more
observe
,
and
wait
for
the
breaking
forth
of
the
light
of
the
day
,
then
I
do
wait
for
the
Lord
.
And
this
is
a
blessed
relief
to
the
soul
,
to
be
put
into
a
waiting
posture
.
When
the
soul
knows
not
what
to
do
,
yet
it
can
wait
for
light
;
Not
like
Saul
,
And
,
why
should
I
wait
for
the
Lord
any
longer
;
But
as
David
,
I
waited
patiently
for
the
Lord
,
Psal.
40.1
.
Though
a
good
heart
will
not
let
God
wait
long
;
No
,
nor
at
all
(
willingly
)
for
obedience
,
yet
he
is
willing
to
wait
as
long
as
God
seeth
good
for
light
to
guide
him
in
his
obedience
;
loath
is
a
gratious
heart
to
miscarry
in
his
work
,
or
to
tread
awry
,
or
step
out
of
Gods
way
,
and
therefore
he
will
wait
for
light
;
glad
would
he
be
of
one
beam
of
light
,
to
clear
up
his
spiritual
state
to
him
;
I
,
but
he
knows
that
Gods
time
is
the
best
;
It
is
sad
to
him
to
be
in
the
dark
,
yet
he
knows
that
none
can
scatter
the
cloud
,
that
overspreads
him
but
God
;
and
therefore
he
concludes
with
the
Prophet
,
It
is
good
both
to
wait
,
and
to
hope
in
the
Lord
.
4.
Though
a
good
man
may
be
in
the
dark
,
yet
God
will
not
always
leave
him
in
the
dark
;
Unto
the
upright
,
there
ariseth
light
in
the
darkness
,
Psal.
112.4
.
Oftentimes
when
they
least
expect
it
,
then
it
ariseth
;
as
the
night
is
darkest
a
little
before
the
day
breaks
:
so
when
the
thickest
cloud
hath
overspread
the
soul
,
then
God
causeth
light
to
spring
forth
:
Even
as
it
was
with
Saint
Paul
in
another
case
,
2
Corinth.
1.8
,
10.
We
were
pressed
out
of
measure
above
strength
,
insomuch
that
we
despaired
of
life
,
but
we
had
the
sentence
of
death
in
our selves
,
that
we
should
not
trust
in
our selves
,
but
in
the
living
God
,
who
delivered
us
from
so
great
a
death
.
When
his
condition
was
at
the
heighth
,
when
nothing
could
help
or
relieve
him
,
but
he
was
at
the
very
point
of
death
,
then
God
revived
him
;
Even
so
it
is
in
this
case
,
when
the
darkness
of
the
soul
is
at
the
heighth
,
and
the
soul
is
at
the
greatest
loss
and
plunge
,
no
way
open
for
its
comfort
and
relief
,
then
God
gives
in
some
beam
of
Divine
light
to
guide
and
direct
it
unto
peace
and
comfort
;
for
though
it
be
the
portion
of
good
men
,
and
of
children
of
light
sometimes
to
walk
in
darkness
,
yet
they
are
never
cast
into
utter
darkness
;
eternal
darkness
is
not
their
portion
,
they
shall
not
lie
down
in
darkness
:
light
is
sown
for
the
righteous
,
and
as
God
hath
his
seeds
time
,
so
they
shall
have
their
harvest
;
let
the
soul
be
never
so
full
of
fears
,
and
perplexity
of
spirit
,
yet
this
cloud
shall
vanish
,
these
fears
shall
be
scattered
;
and
the
soul
shall
see
and
know
,
that
it
is
under
the
gratious
dispensation
of
a
most
gratious
God
,
who
hath
ordered
all
things
for
her
peace
here
,
and
eternal
well-fare
hereafter
.
This
is
clear
in
our
Text
;
the
Prophet
had
been
in
darkness
;
I
,
but
God
had
brought
him
forth
into
the
light
,
and
now
he
is
able
to
correct
his
mistakes
.
5.
That
experimental
light
and
knowledge
,
which
a
sanctified
soul
gains
in
the
time
of
its
darkness
,
and
from
the
flowing
in
of
Divine
Light
to
scatter
that
darkness
,
affords
the
soul
unspeakable
joy
and
satisfaction
:
that
she
accounts
it
a
sufficient
recompence
for
all
her
trouble
and
sorrow
in
the
want
thereof
.
As
there
is
knowledge
of
things
by
principles
,
so
there
is
a
knowledge
,
that
ariseth
from
experience
;
and
it
would
be
very
strange
,
if
the
soul
should
gain
no
experimental
knowledge
by
the
incomes
of
Divine
Relief
in
the
time
darkness
.
S.
Paul
saith
,
Tribulation
worketh
patience
,
and
patience
experience
.
Hereby
the
soul
knoweth
more
of
God
,
and
attains
clearer
apprehensions
of
him
,
then
it
had
before
,
when
she
is
able
to
say
,
'T
is
true
I
was
in
darkness
,
but
then
God
carried
on
a
glorious
design
of
doing
me
good
,
all
though
I
could
not
see
it
;
I
was
blind
and
not
able
to
guide
my
feet
into
the
way
of
peace
,
but
I
had
the
conduct
of
Gods
Holy
Spirit
;
I
was
very
much
perplexed
in
my
Spirit
,
but
Divine
strength
kept
me
up
in
a
waiting
frame
;
Yea
,
I
found
at
last
,
light
breaking
in
upon
me
in
the
darkest
night
;
my
dark
night
was
turned
into
a
bright
shining
day
.
Now
this
experience
must
needs
fill
the
soul
full
of
ravishing
joy
and
satisfaction
;
that
she
may
say
as
David
,
Return
unto
thy
rest
,
O
my
soul
,
for
the
Lord
hath
dealt
bountifully
with
thee
;
and
this
is
one
mair
.
end
of
Gods
drawing
a
cloud
over
the
eye
of
a
Christian
,
that
he
may
have
some
experience
of
Gods
gratious
dealing
with
him
in
this
condition
,
and
thereby
attain
a
fuller
knowledge
of
the
ways
of
God
,
then
he
did
before
.
I
confess
it
may
seem
strange
,
but
't
is
true
,
that
a
Christian
gains
light
by
the
darkness
of
his
spirit
.
Did
not
the
light
of
a
Christian
fail
him
,
he
would
never
have
such
experience
of
Divine
Relief
,
as
now
he
hath
.
This
makes
his
light
double
to
what
he
had
before
:
he
had
the
light
of
instruction
before
,
but
now
he
hath
the
light
of
experience
:
and
hence
it
is
,
that
those
Christians
who
have
had
the
greatest
clouds
upon
their
spirits
prove
the
most
knowing
Christians
;
for
experience
is
the
mistress
of
truth
;
and
when
the
soul
is
taught
by
experience
,
it
knows
the
truth
indeed
.
Now
the
soul
is
put
out
of
all
doubt
;
there
is
no
room
for
queries
about
it
;
she
is
fully
satisfied
in
it
.
Many
times
when
God
goeth
about
to
teach
a
man
by
his
word
,
and
reads
him
a
Lecture
of
Divine
Promises
made
to
the
Soul
in
such
and
such
a
condition
,
he
little
minds
it
:
but
when
God
teaches
him
by
his
works
in
fulfilling
those
promises
,
then
he
cannot
but
sit
down
and
admire
at
the
riches
of
Gods
grace
,
that
God
should
deal
thus
with
so
vile
and
wretched
a
creature
as
he
is
.
Thus
you
have
seen
how
Divine
Relief
flows
in
to
the
Soul
of
a
good
man
,
when
his
understanding
fails
him
.
2.
A
second
particular
case
is
in
point
of
Election
.
It
cannot
be
denied
,
that
as
the
appetite
of
all
men
is
carried
out
to
that
which
is
good
,
so
the
appetite
of
a
good
man
is
fixed
upon
the
highest
good
,
and
the
ultimate
end
:
But
then
it
must
be
granted
,
that
there
is
sometimes
a
failing
of
the
Will
,
both
in
point
of
Liberty
,
and
also
in
point
of
Domination
.
1.
In
point
of
Liberty
,
which
consists
chiefly
in
making
choice
of
such
means
,
as
are
most
proper
for
attaining
that
end
.
2.
In
point
of
Dominion
,
which
lies
in
imploying
all
inferiour
faculties
for
execution
of
those
means
.
Now
the
failing
of
the
Will
in
both
these
respects
is
,
when
the
Will
falls
into
a
kind
of
hesitancy
,
or
indifferency
,
and
begins
to
halt
.
God
hath
appointed
proper
means
for
the
attaining
this
end
;
but
the
Soul
may
be
at
a
stand
at
some
time
,
and
not
determined
.
Every
good
man
can't
say
at
all
times
with
the
Prophet
,
My
Heart
is
fixed
.
It
may
be
fixed
as
to
the
end
,
but
not
as
to
the
means
:
There
may
be
at
some
time
a
wavering
in
the
Will
about
it
;
Christians
find
it
so
by
experience
.
2.
When
the
strength
of
Resolution
is
not
so
powerful
,
as
to
stand
out
against
all
assaults
,
and
to
bear
down
all
opposition
.
The
Will
may
be
fixt
,
but
not
so
firmly
as
it
ought
to
be
;
there
may
be
a
giving
ground
for
a
time
to
our
spiritual
adversary
,
a
small
retreat
in
time
of
temptation
.
A
Christian
never
yields
to
a
temptation
of
Satan
,
but
there
is
at
least
a
weakness
in
his
Resolution
,
and
some
presumption
in
his
Will
,
against
which
David
prayed
,
Ps.
19.
3.
When
the
Will
grows
cold
and
dead
;
there
is
not
that
vigour
or
activity
,
as
ought
to
be
put
forth
in
the
use
of
means
;
his
heart
fails
him
,
when
as
he
grows
like
a
silly
Dove
without
heart
;
he
prayes
,
and
hears
,
and
confers
,
but
in
all
with
a
dead
and
lazy
Spirit
.
4.
When
the
Will
is
fickle
and
inconstant
;
't
is
in
and
out
,
and
keeps
not
in
one
tenor
and
frame
,
but
like
a
broken
Bow
,
that
soon
starts
aside
.
This
,
this
is
the
spiritual
plague
and
distemper
of
a
good
heart
.
Now
let
us
see
the
remedy
and
relief
that
flows
from
God
,
for
the
cure
hereof
.
First
,
God
is
pleased
to
cure
this
sad
distemper
,
by
discovering
the
evil
that
is
in
it
.
The
failing
of
the
Will
is
a
greater
evil
,
and
is
far
worse
,
than
the
failing
of
the
Understanding
.
The
more
there
is
of
Will
in
the
commission
of
Sin
,
and
the
less
there
is
of
Will
in
the
performance
of
Duty
,
the
greater
is
the
Sin
.
Other
wants
of
the
Soul
will
sooner
be
passed
by
in
a
duty
,
then
the
want
of
Will
;
and
therefore
when
God
sets
upon
the
cure
of
this
distemper
,
he
first
opens
the
wound
,
and
shews
the
filth
that
is
in
it
,
i.
e.
he
convinceth
a
Christian
of
the
greatness
,
and
heinousness
of
the
sin
.
It
is
possible
for
a
Christian
that
is
sound
and
upright
in
the
main
,
to
have
so
great
a
failing
in
his
Will
,
that
for
a
time
he
may
but
jog
on
in
the
way
of
God
,
that
other
Christians
outstrip
him
far
that
set
out
long
after
him
,
and
yet
he
may
be
very
insensible
thereof
,
until
God
is
pleased
to
strike
a
dart
of
spiritual
conviction
through
his
very
heart
;
and
this
wakens
and
rouzes
him
up
,
and
makes
him
bestir
himself
,
and
consider
where
he
is
,
and
what
he
hath
been
doing
all
this
while
.
A
clear
place
for
this
you
have
,
Cant.
5.2
.
I
sleep
but
my
heart
waketh
:
it
is
the
voice
of
my
beloved
,
that
knocketh
,
saying
,
open
to
me
,
my
sister
.
This
is
the
ingenuous
confession
of
the
Church
,
wherein
she
acknowledgeth
that
carnal
deadness
and
security
,
that
had
overtaken
her
;
I
sleep
,
or
I
have
been
asleep
.
Now
a
Christian
never
sleeps
spiritually
,
or
in
a
spiritual
sense
,
but
when
his
Will
flags
and
fails
;
when
that
falls
to
a
kind
of
indifferency
,
or
is
not
strongly
bent
and
inclined
,
but
grows
cold
and
dead
,
which
is
the
symptome
of
a
sleepy
man
.
I
,
but
did
Christ
suffer
his
Spouse
to
lie
in
this
sleepy
state
?
No!
See
how
he
awakens
and
rouzes
her
up
,
he
calls
to
her
,
and
bids
her
open
to
him
;
whereby
,
he
let
in
a
beam
of
divine
light
,
and
convinc'd
her
of
her
sin
,
and
this
was
the
first
step
to
her
cure
,
this
made
her
open
her
eyes
;
as
when
a
man
awakes
out
of
sleep
,
he
first
opens
his
eyes
,
and
then
he
rises
.
So
't
is
with
a
sleepy
and
dull
Christian
:
God's
first
work
upon
him
is
to
open
his
eyes
,
that
he
may
see
his
sin
,
and
be
affected
with
it
,
and
this
will
make
him
stir
.
O
beloved
,
it
may
be
you
do
not
know
the
evil
that
is
in
a
sleepy
estate
,
the
sin
that
is
inindifferency
and
halting
in
the
waies
of
God
,
and
in
the
weakness
of
your
Resolution
to
walk
therein
;
you
take
little
notice
it
may
be
,
of
the
coldness
and
deadness
of
your
hearts
unto
holy
duties
,
or
of
the
fickleness
and
inconstancy
of
your
Spirits
in
them
;
but
at
one
time
or
other
,
you
must
expect
a
Soul-awakening
voice
,
that
will
make
you
open
your
eyes
,
and
then
you
will
see
how
great
a
sin
it
is
.
What
though
thou
dost
not
cast
off
the
waies
of
God
,
yet
this
heartlessness
in
them
is
sin
enough
(
if
God
should
charge
thee
with
it
)
to
sink
thy
Soul
as
low
as
Hell
.
Secondly
,
God
cures
this
sleeping
evil
,
by
reviving
and
renewing
the
inscription
and
impression
of
Divine
Law
upon
the
heart
.
A
good
man
never
grows
dull
and
dead
,
but
when
Divine
Law
is
not
in
its
full
strength
and
power
upon
the
heart
.
As
this
is
a
means
of
divine
life
,
so
it
is
a
restorer
and
renewer
of
life
.
When
the
heart
is
exceeding
dead
,
and
indisposed
to
any
thing
that
is
good
,
this
can
quicken
it
;
and
hence
is
that
of
David
,
Psal.
119.93
.
It
is
a
blessed
thing
for
a
dead
and
dull
heart
to
be
quickned
unto
,
and
in
the
way
of
God
:
But
this
will
not
be
,
unless
the
word
of
God
come
with
life
and
power
upon
the
heart
.
And
this
effect
is
worth
remembring
,
and
a
good
man
will
say
with
David
,
I
will
never
forget
thy
Precepts
,
for
with
them
thou
hast
quickned
me
.
It
may
be
thou
goest
to
read
or
hear
the
word
,
with
a
dead
and
dull
Spirit
,
and
by
that
God
quickens
thee
:
Oh
,
remember
it
,
and
never
forget
it
.
It
was
a
great
and
wonderful
mercy
to
thee
,
that
God
did
write
his
Law
upon
thy
heart
,
when
he
first
brought
thee
under
the
bond
of
his
everlasting
Covenant
;
and
then
bowed
and
inclined
thy
heart
to
a
ready
and
free
obedience
thereunto
.
It
was
a
day
of
power
,
when
he
made
thee
willing
to
take
his
yoak
upon
thee
.
And
it
is
a
great
mercy
,
that
he
is
pleased
to
revive
and
renew
the
characters
of
this
divine
and
heavenly
Law
upon
thy
Spirit
,
when
they
seemed
to
be
obliterated
and
blotted
out
;
when
thou
hadst
almost
lost
the
power
and
life
thereof
upon
thy
Spirit
,
that
there
was
little
stirring
or
moving
in
thy
Will
towards
Heaven
.
God
deals
with
a
Christian
,
as
a
man
deals
with
his
Watch
;
when
it
goeth
dull
,
and
begins
to
beat
slowly
,
he
gets
the
Spring
,
which
is
the
principle
of
its
motion
,
mended
and
renewed
:
So
when
the
heart
of
man
grows
dull
and
heavie
,
his
motions
very
cold
and
dead
unto
any
good
,
God
mends
and
renews
the
Will
,
which
is
the
spring
and
principle
of
motion
in
the
heart
;
and
for
that
end
,
he
sets
Divine
Law
and
will
to
work
upon
it
.
When
God's
Will
moves
upon
our
Will
,
then
't
is
quick
and
liuely
in
its
motions
towards
God
,
not
else
;
if
that
be
dead
towards
him
,
the
man
is
dead
to
any
thing
that
is
good
.
I
know
the
Law
,
as
it
is
a
Covenant
of
Works
,
is
a
killing
Instrument
;
it
slew
Saint
Paul
,
and
laid
him
a
bleeding
before
God
:
but
as
it
is
a
Covenant
of
Grace
,
so
it
is
a
quickning
Instrument
,
and
sets
the
Soul
a
going
after
God
,
in
the
use
of
those
means
which
he
hath
appointed
.
3.
Sometimes
God
cures
this
sad
distemper
,
by
shedding
his
love
abroad
upon
the
heart
:
Divine
Love
is
both
a
heart-quickner
,
and
a
heart-in-flamer
.
We
(
saith
the
Apostle
)
love
him
,
because
he
loved
us
first
,
1
Jo.
4.19
.
Our
love
is
but
the
reflex
of
his
.
Gods
love
to
us
is
founded
in
it self
.
He
loves
,
because
he
will
love
;
but
our
love
to
God
,
is
founded
on
his
love
.
Nothing
in
us
moved
him
to
love
us
;
but
God's
love
to
us
,
moves
us
to
love
him
:
and
therefore
it
is
,
that
as
God
manifests
his
love
to
us
,
so
we
are
able
to
love
him
;
The
love
of
Christ
constraineth
us
,
1
Cor.
5.17
.
As
when
the
Sun
shineth
,
then
Flowers
open
;
so
when
the
love
of
God
shines
upon
the
Soul
,
it
opens
to
God
:
then
the
Heart
is
enlarged
for
God
,
the
Will
is
carried
out
with
high
resolutions
to
follow
him
fully
in
all
the
waies
of
his
commands
.
As
the
hiding
of
Gods
face
is
a
great
damp
upon
the
Spirit
,
that
makes
it
drive
on
very
heavily
in
the
way
of
God
;
so
the
shining
of
his
face
,
is
a
notable
quickner
of
the
Spirit
:
it
is
like
oil
to
the
wheel
,
that
helps
on
the
motion
with
greater
ease
.
When
once
a
Soul
hath
tasted
the
love
of
God
,
and
got
some
sense
thereof
,
the
pulse
of
holy
desires
,
will
begin
to
beat
strong
after
the
enjoyment
of
him
;
it
is
impossible
for
a
Christian
to
remain
dead
,
under
the
warm
beams
of
this
most
glorious
Sun
.
It
is
very
observable
,
that
no
sooner
did
God
call
to
Israel
to
return
,
with
a
gracious
promise
,
of
healing
their
backslidings
,
and
of
pardoning
their
iniquities
:
But
they
answer
,
Behold
,
we
come
unto
thee
,
for
thou
art
the
Lord
our
God
.
Though
their
Hearts
were
turned
even
quite
away
from
God
,
and
their
Wills
exceeding
averse
from
returning
;
yet
that
expression
of
Love
and
Grace
to
them
,
presently
turned
the
bent
and
frame
of
their
Spirits
,
and
quickned
them
to
a
speedy
return
.
Behold
,
we
come
unto
thee
,
for
thou
art
the
Lord
our
God
;
as
you
may
see
,
Jer.
3.22
.
And
therefore
it
is
that
a
gracious
Soul
longs
for
the
sense
and
manifestations
of
Gods
love
;
not
only
for
the
peace
and
comfort
that
it
brings
along
with
it
,
but
because
he
knows
that
it
a
is
quickner
of
his
Heart
and
Will
,
to
a
cheerful
performance
of
obedience
unto
God
.
'T
is
that
which
begets
a
free
Spirit
in
the
Soul
;
renders
it
ready
and
prompt
unto
all
holy
service
:
And
now
set
God
call
him
to
what
he
pleaseth
,
and
he
stands
ready
prest
to
do
it
.
God
hath
now
(
as
it
were
)
a
string
upon
his
heart
,
he
may
lead
him
about
whither
he
will
.
4.
Sometimes
God
cures
the
failing
of
the
Will
,
by
removing
those
impediments
,
that
stopt
its
motion
.
You
know
,
if
a
wheel
be
scotcht
,
there
is
no
stirring
of
it
,
until
that
be
removed
;
even
thus
't
is
here
.
Sometimes
the
Will
of
man
(
which
is
the
wheel
of
Motion
)
is
scotcht
,
so
that
it
cannot
move
forward
,
until
that
be
removed
:
Hence
that
of
the
Psalmist
,
I
will
run
the
way
of
thy
commandments
,
when
thou
shalt
enlarge
my
heart
,
Psal.
119.32
.
The
word
enlarge
,
doth
not
only
signifie
to
widen
,
and
extend
a
thing
;
but
also
,
to
set
at
liberty
,
and
to
free
it
from
impediments
and
incumbrances
,
and
so
it
is
used
,
Psal.
4.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Thou
hast
enlarged
me
,
when
I
was
in
distress
;
or
,
Thou
hast
set
me
at
liberty
.
And
as
it
is
applicable
to
the
outward
state
and
condition
of
a
man
,
so
the
Prophet
makes
use
of
the
same
word
,
in
reference
to
tie
the
inward
state
,
I
will
run
the
wayes
of
thy
commands
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
when
thou
shalt
set
my
heart
at
liberty
.
i.
e.
There
is
that
in
my
heart
,
that
cloggs
me
,
and
hinders
me
,
that
I
cannot
run
the
way
of
thy
commands
,
until
thou
dost
remove
it
.
Sometime
the
mind
is
clogg'd
with
strong
temptations
.
Sometimes
with
sore
pressures
of
grief
and
horror
.
Sometimes
with
impetuous
lusts
and
passions
.
And
untill
the
Soul
be
set
free
,
she
cannot
move
in
the
waies
of
God
.
And
therefore
divine
relief
comes
into
the
Soul
,
in
this
case
,
to
remove
those
obstructions
,
and
to
take
away
those
clogs
.
And
many
a
gracious
Soul
hath
cause
to
say
,
Lord
thou
hast
enlarged
my
Heart
.
My
Heart
was
scotcht
,
but
thou
hast
set
me
at
liberty
.
I
was
pesterd
with
such
a
temptation
,
and
with
such
a
pressure
of
grief
and
horrour
,
or
with
such
a
passion
and
lust
:
but
thou
hast
removed
it
,
and
set
me
at
liberty
.
I
know
the
perfect
and
full
enlargement
of
the
soul
is
not
wrought
,
until
she
comes
in
heaven
;
but
God
begins
the
work
here
:
and
oftentimes
when
she
is
in
the
greatest
streight
,
and
so
stopt
in
her
motion
,
that
she
is
like
an
instrument
,
quite
out
of
tune
,
and
ready
to
be
hung
up
,
or
laid
by
,
then
God
steps
in
,
and
affords
this
gratious
relief
to
it
.
5.
Sometimes
when
God
finds
the
soul
in
this
dead
and
drowzie
case
,
that
it
hath
little
mind
or
spirit
unto
duty
,
he
makes
use
of
the
rod
of
correction
;
and
then
when
the
soul
feels
it
smart
,
she
rouseth
up
her self
,
and
sets
to
work
.
Even
as
when
Absalon
sent
for
Joab
to
come
to
him
once
and
again
,
and
saw
he
would
not
stir
,
he
commanded
his
servants
to
set
Joabs
field
on
fire
,
and
then
Joab
makes
all
the
hast
he
could
to
Absalon
,
2
Sam.
14.29
30.31
.
even
thus
it
is
here
;
God
sends
for
us
,
first
one
messenger
comes
and
then
another
,
to
tell
us
,
that
God
would
have
us
come
to
him
:
As
you
have
it
,
Cant.
2.14
.
Let
me
hear
thy
voice
,
let
me
see
thy
face
.
I
,
but
we
stir
not
,
come
not
at
God
,
either
to
pray
to
him
,
or
praise
him
;
that
at
last
,
God
is
forced
to
fire
us
out
,
and
then
we
come
.
You
have
a
notable
place
for
this
,
Hos.
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
.
They
that
lay
snorting
in
their
bed
of
security
,
in
the
time
of
prosperity
,
will
be
better
husbands
in
time
of
adversity
;
they
'l
get
up
early
:
the
word
signifies
they
shall
morning
me
,
i.e.
they
shall
come
in
the
morning
of
their
time
,
and
seek
me
.
And
so
Esay
26.16
.
They
poured
out
a
prayer
unto
thee
when
thy
chastning
was
upon
them
,
and
in
their
affliction
they
visited
thee
;
Mark
it
,
when
the
rod
was
upon
their
back
,
then
they
cry
,
and
then
they
beg
:
I
,
they
poured
out
a
prayer
.
It
was
not
(
as
one
observes
upon
the
place
)
a
dropping
,
now
and
then
;
but
it
was
violent
and
continual
:
the
spirit
was
stirred
and
now
it
cannot
lie
still
;
Afflictions
commonly
move
and
stir
the
heart
one
way
or
other
:
sometimes
they
stir
the
evil
and
cross
humours
,
that
are
in
the
heart
of
man
,
and
then
he
rages
and
fumes
against
God
,
and
his
ways
:
but
where
grace
is
,
there
they
stir
up
a
lazy
and
a
dull
spirit
to
meet
God
in
his
way
with
mournings
and
supplications
.
The
finger
may
be
in
the
eye
,
because
grief
is
in
the
heart
,
but
this
sorrow
will
have
a
vent
,
else
the
heart
will
not
be
at
rest
:
God
and
the
soul
must
be
friends
,
or
she
can
have
no
satisfaction
.
When
God
corrects
the
soul
in
good
earnest
,
then
she
seeks
him
in
good
earnest
,
and
will
not
be
quiet
until
she
finds
him
.
So
Esay
26.8
,
9.
In
the
way
of
thy
judgments
,
O
Lord
have
we
waited
for
thee
:
the
desire
of
our
soul
is
to
thy
name
,
and
to
the
remembrance
of
thee
.
With
my
soul
,
have
I
desired
thee
in
the
night
,
with
my
spirit
within
me
,
will
I
seek
thee
early
.
Here
is
seeking
indeed
,
the
whole
soul
and
spirit
put
forth
,
and
that
diligently
and
constantly
,
and
then
with
waiting
until
she
find
;
We
have
waited
for
thee
.
'T
is
true
affections
do
not
always
work
thus
in
the
heart
of
a
good
man
at
first
.
God
whips
and
whips
again
,
before
the
soul
stirs
;
I
,
but
God
will
not
give
over
whipping
,
until
she
stirs
.
Dull
and
heavy
spirited
Christians
seldom
go
long
without
a
rod
at
their
backs
:
and
't
is
a
great
mercy
when
the
rod
of
correction
is
any
ways
efficacious
to
rouse
them
up
out
of
their
drouzie
and
sleepy
state
.
3.
A
third
particular
case
of
the
failing
of
the
natural
faculties
of
the
soul
,
is
in
point
of
retention
;
the
memory
may
fail
.
As
a
man
may
have
a
good
head
,
and
a
naughty
heart
:
so
a
man
may
have
a
good
heart
and
a
naughty
head
;
a
head
that
will
hold
little
or
nothing
,
that
tends
to
the
support
and
comfort
of
his
soul
,
when
his
flesh
fails
him
.
A
good
Christian
may
be
like
a
leaking
vessel
,
that
retains
no
liquor
long
;
he
may
let
slip
the
word
of
Gods
grace
,
and
the
external
works
of
Gods
grace
,
and
not
retain
them
long
with
him
.
I
dare
not
question
the
truth
of
that
mans
grace
,
that
can't
remember
every
truth
he
reads
,
or
hears
delivered
;
Nor
may
we
say
,
that
the
work
of
Gods
grace
is
not
wrought
in
every
one
,
that
cannot
at
all
times
,
call
to
mind
.
The
great
things
that
God
hath
done
for
him
;
the
Apostle
Paul
writing
to
the
Hebrews
tells
them
,
That
they
had
forgotten
the
exhortation
,
Heb.
12.5
.
Or
you
have
forgotten
the
consolation
,
as
some
render
it
;
For
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
both
;
because
consolation
oft-times
flows
in
by
a
word
of
exhortation
;
and
it
intimates
that
they
had
forgotten
,
both
the
word
of
comfort
,
and
the
work
of
comfort
.
And
thus
it
is
with
many
a
good
Christian
;
he
comes
to
Church
with
great
desire
to
learn
that
which
tends
to
the
good
of
his
soul
,
and
he
is
resolved
to
treasure
it
up
in
his
memory
:
I
,
but
that
is
not
faithful
to
him
,
but
presently
looseth
that
which
he
hath
committed
to
its
trust
.
And
it
may
be
,
God
hath
done
great
things
for
him
,
and
given
him
great
experience
of
his
fatherly
care
over
him
,
and
tender
love
to
him
:
I
,
but
he
hath
lost
much
of
his
experience
;
that
it
is
to
him
,
as
if
it
had
not
been
.
Oftentimes
when
Christians
are
under
a
cloud
,
they
forget
that
the
Sun
of
Gods
favour
ever
shined
upon
them
.
And
when
they
are
in
streights
forget
the
great
Salvation
that
God
hath
wrought
for
them
,
when
he
called
them
out
of
a
state
of
sin
and
misery
into
a
state
of
grace
and
happiness
.
And
this
is
a
great
affliction
to
him
,
that
he
can't
remember
the
works
of
the
right
hand
of
the
Lord
,
nor
the
gracious
,
and
soul
ravishing
words
of
his
mouth
.
Now
is
there
no
relief
to
be
had
from
God
in
this
case
?
Yes
,
and
that
I
shall
shew
you
in
three
particulars
,
1.
Sometimes
God
brings
truths
and
experiences
to
our
minds
and
remembrance
,
when
we
stand
in
the
greatest
need
of
them
.
God
deals
with
us
as
natural
parents
do
with
a
dear
child
,
whom
they
love
exceedingly
:
it
may
be
they
bestow
a
thing
upon
it
,
which
is
very
useful
for
it
,
but
for
want
of
care
,
it
looseth
it
;
the
parents
finding
it
,
lay
it
up
for
the
child
against
a
time
of
need
,
and
then
bring
it
forth
.
Even
thus
doth
God
sometimes
;
that
truth
and
experience
,
which
we
have
lost
,
he
treasures
up
against
a
time
of
need
,
&
then
brings
it
forth
,
when
he
knows
it
will
do
us
the
most
good
,
Comfort
shall
be
given
in
,
when
the
soul
hath
quite
forgotten
,
that
she
ever
had
comfort
.
And
as
't
is
the
office
of
the
Holy
Ghost
to
comfort
mourners
,
so
in
order
hereunto
,
he
must
teach
the
soul
,
and
bring
things
to
our
remembrance
.
So
it
is
promised
,
John
14.26
.
But
the
comforter
,
which
is
the
Holy
Ghost
,
whom
the
Father
will
send
in
my
name
,
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
;
First
,
He
must
teach
the
soul
those
things
that
belong
to
comfort
:
I
,
but
the
soul
is
very
apt
to
forget
what
she
hath
learned
;
Why
if
it
doth
so
;
then
he
is
a
remembrancer
to
bring
things
forgotten
to
our
remembrance
.
As
't
is
a
notable
comfort
to
a
Christian
,
in
the
time
of
trouble
and
sorrow
,
to
call
the
promises
and
providences
of
God
to
mind
;
so
it
is
part
of
the
Office
of
the
Holy
Ghost
to
bring
things
to
our
remembrance
for
our
comfort
.
And
sometimes
when
things
are
quite
out
of
our
remembrance
,
and
even
buried
in
the
grave
of
forgetfulness
,
the
Holy
Ghost
brings
them
all
to
our
minds
as
fresh
as
if
we
had
but
newly
received
them
.
Saint
Paul
wrote
the
same
things
to
the
Phillippians
,
which
he
had
either
preach'd
to
them
or
wrote
to
them
before
,
that
he
might
imprint
them
the
better
upon
their
minds
:
and
some
gather
out
of
Matth.
5.
compared
with
Luke
6.20
.
that
our
Saviour
preached
the
same
Sermon
twice
over
;
because
many
hearers
are
dull
to
conceive
,
hard
to
believe
,
and
apt
to
forget
.
And
the
Holy
Ghost
sometimes
comes
and
Preaches
that
again
to
the
soul
,
which
it
may
be
she
heard
ten
or
twenty
years
before
,
but
had
forgotten
it
.
Perhaps
thou
art
at
a
great
loss
for
a
promise
,
and
for
former
experiences
,
and
wouldst
give
any
thing
in
the
world
for
the
comfort
that
once
thou
hadst
thereby
:
and
then
the
Holy
Ghost
gives
them
in
to
thee
.
Dying
Christians
sometimes
have
had
experience
hereof
,
when
all
their
comfort
hath
fled
from
them
,
as
the
brooks
passed
away
from
the
troops
of
Tema
.
2.
Sometimes
when
a
Christian
hath
forgotten
old
experiences
,
God
creates
new
for
his
joy
,
and
comfort
.
When
old
mercies
are
worn
out
of
our
remembrance
,
he
engraves
new
mercies
upon
our
minds
;
and
when
some
promises
of
grace
,
and
comfort
are
slipt
out
of
our
memory
,
he
points
us
to
others
that
are
as
suitable
to
our
present
state
.
It
may
be
thou
hast
forgot
the
promises
of
this
life
,
and
God
fastens
the
promises
of
eternal
life
upon
thy
spirit
;
thou
hast
forgot
something
of
that
which
thou
hast
learnt
heretofore
.
And
to
supply
the
want
thereof
,
he
teacheth
thee
something
which
thou
didst
never
learn
and
sometimes
a
word
of
precept
is
more
needful
to
be
taught
,
then
the
word
of
promise
;
and
a
Christian
finds
it
so
.
When
the
heart
begins
to
grow
wanton
and
loose
under
gratious
promises
and
experiences
,
it
is
just
with
God
to
take
them
away
,
and
to
feed
her
with
harder
Diet
:
yet
so
,
that
she
shall
have
cause
to
bless
God
at
last
for
it
;
for
else
she
might
have
died
of
a
surfeit
.
God
doth
not
always
administer
that
to
us
,
which
is
most
toothsome
,
but
that
which
is
most
wholsome
;
not
always
that
which
is
most
delightful
,
but
that
which
is
most
needful
,
as
is
hinted
by
our
Saviour
,
Matt.
6.8
.
Your
father
knoweth
what
you
have
need
of
,
i.
e.
You
may
be
sure
of
that
which
God
knows
necessary
and
suitable
to
your
present
state
and
condition
;
although
he
denies
you
that
which
you
most
desire
.
A
father
doth
not
always
provide
the
same
diet
for
his
children
,
but
gives
them
sometimes
one
thing
and
sometimes
another
:
but
however
,
they
shall
have
that
which
is
most
needful
for
them
;
and
when
he
denies
them
that
which
their
appetite
longs
for
,
and
it
can't
be
had
,
he
gives
them
that
which
may
be
more
for
their
health
.
Even
thus
God
doth
with
his
children
:
spiritual
food
they
shall
have
;
and
although
they
must
not
always
feed
upon
the
same
dish
,
yet
they
shall
have
that
which
is
best
for
them
.
New
mercies
are
oftentimes
given
in
to
them
,
who
have
forgotten
old
.
So
that
a
Christian
hath
a
new
song
put
into
his
mouth
,
to
sing
before
the
Lord
,
as
the
Prophet
saith
,
Psal.
40.3
.
He
hath
put
a
new
song
into
my
mouth
even
praise
unto
our
God
.
I
confess
it
is
the
sin
and
weakness
of
Christians
to
forget
old
experiences
of
Gods
goodness
to
them
;
yet
such
is
the
indulgence
of
our
heavenly
Father
,
as
to
supply
our
defects
herein
by
a
suitable
dispensation
,
and
to
remember
us
,
when
we
forget
him
.
3.
Sometimes
God
supplies
the
want
of
a
good
memory
,
by
a
mighty
and
efficacious
blessing
of
his
Holy
Spirit
;
so
that
there
is
much
conveyed
into
the
heart
,
to
better
that
little
that
is
retained
in
the
head
.
A
good
work
may
be
wrought
upon
the
heart
,
when
very
few
words
,
that
are
delivered
by
the
Preacher
,
are
remembred
.
The
word
sometimes
passes
through
the
soul
,
and
leaves
a
sweet
savour
behind
it
,
although
it
stayeth
not
.
It
may
be
a
poor
soul
goeth
to
hear
a
Sermon
,
and
upon
his
return
,
would
think
he
had
lost
all
his
pains
,
were
it
not
for
this
,
that
he
hath
felt
the
power
and
efficacy
of
the
Spirit
of
God
upon
his
heart
to
do
him
good
;
and
for
this
he
blesseth
God
.
He
finds
his
heart
quickned
,
or
melted
,
or
established
in
the
faith
;
and
this
is
better
to
him
,
than
if
he
had
it
all
by
heart
,
without
such
gratious
effects
.
'T
is
good
to
remember
what
you
hear
;
but
't
is
better
to
be
what
you
hear
;
when
it
may
be
said
of
you
,
as
our
Saviour
of
his
Disciples
,
Now
are
ye
clean
through
the
word
which
I
have
spoken
to
you
,
John
15.3
.
As
a
sieve
will
not
hold
the
water
,
that
is
put
into
it
,
yet
is
washed
and
cleansed
by
it
;
even
thus
it
is
with
some
hearers
,
though
they
can
retain
nothing
of
the
expression
of
the
word
,
yet
they
are
cleansed
by
the
lively
and
efficacious
impression
thereof
.
Beloved
,
I
speak
not
this
to
incourage
any
one
in
careless
hearing
and
wilful
neglect
of
retaining
what
they
hear
:
but
for
the
comfort
of
those
,
who
when
they
have
given
all
diligence
in
their
attention
,
yet
their
memory
fails
them
in
retaining
what
they
have
heard
.
And
I
desire
that
all
would
take
notice
of
this
one
thing
;
that
though
it
be
the
duty
of
all
,
to
treasure
up
the
word
in
their
heads
,
yet
the
desire
of
their
souls
should
be
chiefly
carried
out
after
an
impression
thereof
upon
their
hearts
.
Head
knowledge
is
good
,
but
heart
knowledge
is
better
.
To
be
able
to
repeat
a
Sermon
is
good
,
but
to
live
a
Sermon
is
better
.
And
thou
mayst
be
sure
,
that
God
will
inable
thee
to
live
truth
,
in
some
measure
,
although
thou
art
not
able
to
express
the
words
thereof
,
as
they
are
delivered
to
thee
;
And
this
shall
be
thy
Relief
in
this
case
.
Thus
much
shall
serve
to
shew
you
how
Divine
Relief
flows
in
to
the
soul
,
when
the
natural
faculties
thereof
fail
.
2.
Divine
Relief
flows
in
from
God
,
to
the
Soul
of
a
good
man
,
when
his
infused
habits
fail
;
and
in
the
opening
of
this
,
I
must
hold
to
my
propounded
method
.
1.
I
shall
shew
you
,
that
they
may
fail
,
and
how
far
they
may
fail
.
2.
How
relief
flows
into
the
Soul
in
this
case
.
First
,
The
infused
habits
of
Grace
and
Virtue
may
fail
.
There
is
not
a
Grace
in
a
Christian
,
but
may
fail
at
one
time
or
other
.
Though
the
state
of
Grace
abideth
alwaies
;
yet
every
mans
grace
,
(
if
any
mans
)
doth
not
alwaies
abide
in
the
same
state
.
A
true
frame
of
Grace
,
shall
never
be
destroyed
,
but
the
heart
of
a
gracious
man
doth
not
alwaies
continue
in
the
same
frame
.
The
stream
may
not
be
cut
off
,
and
yet
there
may
be
ebbings
,
as
well
as
flowings
.
It
may
be
low
water
with
a
Christian
at
some
time
,
in
point
of
inherent
grace
,
as
well
as
spiritual
comfort
.
He
that
hath
the
most
grace
,
may
seem
like
him
,
that
hath
the
least
;
and
that
in
three
things
.
1.
In
respect
of
the
strength
of
Grace
.
2.
In
respect
of
the
vigour
and
activity
of
Grace
.
3.
In
respect
of
the
beauty
and
lustre
of
Grace
.
First
in
respect
of
the
strength
of
Grace
:
Grace
is
not
alwaies
in
the
same
strength
.
Abraham
was
strong
in
Faith
,
yet
his
Faith
was
not
alwaies
alike
.
We
find
his
Fear
too
strong
for
his
Faith
:
Abraham's
Faith
had
ebbings
and
declinings
.
Job's
Patience
at
the
first
,
was
mighty
to
bear
,
and
undergo
his
afflictions
;
yet
at
some
time
it
flagg'd
.
Secondly
,
Grace
may
fail
in
point
of
life
and
vigour
:
The
spiritual
life
of
a
Christian
,
may
not
be
alwaies
lively
and
active
.
Faith
and
love
may
not
die
,
and
yet
they
may
stir
very
little
;
the
fire
of
holy
affections
not
be
extinct
,
and
yet
not
flame
.
The
Church
of
Ephesus
had
left
her
first
Love
,
but
she
had
not
left
off
to
love
;
she
loved
Christ
:
I
,
but
not
as
she
did
at
first
;
So
it
may
be
with
others
;
there
may
be
an
abatement
of
their
love
,
although
not
an
extinguishment
of
it
.
Thirdly
,
Grace
may
fail
in
respect
of
its
beauty
and
loveliness
;
the
beauty
thereof
may
fade
much
.
'T
is
with
a
Christian
,
as
't
is
with
a
fruit-bearing
tree
;
the
beauty
of
the
tree
,
is
its
leaves
and
fruit
:
Now
when
the
fruit
is
pluckt
,
and
the
leaves
fallen
,
the
beauty
is
gone
.
Even
so
the
holy
fruit
of
a
Christian
,
is
the
beauty
of
a
Christian
;
that
which
renders
him
and
his
grace
very
lovely
in
the
eyes
of
good
men
:
but
when
the
fruit
is
off
the
tree
,
when
you
see
not
the
fruit
of
holiness
and
of
spirituality
growig
upon
him
,
in
his
season
,
the
beauty
of
a
Christian
is
departed
from
him
.
And
thus
it
may
be
with
a
good
man
for
a
time
.
He
that
formerly
acted
very
humbly
,
may
upon
some
temptation
,
act
very
proudly
.
He
that
once
acted
very
self-denyingly
,
may
at
another
time
,
act
very
self-seekingly
.
He
that
formerly
walked
like
a
Saint
,
and
truly
acted
the
part
of
a
Saint
;
may
act
not
only
below
a
Saint
,
but
below
a
man
:
Such
changes
and
varieties
are
found
upon
the
most
gratious
frames
of
Spirit
,
which
the
best
of
Saints
have
in
this
world
.
The
strength
of
grace
may
so
far
abate
,
as
that
the
strength
of
sin
may
increase
.
The
vigour
and
life
of
grace
may
so
far
abate
,
as
that
little
or
nothing
may
appear
,
but
the
deformity
of
sin
.
Secondly
,
What
relief
flows
into
the
heart
of
a
good
man
in
this
case
?
God
is
still
the
strength
of
his
heart
,
1.
By
preserving
the
root
and
principle
of
grace
alive
that
would
die
if
it
were
not
preserved
by
a
divine
power
.
Every
Christian
would
cease
to
be
gracious
,
as
well
as
fail
in
the
exercise
of
grace
,
if
he
were
wholly
left
to
himself
:
I
,
but
Christians
are
kept
in
a
state
of
grace
,
by
the
power
of
God
,
1
Pet.
1.5
.
Grace
in
a
Christian
,
is
the
root
of
a
Christian
;
and
therefore
Believers
are
said
to
be
rooted
and
grounded
in
love
,
Eph.
3.17
.
and
as
the
root
may
live
,
when
the
fruit
falls
off
,
nay
when
the
trunk
of
the
tree
withers
and
decays
,
that
there
is
little
life
in
it
;
so
it
may
be
with
a
Christian
.
I
,
but
how
is
this
Root
kept
alive
?
Why
,
it
is
kept
by
an
Almighty
power
.
Though
a
Christian
doth
not
alwaies
take
care
of
his
graces
,
that
they
may
be
liuely
and
strong
;
yet
God
doth
alwaies
take
care
,
that
the
root
of
grace
may
live
;
he
will
keep
that
alive
.
Divine
power
is
like
a
strong
Fort
or
Garrison
to
a
Christians
Grace
,
that
keeps
it
safe
:
It
may
be
assaulted
and
beleaguered
,
but
shall
never
receive
a
mortal
wound
.
It
is
the
great
security
of
a
Christian
,
that
God
will
not
trust
him
with
the
root
and
principle
of
grace
.
That
shall
never
be
in
thine
own
keeping
,
he
trusts
thee
with
the
exercise
of
grace
,
but
not
with
the
principle
and
root
.
No
,
he
keeps
that
himself
;
he
is
both
the
Garrison
,
and
the
Commander
in
it
;
and
you
may
be
sure
that
that
is
impregnable
.
2.
God
is
the
strength
of
a
Christians
heart
,
when
the
infused
habits
of
grace
fail
,
and
sin
grows
strong
and
vigorous
;
by
healing
and
restoring
him
.
A
Christian
never
fails
in
the
exercise
of
grace
,
but
sin
gives
him
a
wound
.
And
therefore
David
prayed
,
Lord
heal
my
Soul
,
for
I
have
sinned
,
Psal.
41.4
.
And
what
David
prayed
for
,
God
promiseth
to
his
people
,
Hos.
14.4
.
I
will
heal
their
back-slidings
.
The
weakness
and
decay
of
grace
,
brings
a
Christian
presently
to
the
falling
sickness
;
and
so
it
did
David
and
Ephraim
:
I
,
but
God
will
be
a
Physitian
to
the
Soul
in
this
case
,
and
will
heal
their
diseases
;
and
so
he
did
Davids
falling-sickness
:
for
which
he
return'd
the
tribute
of
Praise
,
Psal.
103.3
.
My
soul
,
praise
thou
the
Lord
,
and
all
that
is
within
me
,
praise
his
holy
name
,
who
healeth
all
thy
diseases
.
David
had
many
diseases
upon
him
once
;
for
one
disease
is
the
cause
of
another
:
I
,
but
God
healed
all
,
and
raised
him
up
again
.
And
herein
the
grace
of
God
did
shine
forth
with
great
lustre
and
glory
,
that
even
ravished
his
soul
in
the
sense
thereof
.
As
it
appears
wonderful
in
preserving
spiritual
life
,
and
the
root
of
grace
,
so
it
is
no
less
to
be
admired
for
its
healing
and
restoring
virtue
,
that
it
puts
forth
upon
the
Soul
,
when
spiritual
diseases
have
ceised
upon
it
.
You
have
a
notable
place
for
this
,
Cant.
8.5
.
I
raised
thee
up
under
the
apple-tree
.
They
are
the
words
of
Christ
to
his
Spouse
:
She
had
been
feeding
her self
upon
the
forbidden
fruit
of
earthly
delights
,
and
sensual
pleasures
,
until
she
could
stand
upon
her
feet
no
longer
,
and
there
she
falls
and
lies
:
I
,
but
then
Christ
comes
to
her
seasonably
,
takes
her
by
the
hand
and
raises
her
up
.
Green
fruit
will
cause
distempers
in
the
body
natural
;
and
sensual
delights
and
pleasures
will
cause
diseases
in
the
body
spiritual
:
none
can
cure
them
but
Christ
.
When
thou
art
fallen
under
the
Apple-tree
,
he
must
raise
thee
up
;
nay
,
Christ
will
do
it
:
though
he
may
suffer
the
poor
Soul
to
fall
,
yet
he
will
not
suffer
it
to
lie
and
perish
.
This
is
one
main
difference
between
the
falls
of
a
gracious
man
into
sin
,
and
the
fall
of
a
wicked
man
.
God
lets
a
wicked
man
fall
and
lie
in
his
sin
.
As
he
falls
willingly
and
resolvedly
,
so
he
lies
wretchedly
,
and
desperately
in
his
sin
:
But
as
a
godly
man
falls
through
a
weakness
of
grace
,
so
God
pities
him
,
and
raises
him
up
again
.
Peter
fell
fouly
,
when
he
denied
his
Master
,
but
he
did
not
fall
finally
:
Christ
raised
him
up
,
and
restored
him
to
his
former
health
and
soundness
.
So
you
may
see
,
Matth.
26.75
.
And
Peter
remembred
the
words
of
Jesus
,
and
he
went
out
,
and
wept
bitterly
.
The
way
that
Christ
takes
to
heal
the
backslidings
of
his
people
,
is
to
break
their
hearts
and
melt
them
into
godly
sorrow
.
When
poor
Souls
have
been
almost
drown'd
in
the
waies
of
sin
,
he
drowns
their
sin
in
the
red
sea
of
godly
sorrow
;
the
Soul
swims
aloft
,
but
his
sin
sinks
to
the
bottom
,
that
it
may
rise
no
more
.
3.
God
is
the
strength
of
a
Christians
heart
,
when
grace
fails
,
by
working
a
new
creation
upon
the
heart
.
The
giving
of
grace
at
first
,
is
a
creation
;
and
hence
new
Converts
,
are
called
new
creatures
.
So
the
strengthening
weak
grace
,
and
reviving
and
renewing
of
grace
,
is
no
less
a
creation
;
it
is
the
work
of
an
Almighty
power
upon
the
Soul
.
And
therefore
David
prayed
for
it
,
under
this
notion
;
Create
in
me
a
clean
heart
,
O
God
,
and
renew
a
right
Spirit
within
me
,
Psal.
50.10
.
God
puts
forth
the
same
power
in
strengthening
the
weakness
of
grace
,
as
he
doth
in
giving
the
first
act
of
grace
;
as
grace
is
not
mans
creature
,
but
Gods
.
We
are
(
saith
the
Apostle
)
Gods
workmanship
,
created
in
Christ
Jesus
,
unto
good
works
,
Eph.
2.10
.
So
the
renewing
and
reviving
grace
,
is
not
mans
work
,
but
Gods
.
When
he
seeth
a
poor
Christian
lie
languishing
,
that
he
is
scarce
able
to
put
forth
one
act
of
grace
he
can
neither
believe
,
nor
love
,
nor
obey
,
that
Satan
makes
a
prey
of
him
,
and
is
ready
to
carry
him
away
captive
,
as
his
prisoner
,
God
creates
new
strength
,
and
a
new
life
,
and
a
new
glory
upon
the
Soul
.
If
a
Christian
hath
his
winter
,
he
shall
have
his
spring
also
;
he
shall
not
be
alwaies
without
fruit
.
Most
full
is
that
promise
,
Hos.
14.5
,
6.
I
will
be
as
the
dew
unto
Israel
:
he
shall
grow
as
the
lilly
,
and
cast
forth
his
roots
as
Lebanon
:
His
branches
shall
spread
,
and
his
beauty
shall
be
as
the
olive
tree
,
and
his
smell
as
Lebanon
.
Observe
Gods
method
in
working
upon
decaying
Christians
.
First
,
he
heals
their
backslidings
,
so
ver.
4.
I
will
heal
their
backslidings
:
I
,
but
that
is
not
all
.
For
without
divine
influence
the
Soul
will
be
as
apt
to
relapse
as
ever
;
and
therefore
God
promiseth
,
as
a
further
act
of
grace
,
that
he
will
be
as
the
dew
unto
Israel
.
Dew
is
of
a
fructifying
and
refreshing
nature
,
it
calls
forth
the
fruits
of
the
earth
,
when
they
lie
hid
in
the
roots
of
trees
,
and
herbs
.
Even
so
is
Divine
Influence
,
it
is
of
a
fructifying
nature
,
and
calls
forth
the
fruits
of
grace
,
when
they
lie
hid
in
the
root
thereof
.
Let
but
God
send
forth
his
power
,
and
Grace
will
send
forth
new
buds
and
blossoms
of
holiness
,
that
there
shall
be
a
new
face
upon
a
Christian
:
He
shall
grow
as
the
Lilliy
,
cast
forth
his
roots
as
Lebanon
,
his
branches
shall
spread
,
and
his
beauty
shall
be
as
the
Olive
,
and
his
smell
as
Lebanon
.
4.
God
is
the
strength
of
a
Christians
heart
,
by
drawing
forth
much
good
out
of
this
great
evil
.
It
is
a
sore
evil
for
a
Christian
to
decay
in
grace
.
and
to
fall
into
sin
:
I
,
but
God
works
good
out
of
this
evil
.
Four
things
God
works
by
this
,
and
they
are
all
good
for
him
.
1.
Hereby
God
discovers
that
corruption
,
that
is
in
the
heart
.
As
when
the
water
ebbs
and
grows
low
,
then
the
earth
appears
;
then
you
may
see
what
is
at
the
bottom
:
So
when
grace
ebbs
,
and
grows
low
,
then
the
corruption
of
the
heart
appears
;
then
it
is
quickly
known
,
what
foul
dregs
are
at
the
bottom
.
There
is
many
a
Christian
,
that
little
thinks
how
full
of
sin
his
heart
is
,
until
his
grace
grows
languid
and
weak
;
and
then
he
comes
to
have
a
sad
experience
thereof
.
Thus
it
was
with
David
;
When
grace
became
so
weak
in
him
,
as
not
to
be
able
to
withstand
a
temptation
,
then
he
saw
the
uncleanness
of
his
heart
;
and
therefore
cried
to
God
,
to
wash
him
and
cleanse
him
;
and
it
is
as
if
he
had
said
,
Lord
,
I
see
now
,
what
a
filthy
and
unclean
Spirit
dwelleth
in
me
:
Lord
,
do
thou
purge
it
out
,
and
cleanse
me
from
it
.
If
any
one
had
gone
to
David
,
and
told
him
,
that
at
such
a
time
,
he
should
be
overcome
by
such
a
temptation
,
and
commit
two
great
sins
:
he
would
hardly
have
believed
that
his
heart
had
been
so
bad
.
But
after
wards
his
expeperience
taught
him
.
2.
Hereby
God
teacheth
the
Soul
,
where
its
strength
lieth
;
and
on
whom
its
grace
depends
.
The
decay
of
grace
shews
,
that
the
strength
thereof
is
not
in
man
,
nor
in
grace
it self
;
but
like
the
Vine
,
it
must
have
a
supporter
.
Grace
,
can't
live
,
nor
thrive
,
without
constant
influences
:
I
,
but
good
men
are
too
apt
to
depend
upon
their
grace
;
and
not
to
go
to
him
for
strength
in
whom
it
lies
.
Now
when
a
Christian
feels
the
decay
of
his
grace
,
and
his
own
insufficiency
to
relieve
and
strengthen
it
;
this
drives
him
out
of
himself
to
Christ
.
This
is
one
main
difference
between
the
total
want
of
grace
,
and
a
sense
of
decay
in
grace
.
The
total
want
of
grace
drives
men
from
Christ
;
but
a
sense
of
the
decay
of
grace
,
drives
men
to
Christ
.
So
it
did
David
,
his
weakness
brought
him
upon
his
knees
.
3.
The
falls
of
Christians
,
through
the
weakness
of
grace
,
and
the
power
of
sin
,
are
made
notable
antidotes
and
preservatives
against
final
Apostasie
.
For
as
there
is
nothing
that
estrangeth
the
heart
from
God
,
as
spiritual
pride
and
self-confidence
;
so
nothing
keeps
the
heart
so
close
to
God
,
as
a
filial
fear
of
offending
God
.
So
you
may
see
,
Jer.
32.40
.
And
I
will
make
an
everlasting
covenant
with
them
,
that
I
will
not
turn
away
from
them
to
do
them
good
,
but
I
will
put
my
fear
in
their
hearts
,
that
they
shall
not
depart
from
me
.
This
is
that
which
hemms
in
the
Soul
,
that
it
cannot
go
astray
.
Now
the
falls
of
Christians
provoke
and
draw
forth
this
filial
fear
into
act
The
burnt
child
dreads
the
fire
;
and
he
that
hath
been
stung
with
a
Serpent
,
will
shun
his
hole
;
so
it
is
here
.
None
so
fearful
of
falling
into
sin
,
as
they
that
have
fallen
.
None
so
wary
and
watchful
;
none
so
resolute
and
stout
against
temptations
,
and
occasions
of
sin
,
as
those
who
have
been
at
a
time
overcome
.
4.
These
falls
and
decayes
,
are
like
mighty
winds
to
the
Oak
,
that
settles
him
faster
,
and
make
him
root
deeper
in
Christ
.
As
the
more
the
Oak
is
shaken
(
if
it
falls
not
)
the
faster
and
deeper
it
is
rooted
in
the
earth
:
So
when
a
Christian
hath
been
shaken
with
the
winds
of
temptations
and
corruptions
,
the
faster
hold
he
layeth
upon
Christ
,
and
the
deeper
he
is
rooted
in
him
.
For
,
-
1.
His
experience
of
Christ's
faithfulness
in
keeping
him
from
falling
finally
and
totally
,
strengthens
his
faith
in
Christ
.
-
2.
His
experience
of
Christ's
pardoning
love
,
knits
and
unites
his
heart
close
to
Christ
.
First
,
His
experience
of
Christ's
faithfulness
,
in
keeping
him
from
falling
totally
and
finally
,
strengthens
his
faith
in
Christ
.
As
't
is
a
notable
trial
of
Christ's
faithfulness
,
to
keep
Saints
from
falling
away
finally
,
when
they
fall
souly
:
so
experience
of
Christ's
faithfulness
is
a
notable
strengthener
of
a
Christians
faith
in
Christ
.
They
that
know
thy
name
,
will
put
their
trust
in
thee
,
saith
David
,
Psal.
9.10
.
A
friend
that
keeps
close
to
a
man
in
time
of
need
,
may
well
be
trusted
.
Even
so
't
is
here
.
Christ
keeps
close
to
a
Christian
,
even
at
that
time
,
when
he
deserves
to
be
cast
off
,
and
is
both
a
shame
and
a
grief
to
Christ
.
Surely
the
experience
hereof
,
must
needs
be
a
great
incouragement
to
a
Christian
to
trust
him
for
ever
.
He
seeth
that
Christs
strength
never
fails
,
although
his
own
strength
fail
.
He
seeth
that
there
is
grace
enough
in
Christ
to
support
him
in
the
weakest
condition
,
and
to
raise
him
up
,
when
he
is
at
the
lowest
.
Nay
further
,
he
finds
this
strength
put
forth
upon
him
,
according
to
the
word
of
promise
;
and
though
he
is
unbelieving
,
yet
Christ
abides
faithful
to
him
;
And
therefore
he
cannot
but
conclude
from
hence
,
that
Christ
will
be
his
strength
for
ever
,
and
will
never
fail
him
.
Secondly
,
A
Christians
experience
of
the
fulness
and
continuance
of
Christs
pardoning
love
,
knits
and
unites
his
soul
faster
to
Christ
,
then
ever
;
this
doth
endear
Christ
to
the
soul
exceedingly
;
tryed
love
is
an
endearing
love
;
and
if
any
thing
will
draw
out
the
souls
affections
unto
Christ
,
and
confirm
them
against
all
future
assaults
,
it
is
the
renewing
of
pardons
,
upon
the
renewal
of
offences
.
When
the
soul
shall
hear
Christ
say
as
he
doth
,
Esay
43.24
,
25.
Thou
hast
brought
me
no
sweet
cane
with
money
,
neither
hast
thou
filled
me
with
the
fat
of
thy
sacrifices
,
but
thou
hast
made
me
to
serve
with
thy
sins
;
thou
hast
wearied
me
with
thine
iniquities
.
I
am
he
that
blotteth
out
thy
transgression
for
mine
own
sake
and
will
remember
thy
sins
no
more
;
I
say
when
the
soul
shall
hear
this
,
it
must
needs
be
deeply
affected
herewith
.
What!
Will
the
Lord
be
gratious
to
such
a
vile
wretch
as
I
am
?
Will
he
pardon
a
backslider
?
Will
he
forgive
the
sin
of
one
that
hath
made
him
to
serve
with
his
sin
,
and
wearied
him
with
iniquities
?
O
here
is
wonderful
love
;
this
is
transcendent
love
!
and
shall
not
I
love
him
,
that
hath
loved
me
thus
?
Yet
Lord
,
thou
knowest
,
that
I
love
thee
;
't
is
true
,
I
have
backslidden
,
and
grievously
offended
;
but
I
will
do
so
no
more
.
Thus
God
sometimes
,
doth
the
soul
much
good
by
that
which
in
it self
doth
him
the
greatest
hurt
:
as
,
pain
easeth
a
Christian
,
death
revives
him
,
dissolution
unites
him
,
so
corruption
clarifies
him
;
and
this
is
a
most
gratious
relief
.
But
before
I
leave
this
particular
I
must
enter
four
cautions
.
1.
That
no
man
take
up
the
better
opinion
of
sin
hereby
;
for
as
darkness
is
nevertheless
an
evil
,
though
God
bring
light
out
of
darkness
;
so
sin
is
nevertheless
an
evil
,
though
God
is
pleased
to
bring
good
out
of
it
.
Poison
is
destructive
,
although
a
Physician
can
so
correct
it
,
as
to
make
it
medicinal
,
and
so
is
sin
;
and
the
better
opinion
thou
hast
of
sin
,
the
more
evil
and
mortal
it
will
be
to
thee
.
2.
Take
heed
of
lying
in
sin
,
with
hopes
of
a
relief
from
God
:
watch
against
it
,
pray
against
it
,
that
thou
mayest
not
be
overcome
of
it
:
but
however
if
thou
art
overcome
by
a
temptation
,
if
Satan
hath
tript
up
thy
heels
,
get
upon
thy
feet
again
,
assoon
as
possibly
thou
canst
;
if
thou
fallest
with
Peter
,
weep
with
Peter
,
and
labour
to
find
as
much
bitterness
in
sin
,
as
thou
hast
found
of
a
seeming
pleasure
in
it
.
Remember
this
,
that
more
have
fallen
into
sin
with
hopes
of
rising
again
,
then
have
risen
after
they
have
fallen
.
Many
sin
with
Peter
,
but
few
repent
with
him
.
3.
Labour
to
prevent
decays
in
grace
:
It
is
easier
to
keep
health
,
then
to
recover
it
;
And
it
is
easier
to
maintain
grace
in
strength
and
vigour
,
then
to
recover
any
degree
of
grace
,
when
't
is
lost
.
Though
it
be
Gods
goodness
to
restore
grace
,
yet
it
is
your
duty
to
prevent
the
loss
thereof
.
4.
Watch
the
first
decay
of
grace
,
least
it
grow
to
a
total
consumption
of
all
,
observe
the
least
flagging
of
faith
and
love
,
when
it
comes
to
a
trial
;
a
little
grace
may
serve
to
repair
a
little
decay
:
but
thou
wilt
stand
in
need
of
much
to
repair
a
great
decay
;
and
therefore
as
soon
as
grace
begins
to
fail
,
do
thou
begin
to
repair
.
O
,
ply
the
throne
of
grace
for
strengthening
influences
,
least
thy
weakness
prove
dangerous
and
desperate
:
however
,
do
not
abuse
relieving
grace
by
a
present
security
.
3.
The
third
particular
failing
of
the
heart
is
the
failing
of
Animal
spirits
,
that
the
man
is
ready
to
fall
into
a
swoon
,
or
the
soul
just
taking
its
flight
from
the
body
,
and
leaving
its
old
habitation
.
So
the
Church
complains
,
Cant.
5.6
.
My
soul
failed
;
Arias
Montanus
renders
it
,
My
soul
went
forth
;
And
this
made
David
cry
out
;
Hear
me
speedily
,
O
Lord
,
my
spirit
faileth
;
I
am
like
them
that
go
down
into
the
pit
.
David
was
a
man
ful
of
spirit
,
and
yet
he
was
at
this
time
,
as
if
he
had
had
no
spirit
;
As
't
is
said
of
Nabal
,
his
heart
died
within
him
,
and
became
as
a
stone
,
1
Sam.
25.87
.
And
thus
it
may
be
with
a
good
man
at
some
time
,
and
that
in
these
cases
,
1.
When
hope
is
deserr'd
and
expectation
disappointed
;
Hope
deferr'd
(
saith
Solomon
)
makes
the
bea
rt
sick
,
Prov.
13.12
.
i.
e.
When
the
thing
hoped
for
is
deferr'd
:
a
mans
heart
is
set
upon
a
thing
,
and
he
hopes
for
the
obtaining
it
,
and
he
waits
,
and
waits
,
and
yet
it
comes
not
,
this
makes
the
heart
sick
;
but
if
his
expectation
be
disappointed
,
then
his
spirit
dies
.
It
often
falls
out
,
that
mans
time
,
and
Gods
time
are
not
the
same
;
Man
sets
a
time
to
himself
,
and
thinks
thus
;
at
such
a
time
such
a
mercy
and
such
a
good
will
come
in
:
I
,
but
Gods
time
may
be
long
after
.
Now
when
he
seeth
that
still
he
must
wait
,
and
yet
the
mercy
comes
not
,
his
heart
fails
,
his
spirit
sinks
.
2.
When
God
hides
his
face
from
the
soul
,
and
she
can't
see
it
;
This
was
Davids
case
,
Psal.
143.7
.
My
spirit
faileth
,
hide
not
thy
face
from
me
,
least
I
be
like
unto
them
that
go
down
into
the
pit
,
i.
e.
The
hiding
of
thy
face
will
quite
kill
my
spirits
.
As
the
light
of
Gods
countenance
is
the
life
of
the
soul
;
so
the
hiding
of
Gods
countenance
is
its
death
:
No
sooner
doth
God
depart
from
a
good
man
,
but
his
soul
is
ready
to
depart
;
So
it
was
with
the
Church
,
Cant.
5.6
.
I
opened
to
my
beloved
,
but
my
beloved
had
withdrawn
himself
,
and
was
gone
:
my
soul
failed
,
when
he
spake
.
I
sought
him
,
but
I
could
not
find
him
:
I
called
him
,
but
he
gave
me
no
answer
.
3.
When
the
soul
is
wounded
with
the
sense
of
sin
,
and
of
Gods
displeasure
for
sin
;
the
burden
and
pain
is
intolerable
,
and
then
the
spirit
sinks
.
As
nothing
sinks
the
spirit
so
much
as
sorrow
and
grief
:
So
no
grief
is
so
heavy
upon
the
soul
as
grief
for
sin
,
and
the
sense
of
Gods
wrath
.
You
have
a
notable
passage
for
this
,
Job
6.4
.
For
the
arrows
of
the
Almighty
are
within
me
,
the
poison
whereof
drink
up
my
spirits
.
An
arrow
is
a
deadly
Engine
,
so
called
in
Hebrew
,
from
its
effect
,
cutting
or
wounding
;
and
God
sometimes
shoots
an
arrow
which
pierceth
into
the
soul
,
cuts
and
wounds
it
,
yea
,
sometimes
he
shoots
a
poisoned
dart
,
and
that
drinks
up
the
spirit
,
i.
e.
it
kills
the
spirit
.
Even
as
a
great
fire
drinks
up
a
little
water
,
that
is
thrown
upon
it
;
So
Gods
wrath
drinks
up
the
spirit
;
it
leaves
no
spirit
in
the
heart
of
a
man
.
4.
A
sudden
passion
of
fear
makes
the
heart
to
fail
.
So
Luke
21.26
.
Mens
hearts
failing
them
for
fear
;
Fear
when
it
is
excessive
,
dispirits
a
man
.
When
Josephs
brethren
found
their
money
in
their
sacks
,
it
is
said
,
their
hearts
failed
them
;
and
why
?
for
they
were
afraid
,
Gen.
42.28
.
5.
Some
strong
temptation
of
Satan
may
make
the
heart
to
fail
,
especially
if
grace
be
weak
.
Satans
assaults
sometimes
are
very
violent
;
they
come
upon
the
heart
with
great
power
,
like
a
mighty
torrent
,
that
overwhelms
and
sinks
the
spirit
.
Thus
Luther
was
assaulted
by
him
;
His
temptation
was
so
strong
,
that
it
seemed
to
him
,
as
if
the
swelling
surges
of
the
Sea
did
sound
aloud
at
his
left
ear
,
and
that
so
violently
,
that
die
he
must
,
except
they
presently
grew
calm
:
afterwards
when
the
noise
came
within
his
head
,
he
fell
down
as
one
dead
,
and
was
so
cold
in
each
part
,
that
he
had
remaining
neither
heat
,
nor
blood
,
nor
sense
,
nor
voice
;
and
thus
it
hath
been
with
others
.
The
temptations
of
Satan
are
sometimes
so
strong
,
and
violent
upon
the
soul
,
as
to
cause
the
Animal
Spirits
to
fail
.
These
are
the
particular
cases
wherein
God
reveals
and
makes
known
the
greatness
of
his
strength
for
the
relief
of
his
people
.
1.
When
a
mans
heart
fails
him
through
a
disappointment
;
then
there
is
a
relief
for
him
,
1.
By
exchanging
a
mercy
;
the
soul
hopes
for
one
,
and
God
gives
in
a
better
and
more
desireable
.
God
deals
not
with
his
people
,
as
Laban
dealt
with
Jacob
;
instead
of
a
fair
and
beautiful
Rachel
,
he
put
him
off
with
a
blear
eyed
Leah
.
No!
God
doth
the
contrary
,
it
may
be
thou
art
set
upon
a
blear-eyed
Leah
,
and
God
gives
thee
a
fair
Rachel
;
My
meaning
is
,
when
the
heart
of
a
Christian
is
set
upon
,
and
strongly
carried
out
after
a
low
and
inferiour
mercy
,
and
the
soul
is
sick
for
want
of
it
even
ready
to
die
,
God
gives
him
an
higher
,
and
more
glorious
mercy
.
As
God
is
often
better
to
us
then
our
desires
,
so
he
is
better
to
us
then
our
hopes
,
and
when
he
disappoints
our
hopes
,
he
gives
us
a
mercy
that
is
beyond
our
hopes
;
For
God
is
no
way
tyed
to
the
hopes
of
his
people
;
but
onely
to
his
word
of
promise
;
and
that
he
will
perform
in
his
own
way
and
time
.
Now
sometimes
the
hope
of
a
Christian
may
be
falsely
bottom'd
,
and
not
rightly
fixt
on
Gods
word
,
and
then
it
is
no
wonder
if
we
meet
with
a
disappointment
;
I
,
but
though
God
doth
frustrate
our
expectation
,
he
will
not
break
his
word
.
The
promise
of
God
doth
not
fail
;
although
we
are
apt
to
think
it
doth
,
when
our
hope
and
expectation
is
disappointed
.
The
word
of
the
Lord
standeth
sure
;
even
then
when
we
are
not
sure
,
that
the
thing
we
desire
and
hope
for
shall
be
granted
to
us
:
and
hence
it
comes
,
that
instead
of
the
mercy
we
desire
,
God
gives
us
in
that
,
which
he
hath
promised
,
although
not
desired
nor
hoped
for
.
2.
God
relieves
the
hearts
of
his
people
by
giving
in
the
desired
mercy
,
when
they
are
past
all
hope
of
it
.
When
the
soul
is
at
the
very
brink
of
despair
,
then
the
mercy
is
given
in
to
revive
it
;
and
that
is
implied
in
those
words
of
Solomon
,
Prov.
13.12
.
Hope
deferred
maketh
the
heart
sick
,
but
when
the
desire
cometh
it
is
a
tree
of
life
,
i.
e.
God
may
defer
the
mercy
so
long
as
to
make
the
heart
sick
,
even
unto
death
,
and
then
bestow
i●
upon
the
soul
:
now
when
it
cometh
it
is
a
tree
of
life
;
an
allusion
to
that
tree
,
that
God
planted
in
Paradise
,
Gen.
2.9
.
A
tree
that
was
a
symbole
or
sign
of
life
;
as
the
Sacraments
are
of
grace
.
Now
as
the
faith
,
hope
,
and
comfort
of
a
true
Christian
is
fed
,
nourished
,
and
revived
by
these
external
symbols
&
signs
:
so
it
is
revived
by
the
income
of
a
desired
mercy
.
When
the
soul
hath
been
languishing
at
the
door
of
hope
,
until
it
grows
out
of
hope
,
and
is
ready
to
perish
,
then
God
throws
in
the
mercy
to
revive
and
comfort
it
.
Nay
further
.
3.
God
sometimes
gives
in
the
mercy
,
in
a
way
that
is
beyond
all
hope
;
in
a
way
that
seems
the
most
cross
to
the
hopes
of
a
Christian
.
Sometimes
God
shuts
up
all
the
doors
of
hope
;
and
makes
that
to
be
the
way
of
conveying
mercy
to
us
.
So
God
promised
to
his
people
of
old
,
Hos.
2.15
.
The
valley
of
Achor
for
a
door
of
hope
,
i.
e.
when
they
should
be
destitute
of
those
means
,
as
might
encourage
them
to
hope
,
and
meet
with
the
greatest
difficulties
and
troubles
,
that
they
could
meet
with
,
then
the
desired
mercy
should
be
given
.
Great
crosses
oftentimes
make
way
for
,
and
usher
in
great
mercies
.
Now
when
mercy
comes
in
unexpectedly
,
and
in
a
cross
way
,
it
comes
with
the
greater
force
and
power
upon
the
Soul
,
to
revive
and
comfort
it
.
Mercies
that
are
common
to
the
Soul
,
do
not
make
such
a
strong
impression
upon
it
,
as
those
that
are
either
more
special
,
or
come
to
the
Soul
in
a
singular
and
unexpected
way
.
Such
mercies
are
very
sweet
and
precious
to
the
Soul
.
2.
As
there
is
relief
for
a
good
man
in
this
case
,
so
when
the
heart
fails
,
through
the
hiding
of
Gods
face
.
And
that
I
shall
shew
you
briefly
in
three
things
,
1.
When
a
good
man
cannot
see
Gods
face
,
God
speaks
to
him
,
and
gives
him
strength
to
seek
his
face
.
When
the
Soul
can't
hear
God
,
yet
sometimes
she
hears
the
voice
of
God
.
So
it
was
with
David
,
Psal.
27.8
,
6.
When
thou
saidst
,
Seek
my
face
;
my
heart
said
unto
thee
,
Thy
face
,
Lord
,
will
I
seeek
.
Hide
not
thy
face
from
me
,
put
not
thy
servant
away
in
anger
.
God
hid
his
face
from
David
,
I
,
but
he
did
not
shut
up
his
lips
;
David
had
the
happiness
to
hear
his
voice
,
though
it
was
but
from
behind
a
curtain
:
And
this
encouraged
,
and
drew
forth
his
Soul
to
seek
Gods
face
.
So
when
Christ
withdrew
himself
from
his
Spouse
,
that
she
knew
not
what
was
become
of
him
,
she
sought
him
,
but
could
not
find
him
;
I
,
but
she
heard
his
voice
,
Cant.
5.6
.
And
it
is
a
great
comfort
to
a
good
man
,
to
hear
the
voice
of
God
,
when
he
cannot
see
the
face
of
God
.
Sometimes
God
speaks
to
the
Soul
by
his
word
,
and
sometimes
by
his
works
;
and
thereby
draws
it
forth
to
seek
his
face
.
This
is
a
notable
sign
;
that
God
is
not
wholly
and
eternally
departed
from
us
.
When
God
leaves
a
wicked
man
,
he
doth
not
so
much
as
speak
to
him
,
he
shall
not
hear
from
God
,
unless
it
be
by
way
of
denouncing
judgement
against
him
.
But
when
he
withdraws
,
and
hides
his
face
from
a
good
man
,
he
shall
hear
the
voice
of
God
,
though
he
cannot
see
his
well
pleased
face
.
God
is
desirous
to
see
their
face
,
although
he
hides
his
own
;
and
therefore
calls
to
them
,
to
come
and
seek
his
face
.
Thou
saidst
,
Seek
my
face
,
and
this
voice
of
God
,
caused
an
eccho
in
David's
Soul
;
And
I
said
,
Thy
face
,
Lord
,
will
I
seek
.
And
this
is
one
end
of
God
in
hiding
his
face
from
the
Soul
,
that
hereby
he
may
draw
forth
the
desires
of
it
after
him
.
As
a
mother
sometimes
turns
her
back
upon
the
child
,
to
see
wehther
it
will
cry
after
her
:
Even
thus
doth
God
;
and
it
is
wonderful
delightful
to
him
,
to
hear
a
Soul
cry
after
him
,
when
he
hath
withdrawn
himself
and
his
face
from
it
.
2.
Sometimes
,
when
a
good
man
can't
see
the
well-pleased
face
of
God
,
he
feels
the
hand
of
God
,
not
the
weight
thereof
to
crush
him
down
,
but
the
power
and
strength
thereof
to
sustain
,
and
uphold
him
.
That
which
the
Church
had
experience
of
in
another
case
,
when
she
was
sick
of
love
,
Cant.
2.6
.
she
did
promise
to
her self
in
this
case
,
Cant.
8.3
.
His
left
hand
should
be
under
her
head
,
and
his
right
hand
should
embrace
her
.
Christ
puts
forth
both
hands
;
one
for
the
head
,
and
another
for
the
heart
;
to
keep
the
soul
from
death
in
this
case
.
1.
The
left
hand
of
Christ
is
put
under
the
head
,
to
keep
up
and
maintain
a
good
opinion
of
him
.
When
the
soul
is
full
of
inward
trouble
it
is
full
of
thoughts
;
So
Psal.
94.19
.
In
the
multitude
of
my
thoughts
within
me
.
Nay
it
is
apt
to
have
hard
thoughts
of
God
;
such
as
are
unbecoming
the
dear
children
of
so
gratious
a
father
;
We
are
apt
to
think
,
that
when
God
hides
his
face
from
us
,
he
hath
forgotten
to
be
gratious
,
and
in
anger
shut
up
his
tender
mercies
from
us
;
that
his
mercy
is
clean
for
ever
,
and
that
his
promise
fails
for
evermore
;
that
the
Lord
hath
cast
us
off
for
ever
,
and
will
be
favourable
no
more
.
To
these
and
the
like
thoughts
is
a
troubled
soul
very
prone
,
when
God
withdraws
;
Now
Christ
to
prevent
these
,
or
to
moderate
them
,
puts
his
hand
under
our
head
.
As
the
putting
of
ones
hand
under
the
head
of
a
sick
person
is
a
great
stay
to
it
,
and
affords
it
some
ease
,
that
he
may
compose
to
rest
;
so
doth
Christ
deal
with
a
soul
,
that
is
sick
and
ready
to
die
,
in
the
sense
of
Gods
hiding
his
face
from
it
.
He
puts
under
his
hand
to
keep
the
judgement
right
,
that
it
may
maintain
a
good
opinion
of
God
,
and
keep
up
good
thoughts
of
him
,
and
this
is
a
great
ease
to
a
good
man
;
for
there
is
nothing
afflicts
the
soul
more
,
then
such
hard
thoughts
of
God
;
they
are
a
great
torture
and
perplexity
to
the
soul
,
and
when
they
are
removed
,
the
mind
finds
great
refreshment
thereby
.
2.
The
right
hand
of
Christ
is
put
forth
to
embrace
the
soul
;
As
his
left
hand
is
under
the
head
,
so
his
right
hand
doth
embrace
a
good
man
;
and
with
this
he
stays
the
heart
and
keeps
it
from
dying
:
when
the
soul
is
going
forth
he
stays
it
and
keeps
it
in
.
So
saith
David
,
Psal.
18.18
.
But
the
Lord
was
my
stay
.
The
right
hand
of
Divine
Grace
and
strength
doth
compass
the
soul
about
,
and
thereby
keeps
it
from
going
forth
:
and
that
is
promised
,
Psal.
32.10
.
Mercy
shall
compass
him
about
.
The
mercy
of
God
is
a
long
arm
,
and
this
doth
incircle
the
soul
and
compass
it
about
;
the
soul
can
stir
no
way
but
mercy
meets
it
,
to
stay
its
flight
.
Sometime
God
sends
a
friend
to
him
,
who
out
of
his
own
experience
drops
a
seasonable
word
of
comfort
upon
his
soul
,
and
that
is
a
mercy
.
Job
33.23
.
Sometime
God
applies
a
word
of
Grace
that
enlivens
his
dead
heart
,
and
that
is
a
mercy
.
Psal.
119.50
.
Sometimes
God
brings
to
mind
some
former
intimations
of
his
love
,
and
grace
to
him
,
Psal.
42.6
.
And
sometime
and
very
often
he
stays
the
soul
with
this
very
thought
;
that
it
is
a
great
mercy
of
God
to
him
,
that
yet
he
is
on
this
side
hell
,
3.
Though
God
hides
his
face
for
a
time
,
yet
he
doth
at
one
time
or
other
unvail
and
discover
it
to
the
soul
,
for
its
unspeakable
joy
and
comfort
.
If
not
in
this
life
,
yet
in
the
life
to
come
,
a
true
Christian
shall
see
the
face
of
God
again
,
although
it
be
hid
for
a
time
.
You
have
an
excellent
promise
for
this
,
Esay
54.7
,
8.
For
a
small
moment
have
I
forsaken
thee
,
but
with
great
mercies
will
I
gather
thee
:
in
a
little
wrath
I
hid
my
face
from
thee
,
for
a
moment
;
but
with
everlasting
kindness
will
I
have
mercy
on
thee
,
saith
the
Lord
thy
redeemer
.
Gods
departure
from
a
good
man
is
not
an
eternal
departure
;
His
hiding
his
face
,
is
not
for
ever
:
Though
thou
canst
not
see
it
now
,
yet
thou
shalt
see
it
;
Thou
mayst
say
with
David
,
Why
art
thou
cast
down
,
O
my
soul
,
and
why
art
thou
so
disquieted
within
me
?
hope
thou
in
God
,
for
I
shall
yet
praise
him
for
the
help
of
his
countenance
,
Psal.
42.5
.
3.
In
case
that
the
Animal
Spirits
do
fail
a
man
,
through
the
sense
of
sin
and
Gods
displeasure
for
it
,
there
is
relief
to
be
had
from
God
:
when
the
poisoned
arrows
of
Divine
wrath
stick
fast
in
the
soul
,
and
drinks
up
the
Spirits
,
there
is
relief
for
it
;
And
this
I
shall
also
make
evident
to
you
in
three
things
.
There
are
three
remedies
that
God
makes
use
of
to
cure
the
wounds
that
sin
and
Gods
wrath
make
in
the
Soul
.
1.
The
blood
of
Sprinkling
.
2.
The
precious
Balm
of
Gospel
promises
.
3.
The
sweet
oyl
of
the
Holy
Spirit
.
1.
The
blood
of
sprinkling
,
or
the
blood
of
Christ
sprinkled
upon
the
heart
:
this
washeth
and
cleanseth
the
wound
;
So
1
John
1.7
.
And
the
blood
of
Christ
cleanseth
us
from
all
sin
;
And
so
Revel.
5.
Vnto
him
that
loved
us
,
and
washed
us
from
our
sins
in
his
own
blood
:
For
as
a
wound
in
the
body
natural
will
not
heal
,
unless
the
blood
and
corruption
be
washed
out
,
no
more
will
the
wounds
of
the
soul
ever
be
cured
,
unless
they
be
first
washed
with
the
blood
of
Christ
.
And
therefore
this
is
Gods
first
work
to
apply
the
blood
of
Christ
to
the
wound
;
and
it
is
very
effectual
for
this
purpose
;
as
you
may
see
,
Heb.
9.13
,
14.
For
if
the
blood
of
bulls
and
of
goats
▪
and
the
ashes
of
an
heifer
,
sprinkling
the
unclean
,
sanctifieth
to
the
purifying
of
the
flesh
:
How
much
more
shall
the
blood
of
Christ
purge
your
conscience
?
It
first
stancheth
the
blood
,
and
then
purifies
the
wound
,
and
makes
it
fit
for
a
plaister
;
The
meaning
hereof
is
this
,
that
the
knowledge
of
our
justification
by
the
righteousness
of
Christ
is
a
singular
and
choice
remedy
,
for
the
taking
away
the
sense
of
sin
and
Gods
displeasure
for
it
;
It
is
not
only
requisite
that
Christ
shed
his
blood
for
us
,
and
that
God
hath
accepted
it
as
a
full
satisfaction
to
His
Divine
Justice
which
was
offended
by
our
sin
,
but
this
must
be
applyed
to
us
.
As
under
the
Law
,
it
was
not
enough
,
to
have
the
blood
of
bulls
and
of
goats
,
but
it
must
be
sprinkled
,
or
else
there
was
no
cleansing
;
even
so
,
unless
God
applies
the
blood
of
Christ
to
thy
conscience
,
and
give
thee
the
knowledge
thereof
,
that
it
is
shed
for
thee
in
particular
,
thy
Spiritual
wounds
that
sin
and
Satan
hath
made
in
thee
,
will
never
be
cleansed
;
Thou
mayest
be
justified
before
God
,
but
still
thine
own
heart
may
accuse
and
condemn
thee
;
Though
God
doth
not
charge
thy
sin
upon
thee
,
yet
thou
wilt
be
continually
charging
it
upon
thy self
;
and
the
burden
will
be
intolerable
;
thy
wounds
will
still
bleed
;
every
remembrance
of
sin
,
will
draw
new
blood
from
thy
heart
;
It
is
true
the
blessing
lies
in
Gods
free
remission
of
our
sin
;
but
the
comfort
lies
in
our
knowledge
thereof
.
A
traitour
may
be
pardoned
,
and
that
may
save
his
life
,
but
if
he
knows
it
not
,
he
looseth
the
comfort
thereof
.
Even
thus
it
is
,
until
we
know
that
God
hath
freely
justified
us
in
the
blood
of
Christ
,
the
sense
of
sin
,
and
Divine
wrath
will
be
heavy
upon
the
spirit
of
an
awakened
sinner
,
and
therefore
God's
sprinkling
the
blood
of
Christ
upon
the
conscience
must
needs
be
a
sweet
relief
.
2.
Another
remedy
which
God
makes
use
of
for
the
curing
of
this
spiritual
wound
,
is
the
balm
of
Gospel
promises
:
there
are
two
sorts
of
promises
,
by
which
God
speaks
comfort
to
a
disconsolate
soul
.
1.
Inviting
promises
.
2.
Assuring
and
sealing
promises
.
1.
Inviting
promises
and
by
these
he
encourages
a
poor
distressed
sinner
to
come
to
him
;
Such
is
that
,
Matth.
11.28
.
Come
unto
me
all
ye
that
are
weary
and
heavy
laden
;
And
that
Esay
55.1
.
Ho
,
every
one
that
thirsteth
,
come
ye
to
the
waters
:
he
that
hath
no
money
;
come
ye
buy
and
eat
,
yea
come
buy
wine
and
milk
without
money
and
without
price
;
And
that
Rev.
22.17
.
And
the
Spirit
and
the
Bride
say
,
come
,
and
let
him
that
heareth
,
say
,
come
,
and
let
him
that
is
a
thirst
come
;
and
whosoever
will
,
let
him
take
the
water
of
life
freely
.
Now
when
a
soul
that
heareth
these
promises
,
considers
with
it self
thus
;
Sure
I
am
,
that
I
am
weary
and
heavy
laden
with
the
burden
of
sin
;
sin
is
an
heavy
load
upon
my
soul
;
the
arrows
of
Gods
indignation
have
set
my
soul
on
fire
,
that
I
stand
in
need
of
these
cooling
and
refreshing
waters
;
I
am
a
poor
ceature
;
I
have
no
money
;
nothing
to
give
for
the
incomes
of
Gods
grace
and
love
;
I
am
a
meer
beggar
;
and
therefore
must
needs
be
one
that
God
invites
.
And
thus
God
draws
the
soul
to
him
,
that
he
may
apply
,
2.
The
assuring
and
sealing
promises
of
comfort
:
Such
as
these
,
Heb.
10.16
,
17.
This
is
the
Covenant
that
I
will
make
with
them
after
those
days
,
saith
the
Lord
,
I
will
put
my
laws
into
their
hearts
,
and
in
their
minds
will
I
write
them
,
and
their
sins
and
iniquities
will
I
remember
no
more
;
And
that
in
Esay
57.15
,
16
,
17
,
18
,
19.
For
thus
saith
the
high
and
lofty
one
,
that
inhabiteth
eternity
,
whose
name
is
holy
.
I
will
dwell
in
the
high
,
and
holy
place
:
with
him
also
that
is
of
a
contrite
and
humble
spirit
,
to
revive
the
spirit
of
the
humble
,
and
to
revive
the
heart
of
the
contrite
ones
.
For
I
will
not
contend
for
ever
neither
will
I
be
always
wroth
:
for
the
spirit
should
fail
before
me
,
and
the
souls
that
I
have
made
.
For
the
iniquity
of
his
covetousness
was
I
wroth
and
smote
him
:
I
hid
me
and
was
wroth
,
and
he
went
on
frowardly
in
the
way
of
his
heart
;
I
have
seen
his
ways
and
will
heal
him
;
I
will
lead
him
,
and
restore
comfort
unto
him
.
I
create
the
fruit
of
the
lips
,
peace
,
peace
to
him
that
is
far
off
,
and
to
him
that
is
near
,
saith
the
Lord
,
and
I
will
heal
him
.
Now
as
these
promises
are
the
matter
of
comfort
,
so
they
are
the
means
of
comfort
;
For
when
God
applies
them
to
a
wounded
soul
,
there
passeth
a
vertue
and
power
through
them
to
heal
and
cure
it
.
3.
To
this
he
adds
the
oyl
of
his
Holy
Spirit
,
and
that
he
drops
into
the
wound
;
and
this
doth
not
only
heal
,
but
takes
away
the
very
scar
of
the
wound
,
and
renders
the
skin
as
fresh
and
beautiful
as
before
;
Oyl
in
Scripture
sets
out
joy
and
chearfulness
,
and
therefore
it
is
called
the
oyl
of
joy
;
And
Esay
61.3
.
To
appoint
unto
them
,
that
mourn
in
Sion
,
to
give
unto
them
beauty
for
ashes
,
and
the
oyl
of
joy
for
mourning
;
This
cures
the
mournful
sad
and
perplexed
spirit
,
and
makes
the
face
to
shine
again
with
brightness
and
glory
;
according
to
that
,
Psal.
104.15
.
And
oyl
to
make
the
face
to
shine
.
I
do
not
say
,
that
God
always
raiseth
the
comfort
of
the
soul
thus
high
,
but
sometimes
he
doth
,
not
only
heal
,
but
anoint
and
make
the
soul
fair
and
lovely
in
his
eye
;
For
there
is
no
such
sight
in
Gods
eye
,
as
a
sanctified
heart
that
is
chearful
and
joyful
before
him
;
such
a
soul
is
the
joy
and
delight
of
his
heart
;
and
especially
where
he
hath
made
the
deepest
wound
,
and
filled
the
soul
with
the
greatest
horrour
in
the
sense
of
his
wrath
and
displeasure
,
there
when
he
comes
to
give
peace
and
comfort
,
he
anoints
the
most
;
the
greater
wound
the
greater
measure
of
comfort
;
and
hence
it
is
,
that
many
a
soul
blesseth
God
for
its
wounds
,
because
else
it
would
never
have
attained
to
such
joys
and
comforts
as
God
gives
in
.
Thus
I
have
shewn
you
what
relief
flows
into
the
soul
in
this
case
.
4.
In
case
that
the
Animal
Spirits
fail
through
a
sudden
passion
of
fear
;
There
is
relief
for
it
,
And
that
four
ways
.
-
1.
Sometimes
God
preventeth
the
thing
feared
,
and
never
suffers
it
to
come
to
pass
.
-
2.
Sometimes
God
delivers
the
soul
from
its
fears
.
-
3.
Sometimes
the
thing
feared
is
so
ordered
and
disposed
by
the
Lord
,
that
it
is
less
then
our
fear
,
not
worth
our
fear
.
-
4.
Sometimes
God
turns
the
fears
of
his
servants
into
the
right
channel
,
that
instead
of
fearing
evil
,
they
fear
him
more
then
ever
they
did
.
First
,
Sometime
God
prevents
the
thing
feared
,
and
never
suffers
it
to
come
to
pass
;
or
at
least
not
at
that
time
we
are
afraid
it
will
:
't
is
true
Job
could
say
,
the
thing
which
I
feared
is
come
upon
me
,
Job
3.25
.
I
was
not
in
safety
,
neither
had
I
rest
,
nor
was
I
quiet
,
yet
trouble
came
.
I
,
but
many
a
good
man
hath
cause
to
say
,
the
thing
which
I
greatly
feared
is
not
come
upon
me
;
Though
God
did
not
deliver
me
from
my
distrustful
fear
,
yet
he
delivered
me
from
that
which
I
did
fear
.
As
sometimes
we
groundlesly
expect
and
hope
for
a
thing
that
never
comes
:
so
sometimes
we
groundlesly
fear
an
evil
that
never
comes
.
As
God
denyes
the
desires
of
a
groundless
confidence
in
great
mercy
,
so
he
prevents
our
groundless
fears
in
mercy
;
For
as
wicked
men
are
apt
to
fear
evil
less
then
they
should
,
so
the
godly
are
apt
to
fear
evil
more
then
they
should
.
But
as
that
which
wicked
men
fear
not
,
comes
suddenly
upon
them
,
so
sometimes
that
which
a
godly
man
fears
,
comes
not
at
all
;
This
made
David
say
,
Psa.
34.4
.
I
sought
the
Lord
and
he
heard
me
,
and
delivered
me
from
all
my
fears
,
i.
e.
He
delivered
me
from
the
evils
which
I
feared
;
The
effect
is
here
put
for
the
cause
.
Secondly
,
Sometimes
the
Lord
delivers
a
good
man
from
the
fear
of
evil
.
I
mean
,
from
a
distrustful
,
distracting
,
and
tormenting
fear
,
which
dispirits
him
,
and
sinks
his
spirits
;
As
some
fear
,
where
no
fear
is
,
so
sometimes
God
animates
,
and
lifts
up
the
soul
above
fear
,
where
fear
is
;
True
faith
will
strive
with
tormenting
fears
,
and
when
't
is
made
strong
,
will
cast
them
out
.
There
is
an
excellent
promise
for
this
,
Job
.
11.14.15
.
If
iniquity
be
in
thine
hand
put
it
far
away
,
and
let
not
wickedness
dwell
in
thy
tabernacle
.
For
then
thou
shalt
lift
up
thy
face
without
spot
,
yea
thou
shalt
be
stedfast
,
and
shalt
not
fear
.
Noting
out
,
that
when
faith
is
so
strong
as
to
purifie
the
heart
and
life
from
sin
,
then
it
sets
the
Soul
free
from
the
fear
of
those
evils
,
that
come
by
sin
.
Now
this
is
a
great
relief
to
the
Soul
.
For
to
be
freed
from
the
fear
of
evil
,
is
better
then
to
be
freed
from
the
evil
.
The
promise
runs
not
thus
,
Thou
shalt
be
freed
from
evil
,
but
thou
shalt
be
freed
from
the
fear
of
evil
.
Happiness
consists
more
in
removing
inward
,
then
outward
trouble
.
He
that
is
afraid
of
evil
,
before
it
comes
,
may
be
happy
though
it
comes
.
Thirdly
,
The
thing
feared
,
is
so
ordered
and
disposed
by
the
Lord
;
that
it
is
a
lesser
evil
,
then
we
feared
,
and
is
not
worth
our
fear
.
Many
are
far
more
afraid
then
hurt
;
or
more
hurt
by
their
fears
,
then
by
the
evils
they
feared
.
We
are
indeed
very
apt
to
greater
evils
,
and
lesser
mercies
;
and
that
is
the
reason
,
that
we
meet
with
evils
with
so
much
fear
,
and
mercies
with
so
little
faith
.
The
thoughts
of
one
evil
torments
our
Spirits
more
,
then
the
thoughts
of
many
mercies
cheers
and
comforts
our
Spirits
.
I
,
but
Gods
thoughts
are
above
our
thoughts
;
and
when
we
are
afraid
,
that
the
evil
impending
will
be
very
great
,
it
proves
very
little
.
'T
is
with
many
Christians
,
as
with
some
inexperienced
Patients
;
they
dread
the
taking
of
any
Physick
,
lest
it
should
overpower
nature
:
but
when
they
come
to
take
it
,
they
find
it
works
not
half
so
much
,
as
they
feared
it
would
.
A
wise
Physitian
tempers
the
potion
,
according
to
the
constitution
of
the
body
,
and
the
nature
of
the
distemper
,
and
not
according
to
the
fears
of
the
Patient
.
Even
thus
doth
God
oftentimes
deal
with
us
;
he
orders
and
corrects
all
our
evils
,
so
that
they
prove
less
hurtful
,
and
more
beneficial
to
us
,
then
we
could
think
;
not
one
dram
too
much
,
or
too
little
.
He
proportions
not
our
purging
Physick
according
to
our
fancies
,
but
to
our
necessity
;
when
a
little
will
serve
the
turn
,
he
will
not
exceed
.
Fourthly
,
Sometimes
God
turns
the
fears
of
his
servants
into
the
right
channel
;
that
in
stead
of
fearing
evil
,
they
fear
him
more
then
before
they
did
;
and
the
fear
of
God
is
a
notable
means
to
cure
the
fear
of
evils
.
(
As
one
saith
well
)
He
fears
nothing
else
,
who
fears
that
one
thing
,
to
sin
;
and
he
fears
none
else
,
who
fears
that
one
,
who
is
more
then
all
,
God
.
The
fear
of
God
is
an
excellent
antidote
against
the
power
and
poyson
of
all
other
fears
.
You
have
a
full
place
for
this
,
Es.
8.13
,
14.
Fear
not
their
fear
,
nor
be
afraid
;
sanctifie
the
Lord
of
Hosts
himself
,
and
let
him
be
your
fear
,
and
let
him
be
your
dread
.
He
that
would
not
fear
that
which
the
wicked
sometimes
do
,
and
ought
to
fear
,
must
fear
him
only
whom
they
do
not
fear
.
And
this
is
Gods
great
work
,
to
put
his
fear
into
the
hearts
of
his
people
,
and
that
will
cast
out
all
distrustful
and
distracting
fears
.
Thus
I
have
dispatcht
the
fourth
case
.
Fifthly
and
lastly
,
In
case
that
the
Animal
Spirits
fail
through
some
strong
temptation
of
Satan
;
there
is
relief
for
it
.
As
Satan
sets
all
his
power
and
policy
on
work
against
the
Soul
:
So
God
sets
all
his
power
and
wisdom
on
work
,
to
relieve
and
help
it
.
And
when
Satan
doth
his
worst
to
destroy
it
,
God
doth
his
best
to
save
it
.
Relieving
power
comes
in
according
to
invading
power
:
when
All
might
is
against
him
,
then
all
might
is
for
him
.
Three
things
God
doth
for
an
assaulted
Christian
.
1.
He
calls
Satan
off
.
2.
He
calls
the
tempted
Soul
in
,
and
administers
heart-cheering
Cordials
.
3.
He
crowns
the
victory
.
First
he
calls
Satan
off
.
When
God
seeth
this
roaring
Lyon
,
preying
upon
the
Vitals
of
a
Christian
,
and
ready
to
destroy
him
,
God
calls
him
off
.
For
God
hath
Satan
upon
a
string
,
and
he
can
go
no
further
,
then
he
permits
him
.
When
Satan
would
have
touch'd
the
life
of
Job
(
as
he
had
a
great
mind
to
it
)
then
God
bade
him
hold
;
that
was
precious
,
and
not
a
fit
morsel
for
the
tooth
of
such
a
beast
.
Satan
never
engageth
,
nor
encounters
with
a
Christian
,
but
with
Gods
leave
.
He
can't
shoot
a
fiery
dart
at
the
Soul
,
until
God
is
pleas'd
to
loosen
his
Chain
,
whereby
he
hath
him
at
command
.
And
no
sooner
is
he
in
any
hopes
of
a
victory
over
him
,
but
God
sounds
a
retreat
.
He
must
and
shall
fall
off
:
for
God
will
not
suffer
him
to
kill
,
though
he
wounds
.
The
Spirits
may
fail
,
and
the
Heart
may
ake
,
when
Satan
thrusts
sore
at
him
;
I
,
but
Satan
shall
not
give
him
a
deadly
wound
.
If
God
doth
but
appear
on
the
behalf
of
a
poor
assaulted
Christian
(
as
he
doth
in
the
very
nick
of
time
,
when
there
is
but
an
hairs
breadth
between
him
and
death
,
)
Satan
cannot
stand
his
ground
,
but
gives
back
,
and
the
Soul
enjoyes
a
sweet
release
.
It
is
in
this
case
,
as
it
was
with
those
,
that
were
possessed
with
the
Devil
.
Christ
did
but
give
the
word
of
command
,
and
Satan
presently
obeyed
it
.
As
you
may
see
,
Mark
1.23
,
24
,
25
,
26
,
27.
And
there
was
in
their
Synagoue
a
man
that
had
an
unclean
spirit
,
and
be
cryed
out
,
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
.
And
Jesus
rebuked
him
,
saying
,
Hold
thy
peace
,
and
come
out
of
him
.
And
when
the
unclean
spirit
bad
torn
him
,
and
cryed
with
a
loud
voice
,
he
came
cut
of
him
.
And
they
were
all
amazed
,
insomuch
that
they
questioned
within
themselves
,
saying
,
what
thing
is
this
?
what
new
doctrine
is
this
?
for
with
authority
commandeth
he
even
the
unclean
spirits
,
and
they
obey
him
.
The
words
hold
out
the
authority
of
Christ
,
put
forth
upon
Satan
in
a
time
when
there
was
the
greatest
need
thereof
.
When
the
poor
creature
was
ready
to
be
devoured
by
him
,
Christ
gave
but
the
word
,
bade
him
come
out
,
and
he
was
not
able
to
keep
possession
any
longer
.
Even
so
,
when
the
Soul
is
assaulted
by
him
;
if
God
steps
but
in
,
and
layes
his
commands
upon
him
,
if
God
doth
but
say
it
is
enough
,
let
him
alone
;
he
is
presently
bound
hand
and
foot
,
he
cannot
stir
any
further
.
Satan
never
had
,
nor
ever
shall
have
his
will
upon
one
true
Believer
.
Secondly
,
God
calls
the
poor
tempted
Soul
in
,
and
administers
heart-cheering
cordials
to
it
.
A
poor
Soul
never
stands
in
more
need
of
a
Cordial
,
then
when
it
hath
been
worried
by
this
arch
enemy
of
its
comfort
;
and
God
stands
as
ready
to
administer
it
.
No
sooner
had
Christ
got
rid
of
him
,
when
he
had
worsted
him
in
open
field
,
but
God
dispatcht
away
some
of
his
glorious
attendants
,
with
the
best
Cordials
that
Heaven
could
afford
.
So
you
may
see
,
Mat.
4.11
.
Then
the
Devil
leaveth
him
,
and
Angels
came
and
ministred
unto
him
.
Surely
it
must
needs
be
some
rare
dainty
,
that
is
sent
by
the
hand
of
an
Angel
:
what
it
was
is
not
expressed
;
a
Christans
experience
doth
best
discover
it
:
for
as
Christ
was
in
all
things
tempted
as
believers
are
,
so
one
main
end
of
his
temptations
was
,
that
he
might
be
able
to
succour
those
that
are
tempted
,
Heb.
1.
ult.
For
in
that
he
himself
suffered
being
tempted
,
he
is
able
to
succour
them
that
are
tempted
.
He
is
sensible
of
that
relief
that
he
had
from
his
Father
,
both
in
the
temptations
,
and
after
.
And
as
he
will
have
Christians
conformable
to
him
in
temptations
,
so
they
shall
be
in
relief
and
comforts
;
He
knows
what
it
was
to
be
tempted
,
and
what
it
was
to
be
administred
unto
after
the
temptation
was
over
,
when
he
came
sweating
out
of
the
field
,
faint
,
and
weary
;
and
he
hath
learnt
to
succour
and
relieve
his
people
in
the
like
condition
,
and
therefore
he
sends
to
them
,
and
sends
for
them
to
come
to
him
,
that
he
may
administer
to
them
.
He
first
sends
down
the
holy
Spirit
into
their
hearts
,
to
give
them
notice
,
that
this
is
a
fit
season
for
them
to
come
to
Court
,
and
apply
themselves
to
him
at
the
throne
of
Grace
,
that
they
may
have
grace
and
mercy
,
in
this
time
of
need
:
&
when
they
come
and
make
their
addresses
to
him
,
he
then
applies
himself
to
them
,
&
administers
to
them
according
to
their
need
.
No
sooner
was
Luther
released
from
a
grand
assault
of
Satan
,
and
come
to
himself
;
but
presently
he
betook
himself
to
Christ
in
prayer
,
and
prayed
most
earnestly
,
and
received
great
comfort
thereupon
,
and
made
confession
of
his
Faith
.
This
made
him
say
,
that
Meditation
,
Prayer
,
and
Temptation
makes
a
Divine
.
I
am
sure
it
makes
an
experimental
Christian
.
Thirdly
,
God
crowns
the
victory
.
Though
a
Christian
may
be
tempted
,
yet
he
shall
overcome
,
In
all
these
(
saith
the
Apostle
)
we
are
more
then
conquerours
,
Ro.
8.37
.
What
is
that
?
Triumphers
,
2
Cor.
2.14
.
Now
thanks
be
to
God
which
alwayes
causeth
us
to
triumph
in
Christ
.
As
sure
as
Satan
leads
a
poor
Christian
into
the
field
,
and
there
encounters
him
with
his
hellish
temptations
;
God
will
bring
him
out
with
an
holy
triumph
.
Hence
is
that
of
Psal.
5.11
,
12.
But
let
all
those
that
put
their
trust
in
thee
,
rejoice
:
let
them
ever
shout
for
joy
,
because
thou
defendest
them
:
let
them
also
that
love
thy
name
,
be
joyful
in
thee
.
For
thou
,
Lord
,
wilt
bless
the
righteous
;
with
favour
wilt
thou
compass
him
as
with
a
shield
.
The
Hebrew
word
signifies
,
thou
wilt
crown
him
with
a
shield
.
Some
think
that
the
Prophet
alludes
to
a
custome
of
the
Athenians
;
who
were
wont
,
if
a
Soldier
brought
his
Shield
with
him
out
of
the
battel
safe
and
whole
,
although
he
lost
his
Sword
,
to
lay
his
Shield
upon
his
head
,
and
with
that
,
as
with
a
Diadem
to
crown
him
.
He
that
holds
fast
the
shield
of
Faith
in
an
hour
of
temptation
,
shall
wear
it
on
his
head
as
his
crown
.
The
trial
of
a
Christians
faith
,
which
is
much
more
precious
then
of
gold
that
perisheth
,
though
it
be
tried
with
fire
,
shall
be
found
unto
praise
,
honour
and
glory
,
at
the
appearing
of
Jesus
Christ
,
1
Pet.
1.7
.
And
hence
is
that
of
the
Apostle
,
I
have
fought
the
good
fight
,
I
have
kept
the
faith
,
and
from
henceforth
there
is
laid
up
for
me
a
crown
of
righteousness
,
2
Tim.
4.7
,
8.
Thus
I
have
opened
the
Doctrine
,
and
shewed
you
what
relief
flows
from
God
to
his
people
,
both
when
their
flesh
fails
,
and
when
their
heart
fails
.
1.
When
the
natural
faculties
of
the
Soul
fail
.
2.
When
the
infused
habits
of
the
Soul
fail
,
and
3.
When
the
animal
Spirits
fail
.
Now
I
will
give
you
the
grounds
and
Reasons
thereof
.
Reas.
1.
Taken
from
that
near
relation
that
is
between
God
and
good
men
.
He
is
their
Father
,
and
they
his
Children
,
he
is
their
Husband
,
and
they
his
Wife
.
Now
this
double
relation
speaks
forth
that
infinite
love
,
that
God
bears
to
them
,
and
special
care
,
that
God
hath
of
them
.
God
bears
a
love
to
his
people
,
not
only
like
to
the
love
of
a
Father
,
but
infinitely
beyond
the
love
of
a
Father
:
the
love
of
a
Father
to
his
Child
,
is
but
a
dark
resemblance
of
the
love
of
God
to
his
Children
:
and
therefore
as
God
out-loves
all
Parents
,
so
he
out-does
all
Parents
.
His
love
is
the
love
of
an
infinite
Father
,
and
therefore
knows
no
bounds
either
of
time
or
measure
,
and
his
relief
is
proportionable
to
his
love
;
Relief
wrought
by
an
Almighty
arm
.
See
this
clearly
held
forth
,
Jer.
31.9
.
I
will
cause
them
to
walk
by
the
rivers
of
water
,
in
straaight
way
,
wherein
they
shall
not
stumble
,
And
why
?
for
I
am
a
father
unto
Israel
,
and
Ephraim
is
my
first-born
.
Divine
Paternity
is
one
main
ground
of
a
Saints
relief
.
This
is
the
reason
why
he
will
cause
them
to
walk
by
the
rivers
of
water
,
in
a
straight
way
,
wherein
they
shall
not
stumble
,
because
he
is
their
Father
.
You
know
what
dear
and
tender
affection
a
good
Father
beareth
to
his
Children
,
especially
to
his
first-born
.
All
the
Childs
wants
,
weakness
,
and
grief
,
are
a
trouble
and
grief
to
the
Father
.
Much
more
is
God
affected
with
the
faintings
and
failings
of
his
Children
.
So
Es.
63.8
,
9.
He
said
surely
,
they
are
my
people
:
so
he
was
their
Saviour
.
In
all
their
afflictions
he
was
afflicted
,
and
the
Angel
of
his
presence
saved
them
:
in
his
love
and
in
his
pity
he
redeemed
them
,
and
he
bare
them
,
and
carried
them
all
the
dayes
of
old
.
The
Prophet
alludes
to
the
Song
of
Moses
,
Deut.
32.11
.
As
an
Eagle
stirreth
up
her
nest
,
fluttereth
over
her
young
,
spreadeth
abroad
her
wings
,
taketh
them
,
beareth
them
on
her
wings
:
so
the
Lord
alone
did
lead
him
.
How
doth
this
silly
creature
bestir
her self
,
when
her
young
ones
are
in
danger
.
She
stirs
up
her
nest
,
she
fluttereth
over
her
young
,
and
spreadeth
abroad
her
wings
.
And
if
all
this
will
not
secure
them
,
she
takes
them
up
,
and
bears
them
upon
her
wings
.
But
how
much
more
will
God
,
who
is
the
fountain
of
such
a
disposition
in
his
creature
,
bestir
himself
,
and
put
forth
his
Almighty
arm
for
the
relief
of
his
dear
ones
.
He
will
bear
them
upon
the
wing
of
his
providence
,
and
carry
them
out
of
all
danger
:
Satan
shall
not
make
a
prey
of
them
.
If
any
thing
will
draw
forth
the
bowels
of
a
creature
,
the
same
will
draw
forth
the
bowels
of
God
;
yea
much
more
,
Luke
11.13
.
If
ye
being
evil
,
know
how
to
give
good
gifts
unto
your
children
,
how
much
more
shall
your
heavenly
father
give
the
Spirit
?
Alas
the
love
of
the
Creature
is
but
a
drop
in
comparison
of
the
love
of
God
:
and
therefore
there
must
needs
be
more
life
and
vigour
in
the
love
of
God
,
then
in
the
love
of
all
creatures
.
As
there
is
more
heat
in
the
body
of
the
Sun
,
then
in
all
its
raies
,
were
they
all
contracted
into
one
ray
:
so
it
is
here
.
And
therefore
if
an
earthly
creature
be
so
apt
to
tender
the
good
and
welfare
of
those
that
belong
to
it
,
what
propensity
is
there
in
the
heart
of
God
,
to
relieve
his
people
when
they
are
in
any
straights
?
Many
an
Orphan
sits
down
,
and
weeps
over
himself
in
his
calamity
,
and
thus
bemoans
his
condition
,
If
my
Father
were
alive
,
he
would
not
see
me
want
,
he
would
pity
and
relieve
me
in
my
sad
condition
.
Why
,
Beloved
,
there
is
never
a
child
of
God
,
that
needs
put
finger
in
the
eye
in
this
respect
;
for
your
Father
is
alive
,
he
lives
for
ever
,
he
is
an
everlasting
Father
;
and
as
our
Text
saith
,
A
portion
for
ever
.
And
as
he
is
a
tender
Father
,
so
he
is
a
kind
Husband
.
So
Es.
54.5
.
For
thy
maker
is
thine
Husband
.
Though
he
will
not
relieve
and
help
men
,
because
he
is
their
maker
;
yet
he
will
relieve
and
help
all
those
to
whom
he
is
an
Husband
.
As
long
as
marriage
Covenant
holds
,
God
will
take
the
care
of
his
Spouse
,
in
sickness
as
well
as
in
health
,
in
poverty
as
in
riches
,
in
weakness
as
in
strength
.
Nay
,
as
a
good
Husband
is
most
tender
over
his
Wife
in
the
time
of
her
weakness
and
sickness
:
even
so
is
God
to
his
Spouse
;
she
shall
want
nothing
that
an
Almighty
hand
can
provide
for
her
.
Reas.
2.
Taken
from
Gods
design
in
all
his
peoples
straights
and
necessities
.
God
lets
them
fall
into
straights
,
that
he
may
have
the
glory
of
their
relief
.
Whatever
hand
brings
them
in
,
it
is
a
divine
hand
that
must
bring
them
out
.
We
may
say
of
all
a
Christians
troubles
and
failings
both
of
Flesh
and
Spirit
,
as
our
Saviour
said
of
Lazarus
his
death
,
John
11.4
.
This
sickness
is
not
unto
death
,
but
for
the
glory
of
God
:
that
the
Son
of
God
might
be
glorified
thereby
.
Lazarus
must
die
,
yea
,
and
be
buried
also
,
that
Christ
might
have
the
glory
of
his
resurrection
,
and
that
after
he
had
been
dead
four
daies
.
His
sickness
was
unto
death
,
but
not
to
death
eternal
,
for
he
had
a
speedy
resurrection
that
made
his
death
but
a
trance
,
or
a
long
sleep
.
Happy
Lazarus
(
as
one
saith
)
though
sick
and
dead
,
to
be
an
instrument
of
glory
,
to
be
given
to
God
.
Thus
it
is
with
Saints
in
their
spiritual
sicknesses
:
they
are
not
unto
death
,
but
for
the
glory
of
God
,
that
Christ
may
be
glorified
in
their
relief
.
Otherwise
God
is
able
to
prevent
them
;
but
might
nature
alwaies
have
its
course
,
there
would
be
no
room
for
wonders
.
Nature
must
sometimes
have
a
stop
,
that
the
glory
of
God
may
appear
.
Saints
comforts
and
strengths
must
lie
a
bleeding
and
die
,
that
the
glory
of
God
may
appear
in
their
resurrection
.
And
wherein
doth
the
glory
of
God
appear
more
,
then
in
such
a
work
as
this
?
This
is
a
glorious
work
,
a
work
that
outshines
all
common
and
ordinary
works
of
God
.
For
God
to
breath
upon
dead
and
dry
bones
,
that
they
shall
live
again
;
For
God
to
bring
a
Jonas
out
of
the
Whales
belly
,
where
he
was
buried
alive
three
dayes
;
For
God
to
set
Job
upon
his
leggs
again
,
and
to
put
him
into
stock
,
both
within
doors
and
without
,
when
he
had
stript
him
of
all
,
and
to
make
his
last
daies
better
then
his
first
;
this
was
a
glorious
work
,
a
work
wherein
God
is
much
glorified
.
As
the
beams
of
the
Sun
reflected
and
sent
back
,
renders
the
Sun
very
glorious
:
So
't
is
here
.
Reas.
3.
Taken
from
the
beautifulness
of
Relief
in
time
of
necessity
.
Every
thing
is
beautiful
in
its
season
,
Eccl.
3.11
.
And
relief
is
very
beautiful
in
time
of
necessity
,
because
it
is
seasonable
.
True
necessity
puts
a
decorum
upon
every
act
,
that
is
requisite
to
be
put
forth
therein
.
It
would
be
very
absurd
to
do
that
at
one
time
,
which
may
and
ought
to
be
done
at
another
.
Should
those
things
,
be
done
for
a
person
in
health
,
that
are
done
in
the
time
of
his
sickness
,
they
would
be
very
ridiculous
;
but
done
in
season
,
and
with
due
order
,
they
are
very
comely
.
God
therefore
times
his
works
well
,
and
that
puts
a
beauty
upon
them
.
Mans
necessity
,
is
therefore
Gods
opportunity
,
to
express
the
riches
of
his
mercy
.
He
calls
not
the
righteous
,
but
sinners
to
repentance
.
Physick
is
not
for
those
that
are
in
health
,
but
for
the
sick
.
So
Divine
Relief
is
for
those
whose
flesh
fails
,
and
whose
heart
fails
.
Divine
strength
is
for
them
,
that
have
no
might
.
And
this
beautifies
Divine
dispensations
.
For
as
God
loves
to
beautifie
the
the
house
of
his
glory
:
so
he
loves
to
beautifie
the
works
of
his
glory
.
These
are
the
Reasons
of
the
Doctrine
.
Now
before
I
come
to
the
Application
,
I
must
speak
something
to
the
doubts
and
scruples
of
weak
Christians
.
Case
.
Perhaps
some
will
be
apt
to
say
;
If
it
be
true
,
that
Divine
Relief
flows
from
God
to
his
people
,
according
to
necessity
,
then
I
am
afraid
that
I
do
not
belong
to
God
,
because
I
have
no
experience
hereof
.
My
flesh
hath
falled
,
and
my
heart
fails
;
I
,
but
I
do
not
find
relief
coming
in
.
Resolution
.
Now
to
such
I
have
three
words
,
by
way
of
Answer
.
1.
I
beseech
you
take
heed
of
charging
God
foolishly
;
for
,
for
ought
thou
understandest
yet
,
this
may
prove
a
vain
and
foolish
denying
that
grace
of
God
,
which
thou
hast
not
received
in
vain
.
Thou
mayest
have
received
relief
from
God
in
many
of
these
cases
,
and
yet
be
insensible
thereof
.
It
may
be
with
thee
,
as
it
was
with
Jacob
:
God
hath
been
with
thee
,
supported
and
relieved
thee
,
and
yet
thou
not
know
it
.
God
conveys
Divine
Relief
insensibly
sometimes
,
as
well
as
seasonably
.
When
a
man
is
in
a
swoon
,
many
things
may
be
given
him
to
fetch
him
again
,
and
to
recover
his
Spirits
,
and
yet
the
man
insensible
thereof
:
it
may
be
so
with
thee
.
Thou
hast
been
in
a
spiritual
swoon
,
and
God
hath
administred
many
heart-reviving
Cordials
,
that
hath
brought
thee
to
some
life
again
;
and
yet
thou
maist
be
insensible
thereof
.
It
is
good
therefore
to
take
a
more
strict
survey
of
thy
spiritual
state
;
and
perhaps
upon
examination
,
thou
wilt
find
some
prints
of
Divine
Relief
upon
thy
Soul
.
For
as
wicked
men
do
not
find
their
state
so
bad
as
it
is
,
because
they
overlook
it
:
so
sometimes
good
men
do
not
find
their
spiritual
state
so
good
as
it
is
,
because
they
overlook
it
.
The
piece
of
Silver
that
the
woman
thought
she
had
lost
,
was
in
the
house
,
although
she
knew
not
where
it
was
,
until
she
did
light
a
candle
,
sweep
the
house
,
and
seek
diligently
for
it
;
as
you
may
see
,
Luke
15.8
.
God
may
have
sent
thee
a
token
of
his
love
,
and
thou
mayst
have
it
in
thy
heart
,
and
yet
not
know
it
.
Thou
hadst
best
set
up
a
candle
,
even
the
word
of
God
in
thine
heart
,
and
by
that
light
search
thy
heart
,
and
that
diligently
,
and
then
thou
mayst
find
it
.
'T
is
true
,
some
particular
acts
of
relieving
grace
,
are
so
full
and
strong
upon
the
heart
of
a
Christian
,
that
he
cannot
be
insensible
thereof
:
but
there
are
others
,
that
are
conveyed
to
the
Soul
,
in
a
more
secret
and
insensible
way
.
God
writes
a
Letter
of
consolation
to
the
Soul
,
sometimes
in
so
small
a
character
,
that
she
hath
much
ado
to
read
it
:
it
is
hard
for
her
to
spell
out
the
mind
of
God
therein
.
God
deals
with
Christians
,
as
some
wise
Physitians
do
with
some
of
their
Patients
;
they
give
them
Physick
,
and
they
never
know
of
it
;
something
must
be
put
into
their
Beer
,
or
something
into
their
broth
:
Even
so
God
gives
much
relief
to
Christians
in
their
spiritual
weakness
,
that
the
Soul
knows
not
of
.
Little
did
Jacobs
brethren
know
that
they
had
their
money
in
their
Sacks
,
when
they
came
homewards
out
of
the
land
of
Egypt
:
No
,
when
they
came
to
bait
,
and
opened
their
Sacks
,
they
found
it
.
Even
thus
it
may
be
with
many
a
child
of
God
;
thy
money
,
thy
relief
may
be
in
thy
heart
,
and
yet
thou
ignorant
of
it
.
Perhaps
when
thou
comest
to
refresh
,
and
lookest
within
to
see
what
thou
hast
,
thou
mayst
find
that
which
thou
dreamedst
not
of
.
There
are
three
things
that
sometimes
hide
relief
from
the
eye
of
the
Soul
,
and
are
an
occasion
of
the
Souls
mistake
.
1.
God
works
gradually
herein
;
The
cure
is
not
perfected
the
first
day
that
God
takes
thee
in
hand
,
and
some
diseases
are
long
before
they
will
be
cured
.
Now
here
may
be
a
great
mistake
.
If
thou
thinkest
that
God
hath
made
no
application
to
thee
,
because
thou
art
not
perfectly
cured
of
thy
distemper
,
thou
dost
wrong
God
exceedingly
.
Thou
mayst
be
in
a
tendency
to
a
cure
,
God
may
have
done
much
for
thee
,
and
yet
thy
sore
may
run
,
and
thy
wound
be
very
wide
still
.
Look
again
therefore
,
and
see
if
there
be
never
a
Plaister
upon
the
sore
:
thou
mayst
be
in
a
way
of
cure
,
though
not
cured
.
Strength
may
be
given
in
,
although
thou
art
not
strengthened
with
all
might
.
Here
may
be
rather
matter
of
thankfulness
,
then
of
complaint
,
and
thou
shouldst
rather
give
God
the
glory
of
what
he
hath
done
for
thee
,
be
it
never
so
little
,
then
sit
down
dejected
,
because
all
is
not
yet
done
,
that
is
requisite
to
a
perfect
cure
.
Bless
God
for
a
little
,
and
that
will
be
the
way
to
obtain
more
.
Thou
mayst
get
that
with
a
thankful
spirit
,
which
thou
shalt
never
get
with
a
froward
.
2.
God
works
variously
:
he
relieves
all
his
people
,
but
not
all
alike
:
he
cures
all
,
but
not
alwaies
with
one
and
the
same
receipt
,
nor
after
one
and
the
same
manner
and
method
.
He
varies
his
dispensations
much
;
and
therefore
here
may
be
a
mistake
,
that
because
God
doth
not
make
the
very
same
applications
to
thee
,
which
he
doth
to
another
,
therefore
thou
concludest
,
that
God
hath
done
nothing
for
thy
cure
,
and
relief
.
'T
is
here
,
as
in
the
case
of
conversion
.
Some
Christians
are
apt
to
think
they
are
not
savingly
converted
,
because
God
did
not
work
upon
their
hearts
in
the
same
way
and
manner
,
that
others
are
wrought
upon
.
They
were
not
brought
under
those
legal
terrours
,
nor
held
under
a
spirit
of
bondage
,
in
that
measure
and
degree
,
that
others
have
been
.
But
this
is
to
tie
up
God
to
one
way
of
working
grace
,
when
as
he
varies
in
his
working
.
Even
such
a
mistake
may
be
in
this
case
.
Perhaps
thou
thinkest
that
God
hath
afforded
thee
no
relief
,
because
it
came
not
in
the
same
way
to
thee
,
as
it
hath
done
to
others
.
'T
is
good
to
eye
and
observe
the
experiences
of
other
Christians
,
but
not
to
limit
God
by
them
.
As
the
thoughts
of
God
will
be
ever
above
our
thoughts
,
so
the
waies
of
his
providence
will
be
ever
past
finding
out
.
No
man
can
trace
God
in
some
of
his
wayes
,
they
are
so
mysterious
.
God
doth
not
alwaies
leave
the
print
of
his
foot-steps
where
he
goeth
.
The
way
of
an
Eagle
in
the
Air
,
the
way
of
a
Ship
in
the
midst
of
the
Sea
,
the
way
of
a
Serpent
upon
a
Rock
,
are
not
so
untraceable
,
as
many
of
the
waies
of
God
.
It
is
mercy
that
God
knows
our
Souls
in
the
time
of
our
failing
,
though
we
cannot
know
every
way
and
method
of
his
relieving
us
.
3.
Sometimes
distempers
work
cross
,
that
what
is
appointed
for
the
cure
of
one
,
is
the
occasion
of
another
.
'T
is
sometimes
so
in
the
body
natural
,
and
it
may
prove
so
in
the
body
spiritual
.
When
God
is
curing
the
weakness
and
failing
of
grace
,
and
that
begins
to
recover
its
wonted
strength
,
then
spiritual
pride
breaks
forth
,
some
self-admiration
begins
to
bud
out
,
and
that
puts
God
upon
a
new
work
.
It
is
very
rare
for
a
Christian
to
be
strong
in
some
of
his
graces
,
and
not
to
be
too
much
exalted
in
his
Spirit
:
or
for
God
to
lift
the
heart
up
in
the
sense
of
his
love
,
and
not
grow
wanton
and
secure
.
'T
is
pitty
that
fair
weather
should
do
any
hurt
:
But
't
is
thus
with
some
souls
,
that
the
Sun-shine
of
Divine
Favour
and
the
light
of
Gods
countenance
is
so
ill
emproved
,
that
the
heart
grows
worse
with
it
,
and
like
bodies
that
have
long
fasted
,
or
are
newly
brought
out
of
a
languishing
fit
of
sickness
,
take
a
surfeit
of
their
diet
,
and
fall
again
,
it
may
be
,
into
some
worse
disease
.
Now
here
may
be
a
great
mistake
in
this
,
if
thou
thinkest
,
that
because
new
failings
and
new
distempers
break
forth
,
God
hath
done
nothing
towards
thy
cure
.
Had
not
thy
distempers
wrought
so
cross
,
thou
mightest
have
been
upon
thy
feet
again
long
before
.
This
is
the
first
particular
by
way
of
answer
to
this
case
;
Thou
mayest
have
received
great
relief
from
God
and
not
know
of
it
.
And
I
have
shewen
you
wherein
the
mistake
may
lie
;
in
the
gradation
or
variety
of
Gods
working
,
or
in
the
cross
working
of
soul
distempers
.
2.
Thou
sayest
that
thou
canst
not
set
thy
seal
to
the
truth
of
the
Doctrine
,
because
thou
hast
had
no
experience
hereof
.
Consider
therefore
in
the
next
place
,
that
it
may
be
,
Gods
time
of
relieving
thee
,
is
not
yet
come
.
God
will
come
in
a
time
,
that
is
most
seasonable
,
though
not
always
when
we
expect
it
.
Thy
time
may
be
come
,
but
Gods
time
is
not
yet
come
.
Gods
hand
is
not
shortened
,
nor
his
arm
weakened
,
nor
his
heart
shut
up
;
I
but
his
time
is
lengthened
out
beyond
thy
expectation
.
Some
are
fain
to
wait
a
long
time
for
relief
,
before
it
comes
;
their
eyes
fail
,
while
they
wait
for
God
.
So
did
David
,
Psal.
69.3
.
Mine
eyes
fail
while
I
wait
for
my
God
.
It
may
be
thou
hast
thought
the
time
very
long
.
I
,
but
if
God
seeth
it
good
thou
must
wait
still
;
We
read
in
the
Gospel
,
of
a
man
that
had
an
infirmity
thirty
eight
years
;
a
long
time
,
Job
.
5.5
.
And
what
if
God
will
try
thee
with
thine
infirmity
as
long
,
yet
when
his
time
is
come
,
relief
shall
be
given
in
;
thou
shalt
be
made
whole
.
It
may
be
thy
case
is
not
bad
enough
yet
:
God
will
take
thee
a
pin
lower
yet
;
hee
'l
draw
a
little
more
blood
from
thee
;
and
when
there
is
scarce
an
hairs
breadth
between
thee
and
death
or
ruine
,
then
relief
shall
come
.
And
therefore
do
not
conclude
,
that
because
thou
hast
no
experience
yet
of
the
truth
of
the
Doctrine
,
that
either
it
is
not
true
,
or
thou
hast
no
saving
interest
in
God
;
for
though
thou
hast
no
experience
hereof
yet
,
thou
mayest
have
great
and
wonderful
experience
hereafter
.
3.
Consider
that
a
Saints
interest
in
God
depends
not
upon
his
sense
of
Divine
Relief
,
but
upon
the
All-sufficiency
of
Free-grace
.
Thy
interest
will
hold
when
thy
sense
thereof
is
lost
.
Though
thou
mayst
think
,
that
thou
hast
lost
thy
hold
on
God
,
and
canst
not
act
faith
on
him
,
yet
,
if
once
thou
hast
had
an
interest
in
God
,
God
will
not
loose
his
hold
on
thee
.
What
though
thou
failest
;
thy
flesh
and
heart
fails
thee
?
yet
Divine
Strength
cannot
fail
.
In
the
Lord
Jehovah
is
everlasting
strength
,
Esay
26.4
.
And
as
long
as
God
hath
an
arm
to
hold
thee
,
thou
shalt
not
be
lost
.
Remember
I
pray
thee
(
saith
Eliphaz
to
Job
)
Who
ever
perished
,
being
innocent
?
or
where
were
the
righteous
out
off
?
Job
4.7
.
The
ruine
and
perishing
of
souls
is
when
they
are
totally
and
finally
forsaken
of
God
,
that
God
will
not
own
them
,
nor
be
a
God
unto
them
;
when
they
are
utterly
and
eternally
driven
from
the
gratious
presence
of
God
,
never
to
see
the
well-pleased
face
of
God
:
I
,
but
who
ever
see
the
innocent
thus
to
perish
,
or
the
righteous
thus
cut
off
?
Joh.
10.28
.
I
do
give
unto
them
eternal
life
,
and
they
shall
never
perish
.
What
though
thou
canst
not
see
that
hand
that
holds
thy
soul
in
life
;
yet
it
will
so
hold
thee
,
that
thy
spiritual
life
shall
not
be
taken
from
thee
.
If
those
afflictions
and
distempers
which
make
thy
heart
to
fail
,
could
cause
the
strength
of
Gods
free
grace
to
fail
,
then
thou
wouldst
be
in
danger
of
an
eternal
ruine
;
they
might
prejudice
thy
interest
in
God
:
but
though
these
have
some
influence
upon
thee
,
they
have
no
such
influence
upon
God
.
Now
as
long
as
they
can
have
no
influence
upon
the
grace
of
God
to
weaken
that
,
they
can
have
no
influence
upon
thy
interest
in
God
.
And
therefore
do
not
conclude
against
thy self
;
for
though
thy
hand
of
faith
be
grown
so
weak
that
it
can't
take
fast
hold
on
God
,
yet
Gods
hand
is
strong
and
that
will
hold
thee
fast
.
So
saith
the
Prophet
,
nevertheless
I
am
continually
with
thee
,
thou
hast
holden
me
by
my
right
hand
,
vers.
23.
God
held
him
fast
,
when
he
was
ready
to
drop
from
God
.
He
had
lost
the
sense
of
his
interest
in
God
:
I
,
but
his
interest
in
God
was
not
lost
.
God
was
his
God
,
though
he
did
not
know
it
.
And
so
God
may
be
thine
,
thou
mayst
have
a
sure
interest
in
him
,
although
thou
canst
not
find
the
prints
of
Gods
feet
in
thy
soul
,
nor
trace
him
in
his
ways
of
goodness
towards
thee
.
And
know
this
,
that
it
is
better
for
thee
to
have
an
interest
in
God
,
although
thou
knowest
it
not
,
then
to
have
strong
presumptions
and
be
deceived
.
The
want
of
sense
and
feeling
of
our
interest
in
God
is
no
sin
,
though
it
be
a
great
affliction
.
Christ
himself
was
without
sense
;
I
,
he
was
so
deep
in
it
,
that
when
he
was
upon
the
cross
,
he
cried
out
,
Why
hast
thou
forsaken
me
?
I
,
but
a
groundless
presumption
is
a
sin
,
and
leads
to
eternal
ruine
.
None
ever
perished
for
want
of
faith
of
evidence
;
but
hundreds
perish
for
want
of
faith
of
adherence
.
Oh
,
blessed
is
the
man
who
believes
,
and
sees
not
;
that
can
say
with
Job
,
Though
he
slay
me
,
yet
will
I
trust
in
him
.
Though
my
flesh
fails
,
and
my
heart
fails
,
yet
I
will
believe
that
he
is
my
strength
and
portion
for
ever
.
Thus
I
have
answered
this
case
,
and
so
made
way
to
application
.
Vse
1.
Hence
we
may
infer
the
sad
and
woful
condition
of
those
who
have
no
interest
in
God
:
for
they
that
have
no
interest
in
God
,
can
expect
no
relief
from
God
in
a
time
of
necessity
.
Wicked
men
have
their
failings
,
their
flesh
fails
them
sometimes
and
their
hearts
fail
them
;
but
no
relief
comes
from
God
at
those
times
.
Of
all
men
they
are
most
to
be
pityed
:
for
there
is
no
help
,
no
relief
for
them
.
If
I
be
wicked
(
saith
Job
)
woe
unto
me
,
Job
10.15
.
i.
e.
If
I
be
wicked
,
I
can
expect
no
mercy
;
no
comfort
from
God
.
Nay
,
hear
what
God
saith
himself
to
such
,
Esay
65.13
.
Therefore
thus
saith
the
Lord
,
behold
my
servants
shall
eat
,
but
ye
shall
be
hungry
:
behold
my
servants
shall
drink
but
ye
shall
be
thirsty
:
behold
my
servants
shall
rejoyce
but
ye
shall
be
ashamed
:
behold
my
servants
shall
sing
for
joy
of
heart
,
but
ye
shall
cry
for
sorrow
of
heart
,
and
shall
bowl
for
vexation
of
spirit
.
The
meaning
is
,
God
will
not
afford
them
any
comfort
or
relief
in
times
of
distress
.
When
God
invites
his
own
servants
to
feast
with
him
,
they
must
be
shut
out
.
And
if
God
helps
not
,
who
can
?
No
,
without
me
ye
shall
bow
down
,
saith
God
,
Esay
10.3
.
The
wounds
of
the
wicked
are
desperate
wounds
:
there
is
no
cure
for
them
.
Mark
that
of
Job
,
for
what
portion
is
there
from
above
?
and
what
inheritance
of
the
Almighty
from
on
high
?
is
not
destruction
to
the
wicked
?
and
a
strange
punishment
to
the
workers
of
iniquity
?
The
latter
verse
is
an
answer
to
the
former
,
and
the
sense
is
this
,
all
the
portion
and
inheritance
that
the
wicked
can
have
from
God
above
,
is
destruction
and
a
strange
punishment
,
Job
20.2
,
3.
God
is
the
strength
and
portion
of
a
godly
man
,
when
his
flesh
and
heart
fails
him
;
but
the
wicked
have
no
other
portion
from
God
,
then
utter
destruction
&
a
strange
punishment
.
So
Job
20.27
,
28
,
29.
The
heavens
shall
reveal
his
iniquity
and
the
earth
shall
rise
up
against
him
;
the
increase
of
his
house
shall
depart
,
and
his
goods
shall
flow
away
in
the
day
of
his
wrath
:
This
is
the
portion
of
a
wicked
man
from
God
,
and
the
heritage
appointed
to
him
by
God
;
Here
is
heaven
and
earth
set
against
him
,
the
heavens
shall
reveal
his
sin
,
and
the
earth
shall
punish
him
for
his
sin
.
But
is
there
no
relief
for
him
in
God
?
No
,
This
is
the
portion
of
a
wicked
man
from
God
.
The
case
of
such
a
man
must
needs
be
very
black
and
dismal
,
when
heaven
and
earth
,
and
all
the
creatures
therein
are
armed
against
him
and
mustred
up
by
a
Divine
Hand
:
Where
can
he
have
any
relief
then
?
If
God
were
for
thee
,
't
is
no
matter
what
sets
it self
against
thee
?
But
if
God
be
against
thee
,
't
is
no
matter
what
is
for
thee
,
it
will
not
help
thee
.
If
misery
and
destruction
be
all
the
portion
that
God
will
allow
thee
,
there
is
nothing
then
can
save
thee
.
If
this
be
all
thou
hast
to
live
upon
to
eternity
,
thou
wilt
have
a
miserable
living
of
it
.
Vse
2.
Hence
all
those
that
have
interest
in
God
,
may
fetch
comfort
:
here
is
a
well
,
out
of
which
all
good
men
may
draw
the
water
of
consolation
with
joy
.
And
what
can
afford
greater
comfort
to
you
,
then
this
Doctrine
doth
:
that
divine
relief
shall
be
administred
unto
you
,
in
time
of
your
necessity
;
when
your
flesh
fails
,
and
your
heart
fails
,
God
will
be
the
strength
of
your
heart
?
It
is
a
great
comfort
to
a
Merchant-adventurer
,
to
have
an
assurance
from
the
Ensuring
Office
,
that
his
Adventure
at
Sea
,
shall
be
made
good
to
him
in
case
the
Ship
miscarries
.
Even
so
it
may
be
to
a
childe
of
God
,
to
have
an
assurance
given
him
,
that
if
all
fails
him
without
,
and
within
,
he
shall
have
relief
from
God
.
Why
,
this
Text
and
Doctrine
gives
thee
an
assurance
hereof
;
and
therefore
,
as
Job
said
,
hear
it
diligently
,
and
let
it
be
your
consolation
.
You
may
take
comfort
in
your
greatest
discomforts
,
that
you
shall
have
comfort
.
If
there
be
enough
in
God
to
relieve
and
help
you
,
you
shall
not
want
relief
.
Obj.
But
the
doubting
Christian
may
say
;
I
could
take
comfort
in
this
truth
,
had
I
not
walked
so
unworthy
of
that
former
relief
,
I
have
received
from
God
.
I
can
truly
say
,
the
Lord
hath
magnified
the
riches
of
his
grace
upon
me
;
but
I
have
abused
it
,
and
it
may
be
just
with
him
to
cast
me
off
for
ever
.
He
hath
helped
me
when
I
was
in
a
low
condition
,
he
hath
strengthened
me
when
I
was
in
a
weak
state
:
but
I
have
not
made
suitable
returns
thereunto
,
and
therefore
how
can
I
expect
relief
?
Ans.
Now
to
such
I
have
five
things
to
say
.
1.
The
unsuitableness
of
a
believer
to
,
and
his
unworthiness
of
relief
cannot
stop
the
current
thereof
.
As
divine
relief
is
not
administred
to
us
upon
the
account
of
our
worthiness
,
as
if
we
did
merit
it
:
so
our
unworthiness
of
it
,
nor
unsuitableness
to
it
,
shall
not
prevent
it
.
Thy
miscarriages
may
cause
God
to
correct
thee
with
failing
of
thy
flesh
and
of
thy
heart
,
but
cannot
cause
God
to
cast
thee
off
,
if
thou
hast
an
interest
in
him
.
No
,
that
love
,
that
moves
him
to
correct
thee
for
thy
good
,
will
also
move
him
to
relieve
thee
,
when
thou
art
under
the
rod
of
correction
.
A
most
full
place
for
proof
of
this
you
have
,
Psal.
106.43
,
44
,
45.
Many
times
did
he
deliver
them
:
but
they
provoked
him
with
their
counsels
;
and
were
brought
low
for
their
iniquity
.
Nevertheless
he
regarded
their
affliction
,
when
he
heard
their
cry
.
And
he
remembred
for
them
his
covenant
,
and
repented
according
to
the
multitude
of
his
mercies
.
Here
is
the
case
;
First
,
God
afforded
them
relief
,
He
had
many
times
delivered
them
.
Secondly
,
Here
is
their
unanswerableness
to
that
mercy
.
They
provoked
him
with
their
counsels
.
Thirdly
,
Although
they
did
deserve
to
be
cast
off
,
yet
God
did
not
cast
them
off
;
but
as
a
father
corrects
his
child
,
whom
he
loves
,
so
did
the
Lord
correct
them
.
He
brought
them
low
for
their
iniquity
.
Fourthly
,
Did
he
leave
them
then
?
No.
He
regarded
their
affliction
,
when
he
heard
their
cry
.
And
why
was
all
this
?
He
remembred
for
them
his
covenant
.
God
did
not
eye
their
tempers
so
much
as
their
interest
,
nor
the
frame
of
their
Spirits
,
or
carriage
towards
him
,
as
his
Covenant
made
to
them
.
The
unworthiness
of
a
Christian
comes
,
and
pleads
against
the
Souls
relief
in
time
of
necessity
,
yet
Gods
Covenant
will
carry
the
day
for
it
.
And
though
a
Christian
may
have
too
much
forgotten
God
,
yet
God
cannot
forget
his
Covenant
.
2.
There
is
nothing
more
unbecoming
a
Christian
,
then
to
doubt
of
divine
relief
after
experience
had
thereof
.
Thy
other
miscarriages
and
failings
may
seem
worse
in
the
eye
of
men
;
but
nothing
seems
worse
in
the
eye
of
God
,
then
unbelief
.
There
is
no
sin
(
as
one
observes
)
so
often
and
so
properly
called
a
provocation
,
as
unbelief
is
.
It
may
be
thou
thinkest
it
but
thy
modesty
and
humility
to
make
question
,
or
to
doubt
of
thy
relief
from
God
;
and
thou
art
afraid
to
rest
upon
God
for
it
in
a
time
of
need
:
I
,
but
thou
little
imaginest
what
thou
dost
herein
:
Why
,
hereby
thou
provokest
God
.
So
you
may
see
,
Deut.
9.7
,
8.
Remember
and
forget
not
,
how
thou
provrkedst
the
Lord
thy
God
.
Also
in
Hereb
ye
provoked
the
Lord
.
Now
how
was
that
?
You
may
see
,
Exod.
17.6
,
7.
Behold
,
I
will
stand
before
thee
there
upon
the
rock
in
Horeb
,
&c.
And
thou
shalt
smite
the
rock
,
&c.
And
he
called
the
place
Massah
and
Meribah
,
temptation
and
strife
,
because
of
the
chiding
of
the
children
of
Israel
,
and
because
they
tempted
the
Lord
,
saying
,
Is
the
Lord
among
us
or
not
?
They
doubted
of
relief
from
God
in
the
want
of
water
,
and
hereby
they
tempted
and
provoked
him
.
Obj.
But
it
may
be
thou
wilt
say
.
Israels
sin
lay
chiefly
in
doubting
of
Gods
power
:
I
,
but
I
do
not
doubt
of
the
power
of
God
;
I
know
God
can
do
all
things
,
and
nothing
is
impossible
to
him
:
All
my
doubt
is
about
the
will
of
God
,
for
though
he
can
do
all
he
will
do
,
yet
God
will
not
do
all
he
can
.
Ans.
Now
to
this
I
answer
.
To
doubt
of
Gods
will
in
reference
to
those
things
,
which
he
hath
promised
to
do
,
is
as
great
a
sin
,
as
to
doubt
of
Gods
power
;
for
herein
thou
callest
the
faithfulness
of
God
into
question
,
and
makest
him
that
is
truth
it self
a
liar
;
and
therefore
this
must
needs
be
a
provoking
sin
.
Nay
further
,
the
attributes
of
God
are
so
linked
together
,
as
that
no
man
sins
against
one
through
unbelief
,
but
he
sins
against
all
.
As
he
that
breaks
one
command
of
God
,
breaks
all
:
So
he
that
tempts
God
in
one
,
tempts
God
in
all
.
He
that
doubts
of
the
will
of
God
revealed
in
a
promise
,
doth
implicitely
doubt
of
the
power
of
God
,
which
is
engaged
for
the
performance
of
it
.
3.
Confidence
in
God
for
relief
before
thou
standest
in
need
thereof
,
is
a
notable
help
to
the
exercise
of
faith
in
a
time
of
need
.
He
that
distrusteth
God
when
he
is
full
,
will
hardly
trust
in
God
when
he
is
in
want
.
I
know
that
many
will
say
,
they
believe
in
God
,
when
all
things
go
well
with
them
;
and
yet
when
faith
is
put
to
a
trial
indeed
,
they
discover
that
they
have
little
or
no
faith
in
them
:
but
he
that
shrinks
before
the
trial
comes
,
will
hardly
hold
out
in
the
trial
.
It
is
not
an
easie
matter
to
raise
thy
Soul
unto
a
believing
frame
;
it
is
not
done
in
an
instant
;
there
must
be
a
daily
exercise
thereof
.
It
is
good
for
us
to
put
faith
to
its
trial
,
before
God
puts
us
upon
trial
,
that
we
may
have
some
guess
at
the
strength
of
our
faith
.
When
a
Christian
by
dayly
exercise
hath
enured
himself
to
live
the
life
of
faith
,
and
to
cast
doubts
out
of
his
spirit
,
he
can
with
greater
ease
live
by
faith
,
when
he
hath
nothing
else
to
live
upon
.
When
a
Christian
can
truly
say
,
I
have
trusted
God
many
years
,
and
he
hath
not
forsaken
me
,
he
will
be
apt
to
say
,
Shall
I
distrust
him
now
,
when
my
condition
calls
more
for
his
help
,
then
hitherto
it
hath
done
?
I
know
whom
I
have
believed
(
saith
S.
Paul
)
and
I
am
perswaded
,
that
he
is
able
to
keep
that
which
I
have
committed
to
him
,
2
Tim.
1.12
.
Paul
doth
not
say
,
I
know
whom
I
do
believe
,
but
whom
I
have
believed
:
he
had
maintained
the
life
of
faith
,
by
a
continued
exercise
thereof
,
and
therefore
was
the
more
confident
of
relief
from
God
in
a
time
of
need
.
4.
Though
,
through
thy
miscarriages
,
thou
hast
rendered
thy self
unworthy
of
relief
in
time
of
need
:
yet
God
is
most
worthy
to
be
trusted
for
relief
.
Though
thou
dost
not
deserve
relief
at
his
hands
,
yet
he
deserves
thy
trusting
in
him
.
To
trust
in
God
,
is
a
duty
that
all
men
owe
to
God
.
As
all
men
are
bound
to
love
God
,
and
to
fear
him
:
so
they
are
bound
to
trust
in
him
.
And
God
deserves
this
trust
.
He
and
he
alone
ought
to
be
the
sole
foundation
of
every
mans
confidence
:
but
especially
of
those
,
who
have
had
experience
of
him
.
It
is
common
for
one
man
to
say
of
another
,
that
is
tried
and
found
faithful
,
he
is
worthy
to
be
trusted
;
much
more
is
God
.
He
hath
bought
thy
confidence
with
the
price
of
many
mercies
;
and
shall
God
lose
his
purchase
?
this
would
be
an
act
of
injustice
to
him
.
And
therefore
say
within
thy
heart
,
though
I
am
not
worthy
of
relief
from
God
,
yet
because
he
is
most
worthy
to
be
trusted
in
,
I
will
trust
in
him
for
ever
.
5.
Though
thou
hast
abused
relieving
mercy
,
yet
thou
hast
not
sinned
it
out
.
Relieving
mercy
is
a
fountain
that
can
never
be
drawn
dry
.
And
as
thou
mayest
fetch
new
supplies
of
strength
to
help
thee
against
miscarriages
;
so
thou
mayest
fetch
new
pardons
of
thy
miscarriages
.
And
the
speediest
way
to
obtain
a
pardon
,
is
to
exercise
faith
on
God
in
Christ
,
for
a
pardon
.
So
Acts
13.38
,
39.
Be
it
known
unto
you
therefore
,
men
and
brethren
that
through
this
man
is
preached
unto
you
the
forgiveness
of
sins
,
and
by
him
all
that
believe
are
justified
from
all
things
,
from
which
ye
could
not
be
justified
by
the
law
of
Moses
.
Observe
this
;
by
Christ
all
that
believe
are
justified
.
Now
if
God
justifies
,
who
can
condemn
?
Rom.
8.33
,
34.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
It
is
God
that
justifieth
Who
is
he
that
condemneth
?
It
is
Christ
that
died
yea
rather
that
is
risen
again
,
who
is
even
at
the
right
hand
of
the
father
,
who
also
maketh
intercession
for
us
.
Now
if
thy
sin
be
pardoned
,
then
there
is
nothing
,
which
thou
canst
possibly
fear
will
prevent
thy
relief
;
and
therefore
be
perswaded
to
set
faith
on
work
in
Jesus
Christ
.
Go
out
of
thy self
to
him
for
righteousness
,
that
thou
mayest
be
found
in
him
;
and
believe
that
with
God
there
is
still
mercy
for
thee
,
and
plenteous
redemption
.
Thus
did
David
fetch
in
comfort
against
a
time
of
need
,
Psal.
130.3
,
4.
If
thou
Lord
shouldst
mark
iniquities
,
O
Lord
who
shall
stand
?
but
there
is
forgiveness
with
thee
,
that
thou
mayest
be
feared
.
I
wait
for
the
Lord
,
my
soul
doth
wait
,
and
in
his
word
do
I
hope
.
i.
e.
If
Gods
eye
should
be
wholly
fixt
upon
our
sins
,
and
not
upon
Christs
righteousness
,
we
could
not
be
justified
;
we
should
never
be
able
to
stand
in
his
sight
.
And
if
our
eye
be
only
fixt
upon
our
sins
,
and
not
upon
Gods
mercy
in
Christ
;
we
should
never
attain
to
any
confidence
in
God
for
relief
in
time
of
need
.
I
but
now
,
saith
David
upon
this
ground
:
I
can
wait
for
the
Lord
,
and
hope
in
his
word
.
Yea
,
upon
this
very
ground
he
exhorts
others
to
hope
,
v.
7.
Let
Israel
hope
in
the
Lord
,
for
with
the
Lord
there
is
mercy
.
Still
there
is
mercy
;
though
we
have
lived
upon
this
stock
of
mercy
all
our
daies
,
yet
there
is
enough
still
;
nay
,
there
is
nothing
spent
of
it
.
And
therefore
take
home
the
comfort
hereof
with
you
,
that
divine
relief
shall
be
administred
unto
you
in
the
time
of
your
greatest
need
.
When
your
flesh
fails
,
and
your
heart
fails
,
God
will
be
the
strength
of
your
heart
,
and
portion
for
ever
.
FINIS
.