A
BRIEF
EXPOSITION
Of
the
first
Fifty
PSALMES
.
ALbeit
the
Booke
of
the
Psalms
be
not
composed
after
the
manner
of
Humane
Writings
,
in
some
such
Method
of
Parts
,
as
History
or
Art
could
possibly
prescribe
;
yet
it
is
so
digested
in
Divine
Providence
,
as
the
Order
it
hath
,
is
farre
better
then
humane
Artifice
could
have
given
unto
it
:
For
the
scope
of
this
Book
being
not
only
to
teach
us
the
Grounds
of
Divinity
,
for
our
information
,
but
also
to
direct
us
how
to
apply
saving
Doctrines
practically
to
our selfe
,
and
to
make
use
thereof
for
Reformation
of
our
Affections
,
and
Actions
,
and
to
helpe
us
by
the
Example
of
the
Practice
and
Exercise
of
Gods
deare
Children
,
to
go
after
their
footsteps
,
being
led
by
this
Directory
all
along
,
as
by
the
hand
unto
the
fruition
of
Felicity
,
in
higher
and
higher
Degrees
thereof
,
till
wee
bee
perfectly
possessed
of
it
in
Heaven
.
The
Psalmes
in
relation
to
this
scope
are
so
placed
,
as
the
first
Psalme
having
divided
all
men
in
two
Ranks
,
in
order
to
the
way
of
seeking
Felicity
,
doth
give
direction
to
us
to
chuse
,
not
the
counsel
of
the
Wicked
,
but
the
Word
of
God
for
the
Rule
whereby
to
walk
unto
true
Blessednesse
:
And
the
second
Psalm
giveth
us
God
in
Christ
for
a
Captain
and
Leader
to
us
,
who
is
able
to
maintaine
his
Church
,
and
all
those
who
shal
follow
this
Rule
,
against
all
the
Opposition
which
can
be
made
against
them
by
the
Power
and
Multitude
of
the
wicked
,
who
wil
not
be
bound
by
the
bonds
and
cords
(
as
they
esteeme
)
of
this
Rule
of
the
Lords
Law
:
And
the
rest
of
the
Psalmes
do
hold
forth
the
Examples
of
Christ
and
his
Followers
,
yoaked
in
Conflict
with
their
Persecuters
for
Righteousnesse
sake
;
in
all
Assaults
making
use
of
their
Covenant
with
God
,
and
prevailing
by
his
power
which
upholdeth
,
di●ecteth
,
comforteth
them
in
all
their
Troubles
,
and
giveth
victorie
and
deliverie
unto
them
out
of
them
all
:
to
the
intent
that
every
one
who
shall
chuse
to
be
truly
blessed
in
the
way
prescribed
of
God
(
who
only
can
give
and
maintaine
Felicity
)
may
resolve
and
prepare
themselves
for
such
a
life
as
the
Saints
have
had
in
all
Generations
before
them
;
that
is
,
a
life
mixed
with
Crosses
and
sweet
Comforts
;
a
life
wherein
they
shall
be
put
to
make
use
of
their
faith
in
God
by
Prayers
,
and
shall
not
want
for
their
answer
,
in
due
time
,
matter
if
Ioy
and
Praises
to
God
;
a
life
composed
of
variety
of
Godly
Exercises
,
and
alternating
vicissitudes
of
Conditions
,
as
the
bulk
of
this
Book
representeth
;
but
closing
as
this
bundle
of
Psalms
closeth
,
with
six
times
pure
praises
,
whereunto
now
and
then
the
Lord
frameth
the
heart
of
the
Believer
with
Ioy
unspeakable
and
full
of
Glory
:
That
endlesse
and
uninterrupted
Thansgiving
and
Praise
being
reserved
to
the
General
Assembly
and
full
meeting
of
Christ
,
and
all
his
Redeemed
ones
,
at
the
great
day
of
our
Lords
second
coming
.
PSALM
I.
THis
Psalme
teacheth
,
that
no
ungodly
man
is
blessed
,
but
the
godly
man
only
,
ver.
1
,
2.
Which
is
proved
by
three
reasons
:
The
first
,
because
God
doth
blesse
the
godly
even
in
this
life
with
grace
to
bring
forth
good
works
profitable
to
themselves
and
others
,
in
every
state
of
life
,
ver.
3.
But
all
that
the
wicked
doe
for
making
themselves
happy
,
shall
be
blasted
,
and
found
to
be
meer
vanity
,
ver.
4.
Another
reason
is
,
because
after
this
life
the
wicked
shall
be
s●cluded
from
the
presence
of
God
,
and
societie
of
the
godly
at
the
day
of
judgment
,
v.
5.
The
third
reason
,
confirming
both
the
former
,
is
,
because
God
approveth
the
way
of
the
godly
,
and
will
make
the
end
of
the
way
of
the
ungodly
destruction
,
ver.
6.
Ver.
1.
BLessed
is
the
man
that
walketh
not
in
the
counsel
of
the
ungodly
,
nor
standeth
in
the
way
of
sinners
,
nor
sitteth
in
the
seat
of
the
scornful
.
2.
But
his
delight
is
in
the
law
of
the
Lord
,
and
in
his
law
doth
he
meditate
both
day
and
night
.
FRom
the
pronouncing
of
the
godly
man
to
be
the
blessed
man
,
and
not
the
ungodly
,
Learn
1.
Though
sin
and
misery
abound
among
men
,
yet
blessednesse
may
be
attained
;
for
God
here
pronounceth
some
to
be
blessed
.
2.
In
relation
to
the
seeking
of
blessednesse
,
all
men
,
within
and
without
the
visible
Church
,
are
divided
into
godly
men
,
that
seek
to
be
blessed
in
Gods
way
;
and
ungodly
men
,
who
seeke
blessednesse
,
but
not
in
Gods
way●
;
for
so
are
they
here
all
ranked
.
3.
To
determine
the
Question
,
who
is
the
blessed
man
,
is
competent
to
God
only
,
in
whose
hand
alone
it
is
to
make
a
man
blessed
;
for
here
he
taketh
it
upon
him
,
to
pronounce
the
godly
man
to
be
the
blessed
man
.
4.
The
ungodly
doe
think
themselves
very
wise
in
following
the
counsell
of
their
own
heart
,
and
of
others
like
themselves
,
that
they
may
be
blessed
;
But
this
is
not
the
way
of
the
blessed
man
,
He
walketh
not
in
the
counsel
of
the
ungodly
.
5.
The
ungodly
do
obstinately
continue
in
the
course
of
sinning
,
but
the
blessed
man
,
if
he
be
overtaken
in
a
sinne
,
doth
not
defend
his
sinne
,
nor
persist
in
it
:
Hee
standeth
not
in
the
way
of
sinners
.
6.
The
ungodly
may
come
to
that
height
at
length
,
as
to
mock
godlinesse
,
as
meet
folly
,
and
to
scorne
admonitions
and
reproofs
:
But
the
blessed
man
doth
never
harden
his
heart
so
,
as
to
mock
piety
in
others
,
or
instruction
offered
to
himselfe
,
He
sitteth
not
in
the
seat
of
the
scornfull
.
7.
The
blessed
man
maketh
the
word
of
God
in
holy
Scripture
,
to
be
his
Counseller
concerning
the
remedie
of
sinne
and
misery
,
and
to
be
the
rule
to
walk
by
,
til
his
blessednesse
be
perfected
;
for
the
Scripture
to
him
,
for
the
obedience
of
faith
,
is
a
Law
,
and
that
fenced
with
supreme
authority
:
It
is
the
Law
of
the
Lord
.
8.
In
that
measure
that
a
man
is
godly
and
blessed
,
hee
maketh
the
word
of
God
,
which
holdeth
forth
the
way
of
reconciliation
with
God
,
through
the
Messiah
,
Christ
,
the
way
of
growing
in
communion
with
God
through
him
,
the
matter
of
his
chief
delight
,
and
contentment
;
His
delight
is
in
the
Law
of
the
Lord
.
9.
In
that
measure
that
a
man
delighteth
in
the
Law
of
the
Lord
,
he
verseth
himselfe
therin
upon
all
occasions
.
In
his
Law
doth
he
meditate
day
and
night
.
Ver.
3.
And
he
shall
be
like
a
tree
planted
by
the
rivers
of
water
,
that
bringeth
forth
his
fruit
in
his
season
:
his
leafe
also
shall
not
wither
,
and
whatsoever
he
doth
shall
prosper
.
Ver.
4.
The
ungodly
are
not
so
:
but
are
like
the
chaffe
which
the
wind
driveth
away
.
This
is
the
first
reason
proving
the
Godly
man
to
bee
the
only
Blessed
man
,
and
not
the
ungodly
:
Hence
learn
,
1.
In
that
measure
a
man
studieth
holy
Communion
with
God
,
by
delighting
and
meditating
in
his
word
,
he
shall
bee
fixed
and
furnished
with
the
influence
of
Grace
from
Christ
,
for
the
entertaining
of
Spiritual
Life
in
him
;
Hee
shall
be
like
a
tree
planted
by
the
rivers
of
water
.
2.
The
man
that
maketh
the
word
of
God
his
delight
,
shall
be
made
fruitfull
in
every
good
worke
,
as
opportunity
is
offered
to
him
;
Hee
shall
bee
like
the
tree
that
bringeth
forth
his
fruit
in
his
season
.
3.
This
man
shall
be
enabled
to
bear
out
a
holy
profession
of
his
faith
in
,
and
obedience
to
God
,
in
adversity
,
as
well
as
in
prosperity
:
His
leaf
also
shall
not
wither
.
4.
Whatsoever
Duty
or
Service
to
God
this
man
goeth
about
,
shall
not
want
the
assistance
of
God
,
nor
successe
,
nor
acceptance
at
his
hands
;
Whatsoever
hee
doth
shall
prosper
.
5.
The
ungodly
man
(
whatsoever
hee
may
seeme
to
be
before
the
world
)
yet
hee
is
destitute
of
all
Spirituall
Life
,
and
alien
from
the
fellowship
of
Gods
grace
,
unfit
for
every
good
work
,
ready
when
tempted
hard
,
to
quit
his
counterfeit
profession
of
Religion
,
and
is
cursed
in
all
that
hee
doth
;
for
what
the
blessed
Godly
man
is
here
said
to
bee
,
the
wicked
is
the
contrary
;
The
ungodly
are
not
so
.
6.
Whatsoever
appearance
of
godlinesse
,
or
temporal
prosperity
,
or
hope
of
happinesse
the
ungodly
man
seemeth
to
have
,
it
shall
be
found
but
counterfeit
,
and
shal
stand
him
in
no
stead
in
his
greatest
need
▪
The
ungodly
are
like
the
chaffe
which
the
wind
bloweth
away
.
Ver.
5.
Therfore
the
ungodly
shall
not
stand
in
the
judgment
,
nor
sinners
in
the
congregation
of
the
righteous
.
The
second
reason
proving
the
Godly
man
to
be
the
Blessed
man
,
and
not
the
ungodly
,
is
a
consequence
of
the
first
:
Whence
learn
,
1.
Not
only
shall
all
that
the
ungodly
man
soweth
to
his
fleshly
Felicity
,
prove
chaffe
;
but
also
for
his
paines
he
shall
answer
to
God
in
the
day
of
judgement
,
and
there
be
condemned
;
for
it
is
said
,
Therfore
the
ungodly
shall
not
stand
in
the
judgment
.
2.
Howsoever
the
Godly
cann●●
enjoy
one
anothers
fellowship
in
this
life
,
for
many
reasons
;
yet
at
last
they
shall
meet
in
a
generall
Assembly
of
all
Saints
,
in
the
full
fellowship
of
God
;
for
there
is
a
day
of
Judgement
to
bee
,
wherein
they
shall
stand
,
and
not
be
casten
or
condemned
,
but
shall
be
fully
absolved
,
and
remain
in
the
standing
Congregation
of
the
Righteous
.
3.
Albeit
now
the
ungodly
and
godly
do
live
together
,
mixed
in
one
Kingdome
,
City
,
Incorporation
,
visible
Church
,
Family
,
and
Bed
,
possibly
,
yet
there
shall
be
a
perfect
separation
at
last
,
of
the
one
from
the
other
;
for
sinners
(
or
servants
of
sin
)
shall
not
stand
in
the
Congregation
of
the
Righteous
.
Ver.
6.
For
the
Lord
knoweth
the
way
of
the
righteous
:
but
the
way
of
the
ungodly
shal
perish
.
The
third
reason
confirmeth
the
former
two
:
Whence
learn
,
1.
Albeit
there
be
no
man
that
liveth
and
sinneth
not
,
yet
the
godly
man
,
being
justified
by
faith
,
and
carefull
to
bring
forth
the
fruits
of
faith
,
is
not
a
sinner
in
Gods
esteeme
;
for
hee
is
here
called
Righteous
.
2.
However
there
be
many
imperfections
and
failings
of
the
Godly
mans
actions
,
yet
the
course
hee
keepeth
,
and
way
which
hee
endeavoureth
to
walke
in
,
is
holy
and
acceptable
to
God
;
For
the
Lord
knoweth
,
or
appro●eth
the
way
of
the
Righteous
.
3.
Let
the
men
of
this
world
please
themselves
,
and
applaud
one
another
in
their
Godlesse
carriage
;
yet
the
end
of
their
course
shall
be
everlasting
destruction
;
for
the
way
of
the
ungodly
shall
perish
.
PSAL.
II.
That
this
Psalme
doth
mainly
,
if
not
only
,
concern
Christ
,
appeareth
by
this
,
That
it
hath
not
so
much
as
Davids
name
in
the
inscription
,
albeit
he
did
write
it
:
and
by
Act.
4.25
,
26.
where
it
is
appropriate
to
Christ
.
This
Psalm
hath
two
parts
;
in
the
former
is
set
down
the
stability
of
Christs
Kingdome
,
against
all
the
enemies
therof
,
ver.
1
,
2
,
3.
First
,
Because
God
the
Father
taketh
part
with
his
Son
,
against
all
his
enemies
,
and
wil
establish
Christs
Kingdome
,
maugre
them
all
,
ver.
4
,
5
,
6.
Secondly
,
Because
in
the
Covenant
of
Redemption
,
the
Father
hath
promised
to
the
Son
enlargement
of
his
Kingdom
,
and
victory
over
all
his
enemies
,
ver.
7
,
8
,
9.
In
the
latter
part
of
the
Psalm
the
Prophet
delivereth
the
use
of
this
Doctrine
in
an
exhortation
to
great
and
smal
,
to
repent
of
their
sins
,
and
to
believe
in
Christ
,
ver.
10
,
11
,
12.
Ver.
1.
WHy
do
the
Heathen
rage
,
and
the
people
imagine
a
vain
thing
?
2
The
Kings
of
the
earth
set
themselves
,
and
the
Rulers
take
counsel
together
,
against
the
Lord
,
and
against
his
Annointed
,
saying
,
3
Let
us
break
their
bands
asunder
,
and
cast
away
their
cords
from
us
▪
THe
Prophet
sheweth
,
That
in
vaine
shall
Christs
enemies
oppose
his
Kingdome
:
Whence
learn
,
1.
Thae
the
ungodly
world
being
strangers
from
the
life
of
God
,
are
incensed
in
a
mad
moode
against
the
Church
and
Kingdom
of
Christ
in
the
world
,
The
heathen
rage
,
saith
he
,
to
wit
,
against
the
Visible
Government
of
Christ
in
his
Visible
Church
,
as
appeareth
ver.
2
,
3.
2.
Their
Opposition
is
altogether
unjust
,
without
cause
,
and
reasonlesse
;
for
being
asked
,
they
cannot
render
a
reason
Why
?
3.
Though
Christs's
Enemies
promise
to
themselves
success
in
their
opposition
to
Christ
,
and
that
they
shall
surely
overturne
his
Kingdome
,
yet
shall
their
imaginations
prove
folly
;
they
shall
not
prevail
,
for
they
imagine
a
vain
thing
,
which
is
impossible
to
bee
effectuate
.
4.
The
chief
Instruments
that
Satan
stirreth
up
against
Christ
,
to
be
Heads
and
Leaders
to
Heathen
and
godlesse
people
in
opposing
and
persecuting
Christs
Kingdome
and
Church
,
are
the
Magistrates
,
Rulers
,
and
States-men
,
that
he
may
colour
his
malice
with
the
shadow
of
Authority
and
Law
;
For
the
Kings
of
the
earth
and
Rulers
set
themselves
,
to
wit
,
in
opposition
to
him
.
5.
In
this
attempt
the
great
ones
among
men
agree
more
easily
together
,
then
in
any
thing
else
;
they
fix
their
resolutions
,
communicate
their
counsels
,
and
conjoyne
their
power
;
The
Kings
of
the
earth
set
themselves
,
and
the
Rulers
take
counsel
together
.
6.
Howsoever
the
Persecuters
of
the
Church
conceive
themselves
not
to
oppose
God
,
but
men
only
,
when
they
trouble
his
people
and
servants
for
Righteousnesse
,
yet
because
the
Quarrel
is
the
Lords
,
therefore
their
opposition
is
declared
here
to
be
against
the
Lord
,
and
his
Annointed
,
or
his
Christ
,
who
is
distinguished
here
from
the
Lord
,
in
regard
of
his
Incarnation
,
Mediation
,
and
Offices
,
being
otherwise
,
in
respect
of
his
God-head
,
one
in
Essence
with
the
Father
and
the
Holy
Spirit
.
7.
Though
the
Law
and
Ordinances
of
God
be
most
Holy
,
most
Equitable
,
most
Harmlesse
,
yea
,
also
most
profitable
;
yet
the
wicked
esteem
of
them
,
as
they
call
them
here
,
Bands
and
Cords
,
because
they
curb
and
crosse
their
carnal
Wisdome
and
Licentiousnesse
of
life
.
8.
It
is
not
enough
to
the
wicked
to
disobey
and
reject
the
Law
and
ordinances
of
Christ
,
for
their
owne
part
,
but
they
wil
also
have
them
abolished
,
that
God
in
Christ
should
not
have
a
Church
at
all
,
at
least
in
their
bounds
,
or
where
they
have
power
;
Let
us
break
their
bands
asunder
,
and
cast
away
their
cords
from
us
.
Ver.
4.
Hee
that
sitteth
in
the
Heavens
shall
laugh
:
the
LORD
shall
have
them
in
derision
.
5.
Then
shal
he
speak
unto
them
in
his
wrath
,
and
vex
them
in
his
sore
displeasure
.
6.
Yet
have
I
set
my
King
upon
my
holy
hill
of
Sion
.
The
first
reason
of
the
stability
of
Christs
Kingdome
is
,
because
God
scorneth
mens
opposing
thereof
,
and
will
vex
his
enemies
,
and
settle
Christs
Kingdome
in
his
visible
Church
,
in
the
sight
of
his
enemies
:
Hence
learn
,
1.
Though
the
Church
visible
,
and
the
Ordinances
of
Christ
be
among
the
feet
of
Potentates
,
and
Christs
subjects
want
wisdome
and
power
on
earth
,
to
defend
themselves
,
yet
their
maintainer
is
omnipotent
God
,
judge
over
all
,
even
he
that
sitteth
in
Heaven
.
2.
All
the
devices
and
conspiracies
of
men
against
Christs
Kingdome
,
(
how
terrible
soever
to
Gods
people
)
are
but
ridiculous
and
foolish
attempts
in
Gods
sight
;
The
King
that
sitteth
in
heaven
,
shall
laugh
at
them
all
,
and
expose
them
to
mockery
before
men
:
Hee
shall
have
them
in
derision
.
3.
After
the
Lord
hath
made
manifest
the
intent
of
his
enemies
,
and
brought
their
foolish
and
mad
purposes
to
light
,
he
wil
not
fail
to
manifest
his
mind
,
and
just
indignation
against
them
;
for
,
then
shal
he
speak
to
them
in
his
wrath
.
4.
The
Lord
hath
his
appointed
time
wherein
he
wil
arise
,
and
vex
the
enemies
of
his
Church
,
partly
by
disappointing
them
of
their
hopes
,
and
partly
by
inflicting
sore
plagues
upon
them
;
Then
shall
hee
vex
them
in
his
sore
displeasure
.
5.
When
the
Lord
ariseth
to
judge
the
enemies
of
his
Church
,
then
doth
he
give
a
further
manifestation
of
his
purpose
to
establish
his
Church
,
and
the
visible
Kingdome
of
Christ
in
the
World
,
maugre
all
opposition
:
Yet
have
I
s●t
my
King
upon
my
holy
hill
of
Zion
▪
6.
Though
all
Kings
and
Kingdomes
belong
unto
the
Lord
,
yet
he
owneth
the
Church
(
represented
by
the
hill
of
Zion
▪
and
he
owneth
his
Son
Christ
the
King
thereof
,
in
a
special
manner
,
as
his
peculiar
property
,
wherein
he
glorieth
more
then
in
all
his
works
;
therfore
saith
he
,
I
have
set
my
King
upon
my
holy
Hill
;
this
is
the
Speech
of
God
the
Father
,
speaking
by
his
Spirit
in
the
Prophet
concerning
Christ
his
Son
.
V.
7.
I
will
declare
the
Decree
:
the
Lord
hath
said
unto
me
,
Thou
art
my
Son
,
this
day
have
I
begotten
thee
.
8.
Ask
of
me
,
and
I
shall
give
thee
the
Heathen
for
thine
inheritance
,
and
the
uttermost
parts
of
the
earth
for
thy
possession
.
The
second
reason
of
the
stability
of
Christs
Kingdome
is
,
the
decreed
agreement
betweene
God
the
Father
and
the
〈◊〉
,
in
the
Covenant
of
Redemption
;
some
Articles
whereof
Christ
by
his
Prophet
doth
here
reveal
;
for
this
is
the
speech
of
Christ
the
Son
of
God
,
to
be
incarnate
,
speaking
by
his
spirit
,
concerning
the
stability
of
the
Church
,
and
his
Kingdome
over
it
:
Whence
we
learne
.
1.
The
faith
of
the
Saints
,
in
time
of
the
persecution
of
the
Church
,
may
,
and
should
rest
perswaded
of
the
stability
of
the
Church
,
and
of
Christs
Kingdome
in
it
,
because
it
is
grounded
upon
the
mysterious
and
unchangeable
decree
of
God
,
which
here
is
brought
to
light
,
I
will
declare
the
decree
,
saith
Christ
,
not
as
yet
incarnate
.
2.
It
is
Christs
office
as
Prophet
,
to
reveale
the
secret
counsel
of
the
Trinity
,
being
the
substantial
Word
of
the
Father
;
and
who
before
the
world
was
created
,
was
with
God
,
and
was
God
,
Iohn
1.1
,
2.
I
will
declare
the
decree
,
saith
the
Son
of
God
.
3.
The
Son
of
God
as
he
is
a
person
,
concurring
in
the
decree
of
establishing
of
the
Church
,
and
Kingdome
of
God
in
it
,
against
all
opposition
;
So
is
he
party
contracter
in
the
Covenant
of
Redemption
:
And
as
he
is
the
promiser
,
and
undertaker
to
pay
the
price
of
the
Redemption
of
his
people
;
so
also
is
he
the
receiver
of
promises
,
made
in
favour
of
his
Church
and
Kingdome
:
It
is
he
to
whom
the
Father
directeth
his
promise
concerning
his
Church
,
first
and
immediately
;
for
the
Son
in
declaring
the
decree
,
saith
,
The
Lord
said
to
me
.
4.
It
is
one
of
the
Articles
of
the
Covenant
of
Redemption
,
That
the
promised
seed
of
the
woman
,
the
Redeemer
of
his
people
,
the
promised
seed
of
Abrah●m
,
the
Messiah
and
Saviour
of
the
Elect
,
the
promised
son
of
David
,
and
true
King
of
Israel
after
his
incarnation
,
shall
not
be
disowned
of
the
Father
;
But
in
and
after
his
deepest
humiliation
and
sufferings
,
as
he
shall
be
,
and
remaine
really
the
very
Son
of
God
,
so
shall
he
really
at
the
set
day
,
be
acknowledged
by
the
Father
,
to
be
the
only
begotten
Son
of
God
;
which
day
,
is
the
day
of
Resurrection
of
Jesus
Christ
from
the
dead
,
as
the
Apostle
,
Rom.
1.4
.
doth
teach
us
,
saying
,
He
was
declared
to
be
the
Son
of
God
with
power
by
the
resurrection
from
the
dead
;
For
the
Resurrection
of
Jesus
Christ
was
a
reall
speech
,
saying
to
Christ
in
the
audience
of
all
the
world
,
in
effect
as
much
as
,
I
declare
thee
this
day
to
be
my
Son
,
my
only
begotten
Son
,
one
in
substance
with
me
eternally
.
5.
The
declaration
of
the
decree
of
manifesting
of
Christ
to
be
the
Son
of
God
,
is
a
sufficient
demonstration
of
the
impregnable
stability
of
the
Church
,
maugre
all
the
opposition
of
all
the
power
in
the
world
;
for
to
this
very
end
is
the
decree
of
revealing
Christ
to
be
the
Son
of
God
▪
here
declared
.
Thou
art
my
Son
whom
I
have
bogotten
,
is
proof
abundant
;
for
this
is
the
Rock
whereupon
Christ
undertaketh
to
build
his
Church
,
against
which
the
gates
of
hel
shal
not
prevaile
,
Mat.
16.16.18
.
and
who
is
he
that
overcometh
the
world
,
saith
Iohn
,
save
he
that
believeth
that
Christ
is
the
Son
of
God
?
1
Iohn
5.5
.
6.
Another
article
of
the
Covenant
of
Redemption
here
declared
is
,
That
after
Christs
Resurrection
,
and
declaration
of
his
formerly
over-clouded
God-head
,
he
should
continue
in
the
office
of
his
mediation
,
and
intercession
;
and
by
vertue
of
his
payed
ransome
of
Redemption
,
call
for
the
enlargement
of
his
purchased
Kingdome
among
the
Gentiles
;
for
this
is
the
Fathers
compact
with
the
Son
,
saying
,
Ask
of
me
,
and
I
will
give
thee
the
Heathen
.
7.
The
opposition
which
the
world
shal
make
to
the
Kingdome
of
Christ
,
shall
not
hinder
the
enlargement
and
spreading
thereof
;
but
by
the
intercession
of
Jesus
Christ
,
the
Heathen
shall
be
his
inheritance
,
and
the
uttermost
parts
of
the
earth
his
possession
;
not
his
by
a
short
tack
,
or
lease
for
some
few
years
,
but
a
lasting
inheritance
,
and
constant
possession
.
8.
The
necessity
of
prayer
is
pointed
out
to
all
the
Lords
people
by
this
,
that
the
possession
of
the
purchase
which
our
Lord
hath
made
by
his
precious
blood
,
is
to
be
drawn
forth
by
a
sort
of
Prayer
and
Intercession
suitable
to
Christs
person
;
Ask
of
me
,
saith
the
Father
,
and
I
will
give
thee
the
Heathen
,
&c.
9.
Thou
shalt
breake
them
with
a
rod
of
Iron
,
thou
shalt
dash
them
in
pieces
like
a
Potters
Vessel
.
A
third
Article
of
the
covenant
of
Redemption
,
is
,
a
promise
made
to
Christ
,
of
ful
victory
over
all
his
,
and
his
Churches
enemies
,
ver.
9.
Wherein
observe
,
1.
That
Christ
shall
not
want
enemies
,
who
wil
not
only
for
their
own
parts
,
refuse
salvation
offered
by
him
,
and
subjection
to
be
given
to
him
;
but
also
will
oppose
him
,
and
make
head
against
him
,
til
he
destroy
them
;
for
these
Kings
and
Rulers
spoken
of
ver.
2
,
3
,
wil
not
cease
,
till
he
break
them
,
and
dash
them
in
pic●es
;
and
these
are
here
understo●●
,
as
repeated
from
ver.
1
,
2
,
3.
2.
Though
Christs
Church
be
weak
and
unable
to
help
it selfe
against
persecution
,
yet
Christ
wil
owne
the
quarrel
,
and
fight
against
all
the
enemies
thereof
himselfe
,
whereunto
he
is
sufficiently
furnished
,
for
he
shall
break
them
in
pieces
with
an
Iron
rod.
3.
Though
the
enemies
be
numerous
and
strong
,
being
compared
with
the
godly
,
whom
they
do
persecute
,
yet
compared
with
Christ
,
or
looked
upon
by
him
,
they
are
but
weake
,
brittle
,
and
naughty
things
.
Thou
shalt
dash
them
in
pieces
as
a
potters
vessel
.
Ver.
10.
Be
wise
now
therefore
,
O
yee
Kings
:
be
instructed
,
ye
Iudges
of
the
earth
.
11.
Serve
the
Lord
with
fear
,
and
rejoyce
with
trembling
.
12
Kisse
the
Son
lest
he
be
angry
,
and
yee
perish
from
the
way
,
when
his
wrath
is
kindled
but
a
little
:
blessed
are
all
they
that
put
their
trust
in
him
.
This
is
the
later
part
of
the
Psalme
,
wherein
the
uses
of
the
former
Doctrine
are
set
down
.
Whence
learn
,
1.
The
more
clear
advertisement
is
given
concerning
the
sinne
and
danger
of
opposing
of
Christs
Kingdome
,
cause
,
work
or
people
;
the
more
wary
should
all
men
be
,
and
namely
Potentates
,
as
they
love
their
places
or
soules
,
to
eschue
this
evil
;
for
hee
hath
said
,
Be
wise
now
therefore
,
O
yee
Kings
and
Iudges
of
the
Earth
.
2.
Though
it
may
seem
wisdome
to
make
and
execute
lawes
in
prejudice
of
Christ
,
and
his
cause
,
rather
then
vent
their
malice
without
a
pretence
;
yet
it
is
more
wisdome
to
cease
from
opposition
,
and
take
lawes
from
Christ
;
for
so
the
Lord
doth
reckon
,
saying
,
Be
wise
now
therefore
,
and
instructed
.
3.
If
any
be
guilty
of
this
sinne
,
and
not
as
yet
smitten
for
it
,
the
goodnesse
of
God
offereth
to
him
mercy
in
time
,
and
steppeth
in
timously
to
take
off
the
snares
of
flatterers
,
who
use
to
harden
men
,
and
especially
great
men
,
in
this
sinne
:
Be
wise
now
,
saith
the
Lord
,
O
yee
Kings
.
4.
It
is
no
disparagement
to
the
greatest
Monarchs
(
but
a
mean
for
them
to
eschue
the
wrath
of
God
)
to
be
subject
to
Christ
Jesus
,
to
stand
in
awe
of
him
,
to
submit
themselves
to
him
,
and
promove
his
service
to
their
power
;
for
the
command
to
all
,
and
to
them
in
special
,
is
,
Serve
the
Lord
in
fear
.
5.
As
there
is
matter
of
fear
to
Christs
Subjects
,
lest
they
provoke
him
;
for
there
is
matter
of
rejoycing
for
them
to
be
under
his
Government
,
and
these
two
affections
may
wel
consist
in
his
service
:
Rejoyce
in
trembling
:
yea
there
is
no
right
rejoycing
in
any
thing
without-some
mixture
of
fear
to
offend
him
.
6.
Because
Christ
Jesus
the
Son
of
God
,
is
a
lovely
King
,
bringing
Righte●eousnesse
and
Eternal
life
to
all
his
true
subjects
,
hee
should
be
submitted
unto
,
and
imbraced
(
when
he
offereth
grace
)
very
heartily
:
To
this
end
,
Kisse
the
Son
,
or
do
him
homage
,
is
added
;
for
to
kisse
is
a
signe
of
religious
adoration
,
Hos.
13.2
.
and
a
signe
of
homage
and
hearty
subjection
,
1
Sam.
10.1
.
7.
Where
grace
offered
by
Christ
Jesus
is
refused
,
the
refusing
of
mercy
shall
procure
more
anger
then
all
former
sins
;
kisse
the
Son
lest
he
be
angry
.
8.
When
Christ
taketh
a
refusal
of
a
man
,
to
whom
grace
is
offered
,
wrathwil
follow
,
to
the
cutting
off
of
the
refuser
from
all
means
of
happinesse
,
both
temporal
,
which
hee
hunteth
after
;
and
eternal
,
which
is
offered
in
Christ
unto
him
,
and
to
the
bringing
upon
him
u●ter
perdition
;
for
it
is
said
,
Kisse
the
Son
lest
he
be
angry
,
and
yee
perish
from
the
way
of
all
possible
salvation
.
9.
Unspeakable
must
the
wrath
of
God
●e
,
when
it
is
kindled
fully
,
since
perdition
may
come
upon
the
kindling
of
it
but
a
little
.
10.
Remission
of
sin
,
delivery
from
Wrath
,
communion
with
God
,
and
life
everlasting
,
are
the
fruits
of
imbracing
of
Christ
,
of
closing
in
Covenant
with
Christ
,
and
resting
on
Christ
;
For
,
blessed
are
all
they
that
put
their
trust
in
him
.
PSALM
III.
A
Psalm
of
David
when
he
fled
from
Absolom
his
son
.
This
Psalm
holdeth
forth
a
notable
proof
&
benefit
of
faith
in
Davids
experience
;
who
when
his
own
son
Absolom
rebelled
against
him
,
and
forced
him
to
flee
for
fear
of
his
life
,
did
first
lay
before
the
Lord
his
pitiful
condition
,
ver.
1
,
2.
Secondly
,
He
setled
his
faith
on
God
,
prayed
,
and
obtained
a
comfortable
answer
,
was
quiet
and
refreshed
in
soul
and
body
,
and
made
confident
against
all
fears
possible
,
ver.
3
,
4
,
5
,
6.
Thirdly
,
He
continueth
in
prayer
,
confirming
his
faith
from
former
experience
,
ver.
7.
And
lastly
,
he
giveth
forth
the
use
of
his
experience
to
the
Churches
edification
in
a
general
doctrin
.
ver.
8
FRom
the
Inscription
,
learn
,
1.
How
great
calamity
may
befal
the
best
of
Gods
children
,
and
that
from
those
persons
,
from
whom
they
could
least
expect
to
be
troubled
:
for
David
was
deserted
of
his
own
subjects
,
and
chased
from
his
Palace
and
royal
State
by
his
owne
son
Absolom
.
2.
Although
the
Lord
do
not
follow
the
sins
of
his
children
with
vindictive
justice
,
yet
by
the
sharp
rods
of
fatherly
correction
▪
hee
can
make
his
own
children
,
and
all
the
beholders
of
their
scandalous
sins
,
see
how
bitter
a
thing
it
is
to
provoke
him
to
wrath
,
as
once
David
did
.
3.
Even
when
sin
hath
drawn
on
judgement
,
God
must
be
dealt
with
for
relief
,
no
lesse
then
if
it
had
been
sent
for
trial
onely
;
as
David
doth
in
the
case
of
the
correcting
and
purging
of
the
pollution
of
his
family
,
by
the
insurrection
of
his
Son
against
him
.
Ver.
1.
LOrd
,
how
are
they
increased
that
trouble
me
?
many
are
they
that
rise
up
against
me
.
2.
Many
there
be
which
say
of
my
my
soul
▪
There
is
no
help
for
him
in
God
.
FRom
his
laying
before
God
his
pitiful
condition
:
Learn
1.
The
man
who
believeth
in
God
,
hath
an
advantage
above
whatsoever
any
ungodly
man
can
have
in
the
time
of
trouble
:
he
hath
the
Lord
to
go
unto
for
comfort
and
relief
,
of
whose
kindnesse
he
may
make
use
,
as
David
did
here
,
laying
out
his
trouble
before
him
,
and
saying
,
Lord
,
how
are
they
increased
that
trouble
me
?
&c.
2.
The
world
counteth
a
mans
case
desperate
,
when
they
see
no
worldly
helpe
for
him
.
Many
say
,
there
is
no
help
for
him
in
God
.
3.
Mercilesse
beholders
of
the
corrections
of
Gods
children
for
their
sinnes
,
think
and
say
also
oft
times
,
that
God
is
following
them
with
vindictive
justice
,
and
is
destroying
them
both
in
regard
of
their
soules
and
bodies
,
&c.
without
mind
of
mercy
to
them
.
Many
say
of
my
soul
,
there
is
no
help
for
him
in
God
.
4.
Tentation
to
despair
of
relief
,
doth
accompany
unexpected
and
sad
troubles
;
and
this
is
more
grievous
then
the
trouble
it self
:
Therefore
David
presenteth
this
tentation
before
God
in
the
last
roome
,
as
the
heaviest
part
of
his
exercise
,
with
a
note
of
uplifting
the
mind
and
voice
.
Selah
.
Ver.
3.
But
thou
O
Lord
,
art
a
shield
for
me
,
my
glory
,
and
the
lifter
up
of
mine
head
.
In
the
second
place
he
sheweth
how
hee
made
use
of
faith
in
prayer
;
and
what
fruit
he
received
thereby
:
Whence
learne
,
1.
The
nature
of
true
faith
is
to
draw
the
more
neare
to
God
,
the
more
it
be
driven
from
him
,
Many
say
,
no
helpe
in
God
;
but
thou
art
my
shield
.
2.
God
is
a
counter-comfort
in
all
calamity
,
our
shield
in
danger
,
our
glory
in
shame
,
the
lifter
up
of
our
head
in
dejection
.
3.
As
there
is
reliefe
in
God
out
of
all
evil
,
so
faith
seeth
in
God
sufficient
helpe
from
all
evil
,
and
in
special
that
the
sword
of
the
enemie
cannot
bee
so
neare
,
but
he
can
interpose
himselfe
,
as
a
sheild
to
ward
off
the
blow
:
But
thou
O
Lord
,
art
a
shield
round
about
me
,
&c.
yea
,
faith
seeth
in
God
matter
of
rejoycing
and
gloriation
in
the
middest
of
all
the
shame
and
disgrace
which
men
can
cast
upon
the
believer
,
and
can
make
a
man
say
to
God
,
Thou
art
my
glory
.
In
a
word
,
faith
seeth
goodnesse
and
power
in
God
to
raise
the
believer
out
of
the
lowest
condition
wherein
he
can
be
:
Thou
art
the
lifter
up
of
my
head
.
Ver.
4.
I
▪
cryed
unto
the
Lord
with
my
voice
,
and
he
heard
me
out
of
his
holy
hill
.
Selah
.
5.
I
laid
me
down
and
slept
;
I
awaked
,
for
the
Lord
sustained
me
.
6.
I
will
not
be
afraid
of
ten
thousands
of
people
that
have
set
themselves
against
me
round
about
.
From
the
exercise
of
faith
,
and
the
fruits
of
it
in
these
three
verses
:
Learn
,
1.
The
conscience
of
seeking
God
by
prayer
is
an
ease
to
a
man
,
not
only
for
the
time
present
,
while
he
is
in
prayer
pouring
out
his
heart
;
but
refreshful
also
,
when
't
is
looked
back
upon
:
therefore
by
way
of
gratulation
saith
David
here
,
I
cryed
to
the
Lord
.
2.
Faith
in
a
strait
stirreth
up
affection
and
earnestnesse
in
prayer
,
and
maketh
the
whole
man
to
be
taken
up
about
it
:
I
cryed
to
the
Lord
with
my
voice
,
saith
hee
.
3.
The
prayer
of
faith
shal
not
want
an
answer
,
and
the
returne
thereof
is
worthy
to
be
attended
and
marked
,
when
it
is
obtained
;
I
cryed
,
and
be
heard
mee
.
4.
The
prayer
of
faith
trusteth
God
in
Christ
,
as
the
propitiatory
and
mercy
seat
,
and
seeketh
audience
and
answer
only
for
Christs
cause
,
whose
sacrifice
,
and
mediation
,
and
benefits
were
shadowed
forth
in
the
Tabernacle
:
And
the
●eliev●r
,
as
he
should
take
heed
that
his
prayer
go
up
to
God
through
Christ
,
so
should
he
observe
how
it
is
answered
and
returned
also
through
Christ
,
represented
▪
by
the
Ark
in
the
Tabernacle
,
pitched
on
the
holy
hill
of
Sion
:
He
heard
me
also
out
of
his
holy
Hill
.
5.
In
the
greatest
extremity
of
danger
,
a
believer
may
have
his
mind
quieted
,
and
his
body
refreshed
also
,
after
that
in
faith
he
hath
had
his
recourse
to
God
,
and
hath
casten
his
care
upon
him
:
I
laid
me
downe
and
slept
,
I
awaked
.
6.
The
quietnesse
and
setlednesse
of
a
mans
heart
by
faith
in
God
,
is
another
sort
of
work
then
the
natural
resolution
of
manly
courage
;
for
it
is
the
gracious
operation
of
Gods
spirit
upholding
a
man
above
nature
,
and
therefore
God
ought
to
have
all
the
glory
of
it
:
The
Lord
sustained
me
.
7.
When
the
Lord
will
answer
the
believer
to
his
comfort
,
he
can
not
only
satisfie
him
in
the
particular
which
he
prayeth
for
,
but
also
furnish
him
with
confidence
against
whatsoever
evil
can
be
apprehended
by
him
for
time
to
come
:
I
will
not
be
afraid
of
Millions
of
people
,
that
have
set
themselves
against
mee
round
about
.
8.
When
faith
finds
it self
welcome
to
God
,
't
is
able
to
give
a
defiance
to
all
adversaries
;
more
or
fewer
,
weaker
or
stronger
enemies
,
all
are
alike
despised
:
I
wil
not
be
afraid
of
thousands
of
people
.
Ver.
7.
Arise
,
O
Lord
,
save
me
,
O
my
God
,
for
thou
hast
smitten
all
mine
enemies
upon
the
cheeke
bone
:
thou
hast
broken
the
teeth
of
the
ungodly
.
In
the
third
place
he
continueth
to
pray
against
the
evil
,
which
might
thereafter
follow
:
Whence
Learn
,
1.
Faith
in
God
is
not
a
bragger
,
nor
confident
in
the
mans
owne
strength
,
or
imagination
;
but
humbly
dependeth
on
God
,
and
continueth
in
prayer
,
so
long
as
the
danger
remaineth
;
as
David
doth
here
,
after
delivery
received
.
2.
The
covenant
of
grace
,
wherein
the
believer
is
entered
with
God
,
furnisheth
him
with
confident
prayer
,
and
hope
of
salvation
:
Save
me
,
O
my
God
.
3.
When
faith
is
fixed
upon
God
covenanted
,
then
by-gone
experiences
do
come
up
as
pinnings
in
the
bigging
of
a
wall
,
to
bolster
it
up
,
and
confirme
●t
;
For
thou
hast
smitten
all
my
enemies
upon
the
cheeke-bone
,
thou
hast
broken
the
teeth
of
the
ungodly
.
4.
God
smites
the
pride
of
persecuters
with
a
shameful
stroke
,
and
their
beastly
cruelty
,
with
breaking
their
power
;
Thou
hast
smitten
mine
enemies
on
the
cheek-bone
,
thou
hast
broken
the
teeth
of
the
ungodly
.
Vers.
8.
Salvation
belongeth
unto
the
Lord
:
thy
blessing
is
upon
thy
people
.
Selah
.
From
the
last
part
of
the
Psalme
,
wherein
he
giveth
forth
from
his
own
experience
a
general
Doctrine
,
for
the
comfort
of
all
the
Lords
people
,
Learn
1.
The
use
of
the
experience
of
the
Godly
,
should
be
the
confirmation
of
the
faith
of
all
others
,
as
well
as
of
their
owne
:
as
here
is
seen
.
2.
The
fruit
of
the
Lords
putting
his
owne
in
straits
,
is
to
make
them
and
all
men
see
,
that
he
hath
waies
of
deliverance
,
more
then
they
know
of
▪
and
that
hee
will
save
his
owne
,
when
men
do
count
their
case
desperate
:
For
,
Salvation
belongeth
to
the
Lord
.
3.
Whatsoever
mixture
his
people
doe
find
of
crosses
and
comforts
,
or
vicissitude
of
danger
and
delivery
,
adversity
or
prosperity
,
still
the
course
of
blessing
of
them
standeth
,
which
now
and
then
they
are
forced
to
acknowledge
to
the
Lord
:
Thy
blessing
is
upon
thy
people
.
PSAL.
IV.
To
the
chief
Musician
on
Neginoth
.
A
Psalm
of
David
.
Another
experience
of
David
,
as
an
example
of
a
Christian
sufferer
,
unjustly
perse●●ted
and
scorned
for
his
piety
by
his
profane
enemies
,
such
as
Saul
,
and
his
Courtiers
were
:
wherein
first
he
setteth
down
his
prayer
,
ver.
1.
Then
being
comforted
in
God
,
he
insulteth
over
his
enemies
,
and
glorieth
in
Gods
favour
,
ver.
2
,
3.
Thirdly
he
exhorteth
his
enemies
to
repentance
,
and
faith
in
God
,
ver.
4
,
5.
Fourthly
,
He
preferreth
the
blessedness
of
his
estate
above
whatsoever
the
worldly
man
can
enjoy
,
ver.
6
,
7
,
8.
FRom
the
Inscription
of
this
Psalme
,
which
is
the
first
wherin
mention
is
made
of
the
chief
Musicians
,
or
musical
instruments
:
Learn
1.
The
praise
of
God
,
and
the
joy
of
his
Spirit
,
allowed
on
his
people
,
do
surpasse
all
expression
which
the
voice
of
words
can
make
;
for
this
was
signified
by
the
pluralitie
,
and
diversity
of
musicall
instruments
,
(
some
of
them
sounding
by
being
beaten
,
some
of
them
by
being
blown
,
)
superadded
to
the
voice
of
singing
in
the
praedagogie
of
Moses
.
2.
Albeit
the
ceremonial
,
figurative
,
and
religious
use
of
musical
instruments
be
gone
,
with
the
rest
of
the
Leviticall
shadowes
,
(
the
natural
use
of
them
still
remaining
:
)
yet
the
vocal
singing
of
Psalmes
in
the
Church
is
not
taken
away
,
as
the
practice
and
doctrine
of
Christ
and
his
Apostles
makes
evident
;
and
so
the
voice
of
a
Musician
in
the
publick
worship
still
is
useful
.
3.
The
Psalmes
are
to
be
made
use
of
with
discretion
,
as
the
matter
of
the
Psalme
,
and
edification
of
the
worshippers
doth
require
.
And
in
the
publick
,
it
is
the
called
Minister
of
the
Congregation
his
place
,
to
order
this
part
of
the
worship
with
the
rest
;
for
this
the
direction
of
the
Psalms
,
To
the
chief
Musician
,
giveth
ground
.
Ver.
1.
HEar
me
when
I
call
,
O
God
of
my
righteousnesse
:
thou
hast
enlarged
me
when
I
was
in
distresse
,
have
mercy
upon
me
,
and
hear
my
prayer
.
FRom
his
prayer
,
Learn
,
1.
Though
there
be
many
and
divers
troubles
of
the
godly
,
yet
there
is
but
one
God
to
give
comfort
and
relief
,
and
one
way
to
draw
it
from
God
;
to
wit
,
by
prayer
in
faith
,
Heare
me
when
I
call
.
2.
Albeit
the
conscience
of
much
sinne
be
opposed
to
the
prayer
of
the
believer
,
yet
the
everlasting
righteousnesse
of
faith
,
(
whereof
the
Lord
is
God
,
Author
,
and
maintainer
for
ever
)
doth
open
the
way
to
the
suppliant
,
specially
when
he
cometh
to
God
in
a
righteous
cause
,
Hear
me
,
O
God
of
my
righteousnesse
.
3.
Acknowledgment
of
by-past
mercies
in
former
experience
is
a
good
preparation
for
a
new
mercy
,
and
a
mean
to
strengthen
our
faith
to
receive
it
,
Thou
hast
enlarged
me
when
I
was
in
distresse
,
have
mercy
upon
me
,
and
hear
my
prayer
.
4.
Faith
is
a
good
Oratour
,
and
a
noble
Disputer
in
a
strait
;
it
can
reason
from
Gods
readinesse
to
hear
,
Heare
mee
when
I
call
O
God
.
And
from
the
everlasting
righteousnesse
given
to
the
man
,
in
the
justification
of
his
person
,
O
God
of
my
righteousnesse
:
and
from
Gods
constant
justice
in
defending
the
righteousnesse
of
his
servants
cause
,
O
God
of
my
righteousnesse
:
and
from
both
present
distresses
,
and
those
that
are
by-past
,
wherein
hee
hath
been
:
and
from
by-gone
mercies
received
,
Thou
hast
enlarged
me
when
I
was
in
distresse
:
and
from
Gods
grace
,
which
is
able
to
answer
all
objections
from
the
mans
unworthinesse
,
or
ill-deserving
:
Have
mercy
upon
me
,
and
hear
my
prayer
.
Ver.
2.
O
ye
sons
of
men
,
how
long
wil
ye
turne
my
golry
into
shame
?
how
long
wil
ye
love
vanity
and
seek
after
leasing
.
Selah
.
3.
But
know
that
the
Lord
hath
set
apart
him
that
is
godly
for
himselfe
:
the
Lord
will
hear
when
I
call
unto
him
.
In
the
next
place
,
after
comfort
received
,
hee
triumpheth
in
Gods
good
will
over
all
his
enemies
.
Whence
learn
,
1.
Though
a
godly
man
,
when
he
is
both
persecuted
for
righteousnesse
,
and
mocked
for
his
piety
,
may
hang
his
head
in
his
trouble
for
a
little
,
til
he
goes
to
God
with
his
complaint
;
yet
after
that
he
is
comforted
,
hee
wil
be
able
to
speake
a
word
to
his
mockers
,
and
holily
to
insult
over
them
,
time
about
;
as
after
prayer
,
David
here
turneth
him
to
speake
to
the
sons
of
men
.
2.
Mockers
of
piety
,
when
pious
men
are
under
affliction
,
doe
bewray
themselves
to
be
stil
in
the
state
of
nature
,
and
destitute
for
the
present
of
the
Spirit
of
regeneration
:
For
David
calleth
them
,
in
relation
to
their
sinful
condition
,
O
yee
sons
of
men
.
3.
Though
faith
in
God
,
and
calling
on
him
in
trouble
,
and
innocency
of
life
under
persecution
,
be
the
highest
commendation
,
and
glory
of
a
man
;
yet
the
wicked
,
(
though
oft
convinced
of
Gods
goodnesse
to
such
persons
)
do
not
stand
to
reproach
piety
,
as
a
matter
of
scorn
,
so
oft
as
God
doth
suffer
the
godly
to
fall
in
calamity
.
How
long
will
ye
turn
my
glory
into
shame
?
4.
Meer
natural
men
cannot
be
made
wise
,
neither
by
the
word
of
God
,
nor
by
experience
in
their
own
,
and
others
persons
,
to
consider
that
things
of
this
earth
,
as
temporarie
riches
,
honour
,
and
pleasure
,
are
nothing
but
vanity
,
and
deceiving
lies
,
which
promise
something
,
and
pay
nothing
but
vexation
of
spirit
,
because
of
guiltinesse
and
misery
following
upon
the
abuse
of
them
.
How
long
will
ye
love
vanity
,
and
seek
after
leasing
?
5.
The
most
satisfactory
revenge
,
which
the
godly
can
desire
of
their
persecuters
and
mockers
,
is
,
to
have
them
turn
converts
,
to
have
them
recalled
from
the
vanity
of
their
way
,
and
brought
to
a
right
understanding
of
what
concerneth
their
salvation
,
whereunto
the
godly
are
ready
to
offer
themselves
admonishers
of
them
,
and
instructers
,
as
here
the
Prophet
doth
,
O
ye
Sons
of
men
,
how
long
?
&c.
But
know
,
&c.
6.
The
cause
of
the
worlds
despising
of
piety
in
the
persons
of
Gods
afflicted
children
,
is
the
grosse
ignorance
of
the
precious
privil●ges
of
the
Lords
sincere
servants
:
the
world
cannot
think
that
the
godly
in
the
midst
of
their
calamities
are
Gods
peculiar
jewels
,
chosen
and
called
out
of
the
world
,
for
honouring
of
God
;
admitted
to
fellowship
with
God
in
this
life
,
and
appointed
to
dwell
with
him
for
ever
.
Therefore
,
know
,
saith
David
,
as
speaking
to
ignorants
,
That
God
hath
set
apart
for
himself
,
him
that
is
godly
.
7.
This
is
one
of
the
priviledges
of
the
godly
,
that
how
oft
soever
they
are
put
to
their
prayers
,
by
●ouble
or
tentation
,
so
oft
they
get
audience
,
upholding
,
comfort
,
and
delivery
;
as
their
crosses
doe
abound
,
so
doe
their
consolations
;
as
the
Prophet
testifieth
,
saying
,
The
Lord
will
hear
me
when
I
call
upon
him
.
8.
The
experience
of
one
of
the
Saints
concerning
the
verity
of
Gods
promises
,
of
the
certainty
of
the
written
priviledges
of
the
Lords
people
,
is
a
sufficient
proof
of
the
right
which
all
his
children
have
unto
,
and
ground
of
hope
for
their
partaking
in
the
same
mercies
in
their
need
;
therefore
David
,
to
prove
his
generall
doctrine
▪
set
down
in
the
first
part
of
the
verse
,
he
saith
,
The
Lord
will
heare
me
when
I
call
unto
him
.
Ver.
4.
Stand
in
awe
and
sin
not
,
commune
with
our
own
heart
upon
your
bed
,
and
be
stil.
Selah
.
5.
Offer
the
sacrifices
of
righteousnesse
,
and
put
your
trust
in
the
Lord
.
In
the
third
place
,
he
exhorteth
his
enemies
to
repentance
and
faith
God
;
wherein
as
he
laid
downe
the
course
which
they
should
keepe
,
to
wit
,
to
have
their
judgment
wel
informed
in
the
principles
of
Religion
,
in
the
former
verse
;
so
here
in
this
verse
he
will
have
their
heart
and
affections
reformed
:
and
in
the
following
verse
hee
wil
have
their
actions
also
reformed
in
relation
to
the
duties
of
the
first
and
second
Teble
,
and
their
actions
to
flow
from
their
faith
in
God
.
Whence
learn
,
1.
Repentance
is
not
real
and
sound
,
til
the
heart
bee
affected
with
the
sense
of
sinne
by-past
,
and
fear
of
sinning
hereafter
,
and
bee
brought
in
subjection
under
the
dreadful
Majestie
of
God
:
therefore
after
instruction
,
ver.
2
,
3.
Hee
saith
here
,
Stand
in
awe
and
sinne
not
.
2.
The
meane
prescribed
of
God
for
to
make
the
heart
sensible
of
its
condition
,
is
the
serious
and
daily
examination
of
the
conscience
,
posing
it
to
answer
all
interrogatories
concerning
the
mans
conformitie
to
Gods
law
,
and
that
in
secret
,
in
the
night
,
without
distraction
:
for
a
man
had
neede
to
have
his
wits
about
him
,
when
hee
goeth
to
examine
a
deceitful
thiefe
:
to
this
purpose
saith
hee
,
Commune
with
your
hearts
on
your
beds
.
3.
The
fruit
of
daily
,
serious
examination
of
the
conscience
,
concerning
sinne
committed
,
is
,
to
make
a
man
humble
,
quiet
,
and
submissive
to
the
Lord
:
this
he
insinuateth
in
foretelling
them
that
thus
they
shall
be
still
,
or
silent
,
not
opening
the
mouth
to
excuse
their
sinnes
,
or
to
mock
the
godly
.
As
for
reformation
of
their
lives
in
relation
to
the
law
of
God
,
ver.
5.
He
teacheth
,
1.
That
the
formal
discharge
of
the
external
ceremonies
of
Religion
will
not
prove
a
man
to
be
a
true
convert
,
or
a
sincere
penitent
;
but
the
true
sacrifice
of
Christs
obedience
unto
the
death
,
signified
by
the
external
sacrifices
,
must
bee
looked
unto
;
and
the
sacrifice
of
thanksgiving
and
wel
doing
,
and
the
dedication
of
the
whole
man
to
the
service
of
God
,
must
testifie
the
truth
of
repentance
.
Therefore
in
opposition
to
the
external
ceremonial
sacrifice
,
hee
commandeth
to
offer
the
sacrifices
of
righteousnesse
.
2.
When
a
penitent
hath
for
evidencing
the
sinceritie
of
his
turning
to
God
,
brought
forth
fruit
suitable
to
repentance
,
hee
must
not
lay
weight
upon
his
works
,
but
lay
all
his
confidence
upon
Gods
free
grace
,
who
justifieth
the
true
convert
by
faith
only
:
Therefore
,
after
commanding
them
to
offer
the
scrifices
of
righteousnesse
,
he
directeth
them
,
saying
,
Put
your
trust
in
the
Lord
.
Ver.
6.
There
be
many
that
say
,
Who
will
shew
us
any
good
?
Lord
,
lift
thou
up
the
light
of
thy
countenance
upon
us
.
7.
Thou
hast
put
gladness
in
my
heart
,
more
then
in
the
time
that
their
corne
and
their
wine
increased
.
8.
I
will
both
lay
me
down
in
peace
,
and
sleep
:
for
thou
,
Lord
,
only
makest
me
dwell
in
safety
.
In
the
last
place
he
commendeth
his
own
blessed
estate
,
and
to
enforce
the
former
ehxortation
,
he
compareth
the
happiness
which
the
worldling
doth
seeke
after
,
with
the
spirituall
joy
which
is
granted
to
the
godly
,
and
prefereth
the
last
far
before
the
other
.
Hence
learn
.
1.
The
blind
worldlings
,
ignorant
of
what
is
truly
good
,
are
taken
with
insatiable
wishing
,
and
seeking
for
some
earthly
thing
,
whereby
they
conceive
they
may
be
happy
.
Of
those
speaketh
he
,
saying
,
There
be
many
that
say
,
Who
will
shew
us
any
good
2.
The
truely
godly
joyne
one
with
another
,
in
seeking
?
their
felicity
in
Gods
favour
,
and
in
the
sense
of
his
reconciliation
,
and
not
in
seeking
the
worldly
mans
choice
:
for
in
the
opposition
to
the
worldlings
wishes
,
David
with
the
rest
of
the
godly
,
faith
,
Lord
,
lift
thou
up
the
light
of
thy
countenance
upon
us
.
3.
The
comfort
of
Gods
Spirit
,
and
sense
of
a
mans
reconciliation
with
God
in
Christ
,
is
greater
then
any
worldly
joy
can
be
,
and
is
able
to
supply
the
want
of
riches
,
honors
,
and
pleasures
worldly
,
and
to
season
,
yea
and
swallow
up
the
sense
of
poverty
,
disgrace
,
and
whatsoever
other
evill
.
This
David
testifieth
by
his
own
experience
,
saying
,
Thou
hast
put
gladness
in
my
heart
,
more
then
in
the
time
that
their
corn
and
wine
increased
.
4.
Faith
in
God
,
as
it
bringeth
joy
,
so
also
peace
unspeakable
,
and
passing
understanding
,
in
the
midst
of
trouble
:
This
Davids
experience
teacheth
also
,
I
will
both
lay
me
down
in
peace
and
sleep
,
notwithstanding
of
all
the
oppositions
the
sons
of
men
made
unto
him
.
5.
Whether
God
do
give
means
of
safety
,
or
none
at
all
which
can
be
seen
,
preservation
and
safetie
is
his
gift
,
and
the
making
a
man
observe
the
benefit
of
preservation
is
another
gift
also
:
wherefore
,
David
giveth
the
glory
of
both
unto
God
,
Thou
only
makest
mee
dwell
in
safety
.
PSAL.
V.
To
the
chief
Musician
upon
Nehiloth
.
A
Psalm
of
David
.
David
as
a
type
of
Christ
,
and
one
of
the
number
of
his
afflicted
followers
,
set
forth
in
his
affliction
,
as
an
example
of
exercise
to
others
in
after
ages
,
doth
pray
for
himselfe
,
and
against
his
Enemies
,
using
sundry
arguments
to
strengthen
himself
in
his
hope
to
be
heard
:
First
,
from
the
grace
of
God
bestowed
on
himselfe
to
use
the
means
,
ver.
1.2
,
3.
Secondly
,
From
the
justice
of
God
against
his
wicked
enemies
,
ver.
4
,
5
,
6.
Thirdly
,
From
his
own
stedfast
purpose
and
desire
to
continue
in
Gods
service
,
and
to
walk
so
uprightly
,
as
the
enemie
shall
not
have
advantage
of
him
by
his
miscarriage
,
ver.
7
▪
8.
Fourthly
,
From
the
ripenesse
of
sin
in
his
adversaries
,
which
did
prepare
them
for
sudden
destruction
,
ver.
9
,
10.
Fifthly
,
From
the
certain
hope
of
joy
,
and
defence
,
and
spirituall
Blessing
to
be
bestowed
on
himself
and
all
believers
,
out
of
the
free
love
and
favour
of
God
toward
them
,
ver.
11
,
12.
Ver.
1.
GIve
eare
to
my
words
,
O
Lord
,
consider
my
meditation
.
2.
Hearken
unto
the
voice
of
my
cry
,
my
King
and
my
God
:
for
unto
thee
will
I
pray
.
3
▪
My
voice
shalt
thou
hear
in
the
morning
,
O
Lord
,
in
the
morning
will
I
direct
my
prayer
unto
thee
,
and
wil
look
up
.
In
his
strengthening
of
his
hope
to
be
heard
,
from
the
grace
of
God
bestowed
on
him
,
to
use
the
means
for
obtaining
a
good
answer
,
Learn
,
1.
When
the
Lord
giveth
us
a
mouth
to
speak
to
him
,
there
is
ground
of
hope
hee
will
grant
an
eare
to
us
;
for
so
reasoneth
David
,
Give
ear
to
my
words
,
O
Lord
.
2.
In
time
of
trouble
,
the
heart
hath
more
to
say
to
God
,
then
words
can
utter
;
and
what
a
man
cannot
expresse
,
the
Lord
wil
take
knowledge
of
it
,
no
lesse
then
of
his
words
;
This
the
prophet
hopeth
for
,
saying
,
Consider
my
meditation
.
3.
When
extremity
of
danger
forceth
a
way
to
the
Lord
,
the
believers
necessity
hath
a
voice
,
lowder
then
his
expressed
words
,
and
whereunto
the
Lord
will
give
eare
;
hearken
to
the
voice
of
my
cry
.
4.
It
is
a
point
of
spirituall
wisedome
for
the
helpe
of
our
faith
,
to
take
hold
of
those
relations
we
have
to
God
,
whereby
we
may
expect
what
we
pray
for
,
as
David
doth
here
,
when
we
would
have
protection
and
delivery
,
saying
;
My
King
,
&
my
God
.
5.
Faith
knoweth
no
other
to
pray
unto
for
helpe
,
save
God
alone
,
nor
any
other
way
to
be
helped
,
save
by
perseverance
in
prayer
;
For
unto
thee
will
I
pray
,
saith
he
.
6.
Resolved
Importunity
in
prayer
must
bee
joyned
with
taking
hold
of
the
first
and
fittest
opportunity
offered
for
prayer
:
My
voice
shalt
thou
hear
in
the
morning
,
O
Lord
,
saith
hee
.
7.
Calling
on
God
in
trouble
,
with
dependance
on
him
,
doth
give
hope
of
audience
,
and
deliverie
by
him
,
by
way
of
a
convincing
Syllogisme
,
whereof
the
promise
of
deliverie
made
to
such
as
call
on
the
name
of
the
Lord
in
the
day
of
trouble
,
is
the
first
proposition
;
the
conscience
of
resolved
calling
on
him
maketh
the
assumption
or
second
proposition
;
and
faith
concludeth
the
expection
of
deliverance
;
for
the
prophets
reasoning
is
this
in
effect
,
whosoever
they
be
,
that
pray
to
the
Lord
in
their
trouble
,
thou
wilt
hear
them
:
But
I
doe
pray
to
thee
,
and
do
resolve
to
continue
praying
:
Therefore
thou
O
Lord
wilt
hear
me
.
V.
4.
For
thou
art
not
a
God
that
hast
pleasure
in
wickednesse
:
neither
shall
evil
dwel
with
thee
.
5.
The
foolish
shall
not
stand
in
thy
sight
:
thou
hatest
all
workers
of
iniquity
.
6.
Thou
shalt
destroy
them
that
speak
leasing
:
the
Lord
will
abhorre
the
bloody
and
deceitful
man
.
In
the
second
place
,
he
reasoneth
from
the
justice
of
God
against
his
enemies
:
Whence
learn
,
1.
The
worst
qualities
in
the
adversaries
of
the
Godly
,
doth
furnish
good
matter
of
Faith
and
Hope
to
the
beleever
to
be
rid
of
them
:
for
this
use
doth
David
make
of
the
wickednesse
of
his
enemies
in
these
three
verses
.
2.
Such
as
take
pleasure
in
sin
,
God
cannot
take
pleasure
in
them
:
Thou
art
not
a
God
,
saith
he
,
that
hast
pleasure
in
wickednesse
:
And
such
as
wil
not
part
with
sin
,
God
shal
separate
them
from
his
companie
;
for
it
is
said
,
Neither
shall
evil
dwell
with
thee
.
3.
Let
wicked
men
seem
never
so
wise
Polititians
among
men
,
yet
shal
they
be
found
mad
fools
before
God
,
selling
heaven
for
trifles
of
the
earth
,
holding
war
with
the
Almighty
,
and
running
upon
their
own
destruction
in
their
self-pleasing
dreams
,
to
the
losse
of
their
life
and
state
,
temporal
and
eternal
.
For
the
foolish
(
saith
he
)
shall
not
stand
in
thy
sight
.
4.
Such
as
make
iniquitie
their
worke
,
shal
have
the
effects
of
Gods
hatred
for
their
wages
:
for
Thou
hatest
all
the
workers
of
iniquity
.
5.
The
enemies
of
Gods
people
,
whiles
by
slanders
and
lies
they
murther
the
innocent
,
do
draw
upon
themselves
swift
damnation
from
God
:
Thou
shalt
destroy
them
that
speak
leasing
,
saith
he
.
6.
Falshood
and
crueltie
which
are
the
characters
of
the
foes
of
the
godly
,
are
abomination
to
the
Lord
,
which
he
cannot
endure
:
Thou
wilt
abhor
the
bloudie
and
deceitful
man
.
Vers.
7.
But
as
for
me
,
I
will
come
into
thy
house
,
in
the
multitude
of
thy
mercies
:
and
in
thy
feare
will
I
worship
toward
thy
holy
Temple
.
8.
Lead
me
,
O
Lord
,
in
thy
righteousnes
,
because
of
mine
enemeis
,
make
thy
way
straight
before
my
face
.
In
the
third
place
,
he
resolveth
that
what
ever
the
enemy
shal
do
,
he
will
walk
as
God
hath
commanded
him
:
with
resolution
to
serve
God
in
sincerity
,
as
also
a
profession
of
hope
to
enjoy
the
society
of
his
Saints
in
Gods
publicst●
Worship
:
and
to
this
end
he
prayeth
he
may
be
kept
straight
in
his
walking
,
that
the
enemy
might
have
nothing
wherewith
to
reproach
him
.
Hence
Learn
,
1.
Though
the
Godly
want
not
the
conscience
of
their
own
sins
,
when
they
speak
of
the
sins
of
their
enemies
,
yet
there
is
a
difference
between
them
and
the
wicked
,
in
respect
the
Godly
are
humbled
in
the
sense
of
their
sins
,
are
brought
to
the
acknowledgment
of
their
need
of
mercy
,
and
do
〈◊〉
to
God
for
having
mercy
,
and
to
the
multitudes
of
mercies
,
as
they
see
the
multitude
of
their
sins
:
and
therefore
saith
hee
of
himself
,
in
opposition
to
the
wicked
,
But
as
for
me
,
I
wil
come
into
thy
house
,
in
the
multude
of
thy
mercies
.
2.
The
faith
which
the
godly
have
in
the
mercies
of
God
,
doth
encourage
them
to
follow
the
service
of
God
;
and
in
some
cases
doth
give
them
hope
to
be
loosed
from
the
restraints
which
doe
hinder
them
from
enjoying
the
publick
Ordinances
:
I
will
come
into
thy
house
,
in
the
multitude
of
thy
mercies
.
3.
The
right
temper
of
the
heart
of
a
true
Worshipper
,
is
feare
before
God
:
In
thy
feare
will
I
worship
.
4.
Under
the
sense
of
sinfulnesse
and
unworthinesse
,
faith
must
be
supported
by
looking
toward
Jesus
Christ
,
prefigured
by
the
Tabernacle
and
Temple
▪
In
thy
feare
,
saith
hee
,
I
wil
worship
toward
thy
holy
Temple
.
5.
When
the
Godly
are
under
trouble
from
their
enemies
,
and
under
tryal
by
other
sorts
of
exercise
,
they
are
no
lesse
feared
for
their
miscarriage
and
offending
the
Lord
,
then
they
are
feared
for
what
their
enemies
can
doe
against
them
;
Therefore
,
Lead
mee
O
Lord
,
in
thy
righteousnesse
,
saith
hee
.
6.
So
much
the
more
as
the
godly
are
sensible
of
their
own
blindnesse
,
and
weakenesse
,
and
readinesse
to
go
out
of
the
right
way
;
so
much
the
more
doe
they
call
for
,
and
depend
upon
Gods
directing
of
them
.
Lead
me
,
saith
hee
;
As
one
that
seeth
not
,
or
as
one
who
is
not
able
to
hold
a
right
course
,
without
a
guide
.
7.
If
the
godly
man
take
a
sinful
course
,
to
be
relieved
from
his
trouble
,
the
enemie
is
hardned
in
his
wicked
course
,
by
this
means
to
blaspheme
the
profession
of
Piety
,
as
meere
hypocrisie
,
and
so
God
is
provoked
to
let
the
enemie
prevaile
,
because
the
miscarriage
of
the
godly
hath
made
way
to
him
;
for
avoiding
of
which
inconvenience
,
he
prayeth
:
Lead
mee
,
in
thy
righteousness
because
of
my
enemies
.
8.
The
deceitfulnesse
of
sin
,
the
ignorance
of
what
is
expedient
and
lawful
in
a
particular
case
,
the
mist
of
private
affections
,
and
the
example
of
ill
counsel
of
the
World
,
are
ready
to
make
a
man
mistake
the
right
way
,
except
the
Lord
make
clear
what
is
his
duty
:
Therefore
saith
he
,
Make
thy
way
straight
before
my
face
.
Ver.
9.
For
there
is
no
faithfulnesse
in
their
mouth
,
their
inward
part
is
very
wickedness
:
their
throat
is
an
open
sepulchre
,
they
flatter
with
their
tongue
.
10.
Destroy
thou
them
,
O
God
,
let
them
fal
by
their
own
counsels
:
cast
them
out
in
the
multitude
of
their
transgressions
,
for
they
have
rebelled
against
thee
.
In
the
fourth
place
he
strengtheneth
his
hope
to
be
helped
,
because
his
enemies
sins
were
ripe
for
judgment
.
Whence
learn
,
1.
Among
other
motives
to
make
the
godly
take
heede
of
their
carriage
in
time
of
trial
,
this
is
one
,
they
have
to
doe
with
a
false
world
,
and
hollow
hearted
men
,
who
will
make
false
pretences
of
what
is
not
their
intentions
,
and
will
make
promise
of
what
they
mind
not
to
performe
,
and
wil
give
none
but
rotten
and
poisonable
advice
,
fairded
with
false
flattery
,
and
all
to
deceive
the
godly
,
and
draw
them
in
a
snare
.
This
is
it
,
he
saith
,
For
there
is
no
faithfulnesse
in
their
mouth
,
their
inward
part
is
very
wickednesse
,
their
throat
is
an
open
sepulchre
,
they
flatter
with
their
tongue
:
and
this
is
the
nature
of
all
carnal
men
,
when
it
cometh
to
the
point
of
defending
Gods
cause
in
time
of
trial
.
2.
Though
this
prayer
bee
not
to
be
drawne
in
imitation
against
particular
persons
,
by
us
who
have
not
so
infallible
revelation
of
mens
state
before
God
,
yet
is
it
a
prophesie
against
all
the
irreconcilable
enemies
of
God
,
and
of
his
people
,
against
whom
the
Spirit
of
God
maketh
imprecation
here
,
saying
,
Destroy
thou
them
O
God
.
3.
There
is
no
need
of
any
other
means
to
destroy
the
Lords
enemies
,
then
their
own
devices
:
The
very
course
they
take
to
establish
themselves
,
will
serve
for
their
owne
ruine
.
Let
them
fal
,
saith
he
,
by
their
own
counsel
.
4.
The
certain
cause
of
the
ruine
of
the
persecuters
of
Gods
people
,
is
the
ripenesse
and
ful
measure
of
their
sinnes
.
Cast
them
out
(
saith
he
)
in
the
multitude
of
their
transgressions
.
5.
The
opppsing
of
truth
,
and
of
the
Ordinances
of
God
,
in
the
person
of
his
servants
who
stand
for
the
same
,
is
not
simply
the
opposing
of
mortal
men
,
but
the
opposing
of
God
,
whose
quarrel
it
is
;
Therefore
,
saith
hee
,
They
have
rebelled
against
thee
.
Ver.
11.
But
let
all
those
that
put
their
trust
in
thee
rejoyce
:
let
them
ever
shout
for
joy
,
because
thou
defendest
them
:
let
them
also
that
love
thy
Name
,
be
joyful
in
thee
.
12.
For
thou
LORD
,
wilt
blesse
the
righteous
,
with
favor
wilt
thou
compasse
him
,
as
with
a
shield
.
In
the
last
place
,
he
maketh
prayer
for
all
the
godly
,
mi●itant
in
this
warfare
with
himselfe
,
that
they
may
share
together
in
the
Lords
favour
.
Hence
learne
,
1.
Persecution
for
righteousnesse
is
a
cause
common
to
all
believers
,
wherein
they
should
all
joyn
,
and
pray
one
of
them
for
another
,
and
seeke
for
a
joyful
out-gate
each
to
other
in
their
owne
time
.
for
this
cause
,
after
prayer
against
enemies
,
he
saith
,
But
let
all
that
trust
in
thee
rejoyce
.
2.
The
manifested
care
of
God
for
his
people
,
in
protecting
and
delivering
them
from
their
enemies
,
is
matter
of
exceeding
joy
to
his
people
,
because
hee
is
glorified
herein
,
and
his
Church
is
preserved
:
Let
them
ever
shout
f●r
joy
,
because
thou
defendest
them
.
3.
Such
believers
as
have
gotten
grace
to
love
Gods
name
,
(
albeit
it
be
not
yet
given
unto
them
to
suffer
for
his
Name
)
are
allowed
to
share
in
the
joy
of
victorious
sufferers
.
Let
them
also
that
love
thy
Name
,
saith
he
,
be
joyfull
in
thee
.
4.
The
person
who
is
justified
by
faith
,
and
studieth
unto
holinesse
,
is
an
heir
of
Gods
blessing
,
whether
he
be
lesse
or
more
taken
notice
of
by
the
world
,
whether
entred
in
the
conflict
with
persecuters
or
nor
:
For
thou
,
O
Lord
,
wilt
blesse
the
righteous
.
5.
The
favour
and
good
wi●
of
God
toward
his
own
,
is
a
strong
and
glorious
defence
to
them
;
it
is
a
crowning
shield
,
a
shield
compassing
a
man
round
about
like
a
glorious
Diadem
,
a
shield
very
handsome
and
strong
,
which
the
believer
ought
to
gripe
wel
,
and
hold
fas●
and
manage
warily
,
and
oppose
it
to
every
assault
of
the
adversary
:
a
crowning
shield
,
which
cirkleth
the
man
round
about
,
and
keepeth
off
the
dint
of
the
adversaries
weapon
,
even
when
the
pursued
believer
is
not
aware
:
With
favour
wilt
thou
compass
hi●
as
with
a
shield
.
PSALM
VI.
To
the
chief
Musician
on
Neginoth
upon
Sheminith
,
A
Psalm
of
David
.
Another
experience
of
David
,
useful
to
be
known
by
all
the
children
of
God
,
who
are
subject
to
the
like
exercise
;
wherein
David
being
under
the
sense
of
the
Lords
heavie
hand
,
upon
his
body
and
spirit
,
prayeth
for
the
removal
of
felt
wrath
,
ver.
1
,
2
,
3
Next
prayeth
for
the
renewed
feeling
and
experience
of
Gods
mercy
towards
him
,
laying
forth
his
lamentable
condition
before
the
pitiful
eye
of
God
,
ver.
4
,
5
,
6
,
7.
After
which
,
being
heard
and
comforted
,
in
the
third
place
,
he
defieth
,
and
triumpheth
over
all
his
enemies
,
ver.
8
▪
9.
Ver.
1.
O
Lord
,
rebuke
me
not
in
thine
anger
,
neither
chasten
mee
in
thy
hot
displeasure
.
2.
Have
mercy
upon
mee
,
O
Lord
,
for
I
am
weak
,
O
Lord
heal
me
,
for
my
bones
are
vexed
.
3.
My
soul
is
also
sore
vexed
:
but
thou
▪
O
Lord
,
how
long
?
From
his
prayer
for
removal
of
wrath
,
Learne
,
1.
It
is
possible
,
that
a
true
believer
,
who
hath
been
oft
times
refreshed
with
the
sense
of
Gods
favour
,
may
by
some
sad
exercise
have
his
conscience
so
wakened
in
the
sense
of
sinne
,
as
hee
can
feele
nothing
but
wrath
,
and
fear
of
cutting
off
;
as
this
experience
of
David
maketh
manifest
.
2.
There
is
no
relief
in
such
case
,
save
to
set
faith
on
work
,
whatsoever
bee
felt
or
feared
,
and
to
seek
mitigation
and
deliverance
of
God
,
as
the
Prophet
doth
here
.
3.
Even
the
fatherly
wrath
of
God
,
and
far
more
the
apprehension
of
hot
displeasure
of
an
angry
Judge
,
is
unsupportable
to
a
soule
that
knoweth
God
,
and
hath
ever
tasted
of
his
favour
before
:
Rebuke
me
not
in
thy
wrath
,
saith
he
.
4.
There
is
as
much
ground
of
faith
holden
forth
in
the
Lords
Name
Iehovah
,
(
importing
his
unchangeable
being
,
and
his
constancy
in
his
promises
)
as
to
ground
a
prayer
upon
it
,
for
obtaining
the
change
of
a
mans
case
to
the
better
,
in
the
hardest
condition
imaginable
;
O
Lord
,
or
O
Iehovah
,
(
saith
hee
)
Rebuke
me
not
in
thy
wrath
▪
5.
Though
sense
feel
wrath
,
and
see
nothing
but
hot
displeasure
,
yet
faith
can
pierce
through
cl●uds
,
and
bespeake
mercy
:
Have
mercy
on
me
,
O
Lord
,
saith
David
,
in
the
midst
of
this
sad
condition
.
6.
Though
sinne
doth
provoke
anger
,
yet
the
misery
and
inability
to
subsist
,
presented
unto
God
,
is
the
object
of
mercy
,
and
a
motive
to
faith
to
expect
compassion
:
Have
mercy
on
me
,
saith
he
,
for
I
am
weak
.
7.
When
sinne
hath
drawne
on
sicknesse
,
or
any
other
danger
,
let
pardon
of
sin
be
first
sought
,
and
after
that
,
the
removing
of
the
stroke
;
for
first
,
hee
saith
,
have
mercy
on
mee
,
and
then
,
heale
mee
.
8.
The
Lord
can
make
the
strongest
and
most
insensible
part
of
a
mans
body
,
sensible
of
his
wrath
,
when
he
pleaseth
to
touch
him
;
for
here
Davids
bones
are
vexed
.
9.
Anguish
of
Spirit
and
torment
of
conscience
,
is
heavier
then
any
torture
of
body
,
as
,
my
soul
is
also
vexed
,
doth
import
.
10.
The
Lords
apprehended
absence
in
t●ouble
,
and
delaying
to
answer
the
supplicant
,
putteth
a
load
above
a
burthen
,
and
surpasseth
all
expression
of
words
;
for
here
his
speech
is
cutted
,
But
thou
O
Lord
,
how
long
?
Ver.
4.
Returne
,
O
Lord
,
deliver
my
soule
:
O
save
me
for
thy
mercies
sake
.
5.
For
in
death
there
is
no
remembrance
of
thee
,
in
the
grave
who
shal
give
thee
thanks
?
6.
I
am
weary
with
my
groaning
,
all
the
night
make
I
my
bed
to
swimme
,
I
water
my
couch
with
my
tears
.
7.
Mine
eye
is
consumed
because
of
grief
;
it
waxeth
old
,
because
of
all
mine
enemies
.
In
the
next
place
he
prayeth
for
a
renewed
sensible
experience
of
Gods
mercy
to
him
,
because
of
his
pitifull
condition
.
Wherein
learn
,
1.
A
renewed
blenk
of
the
Lords
countenance
wil
satisfie
a
soule
in
greatest
distresse
:
Therefore
David
craveth
this
for
a
remedie
of
all
his
sorrow
,
Returne
,
O
Lord
.
2.
If
desertion
continue
,
feare
of
perishing
utterly
doth
present
it selfe
;
as
this
prayer
insinuateth
,
O
Lord
,
deliver
my
soul.
3.
The
only
time
to
spread
the
praise
of
God
,
by
making
mention
of
him
before
them
that
know
him
not
,
is
the
time
of
this
life
:
For
in
death
there
is
no
remembrance
of
thee
.
4.
The
Christians
love
of
life
,
should
proceed
from
the
love
of
honouring
of
God
in
this
life
,
(
where
it
may
inlarge
Gods
glory
,
before
them
who
may
be
profited
by
preaching
of
his
praise
)
and
should
be
preferred
to
our
own
contentment
for
a
time
in
heaven
,
so
long
as
God
pleaseth
to
take
service
of
us
here
.
For
this
is
the
force
of
the
Prophets
reasoning
,
In
the
grave
who
shal
give
thee
thanks
?
Our
place
waiteth
for
us
,
and
no
man
can
take
it
over
our
head
,
while
wee
on
earth
are
induring
toyling
and
trouble
,
to
bring
more
to
heaven
with
us
.
5.
A
true
desire
and
purpose
to
glorifie
God
in
this
life
,
to
the
edifying
of
others
,
may
give
hope
of
some
prolonging
of
life
,
and
assurance
of
not
perishing
for
ever
:
for
Davids
hope
to
be
heard
doth
run
here
upon
this
ground
.
7.
The
most
lasting
,
pressing
,
and
piercing
sorrow
that
ever
soul
felt
,
is
from
the
sense
of
sinne
,
and
of
Gods
displeasure
for
it
,
as
the
Prophets
expression
here
doth
give
evidence
.
8.
The
exercise
of
the
godly
under
the
sense
of
Gods
displeasure
,
may
be
very
heavy
,
and
of
long
continuance
;
The
prophet
is
weary
with
his
groaning
,
&
his
eyes
consumed
with
grief
.
9.
No
delay
of
comfort
,
no
sense
of
sinne
,
no
fear
of
Gods
utter
displeasure
can
be
a
reason
to
the
believer
to
cease
from
prayer
,
and
dealing
with
God
for
grace
;
for
the
Prophet
is
weary
,
but
giveth
not
over
;
only
his
condition
is
the
matter
of
fresh
mourning
to
him
night
and
day
,
and
powring
out
of
tears
in
the
Lords
bosome
:
All
the
night
maketh
hee
his
bed
to
swim
,
and
watereth
his
couch
with
his
tears
.
10.
The
insulting
of
enemies
over
the
godly
when
the
Lords
hand
is
heavy
upon
them
,
because
it
reflecteth
upon
Religion
and
upon
Gods
glory
,
is
a
main
ingredient
in
the
sorrow
of
the
godly
:
Davids
eye
had
waxen
old
and
dim
with
griefe
,
because
of
all
his
enemies
.
V.
8.
Depart
from
mee
all
yee
workers
of
iniquity
:
for
the
Lord
hath
heard
the
voice
of
my
weeping
.
9.
The
Lord
hath
heard
my
supplication
,
the
Lord
wil
receive
my
prayer
.
10.
Let
all
mine
enemies
be
ashamed
and
sore
vexed
:
let
them
return
and
be
ashamed
suddenly
.
In
the
third
place
David
defyeth
all
his
enemies
,
being
comforted
by
the
light
of
Gods
countenance
,
and
lifted
up
in
his
spirit
.
Whence
Learne
,
1.
The
Lord
can
shortly
change
the
chear
of
an
humble
supplicant
,
and
raise
a
soule
trembling
for
feare
of
wrath
,
to
a
triumphing
over
all
sort
of
adversaries
,
and
over
all
tentations
to
sinne
arising
from
them
,
for
the
return
of
the
Prophets
prayer
maketh
him
say
,
now
,
Depart
from
me
all
ye
workers
of
iniquity
.
2.
The
Sacrifice
of
a
contrite
Spirit
,
offered
by
a
believer
,
the
Lord
will
no●
despise
;
For
the
Lord
heard
the
voice
of
the
Prophets
weeping
.
3.
The
hearing
of
our
prayer
should
be
thankfully
observed
and
made
use
of
,
for
strengthening
our
faith
in
prayer
afterward
:
For
after
the
Prophet
hath
said
,
[
The
Lord
hath
heard
my
supplication
;
he
addeth
,
The
Lord
will
receive
my
prayer
.
4.
The
enemies
of
the
godly
shal
all
of
them
be
disappointed
of
their
hopes
,
and
ashamed
for
their
attempts
against
them
,
and
filled
with
vexation
for
their
pains
;
for
this
prayer
furnished
by
the
Spirit
(
vers.
10
)
to
one
of
the
godly
against
his
wicked
enemies
,
is
a
prophecie
against
all
the
rest
of
the
enemies
of
the
godly
,
in
all
ages
.
PSAL.
VII
.
Shiggaion
of
David
,
which
he
sang
unto
the
Lord
,
concerning
the
words
of
Cush
the
Benjamine
.
The
Prophet
as
a
type
of
Christ
mystical
,
and
an
example
of
Christians
suffering
,
being
slandered
of
treason
against
his
Prince
,
by
one
of
the
courtiers
,
first
fleeth
to
God
for
delivery
,
ver.
1
,
2.
Secondly
,
cleareth
his
innocencie
,
ver.
3
,
4
,
5.
Thirdly
,
requesteth
the
Lord
to
judge
between
him
and
his
enemies
,
ver.
6
,
7
,
8
,
9.
And
fourthly
,
in
prayer
is
made
confident
,
that
the
Lord
will
plead
for
him
against
his
enemies
,
ver.
10
,
11
,
12
,
13.
and
will
returne
their
devised
mischief
against
him
,
upon
their
owne
head
,
ver.
14
,
15
,
16.
Whereupon
in
the
last
place
he
promiseth
praise
to
God
for
his
righteous
judgement
,
ver·
17.
Ver.
1.
O
Lord
,
my
God
,
in
thee
do
I
put
my
trust
:
save
me
from
all
them
that
persecute
me
,
and
deliver
me
:
2.
Lest
he
teare
my
soul
like
a
Lion
,
renting
it
in
pieces
,
while
there
is
none
to
deliver
.
AS
to
the
first
part
,
wherein
he
fleeth
to
God
to
bee
delivered
from
the
bloody
tongues
of
calumniators
;
Learn
,
1.
It
is
a
part
of
the
exercise
of
Christs
servants
,
to
bee
slandered
as
Traitors
to
their
lawful
Magistrates
,
as
David
was
by
Cush
,
a
flattering
courtier
.
2.
God
who
is
able
to
clear
the
innocent
,
and
to
defend
them
from
malice
,
is
in
this
case
to
be
run
unto
,
and
use
is
to
be
made
of
faith
in
him
,
and
our
Covenant
with
him
,
for
reliefe
from
all
adversaries
,
as
the
Prophet
doth
here
.
3.
If
God
do
not
interpose
himselfe
,
for
defence
of
his
unjustly
slandered
Servants
,
there
is
nothing
to
be
expected
from
wicked
enemies
inraged
,
but
mercilesse
beastly
crueltie
,
as
is
showne
in
Davids
experience
.
Ver.
3.
O
Lord
my
God
,
if
I
have
done
this
,
if
there
be
iniquity
in
my
hands
.
4.
If
I
have
rewarded
evil
unto
him
that
was
at
pe●ce
with
me
,
(
yea
,
I
have
delivered
him
that
without
cause
is
my
enemie
.
)
5.
Let
the
enemie
persecute
my
soule
,
and
take
it
;
yea
,
let
him
tread
downe
my
life
upon
the
earth
,
and
lay
mine
honour
in
the
dust
.
Selah
.
In
the
second
place
,
wherein
hee
cleareth
his
own
innocency
,
Learn
1.
Though
innocency
cannot
exempt
a
man
from
being
unjustly
slandered
,
yet
it
will
furnish
him
with
a
good
conscience
,
and
much
boldnesse
in
the
particular
,
before
God
;
as
here
is
seene
,
ver.
3
,
4.
2.
The
more
a
man
doth
render
for
evil
good
,
the
more
confidence
shall
hee
have
,
when
hee
cometh
to
God
;
for
innocencie
served
David
for
this
good
use
,
That
hee
had
delivered
Saul
,
who
without
cause
was
his
enemie
,
vers
.
4.
3.
He
that
is
conscious
of
doing
,
or
intending
injury
to
his
neighbour
,
will
have
his
own
conscience
against
him
,
in
the
time
when
hee
meeteth
with
a
greater
injury
done
to
him
,
and
in
that
case
will
be
forced
to
justifie
Gods
righteousnesse
against
himselfe
,
as
Davids
conditional
prayer
doth
here
imoort
,
ver.
5.
V.
6.
Arise
,
O
Lord
,
in
thine
anger
,
lift
up
thy self
,
because
of
the
r●ge
of
mine
enemies
:
and
awake
for
me
to
the
judgement
that
thou
hast
commanded
.
7.
So
shall
the
Congregation
of
the
people
compasse
thee
about
;
for
their
sakes
,
therefore
returne
thou
on
high
.
8.
The
Lord
shall
judge
the
people
:
judge
me
,
O
Lord
,
according
to
my
righteousnesse
,
and
according
to
mine
integrity
that
is
in
me
.
9.
Oh
let
the
wickednesse
of
the
wicked
come
to
an
end
,
but
establish
the
just
:
for
the
righteous
God
trieth
the
hearts
and
reins
.
In
the
third
place
,
hee
prayeth
that
God
would
judge
betweene
him
and
his
enemies
:
Whence
learne
,
1.
Though
the
Lord
for
the
tryal
and
exercise
of
his
children
,
sit
still
as
it
were
,
for
a
time
,
when
men
are
about
to
oppresse
them
;
yet
will
hee
in
due
time
manifest
himself
to
be
no
idle
spectator
of
wrong
,
but
a
just
defender
of
the
oppressed
,
and
avenger
of
the
injurious
,
He
wil
arise
in
anger
,
and
lift
up
himselfe
.
2.
When
our
enemies
are
desperately
malicious
,
and
nothing
can
mitigate
their
fury
;
let
the
consideration
of
Gods
justice
mitigate
our
passion
:
for
he
wil
arise
in
anger
against
them
.
3.
There
is
no
lesse
just
zeale
in
God
,
to
defend
his
owne
oppressed
people
,
then
there
is
malice
in
the
wicked
,
to
wrong
them
:
For
his
rising
in
anger
,
is
here
opposed
to
the
rage
of
the
enemies
.
4.
Albeit
judgment
against
the
oppressour
be
not
at
the
first
executed
,
yet
God
in
his
Word
hath
given
out
sentence
against
them
,
and
in
his
active
providence
,
hath
prepared
means
and
instruments
for
execution
thereof
in
due
time
;
When
hee
shall
awake
to
execute
the
judgement
which
hee
hath
commanded
,
or
given
order
for
.
5.
When
the
Lord
ariseth
to
judge
his
enemies
,
then
the
Lords
people
will
draw
warmly
unto
him
,
and
as
it
were
,
compasse
him
round
about
.
6.
In
calling
for
justice
upon
the
wicked
enemies
of
Gods
people
,
wee
should
not
be
led
with
private
passion
,
or
desire
of
revenge
,
but
with
desire
of
Gods
glory
,
and
edification
of
his
people
:
for
their
sakes
prayeth
he
,
return
thou
on
high
,
or
ascend
to
thy
Tribunal
Seat
.
7.
Principles
of
Religion
,
whereof
we
may
have
use
in
our
exercises
,
should
be
solidly
digested
,
that
we
may
apply
them
readily
to
use
,
as
neede
requireth
,
for
strengthening
of
our
faith
,
and
prayer
to
God
:
for
when
the
Prophet
hath
setled
his
faith
upon
the
Doctrine
of
Gods
judging
and
executing
justice
in
favours
of
his
people
,
in
the
general
,
hee
applyeth
it
to
his
own
particular
,
saying
,
judge
me
O
Lord
.
8.
When
a
man
hath
made
peace
with
God
about
all
his
sins
,
upon
the
termes
of
grace
and
mercy
,
through
the
Sacrifice
of
the
Mediatour
,
he
may
in
comparison
with
his
injurious
enemies
,
in
a
particular
cause
,
appeale
to
Gods
justice
to
decide
the
controversie
;
as
here
the
Prophet
doth
,
saying
,
Iudge
me
according
to
my
righteousnesse
,
O
Lord
,
and
mine
integrity
that
is
in
me
.
9.
When
a
processe
hath
beene
lying
long
before
God
,
and
the
controversie
between
the
godly
and
their
persecuters
is
not
yet
decided
,
the
godly
may
put
in
a
bill
for
passing
the
decree
,
and
executing
of
the
sentence
,
as
here
is
done
:
Oh
let
the
wickednesse
of
the
wicked
come
to
an
end
,
&c.
10.
The
upright
man
needs
not
to
fear
that
his
enemies
shall
obtain
a
decree
in
their
favours
,
or
suspension
,
or
reduction
of
the
sentence
pronounced
:
For
the
righteous
God
tryeth
the
heart
and
the
reins
.
Ver.
10.
My
defence
is
of
God
,
which
saveth
the
upright
in
heart
.
11.
God
judgeth
the
righteous
,
and
God
is
angry
with
the
wicked
every
day
.
12.
If
hee
turne
not
,
he
wil
whet
his
sword
;
hee
hath
bent
his
bow
and
made
it
ready
.
13.
Hee
hath
also
prepared
for
him
the
instruments
of
death
;
he
ordaineth
his
arrows
against
the
persecuters
.
14.
Behold
he
travelleth
with
iniquity
,
and
hath
conceived
mischiefe
,
and
brought
forth
falshood
.
15.
Hee
made
a
pit
,
and
digged
it
,
and
is
fallen
into
the
ditch
which
hee
made
.
16.
His
mischief
shall
return
upon
his
owne
head
,
and
his
violent
dealing
shal
come
down
upon
his
owne
pate
.
In
the
fourth
place
is
the
answer
of
his
prayer
,
viz.
assurance
given
of
delivery
to
him
,
and
of
judgment
on
his
〈◊〉
:
Whereupon
the
supplicant
giveth
thanks
to
God
.
Whence
learne
,
1.
The
fruit
of
faith
joyned
with
a
good
conscience
,
is
accesse
to
God
in
prayer
,
confidence
,
peace
and
tranquillity
of
mind
,
mitigation
of
trouble
,
protection
and
deliverance
,
as
the
Prophets
experience
here
doth
prove
.
2.
Victory
granted
unto
faith
,
after
wrestling
with
darkness
is
satisfactory
to
the
soul
of
the
godly
,
as
if
all
that
〈…〉
did
hope
for
were
perfected
;
for
he
is
now
clear
to
〈◊〉
My
defence
is
of
God
,
&c.
3.
Whatsoever
we
doe
think●
〈◊〉
the
time
of
tentation
,
neither
justice
against
the
wicked
,
1.
mercy
toward
the
godly
is
idle
;
for
Gods
Word
and
Worke●
do
speake
mercy
to
the
one
,
and
wrath
to
the
other
,
ever●
day
;
all
things
are
working
for
the
ones
good
,
and
for
the
others
dammage
continually
;
For
God
judgeth
the
righteous
,
and
is
angry
with
the
wicked
every
day
.
4.
God
delayeth
the
execution
of
his
judgement
on
the
wicked
,
to
lead
them
to
repentance
;
for
here
God
hath
whet
his
sword
to
strike
,
if
the
wicked
turn
not
.
5.
If
repentance
intervene
not
,
the
destruction
of
the
wicked
is
inevitable
:
If
he
turn
not
,
the
instruments
of
death
are
prepared
,
and
the
arrowes
directed
towards
the
persecuters
.
6.
It
is
a
matter
of
no
smal
pains
that
the
sinner
is
put
unto
,
to
serve
the
Divel
and
his
owne
corrupt
affections
,
hee
travelleth
as
with
a
child
,
he
digs
a
pit
,
one
of
the
hardest
pieces
of
worke
to
slaves
.
7.
When
once
the
wicked
hath
conceived
mischiefe
,
hee
cannot
rest
till
hee
bring
his
purpose
to
action
,
that
his
sinful
thoughts
may
be
wrought
in
effect
:
Hee
conceiveth
mischief
,
and
travelleth
with
iniquity
.
8.
The
adversary
of
Gods
people
shall
have
no
profit
of
all
his
labour
,
but
shall
be
met
with
disappointment
,
Hee
bringeth
forth
falshood
,
and
the
evil
which
is
most
contrary
to
his
hope
and
intention
shall
befall
him
:
Hee
is
fallen
in
the
ditch
which
hee
made
,
and
his
mischief
shall
returne
upon
his
own
head
,
&c.
as
a
stone
throwne
up
against
heaven
,
returneth
upon
the
head
of
him
who
did
throw
it
.
Vers.
17.
I
will
praise
the
Lord
according
to
his
righteousnesse
:
and
will
sing
praise
to
the
Name
of
the
Lord
most
high
.
In
the
last
place
he
promiseth
praise
,
and
closeth
his
son●
so
.
Whence
learn
,
1.
The
issue
of
the
hardest
exercise
of
the
godly
,
is
comfort
to
their
souls
,
and
praise
to
God
,
as
here
〈◊〉
see
.
2.
When
faith
is
sensibly
satisfied
,
and
setled
in
assurance
of
what
was
promised
,
it
will
be
glad
and
give
thanks
for
what
is
to
come
,
as
if
it
were
in
possession
alreadie
:
so
speaketh
this
conclusion
,
I
will
praise
the
Lord
,
and
I
will
sing
praise
to
the
name
of
the
Lord
.
3.
Let
the
party
opposer
of
the
godly
be
never
so
powerful
and
violent
,
and
his
place
in
the
world
never
so
high
,
faith
may
set
to
its
seal
,
that
God
shal
mafest
himself
a
righteous
Judge
in
power
and
authority
above
the
highest
oppressing
powers
on
earth
:
I
will
sing
praise
to
the
Name
of
the
Lord
most
high
.
PSAL.
VIII
.
To
the
chief
Musician
upon
Gitteth
,
A
Psalm
of
David
.
To
the
end
the
Prophet
may
commend
the
glory
of
Gods
grace
toward
man
,
hee
first
admireth
his
glory
in
the
works
of
Creation
and
Providence
,
which
are
able
to
stop
the
mouths
of
all
blasphemous
Atheists
,
ver.
1
,
2.
In
the
second
place
,
he
admireth
the
Lords
love
to
man
above
all
other
,
even
the
most
glorious
creatures
,
ver.
3
,
4.
Thirdly
,
he
setteth
out
this
grace
of
God
to
man
,
in
the
Incarnation
,
humiliation
,
and
exaltation
of
Christ
for
mans
cause
,
and
for
restoring
of
redeemed
man
in
Christ
,
to
their
right
unto
,
and
over
the
visible
creatures
.
ver.
5
,
6
,
7
,
8.
and
closeth
the
Psalme
,
with
the
admiration
of
Gods
glory
in
all
the
Earth
.
ver.
9.
Ver.
1.
O
Lord
our
Lord
,
how
excellent
is
thy
Name
in
all
the
earth
!
who
hast
set
thy
glory
above
the
heavens
.
2.
Out
of
the
mouth
of
babes
and
sucklings
hast
thou
ordained
strength
,
because
of
thine
enemies
,
that
thou
mightest
stil
the
enemie
and
the
avenger
.
From
his
admiration
of
Gods
glory
in
the
workes
of
Creation
and
Providence
,
learn
1.
The
godly
are
not
alwaies
born
downe
with
trouble
;
Sometime
they
have
liberty
to
goe
,
and
delight
themselves
in
the
beholding
of
Gods
glory
and
goodnesse
towards
themselves
,
as
the
whole
Psalme
sheweth
.
2.
The
mysterie
of
the
glory
of
God
,
in
his
workes
of
Creation
and
Redemption
,
is
such
,
as
none
save
the
eye
spiritually
illuminate
by
his
spirit
,
can
see
it
:
And
he
that
seeth
it
,
cannot
but
be
ravished
therewith
,
when
he
doth
discerne
it
;
and
none
can
sufficiently
comprehend
it
,
or
take
it
up
fully
,
save
God
himselfe
.
Therfore
the
Prophet
directeth
his
speech
full
of
admiration
,
wholly
to
the
Lord
,
throughout
all
the
Psalme
.
3.
The
glory
of
the
Lord
is
greatly
sweetned
unto
the
godly
,
in
the
time
of
their
praising
of
his
Majestie
,
when
they
consider
their
own
Interest
in
him
,
as
in
their
own
propriety
.
Therefore
saith
he
,
O
Lord
our
Lord
,
how
excellent
is
thy
name
!
4.
No
words
are
sufficient
to
set
out
the
glory
of
the
Lord
,
not
only
as
it
is
in
it selfe
,
but
even
as
it
is
discovered
to
a
spirituall
understanding
;
Therefore
by
way
of
admiration
,
must
he
cry
out
,
How
excellent
is
thy
Name
!
5.
The
heavens
and
celestial
lights
shining
from
above
,
do
speake
much
of
Gods
glory
;
but
in
effect
his
glory
is
greater
then
they
can
hold
forth
;
for
his
glory
is
set
above
the
heavens
.
6.
Albeit
the
glory
of
the
Lord
doth
fill
the
world
,
yet
hath
he
enemies
of
his
glory
,
to
wit
,
profane
and
godlesse
persons
,
Athiests
,
Epicures
,
and
persecuters
of
his
people
and
truth
;
For
here
are
enemies
spoken
of
,
and
avengers
,
opening
blasphemous
mouths
against
him
,
and
his
people
,
as
if
God
,
and
his
people
,
had
injured
them
.
7.
Not
only
the
providence
of
God
in
new
borne
babes
,
framing
them
in
the
belly
,
providing
nourishment
unto
them
when
they
are
borne
,
and
making
them
to
suck
the
brests
;
but
also
the
giving
of
saving
knowledge
to
some
of
them
,
in
their
tender
years
,
is
able
to
refute
all
Atheists
and
profane
despisers
of
the
glory
of
the
Lord
;
for
out
of
the
mouth
of
babes
and
sucklings
he
hath
ordained
strength
,
or
strong
conviction
,
to
still
the
enemie
and
the
avenger
,
and
put
him
to
silence
.
Matthew
21.26
.
Ver.
3.
When
I
consider
the
heavens
,
the
worke
of
thy
fingers
,
the
Moon
and
the
Stars
which
thou
hast
ordained
;
4.
What
is
man
that
thou
art
mindfull
of
him
?
and
the
son
of
man
that
thou
visitest
him
?
From
his
admiration
in
Gods
respect
,
and
love
to
man
above
all
other
creatures
,
Learne
,
1.
The
weaknesse
and
unworthinesse
of
man
,
considered
both
in
himselfe
,
and
compared
with
his
glorious
creatures
made
for
his
use
,
do
commend
the
bounty
of
God
to
man
,
and
make
it
a
matter
of
great
admiration
.
For
when
the
prophet
considereth
the
glorious
heavens
&c.
he
asketh
,
What
is
man
?
&c.
2.
Man
of
all
the
creatures
is
most
esteemed
and
taken
care
of
by
God
.
For
hee
is
mindful
of
man
,
and
daily
visiteth
him
.
Ver.
5.
For
thou
hast
made
him
a
little
lower
then
the
Angels
,
and
hast
crowned
him
with
glory
and
honour
.
8.
Thou
madest
him
to
have
dominion
over
all
the
works
of
thy
hand
;
Thou
hast
put
all
things
under
his
feet
.
7.
All
sheep
and
oxen
,
yea
,
and
the
beasts
of
the
field
.
8.
The
fowl
of
the
air
,
and
the
fish
of
the
sea
,
and
whatsoever
passeth
thorow
the
paths
of
the
seas
.
In
the
third
place
,
hee
looketh
on
man
considered
in
his
Creation
before
the
fall
,
and
as
he
is
in
his
head
Christ
(
who
is
God
incarnate
,
humbled
and
exalted
for
mans
cause
after
the
fall
)
restored
to
what
hee
lost
by
the
fall
.
Whence
learne
,
1.
Looke
unto
man
in
his
creation
,
and
God
hath
given
him
the
place
,
in
order
of
dignity
,
above
all
the
creatures
visible
,
next
unto
heavenly
Angels
:
Thou
hast
made
him
a
little
lower
then
the
Angels
.
2.
Looke
unto
man
after
his
fall
,
restored
by
Christ
unto
his
place
,
and
in
this
respect
hee
is
established
in
that
dignity
to
be
next
unto
the
glorious
Angels
:
Thou
hast
made
him
a
little
lower
then
the
Angels
.
3.
Looke
unto
man
in
our
Head
Christ
Jesus
,
God
incarnate
,
and
there
man
is
wonderfully
exalted
in
regard
that
for
respect
and
love
to
man
,
the
Man
Christ
being
very
God
,
is
humbled
unto
the
death
of
the
crosse
.
And
in
this
sense
doth
the
Apostle
,
Heb.
2.7
,
9.
take
this
place
,
Thou
madest
him
a
little
lower
then
the
Angels
,
for
the
suffering
of
death
.
4.
Looke
unto
man
in
Christ
Jesus
,
after
his
resurrection
,
and
in
his
glorification
;
God
hath
crowned
him
with
glory
and
Majestie
.
5.
It
is
no
small
point
of
dignifying
man
,
that
all
believers
have
by
Christ
this
title
of
Heirship
,
with
lawful
use
and
possession
of
the
creatures
recovered
and
restored
unto
him
:
Thou
madest
him
to
have
dominion
over
the
works
of
thine
hands
.
6.
As
there
is
nothing
which
may
doe
man
good
service
,
which
God
hath
not
granted
man
dominion
over
in
and
through
Christ
,
so
there
is
nothing
can
harm
him
,
but
he
hath
put
under
Christs
feet
,
and
under
beleevers
feet
in
and
through
Christ
,
to
wit
,
sinne
and
Satan
,
and
all
our
enemies
,
and
Death
the
last
enemy
;
Hee
hath
put
all
things
under
his
feete
,
as
the
Apostle
gathereth
,
1
Cor.
15.26
.
7.
Christ
shall
not
lay
downe
his
kingdome
which
he
hath
in
his
Church
,
and
over
all
her
enemies
,
till
hee
hath
put
downe
all
rule
and
authority
,
and
power
against
him
and
his
Church
,
and
have
subdued
all
enemies
under
himselfe
.
For
hee
must
reigne
till
hee
hath
put
all
things
under
his
feete
,
as
the
Apostle
collecteth
,
1
Cor.
15.25
.
8.
Nothing
is
excepted
or
exeemed
from
being
subject
to
Christ
,
as
man
,
no
not
the
holy
Angels
(
who
are
made
ministring
Spirits
,
to
serve
believers
)
but
only
God
,
essentially
considered
,
he
only
is
excepted
.
For
he
hath
put
all
things
under
his
feet
;
but
when
he
saith
all
things
are
put
under
him
,
it
is
manifest
that
he
is
excepted
who
did
put
all
things
under
him
,
as
the
Apostle
proveth
from
this
place
,
1
Cor.
15.27
.
Ver.
9
▪
O
Lord
our
Lord
,
how
excellent
is
thy
Name
in
all
the
earth
!
Hee
closeth
the
Psalme
as
he
began
it
with
admiration
:
Whence
learne
,
1.
The
praises
of
our
Lord
,
and
the
excellency
of
our
covenant
right
,
and
Interest
in
him
,
are
worthy
again
and
again
to
be
considered
,
and
that
God
should
bee
proclaimed
Lord
of
us
whom
hee
hath
l●fted
up
to
so
high
a
Dominion
.
Therefore
is
this
verse
repeated
again
.
2.
When
a
man
hath
begun
to
declare
some
reason
of
his
wondering
at
the
glory
of
God
,
manifested
in
the
whole
world
,
and
specially
in
his
Church
,
he
must
give
over
the
ful
explication
of
this
glory
,
and
close
as
he
begun
,
with
wondring
stil
as
here
the
same
exclamation
of
wondring
at
the
excellency
of
Gods
glory
concludeth
the
Psalme
,
as
it
did
begin
it
,
O
Lord
our
Lord
,
how
excellent
is
thy
Name
in
all
the
earth
!
PSAL.
IX
.
To
the
chiefe
Musician
upon
Muth-Labben
.
A
Psalme
of
David
.
Here
is
Davids
song
of
praise
to
God
,
first
,
for
his
own
exeperience
of
Gods
goodnesse
towards
himselfe
,
and
Gods
righteous
Judgment
against
his
enemies
,
ver.
1
,
2
,
3
,
4.
Secondly
,
for
the
Lords
readiness
to
do
the
like
worke
▪
in
favours
of
all
the
godly
,
ver.
5
▪
6
,
7
,
8
,
9
,
10.
Thirdly
,
hee
exhorteth
the
godly
to
praise
God
with
him
,
ver.
11
,
12.
Fourthly
,
he
prayeth
for
his
owne
deliverie
out
of
his
present
distress
,
ver.
13
,
14.
Fifthly
,
he
hath
assurance
of
the
overthrow
of
all
his
enemies
,
ver.
15
,
16
,
17
,
18.
And
last
of
all
,
for
the
execution
of
this
overthrow
,
hee
heartily
prayeth
,
ver.
19
,
20.
Ver.
1.
I
Will
praise
thee
,
O
Lord
,
with
my
whole
heart
,
I
wil
shew
forth
all
thy
marvellous
works
.
2.
I
wil
be
glad
and
rejoyce
in
thee
:
I
will
sing
praise
to
thy
name
,
O
thou
most
high
.
3.
When
mine
enemies
are
turned
back
,
they
shall
fal
and
perish
at
thy
presence
.
4.
For
thou
hast
maintained
my
right
and
my
cause
,
thou
satest
in
thy
throne
judging
right
.
FRom
the
first
part
of
this
song
of
praise
,
Learne
,
1.
The
exercise
of
the
Saints
in
variety
of
troubles
doth
occasion
the
setting
forth
of
the
glory
of
God
in
all
his
attributes
,
as
in
this
Psalme
is
shewne
▪
2.
When
the
heart
is
enlarged
with
the
sense
of
Gods
goodnesse
,
the
work
of
praising
God
will
●e
more
heartily
undertaken
,
and
a
large
heart
will
make
a
loosed
tongue
and
an
open
mouth
,
to
set
forth
his
glory
.
David
will
now
praise
the
Lord
with
his
whole
heart
.
3.
One
worke
of
Gods
wonderful
goodnesse
useth
to
call
for
another
▪
that
they
may
goe
forth
together
in
each
others
hands
to
set
forth
his
excellency
;
as
here
David
wil
shew
forth
all
his
wonderfull
works
.
4.
A
lover
of
the
glory
of
God
,
cannot
rest
til
he
communicate
with
others
what
he
knoweth
of
the
Lords
wonders
:
he
wil
shew
forth
(
for
others
upstirring
)
all
the
Lords
marvellous
works
.
5.
Not
any
benefit
or
gift
received
of
God
,
but
God
himselfe
,
and
his
free
favour
is
the
matter
of
the
believers
joy
:
David
will
be
glad
and
rejoyce
in
God
himselfe
.
6.
It
is
not
enough
to
have
joy
in
our
heart
in
the
Lord
,
but
it
is
his
glory
,
that
the
joy
which
we
have
in
him
,
be
openly
known
as
occasion
offereth
:
therefore
will
David
sing
praises
to
the
name
of
the
Lord
most
high
.
7.
The
way
of
giving
God
the
glory
in
every
action
,
and
in
special
of
our
victories
over
our
enemies
,
is
to
acknowledge
him
to
bee
the
chief
worker
thereof
,
and
the
creatures
to
be
but
instruments
by
whom
hee
turneth
the
enemie
back
:
for
the
enemie
falleth
and
perisheth
at
his
presence
.
8.
As
for
time
by-gone
God
should
have
the
glory
of
what
is
done
▪
so
must
wee
consecrate
the
glory
of
what
shal
bee
done
,
and
of
what
we
would
have
done
altogether
to
the
Lord
;
therefore
also
for
time
to
come
David
speaketh
,
When
mine
enemies
are
turned
back
,
(
to
wit
,
by
thy
power
)
they
shal
fall
at
thy
presence
.
9.
Were
a
cause
never
so
right
and
just
,
it
requireth
Gods
power
for
keeping
it
on
foot
:
the
justnesse
of
the
cause
must
not
be
relyed
on
,
but
God
must
have
the
trust
of
the
cause
,
and
the
glory
of
maintaining
of
it
:
David
acknowledgeth
God
the
maintainer
of
his
right
and
cause
.
10.
What
Judge
soever
shal
condemne
us
unrighteously
,
there
is
a
higher
Judge
to
judge
the
cause
over
againe
,
and
the
parties
also
:
who
when
he
sheweth
himself
,
should
be
glorified
in
his
justice
by
us
;
Thou
●●●test
in
the
throne
judging
right
,
saith
David
,
after
he
was
condemned
of
the
Judges
of
the
Land
.
Ver.
5.
Thou
hast
rebuked
the
Heathen
,
thou
hast
destroyed
the
wicked
;
thou
hast
put
out
their
name
for
ever
and
ever
.
6.
O
thou
enemy
,
destructions
are
come
to
a
perpetuall
end
:
and
thou
hast
destroyed
Cities
,
their
memorial
is
perished
with
them
.
7
But
the
Lord
shall
endure
for
ever
:
he
hath
prepared
his
throne
for
judgment
.
8
And
hee
shall
judge
the
world
in
righteousnesse
,
hee
shall
minister
judgement
to
the
people
in
uprightnesse
.
9
The
Lord
also
will
be
a
refuge
for
the
oppressed
,
a
refuge
in
times
of
trouble
.
10
And
they
that
know
thy
Name
will
put
their
trust
in
thee
:
for
thou
,
Lord
,
hast
not
forsaken
them
that
seek
thee
.
In
the
second
place
,
hee
foreseeth
in
the
spirit
what
shall
become
of
all
Gods
enemies
,
and
adversaries
of
his
people
,
and
prophesieth
concerning
them
,
to
the
praise
of
God
,
and
comfort
of
the
godly
,
who
were
to
live
after
his
time
:
Whence
learne
,
1.
Although
the
conscience
of
the
persecuters
of
Gods
people
be
silent
in
their
securi●y
,
yet
shall
Gods
judgement
against
them
〈◊〉
their
conscience
●e
last
,
whether
they
be
enemies
without
the
Church
,
or
〈…〉
the
Lord
shall
destroy
them
:
For
thou
,
O
Lords
,
hast
〈◊〉
▪
the
heathen
▪
thou
hast
destroyed
the
wicked
〈◊〉
Although
the
enemies
have
a
great
name
in
the
〈…〉
their
glory
be
blasted
,
and
their
〈…〉
never
been
heard
of
〈…〉
name
for
ever
and
ever
.
3.
The
〈…〉
people
,
and
of
their
dwellings
〈…〉
bee
charged
upon
their
enemies
〈…〉
executed
and
brought
their
〈…〉
enemies
themselves
know
and
think
they
〈…〉
purpose
:
their
intended
〈…〉
.
4.
The
time
shall
come
,
when
〈◊〉
godly
〈…〉
over
all
their
oppressours
▪
yea
,
in
the
midst
of
the
enimie●
insolencies
,
the
godly
,
by
faith
may
〈…〉
say
as
here
,
O
thou
enemy
,
destructions
are
come
to
a
〈◊〉
end
.
5.
As
the
enemies
of
Gods
Church
have
destroyed
the
earthly
dwellings
of
the
Lords
people
;
〈…〉
hath
destroyed
,
and
will
destroy
their
cities
and
their
dwellings
,
and
make
their
memorial
cease
with
them
.
6.
The
reigne
of
the
wicked
adversaries
of
Gods
p●ople
is
very
short
,
and
in
a
few
daies
they
are
cut
off
,
but
the
Lord
shall
endure
for
ever
,
to
defend
his
people
from
age
to
age
.
7.
Courts
of
Justice
among
men
are
not
alwaies
ready
to
hear
plaintiffs
;
but
the
Lord
holdeth
Court
continually
,
the
taking
in
of
no
mans
complaint
is
delayed
so
much
as
one
houre
,
though
thousands
should
come
at
once
,
all
of
them
with
sundry
Petitions
:
Hee
hath
prepared
his
throne
for
Iudgment
.
8.
Albeit
in
the
Courts
of
men
justice
be
not
alwaies
found
,
and
very
rarely
in
any
matter
concerning
Christ
;
yet
the
Lord
shall
judge
the
world
in
righteousnesse
,
and
minister
judgment
to
the
people
in
uprightnesse
:
the
injuries
done
to
his
people
shal
be
all
of
them
righted
by
him
.
9.
Although
the
Lords
children
have
no
residence
,
but
be
chased
from
place
to
place
,
and
know
not
whither
to
goe
in
the
earth
,
yet
there
is
an
open
City
of
refuge
unto
them
,
where
they
shal
find
shelter
:
For
the
Lord
also
will
be
a
refuge
to
the
oppressed
.
10.
The
Lords
relief
which
hee
giveth
to
his
people
,
is
reserved
,
til
other
inferiour
reliefs
doe
fa●l
,
til
the
godly
man
bee
humbled
and
emptied
,
and
then
will
he
helpe
:
Unto
the
oppressed
he
will
be
a
refuge
in
time
of
trouble
.
11.
The
way
of
the
Lords
helping
and
comforting
his
owne
people
,
is
by
lifting
up
the
believer
above
any
thing
which
can
overtake
him
;
above
the
reach
of
all
creatures
;
The
Lord
will
be
an
high
tower
,
an
high
place
,
as
the
word
importeth
,
whence
the
believer
may
look
down
and
despise
wha●
flesh
can
do
unto
him
.
12.
The
ignorance
of
the
Lords
goodness
,
mercy
,
truth
,
and
other
his
attributes
,
is
the
cause
of
making
so
little
use
of
God
in
prosperity
,
and
so
little
believing
in
him
in
the
time
of
trouble
.
For
,
they
who
know
his
name
,
will
trust
in
him
.
13.
They
to
whom
the
spiritual
knowledg
of
God
is
revealed
,
wil
certainly
trust
in
him
:
and
they
that
trust
in
him
will
seek
him
:
and
they
that
seek
him
,
wil
find
him
to
be
what
he
is
called
:
for
the
man
knowing
God
,
trusting
in
God
,
and
seeking
God
,
is
the
same
here
.
14.
The
Lord
may
for
a
time
hide
himselfe
,
or
delay
to
manifest
himselfe
to
a
believer
that
seeketh
him
(
which
he
doth
sometimes
for
the
believers
tryall
,
exercise
,
and
profiting
)
yet
no
age
can
give
an
instance
of
his
rejecting
such
a
supplicant
:
for
thou
,
Lord
,
hast
not
forsaken
them
that
seeke
thee
.
15.
As
many
experiences
as
are
past
of
Gods
grace
to
beleeving
supplicants
before
this
day
,
as
many
confirmations
of
Faith
are
given
,
and
as
many
encouragemints
to
all
believers
to
seeke
his
face
in
Christ
:
For
hee
never
forsooke
them
that
sought
him
.
Ver.
11.
Sing
praise
to
the
Lord
,
which
dwelleth
in
Zion
:
declare
among
the
people
his
doings
.
12.
When
hee
maketh
inquisition
for
blood
,
hee
remembreth
them
:
he
forgetteth
not
the
cry
of
the
humble
.
In
the
third
place
,
he
exhorteth
the
rest
of
the
godly
to
praise
God
with
him
.
Whence
learn
,
1.
It
is
the
duty
of
all
believers
to
joyn
themselves
chearfully
in
the
setting
forth
the
Lords
care
over
them
,
and
whatsoever
may
make
his
lovely
Majestie
known
to
the
world
:
for
so
requireth
the
present
precept
and
example
,
Sing
praises
to
the
Lord
.
2.
The
only
true
God
,
and
the
right
object
of
our
joy
and
praises
,
is
he
who
did
manifest
himself
to
the
Church
of
the
Jewes
of
old
;
who
gave
his
Scriptures
and
his
Ordinances
to
them
;
and
among
whom
hee
took
up
his
residence
in
Jerusalem
,
in
Sion
,
in
the
Temple
,
in
the
Mercy
seat
,
betwixt
the
Cherubims
,
(
which
was
a
figure
of
the
Incarnation
of
the
Son
of
God
;
in
whom
,
as
the
only
Mediatour
,
is
the
trysting
place
betweene
God
and
Believers
,
for
accepting
their
persons
and
worship
)
for
so
doth
the
description
of
the
true
God
here
teach
us
:
Sing
praises
to
the
Lord
,
who
dwelleth
in
Sion
.
3.
The
acts
of
the
Lord
for
his
people
are
so
stamped
with
the
impression
of
his
divinity
,
that
they
are
able
to
purchase
glory
to
God
even
among
the
Nations
that
are
without
the
Church
,
and
to
draw
them
to
him
:
and
so
it
is
not
a
needlesse
,
fruitlesse
or
hopelesse
worke
,
to
declare
his
doings
among
the
Nations
.
4.
If
the
Lord
be
pleased
to
honour
himselfe
with
the
martyrdome
of
any
of
his
servants
,
it
is
not
for
disrespect
to
their
persons
,
for
they
remaine
,
even
when
dead
,
honourable
in
his
estimation
,
and
high
in
his
affection
;
for
he
remembereth
them
in
a
special
manner
.
5.
There
is
a
time
appointed
of
God
for
bringing
to
judgment
every
sinne
,
and
especially
murther
;
and
of
all
murthers
,
to
avenge
most
severely
the
slaughter
of
his
servants
,
concerning
whom
it
is
here
said
,
When
he
maketh
inquisition
for
blood
,
hee
remembreth
them
:
Precious
in
his
eyes
is
the
death
of
his
Saints
:
6.
There
is
not
a
lost
word
in
the
earnest
prayers
of
the
humble
believer
,
poured
forth
in
the
day
of
his
necessity
:
every
petition
shal
have
a
ful
answer
,
partly
in
this
life
,
and
partly
in
the
life
to
come
:
For
God
forgetteth
not
the
cry
of
the
humble
.
Ver.
13.
Have
mercy
upon
me
,
O
Lord
,
consider
my
trouble
which
I
suffer
of
them
that
hate
me
,
thou
that
liftest
me
up
from
the
gates
of
death
.
14
That
I
may
shew
forth
all
thy
praise
in
the
gates
of
the
daughter
of
Sion
:
I
wil
rejoyce
in
thy
salvation
.
In
the
fourth
place
,
hee
cometh
to
his
owne
particular
and
present
case
,
and
prayeth
for
a
new
experience
of
the
truth
formerly
set
downe
,
believed
and
sealed
by
him
.
Whence
learn
,
1.
When
new
troubles
befal
experienced
believers
,
they
must
betake
them
to
their
old
refuge
,
and
to
the
formerly
blessed
means
of
prayer
;
as
here
David
doth
:
Have
mercy
,
O
Lord
,
upon
me
.
2.
Never
a
word
of
merit
should
be
in
the
mouth
of
a
true
believer
;
For
,
Have
mercy
on
mee
,
O
Lord
,
is
Davids
onely
plea
;
any
good
in
us
,
is
but
a
sandy
ground
to
build
on
.
3.
It
sufficeth
a
believer
acquainted
with
God
,
to
present
before
God
the
trouble
hee
suffereth
unjustly
from
his
enemies
,
and
to
expect
deliverance
from
the
Lords
grace
towards
himselfe
,
and
from
his
justice
in
relation
to
the
adversary
:
for
this
is
the
argument
here
used
,
Consider
my
trouble
which
I
suffer
of
them
that
hate
me
.
4.
Extreme
danger
of
present
death
,
should
not
dash
nor
discourage
the
believer
to
pray
for
deliverance
,
because
experience
hath
proven
,
that
the
Lord
can
lift
a
believer
up
from
the
gates
of
death
.
5.
Life
should
not
be
loved
so
much
for
it selfe
,
as
that
wee
may
glorifie
God
in
our
life
;
and
edifie
others
in
the
knowledge
of
God
;
For
deliverance
from
death
is
here
asked
of
God
,
that
hee
may
set
forth
all
the
praises
of
God
in
the
gates
and
most
open
places
of
the
daughter
of
Sion
:
that
is
,
in
the
audience
of
the
people
of
God
.
6.
He
gets
a
satisfactory
Answer
:
which
teacheth
us
,
That
in
a
moment
the
Lord
can
perswade
the
supplicant
of
the
grant
of
his
prayer
,
and
fill
him
with
joy
;
as
here
in
one
breath
,
ere
the
prophet
could
close
his
prayer
,
he
is
made
to
joy
in
the
salvation
or
deliverance
which
he
was
perswaded
God
was
to
give
to
him
:
I
will
rejoyce
in
thy
salvation
.
Ver.
15.
The
heathen
are
sunk
down
in
the
pit
that
they
made
:
in
the
net
which
they
hid
,
is
their
owne
foot
taken
.
16
The
Lord
is
known
by
the
judgments
which
hee
executeth
:
the
wicked
is
snared
in
the
worke
of
his
own
hands
.
Higgaion
,
Selah
.
17
The
wicked
shal
be
turned
into
hell
,
and
all
the
Nations
that
forget
God
.
18
For
the
needy
shall
not
alway
be
forgotten
:
the
expectation
of
the
poor
shal
not
perish
for
ever
.
In
the
fifth
place
is
set
downe
,
how
with
confidence
of
his
own
delivery
,
he
is
made
sure
of
the
overthrow
of
the
enemie
:
Whence
learne
,
1.
Ordinarily
,
the
delivery
of
the
persecuted
people
of
God
is
joyned
with
the
overthrow
of
their
oppressors
:
And
ceatainly
,
the
wicked
cannot
take
a
readier
way
to
ruine
themselves
,
then
to
seek
the
overthrow
of
the
Lords
Church
and
people
:
For
here
,
The
heathen
are
sunke
down
in
the
pit
that
they
made
;
and
their
crafty
counsel
against
the
godly
,
is
the
trap
to
take
themselves
into
:
In
the
net
which
they
hid
,
their
own
feet
are
taken
.
2.
None
of
Gods
judgments
,
and
specially
none
of
those
Judgments
whereby
he
pleads
the
cause
of
his
Church
against
her
enemies
,
should
be
lightly
looked
upon
:
For
the
Lord
is
known
by
the
judgments
which
hee
executeth
:
His
judgements
bear
the
impression
of
his
wisdome
and
justice
;
so
as
the
sinne
may
be
read
written
on
the
rod.
3.
Amongst
other
manifestations
of
Gods
wisdome
and
justice
in
punishing
his
adversaries
,
this
is
one
.
The
Lord
makes
the
workes
of
the
wicked
,
and
specially
what
they
doe
against
his
people
,
to
be
the
very
means
to
undoe
them
:
The
wicked
is
snared
in
the
work
of
his
own
hands
.
4.
As
the
devices
of
the
wicked
do
come
from
hel
,
so
do
they
return
thither
,
and
draw
the
devisers
with
them
:
Though
they
cry
,
Peace
,
peace
,
and
put
the
fear
of
hell
farre
from
them
,
yet
all
the
wicked
shal
be
turned
into
hell
.
5.
As
they
who
give
themselves
to
sinne
,
and
specially
enemies
to
peace
,
doe
cast
away
the
knowledge
of
God
out
of
their
mind
and
affections
;
so
shall
God
cast
them
away
far
from
his
presence
:
All
the
nations
that
forget
God
,
shall
be
turned
into
hell
.
6.
Albeit
the
Lord
doe
not
presently
execute
judgment
on
the
godlesse
oppressors
of
his
people
,
yet
for
respect
the
Lord
doth
beare
to
his
people
,
their
destruction
shal
certainly
come
:
They
shall
goe
down
to
bell
;
for
the
needy
shall
not
alwayes
bee
forgotten
.
The
cry
of
the
needy
and
oppressed
shall
bring
judgement
upon
the
oppressors
.
7.
The
Lords
people
are
an
humbled
people
,
afflicted
,
emptied
,
sensible
of
their
need
,
driven
to
a
daily
attendance
on
God
,
daily
begging
of
him
,
and
living
only
upon
the
hope
of
what
is
promised
:
for
so
are
they
here
described
needy
,
poor
,
supplicants
,
and
expectants
of
the
performance
of
what
is
promised
.
8.
Albeit
the
Lord
seeme
to
lay
aside
the
prayers
of
the
oppressed
godly
,
and
forget
them
:
and
albeit
the
godly
mans
hope
doth
seem
for
a
time
vaine
,
yet
shal
he
not
alwaies
be
forgotten
,
nor
his
expectation
perish
for
ever
,
and
specially
the
expectation
he
hath
of
things
everlasting
,
shal
not
be
disappointed
,
but
shal
be
satisfied
for
ever
.
Ver.
19.
Arise
,
O
Lord
,
let
not
man
prevail
:
let
the
heathen
be
judged
in
thy
sight
.
20
Put
them
in
fear
,
O
Lord
:
that
the
nations
may
know
themselves
to
be
but
men
.
Selah
.
In
the
last
place
he
followeth
his
condemnatory
sentence
of
the
wicked
with
prayer
,
that
the
Lord
would
put
it
in
execution
,
even
in
his
owne
time
.
Whence
learn
,
1.
The
Lord
doth
not
so
delay
to
execute
judgement
on
the
oppressors
of
his
people
,
but
he
may
be
intreated
to
make
speedy
dispatch
,
and
as
need
requireth
to
arise
and
fall
to
worke
.
2.
The
time
of
Gods
arising
is
,
when
the
cause
of
God
which
the
godly
do
maitaine
is
like
to
be
lost
.
Arise
,
O
Lord
,
let
not
man
prevail
.
There
is
his
reason
,
why
he
would
have
God
to
arise
.
3.
When
God
ariseth
for
the
godly
,
he
maketh
it
appear
,
that
they
are
his
people
,
and
that
their
adversaries
are
in
effect
before
him
but
heathen
and
strangers
from
the
inward
covenant
,
and
common-wealth
of
his
people
,
whether
they
be
within
the
visible
Church
or
not
;
for
he
prayeth
,
Let
the
heathen
be
judged
in
thy
sight
.
4.
So
long
as
the
Lord
●oth
spare
his
adversaries
,
they
do
mis-know
themselves
,
and
God
also
.
Sin
doth
so
besot
ignorant
and
gracelesse
people
,
that
they
forget
that
they
are
mortal
,
and
that
God
is
their
judge
.
Therefore
David
desireth
,
that
the
nations
may
know
themselves
to
be
but
men
.
5.
Where
there
is
any
hope
or
possibility
of
the
salvation
of
enemies
,
the
godly
mans
desire
is
they
should
be
brought
in
subjection
to
God
▪
and
humbled
before
him
;
and
that
judgments
might
be
so
tempered
as
the
enemie
might
profit
thereby
,
and
God
be
glorified
:
Put
them
in
fear
,
that
they
may
know
themselves
to
be
●ut
men
.
PSAL.
X.
This
Psalme
wanteth
an
inscription
,
and
that
in
Gods
wisedome
,
that
being
less
restricted
to
a
particular
mans
case
,
it
may
be
of
more
general
use
,
whensoever
the
godly
find
themselves
in
a
condition
whereunto
this
prayer
may
be
sutable
:
and
specially
in
time
of
general
persecution
.
The
prophet
here
complaineth
to
God
and
craveth
justice
against
the
persecuters
of
his
people
,
because
of
the
intolerable
wickedness
of
the
oppressor
,
ver.
1
,
2
,
3
,
4
,
5
,
6
,
7
,
8
,
9
,
10
,
11.
Secondly
,
he
prayeth
for
hastning
of
the
deliverie
of
the
Lords
people
,
and
for
hastning
of
judgment
upon
the
persecuters
,
for
vindication
of
the
glory
of
Gods
justice
against
his
enemies
,
and
of
his
mercy
to
his
people
.
Ver.
12
,
13
,
14
,
15.
Thirdly
,
he
professeth
his
confidence
that
he
shall
be
heard
,
and
so
glorifieth
God
,
Ver.
16
,
17
,
18.
Ver.
1.
WHy
standest
thou
a
far
off
,
O
Lord
?
why
hidest
thou
thy self
in
time
of
trouble
?
2.
The
wicked
in
his
pride
doth
persecute
the
poor
:
let
them
be
taken
in
the
devices
that
they
have
imagined
.
3.
For
the
wicked
boasteth
of
his
hearts
desire
:
and
blesseth
the
covetous
,
whom
the
Lord
abhorreth
.
4.
The
wicked
through
the
pride
of
his
countenance
will
not
seek
after
God
:
God
is
not
in
all
his
thoughts
.
5.
His
wayes
are
alwayes
grievous
,
thy
judgments
are
far
above
out
of
his
sight
:
as
for
all
his
enemies
,
he
●uffeth
at
them
.
6.
He
hath
said
in
his
heart
,
I
shall
not
be
moved
:
for
I
shall
never
be
in
adversity
.
7.
His
mouth
is
full
of
cursing
,
and
deceit
,
and
fraud
:
under
his
tongue
is
mischiefe
and
vanity
.
8.
He
sitteh
in
the
lurking
places
of
the
villages
:
in
the
secret
places
doth
he
murder
the
innocent
:
his
eys
are
privily
set
against
the
poor
.
9.
He
lyeth
in
wait
secretly
as
a
lyon
in
his
den
,
he
lyeth
in
wait
to
catch
the
poor
:
he
doth
catch
the
poor
when
he
draweth
him
into
his
net
.
10.
He
croucheth
,
and
humbleth
himselfe
,
that
the
poor
may
fall
by
his
strong
ones
.
11.
He
hath
said
in
his
heart
,
God
hath
forgotten
:
he
hideth
his
face
,
he
will
never
see
it
.
In
this
complaint
he
speaketh
to
God
after
the
manner
of
men
,
in
the
termes
of
sense
,
and
as
matters
did
seem
to
him
in
outward
appearance
.
Whence
learn
,
1.
How
far
contrary
to
the
word
of
promise
,
may
Gods
word
and
dispensation
seeme
to
speak
:
the
word
saith
,
He
will
ever
be
with
his
owne
,
and
not
forsake
them
;
and
here
his
dealing
with
them
seemeth
to
say
,
That
he
standeth
afar
off
,
and
hideth
himself
in
time
of
trouble
.
Sense
may
sometime
speak
contrary
to
faith
.
2.
In
this
case
the
speech
of
sense
is
not
to
be
subscribed
,
but
the
truth
of
the
word
should
be
relyed
upon
;
and
the
objection
made
by
sense
,
or
suggestion
against
the
word
,
is
to
bee
brought
before
the
Lord
in
Prayer
,
that
it
may
be
discussed
:
as
here
the
Prophet
doth
.
Why
standest
thou
afar
off
,
&
c
?
3.
Observe
how
homely
an
humbled
soule
may
〈…〉
God
,
and
how
far
the
Lord
will
be
from
mistaking
of
his
people
,
when
faith
doth
borrow
senses
tongue
;
The
Lord
will
suffer
such
speeches
and
not
take
them
in
ill
part
,
knowing
that
they
proceede
from
faith
and
love
,
wrestling
with
sense
;
yea
,
and
hee
will
suffer
them
to
be
registred
in
his
Book
,
as
here
we
see
,
for
prudent
use
making
of
them
,
though
they
appear
to
challenge
him
,
for
standing
al●ofe
,
and
hiding
himselfe
.
4.
Oft
times
it
cometh
to
passe
,
that
the
godly
are
in
a
meane
condition
in
the
world
,
when
their
adversaries
are
in
high
places
and
power
,
and
so
bee
able
to
oppresse
them
as
their
underlings
.
The
wicked
in
his
pride
doth
persecute
the
poore
.
5.
In
respect
that
pride
disdaineth
what
is
apparantly
good
in
a
mean
person
,
and
overvalueth
its
owne
worth
,
therefore
pride
is
easily
coupled
with
oppression
and
pride
is
able
to
raise
persecution
.
The
wicked
in
his
pride
doth
persecute
the
poore
.
6.
What
persecuters
do
devise
against
Gods
people
,
may
with
good
grounds
be
expected
shal
turne
to
be
a
snare
unto
themselves
.
Let
them
be
taken
in
the
devices
they
have
imagined
.
7.
All
the
Politicians
on
earth
cannot
describe
the
vilenesse
of
the
wicked
,
so
wel
as
the
Spirit
of
the
Lord
doth
point
it
out
,
for
he
setteth
him
forth
.
1.
Hee
is
an
arrogant
,
self-confident
man
,
threatning
to
bring
to
passe
what
hee
would
have
done
,
as
if
he
were
able
in
despight
of
God
to
effectuate
it
:
Hee
boasts
of
his
hearts
desire
.
2.
He
accounts
of
no
man
,
but
such
a
one
,
as
by
hook
and
crooke
is
able
to
inhance
honour
and
riches
;
He
blesseth
the
covetous
man
.
3.
Hee
valueth
not
what
God
judgeth
of
a
man
,
whether
he
be
a
man
whom
God
loveth
,
and
respects
,
or
not
;
he
setteth
his
opinion
in
opposition
to
Gods
judgment
of
men
,
He
blesseth
the
man
whom
God
abhorreth
.
4.
The
wicked
man
hath
such
a
conceit
of
his
own
ability
and
perfection
,
as
his
countenance
and
carriage
doth
testifie
that
he
scorneth
to
imploy
God
by
prayer
for
any
thing
:
Through
the
pride
of
his
countenance
hee
will
not
seeke
God
.
5.
For
the
rule
of
his
life
,
he
consulteth
not
what
may
please
or
displease
God
,
what
may
honour
,
or
dishonour
God
.
He
troubles
not
himself
with
such
thoughts
.
God
is
not
in
all
his
thoughts
.
That
is
,
as
the
Hebrew
phrase
doth
mean
,
all
his
thoughts
are
,
that
there
is
no
God
:
or
none
of
his
thoughts
are
upon
God
.
6.
His
waies
are
ever
noysome
,
●ending
especially
to
hurt
the
godly
;
His
waies
are
alwaies
grievous
;
or
as
his
wayes
prosper
,
they
do
vex
others
.
7.
Hee
feareth
not
Gods
judgements
,
hee
believeth
not
that
they
shal
ever
come
;
hee
putteth
them
far
〈◊〉
in
his
conceit
:
yea
;
and
what
the
Lord
hath
set
down
in
his
word
,
as
his
judgment
,
hee
apprehendeth
it
not
;
he
is
not
capable
of
spiritual
wisdome
.
The
Lords
●udgments
are
far
above
out
of
his
sight
.
8.
He
neither
feareth
God
nor
man
,
All
his
enemies
he
puffeth
at
them
;
as
disdaining
what
they
can
do
against
him
.
9.
The
wicked
doe
promise
to
themselves
perpetuity
of
prosperity
,
and
doe
not
feare
evil
,
to
see
a
change
to
the
worse
,
He
assureth
himselfe
never
to
be
moved
,
nor
to
be
in
adversity
.
10.
For
his
words
,
he
standeth
not
to
blaspheme
God
,
to
lie
,
swear
,
and
curse
,
if
it
may
purchase
him
credit
,
and
may
help
him
to
deceive
others
.
His
mouth
is
ful
of
cursing
.
11.
His
fair
promises
are
but
vanity
;
and
when
hee
minds
a
mischiefe
,
he
hides
it
with
pretences
of
best
intentions
,
..
.
12.
As
thieves
and
cut-throats
lie
in
wait
about
villages
,
to
catch
the
stragling
passengers
,
where
there
are
few
to
help
them
,
so
do
the
wicked
watch
where
they
may
oppresse
those
who
have
few
to
doe
for
them
:
He
sitteth
in
the
lurking
places
of
the
villages
,
in
secret
places
doth
he
murther
the
innocent
.
23.
As
an
Archer
in
the
hunting
of
his
prey
,
so
doth
the
wicked
marke
and
spie
out
a
poor
man
,
to
make
advantage
of
him
:
His
eyes
are
privily
set
against
the
poor
.
14.
As
a
Lion
in
his
den
,
or
some
lurking
place
,
lieth
stil
til
the
prey
come
by
,
and
then
he
leapeth
out
upon
it
,
when
he
is
able
to
take
it
:
so
doth
the
wicked
dissemble
his
malice
,
till
he
be
Master
over
a
man
,
and
then
doth
what
hee
can
against
him
.
He
lieth
secretly
in
wait
as
a
Lion
.
15.
As
a
crafty
hunter
spreadeth
his
net
for
a
prey
,
and
miskenneth
it
,
til
the
prey
be
intangled
,
so
doth
the
wicked
lay
some
device
to
catch
the
poor
,
and
taketh
him
.
Hee
doth
catch
the
poor
when
he
drawes
him
in
his
net
.
16.
As
the
Lion
lieth
low
in
the
dust
,
as
if
he
minded
to
do
no
harme
at
all
;
so
doe
the
wicked
men
pretend
themselves
the
most
reasonable
men
that
can
be
,
and
most
observant
of
Law
and
equity
till
by
their
power
they
may
have
their
intent
of
the
poor
.
He
crou●heth
and
humbleth
himselfe
,
that
the
poor
may
fall
by
him
,
or
his
associates
.
17.
Present
prosperity
joyned
with
impurity
maketh
him
perswade
himselfe
that
God
wil
never
take
notice
of
him
hereafter
,
or
cal
him
to
account
,
or
punish
him
.
He
hath
said
in
his
heart
,
God
hath
forgotten
,
he
hideth
his
face
,
hee
will
never
see
it
.
Ver.
12.
Arise
O
Lord
,
O
God
,
lift
up
thine
hand●
forget
not
the
humble
.
13.
Wherefore
doth
the
wicked
contemne
God
?
hee
hath
〈◊〉
in
his
heart
,
Thou
wilt
not
require
it
.
14.
Thou
hast
seen
it
,
for
thou
beholdest
mischiefe
and
spite
,
to
requite
it
with
thy
hand
:
the
poor
committeth
himself
unto
thee
,
thou
art
the
helper
of
the
fatherlesse
.
15.
Break
thou
the
arme
of
the
wicked
,
and
the
evil
man
:
seek
out
his
wickednesse
til
thou
find
none
.
Thus
hee
hath
given
the
character
of
the
enemies
of
Gods
people
,
and
so
made
a
Dittay
for
them
.
Now
in
the
second
place
,
he
prayeth
against
them
,
that
their
Doome
may
be
given
out
,
and
may
be
executed
.
Whence
learn
,
1.
The
more
wee
see
Atheisme
in
the
wicked
,
the
more
wee
should
draw
neere
to
God
:
and
albeit
the
godly
conceive
God
to
lye
off
,
and
sit
stil
from
executing
of
justice
;
the
godly
being
tempted
with
the
tentations
which
overcome
the
wicked
,
yet
they
must
not
yeeld
to
the
tentation
,
but
pray
against
it
,
as
here
is
done
,
Arise
,
O
Lord
,
lift
up
thy
hand
.
2.
The
merciful
respect
and
love
which
the
Lord
hath
to
his
afflicted
people
,
wil
not
suffer
his
justice
against
these
persecuters
,
to
be
long
quiet
,
For
he
will
not
forget
the
humble
.
3.
As
the
Interest
which
God
hath
in
his
owne
people
,
doth
engage
him
to
fal
on
their
enemies
;
so
the
vindication
also
of
his
own
glory
from
the
contempt
which
they
doe
to
his
Name
,
doth
ingage
him
against
them
;
for
wherefore
doth
the
wicked
contemne
God
,
&
c
?
4.
The
godlesse
enemies
of
Gods
people
doe
deny
Gods
providence
,
and
deny
Gods
justice
,
yet
his
people
are
comforted
under
their
saddest
sufferings
by
the
Lords
seeing
and
marking
thereof
;
for
the
godly
say
here
,
Thou
hast
seene
it
,
and
beholdest
mischiefe
.
5.
Gods
judgments
on
the
wicked
shall
really
refute
the
Atheisme
of
the
wicked
,
and
requite
their
opposition
made
to
the
godly
.
He
beholds
mischiefe
and
spite
to
requite
it
with
his
hand
.
6.
When
a
man
hath
laid
forth
his
desires
,
and
poured
out
his
heart
before
God
,
he
should
quiet
himselfe
,
and
cast
himselfe
with
his
burden
upon
the
Lord
;
for
here
the
poor
committeth
himselfe
to
God
.
And
when
an
humble
believer
hath
casten
his
burden
on
the
Lord
,
the
Lord
wil
not
faile
to
take
care
of
what
hee
is
trusted
with
,
it
is
an
engaging
of
God
,
that
the
poor
hath
committed
himself
to
him
.
7.
As
the
Lords
Office
,
Custome
,
and
Nature
is
,
so
is
his
real
work
to
do
for
them
who
imploy
him
,
and
are
not
able
to
do
for
themselves
;
Hee
is
the
helper
of
the
fatherlesse
.
8.
The
power
of
persecuters
cannot
be
so
great
,
but
God
shal
weaken
and
break
it
,
so
as
they
shall
not
be
able
to
trouble
his
people
.
Breake
thou
the
arme
of
the
wicked
.
9.
Though
the
Lord
reckons
not
with
his
enemies
for
their
sins
at
first
,
yet
he
reckons
for
all
at
last
;
for
lesse
and
for
greater
,
for
one
and
for
all
,
and
doth
not
passe
a
farthing
of
the
debt
of
punishment
un-exacted
:
But
seeketh
out
their
sinnes
till
hee
find
none
.
O
how
fearful
a
reckoning
must
it
be
,
which
the
Lord
maketh
with
the
impenitent
,
who
die
unpardoned
,
and
unreconciled
with
God
,
through
the
Mediator
Christ
Jesus
!
Ver.
16.
The
Lord
is
King
for
ever
and
ever
:
the
heathen
are
perished
out
of
his
land
.
17
Lord
,
thou
hast
heard
the
desire
of
the
humble
:
thou
wilt
prepare
their
heart
,
thou
wilt
cause
thine
ear
to
hear
.
18
To
judge
the
fatherlesse
and
the
oppressed
,
that
the
man
of
the
earth
may
no
more
oppresse
.
In
the
last
place
,
the
answer
of
the
petition
followeth
,
in
a
comfortable
perswasion
of
the
supplicant
,
concerning
the
grant
thereof
:
Whence
learn
,
1.
That
the
prayer
of
the
persecuted
shall
not
be
rejected
,
because
the
kingdome
of
Christ
in
his
Church
is
perpetual
:
earthly
Kings
cannot
live
still
to
helpe
their
friends
,
followers
,
or
flatterers
,
or
to
persecute
and
molest
Gods
Church
:
But
Christ
is
the
Lord
and
King
for
ever
and
ever
,
to
defend
his
people
,
and
punish
his
foes
.
2.
The
wicked
within
the
visible
Church
,
howsoever
they
have
the
external
priviledges
of
Gods
people
,
yet
if
they
continue
unreconciled
,
and
do
oppose
piety
,
they
shal
be
in
Gods
estimation
,
and
in
the
day
of
his
judging
of
them
,
counted
,
as
they
are
here
called
,
heathen
,
and
shal
be
separate
from
the
fellowship
of
God
and
Gods
people
,
The
heathen
shall
perish
out
of
his
land
.
3.
It
s
the
Lords
way
to
exercise
his
children
with
trouble
,
till
hee
humble
them
,
and
make
them
sensible
of
the
neede
of
his
help
,
til
he
turn
their
sense
of
need
,
into
a
desire
of
his
reliefe
,
and
their
desire
into
a
prayer
,
and
then
hee
will
in
due
time
give
answer
:
Lord
,
thou
hast
heard
the
desire
of
the
humble
.
4.
Grace
to
pray
,
and
the
fixing
of
the
heart
in
prayer
on
the
Lord
,
is
his
gift
,
no
lesse
then
the
answer
of
the
prayer
:
and
where
the
Lord
doth
give
the
one
grace
,
he
wil
also
give
the
other
:
Thou
wilt
prepare
their
heart
,
thou
wilt
cause
thine
ear
to
hear
.
5.
When
God
beginneth
to
shew
his
respect
to
the
prayers
of
his
people
against
their
oppressors
,
then
the
helplesse
and
weake
servants
of
God
shal
have
deliverance
from
the
power
of
oppressours
,
and
their
oppressours
shal
not
be
able
to
do
any
more
harme
,
when
the
Lord
causeth
his
ear
to
hear
their
prayer
:
the
fatherlesse
shal
be
judged
,
yea
declared
righteous
,
absolved
and
delivered
;
and
the
oppressour
shall
no
more
oppresse
.
6.
If
there
were
no
more
comfort
to
the
godly
opressed
,
yet
this
may
suffice
,
that
their
life
,
inheritance
,
and
happinesse
is
in
heaven
;
and
that
their
oppressours
,
in
opposition
to
them
are
declared
here
,
to
be
but
men
of
this
earth
,
whose
portion
is
no
better
,
then
what
they
have
here
in
this
World
.
PSAL.
XI
.
To
the
chief
Musician
,
A
Psalm
of
David
.
David
,
as
an
example
of
a
Christian
under
the
trial
of
his
faith
in
time
of
trouble
,
and
tempted
to
desperation
,
resisted
the
temptation
,
how
desperate
soever
his
condition
seemed
:
ver.
1
,
2.
and
disputeth
for
the
confirmation
of
his
own
faith
.
ver.
3
,
4
,
5
,
6
,
7.
Ver.
1.
IN
the
Lord
put
I
my
trust
:
how
say
ye
to
my
soul
,
Flee
as
a
bird
to
your
mountain
?
2
For
lo
,
the
wicked
bend
their
bow
,
they
make
ready
their
arrow
upon
the
string
,
that
they
may
privily
shoot
at
the
upright
in
heart
.
BEfore
the
Prophet
dispute
,
and
produce
his
reasons
against
the
tentations
unto
unbeliefe
,
he
asserteth
and
avoweth
his
faith
,
and
presenteth
the
danger
he
is
in
,
before
God
.
Whence
learn
,
1.
It
s
the
surest
method
in
our
spiritual
combate
against
Sathan
,
and
his
fiery
darts
,
to
hold
up
the
shield
of
faith
,
and
to
fix
our self
in
resolution
never
to
loose
our
gripes
off
the
Lord
;
As
David
doth
here
,
In
the
Lord
put
I
my
trust
.
2.
Having
once
fixed
our
foot
on
the
rock
,
wee
may
the
more
effectually
rebuke
our
adversaries
,
for
mocking
of
our
confidence
:
As
David
doth
here
,
saying
,
How
say
you
to
my
soule
,
Flee
?
3.
God
is
a
strong
refuge
to
his
owne
,
whereunto
they
should
flie
like
birds
,
chased
to
their
strength
,
in
all
necessities
,
for
he
is
our
rock
or
mountaine
.
4.
The
wicked
world
doe
scorne
the
godly
mans
confidence
,
and
the
avowing
of
his
faith
in
God
,
when
they
see
no
visible
helpe
for
him
on
earth
.
Take
up
your
faith
now
(
say
they
)
when
they
see
the
man
beset
by
apparently
inextricable
troubles
,
as
here
they
say
to
David
,
flee
now
as
a
bird
to
thy
mountaine
.
5.
The
believer
is
not
stupid
in
time
of
danger
,
nor
senseless
of
difficulties
,
when
hee
asserteth
his
faith
:
For
lo
(
saith
hee
)
the
wicked
bend
their
bow
,
they
have
me
as
it
were
under
the
visie
of
their
shot
.
6.
The
Lord
for
the
exercise
of
the
faith
of
his
owne
,
and
for
discovery
of
the
plots
of
the
wicked
against
them
,
and
for
shewing
of
his
own
glory
in
protecting
them
more
cleerly
,
doth
suffer
the
wicked
to
make
all
ready
,
even
unto
present
execution
of
their
cruelty
,
as
here
,
they
make
ready
their
arrow
upon
the
string
to
shoot
,
&c.
Ver.
3.
If
the
foundation
be
destroyed
,
what
can
the
righteous
do
?
4.
The
Lord
is
in
his
holy
Temple
,
the
Lords
throne
is
in
heaven
:
his
eyes
behold
,
his
eye
lids
try
the
children
of
men
.
5.
The
Lord
tryeth
the
righteous
:
but
the
wicked
and
him
that
loveth
violence
,
his
soul
hateth
.
6.
Vpon
the
wicked
he
shal
raine
snares
,
fire
,
and
brimstone
,
and
an
horrible
tempest
:
this
shal
be
the
portion
of
their
cup.
7.
For
the
righteous
Lord
loveth
righteousnesse
:
his
countenance
doth
behold
the
upright
.
In
the
next
place
,
he
disputeth
for
the
confirmation
of
his
own
faith
by
sundry
reasons
or
severall
considerations
.
The
first
reason
to
confirme
his
faith
,
is
from
the
absurdity
of
the
tentation
,
tending
to
the
overturning
of
the
very
foundation
of
religion
,
whereunto
,
if
the
believer
should
yield
,
he
is
lost
and
gone
.
Whence
learn
,
1.
Faith
in
God
,
and
flying
to
him
in
all
straits
for
relief
,
is
the
foundation
of
all
religious
and
righteous
persons
,
whereupon
they
build
their
hope
and
happinesse
solidly
;
for
David
had
laid
it
for
a
foundation
,
that
God
was
a
Rock
,
or
mountaine
of
refuge
for
men
to
flee
unto
in
straits
.
2.
A
tentation
to
mistrust
God
,
and
not
to
flee
to
him
in
all
hazards
,
is
most
dangerous
,
and
destructive
of
all
true
Religion
,
for
it
is
the
destroying
of
the
very
foundations
of
righteousnesse
and
happinesse
;
and
the
resisting
of
this
tentation
is
so
necessary
,
as
in
what
measure
it
is
yielded
unto
,
in
that
measure
the
righteous
man
is
put
to
a
stand
,
and
to
a
comfortlesse
perplexity
,
and
should
despair
certainly
if
he
went
from
it
.
For
if
the
foundations
be
destroyed
,
what
shall
the
righteous
man
do
?
If
it
be
in
vaine
to
flie
to
God
,
righteous
men
are
lost
men
,
which
is
absurd
.
The
next
reason
to
confirme
his
faith
is
the
establishment
of
a
Mediatour
,
set
forth
in
the
Word
of
God
,
and
other
holy
ordinances
,
concerning
the
covenant
of
grace
,
and
the
benefits
of
it
,
and
duties
required
in
it
,
all
to
be
found
in
the
Lords
holy
temple
,
or
Tabernacle
,
representing
Christ
Jesus
and
his
Church
,
and
the
mutual
relations
betweene
God
and
his
people
.
Whence
learne
,
3.
The
way
to
refresh
and
strengthen
faith
,
is
to
looke
to
God
in
Christ
the
Mediator
,
reconciling
the
World
to
himself
,
according
as
he
was
shadowed
forth
in
the
Temple
of
Jerusalem
,
and
as
he
is
stil
holden
forth
in
the
Church
,
in
his
word
and
other
ordinances
.
First
and
last
Christ
is
the
trysting
place
,
where
God
is
constantly
to
be
found
on
his
mercy
seat
;
for
the
Lord
in
his
holy
Temple
,
did
speake
so
much
to
the
Church
in
typical
terms
.
4.
The
third
reason
is
,
because
God
is
a
perfect
judg
to
take
order
in
due
time
,
both
with
them
who
oppose
his
worke
and
people
,
and
with
those
who
wil
not
make
use
of
his
mercy
.
The
Lords
throne
is
in
heaven
.
5.
The
Lords
knowledge
of
all
mens
carriage
is
perfect
:
His
eyes
behold
.
6.
When
the
Lord
doth
not
make
manifest
by
his
work
that
he
seeth
mens
carriage
,
but
seemeth
,
as
it
were
,
to
wink
and
close
his
eyes
,
he
is
then
about
to
try
the
hearts
of
men
,
and
to
bring
their
thoughts
to
light
.
His
eye-lids
(
when
eyes
seem
closed
)
do
try
the
children
of
men
.
7.
The
troubles
whereunto
the
Lord
doth
put
his
children
in
times
of
tentation
,
are
not
to
be
exponed
as
acts
of
displeasure
,
or
meer
justice
,
but
as
acts
of
wisdome
and
love
,
to
try
,
exercise
,
and
frame
them
to
obedience
.
The
Lord
tryeth
the
righteous
;
at
such
times
as
he
sendeth
trouble
specially
.
8.
However
he
giveth
the
wicked
and
violent
persecuter
to
have
a
seeming
prosperity
,
while
the
godly
are
in
trouble
,
yet
that
is
no
act
of
love
to
them
:
for
the
wicked
,
and
him
that
loveth
violence
,
his
soul
hateth
.
9.
All
the
seeming
advantages
which
the
wicked
have
in
their
owne
prosperity
,
are
but
meanes
of
hardening
of
them
in
their
ill
course
,
and
holding
them
fast
in
the
bonds
of
their
own
iniquities
,
till
God
execute
judgement
on
them
.
Upon
the
wicked
he
shall
raine
snares
.
10.
Whatsoever
be
the
condition
of
the
wicked
for
a
time
,
yet
at
length
suddaine
,
terrible
,
irresistible
,
and
remedilesse
destruction
they
shal
not
escape
:
fire
and
brimstone
,
and
an
horrible
tempest
is
the
portion
of
their
cup.
The
4.
reason
for
confirmation
of
his
faith
is
from
the
Lords
love
,
setled
upon
his
upright
servants
,
in
the
midst
of
their
troubles
,
while
they
suffer
for
righteousnesse
sake
.
Whence
learne
,
11.
The
respect
that
the
Lord
hath
to
the
cause
for
which
his
servants
do
suffer
,
●hasteneth
on
,
and
fastneth
wrath
upon
their
adversaries
.
For
the
righteous
Lord
loveth
righteousnesse
,
is
given
as
a
reason
of
the
sentence
in
the
preceeding
verse
.
12.
Though
clouds
do
sometime
hide
the
expressions
of
the
Lords
respect
and
love
towards
his
people
,
yet
stil
his
love
is
set
upon
them
;
for
continually
his
countenance
doth
behold
the
upright
.
PSAL.
XII
.
To
the
chief
Musician
upon
Sheminith
,
A
Psalm
of
David
.
The
Prophet
having
observed
,
as
is
set
down
,
ver.
8
how
wickednesse
lifteth
up
the
head
in
all
the
Land
,
when
the
places
of
power
and
trust
doe
come
in
the
hands
of
naughty
and
vile
men
,
doth
give
direction
by
his
own
example
unto
the
godly
;
first
,
to
have
their
recourse
to
God
by
prayer
,
while
they
are
born
down
by
the
wicked
in
such
an
ill
time
,
ver.
1
,
2.
and
next
how
to
comfort
themselves
by
the
word
of
God
,
pronouncing
the
sentence
of
justice
upon
all
loose-tongued
men
,
ver.
3
,
4.
And
promising
delivery
to
the
oppressed
godly
,
and
preservation
of
his
Church
in
all
generations
,
ver.
5
,
6
,
7.
Howsoever
he
suffer
wicked
men
to
bear
rule
sometimes
,
and
wickednesse
to
abound
by
that
means
,
ver.
8.
Ver.
1.
HElp
Lord
,
for
the
godly
man
ceaseth
:
for
the
faithful
fail
from
among
the
children
of
men
.
2.
They
speak
vanity
every
one
with
his
neighbour
with
flattering
lips
,
and
with
a
double
heart
do
they
speak
.
David
finding
no
friend
at
Court
,
nor
any
place
or
power
,
who
either
would
speak
a
word
in
his
favours
,
or
give
him
any
friendly
counsel
,
turneth
himself
to
God
.
Whence
learne
,
1.
The
face
of
the
visible
Church
may
sometime
be
so
far
defaced
,
that
there
cannot
be
a
man
found
to
show
himself
openly
,
for
a
good
cause
,
as
here
is
noted
.
The
godly
man
ceaseth
,
the
faithfull
fail
from
among
the
children
of
men
.
2.
In
such
a
case
God
can
and
wil
supply
the
in-lack
of
friends
and
counsellers
to
his
own
,
when
they
seek
to
him
,
Help
Lord
:
the
Lord
wil
help
.
3.
At
such
a
time
,
a
godly
person
may
not
think
upon
seditious
practices
against
those
that
are
in
lawful
authority
,
but
take
himself
to
prayer
;
for
David
who
had
a
fairer
pretence
for
such
a
practice
then
any
private
man
or
men
can
have
,
because
he
was
designed
successour
to
the
kingdom
,
he
goeth
to
God
in
this
case
,
and
cryeth
,
Help
Lord
.
He
proveth
the
in-lack
of
godlinesse
and
faithfulness
,
because
there
was
no
upright
,
nor
honest
dealing
among
the
people
,
but
falshood
and
flatterie
.
Whence
learn
,
4.
Where
true
godlinesse
is
out
of
request
,
the
common
bonds
of
neighbourhood
,
(
including
bonds
of
blood
,
alliance
,
and
acquaintance
)
wil
fail
also
,
and
every
one
wil
goe
about
to
deceive
his
neighbour
;
so
that
a
man
cannot
trust
what
another
saith
:
for
They
speak
vanity
every
one
with
his
neighbour
.
5.
When
ungodly
men
intend
most
to
deceive
,
then
they
are
sure
to
speak
fairest
,
giving
pleasant
words
,
with
insinuation
of
respects
in
abundant
complements
.
They
speak
vanity
to
their
neighbour
with
flattering
lips
.
6.
Vain
talk
,
cousening
speeches
,
flattering
words
,
are
unbeseeming
honest
men
,
and
do
argue
in
so
far
as
men
affect
them
,
ungodlinesse
,
unfaithfulnesse
,
and
deceitfulnesse
in
a
man
;
for
when
with
flattering
lips
they
speak
,
with
a
double
heart
they
speak
.
Ver.
3
The
Lord
shal
cut
off
all
flattering
lips
,
and
the
tongue
that
speaketh
proud
things
.
4
Who
have
said
,
With
our
tongue
will
we
prevail
,
our
lips
are
our
own
:
who
is
Lord
over
us
?
He
setteth
down
in
the
next
place
the
comforts
of
the
godly
,
which
are
three
.
The
first
is
from
Gods
justice
in
punishing
calumniators
of
the
godly
,
and
proud
boasters
.
Whence
learne
,
5.
Although
pick-thankes
,
and
flatterers
of
great
men
,
in
prejudice
of
the
godly
,
do
hope
to
stand
by
their
flatterie
,
yet
the
Lord
shall
cut
off
all
flattering
lips
.
2.
Albeit
men
in
power
and
place
do
threaten
to
bring
about
great
things
against
Gods
people
,
yet
they
shall
not
bee
able
to
doe
what
they
have
said
,
for
God
shall
cut
off
also
the
tongue
that
speaketh
proud
things
.
3.
Wicked
men
are
confident
,
and
do
assure
themselves
to
double
out
their
course
by
their
falshood
,
flattery
,
and
calumnies
against
the
godly
;
They
have
said
,
With
our
tongue
wil
we
prevail
.
4.
Wicked
men
make
no
conscience
to
use
well
the
gifts
which
they
have
gotten
of
God
;
such
as
are
wit
,
or
language
,
or
any
other
thing
;
for
they
say
,
Our
lips
are
our
owne
.
5.
Wicked
men
stand
not
in
awe
of
God
;
they
fear
not
punishment
from
him
,
for
in
effect
they
say
;
Who
is
Lord
over
us
?
But
we
must
learn
from
their
faults
three
contrary
lessons
;
to
wit
,
1.
That
nothing
which
we
have
is
our
own
.
But
2.
Whatsoever
is
given
to
us
of
God
is
for
service
to
be
done
to
him
.
3.
That
whatsoever
we
do
,
or
say
,
we
have
a
Lord
over
us
,
to
whom
we
must
be
answerable
,
when
he
calleth
us
to
accounts
.
Ver.
5.
For
the
oppression
of
the
poor
,
for
the
sighing
of
the
needy
,
now
will
I
arise
(
saith
the
Lord
)
I
wil
set
him
in
safety
from
him
that
puffeth
at
him
.
6.
The
words
of
the
Lord
are
pure
words
:
as
silver
tryed
in
a
furnace
of
earth
,
purified
seven
times
.
7.
Thou
shalt
keep
them
(
O
Lord
)
thou
shalt
preserve
them
from
this
generation
for
ever
.
The
second
comfort
of
the
godly
in
an
ill
time
,
is
from
the
promise
of
God
,
to
deliver
the
godly
out
of
the
hand
of
the
wicked
.
Whence
learn
,
1.
When
the
Lord
hath
exercised
the
Godly
for
a
while
,
with
the
oppression
of
the
wicked
,
he
will
not
fail
to
make
manifest
,
that
he
hath
heard
their
sad
supplications
,
and
seen
their
oppression
;
for
the
oppression
of
the
poor
,
for
the
fighting
of
the
needy
,
now
will
I
arise
,
saith
the
Lord
.
2.
The
proud
persecuter
doth
think
little
of
the
Godly
,
or
any
power
that
can
defend
him
,
but
doth
mock
the
hope
he
hath
to
be
helped
;
yet
God
will
set
the
godly
in
safety
from
him
that
puffeth
at
him
.
This
promise
the
Prophet
commendeth
to
the
Church
,
as
a
precious
truth
,
which
will
be
found
forth-coming
to
the
full
,
in
experience
.
Whence
learn
,
3.
To
the
end
that
the
word
of
promise
may
be
comfortable
to
us
,
till
new
experience
comes
,
we
must
consider
whose
word
it
is
,
and
that
there
is
no
vanity
in
promises
,
but
all
contained
in
them
,
shall
be
found
very
solid
,
like
the
refined
silver
,
or
gold
,
which
is
purged
from
all
drosse
,
and
the
oftner
it
is
put
in
the
fire
,
it
is
the
more
fair
,
and
of
greater
value
:
for
the
words
are
the
Lords
words
,
and
pure
words
,
tryed
,
true
his
experience
,
as
silver
tryed
in
a
furnace
of
earth
seven
times
,
and
clear
from
all
drosse
.
The
third
comfort
of
the
godly
is
from
assurance
given
of
the
perpetuation
of
the
Church
,
and
custody
of
it
by
God
,
in
all
ages
.
Whence
learn
.
4.
Let
men
persecute
the
godly
,
as
much
as
God
pleaseth
to
suffer
them
,
yet
shall
God
preserve
a
Church
of
godly
persons
at
all
times
to
the
end
of
the
world
:
For
God
shall
preserve
the
godly
from
this
generation
for
ever
.
5.
Albeit
the
discomforted
godly
,
under
persecuters
,
are
not
alwayes
able
to
draw
presently
comfort
from
this
promise
,
yet
it
is
a
truth
which
God
will
own
,
which
God
will
keep
in
his
hand
to
us
,
when
we
come
to
him
,
and
which
every
beleever
must
own
,
though
no
man
should
take
it
off
his
hand
.
Therefore
doth
David
turne
himself
to
God
,
in
delivering
this
Charter
of
the
Churches
safety
▪
Thou
,
saith
he
,
shalt
keep
them
.
Ver.
8.
The
wicked
walk
on
every
side
,
when
the
vilest
men
are
exalted
.
In
the
close
of
the
Psalme
,
upon
his
own
experience
;
he
draweth
up
a
generall
observation
of
what
may
be
expected
,
when
the
most
wicked
are
most
advanced
.
Whence
learn
,
1.
God
sometimes
so
disposeth
in
his
Wisdom
and
Justice
,
for
punishing
of
wicked
people
,
and
exercising
of
the
godly
,
that
the
places
of
government
in
a
Kingdome
,
are
filled
not
with
the
best
men
,
but
with
the
vilest
of
the
sons
of
men
;
For
in
Davids
experience
it
was
so
,
and
he
presupposeth
it
might
fall
to
be
so
,
that
the
vilest
of
men
should
be
exalted
.
2.
The
wickednesse
of
the
ungodly
doth
in
this
case
break
forth
most
,
and
spread
it selfe
among
the
Subjects
,
being
heartned
thereunto
by
the
Rulers
toleration
,
connivance
,
or
instigation
,
or
example
,
and
countenance
;
For
when
the
vilest
men
are
exalted
,
then
the
wicked
walk
on
every
side
.
Turne
you
where
you
will
,
you
shall
meet
with
them
,
at
such
a
time
as
the
vilest
are
exalted
.
PSAL.
XIII
.
To
the
chiefe
Musician
,
a
Psalm
of
David
.
Another
Christian
experience
,
wherein
David
un●der
the
sense
of
desertion
,
layeth
forth
his
lamentable
case
before
the
Lord
,
ver.
1
,
2.
prayeth
for
releif
ver.
3.4
.
and
by
faith
is
refreshed
and
comforted
,
ver.
5
,
6.
v.
1
HOw
long
wilt
thou
forget
me
(
O
Lord
)
for
ever
?
how
long
wilt
thou
hide
thy
face
from
me
?
2.
How
long
shall
I
take
counsel
in
my
soul
,
having
sorrow
in
my
heart
daily
?
how
long
shall
mine
enemy
be
exalted
over
me
?
In
laying
forth
his
grief
,
he
beginneth
at
his
apparant
desertion
;
then
speaketh
of
the
perplexity
of
minde
,
arising
herefrom
;
and
last
of
all
he
mentioneth
the
continuance
of
his
outward
trouble
from
his
enemies
.
Whence
learn
,
1.
Trouble
outward
and
inward
,
of
body
and
spirit
,
fightings
without
,
and
terrors
within
,
vexations
from
heaven
and
earth
,
from
God
deserting
,
and
men
pursuing
,
may
fall
upon
a
child
of
God
at
one
time
,
and
continue
for
a
time
long
enough
,
as
here
;
How
long
wilt
thou
forget
me
,
how
long
shall
mine
enemy
be
exalted
over
me
?
2.
When
trouble
is
continued
,
and
appearance
of
means
of
delivery
is
not
,
and
God
both
withholdeth
inward
and
outward
help
,
sense
calleth
this
the
Lords
forgetting
and
hiding
of
his
face
.
How
long
wilt
thou
forget
me
,
and
hide
thy
face
?
3.
The
Lords
children
in
their
resolution
for
faith
and
patience
,
do
set
to
themselves
a
shorter
period
usually
then
the
Lord
doth
,
for
making
them
have
their
perfect
work
;
therefore
when
their
hope
is
deferred
,
it
makes
their
heart
sick
,
and
to
cry
out
,
How
long
?
how
long
?
4.
When
comfort
trysteth
not
with
our
time
,
fear
of
eternall
off-casting
may
readily
slide
in
:
and
this
fear
,
a
soul
acquainted
with
God
,
or
that
loveth
him
in
any
measure
,
cannot
endure
.
Wilt
thou
forget
me
for
ever
?
saith
he
.
5.
Whatsoever
sense
do
speak
,
or
suggested
tentations
do
speak
,
faith
will
relate
the
businesse
to
the
Lord
,
and
expect
a
better
speech
from
him
:
For
in
this
condition
the
Prophet
goeth
to
God
,
saying
,
How
long
,
O
Lord
?
6.
A
soul
finding
desertion
,
multiplyeth
consultations
,
falleth
in
perplexity
,
changeth
conclusions
,
as
a
sick
man
doth
his
bed
,
falleth
in
grief
,
and
cannot
endure
to
live
by
its
own
finding
,
but
runneth
upon
God
for
direction
,
as
here
we
see
it
;
How
long
shall
I
take
counsel
in
my
soul
,
having
sorrow
in
my
heart
daily
?
7.
The
enemies
taking
advantage
,
(
by
the
continuance
of
trouble
upon
the
Godly
,
)
against
his
cause
and
religion
,
and
against
God
,
doth
augment
both
the
griefe
and
temptation
of
the
godly
,
How
long
shal
mine
enemies
be
exalted
over
me
?
Vers.
3.
Consider
and
hear
me
,
O
Lord
my
God
:
lighten
mine
eyes
,
lest
I
sleep
the
sleep
of
death
.
4.
Lest
mine
enemies
say
,
I
have
prevailed
against
him
;
and
those
that
trouble
me
,
rejoyce
when
I
am
moved
.
Now
followeth
his
prayer
for
some
comfortable
answer
,
lest
both
he
should
perish
,
and
God
be
dishonoured
:
Whence
learn
,
1.
The
edge
of
tentations
is
blunted
,
and
griefe
asswaged
,
when
the
swelling
of
the
soul
doth
vent
it self
to
God
:
and
certainly
complaints
are
then
best
eased
,
when
they
are
dissolved
in
humble
supplications
,
as
here
,
Consider
and
hear
me
,
O
Lord
my
God
.
2.
Albeit
faith
believeth
that
God
considereth
and
heareth
alwaies
,
yet
it
cannot
rest
till
it
feele
by
some
effect
that
he
doth
hear
and
consider
,
by
his
giving
some
reall
support
,
or
help
in
need
,
according
to
covenant
;
This
is
imported
in
his
praying
,
and
words
of
prayer
,
consider
,
hear
me
.
3.
If
the
Lord
think
it
not
good
to
give
an
outward
delivery
,
faith
will
be
content
of
a
blenk
of
Gods
countenance
for
the
present
,
lighten
mine
eyes
,
saith
he
;
that
is
,
let
me
have
some
immediate
comfort
to
uphold
me
in
the
hope
of
my
delivery
.
4.
It
s
a
death
to
the
godly
man
who
hath
seen
him
that
is
invisible
,
to
be
long
without
the
sense
of
Gods
love
;
sense
of
succumbing
and
perishing
in
trouble
,
doth
in
this
case
usually
set
upon
the
Godly
,
as
here
,
lighten
mine
eyes
,
lest
I
sleep
the
sleep
of
death
.
5.
The
enemies
of
the
godly
do
feed
themselves
with
the
trouble
of
the
godly
,
and
rejoyce
the
more
they
see
them
in
distresse
,
and
discouragement
;
which
two
inconveniences
,
the
Lord
useth
to
prevent
,
for
he
cannot
endure
long
to
see
the
pride
and
rejoycing
of
the
enemy
to
feed
it self
on
the
miseries
of
his
children
;
and
this
the
Prophet
insinuateth
,
when
he
seeketh
relief
,
lest
the
enemy
glory
that
he
hath
prevailed
,
&c.
Vers.
5.
But
I
have
trusted
in
thy
mercy
,
my
heart
shall
rejoyce
in
thy
salvation
.
6.
I
will
sing
unto
the
Lord
,
because
he
hath
dealt
bountifully
with
me
.
Here
the
Prophet
is
raised
up
unto
comfort
by
degrees
:
first
he
setleth
himself
upon
the
tried
grounds
of
faith
,
then
promiseth
to
himself
deliverance
,
and
thirdly
findeth
comfort
:
Whence
learn
,
1.
Albeit
we
find
not
present
reliefe
,
or
comfort
when
we
pray
,
yet
we
must
resolve
to
adhere
to
God
by
faith
:
when
we
have
powred
out
our
soul
in
his
bosome
by
prayer
,
we
must
resolve
to
settle
our
feet
on
the
ground
of
faith
,
before
we
can
expect
to
be
comforted
:
For
here
David
relyed
on
Gods
mercy
,
and
ratifieth
his
former
resolution
and
practise
of
resting
on
his
mercy
,
I
have
trusted
on
thy
mercy
.
2.
So
soon
as
faith
is
fixed
,
and
resolute
to
adhere
to
covenanted
mercy
,
hope
doth
lift
up
the
head
,
and
this
anker
of
the
tossed
ship
stayeth
the
soul
from
being
driven
;
The
believer
looketh
out
for
Gods
salvation
,
by
some
way
of
delivery
,
which
God
thinks
good
to
give
,
and
assureth
himself
it
shall
come
,
and
that
he
shall
finde
joy
in
Gods
way
of
deliverance
,
My
heart
(
saith
he
)
shall
rejoyce
in
thy
salvation
.
3.
When
the
believer
is
resolved
to
rest
on
Gods
mercy
by
faith
,
then
followeth
peace
at
least
,
and
readily
more
comfort
of
Gods
Spirit
,
then
for
the
present
he
expected
to
have
,
yea
as
much
as
shall
satisfie
him
,
and
make
him
count
himself
richly
dealt
with
,
as
here
David
acknowledgeth
,
saying
,
He
hath
dealt
bountifully
with
me
.
4.
Fresh
experience
of
favour
from
God
,
in
the
renewed
sense
of
his
good
will
to
a
soul
,
is
a
matter
of
great
joy
,
in
the
midst
of
trouble
;
and
the
right
fruit
of
it
,
is
a
renewed
resolution
cheerfully
to
praise
God
,
as
here
we
have
the
example
,
I
will
sing
unto
to
the
Lord
,
because
he
hath
dealt
bountifully
with
me
.
PSAL.
XIV
.
To
the
chief
Musician
.
A
Psalme
of
David
.
David
looking
on
the
constitution
of
the
visible
Church
,
and
seeing
the
great
body
of
the
people
lying
in
their
naturall
state
,
working
iniquity
,
and
hating
the
truely
Godly
amongst
them
,
even
to
the
death
,
vers.
1
,
2
,
3.
comforteth
the
Godly
,
first
by
the
care
the
Lord
hath
of
them
,
in
pleading
their
cause
against
the
ungodly
;
vers.
4
,
5
,
6.
and
next
by
giving
hope
of
better
daies
for
the
godly
,
when
after
sore
plagues
come
on
that
people
,
Christ
should
manifest
himself
unto
them
,
vers.
7.
Vers.
1.
THE
fool
hath
said
in
his
heart
,
There
is
no
God
:
they
are
corrupt
,
they
have
done
abominable
works
,
there
is
none
that
doth
good
.
2.
The
Lord
looked
down
from
heaven
upon
the
children
of
men
;
to
see
if
there
were
any
that
did
understand
,
and
seek
God
.
3.
They
are
all
gone
aside
,
they
are
all
together
become
filthy
:
there
is
none
that
doth
good
,
no
not
one
.
The
Prophet
divideth
all
these
who
were
in
the
visible
Church
,
into
un-regenerate
men
on
the
one
hand
,
and
Gods
true
people
converted
inwardly
unto
him
on
the
other
hand
;
and
doth
argue
all
the
un-regenerate
to
be
practically
Atheists
,
without
God
in
the
World
,
by
the
same
proof
whereby
the
Apostle
convinceth
all
men
in
nature
,
to
be
in
the
state
of
sin
,
Rom.
3.13
.
Whence
learn
,
1.
Every
man
so
long
as
he
lyeth
unrenewed
,
and
unreconciled
unto
God
(
how
wise
so
ever
,
or
of
how
great
parts
so
ever
he
may
seem
to
be
to
himself
or
the
world
)
is
nothing
in
effect
but
a
mad
man
,
running
to
his
own
destruction
in
losing
his
soul
and
eternall
life
,
when
he
seemeth
most
to
gain
the
world
,
therefore
he
is
called
the
fool
.
2.
It
is
not
heeded
by
God
what
a
mans
mouth
saith
of
God
,
or
of
himself
,
but
what
his
heart
saith
.
The
fool
hath
said
in
his
heart
,
there
is
no
God
.
3.
It
is
not
the
word
,
or
outward
profession
,
which
truely
doth
expone
the
heart
,
but
the
current
of
a
mans
life
and
actions
;
for
here
it
is
proved
,
that
the
heart
is
full
of
Atheisme
,
by
this
,
that
they
are
corrupt
in
their
conversation
,
and
do
abominable
works
.
4.
God
is
onely
the
right
Judge
of
regeneration
and
unregeneration
,
and
the
onely
true
searcher
of
the
heart
:
It
s
he
who
looketh
down
from
heaven
,
to
see
if
any
of
the
sons
of
men
,
or
any
in
the
state
of
nature
,
have
any
wisdome
in
them
,
or
affection
after
God
:
if
any
of
them
have
understanding
,
or
do
seek
after
God
:
For
he
that
doth
not
seek
God
,
hath
no
understanding
,
nor
principle
of
Spirituall
life
in
him
.
5.
Whatsoever
may
be
the
odds
among
unrenewed
men
,
some
more
,
some
lesse
grosse
in
their
out-breaking
,
yet
God
pronounceth
of
them
all
,
that
they
are
all
of
them
gone
out
of
the
way
,
to
wit
,
of
holinesse
and
happinesse
,
they
are
altogether
become
filthy
;
that
is
,
all
their
actions
flowing
forth
from
their
corrupt
hearts
are
vile
and
loathsome
in
Gods
sight
,
and
they
are
all
in
one
rank
in
this
,
there
is
none
of
them
that
doth
good
,
none
of
them
,
being
unreconciled
to
God
,
do
or
can
do
any
thing
at
all
commanded
of
God
,
as
commanded
,
from
right
principles
,
and
for
right
ends
.
Vers.
4.
Have
all
the
workers
of
iniquity
no
knowledg
?
who
eat
up
my
people
as
they
eat
bread
,
and
call
not
upon
the
Lord
.
5.
There
were
they
in
great
fear
:
for
God
is
in
the
generation
of
the
righteous
.
6.
You
have
shamed
the
counsel
of
the
poor
;
because
the
Lord
is
his
refuge
.
In
the
next
place
he
comforteth
the
people
of
God
,
living
in
society
of
the
visible
Church
,
with
the
unrenewed
multitude
.
First
,
by
this
,
that
the
Lord
doth
plead
their
cause
against
the
ungodly
.
Whence
learn
,
1.
That
the
nature
of
all
unrenewed
men
,
is
to
bear
deadly
enmity
against
those
that
are
really
Gods
people
,
and
delight
to
undo
the
godly
,
as
contemners
of
all
that
live
not
as
they
do
.
They
eat
up
my
people
as
they
do
bread
,
saith
the
Lord
.
2.
The
Lord
owns
the
quarrell
,
and
wrongs
done
to
the
godly
,
as
done
to
him
,
in
whomsoever
his
image
is
hated
or
persecuted
.
They
eat
up
my
people
,
saith
he
.
3.
The
causelesse
hatred
of
the
godly
is
a
most
unreasonable
thing
,
and
argueth
admirable
stupidity
in
wicked
men
,
who
maligne
the
innocent
,
by
whose
life
they
are
admonished
of
their
duty
,
and
taught
the
way
to
felicity
.
Have
all
the
workers
of
iniquity
no
knowledge
?
4.
The
mis-kenning
of
God
,
and
working
of
iniquity
,
and
persecuting
of
the
godly
,
are
three
conjunct
properties
of
a
man
in
nature
,
not
reconciled
to
God
,
For
to
be
workers
of
iniquity
,
and
eaters
up
of
Gods
people
as
bread
,
and
not
calling
on
God
,
are
put
for
the
marks
and
properties
of
the
same
sort
of
ungodly
men
.
Upon
the
challenge
of
the
ungodly
,
the
Prophet
inferreth
the
consequence
of
certain
and
sad
judgements
to
follow
on
the
wicked
,
because
God
is
nearly
concerned
in
the
quarrell
of
his
people
.
Whence
learn
,
5.
The
persecution
of
piety
in
the
godly
,
provoketh
God
to
inflict
the
most
fearfull
,
and
most
suddain
judgements
.
For
therein
specially
were
the
ungodly
put
to
fear
,
where
they
had
no
fear
at
all
.
6.
The
near
conjunction
which
God
hath
with
the
godly
,
is
the
reason
of
the
greatnesse
of
the
sin
of
persecution
of
them
for
godlinesse
:
for
here
it
is
given
for
a
reason
,
why
there
they
were
in
fear
,
why
they
were
to
tremble
when
God
came
to
avenge
the
oppression
of
the
godly
,
which
the
wicked
feared
never
to
be
questioned
;
Because
God
is
in
the
generation
of
the
righteous
.
7.
Persecuting
of
a
man
for
piety
,
were
it
but
in
jesting
at
a
man
,
or
mocking
of
him
for
piety
,
is
the
turning
of
piety
,
which
is
a
mans
glory
,
into
a
matter
of
reproach
to
him
;
and
●
means
to
drive
him
and
others
from
seeking
of
God
,
You
have
shamed
the
counsell
,
or
resolution
of
the
poor
,
when
you
scorn
,
because
he
hath
made
God
his
refuge
.
Ver.
7.
O
that
the
salvation
of
Israel
were
come
out
of
Sion
!
when
the
Lord
bringeth
back
the
captivity
of
his
people
,
Iacob
shall
rejoyce
,
and
Israel
shall
be
glad
.
The
next
comfort
of
the
godly
,
is
from
the
hope
of
Christs
coming
,
in
whom
the
redressing
of
this
evill
,
and
of
all
other
,
is
to
be
found
,
for
whose
coming
he
wisheth
.
It
is
true
,
the
sending
of
deliverance
unto
the
distressed
people
of
God
in
Sauls
time
,
by
bringing
David
to
the
Kingdom
,
was
worthy
to
be
wished
for
:
but
this
could
not
fill
up
the
measure
of
the
wish
here
stirred
up
by
the
Spirit
.
Therefore
we
must
look
to
the
substance
in
Christ
,
in
whom
this
wish
and
prayer
hath
full
accomplishment
,
which
in
effect
is
,
O
that
Christ
the
Saviour
of
Israel
were
come
out
of
Sion
.
And
this
same
wish
closeth
the
fifty
third
Psalm
also
;
where
salvations
of
Israel
in
the
plurall
number
is
set
down
,
to
note
the
perfection
of
salvation
which
cometh
onely
by
Christ
,
at
whom
the
very
forme
of
the
●ebrew
wishing
doth
look
,
as
pointing
at
the
person
which
shall
give
all
sort
of
salvation
to
Israel
,
Who
shal
give
;
Now
there
was
a
coming
of
Christ
in
the
flesh
unto
Sion
,
foretold
by
the
Spirit
,
Zech.
9.9
.
and
this
is
presupposed
in
this
wish
;
for
Christ
must
be
in
Sion
before
he
come
out
of
it
.
But
not
by
this
coming
were
so
many
Israelites
saved
as
here
is
wished
for
:
not
by
this
coming
was
the
body
of
Israel
brought
back
from
captivity
here
prophesied
.
There
is
also
Isai.
2.3
.
a
coming
of
Christ
out
of
Sion
to
the
Gentiles
;
and
this
coming
is
presupposed
here
,
before
that
Israels
captivity
bee
loosed
.
There
is
Isai.
59.20
.
compared
with
Rom.
11.26
.
a
coming
out
of
Sion
for
the
bringing
salvation
to
be
body
of
the
now
mis-believing
Nation
of
the
captive
Israelites
,
lying
in
captivity
,
scattered
among
the
Gentiles
,
and
this
is
directly
prayed
for
,
and
longed
after
in
this
place
.
O
that
the
salvation
of
Israel
were
come
out
of
Sion
,
even
the
time
when
the
Lord
shall
bring
back
the
captivity
of
his
people
.
Paul
,
Rom.
11.26
.
calleth
this
the
Redeemers
coming
out
of
Sion
,
in
regard
of
the
time
when
,
and
the
condition
wherein
Christ
is
to
find
the
Israelites
,
to
wit
,
out
of
Sion
,
out
among
the
Gentiles
,
scattered
among
the
Gentiles
,
to
whom
Christ
came
when
hee
left
Iudea
.
And
,
Isaiah
calleth
it
a
coming
to
Sion
,
in
respect
of
the
benefit
to
be
given
to
the
Iewes
,
who
are
designed
oft
by
Sion
.
Whence
learne
,
1.
Christ
is
the
salvation
of
Sion
,
both
figuratively
and
properly
called
so
,
as
well
before
he
came
,
as
after
;
for
here
he
is
looked
on
as
the
Salvation
of
Israel
,
in
whom
all
our
salvation
,
Iewes
or
Gentiles
,
is
founded
.
2.
Whosoever
seeth
him
,
(
from
how
far
off
soever
)
he
cannot
chuse
but
long
for
a
further
manifestation
of
him
,
for
perfecting
of
the
blessednesse
of
his
people
:
O
that
the
salvation
of
Israel
were
come
out
of
Sion
!
3.
It
was
revealed
to
the
Prophets
,
that
Christ
was
to
come
to
the
Church
of
the
Iewes
,
and
from
thence
to
manifest
himselfe
to
the
Gentiles
,
casting
off
the
Israelites
for
a
time
,
scattering
them
among
the
Gentiles
,
and
then
to
come
about
again
towards
the
Iews
in
their
scattering
and
captivity
,
without
casting
off
of
the
Gentiles
;
and
this
last
turn
is
in
the
Prophets
eye
,
and
aimed
at
by
the
Spirit
,
when
hee
wisheth
that
the
salvation
of
Israel
were
come
out
of
Sion
.
4.
It
was
revealed
also
to
th●
Prophets
,
and
to
David
,
that
before
the
constitution
of
the
Church
of
Israel
should
be
freed
from
the
persecution
of
domestick
enemies
,
vexing
the
hearts
of
the
godly
,
or
delivered
from
such
mens
power
,
as
are
described
,
ver.
1
,
2
,
3.
that
sore
plagues
were
to
be
poured
out
upon
that
people
,
and
that
the
Israelites
were
to
be
driven
out
of
their
own
Land
,
and
led
in
captivities
,
as
the
words
here
,
and
Psalm
53.6
.
do
import
;
for
they
who
were
to
be
brought
back
from
captivity
after
Christs
coming
out
of
Sion
unto
the
Gentiles
,
are
presupposed
to
be
in
captivity
,
when
Christ
cometh
to
give
salvation
unto
them
.
5.
Because
of
the
large
pouring
out
of
the
Spirit
upon
the
body
of
the
converted
Iews
or
Israelites
,
when
the
time
shall
come
of
their
turning
Christians
,
prophesied
of
here
,
and
Isai.
59.20
.
and
Rom.
11.25
,
26.
as
their
mourning
in
repentance
for
the
injuries
done
by
them
and
their
progenitors
,
to
Jesus
Christ
,
shall
be
as
the
mourning
of
Hadadrimmon
,
in
the
valley
of
Megiddon
,
Zech.
12.10
,
11.
So
here
,
joy
in
Jesus
Christ
reconciled
unto
them
,
shall
be
greate●
then
any
that
ever
that
Nation
saw
,
whether
in
Davids
time
,
or
Solomons
:
for
then
the
Lord
shall
bring
back
the
captivity
of
his
people
,
here
prophesied
of
,
to
be
under
the
time
of
the
Gospel
,
(
whether
by
loosing
their
captivity
bodily
as
wel
as
spiritual
,
whether
they
shall
returne
to
their
own
Land
or
not
,
or
what
the
Scripture
doth
speak
to
this
purpose
,
this
place
is
not
for
the
determining
of
it
.
)
Then
Iacob
shall
rejoyce
,
and
Israel
shall
be
glad
,
when
the
Saviour
of
Israel
shal
come
out
of
Sion
to
them
.
PSAL.
XV.
A
Psalm
of
David
.
The
Prophet
for
distinguishing
of
the
true
members
of
the
Church
from
those
who
were
only
outwardly
professors
,
asketh
of
the
Lord
,
how
the
one
may
be
known
from
the
other
?
ver.
1.
and
receiveth
answer
to
the
question
,
ver.
2
,
3
,
4
,
5.
Ver.
1.
LOrd
,
who
shall
abide
in
thy
Tabernacle
?
who
shal
dwel
in
thy
holy
hill
?
THe
question
is
proponed
about
the
marks
of
the
sincere
believers
,
the
true
Covenanters
with
God
,
the
true
Professors
of
true
religion
,
who
they
are
who
shall
not
be
cast
out
from
the
society
of
Gods
true
Church
.
Whence
learne
,
1.
The
Tabernacle
pitched
by
Moses
,
and
the
hill
of
Sion
,
where
the
Tabernacle
and
the
Temple
wat
at
last
setled
,
was
a
Type
of
the
true
Church
,
and
of
Communion
with
God
in
Christ
the
Mediatour
,
a
type
of
God
incarnate
,
dwelling
,
and
exercising
all
his
offices
in
his
Church
,
and
of
the
heavenly
condition
of
his
people
called
out
of
the
world
,
and
lifted
up
toward
him
,
designed
under
the
name
of
Gods
Tabernacle
,
and
Gods
holy
hill
.
2.
Some
of
those
who
professe
to
be
of
this
fellowship
may
be
thrust
out
from
it
again
,
and
debarred
from
all
communion
with
God
,
when
other
some
shall
remaine
in
this
state
,
and
not
be
removed
.
For
the
question
is
moved
,
What
are
the
marks
of
the
members
of
the
Church
invisible
?
and
who
they
are
who
shal
abide
in
Gods
tabernacle
,
and
dwel
in
his
holy
hill
?
3.
Only
the
Lord
who
searcheth
the
heart
,
can
put
the
difference
betweene
the
true
and
the
false
;
for
this
cause
the
question
is
proponed
to
God
,
Lord
,
who
shall
abide
in
thy
Tabernacle
?
Ver.
2
He
that
walketh
uprightly
,
and
worketh
righteousnesse
,
and
speaketh
the
truth
in
his
heart
.
3.
He
that
backbiteth
not
with
his
tongue
,
nor
doth
evil
to
his
neighbour
,
nor
taketh
up
a
reproach
against
his
neighbour
.
4.
In
whose
eyes
the
vile
person
is
contemned
,
but
he
honoureth
them
that
fear
the
LORD
:
he
that
sweareth
to
his
own
hurt
and
changeth
●●t
.
5.
He
that
putteth
not
out
his
mony
to
usury
,
nor
taketh
reward
against
the
innocent
.
He
that
doth
these
things
,
shall
●ever
be
moved
.
The
Lord
answereth
in
the
rest
of
the
Psalme
,
by
shewing
the
fruits
of
faith
manifested
in
obedience
to
Gods
commands
,
both
moral
and
judicial
,
in
the
sight
of
all
men
:
The
sincerity
of
which
faith
and
truth
was
to
be
certainly
knowne
to
God
only
,
and
to
the
conscience
of
every
mans
self
;
which
was
sufficient
to
satisfie
the
question
,
quieting
and
comforting
of
the
upright
ones
.
Whence
learne
,
1.
That
sincere
indeavour
of
universal
obedience
in
a
mans
conversation
,
is
a
fruit
and
evidence
of
true
faith
,
and
a
mark
of
a
true
member
of
the
Church
invisible
,
He
walketh
uprightly
,
and
doth
righteousnesse
.
2.
Another
fruit
of
true
faith
,
is
conscience-making
of
what
a
man
speaketh
,
ruling
his
tongue
so
,
as
his
heart
and
his
tongue
do
agree
in
the
truth
:
he
speaketh
the
truth
from
the
heart
.
3.
A
third
fruit
of
unfained
faith
,
is
making
conscience
in
all
his
dealings
,
that
he
harm
not
his
neighbour
,
neither
in
his
name
,
nor
in
his
person
,
nor
his
goods
,
and
making
conscience
not
to
receive
readily
a
false
report
of
his
neighbour
,
when
it
is
devised
by
another
,
Hee
backbiteth
not
with
his
tongue
,
nor
doth
evil
to
his
neighbour
,
nor
taketh
up
a
reproach
against
his
neighbour
.
4.
A
fourth
fruit
of
sound
faith
,
is
the
low
estimation
of
any
wordly
excellency
wherewith
a
wicked
man
can
be
busked
;
to
whom
,
although
the
godly
,
according
to
duty
,
will
give
civil
honour
,
as
his
place
requireth
,
yet
hee
counteth
him
a
poor
miserable
man
for
all
his
honour
and
wealth
,
because
hee
walketh
in
a
godlesse
way
:
but
where
he
seeth
one
that
feareth
God
,
he
esteemeth
highly
of
him
in
his
heart
,
whatsoever
externall
expressions
thereof
hee
find
fit
to
give
,
because
of
the
honourable
way
of
holinesse
,
wherein
the
godly
walketh
;
for
in
his
eyes
a
vile
person
is
contemned
,
but
he
honoureth
him
that
feareth
the
Lord
.
5.
A
fifth
fruit
of
sound
faith
,
is
tender
respect
to
the
Name
of
God
,
and
care
to
keep
lawful
promises
,
covenants
,
and
oathes
,
whatsoever
civil
inconveniences
may
follow
upon
the
strict
keeping
of
them
;
Though
he
swear
to
his
owne
damage
,
he
changeth
not
.
6.
A
sixth
fruit
and
evidence
of
faith
,
is
dispensing
with
commodity
,
when
God
by
a
speciall
reason
calleth
for
so
doing
,
albeit
other
wayes
a
man
might
take
reasonably
more
gaine
.
Many
of
such
sort
of
cases
do
occurre
in
merchandise
,
and
〈◊〉
exacting
of
rents
and
debts
,
as
circumstances
may
teach
,
when
,
and
where
God
calleth
for
most
moderation
;
such
was
the
judicial
dispensing
with
commodity
,
put
upon
the
Iewes
for
loosing
the
yoke
of
a
bought
servant
,
being
a
Iew
,
at
the
end
of
six
years
;
and
quitting
of
houses
and
lands
bought
from
a
Iew
at
the
yeare
of
Iubile
,
how
deare
soever
it
cost
the
buyer
;
and
not
taking
usury
of
a
Iew
;
wherein
the
Iew
was
priviledged
above
men
of
another
Country
:
for
in
all
these
three
particulars
,
it
was
lawfull
for
the
Iew
to
doe
otherwise
with
other
country-men
,
to
wit
,
in
buying
a
servant
from
a
stranger
,
and
not
〈…〉
all
his
dayes
,
and
buying
land
from
a
stranger
of
another
country
,
and
transmitting
it
to
his
own
posterity
,
and
taking
usury
of
a
stranger
,
according
to
the
rate
which
was
acknowledged
on
all
hands
to
stand
with
equity
;
which
commodity
if
an
Israelite
did
not
dispense
with
toward
an
Israelite
,
it
made
him
short
of
this
com●endation
of
the
true
Israelite
,
who
putteth
not
his
money
to
usurie
.
7.
The
seventh
fruit
and
evidence
of
faith
,
is
freedome
from
briberie
,
with
love
of
justice
,
which
the
believer
wil
not
pervert
,
to
the
detriment
of
the
man
who
hath
a
good
cause
,
for
whatsoever
bud
or
reward
man
can
give
him
.
This
is
the
upright
mans
last
property
,
He
taketh
not
a
reward
against
the
innocent
.
Having
numbred
out
the
evidences
of
a
sound
convert
and
true
believer
,
who
shal
never
be
thrust
out
of
Gods
fellowship
,
he
concludeth
,
That
whosoever
doth
these
things
,
or
studieth
to
do
them
,
shall
never
be
moved
.
That
is
,
hee
that
shal
evidence
his
faith
in
God
,
by
a
sincere
indeavour
to
doe
the
duties
of
the
first
and
second
table
of
Gods
Law
,
shall
not
be
removed
from
Gods
house
,
but
shall
abide
in
his
Tabernacle
,
and
dwell
in
Sion
,
in
the
fellowship
of
God
and
his
Saints
for
ever
.
PSAL.
XVI
.
Michtam
of
David
.
David
in
this
Psalm
,
finding
himself
in
the
state
of
grace
,
prayeth
for
preservation
in
general
,
in
relation
unto
all
dangers
,
and
evils
of
body
and
soul
,
and
whatsoever
other
evill
,
from
which
a
godly
man
,
with
allowance
of
Gods
word
might
pray
to
be
preserved
.
His
only
reason
to
assure
himself
to
be
heard
,
is
because
he
had
gotten
grace
to
trust
in
God
.
The
sincerity
of
which
faith
in
God
,
he
proveth
by
sundry
evidences
,
ver.
1
,
2
,
3
,
4.
In
the
second
place
he
climbeth
up
to
the
comfort
and
joy
of
believing
;
And
all
the
grounds
of
joy
whereupon
he
goeth
,
do
serve
both
to
confirme
his
faith
,
and
to
give
him
assurance
of
the
granting
of
his
prayer
,
ver.
6
,
7
,
8
,
9
,
10
,
11.
Ver.
1.
PReserve
me
,
O
GOD
:
for
in
thee
do
I
put
my
trust
.
HE
findeth
himself
in
a
good
condition
,
and
all
the
prayers
he
prayeth
,
is
in
one
word
,
for
preservation
.
Whence
learn
,
1.
As
our
being
,
living
,
and
moving
natural
,
and
our
bringing
into
the
spiritual
and
blessed
estate
of
grace
,
is
of
the
Lord
,
so
is
our
keeping
therein
of
the
Lord
also
,
and
our
duty
is
to
acknowledg
God
in
both
,
and
to
live
unto
,
and
pray
for
his
upholding
of
us
,
and
not
to
leane
upon
our
owne
wisdome
,
strength
,
or
holinesse
;
For
David
teacheth
so
to
doe
.
Preserve
me
,
O
God
.
2.
The
grace
of
God
having
granted
to
us
lively
faith
,
setled
on
God
,
is
a
sufficient
ground
of
our
hope
,
and
assurance
to
persevere
,
and
to
be
still
preserved
,
for
this
is
the
reason
whereby
David
confirmeth
his
prayer
,
For
in
thee
doe
I
put
my
trust
.
Ver.
2.
O
my
soul
,
thou
hast
said
unto
the
Lord
,
Thou
art
my
Lord
:
my
goodnesse
extendeth
not
to
thee
:
3.
But
to
the
saints
that
are
in
the
earth
,
and
to
the
excellent
,
in
whom
is
all
my
delight
.
Because
he
hath
made
his
faith
in
God
,
the
reason
of
his
hope
of
perseverance
,
and
of
his
having
his
prayer
granted
,
he
proveth
the
sincerity
of
his
faith
by
five
Evidences
or
fruits
thereof
.
Whence
learn
,
1.
The
first
solid
evidence
of
the
sincerity
of
saving
Faith
,
is
the
testimony
of
the
conscience
,
bearing
witnesse
to
a
man
,
that
he
hath
layd
hold
on
the
covenant
of
grace
,
and
hath
chosen
God
for
his
protectour
,
and
master
,
and
that
he
is
resolved
to
depend
upon
God
,
and
to
serve
him
,
as
David
did
,
saying
,
O
my
soul
,
thou
hast
said
unto
the
Lord
,
thou
art
my
Lord
.
2.
Another
evidence
of
the
sincerity
of
faith
,
is
renunciation
of
all
confidence
in
a
mans
owne
works
,
and
the
rejecting
of
all
conceit
of
any
possibility
of
merit
at
Gods
hand
,
who
cannot
be
profited
by
our
goodnesse
;
for
we
have
what
we
have
of
him
,
and
can
never
put
an
obligation
on
him
by
any
thing
which
we
can
doe
.
My
goodnesse
doth
not
extend
to
thee
.
3.
A
third
fruit
and
evidence
of
faith
,
is
love
and
kindnesse
to
the
godly
,
and
bestowing
of
our
own
goods
for
supplying
their
need
,
joyned
with
a
high
estimation
of
their
preciousnesse
,
above
the
godlesse
world
,
and
with
pleasure
taking
in
their
fellowship
:
so
reckoneth
the
prophet
,
saying
,
My
goodnesse
extendeth
not
to
thee
,
but
to
the
Saints
that
are
on
the
earth
,
and
to
the
excellent
,
in
whom
is
all
my
delight
:
where
,
by
the
way
,
let
us
observe
,
He
knew
no
saints
to
whom
he
could
be
profitable
,
save
only
the
Saints
who
are
upon
the
earth
.
Ver.
4.
Their
sorrowes
shal
be
multiplied
,
that
hasten
after
another
god
:
their
drink-offerings
of
bloud
will
I
not
offer
,
nor
take
up
their
names
into
my
lips
.
A
fourth
fruit
and
evidence
of
faith
,
is
,
the
hating
of
false
religion
,
and
counting
all
followers
of
idolatry
,
or
worship
of
another
god
,
then
the
true
God
,
to
be
accursed
;
such
a
hating
of
false
religion
as
is
accompanied
with
the
discountenancing
,
open
discrediting
,
and
abhorring
of
all
idol
service
,
as
David
expresseth
here
in
the
whole
verse
.
Whence
learne
,
1.
Men
as
they
are
naturally
averse
from
following
the
true
God
,
and
the
true
religion
;
so
are
they
naturally
bent
to
all
idolatry
,
and
zealous
in
following
idols
,
and
any
false
religion
.
They
hasten
after
another
god
..
2.
The
more
men
do
hasten
after
felicity
,
in
the
way
of
idolatry
,
they
have
the
worse
speede
.
For
their
sorrowes
shall
be
multiplied
that
hasten
after
another
God
.
3.
The
more
madly
the
world
runne
after
idolatry
,
the
more
should
the
faithful
man
testifie
his
abominating
thereof
,
as
David
doth
.
Their
drink-offerings
of
blood
will
I
not
offer
,
nor
take
up
their
names
into
my
lips
.
He
cannot
speak
of
them
without
disdaine
.
Ver.
5.
The
Lord
is
the
portion
of
mine
inheritance
and
of
my
cup
:
thou
maintainest
my
lot
.
A
fifth
fruit
and
evidence
of
faith
in
God
,
is
delight
,
and
satisfaction
in
,
and
resting
on
God
,
as
all-sufficient
for
the
believers
compleat
happinesse
,
as
the
whole
verse
holdeth
forth
.
Whence
learne
,
1.
The
believer
hath
as
sure
right
unto
God
,
as
any
man
hath
to
the
patrimony
whereunto
he
is
born
;
or
any
Tribe
ever
had
to
his
share
in
the
Land
of
Canaan
.
T●●
Lord
is
the
portion
of
his
inheritance
.
2.
The
Lord
is
the
believers
lot
and
share
▪
when
the
world
are
seeking
,
some
one
,
some
another
temporal
good
;
The
Lord
,
and
the
light
of
his
countenance
,
is
the
believers
compleat
good
;
whatsoever
measure
of
earthly
things
is
given
to
the
godly
beside
,
Levi's
portion
is
his
portion
.
The
Lord
is
the
portion
of
his
inheritance
.
3.
The
Lord
is
the
believers
livelihood
,
and
the
furnisher
of
his
daily
bread
,
He
is
the
portion
of
his
cup.
4.
The
Lord
giveth
himselfe
to
the
believer
for
his
felicity
,
as
he
also
maintaineth
the
believer
in
the
right
unto
,
and
possession
of
himself
:
Hee
maintaineth
his
lot
:
and
so
,
as
the
believer
cometh
to
his
right
he
hath
unto
God
,
not
by
his
owne
purchase
,
but
by
spirituall
birth-right
,
as
a
child
of
Christ
by
faith
,
or
by
free
donation
of
this
inheritance
,
received
of
God
by
faith
;
so
he
may
claim
to
God
,
and
enjoy
the
possession
of
God
,
as
firmly
as
his
inheritance
;
as
fully
as
if
God
were
his
particular
property
and
portion
;
as
sweetly
as
his
daily
food
,
and
the
portion
of
his
domestick
cup
:
and
with
as
great
quietnesse
and
security
,
as
the
immediate
vassal
of
the
mightiest
Monarch
,
being
willing
,
able
,
and
ingaged
most
deeply
to
maintain
his
lot
.
Ver.
6.
The
lines
are
fallen
unto
me
in
pleasant
places
;
yea
,
I
have
goodly
heritage
.
In
the
second
place
he
climbeth
up
to
the
joy
of
faith
,
arising
from
the
certaine
perswasion
,
and
present
sense
of
his
being
in
the
state
of
grace
;
The
reasons
or
grounds
of
his
joy
are
six
,
The
first
reason
of
his
joy
,
is
founded
upon
the
properties
and
self-sufficiency
of
God
,
compared
to
a
goodly
and
pleasant
heritage
,
which
wanteth
no
commodity
within
it self
.
Whence
learn
,
1.
Pleasure
and
profit
,
and
all
commodities
of
life
are
abundantly
to
be
found
in
God
;
&
whatsoever
can
be
represented
by
any
goodly
heritage
,
lying
in
most
pleasant
places
,
is
but
a
shadow
of
what
is
to
be
found
in
him
,
as
the
comparison
taken
from
lower
things
here
importeth
.
2.
The
more
the
believer
considereth
what
the
Lord
is
,
and
what
are
his
perfections
,
and
what
is
the
believers
own
interest
in
God
,
the
more
is
he
satisfied
,
and
ravished
in
the
beholding
of
God
,
and
his
owne
felicity
in
him
.
No
wonder
therefore
if
David
say
,
for
the
measuring
out
of
this
share
to
him
,
that
his
lines
are
fallen
out
to
him
in
pleasant
places
,
&c.
3.
The
believer
hath
liberty
to
appropriate
God
in
a
manner
to
himselfe
,
and
in
comparison
with
the
share
of
the
worldlings
,
to
preferre
his
own
portion
above
all
ot●●rs
:
This
doth
David
,
when
he
calleth
God
his
own
pleasant
places
,
and
his
own
heritage
.
Ver.
7.
I
will
blesse
the
Lord
who
hath
given
me
counsel
:
my
reins
also
instruct
me
in
the
night
season
.
The
second
reason
and
ground
of
joy
,
is
because
God
hath
perswaded
him
to
believe
in
the
Messiah
,
or
Christ
to
come
,
as
is
clear
by
the
next
verse
,
and
that
God
has
taken
the
directing
of
him
▪
Whence
learn
,
1.
As
it
is
the
work
of
God
only
,
to
give
effectuall
counsel
to
any
man
to
believe
in
Christ
;
So
also
the
way
of
perswasion
of
a
soul
to
trust
in
God
,
is
a
way
of
working
,
proper
onely
to
God
;
for
it
maketh
the
man
so
free
an
agent
,
in
the
act
of
believing
,
as
if
Gods
work
were
counsel
only
,
and
the
work
of
active
perswasion
so
invincible
,
as
the
work
is
effectually
wrought
,
and
infallibly
:
for
he
calleth
the
bestowing
of
saving
faith
,
or
grace
to
consent
to
the
covenant
of
grace
,
a
giving
counsel
:
He
hath
given
me
counsel
.
2.
The
glory
of
trusting
in
God
,
is
not
a
matter
of
gloriation
of
the
believer
,
in
his
own
disposing
of
himself
,
but
a
matter
of
thanksgiving
to
God
,
and
glorifying
of
him
,
who
giveth
the
counsel
to
believe
,
and
maketh
the
counsel
to
him
effectual
:
For
David
saith
,
I
will
blesse
the
Lord
who
hath
given
me
counsel
,
to
wit
,
effectually
;
for
faith
is
not
of
our selfe
,
it
is
the
gift
of
God
,
wherein
flexanimous
power
and
voluntary
consent
are
sweetly
joyned
together
.
3.
This
mercy
of
powerfully
perswading
a
soul
to
make
choice
of
God
,
to
close
in
covenant
with
him
,
and
to
trust
in
him
,
doth
put
a
perpetuall
obligation
of
thanksgiving
unto
God
upon
the
believer
,
to
make
him
say
in
all
time
coming
and
for
ever
,
I
will
blesse
the
Lord
,
who
hath
given
me
counsel
.
4.
With
the
gift
of
saving
faith
,
or
perswasive
counsel
to
believe
in
God
,
is
joyned
the
sweet
guiding
and
directing
of
the
Lords
Spirit
,
how
to
order
the
wayes
of
the
believer
:
For
here
instruction
of
him
in
the
night
season
,
is
joyned
with
the
former
mercy
,
and
is
made
a
reason
of
thanksgiving
,
and
blessing
of
God
.
For
he
addeth
,
My
reins
also
shall
instruct
me
in
the
night
season
.
5.
The
framing
of
the
will
,
desire
,
appetite
,
affections
,
inclinations
,
thoughts
,
and
secret
meditations
,
is
so
inward
,
secret
and
deep
a
work
,
as
the
Spirit
of
God
thinks
good
to
expresse
this
his
giving
discretion
secretly
to
David
,
in
the
terms
of
the
teaching
of
the
reins
,
because
they
are
the
hiddest
parts
of
the
body
,
and
nearest
to
the
back
of
any
of
the
inward
noble
parts
;
and
because
of
the
nature
of
the
reins
,
which
have
much
affinity
with
the
affections
,
and
have
for
their
office
the
discretive
purging
of
the
blood
,
the
natural
furniture
of
life
,
My
reins
also
instruct
me
in
the
night
season
.
Ver.
8.
I
have
set
the
Lord
alwayes
before
me
:
because
he
is
at
my
right
hand
,
I
shall
not
be
moved
.
The
third
reason
,
and
ground
of
joy
,
is
the
gift
of
the
grace
of
God
,
making
him
alwayes
keep
his
eye
(
for
getting
assistance
,
direction
,
and
comfort
)
to
good
purpose
,
upon
Jesus
Christ
,
the
Lord
,
of
whom
this
place
is
exponed
Act.
2.25
.
Whence
learn
,
1.
The
duty
of
the
believer
,
and
the
way
for
him
to
have
and
retain
joy
in
the
Lord
,
is
to
fix
the
eye
of
faith
alwaies
,
in
all
estates
,
on
the
Mediator
,
the
promised
Messiah
,
the
Lord
Jesus
,
for
direction
,
assistance
,
comfort
,
and
delivery
.
For
this
was
Davids
way
,
I
have
set
the
Lord
alway
before
my
face
.
2.
Such
as
implore
Jesus
Christ
for
all
things
in
all
estates
,
shall
be
sure
to
have
his
effectuall
presence
neer
hand
to
help
him
in
time
of
need
.
For
he
is
at
such
a
mans
right
hand
,
at
all
times
.
3.
Faith
,
kept
in
excercise
by
employing
of
Jesus
Christ
,
may
have
assurance
of
perseverance
,
and
enjoying
constantly
the
state
of
grace
:
what-ever
alterations
,
and
commotions
come
,
their
state
shall
stand
fixed
;
they
shall
stand
in
grace
;
for
upon
this
ground
the
Prophet
saith
,
I
shall
never
be
moved
.
Ver.
9.
Therefore
my
heart
is
glad
,
and
my
glory
rejoyceth
;
my
flesh
also
shall
rest
in
hope
.
A
fourth
reason
of
joy
abounding
in
his
heart
,
and
breaking
forth
in
his
words
,
is
his
victory
over
death
,
and
the
grave
,
by
faith
in
Jesus
Christ
.
Whence
learn
,
1.
Faith
in
Christ
is
able
not
only
to
give
peace
that
passeth
understanding
,
but
also
to
fill
the
heart
with
joy
,
and
to
make
the
tongue
,
which
is
a
mans
glory
,
above
all
other
creatures
,
sometime
to
break
forth
in
expressions
of
joy
;
for
therefore
saith
he
,
my
heart
is
glad
,
and
my
glory
rejoyceth
.
2.
So
great
victory
over
death
and
the
grave
,
is
gotten
by
faith
in
Jesus
Christ
,
that
a
believer
can
lay
down
his
body
in
the
grave
,
as
in
a
bed
,
to
rest
it
there
,
in
hope
of
the
resurrection
;
and
here
an
instance
and
example
for
it
.
My
flesh
also
shall
rest
in
hope
.
Ver.
10.
For
thou
wilt
not
leave
my
soul
in
hell
,
neither
wilt
thou
suffer
thine
holy
One
to
see
corruption
.
The
first
reason
of
his
joy
,
is
the
assurance
of
the
resurrection
of
Jesus
Christ
his
head
,
through
whom
he
hopeth
to
be
raised
in
his
own
order
and
time
.
Whence
learn
,
1.
A
believer
is
so
nearly
joyned
with
Christ
,
that
he
may
give
to
him
the
styles
of
what
is
nearest
and
dearest
to
him
,
and
call
him
his
very
life
and
soul
,
as
here
David
saith
of
Christ
,
who
behoved
to
rise
again
,
Act.
2.25
.
Thou
wilt
not
leave
my
soul
,
or
my
life
in
grave
:
and
by
this
means
he
also
is
assured
of
his
own
resurrection
in
due
time
;
for
our
life
and
soul
is
bound
up
in
Christ
:
Our
life
is
hid
with
God
in
Christ
,
specially
in
respect
of
that
wherein
he
standeth
in
our
room
,
such
as
his
suffering
,
rising
,
reigning
as
our
Surety
and
Atturney
.
3.
The
body
of
Christ
not
onely
was
to
rise
from
the
dead
,
but
also
could
not
so
much
as
putrifie
in
the
grave
:
For
of
Christ
he
saith
,
Thou
wilt
not
suffer
thy
holy
One
to
see
corruption
.
V.
11.
Thou
wilt
shew
me
the
path
of
life
:
in
thy
presence
there
is
life
,
at
thy
right
hand
there
are
pleasures
for
evermore
.
The
last
ground
and
reason
of
his
joy
,
is
the
assurance
he
hath
of
blessednesse
and
of
eternall
life
:
Whence
learn
,
1.
The
believer
who
is
fixed
by
faith
on
Christ
,
may
be
assured
of
his
perseverance
in
the
way
leading
to
life
:
Thou
wilt
shew
me
the
way
to
life
:
that
is
,
thou
wilt
point
out
the
way
that
I
should
walk
in
,
thou
wilt
go
alongst
with
me
,
and
make
me
effectually
finde
thy
help
,
to
walk
in
it
.
2.
The
fruition
of
Gods
immediate
presence
is
not
like
the
joyes
of
this
world
,
which
neither
do
feed
nor
fill
a
man
:
but
when
we
shall
enjoy
Gods
presence
fully
,
we
shall
have
full
contentment
,
and
compleat
felicitie
:
For
in
his
presence
is
fulnesse
of
joy
.
And
the
felicity
of
believers
is
not
like
the
pleasures
of
this
world
,
which
passe
away
suddenly
as
a
dream
:
but
it
endureth
for
ever
:
At
his
right
hand
are
pleasures
for
evermore
.
PSAL.
XVII
.
A
Prayer
of
David
.
This
Psalm
,
according
to
the
Inscription
thereof
,
is
a
Prayer
of
David
,
mixed
with
sundry
reasons
for
helping
:
wherein
first
,
he
craveth
in
generall
justice
in
the
controversie
between
him
and
his
oppressors
.
ver.
1
,
2
,
3
,
4.
Secondly
,
more
specially
,
he
requesteth
for
a
wise
carriage
of
himself
under
this
exercise
,
ver.
5.6
.
Thirdly
,
prayeth
for
protection
&
preservation
from
his
enemies
,
ver.
7
,
8
,
9
,
10
,
11
,
12.
Fourthly
,
for
disappointment
to
his
enemies
,
and
for
delivery
of
himself
from
them
,
ver.
13.14
.
and
closeth
comfortably
in
confidence
of
a
good
answer
,
and
hope
of
satisfactory
happinesse
,
ver.
15.
Ver.
1.
HEar
the
right
,
O
Lord
,
attend
unto
my
cry
,
give
ear
unto
my
prayer
that
goeth
not
out
of
feigned
lips
.
2.
Let
my
sentence
come
forth
from
thy
presence
:
let
thine
eyes
behold
the
things
that
are
equall
.
3.
Thou
hast
proved
mine
heart
,
thou
hast
visited
me
in
the
night
,
thou
hast
tryed
me
and
shalt
finde
nothing
;
I
am
purposed
that
my
mouth
shall
not
transgresse
.
4.
Concerning
the
works
of
men
,
by
the
word
of
thy
lips
I
have
kept
me
from
the
paths
of
the
Destroyer
.
The
first
part
of
the
prayer
is
unto
God
,
as
a
righteous
Judge
,
to
hear
his
plaint
,
and
to
decide
in
his
favour
,
according
to
his
just
cause
,
and
righteous
carriage
in
relation
to
his
enemies
:
Whence
learne
,
1.
As
righteous
men
are
subject
unto
injuries
and
oppressions
,
as
well
as
others
are
,
and
are
driven
by
trouble
to
seek
relief
of
God
,
as
,
in
this
case
;
it
is
a
speciall
comfort
,
to
have
God
a
righteous
judge
to
hear
them
,
and
a
righteous
cause
to
bring
before
him
,
that
the
man
may
say
,
Hear
the
right
,
O
Lord
.
2.
The
conscience
of
earnest
and
honest
dealing
with
God
,
in
the
singlenesse
of
our
heart
in
prayer
,
is
a
good
reason
to
helpe
our
faith
in
prayer
,
when
wee
may
say
,
We
cry
,
and
pray
,
not
with
feigned
lips
.
3.
When
wee
are
unjustly
condemned
by
men
,
we
may
appeale
to
God
,
and
call
the
appellation
,
and
seek
and
expect
a
more
just
sentence
pronounced
and
executed
by
God
.
We
may
say
,
Let
my
sentence
come
forth
from
thy
presence
.
4
Although
men
cast
out
our
true
defences
,
which
we
make
against
false
Libels
,
and
doe
not
respect
equity
;
yet
God
will
take
notice
of
the
whole
processe
his
eyes
will
behold
things
that
are
equal
.
2.
Sincerity
of
heart
giveth
boldnesse
to
a
man
to
present
himselfe
to
God
,
to
be
examined
,
after
that
the
conscience
in
its
private
tryall
of
the
mans
carriage
toward
the
adversary
,
hath
in
the
sight
of
God
absolved
him
;
as
here
the
Prophet
,
in
relation
to
his
carriage
toward
the
oppressor
,
doth
speak
to
God
,
●hou
hast
tryed
me
in
the
night
,
and
hast
found
nothing
.
6.
Sincerity
of
carriage
for
time
by-past
,
must
be
joyned
with
a
purpose
of
sincerity
in
time
coming
,
that
he
may
say
with
David
,
in
relation
to
his
part
,
I
am
purposed
that
my
mouth
shall
not
transgresse
;
that
is
,
not
to
speak
a
wrong
word
against
him
.
7.
Naturall
mens
manner
of
dealing
,
when
they
are
injured
,
is
to
recompense
evill
for
evill
.
For
the
works
of
men
are
to
follow
the
paths
of
the
destroyer
.
8.
There
is
no
way
to
keep
the
children
of
God
from
these
paths
of
the
destroyer
,
when
they
are
provoked
to
injuries
,
except
in
the
fear
of
God
,
they
look
to
what
Gods
word
directeth
them
to
doe
.
Thus
did
David
escape
an
ill
course
,
when
his
nature
might
have
tempted
him
to
it
.
By
the
words
of
thy
lips
have
I
kept
me
from
the
paths
of
the
destroyer
.
Ver.
5.
Hold
up
my
goings
in
thy
paths
,
that
my
footsteps
slip
not
.
6.
I
have
called
upon
thee
,
for
thou
wilt
hear
me
,
O
God
:
incline
thine
ear
unto
me
,
and
hear
my
speech
.
The
second
part
of
the
prayer
,
wherein
he
requesteth
for
grace
to
be
kept
still
in
a
righteous
and
holy
way
;
Whence
learne
,
1.
The
most
holy
man
,
though
he
have
stood
fast
formerly
,
is
most
feared
to
offend
,
and
most
suspicious
of
himselfe
,
and
most
earnest
with
God
to
be
holden
up
,
that
he
fall
not
in
time
to
come
;
and
giveth
all
the
glory
of
his
standing
in
a
good
cause
,
unto
God
,
as
is
evidently
holden
forth
in
this
petition
of
David
,
Hold
up
my
goings
in
thy
paths
,
that
my
footsteps
slip
not
.
2.
The
best
way
to
have
deliverance
from
,
and
victory
over
adversaries
,
is
to
keep
a
straight
course
of
carriage
in
the
fear
of
God
,
Going
in
Gods
paths
,
that
is
,
as
God
hath
prescribed
our
way
in
his
word
.
3.
Our
prayer
should
be
such
,
and
so
put
up
,
as
we
may
be
sure
to
be
heard
;
and
when
we
have
prayed
unto
God
,
according
to
his
will
,
we
may
be
confident
of
a
good
answer
with
David
,
That
he
will
incline
his
ear
,
and
hear
our
speech
.
4.
Confidence
to
be
heard
,
〈…〉
our
hands
in
prayer
,
but
hearten
us
to
p●ay
,
as
this
example
●eache●●
us
.
Ver.
7.
Shew
thy
marvellous
loving
kindnesse
,
O
thou
that
savest
by
thy
right
hand
,
them
which
put
their
trust
in
thee
,
from
those
that
rise
up
against
them
.
8.
Keep
me
as
the
Apple
of
the
eye
:
hide
me
under
the
shadow
of
thy
wings
.
The
third
part
of
his
prayer
,
is
,
for
a
mercifull
protection
,
and
preservation
from
his
enemies
.
Whence
learne
,
1.
The
Beleever
must
hold
his
eye
in
time
of
dangers
and
straits
,
especially
upon
Gods
good
will
and
kindnesse
,
as
a
counter-balance
of
all
the
malice
of
men
:
and
here
,
though
his
straits
were
never
so
great
,
he
shall
read
a
possibility
of
wonders
for
his
delivery
,
as
here
is
seen
;
Shew
thy
marvellous
loving
kindnesse
,
O
Lord
.
Beside
common
favors
,
God
hath
other
mercies
in
keeping
for
his
own
,
and
those
are
marked
even
with
some
wonderfulnesse
,
either
in
the
time
,
or
manner
,
or
measure
,
or
mean
,
or
some
other
respect
.
2.
The
Lords
power
and
his
office
of
Saviourship
,
and
his
constant
manner
of
dealing
for
beleevers
,
are
the
pillars
of
the
perswasion
of
help
to
be
had
in
God
.
So
reasons
David
,
saying
,
O
thou
that
savest
with
thy
right
hand
them
which
put
their
trust
in
thee
:
for
Gods
Nature
,
Christs
Office
,
and
his
manner
of
dealing
,
are
equivalent
to
promises
,
when
they
are
looked
unto
by
a
beleever
.
3.
Such
as
trouble
unjustly
them
,
of
whom
the
Lord
hath
taken
the
maintenance
,
do
in
a
sort
engage
God
to
be
their
,
party
,
and
to
defend
his
servants
,
for
they
rise
up
against
not
only
Gods
servants
,
but
against
God
,
who
saveth
by
his
right
hand
.
4.
The
care
God
hath
of
his
poor
children
,
that
depend
upon
him
,
is
unspeakable
;
and
the
tender
love
he
beareth
unto
them
,
no
one
similitude
can
expresse
,
as
plurality
of
similitudes
joyned
here
,
doe
give
evidence
;
for
Gods
care
of
them
is
comparable
to
mans
care
of
the
apple
of
his
eye
;
Gods
love
to
them
is
comparable
to
the
love
of
the
Bird-mother
toward
her
young
ones
,
whom
she
warmeth
,
and
hideth
under
the
shadow
of
her
wings
.
O
wonderfull
goodnesse
,
and
wisedom
of
God
,
who
admitteth
himselfe
to
be
compared
to
such
low
similitudes
,
that
he
might
lift
up
our
faith
above
all
objections
of
mis-belief
.
Ver.
9.
From
the
wicked
that
oppresse
me
,
from
my
daily
enemies
,
who
compasse
me
about
.
10.
They
are
enclosed
in
their
own
fat
:
with
their
mouth
they
speak
proudly
.
11.
They
have
now
compassed
us
in
our
steps
,
they
have
set
their
eyes
bowing
down
to
the
earth
.
12.
Like
as
a
Lion
that
is
greedy
of
his
prey
,
and
as
it
were
a
young
Lion
lurking
in
secret
places
.
The
reason
of
his
prayer
,
is
taken
from
the
deadly
malice
of
his
enemies
,
v.
9.
from
their
pride
,
v.
10.
from
their
confidence
,
v.
11.
from
their
beastly
cruelty
,
v.
12.
Whence
learn
,
1.
The
enemies
of
Gods
people
are
ordinarily
wicked
,
oppressors
,
deadly
enemies
to
them
,
proud
of
their
wealth
and
power
,
boasters
,
crafty
Foxes
,
cruel
Lions
:
and
the
more
of
these
evils
doe
break
forth
against
Gods
people
,
the
more
should
the
dangers
be
layd
before
God
;
not
for
information
of
him
,
but
for
the
exoneration
of
our
griefs
,
tentations
,
fears
and
dangers
before
God
,
and
laying
of
our
care
upon
him
:
and
so
much
the
more
also
is
vengeance
on
the
enemie
,
and
the
delivery
of
the
godly
near
hand
;
and
hopes
of
answering
the
prayers
put
up
against
them
,
are
the
more
made
certain
,
as
the
use
of
the
wickednesse
of
the
enemy
made
by
the
Prophet
here
doth
teach
.
Ver.
13.
Arise
,
O
Lord
,
disappoint
him
,
cast
him
down
:
deliver
my
soul
from
the
wicked
which
is
thy
Sword
:
14
From
men
which
are
thy
hand
,
O
Lord
,
from
men
of
the
world
,
which
have
their
portion
in
this
life
,
and
whose
belly
thou
fillest
with
thy
hid
treasure
:
they
are
ful
of
children
,
and
leave
the
rest
of
their
substance
to
their
babes
.
The
Fourth
part
of
the
prayer
is
,
for
frustrating
the
intention
of
the
enemy
,
and
setting
the
supplicant
free
from
the
danger
.
Whence
learn
,
1.
When
danger
is
most
nigh
,
God
is
more
nigh
,
and
he
can
shortly
interpose
himself
,
to
the
overturning
of
the
designe
of
the
enemy
,
and
to
the
ruine
of
the
enemy
himselfe
:
he
can
quickly
arise
,
and
disappoint
him
,
and
cast
him
down
.
2.
The
power
of
the
enemy
standeth
in
the
Lords
imploying
of
him
;
he
cannot
strike
,
except
God
strike
by
him
;
therefore
he
is
called
Gods
sword
.
3.
The
shortest
way
to
be
safe
from
what
the
wicked
can
doe
,
is
prayer
to
God
,
to
over-rule
him
.
Therefore
saith
David
,
Deliver
my
soul
from
the
wicked
,
which
is
thy
sword
.
4.
The
Lord
ordinarily
for
execution
of
wrath
,
and
for
hard
tryals
,
and
troubles
of
the
godly
,
doth
in
his
providence
make
use
of
the
wicked
;
Deliver
me
,
saith
he
,
from
men
which
are
thy
hand
.
5.
The
wicked
neither
have
,
nor
doe
seek
any
felicity
,
but
what
may
be
had
in
this
life
,
they
are
men
of
this
world
,
and
have
their
portion
in
this
life
,
they
need
look
for
no
more
good
then
they
finde
in
the
world
,
and
that
is
,
a
poor
,
and
sorry
happinesse
.
6.
The
belly
full
of
sensuall
lust
,
and
rarest
dishes
,
and
best
meats
which
Gods
store-house
can
afford
,
is
the
height
of
the
happinesse
of
a
poor
rich
worlding
.
In
his
own
person
,
it
is
all
that
God
giveth
him
for
his
portion
,
and
which
the
Fool
hath
chosen
,
even
the
filling
of
his
belly
with
Gods
hid
treasure
,
or
of
some
rare
meat
,
which
meaner
people
cannot
have
,
and
therefore
it
is
called
Gods
hid
treasure
.
7.
All
the
felicity
which
the
worldling
can
have
,
in
the
point
of
honour
and
riches
to
himselfe
,
and
his
posterity
,
is
worldly
wealth
while
he
liveth
,
and
a
number
of
children
to
enjoy
his
wealth
after
him
;
whether
they
shall
live
and
inherit
it
,
whether
they
shall
prove
wise
men
or
fools
,
he
knoweth
not
;
this
is
his
all
;
for
in
Gods
favour
he
hath
no
interest
;
heaven
he
hath
nothing
to
doe
with
;
and
at
the
best
,
They
are
full
of
children
,
and
leave
the
rest
of
their
substance
to
their
babes
.
Ver.
15.
As
for
me
,
I
will
behold
thy
face
in
righteousnesse
:
I
shall
be
satisfied
,
when
I
awake
,
with
thy
likenesse
.
He
closeth
his
prayer
comfortably
,
with
the
hope
of
true
felicity
in
fellowship
with
God
.
Whence
learne
,
1.
In
the
midst
of
whatsoever
worldly
trouble
●●e
godly
can
be
in
,
his
hope
is
far
better
then
the
worldly
mans
possession
;
and
the
Prophet
here
,
for
this
cause
doth
preferre
his
present
condition
,
being
in
danger
daily
of
his
life
,
to
all
his
enemies
prosperity
,
saying
,
by
way
of
opposition
,
As
for
me
,
I
will
behold
thy
face
.
2.
The
injoying
of
the
presence
,
and
sense
of
the
loving
kindnesse
of
the
Lord
,
is
the
felicity
of
the
godly
,
in
that
measure
they
attain
it
;
the
hope
whereof
upholds
the
beleevers
heart
in
the
darkest
times
of
trouble
.
As
for
me
,
saith
he
,
I
will
behold
thy
face
.
3.
The
enjoying
of
God
is
proper
only
unto
the
man
justified
by
Faith
,
and
endeavouring
to
live
righteously
;
and
it
is
righteousnesse
with
God
,
that
such
a
man
be
brought
to
the
enjoying
of
his
hope
.
I
will
behold
thy
face
in
righteousnesse
,
saith
he
.
4.
There
is
a
sleep
of
deadnesse
of
spirit
,
out
of
which
the
shining
of
Gods
loving
countenance
doth
awake
a
beleever
,
and
revive
the
spirit
of
the
contrite
ones
;
and
there
is
a
sleep
of
death
bodily
,
out
of
which
the
loving
kindnesse
of
the
Lord
shall
awake
all
his
own
,
in
the
day
of
the
resurrection
,
when
he
shall
so
change
them
into
the
similitude
of
his
own
holinesse
and
glorious
felicity
,
as
they
shall
be
fully
contented
for
ever
▪
and
this
first
and
second
delivery
out
of
all
trouble
,
may
every
believer
expect
and
promise
to
himselfe
.
I
shal
be
satisfied
,
when
I
awake
,
with
thy
likenesse
.
PSAL.
XVIII
.
To
the
chief
Musician
,
A
Psalm
of
David
,
the
servant
of
the
Lord
,
who
spake
unto
the
Lord
the
words
of
this
song
,
in
the
day
that
the
Lord
delivered
him
from
the
hand
of
all
his
enemies
,
and
from
the
hand
of
Saul
.
And
he
said
.
David
in
this
Psalme
,
as
a
Type
of
Christ
,
and
fellow
partaker
of
the
sufferings
of
Christ
in
his
mistical
members
,
and
of
deliveries
and
victories
over
his
and
their
enemies
,
being
now
setled
in
the
Kingdom
,
praiseth
God
for
his
marvellous
mercies
;
and
as
a
Type
of
Christ
,
he
prophesieth
of
the
enlargement
,
&
stability
of
his
own
Kingdome
,
and
of
Christs
Kingdome
,
represented
thereby
;
and
first
obligeth
himself
thankfully
to
depend
upon
God
,
whatsoever
enemies
he
shal
have
to
deale
with
,
ver.
1
,
2
,
3.
Secondly
he
giveth
a
reason
of
his
resolution
,
from
the
experience
of
the
Lords
delivering
of
him
out
of
his
deepest
distresses
,
ver.
4
,
5.
to
ver.
19.
Thirdly
,
He
amplifieth
this
mercy
,
acknowledging
that
this
was
a
fruit
of
his
faith
,
&
righteous
dealing
with
his
party
adversary
;
the
like
whereof
every
believer
might
expect
,
as
well
as
he
for
time
coming
,
by
reason
of
this
his
by-gon
large
experience
,
from
ver.
20.
to
v.
30.
Fourthly
he
praiseth
God
in
particular
,
for
the
experience
he
hath
had
in
time
by-gon
in
warfare
,
and
victories
in
battel
,
to
ver.
43.
Fifthly
,
As
a
Type
of
Christ
,
he
promiseth
to
himself
the
enlargement
of
his
own
Kingdom
,
and
prophesieth
of
the
enlargment
of
Christs
Kingdom
among
the
Gentiles
,
for
which
he
praiseth
God
unto
the
end
of
the
Psalme
,
ver
43
,
44
,
45
,
46
,
47
,
48
,
49
,
50.
In
the
inscription
,
he
telleth
the
time
,
and
occasion
of
his
writing
of
this
Song
,
Whence
learn
,
1.
That
after
long
trouble
,
the
Lord
wil
give
his
children
rest
at
last
,
one
way
or
other
,
and
delivery
from
all
their
enemies
,
as
here
is
given
to
David
from
Saul
and
all
his
enemies
.
2.
When
the
Believer
getteth
relaxation
from
trouble
,
he
should
set
himself
to
glorifie
God
for
his
delivery
,
and
give
evidence
of
his
thankfulnesse
,
as
David
doth
in
penning
of
this
Song
,
when
God
delivered
him
.
3.
It
is
a
greater
honor
to
be
a
real
servant
of
the
Lord
in
any
calling
,
then
to
have
the
honour
of
being
a
King
,
not
being
his
servant
:
so
esteemed
David
when
he
made
this
Inscription
,
A
Psalm
of
David
,
the
servant
of
the
Lord
.
Ver.
1.
I
Will
love
thee
,
O
Lord
,
my
strength
.
2.
The
Lord
is
my
rock
,
and
my
fortresse
,
and
my
deliverer
:
my
God
,
my
strength
,
in
whom
I
wil
trust
,
my
buckler
▪
and
the
horn
of
my
salvation
,
and
my
high
tower
.
3.
I
wil
call
upon
the
Lord
,
who
is
worthy
to
be
praised
:
so
shal
I
be
saved
from
mine
enemies
.
IN
the
first
part
of
the
Psalme
,
he
setleth
his
resolution
yet
more
to
love
God
,
to
believe
in
him
,
and
to
worship
him
still
in
all
difficulties
,
knowing
by
experience
,
this
to
be
the
way
to
be
saved
from
all
his
enemies
.
Whence
learne
,
1.
The
chiefe
fruit
of
faith
▪
and
end
of
Gods
mercies
to
us
,
is
to
grow
in
estimation
of
,
and
affection
towards
God
:
for
so
doth
David
,
saying
,
I
will
love
thee
,
O
Lord
.
2.
Whatsoever
a
believer
hath
●eede
of
that
will
the
Lord
supply
;
that
wil
the
Lord
be
himselfe
unto
him
according
to
his
need
,
as
here
he
is
Davids
strength
in
weaknesse
;
his
rock
of
refuge
,
when
he
is
pursued
;
his
fortresse
,
when
besieged
;
and
his
deliverer
when
in
extreme
danger
.
3.
Experience
of
the
Lords
faithfulnesse
,
and
kindnesse
to
us
,
should
confirme
us
in
the
covenant
of
grace
,
and
strengthen
our
resolution
to
believe
in
him
:
for
upon
this
account
David
calleth
the
Lord
,
My
God
,
my
strength
,
in
whom
I
will
trust
.
4.
When
the
believer
is
yoaked
in
fight
with
whatsoever
adversary
,
he
shall
be
sure
to
have
defence
in
it
,
delivery
out
of
it
,
and
preservation
after
it
.
Therefore
doth
David
glory
in
God
,
as
a
Buckler
to
be
opposed
to
all
blowes
,
and
throwes
of
darts
from
adversaries
,
as
the
horn
of
his
salvation
,
powerfully
fighting
for
his
delivery
and
victory
:
And
as
his
high
Tower
,
whence
he
might
look
downe
,
and
despise
all
the
wit
,
malice
,
and
power
of
his
enemies
.
5.
Prayer
and
invocation
of
God
,
should
be
alwayes
joyned
with
praises
and
thanksgiving
,
and
used
as
a
means
,
whereby
faith
may
extract
the
good
which
it
knoweth
is
in
God
,
and
of
which
he
hath
made
promise
,
I
wil
call
upon
the
Lord
who
is
worthy
to
be
praised
.
6.
Delivery
,
safety
,
and
peace
may
the
believer
expect
,
as
the
answer
of
his
invocation
upon
God
.
So
shall
I
be
safe
from
mine
enemy
.
Ver.
4.
The
sorrowes
of
death
compassed
me
,
and
the
flouds
of
ungodly
men
made
me
afra●●
▪
5.
The
sorrowes
of
hell
compass●●●
about
:
the
snares
of
death
prevented
me
.
In
the
second
part
,
he
bringeth
forth
his
experience
,
whereby
he
was
encouraged
unto
the
foresaid
duties
.
Whence
learne
,
1.
Although
the
word
of
God
be
infinitely
sure
,
and
true
in
it selfe
,
yet
experience
of
the
truth
thereof
,
helpeth
much
to
strengthen
our
griping
thereof
,
and
to
cherish
hope
,
as
here
is
declared
.
2.
The
believer
in
his
exercise
,
may
be
put
hard
to
it
,
and
brought
in
sight
of
apparent
perishing
of
soul
and
body
;
while
men
seek
his
life
,
God
for
a
time
hideth
his
face
:
for
David
felt
deadly
fears
,
and
extreme
torment
of
soule
,
even
the
sorrows
of
death
,
the
sorrowes
of
hell
,
and
the
snares
of
death
preventing
him
,
that
he
could
not
get
free
from
them
.
Ver.
6.
In
my
distresse
I
called
upon
the
Lord
,
and
cried
unto
my
God
:
he
heard
my
voice
out
of
his
temple
,
and
my
cry
came
before
him
,
even
into
his
ears
▪
He
hath
set
down
the
strait
he
was
in
,
now
he
setteth
downe
the
mean
he
used
to
be
relieved
,
to
wit
,
prayer
to
God
,
as
in
covenant
with
him
;
and
how
he
was
mercifully
heard
through
Christ
.
Whence
learne
,
1.
No
strait
is
such
,
but
God
can
●eliver
out
of
it
,
no
case
is
so
desperate
,
as
to
make
prayer
needlesse
or
uselesse
:
for
David
saith
in
his
deepest
distresse
,
I
called
on
the
Lord
.
2.
It
is
necessary
not
to
give
over
,
when
help
is
delayed
;
yea
,
it
is
necessary
to
grow
more
fervent
,
and
for
this
end
to
lay
hold
on
the
covenant
of
reconciliation
,
and
upon
God
in
covenant
with
us
:
for
hee
addeth
,
I
cried
to
my
God
.
3.
By
vertue
of
Christs
sacrifice
,
and
his
intercession
,
notice
is
taken
of
prayer
graciously
,
and
answer
cometh
to
the
believer
;
for
he
addeth
,
He
heard
my
voice
out
of
his
temple
,
and
my
cry
came
before
him
,
even
unto
his
ears
;
He
pointeth
at
the
Temple
,
in
regard
of
the
Ark
,
and
other
figures
representing
Christ
in
his
intercession
for
us
in
heaven
.
Ver
7.
Then
the
earth
shook
and
trembled
;
the
foundations
also
of
the
hils
moved
and
were
shaken
,
because
he
was
wroth
.
8.
There
went
up
a
smoak
out
of
his
nostrils
,
and
fire
out
of
his
mouth
devoured
,
coles
were
kindled
by
it
.
9.
He
〈◊〉
the
heavens
also
,
and
came
downe
:
and
darknesse
was
under
his
feet
.
10.
And
he
rode
upon
a
cherub
,
and
di●
flie
:
yea
,
he
did
flie
upon
the
wings
of
the
wind
11.
He
made
darknesse
his
secret
place
:
his
pavilion
round
about
him
,
were
dark
waters
,
and
thick
clouds
of
the
skies
.
12.
At
the
brightnesse
that
was
bef●re
him
,
his
thick
clouds
passed
,
hail-stones
and
coales
of
fire
.
13.
The
Lord
also
thundred
in
the
heavens
,
and
the
Highest
gave
his
voice
,
hail-stones
and
coals
of
fire
.
14.
Yea
,
he
sent
out
his
arrowes
,
and
scattered
them
,
and
he
shot
out
lightnings
,
and
discomfited
them
.
15.
Then
the
chanels
of
waters
were
seene
,
and
the
foundations
of
the
world
were
discovered
:
at
thy
rebuke
O
LORD
,
at
the
blast
of
the
breath
of
thy
nostrils
.
The
manner
of
his
delivery
is
set
down
in
comparative
speeches
,
alluding
to
the
most
glorious
manifestations
which
eve●
God
gave
of
himselfe
,
in
Mount
Sinai
,
or
in
the
dayes
of
Ioshua
,
or
in
the
dayes
of
the
Iudges
,
or
Samuel
,
all
which
glorious
manifestations
of
God
to
his
people
,
David
esteemeth
to
be
re-acted
in
the
wonderfulnesse
of
his
delivery
;
so
as
he
thinks
he
may
justly
compare
the
wonders
shewn
in
his
preservation
from
his
enemies
,
to
any
of
,
or
to
all
Gods
former
wonders
,
in
saving
his
people
.
Whence
learne
,
1.
Although
our
natural
stupidity
,
unbeliefe
,
and
enmity
against
God
,
do
extenuate
the
works
of
Gods
providence
about
his
children
;
yet
the
believer
should
look
upon
them
with
a
spiritual
,
and
discerning
eye
,
and
should
so
set
them
forth
to
others
,
as
David
doth
here
.
2.
The
most
sensible
mutations
in
heaven
and
earth
,
are
not
so
observed
by
the
blind
world
,
as
a
soul
illuminate
with
spiritual
light
wil
observe
Gods
spiritual
providence
in
his
works
towards
his
people
,
and
toward
himselfe
,
as
here
Davids
example
doth
shew
.
3.
The
history
of
the
Lords
redeeming
of
his
Church
,
set
down
in
Scripture
,
and
by
David
alluded
unto
,
may
be
seen
in
Gods
particular
dealing
with
his
children
,
as
very
like
to
the
same
,
and
as
appendicles
of
the
same
work
repeated
.
This
is
imported
in
Davids
re-calling
to
memory
what
is
said
,
Exod.
9.23
,
24.
and
9.18
.
Iosh.
10.11
.
Iudg.
5.4
.
1
Sam.
12.18
.
concerning
the
Lords
manifesting
of
himselfe
.
4.
The
terriblenesse
of
God
coming
to
judge
his
enemies
,
is
a
matter
of
consolation
to
the
believer
,
and
of
praise
to
God
:
as
here
is
set
down
.
Ver.
16.
He
sent
from
above
,
he
tooke
me
,
he
drew
me
out
of
many
waters
.
17.
He
del●vered
me
from
my
strong
enemy
,
and
from
them
which
hated
me
:
for
they
were
too
strong
for
me
.
18.
They
prevented
me
in
the
day
of
my
calamnity
:
but
the
Lord
was
my
stay
.
19.
Hee
brought
me
forth
also
into
a
large
place
:
he
delivered
me
,
because
he
delighted
in
me
.
Now
he
draweth
forth
his
delivery
in
lower
comparisons
,
and
more
proper
words
,
for
the
more
cleare
capacity
of
the
Church
;
to
wit
,
that
God
delivered
him
as
one
in
perill
of
drowning
,
ver.
16.
As
helping
a
weak
man
from
a
strong
party
,
ver.
17.
As
upholding
a
man
circumvented
,
and
ready
to
fall
and
fail
,
ver.
18.
And
setting
a
man
free
from
all
danger
,
ver.
19.
Whence
learn
,
1.
Our
weaknesse
in
the
time
of
our
delivery
,
commendeth
Gods
power
,
as
Davids
delivery
is
magnified
,
because
it
was
as
a
drawing
of
him
out
of
many
waters
,
where
he
was
like
to
drown
.
2.
Whether
God
use
means
or
not
in
our
deliveries
,
the
work
must
ever
be
ascribed
to
him
alone
.
He
sent
from
above
,
and
took
me
out
.
3.
Power
of
adversaries
wil
not
hinder
Gods
helping
hand
;
he
can
,
and
doth
usually
deliver
his
own
from
them
that
are
too
strong
for
them
.
4.
A
soul
sensible
of
Gods
merciful
worke
,
cannot
satisfie
it selfe
with
expressions
about
it
.
And
as
many
new
considerations
as
a
believer
hath
of
the
circumstances
of
a
mercy
,
as
many
new
mercies
doth
he
see
;
therefore
is
it
that
David
repeateth
the
same
worke
of
deliverance
in
moe
and
moe
new
expressions
,
and
cannot
expresse
himself
in
one
word
,
with
satisfaction
to
himselfe
.
5.
When
a
man
is
inclosed
,
and
prevented
from
escaping
out
of
trouble
,
faith
would
faile
,
and
then
despaire
should
follow
,
if
God
did
not
interpose
himselfe
,
and
did
not
furnish
strength
in
this
difficulty
.
David
being
thus
circumvented
,
saith
,
But
the
Lord
was
my
stay
.
6.
The
Lord
doth
not
leave
his
work
about
his
owne
,
til
he
perfect
it
,
but
he
compleateth
their
delivery
ere
he
cease
,
and
doth
crown
his
mercy
with
joy
:
To
express
this
,
David
saith
,
He
brought
me
forth
also
into
a
large
place
Ver.
19
Hee
brought
me
forth
also
into
a
large
place
:
he
delivered
me
,
because
he
delighted
in
me
.
20.
The
Lord
rewarded
me
according
to
my
righteousnesse
:
according
to
the
cleannesse
of
my
hands
hath
he
recompensed
me
.
21
For
I
have
kept
the
wayes
of
the
Lord
,
and
have
not
wickedly
departed
from
my
God
.
22
For
all
his
judgments
were
before
me
:
and
I
did
not
put
away
his
Statutes
from
me
.
23.
I
was
also
upright
before
him
:
and
I
kept
my selfe
from
mine
iniquity
.
24.
Therefore
hath
the
Lord
recompensed
me
according
to
my
righteousnesse
,
according
to
the
righteousnesse
of
my
hands
in
his
eye
sight
.
The
third
part
of
the
Psalme
,
wherein
he
goeth
on
to
amplifie
mercy
sundry
waies
,
and
first
from
the
cause
of
it
,
which
is
the
meer
good
will
and
love
of
God
.
Whence
learn
,
1.
That
the
cause
of
any
mercy
shewn
to
us
,
is
not
to
be
found
in
us
,
but
in
Gods
free
love
,
He
delivered
me
,
because
he
delighted
in
me
.
2.
The
beliefe
of
Gods
love
sweetneth
and
commendeth
the
mercy
exceedingly
:
The
delivery
here
is
great
,
but
this
word
,
because
he
delighted
in
me
,
is
far
more
sweet
,
verse
20.
There
is
another
point
of
amplifying
the
mercy
of
his
preservation
and
delivery
,
in
the
clearing
of
his
innocency
▪
and
freeing
of
'
him
from
the
slanders
of
ungratitude
,
rebellion
,
treachery
against
his
Father
in
law
,
and
his
Prince
,
which
was
the
fruit
of
another
grace
of
God
,
given
unto
him
,
to
wit
,
righteousnesse
and
innocency
,
in
relation
to
his
enemies
,
ver.
20.
and
a
study
to
keep
Gods
commands
,
ver.
21.
and
the
feare
of
God
fastening
him
to
Gods
Statutes
,
ver.
22.
and
sincere
and
tender
walking
with
God
,
and
watching
over
the
sin
which
did
most
beset
him
,
ver.
23.
where
his
delivery
from
his
enemies
,
and
clearing
his
innocency
from
calumnies
,
was
a
gracious
reward
,
ver.
24.
Whence
learn
,
1.
In
a
good
cause
,
it
is
necessary
we
have
a
good
carriage
,
lest
we
marre
our
cause
,
and
our
comfort
also
:
For
David
studied
righteousnesse
and
cleannesse
of
hands
,
in
relation
to
his
enemies
,
when
he
was
most
unjustly
persecuted
.
2.
A
godly
behaviour
in
a
good
cause
shall
not
want
the
fruit
:
For
the
free
love
of
God
rewarded
David
according
to
his
righteousnesse
.
3.
The
conscience
of
a
godly
behaviour
in
time
of
persecution
,
is
twice
profitable
:
once
under
the
trial
and
trouble
,
it
doth
support
:
againe
,
after
the
delivery
,
the
looking
back
upon
it
,
doth
comfort
,
as
here
is
shewne
.
4.
As
we
should
at
all
times
take
heede
to
our
conversation
,
so
in
special
,
when
by
persecution
we
are
troubled
for
a
good
cause
:
For
now
we
are
upon
the
trial
of
our
faith
,
patience
,
wisdome
,
and
other
graces
,
as
David
was
:
and
should
do
as
he
doth
here
.
5.
We
have
special
rules
of
good
behaviour
set
down
in
Davids
example
;
first
,
we
must
be
sure
to
follow
such
wayes
,
as
Gods
word
doth
allow
,
that
wee
may
say
,
I
have
kept
the
wayes
of
the
Lord
.
Secondly
,
if
in
our
infirmity
we
be
miscarried
at
any
time
,
we
must
not
persist
in
a
wrong
course
,
but
return
to
the
way
of
Gods
obedience
,
That
we
may
say
▪
I
have
not
wickedly
departed
from
my
God
,
neither
in
the
point
of
belief
,
nor
practical
obedience
.
Thirdly
,
we
must
set
all
the
commands
of
God
,
and
his
written
judgments
before
us
,
to
be
observed
,
one
as
well
as
another
,
and
must
have
respect
to
Gods
threatned
,
and
executed
judgments
also
,
that
we
may
say
with
David
,
All
his
judgments
were
before
mee
.
and
I
did
not
put
away
his
statutes
from
mee
.
Fourthly
,
We
must
study
sincerity
in
our
carriage
,
doing
good
actions
well
from
right
principles
,
and
for
the
right
end
,
that
we
may
say
,
I
was
also
upright
before
him
.
Fifthly
,
We
must
keepe
strict
watch
over
our
wicked
nature
,
and
most
raging
passions
and
affections
,
lest
they
break
out
;
that
our
conscience
may
not
contradict
us
,
when
we
say
,
I
have
kept
my selfe
from
mine
iniquity
.
6.
It
is
wisdome
to
joyne
one
mercy
with
onother
,
in
our
reckoning
,
that
we
may
say
that
we
have
gotten
grace
for
grace
,
as
David
doth
acknowledge
,
That
as
God
had
given
to
him
grace
to
study
righteousnesse
and
innocency
,
so
had
he
recompensed
him
according
to
his
righteousnesse
.
7.
When
the
world
would
bur●
our
innocency
with
slanders
,
it
is
lawful
and
expedient
to
defend
our
own
good
name
,
and
to
speak
and
write
in
defence
of
it
,
as
David
doth
here
.
Ver.
25.
With
the
merciful
thou
wilt
shew
thy selfe
merciful
,
with
an
upright
man
thou
wilt
shew
thy selfe
upright
.
26.
With
the
pure
thou
wilt
shew
thy self
pure
,
and
with
the
froward
thou
wilt
shew
thy self
froward
.
27.
For
thou
wilt
save
the
afficted
people
:
but
wilt
bring
downe
high
looks
.
From
his
owne
experience
he
draweth
up
a
general
doctrine
,
concerning
the
Lords
holy
,
just
,
and
wise
manner
of
dealing
with
all
men
,
according
to
their
carriage
towards
him
.
Whence
learne
,
1.
The
experiences
which
any
of
the
Saints
have
,
of
the
effects
of
Gods
word
,
are
proofs
of
the
certainty
of
Gods
promises
and
threatnings
,
and
pawns
of
the
like
effects
to
follow
unto
others
;
For
here
David
draweth
a
general
doctrine
from
his
particular
experience
.
2.
As
a
man
would
have
a
meeting
from
God
,
so
must
he
study
to
behave
himselfe
toward
God
and
man
,
for
Gods
cause
;
for
with
the
bountifull
,
merciful
,
upright
,
and
pure
,
he
will
deal
accordingly
.
3.
Who●ever
shall
walke
contrary
unto
God
,
and
strive
with
him
;
or
will
not
submit
themselves
unto
him
,
he
shall
walke
contrary
unto
them
,
and
punish
them
seven
times
more
,
because
of
their
stubbornesse
;
for
toward
the
froward
he
will
shew
himself
froward
.
4.
Asbeit
the
godly
be
for
a
while
afflicted
,
and
the
wicked
do
prosper
,
yet
after
the
affliction
of
the
godly
,
salvation
shall
come
to
them
;
and
after
the
prosperity
,
vaine
and
proud
gloriation
of
the
wicked
,
their
destruction
shall
follow
,
For
he
will
save
the
afflicted
people
,
but
will
bring
downe
high
looks
.
Ver.
28.
For
thou
wilt
light
my
candle
,
the
Lord
my
God
will
enlighten
my
darkness
.
From
by-gon
experience
he
strengthens
his
own
hope
of
further
experience
thereafter
,
as
need
should
require
.
Whence
learn
,
1.
Beleevers
being
delivered
out
of
many
by-gon
troubles
,
must
not
promise
to
themselves
exemption
from
new
troubles
hereafter
,
but
rather
make
themselves
ready
for
new
exercise
,
and
more
sad
passages
of
Gods
dispensations
towards
them
.
For
Davaid
presupposeth
here
,
that
he
may
,
yea
,
and
that
he
shall
be
thereafter
in
darknesse
,
and
want
for
a
while
the
Candle
light
of
consolation
.
2.
As
the
godly
man
may
expect
crosses
,
so
may
he
be
sure
also
of
as
many
consolations
,
and
sweet
seasonings
of
his
troubles
▪
and
deliverances
out
of
them
;
so
that
he
may
say
,
both
before
trouble
come
,
and
in
the
midst
of
it
,
The
Lord
will
light
my
Candle
,
and
my
God
will
enlighten
my
darknesse
.
Ver.
29.
For
by
thee
I
have
run
through
a
troup
:
and
by
my
God
have
I
leaped
over
a
wall
.
Here
is
another
part
of
his
experience
,
concerning
his
victories
and
good
successe
in
battel
,
the
glory
whereof
he
ascribes
altogether
to
God
.
Whence
learne
,
1.
Although
the
courage
,
valour
and
successe
of
all
souldiers
is
from
the
Lord
,
yet
only
the
beleever
doth
give
God
the
glory
thereof
,
as
David
here
.
2.
Naturall
courage
,
and
whatsoever
measure
a
man
may
have
of
it
,
now
and
then
,
may
faint
and
fail
altogether
,
when
it
meeteth
with
very
strong
opposition
;
But
the
spirituall
courage
which
is
from
Faith
,
is
from
a
more
sure
ground
,
and
will
not
faile
,
when
faith
setteth
it
on
,
whatsoever
be
the
apparent
difficulty
:
for
by
Faith
in
God
David
was
made
to
run
through
a
troupe
,
or
leap
ov●r
a
wall
into
a
Town
,
full
of
his
enemies
,
with
assurance
of
victory
.
Ver.
30.
As
for
God
,
his
way
is
perfect
:
the
word
of
the
Lord
is
tryed
:
he
is
a
Buckler
to
all
those
that
trust
in
him
.
31.
For
who
is
God
,
save
the
Lord
?
or
who
is
a
rock
,
save
our
God
?
The
Fourth
part
of
the
Psalme
,
wherein
he
praiseth
the
Lord
expresly
,
for
what
he
had
found
in
him
;
and
in
this
he
is
a
speciall
type
of
Christ
,
in
his
conquest
and
victories
.
The
reasons
of
his
praysing
,
are
four
,
set
down
in
order
.
Whence
learn
,
1.
The
constant
,
equable
,
and
old
way
of
Gods
dealing
with
those
that
beleeve
in
him
,
is
a
matter
of
Gods
praise
;
and
a
reason
why
the
experience
of
one
beleever
may
be
a
ground
of
hope
for
another
,
to
finde
the
like
,
because
it
is
said
here
,
As
for
God
,
his
way
is
perfect
.
This
is
one
reason
of
his
praise
,
and
of
the
beleevers
hope
.
2.
In
all
times
by-gon
,
experience
hath
proved
the
word
of
the
Lord
to
be
most
solidly
true
.
Which
serveth
for
the
second
reason
of
praising
God
,
and
grounding
of
our
hope
;
The
word
of
the
Lord
is
tryed
.
3.
There
is
none
of
the
beleevers
excepted
from
the
benefit
of
his
promises
,
which
is
a
third
reason
of
Gods
praise
,
and
our
hope
;
for
he
is
a
buckler
to
all
those
that
trust
in
him
.
He
is
a
defence
which
we
may
constantly
carry
along
with
us
,
where
ever
we
goe
,
and
make
use
of
his
power
and
love
,
as
of
a
buckler
in
all
conflicts
.
4.
A
fourth
reason
of
Gods
praise
,
and
ground
of
our
hope
is
,
that
as
there
is
no
true
Religion
,
nor
true
Faith
save
one
,
so
there
is
no
true
God
save
onely
one
,
whose
true
and
tryed
word
,
is
with
his
true
Church
and
Saints
,
who
beleeve
in
him
:
For
who
is
God
save
the
Lord
?
or
who
is
a
rock
save
our
God
?
5.
There
is
no
fountain
of
comfort
,
or
of
strength
or
delivery
,
save
the
Lord
,
of
whom
onely
all
things
have
their
being
:
for
who
is
God
save
the
Lord
?
6.
There
is
no
ground
to
build
our
confidence
and
felicity
upon
,
save
God
alone
,
who
is
in
Covenant
through
Christ
with
us
:
who
is
a
rock
save
our
God
?
Ver.
32.
It
is
God
that
girdeth
me
with
strength
,
and
makeh
my
way
perfect
.
33.
He
maketh
my
feet
like
hindes
feet
,
and
setteth
me
upon
my
high
places
.
34.
He
teacheth
my
hands
to
war
,
so
that
a
bow
of
steel
is
broken
by
mine
arms
.
23.
Thou
hast
also
given
me
the
shield
of
thy
salvation
,
and
thy
right
hand
hath
holden
me
up
,
and
thy
gentlenesse
hath
made
me
great
.
36.
Thou
hast
enlarged
my
steps
under
me
;
that
my
feet
did
not
slip
.
He
goeth
on
to
reckon
the
furniture
,
and
ability
for
warre
,
which
the
Lord
did
give
to
him
.
Whence
learne
,
1.
The
man
of
God
must
resolve
to
be
a
man
of
war
,
and
to
yoake
with
adversaries
of
one
sort
or
other
;
Such
as
was
David
,
and
Christ
,
and
his
followers
represented
by
him
.
2.
The
man
whom
the
Lord
sendeth
out
to
fight
his
Battels
,
he
will
arme
him
compleatly
from
head
to
foot
;
He
will
gird
him
with
strength
,
and
make
his
way
plaine
and
perfect
;
he
will
make
his
feet
swift
,
he
will
furnish
him
with
a
retiring
place
on
high
,
he
will
furnish
him
with
a
Bow
of
steel
,
and
with
all
armes
offensive
,
and
will
enable
him
with
more
skill
and
strength
then
to
make
use
of
them
;
he
will
furnish
him
also
with
a
shield
of
salvation
,
which
shall
save
him
in
effect
:
and
with
all
arms
defensive
,
and
uphold
him
by
his
right
hand
,
when
he
is
like
to
be
overcome
;
and
by
his
tender
care
of
him
,
wil
make
him
a
great
man
,
a
valiant
man
of
war
,
and
hold
him
on
his
feet
,
that
he
fall
not
in
his
service
.
Whereof
David
here
hath
experience
in
his
warfare
,
bodily
and
spirituall
.
3.
What
God
hath
done
for
a
man
,
will
be
better
seen
after
the
trouble
is
ended
,
then
in
the
mean
time
.
The
back-look
upon
the
Lords
assistance
is
most
clear
.
As
here
David
giveth
the
clearest
compt
of
Gods
assistance
,
when
his
experience
is
reviewed
.
4.
All
the
furniture
of
spirituall
armour
,
in
our
spirituall
warfare
,
which
here
is
chiefly
aimed
at
,
is
only
from
the
Lord
;
for
he
,
even
he
only
is
here
declared
the
furnisher
thereof
,
and
without
him
the
man
is
altogether
weak
,
witlesse
and
naked
.
37.
I
have
pursued
mine
enemies
and
overtaken
them
:
neither
did
I
turn
again
till
they
were
consumed
.
38.
I
have
wounded
them
that
they
were
not
able
to
rise
:
thy
are
fallen
under
my
feet
.
39.
For
thou
hast
girded
me
with
strength
unto
the
battel
:
thou
hast
subdued
under
me
those
that
rose
up
against
me
.
40.
Thou
hast
also
given
me
the
necks
of
mine
enemies
;
that
I
might
destroy
them
that
hate
me
.
Here
he
maketh
mention
of
the
victories
which
God
gave
to
him
,
as
a
Type
of
Christ
,
over
all
his
enemies
.
Whence
learn
,
1.
It
was
revealed
to
David
,
that
as
he
himself
had
,
so
also
Christ
should
have
many
enemies
,
and
should
fight
against
them
,
and
prevail
over
them
,
and
make
all
his
followers
victorious
over
them
all
;
That
he
should
pursue
his
,
and
their
enemies
,
in
every
age
,
and
not
turn
again
till
they
shall
be
consumed
,
as
is
,
ver.
37.
till
he
cast
them
down
,
that
they
be
not
able
to
rise
,
vers.
38.
till
he
hath
subdued
them
all
under
his
feet
,
and
ours
,
ver.
39.
till
he
have
taken
them
captives
and
destroyed
them
,
ver.
40.
For
Christs
victories
are
common
to
him
and
his
followers
,
in
as
far
as
their
warfare
is
from
him
,
and
he
is
engaged
to
fight
our
battels
for
us
,
or
by
us
,
as
he
sees
fit
.
Ver.
41.
They
cried
,
but
there
was
none
to
save
them
:
even
unto
the
Lord
,
but
he
answered
them
not
.
42.
Then
did
I
beat
them
small
as
the
dust
before
the
wind
:
I
did
cast
them
out
,
as
the
dirt
in
the
streets
.
In
the
type
of
some
passages
of
some
severe
justice
which
David
did
execute
against
his
enemies
,
he
setteth
forth
the
certain
destruction
of
Christs
enemies
,
in
judgement
mercilesse
.
Whence
learne
,
1.
That
whosoever
do
look
for
release
out
of
their
trouble
,
and
that
not
through
Christ
,
shall
have
no
release
at
all
.
Though
they
cry
,
there
shall
be
none
to
save
them
.
2.
It
may
be
some
may
think
themselves
friends
to
God
,
and
God
a
friend
to
them
,
and
pray
to
him
,
albeit
they
be
enemies
to
Christ
;
but
that
prayer
which
is
put
up
to
God
without
reconciliation
made
through
Christ
,
shall
be
rejected
.
Though
they
cry
to
the
Lord
,
he
shall
not
answer
them
.
3.
If
men
pursued
by
Christ
for
their
enmity
against
him
,
shall
not
under
the
rod
at
least
,
turn
to
him
,
there
remaineth
nothing
for
them
,
but
that
they
be
utterly
destroyed
,
and
as
it
were
beaten
as
small
as
the
dust
.
4.
The
obstinate
enemies
of
Christs
Kingdome
shall
perish
shamefully
,
and
as
they
have
de●pised
the
blood
of
Christ
,
and
of
his
servants
,
so
shall
the
Lord
despise
them
;
He
shall
cast
them
out
as
the
dirt
in
the
streets
.
Ver.
43.
Thou
hast
delivered
me
from
the
strivings
of
the
people
;
and
thou
hast
made
me
the
head
of
the
heathen
:
a
people
whom
I
have
not
known
shall
serve
me
.
44.
Ass●on
as
they
hear
of
me
,
they
shall
obey
me
:
the
strangers
shall
submit
themselves
unto
me
.
In
the
fifth
and
last
part
of
the
Psalm
,
he
promiseth
to
himselfe
the
setling
and
enlargement
of
his
own
Kingdome
,
and
prophesieth
also
of
Christs
Kingdome
represented
thereby
.
Whence
learn
.
1.
As
was
Davids
,
so
is
Christs
Kingdom
,
subject
to
intestine
commotions
,
tumults
and
dissentions
;
as
in
the
one
there
was
,
so
in
the
other
hath
been
,
and
will
be
contentions
,
and
strivings
of
the
people
,
raised
by
Satan
,
fostered
by
wicked
hypocrites
,
and
by
the
corruption
of
the
Lords
children
.
2.
Such
striving
and
dissention
do
put
our
Lords
Kingdome
in
a
sort
of
hazard
,
if
we
look
to
second
causes
,
so
as
there
will
be
need
of
Gods
help
for
a
delivery
from
it
.
But
the
Kingdome
of
Christ
shall
stand
for
all
that
,
notwithstanding
these
contentions
,
that
it
may
still
be
said
of
his
Kingdome
,
as
it
is
said
here
of
the
typicall
Kingdome
,
and
is
prophesied
of
Christs
Kingdome
,
Thou
hast
delivered
me
from
the
strivings
of
the
people
.
3.
To
the
Prophet
it
was
revealed
,
that
Christs
Kingdome
was
not
to
remaine
straitned
within
the
bounds
of
Iudea
,
but
to
be
extended
to
the
Gentiles
,
over
whom
Christ
was
to
reign
,
and
now
hath
he
a
long
time
reign'd
.
The
Father
,
as
he
made
David
the
Type
,
so
hath
he
made
Christ
head
of
the
heathen
.
4.
The
wickednesse
of
a
person
or
people
,
whose
works
have
been
most
loathsome
to
the
Lord
,
cannot
hinder
him
to
shew
mercy
to
them
through
Christ
,
when
he
pleaseth
to
convert
them
.
For
he
hath
said
,
A
people
whom
I
have
not
known
,
shall
serve
me
:
which
hath
oft-times
come
to
passe
,
and
will
yet
more
bee
seen
effectually
.
5.
The
word
of
the
Lord
is
the
Scepter
of
his
Kingdome
,
the
sword
whereby
he
subdueth
people
to
himself
;
as
soon
as
they
hear
of
me
,
saith
the
Lord
,
in
the
mouth
of
his
Type
,
and
Prophet
,
they
shall
obey
me
.
6.
The
more
room
the
word
gets
in
a
mans
heart
,
and
the
sooner
it
be
believed
and
obeyed
,
after
signification
of
Gods
will
to
him
by
his
word
,
the
more
kindly
is
the
conversion
,
and
the
more
of
the
Lords
power
is
evidenced
:
as
here
is
imported
in
,
assoon
as
they
hear
of
me
.
7.
When
Christ
subdueth
Nations
to
himselfe
by
his
word
,
and
doth
convert
the
elect
,
or
his
own
redeemed
ones
:
strangers
in
heart
will
come
also
outwardly
unto
the
society
of
his
Church
and
Kingdome
,
though
fainedly
.
The
strangers
shall
submit
themselves
to
me
;
fainedly
,
as
the
word
importeth
.
8.
Even
this
outward
offer
of
submission
to
Christs
Kingdome
,
made
by
strangers
,
coming
to
the
visible
Church
,
is
not
refused
,
but
received
pro
tanto
,
and
made
a
matter
of
glorifying
of
Christ
.
The
strangers
shall
fainedly
submit
themselves
to
me
.
For
it
is
no
small
glory
to
Christ
that
the
Majesty
of
his
Word
and
Ordinances
,
doth
make
many
stoop
before
him
,
who
are
not
turned
truely
unto
him
.
Mean
time
,
albeit
by
entring
into
,
and
submitting
to
the
external
covenant
,
a
man
be
admitted
into
the
visible
Church
,
and
outer
Court
of
Gods
house
,
yet
not
without
reall
conversion
is
a
man
made
a
member
of
the
invisible
Church
,
and
admitted
into
the
inner
Court
of
heaven
.
Ver.
45.
The
strangers
shall
fade
away
,
and
be
afraid
out
of
their
close
places
.
He
prophesieth
what
shall
become
of
Christ
enemies
at
length
.
Whence
learne
.
1.
As
some
strangers
shall
come
into
the
outward
fellowship
of
Christs
Kingdom
,
so
others
of
them
shall
remain
professed
strangers
,
and
dis-affected
to
his
Kingdome
,
and
whether
strangers
within
,
or
without
,
shal
continue
to
be
strangers
stil
,
both
of
them
shall
perish
.
For
strangers
shall
fade
away
.
2.
Albeit
Christ
at
first
,
may
have
many
enemies
,
and
unfriends
where
he
cometh
to
set
up
his
Kingdome
,
yet
where
and
when
he
pleaseth
to
stay
,
and
keep
up
his
Kingdom
,
his
open
enemies
shall
grow
fewer
.
The
strangers
shall
fade
away
:
to
wit
,
where
he
minds
to
stay
,
and
for
that
end
thinks
good
to
diminish
them
.
3.
Whether
the
Lord
be
pleased
to
convert
strangers
,
or
not
,
their
strong
holds
,
(
whether
their
high
imaginations
,
or
their
earthly
power
)
shall
not
be
able
to
stand
before
him
;
let
him
come
to
convert
them
outwardly
or
inwardly
also
,
or
destroy
them
,
as
he
shall
be
pleased
,
his
terrour
shall
affright
them
;
For
the
strangers
(
before
him
)
shall
be
afraid
out
of
their
close
places
.
Ver.
46.
The
Lord
liveth
,
and
blessed
be
my
rock
:
and
let
the
God
of
my
salvation
be
exalted
.
47.
It
is
God
that
avengeth
me
,
and
subdueth
the
people
under
me
.
48.
He
delivereth
me
from
mine
enemies
:
yea
,
thou
liftest
me
up
above
those
that
rise
up
against
me
:
thou
hast
delivered
me
from
the
violent
man
.
Ver.
49.
Therefore
will
I
give
thanks
unto
thee
(
O
Lord
)
among
the
heathen
:
and
sing
praises
unto
thy
name
.
50.
Great
deliverance
giveth
he
to
his
King
,
and
sheweth
mercy
to
his
anointed
,
to
David
,
and
to
his
seed
for
evermore
.
He
concludeth
the
Psalme
with
thanksgiving
,
and
praiseth
the
Lord
for
his
personall
preservation
unto
eternall
life
,
verse
46.
for
overthrowing
of
his
enemies
,
verse
47.
for
delivery
of
him
from
them
,
vers.
47
,
48.
and
in
Christs
name
he
setteth
forth
the
Lords
glory
,
before
the
Gentiles
,
for
the
mercies
following
the
Kingdome
of
Christ
,
and
his
own
Kingdome
,
the
type
thereof
,
ver.
49
,
50.
Whence
learne
,
1.
The
end
of
all
our
speeches
,
concerning
what
we
have
been
imployed
into
,
and
have
done
,
or
have
had
successe
in
,
should
be
to
shew
forth
the
glory
of
God
to
others
,
and
to
offer
praise
and
thanks
to
him
:
for
this
,
Blessed
be
my
rock
,
&c.
is
the
end
whereunto
Davids
example
doth
drive
.
2.
Life
,
and
blessed
life
,
quickening
life
▪
the
only
fountain
of
life
,
is
the
proper
stile
of
God
,
of
whom
most
properly
and
deservedly
we
may
say
,
The
Lord
liveth
.
3.
Because
God
is
the
Fountain
of
all
blessednesse
,
to
Angels
and
men
;
therefore
should
we
acknowledge
him
,
and
proclaim
him
blessed
,
that
the
hearer
may
seek
blessednesse
in
him
alone
.
4.
The
perfection
of
God
in
himselfe
,
the
out-letting
of
his
goodnesse
to
the
creature
,
his
immutability
in
his
love
to
his
own
,
his
making
himselfe
to
be
as
it
were
the
proper
good
of
the
believer
by
covenant
:
and
his
giving
the
certainty
of
salvation
to
the
believer
,
established
by
covenant
:
These
and
other
perfections
should
exalt
the
Lord
highly
in
estimation
,
and
affection
of
the
believer
,
and
do
make
the
believer
heartily
wish
the
Lord
may
be
known
to
his
praise
:
for
this
cause
saith
the
Prophet
,
the
Lord
liveth
,
and
blessed
be
my
rock
,
and
let
the
God
of
my
salvati●n
be
exalted
.
4.
David
,
as
a
type
of
Christ
,
in
name
and
behalfe
of
Christ
,
doth
give
unto
God
the
glory
of
taking
order
with
his
enemies
,
for
preserving
and
propagating
his
Kingdome
,
and
for
the
delivering
his
people
from
cruell
persecuters
.
It
is
God
,
saith
he
,
that
avengeth
me
,
and
subdueth
the
people
under
me
.
He
delivereth
me
from
mine
enemies
;
yea
,
thou
liftest
me
up
above
those
that
rise
u●
against
me
:
Thou
hast
delivered
mee
from
the
violent
man
.
Ver.
49.
Therefore
will
I
give
thanks
unto
thee
(
O
Lord
)
among
the
heathen
;
and
sing
praises
unto
thy
name
.
Besides
present
praising
of
God
,
he
promiseth
to
insist
in
praise
and
thanksgiving
.
This
the
Apostle
,
Rom.
15.9
.
sheweth
to
be
the
speech
of
Christ
,
and
a
prophesie
of
the
conversion
of
the
Gentiles
.
Whence
learn
,
1.
Beside
all
the
victories
given
to
the
Church
in
Davids
time
,
as
a
pledge
of
promises
,
it
was
foretold
that
the
Gentiles
should
see
many
victories
over
the
enemies
of
the
Church
of
Christ
,
after
his
coming
,
and
that
they
should
joyne
with
the
Iews
in
thanksgiving
to
God
for
the
same
;
for
upon
account
of
the
Lords
lifting
up
Christ
above
his
adversaries
,
and
cruell
persecuters
,
Thanks
shall
be
given
unto
the
Lord
among
the
heathen
.
2.
The
sacrifice
of
praise
offered
up
in
the
Church
,
as
it
is
the
work
of
the
Saints
in
one
respect
,
so
it
is
the
work
of
Christ
in
another
respect
,
because
he
raiseth
by
his
Spirit
the
song
in
their
hearts
,
and
offereth
up
the
sacrifice
of
thanks
unto
the
Father
.
For
it
is
Christ
who
here
saith
,
I
will
give
thanks
unto
thee
(
O
Lord
)
among
the
heathen
,
and
sing
praises
to
thy
name
.
Ver.
50.
Great
deliverance
giveth
he
to
his
King
:
and
sheweth
mercy
unto
his
annointed
:
to
David
,
and
his
seed
,
for
evermore
.
David
as
a
Type
of
Christ
,
giveth
a
reason
of
perpetual
praising
of
God
;
to
wit
,
the
constant
course
of
Gods
mercies
shewn
to
him
,
and
his
house
,
and
to
be
shewn
to
Christ
,
and
his
children
,
and
house
,
for
evermore
.
Whence
learn
,
1.
As
difficulties
,
enemies
,
and
dangers
of
the
Church
,
are
many
and
great
;
so
shall
their
victories
over
these
evils
be
great
also
;
For
great
deliverance
giveth
he
,
in
a
continuall
tract
and
course
,
as
it
were
,
one
after
another
,
as
need
is
.
2.
All
the
deliverances
are
given
to
Christ
principally
,
and
in
him
to
his
Church
,
and
particular
soules
through
him
.
For
it
is
said
,
Great
deliverance
giveth
he
to
his
King
.
3.
The
chusing
of
a
man
for
a
service
,
shall
by
the
calling
of
him
to
it
,
and
qualifying
him
for
it
,
and
sustaining
him
in
it
,
be
confirmed
to
him
,
and
by
the
course
of
mercy
following
him
in
all
his
difficulties
,
which
he
shall
meet
with
in
his
calling
.
Therefore
significantly
doth
he
say
,
Great
deliverance
giveth
he
to
his
King
,
to
David
,
a
chosen
Type
,
and
to
his
annointed
Christ
,
represented
by
him
:
He
sheweth
mercy
to
his
annointed
,
Christ
his
seed
.
4.
It
is
meer
mercy
whereof
Christs
followers
,
Christs
children
and
seed
do
stand
in
need
:
and
mercy
by
course
constantly
shall
follow
them
,
not
for
a
short
time
,
but
world
without
end
,
for
the
Lord
sheweth
mercy
to
David
and
his
seed
for
evermore
.
PSAL.
XIX
.
To
the
chief
Musician
,
A
Psalm
of
David
.
This
Psalm
is
a
sweet
contemplation
of
the
glory
of
Gods
wisdom
,
power
,
&
goodness
,
shining
in
the
works
of
Creation
,
v.
1
,
2
,
3
,
4
,
5
,
6.
and
of
the
glory
of
his
holiness
,
and
rich
grace
,
shining
through
his
word
and
Ordinances
in
his
Church
,
v.
7
,
8
,
9
,
10.
whereof
the
Prophet
having
proof
,
prayeth
to
have
the
right
use
and
benefit
,
ver.
11
,
12
,
13
,
14.
V.
1.
THe
heavens
declare
the
glory
of
God
:
and
the
firmament
sheweth
his
handy
workes
.
ALbeit
the
whole
earth
be
ful
of
the
glory
of
the
Lord
,
yet
the
Prophet
contenteth
himselfe
to
pitch
his
meditations
on
the
heavens
alone
,
and
the
vicissitude
of
day
and
night
,
and
upon
the
course
of
the
Suns
light
.
Whence
learn
,
1.
Albeit
the
glory
of
the
Lord
shine
in
all
his
works
,
yet
any
portion
thereof
will
take
up
a
mans
meditation
,
when
he
beginneth
to
think
upon
it
,
as
here
the
heavens
are
the
Prophets
Theam
and
subject
matter
of
meditation
.
2.
The
invisible
things
of
God
,
even
his
eternal
power
and
Godhead
,
and
glorious
attributes
of
wisdome
,
and
goodnesse
,
and
Majestie
are
to
be
seen
in
the
works
of
Creation
,
from
the
beginning
of
the
world
.
The
heavens
declare
the
glory
of
God
,
and
the
firmament
sheweth
his
handy
worke
.
3.
Though
his
glory
be
shewne
to
all
men
,
yet
it
is
the
illuminate
child
of
God
that
can
observe
it
;
for
he
that
setteth
it
forth
to
others
,
doth
it
by
the
inspiration
of
the
Lords
own
Spirit
:
He
is
a
Prophet
who
here
is
stirred
up
to
point
unto
us
this
lesson
▪
most
worthy
of
our
observation
.
For
in
substance
the
heavens
declare
that
they
are
not
their
own
maker
,
but
that
they
are
made
by
one
,
infinite
,
incomprehensible
,
omnipotent
,
everlasting
,
good
,
kind
and
glorious
God
.
And
the
firmament
(
taking
it
for
the
region
of
the
aire
,
and
place
of
the
stars
)
declares
how
curiously
he
can
adorne
the
work
of
his
hands
,
and
how
powerfully
he
can
put
glory
abundant
on
the
creature
,
though
it
have
no
matter
in
it
to
make
it
glorious
.
2
Day
unto
day
uttereth
speech
,
and
night
unto
night
sheweth
knowledg
.
3.
There
is
no
speech
nor
language
,
where
their
voice
is
not
heard
.
4
Their
line
is
gone
out
thorow
all
the
earth
,
and
their
words
to
the
end
of
the
world
:
in
them
hath
he
set
a
tabernacle
for
the
Sun
.
He
looketh
next
upon
the
vicissitude
of
night
and
day
,
and
as
he
saw
what
the
heavens
gave
him
to
read
,
so
he
hearkeneth
and
heareth
what
the
day
and
the
night
did
speak
;
and
he
compriseth
all
their
speech
in
the
Doctrine
of
knowledge
.
Whence
learn
,
1.
The
right
observation
of
the
vicissitude
of
the
night
and
day
,
may
give
instruction
unto
us
to
be
wise
;
for
day
unto
day
,
in
their
revolution
,
utter
speech
to
the
observing
ear
;
And
night
unto
night
,
in
their
vicissitude
sheweth
to
the
understanding
man
knowledge
.
For
in
substance
,
the
vicissitude
of
day
after
day
,
doth
serve
to
teach
man
that
he
liveth
in
time
,
and
that
his
dayes
are
numbred
,
that
his
dayes
do
go
quickly
away
,
and
that
time
is
precious
,
and
cannot
return
when
it
is
gone
;
and
that
so
long
as
it
shall
last
,
it
shal
serve
man
to
view
the
workes
of
the
Lord
,
and
to
goe
about
his
own
necessary
labours
;
and
such
like
other
speeches
doth
it
speake
:
Also
the
night
saith
,
That
man
in
himselfe
is
weak
,
and
cannot
endure
long
toyling
in
labour
;
that
as
some
little
short
rest
and
recreation
of
the
labourer
is
necessary
,
so
it
is
prepared
for
him
,
that
he
may
lie
under
a
curtaine
,
and
sleep
a
while
,
and
so
be
fitted
for
more
worke
,
if
more
time
be
lent
unto
him
;
and
that
he
may
now
quietly
examine
,
what
he
hath
been
doing
,
may
commune
with
his
heart
and
be
still
;
and
that
if
he
doe
not
what
he
hath
to
do
in
time
,
the
night
cometh
when
no
man
can
work
:
By
which
,
and
such
like
speeches
men
may
learn
knowledge
.
●
.
There
is
no
people
nor
country
,
but
as
much
of
the
speech
of
the
creature
is
spoken
convincingly
unto
them
,
as
may
make
them
inexcusable
;
and
albeit
all
doe
not
learne
wis●ome
,
yet
the
voice
of
the
works
of
creation
and
providence
,
is
every
where
in
some
measure
heard
:
their
line
and
direction
is
gone
out
through
the
earth
.
5
Which
is
as
a
Bridegroome
coming
out
of
his
chamber
,
and
rejoyceth
as
a
strong
man
to
run
a
race
.
6.
His
going
forth
is
from
the
end
of
the
heaven
,
●nd
his
circuit
unto
the
ends
of
it
:
and
there
is
nothing
hid
f●om
the
heat
thereof
.
He
contracteth
his
thoughts
from
the
highness
of
the
heavens
,
and
pitcheth
upon
the
Sunne
,
and
beholdeth
Gods
glory
in
it
.
Whence
learne
,
1.
All
the
glory
to
be
seen
in
the
Sun
belongeth
unto
the
Lord
;
for
he
hath
made
it
,
and
set
it
in
its
place
,
as
in
a
Tabernacle
,
for
a
time
,
so
long
as
he
hath
use
and
service
of
it
.
2.
The
beauty
of
the
Sun
when
it
ariseth
in
the
morning
;
the
wonderfull
swift
and
regular
motion
of
it
,
so
tempered
by
the
huge
distance
thereof
from
the
earth
,
that
it
cannot
be
seene
moving
,
when
it
is
running
in
a
circle
in
the
heaven
most
swiftly
:
The
constancy
of
the
motion
of
it
from
day
to
day
,
from
year
to
year
,
without
wearying
or
failing
;
the
vast
circle
which
it
maketh
every
twenty
four
hours
;
the
heat
and
vertue
,
and
powerful
operation
upon
all
inferiour
creatures
are
all
admirable
,
and
matter
of
manifesting
the
glorious
perfection
of
God
,
who
made
it
,
and
moveth
it
;
As
the
Bridegroome
he
riseth
,
compasseth
the
Circle
of
heaven
and
earth
and
nothing
is
hid
from
the
heat
thereof
.
7
The
Law
of
the
Lord
is
perfect
,
converting
the
soul
:
the
testimony
of
the
Lord
is
sure
,
making
wise
the
simple
.
8
The
statutes
of
the
Lord
are
right
,
rejoycing
the
heart
:
the
commandment
of
the
Lord
is
pure
,
enlightning
the
eies
.
9.
The
fear
of
the
Lord
is
clean
,
enduring
for
ever
:
the
judgments
of
the
Lord
are
true
,
and
righteous
altogether
.
10.
More
to
be
be
desired
are
they
then
gold
,
yea
,
then
much
fine
gold
:
sweeter
also
then
the
hony
,
and
the
hony
combe
.
The
next
part
of
his
contemplation
,
is
concerning
the
glory
of
the
Lord
,
declared
in
his
word
and
scripture
;
which
light
as
it
is
more
necessary
for
our
blessednesse
then
the
Suns
light
for
our
bodies
,
so
he
commendeth
this
point
of
Gods
glory
,
(
far
above
that
,
which
shineth
in
the
worke
of
creation
)
from
the
perfection
,
efficacie
,
infallibility
,
and
sundry
other
properties
of
it
.
Whence
learne
,
1.
The
Doctrine
of
life
and
salvation
,
set
down
to
us
in
Gods
word
,
as
a
law
to
us
,
and
a
rule
of
faith
and
obedience
,
needeth
no
deck
of
humane
traditions
;
it
is
sufficient
in
it selfe
,
and
wanteth
nothing
necessary
unto
salvation
;
For
the
Law
of
the
Lord
is
perfect
.
2.
No
doctrine
,
no
word
save
this
divine
truth
,
set
downe
in
Scripture
,
is
able
to
discover
the
sinne
and
misery
of
man
,
or
the
remedie
and
reliefe
from
it
;
no
doctrine
save
this
alone
,
can
effectually
humble
a
soul
,
and
convert
it
to
God
;
or
make
a
soul
sensible
of
the
losse
it
hath
by
sin
,
and
restore
it
to
a
better
condition
then
is
lost
by
sin
;
for
it
is
the
property
of
this
law
or
doctrine
,
to
be
converting
of
soules
.
3.
Whosoever
hearkeneth
to
this
word
,
shall
be
satisfied
about
what
is
the
Lords
mind
and
will
in
all
matters
of
religion
,
concerning
Gods
service
,
and
mans
salvation
;
for
it
is
the
testimony
of
the
Lord
,
wherein
he
giveth
forth
his
will
,
concerning
what
he
approveth
,
and
what
he
disalloweth
.
4.
This
word
being
understood
rightly
,
as
it
may
be
understood
when
it
is
compared
with
it selfe
,
one
part
of
it
with
another
,
and
other
means
also
used
,
which
God
hath
appointed
,
may
be
safely
relyed
upon
:
it
will
not
disappoint
a
man
;
For
the
testimony
of
the
Lord
is
sure
.
5.
Albeit
there
be
many
deep
mysteries
in
this
word
,
which
may
exercise
the
greatest
wits
,
yet
for
the
points
necessary
for
the
salvation
of
every
soul
,
it
is
so
plaine
and
clear
,
that
it
may
be
understood
by
persons
of
mean
wits
,
and
may
make
those
who
are
otherwise
dull
of
understanding
,
wise
to
salvation
;
for
it
is
a
testimony
making
wise
the
simple
.
6.
Nothing
is
commanded
by
God
in
his
word
,
but
that
which
the
illuminate
soul
must
subscribe
unto
,
as
equitable
in
it self
,
and
profitable
to
us
.
For
the
statutes
of
the
Lord
are
right
.
7.
The
approving
and
following
of
the
Lords
directions
given
to
us
in
his
word
,
is
a
sure
mean
to
get
comfort
and
joy
raised
in
our
conscience
.
For
the
statutes
of
the
Lord
rejoyce
the
heart
.
8.
There
is
no
mixture
of
error
,
no
drosse
,
nor
refuse
doctrine
,
no
deceit
in
the
Lords
word
;
for
the
commandment
of
the
Lord
is
pure
.
9.
By
the
word
of
God
a
man
may
clearly
see
himself
in
himself
blind
and
naked
,
and
wretched
and
miserable
,
and
by
coming
into
the
grace
and
mercy
offered
in
the
Messiah
,
Christ
,
may
see
himselfe
entred
in
the
only
safe
way
of
salvation
.
By
the
word
of
God
a
man
may
see
every
thing
in
its
own
colours
;
vertue
to
be
vertue
,
and
vice
to
be
vice
and
vanity
:
For
the
word
illuminates
the
eyes
.
10.
The
way
of
worshipping
,
fearing
,
and
serving
God
,
set
down
in
his
word
,
is
holy
,
and
in
substance
the
same
in
all
generations
,
and
alwayes
unalterable
by
man
for
ever
.
The
fear
of
the
Lord
is
clean
,
enduring
for
ever
.
11.
The
doctrines
set
downe
in
the
word
of
God
,
are
all
of
them
decrees
of
the
almighty
Law-giver
,
given
forth
in
his
owne
Court
with
authority
uncontrolable
;
all
of
them
are
true
and
worthy
to
be
obeyed
;
for
the
judgments
of
the
Lord
are
true
,
and
righteous
altogether
.
12.
The
word
of
God
isable
to
enrich
a
man
more
then
all
the
riches
in
the
world
,
because
it
is
able
to
bring
him
to
an
everlasting
Kingdome
;
for
Gods
judgments
being
as
judicial
sentences
,
to
determine
all
necessary
truths
and
controversies
,
about
saving
truth
,
are
more
to
be
desired
then
gold
,
yea
then
much
fine
gold
.
13.
There
is
more
sweet
comfort
and
true
pleasure
to
be
found
in
the
Lords
word
,
then
in
any
pleasant
thing
in
this
world
.
They
are
sweeter
then
the
hony
,
and
the
hony
combe
.
11.
Moreover
,
by
them
is
thy
servant
warned
:
and
in
keeping
of
them
there
is
great
reward
.
The
Prophet
subscribeth
this
commendation
of
Gods
word
,
by
his
owne
experience
,
and
seeketh
to
make
good
use
of
it
.
Whence
learne
,
1.
That
man
,
of
all
other
,
is
most
meet
to
commend
the
word
of
the
Lord
,
who
in
himselfe
hath
felt
the
experience
of
the
effects
and
good
use
thereof
,
as
the
Prophets
example
doth
shew
.
2.
As
the
word
of
God
is
able
to
make
a
man
wise
to
salvation
,
so
also
to
make
him
prudent
in
his
carriage
,
to
eschue
not
only
sin
,
but
also
inconveniences
,
and
to
warne
him
of
snares
,
wherein
he
may
fal
by
imprudency
.
For
beside
all
the
former
commendation
,
he
addeth
,
Moreover
by
them
is
thy
servant
warned
.
3.
When
a
man
hath
said
all
hee
can
,
in
commendation
of
the
word
of
God
,
he
shal
not
be
able
to
say
all
,
but
must
close
in
some
general
,
because
the
benefit
of
observing
of
the
Lords
Statutes
and
Commands
,
doth
passe
his
reach
;
for
thus
the
Prophet
closeth
,
In
keeping
of
them
there
is
great
reward
.
12.
Who
can
understand
his
errors
?
cleanse
thou
me
from
secret
faults
.
Lest
he
should
seem
to
speak
like
one
who
seeks
to
be
justified
by
his
works
,
he
acknowledgeth
himself
a
man
that
cleaveth
not
to
his
owne
righteousnesse
,
but
to
the
fountaine
of
free
grace
,
and
to
the
expiation
of
sin
made
by
Christ
,
signified
under
the
shadow
of
ceremonial
cleansing
.
Whence
learn
,
1.
The
most
holy
man
,
after
conversion
,
must
make
stil
use
of
the
law
for
his
humiliation
,
and
for
driving
of
him
to
Christ
continually
;
and
when
he
compareth
himself
with
the
Law
of
God
,
he
will
be
forced
to
blush
and
acknowledge
himself
and
every
other
man
unable
to
condescend
upon
the
particulars
,
and
the
multitude
even
of
his
actual
sins
.
Therefore
saith
hee
,
Who
can
understand
his
errors
?
2.
Sins
of
ignorance
,
sins
past
out
of
memory
,
do
leave
guiltinesse
upon
the
man
,
and
must
be
counted
for
in
heap
at
least
:
and
mercy
through
the
blood
of
cleansing
must
be
requested
for
,
as
here
.
Cleanse
thou
me
from
secret
sins
.
13.
Keepe
back
thy
servant
also
from
presumpiuous
sins
,
let
them
not
have
dominion
over
me
:
then
shal
I
be
upright
,
and
I
shall
be
innocent
from
the
great
transgression
.
He
puts
up
another
petition
,
to
wit
,
That
he
may
be
preserved
from
presumptuous
sins
.
Hence
learne
,
1.
Holiest
men
are
most
sensible
of
their
by-gone
sins
,
and
so
also
of
their
naturall
sinfulnesse
,
and
readinesse
to
fall
,
whereof
the
Prophet
here
is
to
fear
,
saying
,
Keep
back
also
thy
servant
from
presumptuous
sins
.
2.
Even
the
regenerate
,
if
the
Lord
doe
not
keep
them
from
tentation
,
or
if
he
leave
them
in
tentation
,
unto
their
own
will
and
strength
,
they
may
fal
into
most
scandalous
sins
,
against
the
light
of
their
conscience
,
and
be
slaves
thereunto
;
Therefore
prayeth
he
to
be
kept
back
from
presumptuous
sins
,
and
that
God
would
not
suffer
such
sins
to
have
dominion
over
him
;
insinuating
his
own
weaknesse
,
if
God
did
not
prevent
,
did
not
assist
and
helpe
him
to
prevaile
against
them
.
3.
Uprightnesse
and
integrity
in
Gods
obedience
may
stand
with
sins
of
infirmity
,
and
sins
of
ignorance
,
but
cannot
stand
with
presump●uous
sinnes
,
against
the
light
of
conscience
▪
for
if
the
Lord
shall
save
him
from
presumptuous
sins
,
then
,
he
saith
,
he
shall
be
upright
.
4.
Presumptuous
sinnes
,
and
letting
sin
reigne
in
a
mans
mortal
body
,
is
the
high
way
to
the
sin
unto
death
,
or
sinning
maliciously
,
with
despight
against
God
;
and
he
that
makes
conscience
of
secret
sins
,
and
is
feared
to
fall
into
presumptuous
sins
,
and
flieth
to
God
to
bee
cleansed
from
the
one
,
and
preserved
from
falling
into
the
other
,
may
be
sure
not
to
fall
into
●he
sinne
against
the
Holy
Ghost
.
For
the
Prophet
having
prayed
to
be
cleansed
from
his
secret
sins
,
and
kept
back
from
presumptuous
and
reigning
sinnes
,
assureth
himselfe
,
That
so
he
shall
be
innocent
from
the
great
transgression
.
Ver.
14.
Let
the
words
of
my
mouth
,
and
the
meditation
of
my
heart
,
be
acceptable
in
thy
sight
,
O
Lord
my
strength
,
and
my
Redeemer
.
The
third
petition
,
is
,
for
the
acceptance
of
his
service
in
his
prayer
,
and
purpose
of
heart
.
Whence
learne
,
1.
As
pardoning
grace
,
and
preventing
grace
,
and
restraining
grace
,
must
be
prayed
for
;
so
also
powerful
,
sanctifying
,
or
enabling
grace
,
both
for
inward
and
outward
service
;
yea
,
and
grace
accepting
the
service
when
it
is
offered
▪
must
be
sought
for
by
prayer
from
God
.
For
as
the
Prophet
hath
prayed
for
the
former
acts
of
grace
,
so
also
he
prayeth
here
for
the
latter
sort
,
saying
,
Let
the
words
of
my
mouth
and
meditation
of
my
heart
,
he
acceptable
.
2.
As
all
our
prayers
,
and
all
our
holy
indeavours
,
and
abilities
to
serve
God
,
must
be
furnished
unto
us
▪
by
our
Redeemer
who
is
Jesus
Christ
;
so
also
every
other
grace
,
and
the
acceptance
of
our
persons
and
services
,
must
come
through
him
;
and
we
may
look
for
all
these
by
vertue
of
the
Covenant
of
grace
,
whereby
Christ
is
made
our
strength
and
Redeemer
in
all
respects
:
Therefore
layeth
he
all
the
weight
on
this
,
O
Lord
my
strength
,
and
my
Redeemer
.
PSAL.
XX.
To
the
chief
Musician
,
A
Psalm
of
David
.
This
Psalme
was
dited
to
the
Church
in
forme
of
a
prayer
for
the
Kings
of
Israel
,
but
with
a
speciall
eye
upon
,
and
relation
unto
Christ
,
the
King
of
Israel
;
in
respect
of
whom
this
prayer
is
a
prophesie
,
and
a
forme
of
blessing
of
Christ
,
and
praying
for
his
Kingdome
,
wherof
the
Kingdom
of
Israel
was
a
type
,
and
the
Kings
thereof
are
types
of
Christ
.
Not
that
the
Kingdome
in
every
condition
was
figurative
,
or
every
King
a
type
of
him
;
But
as
the
Priests
being
taken
not
severally
,
one
by
one
,
but
together
,
shadowed
forth
in
something
,
Christ
in
the
Office
of
his
Priesthood
;
so
the
Kings
,
not
every
one
,
but
taken
together
,
shadowed
forth
in
something
Christ
,
in
his
Royal
Office
,
and
their
Kingdom
resembled
his
Kingdom
in
his
visible
Church
in
some
things
,
and
in
his
invisible
Church
in
other
some
things
,
leaving
room
to
some
persons
,
both
among
the
Priests
,
and
Kings
,
to
be
more
specially
types
then
any
of
the
rest
in
common
,
ver.
1
,
2
,
3
,
4
▪
5.
After
which
the
Churches
confidence
to
be
heard
is
set
downe
,
and
their
gloriation
in
God
over
their
enemies
,
with
dependance
on
God
for
salvation
in
all
difficulties
and
strai●s
,
ver.
6
,
7
,
8
,
9
Ver.
1.
THe
Lord
hear
thee
in
the
day
of
trouble
,
the
Name
of
the
God
of
Iacob
defend
thee
2
Send
thee
help
from
the
Sanctuary
,
and
strengthen
thee
out
of
Sion
▪
3
Remember
all
thy
offerings
,
and
accept
thy
burnt
sacrifice
.
Selah
.
4
Grant
thee
according
to
thine
own
heart
,
and
fulfil
all
thy
counsel
.
5
Wee
wil
rejoyce
in
thy
salvation
,
and
in
the
Name
of
our
God
we
will
set
up
our
banner
;
the
Lord
fulfil
all
thy
petitions
.
FRom
this
prayer
of
the
Church
for
the
King
of
Israel
.
Learn
,
1.
It
is
the
duty
of
all
the
godly
,
where-ever
they
live
,
to
pray
for
the
welfare
of
their
Kings
,
Rulers
,
and
Magistrates
,
as
this
example
teacheth
.
2.
Greatest
men
,
though
they
be
also
gracious
,
are
subject
to
trouble
:
for
even
the
best
of
the
Kings
of
Israel
,
and
Christ
typified
by
them
,
were
not
exempted
therefrom
.
The
Lord
hear
thee
in
the
day
of
trouble
.
3.
It
is
the
part
of
such
as
desire
the
prayers
of
others
to
bee
made
for
them
,
to
pray
also
themselves
,
were
they
never
so
great
Kings
;
and
prayer
must
be
counted
their
best
weapons
in
trouble
;
The
Lord
hear
thee
,
saith
he
,
in
the
day
of
thy
trouble
.
4.
No
defence
to
be
expected
from
God
,
but
when
he
is
looked
upon
and
believed
in
as
he
is
manifested
to
us
in
his
word
.
Therefore
he
saith
,
The
Name
of
the
God
of
Iacob
defend
thee
.
Or
,
God
who
in
his
word
hath
revealed
himselfe
to
Israel
,
and
entred
in
covenant
to
be
his
God
,
defend
thee
.
5.
It
is
by
vertue
of
Gods
dwelling
amongst
men
,
and
his
taking
on
mans
nature
in
the
person
of
Christ
(
represented
by
Gods
presence
in
Sion
and
the
Sanctuary
)
that
help
must
be
expected
from
God
.
Therefore
saith
he
,
The
Lord
send
thee
help
out
of
the
Sanctuary
,
and
strengthen
thee
out
of
Sion
.
6.
Kings
and
all
for
whom
the
godly
may
pray
with
confidence
,
must
be
worshippers
of
God
,
believers
in
Christ
,
relyers
upon
the
mercy
of
this
only
once
offered
sacrifice
,
represented
by
often
repeated
typical
burnt
offerings
.
For
this
is
imported
in
,
The
Lord
remember
all
thy
offerings
,
and
accept
thy
burnt
sacrifices
.
For
it
is
for
Christs
sacrifice
that
we
are
accepted
,
and
that
any
grace
is
granted
to
us
.
7.
A
believer
in
Christ
,
praying
according
to
the
revealed
will
of
God
,
ask
what
he
will
,
it
shall
be
granted
;
he
who
studieth
to
walk
sincerely
before
God
,
studying
to
do
what
is
pleasant
to
Gods
heart
,
shall
receive
satisfactory
answers
according
to
his
own
hearts
wish
.
Upon
this
ground
the
prayer
goeth
here
,
The
Lord
grant
thee
according
to
thine
own
heart
,
and
fulfill
all
thy
counsel
.
8.
Whosoever
do
partake
with
Christs
Subjects
in
trouble
,
shall
share
with
them
also
in
the
joy
of
their
deliverance
;
therefore
it
is
said
,
We
will
rejoyce
in
thy
salvation
.
9.
When
it
goeth
well
with
the
King
,
and
chiefe
Magistrates
,
it
goeth
the
better
with
all
the
subjects
,
and
the
praise
of
delivery
and
welfare
redoundeth
to
the
glory
of
God
who
is
the
fountain
of
all
felicity
;
for
,
In
the
Name
of
our
God
,
we
shall
set
up
our
banners
,
saith
the
Church
,
if
God
shall
blesse
the
King
.
Ver.
6.
Now
know
I
,
that
the
Lord
saveth
his
annointed
;
he
will
hear
him
from
his
holy
heaven
,
with
the
saving
strength
of
his
right
hand
.
7.
Some
trust
in
charets
,
and
some
in
horses
:
but
we
will
remember
the
Name
of
the
Lord
our
God
.
8.
They
are
brought
down
and
faln
:
but
we
are
risen
,
and
stand
upright
.
9.
Save
,
Lord
;
let
the
King
hear
us
when
we
call
.
This
is
the
Churches
confidence
to
be
heard
,
and
her
glori●tion
in
God
,
and
dependance
on
God
for
salvation
.
Whence
learn
,
1.
A
believer
may
be
sure
he
hath
his
request
granted
,
when
he
hath
prayed
according
to
Gods
will
;
in
speciall
when
he
prayeth
for
safety
to
the
Church
,
and
Kingdome
of
Christ
.
I
know
(
saith
he
)
that
the
Lord
saveth
his
annointed
.
2.
He
that
seeketh
God
by
the
means
appointed
;
in
speciall
,
he
who
seeketh
God
,
and
help
from
him
,
through
Christ
,
in
whom
the
fulnesse
of
the
Godhead
dwelleth
,
shall
have
the
grant
of
his
prayer
from
heaven
;
for
help
sought
to
come
from
the
Sanctuary
,
ver.
2.
is
granted
from
his
holy
heaven
,
ver.
6.
3.
Whatsoever
be
the
straits
of
Gods
Church
,
or
any
member
thereof
,
faith
seeth
sufficiency
in
God
to
relieve
out
of
it
,
and
doth
lay
hold
on
it
.
●or
he
heareth
with
the
saving
strength
of
his
right
hand
.
4.
Weak
man
cannot
chuse
but
have
some
confidence
without
himselfe
,
in
case
of
apparent
difficulties
;
and
naturall
men
do
look
first
to
some
earthly
thing
wherein
they
confide
.
Some
trust
in
charets
,
and
some
in
horses
,
some
in
one
creature
,
some
in
another
.
5.
The
believer
must
quit
his
confidence
in
these
things
,
whether
he
have
them
,
or
want
them
,
and
must
rely
on
what
God
hath
promised
in
his
word
to
do
unto
us
.
But
we
will
remember
the
Name
of
the
Lord
our
God
.
6.
That
which
terrifieth
the
believer
in
the
first
assault
of
a
tentation
,
before
he
go
to
his
refuge
,
is
contemned
by
the
believer
when
he
looks
to
the
Lord
,
his
true
defence
;
Charets
and
horses
when
they
are
invading
Gods
people
are
terrible
:
but
now
when
the
Lord
is
remembred
,
they
are
here
set
at
nought
in
comparison
.
7.
The
condition
of
the
worldly
man
and
of
the
enemies
of
Gods
people
seems
to
be
the
better
,
at
the
first
,
and
the
condition
of
the
Church
the
worse
.
But
a
short
resolution
cometh
,
which
determineth
the
question
in
the
end
;
the
standing
of
the
ungodly
is
followed
with
a
fall
;
and
the
low
condition
of
the
godly
hath
a
better
condition
following
upon
it
.
The
worldly
man
,
and
enemy
,
is
brought
down
,
and
falleth
.
But
the
godly
are
made
to
say
,
We
are
risen
and
stand
upright
.
8.
True
confidence
strengthens
it selfe
by
prayer
,
Save
Lord
.
9.
That
which
is
prayed
for
in
the
type
,
is
perfected
in
Christ
,
who
is
the
truth
;
salvation
is
granted
to
all
his
Subjects
,
whensoever
they
call
.
Let
the
King
hear
us
when
we
call
.
10.
And
when
the
Lord
is
relyed
upon
for
safety
,
the
means
shall
have
the
promised
blessing
.
The
Kings
of
Israel
were
to
be
the
more
usefull
to
the
people
when
safety
was
sought
from
the
Lord
.
First
,
they
pray
,
Save
us
,
and
then
,
Let
the
King
hear
us
when
we
call
,
or
implore
him
.
PSAL.
XXI
.
To
the
chief
Musician
,
A
Psalm
of
David
.
As
the
former
Psalm
was
a
prayer
for
the
preservation
of
the
Kingdome
of
Israel
,
in
relation
to
the
Kingdome
of
Christ
,
represented
by
it
:
So
this
Psalm
is
a
form
of
thanksgiving
unto
God
by
the
Church
,
for
blessing
of
the
Kingdom
of
Israel
,
representing
the
blessing
,
and
cause
of
thanksgiving
,
to
be
found
in
Christ
,
and
his
Kingdome
,
wherein
a
number
of
good
things
are
set
forth
▪
heaped
upon
the
King
,
ver.
1
,
2
,
3
,
4
,
5
,
6
,
7.
And
●
number
of
miseries
set
forth
,
heaped
on
the
head
of
his
enemies
,
ver.
8
▪
9
,
10
,
11
,
12.
For
both
which
the
Lord
is
glorified
,
ver.
13.
The
reason
why
the
former
Psalme
and
this
,
are
referred
in
so
many
particulars
unto
Christ
▪
is
,
because
the
verity
of
these
things
here
spoken
of
,
is
to
be
sought
in
Christ
,
and
his
Kingdome
:
for
but
in
some
few
onely
of
the
Kings
,
and
in
some
few
times
of
the
Kingdome
onely
,
was
the
shadow
of
what
is
here
spoken
of
,
to
be
found
,
when
the
whole
history
is
consulted
.
Ver.
1.
THe
King
shall
joy
in
thy
strength
,
O
Lord
:
and
in
thy
salvation
how
greatly
shall
he
rejoyce
!
2.
Thou
hast
given
him
his
hearts
desire
,
and
hast
not
withholden
the
request
of
his
lips
.
Selah
.
3.
For
thou
preventest
him
with
the
blessings
of
goodnesse
:
thou
settest
a
Crowne
of
pure
gold
on
his
head
.
4
He
asked
life
of
thee
,
and
thou
gavest
it
him
,
even
length
of
dayes
for
ever
and
ever
.
5
His
glory
is
great
in
thy
salvation
;
honour
and
majesty
hast
thou
laid
upon
him
.
6
For
thou
hast
made
him
most
blessed
for
ever
:
thou
hast
made
him
exceeding
glad
with
thy
countenance
.
7.
For
the
King
trusteth
in
the
Lord
,
and
through
the
mercy
of
the
most
high
he
shall
not
be
moved
.
The
benefits
bestowed
on
the
King
,
and
his
Kingdome
,
are
seven
or
eight
,
which
are
so
many
reasons
of
thanksgiving
.
The
first
is
joy
in
the
Kings
heart
,
for
strength
and
salvation
given
unto
him
.
Whence
learn
,
1.
As
prayer
is
necessary
,
so
also
is
thanksgiving
;
and
the
offering
of
both
to
God
,
as
it
is
our
duty
,
so
it
is
his
due
;
and
as
we
should
seek
the
concurrence
of
others
in
prayers
,
so
should
we
seek
their
concurrence
in
praises
:
And
he
that
offereth
prayer
one
day
,
shall
have
matter
of
praise
to
offer
another
day
,
as
here
we
are
taught
.
2.
Christ
,
and
all
his
true
Subjects
,
are
sure
to
be
furnished
with
furniture
of
strength
from
God
,
for
every
imployment
,
and
to
be
delivered
out
of
every
danger
by
God
,
and
to
have
joy
and
rejoycing
in
the
experimental
feeling
thereof
.
For
,
The
King
shall
joy
in
thy
strength
,
O
Lord
,
and
in
thy
salvation
how
greatly
shall
be
rejoyce
?
This
is
the
first
reason
of
praise
and
thanks
,
for
this
first
benefit
.
The
second
benefit
bestowed
on
Christ
,
to
be
forth-coming
to
his
true
Subjects
,
is
this
,
Satisfactory
answers
shall
be
given
to
all
the
articles
of
Christs
intercession
,
and
all
the
articles
of
the
Saints
warrantable
supplications
.
Thou
hast
given
him
his
hearts
desire
,
and
hast
not
with-holden
the
request
of
his
lips
.
The
third
benefit
is
this
There
shall
be
a
ready
out-giving
of
liberall
gifts
for
Christs
subjects
,
and
fruits
of
Gods
love
,
before
the
need
thereof
be
felt
,
or
observed
;
Thou
preventest
him
with
the
blessing
of
goodnesse
:
The
fourth
benefit
is
right
,
and
title
,
and
possession
given
to
Christ
;
a
name
of
glory
,
or
the
gift
of
●
glorious
Kingdome
,
wherein
Christ
shall
give
all
his
subjects
crowns
of
glory
.
Thou
settest
a
crown
of
pure
gold
upon
his
head
.
The
fifth
benefit
is
right
to
eternall
life
,
as
the
fruit
of
Christs
intercession
;
He
asked
life
of
thee
,
and
thou
gavest
him
even
length
of
days
,
for
ever
and
ever
.
The
sixth
benefit
given
to
Christ
,
and
his
subjects
,
is
growing
honour
,
and
growing
weight
of
glory
,
a
load
of
it
,
even
before
men
;
for
nothing
can
make
men
more
glorious
,
even
before
the
world
,
then
Gods
owning
them
before
the
world
,
and
putting
respect
upon
them
;
yea
,
and
the
world
shall
more
and
more
see
and
admire
the
glory
which
God
shall
put
upon
Christ
,
and
his
Kingdome
:
His
glory
is
great
in
thy
salvation
;
honour
and
majesty
hast
thou
laid
upon
him
.
The
seventh
benefit
,
is
a
begun
possession
of
everlasting
blessednesse
,
and
joy
unspeakable
;
partly
from
the
feeling
of
the
first
fruts
,
partly
from
the
hope
of
a
full
harvest
.
For
God
will
never
make
an
end
of
blessing
whom
he
will
blesse
.
Thou
hast
made
him
and
his
followers
most
blessed
for
ever
;
thou
hast
made
him
exceeding
glad
with
thy
countenance
.
The
eighth
reason
of
thanksgiving
,
and
the
last
benefit
,
in
relation
to
the
giving
of
what
is
good
to
Christ
,
and
to
his
subjects
,
(
among
whom
David
,
and
every
one
of
the
godly
come
in
to
share
)
is
the
unchangeablenesse
of
Gods
mercy
,
and
powerfull
love
toward
the
believer
,
who
hath
closed
in
covenant
with
him
,
and
doth
trust
in
him
.
He
shall
not
be
moved
.
And
why
so
?
The
King
trusteth
in
the
Lord
:
What
then
?
The
covenanted
mercy
of
the
most
High
is
unchangeable
,
and
maketh
all
blessednesse
fast
to
Christ
,
and
to
every
believer
:
Through
the
mercy
of
the
most
High
he
shall
not
be
moved
.
Christs
Kingdome
in
his
Person
,
and
his
Subjects
with
him
,
shall
stand
,
when
all
the
kingdomes
of
the
earth
shall
stagger
and
fall
.
Ver.
8.
Thine
hand
shall
find
out
all
thine
enemies
,
thy
right
hand
shall
find
out
those
that
hate
thee
.
9.
Thou
shalt
make
them
as
a
fiery
oven
in
the
time
of
thine
anger
:
the
Lord
shall
swallow
the●
up
in
his
wrath
,
and
the
fire
shall
devour
them
.
Ver.
10.
Their
fruit
shalt
thou
destroy
from
the
earth
,
and
their
seed
from
among
the
children
of
men
.
In
the
2d
place
there
is
a
prophecy
of
Gods
vengeance
on
the
enemies
of
Christ
,
and
his
Church
,
under
the
type
of
the
enemies
of
Davids
Kingdom
.
Whence
learn
,
1.
All
the
enemies
of
Christ
,
and
his
Church
,
shall
be
pursued
by
God
,
and
overtaken
,
and
none
of
them
shal
escape
his
hand
,
neither
open
enemies
,
nor
close
lurking
traitors
.
The
Lords
hand
shal
find
out
all
the
Kings
enemies
,
and
his
right
hand
shall
find
out
all
those
that
hate
him
.
2.
All
the
enemies
of
Christ
,
and
his
Kingdome
,
howsoever
they
may
possibly
be
spared
and
forborn
for
a
while
,
yet
there
is
a
set
time
for
punishing
of
them
,
here
called
the
time
of
Gods
anger
.
3.
When
the
time
is
come
,
their
judgement
is
inevitable
,
horrible
,
and
compleatly
full
.
Thou
shalt
make
them
as
a
fiery
oven
,
where
the
burning
is
extream
hot
,
the
heat
striking
upon
what
is
in
it
,
from
all
hands
,
above
,
below
,
and
about
,
on
all
hands
,
and
the
door
closed
from
going
out
,
or
suffering
any
coole
refreshment
to
come
in
.
4.
There
is
no
possibility
to
apprehend
the
horrible
punishment
of
Christs
enemies
:
for
after
their
casting
in
a
fiery
oven
,
they
are
set
down
here
as
fewell
,
to
suffer
what
God's
being
incensed
in
anger
,
as
a
consuming
fire
swallowing
them
up
,
and
devouring
them
in
his
incomprehensible
wrath
,
doth
import
.
5.
After
the
Lords
vengeance
is
come
upon
the
enemies
of
Christs
Kingdom
,
his
curse
shall
follow
the
works
of
their
hands
,
and
upon
whatsoever
they
sought
to
make
themselves
happy
by
in
their
life
:
and
his
vengeance
shall
follow
upon
their
posterity
,
till
he
have
rooted
out
their
memoriall
from
among
men
.
Their
fruit
shall
he
destroy
from
the
earth
,
and
their
seed
from
amongst
the
children
of
men
.
Ver.
11.
For
they
intended
evil
against
thee
:
they
imagined
a
mischievous
device
,
which
they
are
not
able
to
perform
.
For
evidencing
the
Lords
justice
,
he
giveth
a
reason
of
this
from
the
designe
which
the
enemies
have
to
root
out
the
Lords
annointed
,
and
his
seed
,
ver.
11.
Whence
learn
,
1.
The
malicious
enemies
of
Christs
Kingdome
,
(
beside
all
the
hatred
they
have
shewn
,
and
evil
which
they
have
done
)
are
still
upon
plots
and
designes
to
overturn
Christs
Kingdome
,
and
work
.
They
in●●●ded
evil
against
thee
.
The
enemies
of
Christs
Kingdome
may
possibly
conceive
they
onely
oppose
such
as
do
trouble
mens
interests
,
and
not
as
they
are
the
Lords
childern
:
yet
it
is
found
,
that
what
they
do
against
them
,
they
do
it
against
the
Lord
;
because
they
do
it
against
his
children
and
subjects
,
for
his
cause
and
service
.
2.
Plot
what
the
wicked
please
against
Christ
and
his
Church
,
they
shal
not
be
able
to
accomplish
their
designe
or
desire
:
They
have
imagined
a
mischievous
device
,
which
they
are
not
able
to
performe
.
3.
The
evill
which
the
wicked
would
do
,
and
do
set
themselves
to
do
,
shall
be
made
their
dittay
,
and
the
reason
of
their
doom
and
destruction
,
as
well
as
the
evill
which
they
have
done
,
if
they
repent
not
.
For
they
intended
,
is
here
given
as
the
reason
of
the
judgement
.
Ver.
12.
Therefore
shalt
thou
make
them
turn
their
back
,
when
thou
shalt
make
ready
thine
arrowes
upon
thy
strings
,
against
the
face
of
them
.
He
cleareth
their
dittay
and
judgement
yet
more
,
vers.
12.
teaching
us
,
1.
That
the
Lord
will
suffer
his
enemies
to
manifest
themselves
in
open
opposition
oft-times
,
before
he
fall
upon
them
:
for
here
they
are
found
in
the
posture
of
pursuers
,
and
opposers
of
God
,
setting
their
face
against
him
,
when
he
cometh
to
execute
judgement
on
them
:
Thou
shalt
make
them
turn
their
back
.
2.
When
God
falleth
upon
his
enemies
to
be
avenged
upon
them
,
he
useth
to
make
them
,
and
the
beholders
see
,
that
he
hath
set
them
up
as
a
mark
to
shoot
at
:
for
He
will
make
ready
his
arrows
,
one
after
another
,
against
the
face
of
them
.
3.
The
Lords
wrath
shal
so
meet
his
enemies
in
the
teeth
,
wheresoever
they
turn
,
that
they
shall
be
forced
to
forsake
their
pursuing
of
the
Church
.
Thou
shalt
make
them
turn
their
back
.
Ver.
13.
Be
thou
exalted
,
Lord
,
in
thine
own
strength
:
so
will
we
sing
and
praise
thy
power
.
He
closeth
the
Psalme
with
giving
glory
to
God
,
including
also
a
prayer
.
Whence
learne
,
1.
When
the
Lords
Church
is
preserved
from
persecuters
,
then
the
Lord
is
exalted
.
Be
thou
exalted
,
saith
he
.
2.
When
the
Church
is
delivered
,
it
is
not
by
her
own
strength
,
but
by
the
power
of
the
Lord.
Be
thou
exalted
in
thine
own
strength
.
3.
Albeit
the
godly
be
put
to
mourn
for
a
time
,
yet
when
the
Lord
appeareth
for
them
,
they
get
matter
of
joy
to
themselves
,
and
pr●●se
to
God
.
〈…〉
sing
,
and
praise
thy
power
.
PSAL.
XXII
.
To
the
chief
Musician
upon
Aijeleth
Shahar
.
A
Psalme
of
David
.
This
Psalm
is
a
Prophecy
of
Christs
deepest
sufferings
,
whereof
Davids
exercise
is
a
Type
.
The
Agony
of
spirit
in
Christ
,
and
wrestling
of
Davids
faith
as
the
Type
,
is
set
down
to
v.
22.
and
the
victory
,
and
the
outgate
to
the
end
of
the
Psalme
.
In
the
exercise
there
are
three
conflicts
between
sense
and
faith
.
The
first
conflict
,
wherein
the
sense
of
trouble
is
set
down
,
v.
1
▪
2.
and
faiths
wrestling
against
it
,
v.
3
,
4
,
5.
The
second
conflict
,
wherin
is
the
second
assault
of
sense
,
v.
6
,
7
,
8.
&
faiths
wrestling
against
it
,
v.
9
,
10
▪
11.
The
third
conflict
,
wherein
the
third
assault
of
sense
is
,
v.
12
,
13
,
14
,
15
,
16
,
17
,
18
▪
and
faiths
wrestling
with
it
.
v.
19
,
20
,
21.
Then
follows
the
victory
,
set
forth
first
in
a
promise
of
praise
,
v.
22.
Secondly
,
in
an
exhortation
to
all
the
godly
,
to
praise
the
Lord
,
with
a
reason
from
his
experience
,
v.
23
,
24.
Thirdly
,
in
a
renewed
promise
of
praise
and
thanks
,
to
the
edification
of
the
Church
,
v.
25.
Fourthly
,
in
a
Prophecy
of
the
encrease
of
Gods
glory
in
the
earth
,
as
a
fruit
of
Christs
suffering
and
victory
,
ver.
26
,
27
,
28
,
29
,
30
,
31.
V.
1.
MY
God
,
my
God
,
why
hast
thou
forsaken
me
?
why
art
thou
so
far
from
helping
me
,
and
from
the
words
of
my
roaring
?
2.
O
my
God
,
I
cry
in
the
day
time
,
but
thou
hearest
not
,
and
in
the
night
season
,
and
am
not
silent
.
IN
this
exercise
of
David
the
type
,
and
of
Christ
represented
here
,
both
doe
agree
in
these
four
things
.
1.
Both
are
under
the
sense
of
wrath
,
and
of
oppressing
trouble
.
2.
Both
are
tempted
to
doubting
and
desperation
.
3.
Both
wrestle
against
the
tentation
,
and
against
trouble
,
the
occasion
thereof
;
And
4.
Both
get
the
victory
.
But
they
differ
in
these
four
things
.
First
,
In
the
measure
of
the
trouble
;
Davids
trouble
was
little
in
comparison
of
Christs
trouble
;
David
laid
not
down
his
life
under
trouble
;
but
Christs
trouble
was
incomparably
more
,
and
his
soul
made
heavy
unto
death
,
and
the
trouble
tooke
his
life
from
him
.
Secondly
,
In
the
manner
of
the
trouble
they
differ
;
for
Davids
trouble
was
only
a
probatory
exercise
,
without
vindictive
wrath
;
not
a
curse
,
but
a
crosse
,
for
trying
of
him
,
and
training
of
him
to
believe
against
sense
;
which
trouble
of
his
paid
no
debt
,
neither
his
owne
,
nor
any
others
;
but
Christs
trouble
was
a
vindictive
and
avengefull
punishment
;
for
reall
wrath
was
against
him
,
as
he
was
bearing
our
sins
,
and
the
bitter
curse
of
the
Law
was
cast
upon
him
:
for
he
was
made
a
curse
for
us
;
and
his
punishment
paid
our
debt
,
and
was
expiatory
and
satisfactory
to
justice
.
Thirdly
,
though
both
David
and
Christ
were
tempted
to
doubting
and
desperation
,
yet
Davids
tentation
could
not
be
sinlesse
,
because
of
his
sinful
imperfections
,
common
to
him
,
and
all
the
rest
of
the
godly
;
The
tentation
got
some
advantage
of
him
,
because
of
the
imperfection
of
his
knowledge
,
faith
,
love
,
and
abilities
;
and
because
of
the
power
of
the
body
of
original
sin
in
him
.
But
Christs
passive
tentation
was
altogethet
sinlesse
,
and
could
not
have
any
sin
at
all
on
his
part
;
for
albeit
he
was
tempted
in
all
things
like
unto
us
,
yet
it
is
said
,
without
sin
.
Because
when
the
Prince
of
this
world
,
Satan
,
came
and
took
essay
of
him
,
he
found
none
of
his
own
stuffe
in
Christ
:
he
had
nothing
in
him
to
work
upon
;
and
it
was
impossible
that
sin
could
be
in
him
,
being
the
holy
one
of
Israel
our
sanctifier
,
Holy
Lord
God
Almighty
,
and
man
also
in
one
person
,
Isa.
6.3
.
Iob.
12.41
.
Fourthly
,
they
differ
in
their
wrestling
,
and
victory
;
for
David
wrestled
not
in
his
own
strength
,
got
not
the
victory
in
his
own
strength
,
〈◊〉
in
and
through
Christs
strength
,
who
gave
David
a
taste
only
,
or
a
smel
rather
,
of
the
cup
which
he
was
to
drink
out
,
unto
the
dregs
,
and
with
the
dregs
,
and
who
helped
him
to
wrestle
by
Faith
.
But
Christ
wrestled
and
got
the
victory
in
his
owne
strength
,
which
is
one
with
the
strength
of
the
Father
.
For
he
is
Jehovah
our
righteousnesse
.
In
all
the
Psalme
wee
shal
look●
upon
every
passage
,
not
so
much
as
it
concerneth
David
the
type
,
as
wherein
it
concerneth
Christ
the
truth
.
In
the
first
conflict
of
the
sense
of
trouble
with
faith
;
Learn
from
the
words
as
they
are
Christs
words
.
1.
God
is
Christs
God
;
he
being
considered
as
God
and
man
,
in
one
person
,
entred
in
the
Covenant
of
redemption
with
the
Father
as
Mediatour
and
Surety
for
men
;
That
he
shall
satisfie
justice
,
and
doe
all
the
Fathers
will
in
behalfe
of
the
Elect
,
and
that
God
shall
be
his
God
,
and
the
God
of
all
the
Elect
redeemed
by
him
.
Therefore
doth
he
here
say
,
My
God
,
my
God
.
2.
Faith
,
as
it
is
a
vertue
giving
perfect
trust
and
credit
unto
Gods
promises
made
to
his
Son
the
Redeemer
,
is
a
part
of
that
original
holinesse
in
the
man
Christ
,
and
a
point
of
his
personal
perfection
,
sutable
to
his
imployment
.
This
faith
he
professeth
while
he
saith
,
My
God
,
my
God
.
3.
Christ
,
as
man
lying
under
the
curse
of
the
law
for
us
,
was
really
deserted
and
forsaken
for
a
time
,
in
regard
of
all
sensible
consolation
:
for
it
behoved
him
to
bear
the
wrath
,
or
effects
of
wrath
,
due
to
our
sins
really
,
so
far
as
might
satisfie
for
us
,
and
relieve
us
from
wrath
.
It
s
true
,
the
man
Christ
could
no
more
be
forsaken
,
in
regard
of
divine
presence
supporting
him
,
then
the
personal
union
of
the
two
natures
could
be
dissolved
:
But
in
regard
of
sensible
consolation
,
he
was
by
way
of
punishment
for
our
sins
,
and
by
way
of
cursing
our
sin
in
him
,
really
in
our
stead
for
a
while
,
deprived
,
as
man
,
of
the
sense
of
the
comfort
of
his
owne
God-head
.
The
sense
of
wrath
filling
now
the
soul
of
the
man
to
the
brim
,
and
running
over
.
Therefore
speaks
he
of
his
forsaking
,
Why
hast
thou
forsaken
me
?
4.
As
sense
and
reason
can
expresse
themselves
in
seeming
contradictory
terms
,
and
yet
without
contradiction
can
very
well
agree
in
their
seeming
opposite
,
and
inconsistent
expressions
;
so
can
faith
and
sense
expresse
themselves
,
in
seeming
contradictory
terms
,
and
yet
very
wel
agree
;
for
as
sense
,
and
paine
,
and
sicknesse
in
the
patient
,
can
in
its
own
language
,
and
style
of
natural
feeling
,
say
to
the
Chirurgion
,
cutting
and
lancing
the
flesh
,
and
to
the
Physician
who
hath
given
a
bitter
portion
▪
you
have
hurt
me
,
you
have
made
me
sick
:
when
indeed
in
the
stile
of
reason
and
wit
,
he
hath
been
healing
the
man
,
and
recovering
him
from
sicknesse
.
So
sense
of
sorrow
,
grief
,
pain
,
and
affliction
,
desertion
,
and
wrath
can
speak
in
the
terms
of
natural
feeling
,
that
which
may
seeme
to
crosse
,
but
doth
not
indeed
crosse
faith
speaking
in
the
terms
and
language
of
supernatural
Theological
truth
.
Therefore
My
God
,
my
God
,
spoken
in
the
perfection
of
faiths
language
,
can
very
well
agree
with
,
Why
hast
thou
forsaken
me
?
why
art
thou
so
far
from
helping
of
me
,
and
from
the
words
of
my
roaring
?
spoken
here
in
the
language
of
perfect
natural
sense
;
for
perfect
faith
,
and
perfect
natural
sense
were
in
our
Lord
Christ
,
very
God
,
and
very
man
,
compleatly
holy
.
5.
Bitter
was
the
cup
of
Divine
wrath
,
which
Christ
did
drinke
:
great
was
the
price
our
Redeemer
paid
,
to
ransome
us
,
when
the
sense
thereof
drew
forth
of
his
Majesty
such
expressions
.
Thus
faith
and
feeling
may
both
speak
,
each
of
them
their
owne
language
to
God
in
one
breath
,
as
here
they
do
.
Now
as
these
words
are
Davids
,
who
had
in
him
sinful
corruption
of
nature
,
Learne
,
1.
Sense
,
and
tentation
,
and
corrupt
nature
,
may
represent
God
in
his
dispensations
to
his
own
children
,
as
if
he
had
forsaken
altogether
,
and
regarded
not
their
hard
condition
,
and
would
not
helpe
,
as
here
is
shewn
in
Davids
experience
.
2.
Faith
should
correct
sense
,
and
refute
tentations
,
and
bridle
effections
,
and
not
suffer
their
words
to
go
forth
,
expressing
sense
or
appearance
of
doubting
of
Gods
favour
,
till
first
faith
speak
,
and
goe
before
,
and
fasten
its
gripes
on
the
Covenant
;
as
here
faith
goeth
formost
,
and
calleth
the
Lord
,
My
God
,
my
God
,
before
that
sense
utter
a
word
.
3.
At
one
time
,
and
in
one
exercise
,
these
three
may
concur
.
1.
Desertion
in
the
point
of
comfort
.
2.
Growing
trouble
without
help
seene
.
And
3.
Apparent
rejecting
of
prayer
:
And
these
three
joyned
together
do
set
sore
upon
the
faith
of
a
child
of
God
.
For
continuance
of
trouble
is
a
sore
tentation
,
albeit
comfort
be
now
and
then
mixed
:
want
of
sensible
comfort
,
mixed
with
trouble
,
doubleth
the
burden
,
and
disquieteth
the
mind
much
:
but
to
seem
to
lose
labour
in
prayer
,
made
for
either
help
or
comfort
,
is
the
heaviest
part
of
the
exercise
:
I
cry
day
and
night
,
and
thou
hearest
not
,
is
a
sad
condition
.
4.
In
this
case
it
is
the
best
remedie
,
to
lay
the
worst
of
our
thoughts
single
before
the
Lord
,
and
to
tell
him
whatsoever
is
suggested
to
us
,
and
not
to
be
Secretars
to
Satan
;
but
to
reveale
our selves
fully
to
God
,
and
fix
our selves
on
the
Covenant
of
Grace
,
wherein
we
have
closed
with
him
;
yea
,
and
to
double
and
treble
our
gripes
of
,
My
God
.
3.
But
thou
art
holy
,
O
thou
that
inhabitest
the
praises
of
Israel
.
4.
Our
fathers
trusted
in
thee
;
they
trusted
,
and
thou
didst
deliver
them
.
5
They
cryed
unto
thee
,
and
were
delivered
:
they
trusted
in
thee
,
and
were
not
confounded
.
Now
Faith
having
spoken
with
Sense
,
and
grapled
with
the
tentation
,
speaketh
alone
,
that
it
may
prevail
.
Whence
learne
,
1.
Were
tentations
never
so
black
,
Faith
wil
not
hearken
to
an
ill
word
spoken
against
God
,
but
will
justifie
God
alwayes
;
This
should
be
our
part
in
time
of
greatest
perplexity
,
to
say
,
But
thou
art
holy
.
2.
It
is
wisdome
for
a
soul
in
a
sad
exercise
,
to
take
side
and
part
with
Faith
,
to
gather
arguments
to
strengthen
it
,
to
divert
the
mind
from
thinking
still
on
its
calamity
,
and
to
set
it
upon
the
contemplation
of
Gods
perfections
in
himselfe
,
and
toward
us
in
his
Gospel
,
and
of
the
passages
of
his
providence
toward
his
people
,
whereby
he
hath
purchased
constant
praises
at
their
hands
:
In
the
right
of
which
praises
and
possession
whereof
,
God
is
resolved
to
keep
himselfe
and
to
dwel
therein
as
in
a
habitation
wherein
he
delights
to
remain
.
O
thou
that
inhabitest
the
praises
of
Israel
.
3.
It
is
wisdome
to
look
to
the
carriage
of
the
Godly
in
former
times
:
Our
Fathers
trusted
n
thee
.
To
their
trusting
,
and
trusting
in
God
constantly
in
their
trouble
;
they
trusted
in
thee
,
they
trusted
,
and
the
third
time
they
trusted
:
and
to
look
upon
their
patient
depending
on
God
,
doubling
their
diligence
in
calling
on
him
;
as
their
straits
did
grow
,
they
cried
,
they
trusted
:
and
to
remember
that
they
did
never
seek
God
in
vain
,
but
every
one
of
them
were
delivered
,
and
not
confounded
;
for
this
direction
is
holden
forth
to
us
in
this
example
,
which
our
Lord
Jesus
could
well
make
use
of
for
our
consolation
,
and
whereof
David
made
use
for
his
owne
upholding
.
6.
But
I
am
a
worm
and
no
man
,
a
reproach
of
men
,
and
despised
of
the
people
.
7
All
they
that
see
me
,
laugh
me
to
scorne
:
they
shoot
out
the
lip
,
they
shake
the
head
,
saying
,
8
He
trusted
on
the
Lord
,
that
he
would
deliver
him
:
let
him
deliver
him
,
seeing
he
delighted
in
him
.
The
second
conflict
,
wherein
the
sense
of
trouble
is
set
forth
as
a
new
assaulting
of
Faith
.
Whence
learn
,
1.
Never
was
any
child
of
God
before
Christ
,
under
so
much
misery
as
Christ
was
himself
:
His
own
heavens
,
his
own
Father
,
his
own
Godhead
did
hide
their
face
and
consolation
from
him
:
Our
sins
willingly
taken
on
him
,
and
Gods
wrath
pressed
the
weight
of
punishment
with
the
full
power
of
Justice
,
both
upon
his
soule
and
body
:
These
for
whom
he
died
despised
him
,
he
himselfe
being
emptied
of
all
things
which
make
men
respected
to
the
world
,
and
depressed
lower
then
ever
any
man
was
,
as
a
worme
to
be
trod
upon
,
he
was
made
a
matter
of
common
talk
,
and
reproach
in
all
mens
mouths
;
set
at
naught
by
the
basest
of
the
people
;
derided
,
and
scorned
in
his
most
holy
behaviour
;
sport
,
and
matter
of
laughter
was
made
of
his
sufferings
;
malice
feeding
it selfe
with
pleasure
,
upon
his
paine
and
misery
,
and
expressing
it selfe
with
the
basest
signes
of
disgrace
,
which
disdain
could
devise
,
for
flouting
of
him
,
mocking
of
his
saving
doctrine
,
and
faithful
testimony
given
unto
it
;
insulting
over
him
,
as
if
he
had
been
neither
Gods
Son
,
nor
an
honest
man
:
and
all
this
was
counted
little
enough
for
satisfaction
to
Justice
exacting
of
him
,
as
the
due
punishment
of
our
sins
,
whatsoever
is
imported
in
the
sad
expressions
,
set
down
in
the
Text.
2.
As
the
more
misery
the
children
of
God
are
under
,
the
more
doth
tentation
make
their
misery
seem
weighty
,
for
bearing
downe
of
their
confidence
in
God
:
So
the
more
that
misery
seemeth
to
grow
,
and
the
world
to
turn
their
back
on
Gods
children
in
their
tryals
,
the
more
should
they
draw
neer
to
God
,
and
lay
out
their
case
before
him
,
as
here
we
are
taught
by
this
example
.
3.
Let
no
man
wonder
to
be
despised
of
men
,
and
mocked
for
religion
;
for
so
was
the
man
according
to
Gods
own
heart
,
and
Christ
our
Lord
mocked
more
then
any
,
in
his
sad
sufferings
.
Let
God
deliver
him
,
seeing
he
delighteth
in
him
,
said
his
enemies
.
9
But
thou
art
he
that
took
me
out
of
the
wombe
;
thou
didst
make
me
hope
when
I
was
upon
my
Mothers
brests
.
10
I
was
cast
upon
thee
from
the
wombe
:
thou
art
my
God
from
my
mothers
belly
.
11
Be
not
far
from
me
,
for
trouble
is
neer
;
for
there
is
none
to
help
.
Here
faith
opposeth
whatsoever
the
complaint
could
import
,
to
the
prejudice
of
confidence
,
and
laboureth
to
strengthen
it selfe
by
all
arguments
.
Whence
learn
,
1.
As
Satan
maketh
assault
after
assault
,
against
Faith
,
upon
new
representations
of
calamity
and
misery
;
so
we
should
raise
bulwark
after
bulwark
for
defence
;
and
after
we
have
looked
upon
other
mens
experiences
before
us
,
we
should
recount
our
own
experiences
of
Gods
are
towards
us
,
and
should
make
use
of
all
that
the
Lord
hath
done
unto
us
,
for
our
strengthning
;
for
so
doth
this
example
teach
us
.
2.
Albeit
men
in
a
fit
of
misbelief
,
will
admit
no
proofe
of
Gods
respect
unto
them
,
except
singularities
,
and
wil
question
also
speciall
grace
,
when
it
is
given
;
yet
the
humbled
believer
is
so
wise
,
as
to
make
use
of
the
most
common
benefit
which
the
man
hath
received
from
God
for
confirmation
of
his
owne
faith
;
even
the
ordinary
work
of
our
conception
,
frame
of
body
,
birth
,
and
education
may
suffice
us
to
draw
in
to
God
who
made
us
,
and
hath
done
so
much
for
us
(
ere
we
could
implore
him
,
or
doe
any
thing
for
our selves
)
as
may
incourage
us
to
come
to
him
,
and
seek
his
favour
,
whatsoever
objection
can
be
made
to
the
contrary
;
for
this
example
teacheth
us
so
to
doe
.
3.
Seeing
the
Lord
doth
many
things
for
us
,
which
in
the
time
when
he
doth
them
for
us
,
we
doe
not
observe
;
it
is
our
duty
to
look
upon
them
afterwards
,
that
they
may
furnish
us
with
matter
of
praise
to
God
and
faith
in
him
;
for
so
doth
this
example
teach
us
.
4.
Whatsoever
instruments
and
means
the
Lord
maketh
use
of
,
the
spirituall
eye
pierceth
through
them
,
and
looketh
on
God
as
worker
of
all
things
,
for
and
upon
them
,
from
their
cradle
.
Thou
tookest
me
out
of
my
mothers
wombe
.
5.
Children
borne
within
the
Covenant
have
God
for
their
God
,
from
their
nativity
,
and
may
lay
their
reckoning
so
;
and
whensoever
they
would
draw
neer
to
God
,
to
make
use
of
the
Covenant
,
they
may
say
,
Thou
art
my
God
from
my
mothers
belly
.
6.
The
approaching
of
trouble
,
and
neernesse
of
danger
should
draw
us
neer
to
God
;
who
in
an
instant
can
interpose
himself
between
us
and
the
evil
:
and
the
lesse
help
we
have
beside
the
Lord
himselfe
,
the
more
hope
may
we
have
to
be
helped
by
God
;
This
is
the
Prophets
plea
,
Be
not
far
from
me
,
for
trouble
is
neer
,
&c.
12
Many
Buls
have
compassed
me
:
strong
buls
of
Bashan
have
beset
me
round
.
13
They
gaped
upon
me
with
their
mouths
,
as
a
ravening
and
roaring
Lion
.
From
ver.
12.
to
22.
is
the
third
conflict
of
Sense
with
Faith
,
upon
the
consideration
of
the
multitude
,
power
and
cruelty
of
his
enemies
,
compared
with
his
owne
infirmity
,
now
emptied
of
all
strength
to
resist
them
;
and
these
are
mixed
one
with
another
.
The
enemies
terriblenesse
is
first
set
forth
,
then
his
emptinesse
and
weaknesse
by
turnes
,
to
v.
19.
unto
all
which
faith
opposeth
it selfe
,
by
prayer
to
God
,
to
v.
22
,
He
compareth
(
v.
12
,
13.
)
his
persecuters
to
Buls
,
many
buls
,
strong
,
cruel
,
gaping
,
roaring
,
devouring
Lions
.
Whence
learn
,
1.
The
persecuters
of
Christ
and
his
people
,
are
but
beastly
,
sensual
bodies
,
sold
to
this
present
world
,
and
destitute
of
grace
and
humility
;
more
like
in
their
rage
to
savage
beasts
then
to
rationall
men
;
commonly
also
they
are
men
of
riches
,
and
worldly
power
,
fed
and
fat
Buls
;
and
many
in
number
,
all
of
them
ready
for
an
ill
turne
,
and
so
cruel
,
that
nothing
lesse
wil
satisfie
them
,
then
blood
and
slaughter
,
as
they
are
here
described
.
And
no
wonder
that
Christs
servants
shall
finde
it
so
in
their
case
,
seeing
Christ
himselfe
and
his
servants
before
us
have
had
experience
of
such
enemies
.
14
I
am
poured
out
like
water
,
and
all
my
bones
are
out
of
joynt
:
my
heart
is
like
wax
,
it
is
melted
in
the
midst
of
my
bowels
.
15
My
strength
is
dryed
up
like
a
potsheard
:
and
my
tongue
cleaveth
to
my
jawes
;
and
thou
hast
brought
me
into
the
dust
of
death
.
What
the
Lord
wrought
upon
his
body
,
and
natural
spirits
,
and
strength
,
is
here
set
downe
.
Whence
learn
,
1.
It
was
determined
by
God
,
that
with
outward
persecution
of
Christ
,
by
his
cruel
adversaries
,
the
Father
should
bruise
him
and
breake
him
inwardly
also
,
and
punish
him
with
all
severity
:
for
here
his
suffering
is
in
body
and
mind
,
in
flesh
and
bones
,
in
his
natural
spirit
,
and
natural
courage
,
in
heart
,
and
whole
strength
,
that
in
nothing
he
should
be
unpunished
,
wherein
we
sinners
are
found
polluted
;
to
the
intent
that
he
being
fully
emptied
,
the
ransome
might
be
full
;
he
is
poured
out
like
water
,
and
emptied
of
all
that
the
created
humane
nature
could
furnish
.
The
terrour
of
Divine
Justice
and
wrath
did
in
a
manner
loose
all
the
joynts
of
his
body
,
so
that
natural
courage
,
before
the
dreadfull
avenger
of
sin
,
did
fail
:
his
heart
was
made
soft
like
wax
to
receive
and
keep
the
impression
of
Divine
terrour
,
til
justice
should
be
satisfied
,
and
was
dissolved
like
wax
,
in
the
point
of
resolution
to
withstand
it
.
It
is
melted
in
the
midst
of
his
bowels
,
his
natural
strength
is
dryed
,
burnt
up
like
a
potsheard
,
baken
in
the
fire
,
his
mouth
was
stopped
from
all
defence
and
apology
;
for
he
was
content
to
be
holden
as
guilty
,
standing
in
our
room
.
Therefore
his
tongue
cleaved
to
his
jawes
.
And
in
a
word
,
the
hand
of
God
exacteth
the
full
price
of
him
,
and
brings
him
downe
so
,
as
there
is
not
a
bit
of
him
free
of
the
punishment
.
Thou
,
saith
he
,
hast
brought
me
into
the
dust
of
death
.
This
David
had
but
a
taste
of
in
his
deepest
trouble
:
The
verity
and
weight
of
this
,
is
to
be
found
only
in
Christ
,
of
whom
this
was
prophecied
,
that
it
should
come
,
and
indeed
is
come
,
done
and
ended
,
and
so
it
behoved
to
be
.
16.
For
dogs
have
compassed
me
,
the
assembly
of
the
wicked
have
inclosed
me
:
they
pierced
my
hands
and
my
feete
.
Againe
he
bringeth
forth
his
enemies
part
,
to
shew
us
that
Christs
enemies
were
to
prove
but
bloody
dogs
,
when
they
should
be
let
loose
upon
him
,
whom
nothing
but
Crucifie
him
,
crucifie
him
,
could
satisfie
:
and
such
will
they
be
still
who
persecute
his
Church
.
Next
,
to
shew
,
that
although
his
enemies
were
to
be
the
assembly
of
the
visible
Church
,
for
open
profession
,
yet
by
rejecting
of
his
grace
,
and
opposing
of
him
,
in
Gods
sight
and
estimation
,
they
were
holden
for
the
assembly
of
the
wicked
.
Thirdly
,
to
foreshew
the
death
of
the
Crosse
to
be
appointed
for
Christ
,
it
is
said
,
They
pierced
my
hands
and
my
feet
.
17.
I
may
tell
all
my
bones
:
they
looke
and
stare
upon
me
.
18.
They
part
my
garments
among
them
,
and
cast
lots
upon
my
vesture
.
Another
,
and
further
point
of
Christs
fore-prophecied
suffering
,
is
his
nakednesse
on
the
Crosse
,
and
the
discovery
of
his
leane
body
(
being
wasted
with
decreed
sorrowes
)
and
the
gazing
of
his
enemies
upon
him
hanging
on
the
Crosse
,
and
the
parting
of
his
garments
among
the
souldiers
,
and
the
casting
of
lots
for
his
upper
garment
,
because
it
was
woven
,
and
could
not
be
divided
.
Whence
learne
,
1.
All
that
our
Lord
Jesus
suffered
,
was
before
decreed
and
agreed
upon
,
betwixt
the
Father
and
the
Son
,
and
foretold
by
Christ
himselfe
long
before
his
incarnation
,
speaking
by
his
Spirit
in
his
Prophets
,
as
here
appeareth
,
by
the
description
of
our
Lords
death
and
passion
,
so
plainly
and
particularly
,
as
if
it
were
a
History
,
and
not
a
prophecy
.
2.
Beside
paine
of
body
,
leannesse
of
flesh
,
with
daily
sorrowes
and
trouble
of
spirit
,
the
least
disgrace
done
to
our
Lord
,
the
least
wrong
,
a
look
unto
him
,
the
least
injurie
in
the
matter
of
his
●loathing
,
are
all
reckoned
up
in
his
sufferings
,
all
counted
up
in
the
price
of
redemption
,
that
there
may
be
nothing
inlacking
in
the
punishment
of
our
cautioner
,
wherby
Gods
justice
might
be
satistisfied
,
or
our
consciences
quieted
,
for
the
expiation
of
our
sin
,
by
his
suffering
in
body
,
soul
,
same
,
apparell
,
and
every
other
thing
else
,
wherein
justice
could
overtake
the
guil●y
.
Ver.
19.
But
be
not
thou
far
from
me
,
O
Lord
,
O
my
strength
,
hast
thee
to
help
me
.
Unto
this
last
assault
,
faith
opposeth
prayer
for
divine
assistance
,
for
strength
to
bear
out
,
and
for
delivery
;
in
all
which
he
was
heard
.
Whence
learn
,
1.
Faith
is
made
victorious
over
all
assaults
,
by
opening
of
its
tentations
to
God
,
and
putting
up
prayer
to
him
for
help
,
as
here
is
seen
.
2.
If
God
shall
not
withdarw
his
sweet
presence
for
supporting
a
soul
,
albeit
it
should
not
finde
his
presence
for
comforting
of
it
,
supporting
presence
may
suffice
in
a
time
of
sad
exercise
:
for
this
much
did
satisfie
our
God
in
his
agony
.
Be
not
thou
far
from
me
,
O
Lord
.
3.
Faith
findeth
God
to
be
its
strength
when
the
believer
is
emptied
of
his
own
strength
;
O
my
strength
,
saith
David
the
type
,
and
Christ
as
man
by
him
represented
.
4.
As
the
hast
of
our
necessity
doth
require
,
we
may
without
limitation
request
the
Lord
to
haste
:
Haste
thee
to
help
me
.
Ver.
20.
Deliver
my
soul
from
the
sword
:
my
darling
from
the
power
of
the
dog
.
21.
Save
me
from
the
lions
mouth
:
for
thou
hast
heard
me
from
the
horns
of
the
unicorns
.
He
prayeth
to
be
delivered
from
the
violent
blood-shedder
,
and
bloudy
doggish
persecuter
,
and
from
the
cruell
lion-like
oppressour
,
and
then
saith
presently
,
that
he
is
heard
and
delivered
from
the
power
of
the
enemies
which
were
setting
upon
him
as
Unicorns
.
Now
concerning
David
,
the
matter
is
clear
▪
for
he
was
delivered
so
from
his
enemies
,
that
they
got
not
his
life
:
But
of
Christ
the
question
may
be
,
how
he
was
delivered
,
seeing
his
life
is
taken
:
For
answer
,
Christ
here
doth
say
,
that
he
was
delivered
;
and
so
it
was
indeed
;
for
when
he
had
payed
the
price
,
he
was
not
holden
by
the
bonds
of
death
,
and
the
grave
,
but
rose
again
the
third
day
.
Whence
learne
,
1.
Christ
was
no
lesse
delivered
from
dogs
,
lións
,
unicorns
,
his
persecuting
enemies
,
by
his
resurrection
after
death
,
then
if
he
had
been
taken
out
of
their
hands
,
when
they
came
to
apprehend
him
in
the
Garden
;
yea
,
this
delivery
out
of
the
grave
,
was
a
farre
greater
delivery
then
if
he
had
not
been
slain
at
all
:
For
then
he
had
delivered
himself
onely
,
and
not
us
:
But
now
by
the
laying
down
of
his
life
,
he
hath
discharged
himself
of
his
suretiship
for
us
,
and
delivered
us
with
himself
,
and
so
hath
saved
both
himselfe
and
us
;
yea
,
by
his
rising
out
of
the
grave
,
he
is
demonstrate
more
fully
to
be
the
Son
of
God
,
then
by
any
of
his
miraculous
escapings
out
from
the
hands
of
the
multitude
,
when
they
were
about
to
apprehend
him
.
Thou
hast
heard
me
,
that
is
,
delivered
me
.
2.
To
get
victory
over
trouble
,
is
a
no
lesse
glorious
delivery
from
trouble
,
then
to
be
preserved
from
falling
into
trouble
;
yea
,
it
s
a
more
glorious
delivery
.
For
the
troubles
are
broken
,
by
falling
on
the
believer
,
like
waves
of
the
sea
on
the
rock
,
and
the
believer
remaineth
victor
,
and
setled
as
a
rock
.
3.
It
is
a
notable
argument
of
confidence
to
be
heard
by
way
of
delivery
,
when
a
man
can
say
he
hath
in
extremity
of
danger
prayed
,
and
hath
been
heard
as
a
Supplicant
:
Save
me
,
for
thou
hast
heard
me
from
the
horns
of
the
unicorns
.
Ver.
22.
I
will
declare
thy
name
unto
my
brethren
:
in
the
midst
of
the
congregation
will
I
praise
thee
.
After
the
conflict
,
the
victory
and
out-gate
by
way
of
thanksgiving
is
set
down
,
to
the
end
of
the
Psalme
:
wherein
Davids
part
is
but
a
little
shadow
,
and
is
swallowed
up
here
in
Christs
glory
,
shining
in
the
fruits
of
his
passion
and
resurrection
.
Learn
from
Davids
part
:
That
delivery
foreseen
by
faith
,
worketh
in
some
sort
the
effects
of
the
delivery
past
in
effect
;
to
wit
,
quietnesse
,
peace
,
joy
,
and
thanksgiving
;
as
here
is
to
be
seen
.
From
Christs
part
promising
and
prophecying
of
the
fruits
of
his
death
and
resurrection
,
Learn
1.
Christ
,
though
he
be
God
Almighty
,
yet
by
reason
of
his
incarnation
,
for
the
redeemeds
sake
,
he
is
not
ashamed
to
call
them
Brethren
.
2.
The
preaching
of
the
Gospel
of
Christs
satisfaction
for
our
sins
by
death
,
and
of
his
resurrection
for
our
justification
,
is
the
matter
of
great
praise
to
God
,
and
comfort
to
the
redeemed
:
I
will
declare
,
saith
Christ
,
thy
name
to
my
brethren
.
3.
In
the
right
preaching
of
the
Gospel
,
the
Ministers
are
in
effect
but
Christs
voice
.
Christ
himselfe
is
the
principall
Prophet
and
Preacher
:
For
I
,
saith
he
,
will
declare
thy
name
in
the
midst
of
the
great
Congregation
;
to
wit
,
of
the
whole
Catholick
Church
on
earth
.
Ver.
23.
Ye
that
fear
the
Lord
,
praise
him
,
all
ye
the
seed
of
Iacob
,
glorifie
him
,
and
fear
him
,
all
ye
the
seed
of
Israel
.
24
For
he
hath
not
despised
,
nor
abhorred
the
affliction
of
the
afflicted
:
neither
hath
he
hid
his
face
from
him
,
but
when
he
cried
unto
him
,
he
heard
.
He
exhorteth
all
that
fear
God
,
to
praise
and
glorifie
God
,
because
of
Christs
victory
,
and
Gods
hearkening
unto
his
intercession
made
for
the
redeemed
.
Whence
learn
,
1.
Such
as
are
made
partakers
of
the
benefit
of
Christs
passion
,
and
resurrection
,
are
chiefly
called
,
and
bound
to
praise
God
for
their
redemption
,
and
to
fear
God
more
and
more
,
that
they
may
be
more
and
more
fitted
to
praise
and
glorifie
him
;
for
of
a
sanctified
mouth
onely
will
God
accept
praise
.
Ye
that
fear
the
Lord
,
praise
him
;
All
ye
seed
of
Iacob
,
glorifie
him
;
and
fear
him
,
all
ye
the
seed
of
Israel
.
2
The
Fathers
hearkening
unto
Christs
intercession
,
and
delivering
of
him
from
our
sin
,
and
our
deserved
punishment
laid
upon
him
,
is
the
common
benefit
of
all
the
redeemed
,
the
matter
of
their
common
thanksgiving
and
praise
,
and
the
matter
of
their
assurance
of
their
delivery
from
sin
and
death
;
Of
the
certainty
of
which
delivery
Christs
deliverance
is
both
a
cause
,
and
a
pawn
.
For
he
hath
not
hid
his
face
from
him
,
but
when
he
cried
,
he
heard
him
.
3.
Neither
the
sense
of
a
mans
own
meanesse
,
and
despicablenesse
,
nor
the
mean
estimation
that
the
world
hath
of
him
,
will
prejudge
him
when
he
is
supplicant
at
the
Lords
hand
.
For
he
hath
not
despised
,
nor
abhorred
the
afflictions
of
the
afflicted
.
25
My
praise
shall
be
of
thee
in
the
great
congregation
:
I
will
pay
my
vowes
before
them
that
fear
him
.
He
reneweth
the
promise
of
thanksgiving
,
which
as
it
concerneth
David
,
teacheth
,
1.
That
the
purpose
of
praising
of
God
,
is
no
light
motion
in
the
hearts
of
his
children
,
when
the
Lord
hath
given
them
experience
of
his
respect
to
them
;
but
a
fixed
and
solid
resolution
to
set
forth
the
goodnesse
of
God
before
others
.
For
here
he
reneweth
his
promise
to
praise
.
2.
The
Lord
,
and
the
Lord
only
,
is
the
Theme
which
the
believer
handleth
in
point
of
praise
;
no
other
subject
of
praise
acknowledgeth
he
;
My
praise
shall
be
of
thee
,
&c.
3.
The
opportunity
of
time
,
place
and
persons
,
offered
for
praising
of
God
,
ought
to
be
taken
,
and
made
use
of
by
every
one
,
according
to
their
calling
:
My
praise
shall
be
of
thee
in
the
great
congregation
.
4.
Duties
,
specially
when
lying
upon
us
by
vow
or
oaths
,
ought
to
be
the
more
heeded
,
and
made
conscience
of
:
I
will
pay
my
vowes
before
them
that
fear
him
.
As
this
concerns
Christs
undertaking
,
it
teacheth
,
1.
The
Son
of
God
,
and
promised
Son
of
David
,
Christ
Jesus
,
by
all
the
work
of
redemption
,
studieth
,
as
to
bring
salvation
to
his
elect
,
so
to
honour
the
Father
,
saying
here
,
My
praise
shal
be
of
thee
in
the
great
congregation
.
2.
Albeit
our
Lord
hath
finished
all
his
undertaking
for
the
payment
of
the
price
and
ransome
of
redemption
,
yet
hath
he
not
yet
performed
all
which
he
hath
undertaken
for
making
use
of
his
purchased
salvation
,
unto
the
enlarging
of
the
glory
of
his
Father
,
and
gathering
into
the
great
congregation
all
his
redeemed
ones
to
be
worshippers
of
the
Father
in
spirit
and
truth
:
But
as
he
is
still
upon
this
work
from
generation
to
generation
,
so
is
he
willing
still
to
lie
under
this
engagement
,
and
these
vowes
,
till
he
perform
them
to
the
full
:
I
will
pay
my
vowes
before
them
that
fear
him
.
Ver.
26.
The
meek
shall
eat
and
be
satisfied
:
they
shall
praise
the
Lord
that
seek
him
;
your
heart
shall
live
for
ever
.
He
alludeth
to
the
manner
of
offering
of
peace
offerings
,
where
the
godly
friends
concurring
in
the
thanksgiving
,
had
a
share
in
the
feast
of
what
was
sacrificed
.
Whence
learn
,
1.
The
mercy
bestowed
upon
one
of
the
godly
,
serveth
to
refresh
the
souls
of
the
rest
;
and
in
speciall
there
is
a
banquet
prepared
for
the
souls
of
the
redeemed
by
the
purchase
of
Christs
sacrifice
,
whereof
the
humbled
believer
is
made
partaker
:
The
meek
shall
eat
,
and
be
satisfied
.
2.
Albeit
the
believer
,
at
all
times
,
do
not
find
the
sweetnesse
of
this
feast
,
but
be
put
to
work
after
a
meal
received
,
put
to
fight
after
a
feast
,
and
made
hungry
after
a
new
meal
,
and
be
made
to
pray
for
it
,
and
to
seek
after
the
Lord
in
the
use
of
the
means
,
yet
shall
he
eat
again
in
due
time
,
and
be
satisfied
:
For
they
shall
praise
the
Lord
that
seek
him
,
is
as
much
as
they
that
seek
him
,
shall
find
so
much
as
shall
make
them
both
to
have
cause
of
praising
,
and
also
in
effect
to
praise
him
.
3.
Whatsoever
alterations
or
vicissitudes
of
things
be
in
the
condition
of
humble
believers
,
seeking
more
and
more
communion
with
God
,
they
may
be
sure
of
eternal
life
,
beside
what
they
get
by
way
of
earnest
in
this
life
.
For
the
Spirit
of
the
Lord
directing
his
speech
to
them
,
hath
said
,
Your
heart
shall
live
for
ever
.
Ver.
27.
All
the
ends
of
the
world
shall
remember
,
and
turn
unto
the
Lord
;
and
all
the
kindreds
of
the
nations
shall
worship
before
thee
.
28.
For
the
Kingdome
is
the
Lords
,
and
he
is
the
Governour
among
the
nations
.
Now
followeth
speciall
prophesies
of
the
enlargement
of
Christs
Kingdome
,
wherein
the
Prophet
by
the
Spirit
of
prophesie
doth
speak
,
and
teach
us
,
1.
That
the
calling
of
the
Gentiles
after
Christs
resurrection
,
was
a
concluded
matter
with
God
,
whereof
he
gave
warning
long
before
it
came
,
which
though
it
be
come
to
passe
,
yet
not
in
so
ample
a
measure
,
as
may
be
yet
further
expected
,
because
for
the
making
of
these
words
yet
more
clearly
seen
to
be
fulfilled
,
it
shall
come
to
passe
,
that
all
the
ends
of
the
world
shall
remember
.
2.
So
long
as
men
shall
lye
unconverted
,
they
know
not
what
they
are
doing
,
they
are
as
men
sleeping
or
distracted
,
not
making
use
so
much
as
of
the
very
principles
of
truth
,
which
by
the
light
of
common
reason
from
inspection
of
the
creatures
may
be
learned
,
concerning
the
invisible
things
of
God
;
But
when
the
light
of
Christs
Gospel
shineth
in
upon
their
heart
,
They
are
made
to
remember
and
turn
to
the
Lord
.
3.
Such
as
are
converted
,
do
make
God
the
object
of
their
worship
,
do
imbrace
his
ordinances
,
and
subject
themselves
to
his
lawes
and
discipline
;
For
they
worship
before
him
,
become
subjects
to
him
,
and
that
by
the
powerfull
subduing
of
them
to
himself
:
For
the
Kingdome
is
the
Lords
,
and
he
is
Governour
among
the
nations
.
Ver.
29
All
they
that
be
fat
upon
earth
shall
eat
and
worship
:
all
they
that
go
downe
to
the
dust
shall
bow
before
him
,
and
none
can
keep
alive
his
own
soul.
30.
A
seed
shall
serve
him
:
It
shall
be
accounted
to
the
Lord
for
a
generation
.
31.
They
shall
come
,
and
declare
his
righteousnesse
unto
a
people
that
shal
be
born
,
that
he
hath
done
this
.
A
further
clearing
of
this
Prophesie
of
Christs
Kingdome
enlarged
among
the
Gentiles
.
Whence
learn
,
1.
That
Kings
,
Rulers
,
and
Magistrates
shall
have
no
cause
of
jealousie
from
Christs
Kingdome
,
and
his
governing
over
nations
.
For
so
many
of
them
as
shall
imbrace
Jesus
Christ
,
not
only
may
brook
their
places
,
honours
,
riches
,
and
all
lawfull
benefits
,
wherein
their
fatnesse
and
worldly
welfare
seemeth
to
consist
,
but
also
shall
be
made
partakers
of
the
delicates
of
the
Lords
house
,
which
shall
so
satisfie
their
soules
,
as
they
shall
count
his
Gospel
their
choice
chear
,
and
shall
blesse
God
for
his
consolations
;
for
it
s
promised
to
all
Christs
true
subjects
,
who
are
in
high
place
,
All
they
that
be
fat
upon
earth
shall
eat
and
worship
.
2.
As
the
highest
condition
worldly
shall
not
be
hurt
by
obedience
to
Christ
,
but
helped
,
for
the
benefit
of
the
true
believer
;
so
believers
in
the
meanest
condition
they
can
be
in
on
earth
,
shall
find
reliefe
,
comfort
,
and
making
up
of
all
their
inlacks
in
Jesus
Christ
,
and
shall
fall
downe
and
worship
their
rich
and
bountiful
Lord
:
All
that
goe
down
to
the
dust
shall
bow
before
him
.
3.
Whosoever
shall
not
come
to
Christ
to
be
saved
by
him
shall
perish
,
and
they
that
come
unto
him
,
shall
be
forced
to
hold
their
salvation
of
him
.
For
none
can
keepe
alive
his
owne
soule
:
This
is
the
proper
worke
of
the
only
Saviour
Jesus
.
4.
Albeit
every
particular
person
,
in
every
Nation
,
and
Kingdome
,
be
not
converted
unto
Christ
:
yet
so
many
persons
of
all
ranks
,
out
of
all
nations
,
shall
be
converted
,
as
shall
make
evident
Christs
power
,
and
Soveraignty
,
to
conquer
subjects
to
himselfe
at
his
pleasure
,
even
as
many
as
may
perpetuate
his
Kingdome
,
and
the
succession
of
worshippers
of
him
from
one
generation
to
another
;
For
a
seed
shall
serve
him
,
it
shall
bee
accounted
to
the
Lord
for
a
generation
:
He
wil
make
little
reckoning
of
the
rest
,
whom
he
converteth
not
.
5.
Albeit
there
be
little
appearance
of
accomplishing
prophesies
and
promises
of
the
propagation
of
Christs
Kingdome
from
age
to
age
,
yet
the
promise
and
prophecie
shal
be
fulfilled
.
They
shall
come
,
who
shall
receive
the
Doctrine
of
Christs
righteousnesse
by
faith
in
him
,
and
shall
declare
this
righteousnesse
of
faith
,
and
Gods
faithfulnesse
in
promise
keeping
,
to
another
generation
,
unto
a
people
that
shal
be
born
.
6.
The
whole
work
of
redemption
,
converting
of
souls
,
comforting
of
souls
,
propagation
of
the
doctrine
of
righteousnesse
,
and
manifestation
of
Gods
glory
thereby
,
shall
from
age
to
age
be
declared
to
be
the
work
of
God
himselfe
,
which
he
doth
by
his
instruments
,
and
means
.
They
shall
declare
to
their
children
,
and
successours
,
that
God
hath
done
this
;
to
wit
,
all
that
is
spoken
of
here
,
or
elsewhere
in
his
word
:
To
a
people
that
shall
be
born
,
that
he
hath
done
this
.
PSAL.
XXIII
.
A
Psalme
of
David
.
This
Psalme
is
the
expression
of
the
Prophets
confidence
in
Gods
grace
,
wherein
from
the
setling
himself
in
the
belief
of
our
covenanted
relation
,
between
God
and
him
,
he
doth
draw
sundry
comfortable
conclusions
and
confirmations
of
faith
,
from
it
,
concerning
the
Lords
furnishing
every
necessary
good
thing
to
him
,
ver.
1
,
2.
For
recovery
of
him
from
every
evill
condition
,
wherein
he
may
fall
,
ver.
3
▪
And
for
assisting
and
comforting
him
in
the
greatest
danger
he
could
fall
into
,
ver.
4.
And
for
making
him
blessed
in
despite
of
his
enemies
,
ver.
5.
And
for
his
continuing
in
Gods
grace
,
and
fellowship
for
ever
,
ver.
6.
Ver.
1.
THe
Lord
is
my
Shepherd
,
I
shall
not
want
.
HE
layeth
down
for
a
ground
his
relation
to
God
,
&
thence
confirmeth
his
assurance
to
have
the
fruits
thereof
.
Whence
learn
,
1.
The
Lord
is
content
to
demit
himselfe
to
be
compared
unto
any
thing
which
may
import
his
love
,
and
respect
,
and
care
of
his
own
.
As
here
for
our
comfort
he
is
pleased
to
be
called
a
Shepherd
.
2.
The
grounds
of
our
faith
in
God
,
making
us
to
have
right
unto
him
by
covenant
,
should
be
solidly
laid
,
and
these
being
firmly
laid
,
then
comfortable
conclusions
may
,
and
should
be
drawn
from
thence
,
as
here
the
Prophet
doth
.
3.
In
speciall
,
whatsoever
sweet
relation
the
believer
standeth
in
with
God
,
he
may
assure
himselfe
of
all
the
fruits
,
and
good
,
which
that
relation
can
import
.
As
here
having
said
,
The
Lord
is
my
Shepherd
,
he
assureth
himself
then
,
he
shall
not
want
;
to
wit
'
what
such
a
Shepherd
,
seeth
necessary
for
such
a
sheep
.
Ver.
2.
He
maketh
me
to
lie
down
in
green
pastures
;
be
leadeth
we
beside
the
still
waters
.
3.
He
restoreth
my
soul
:
he
leadeth
me
in
the
paths
of
righteousnesse
,
for
his
Names
sake
.
He
goeth
on
numbring
the
benefits
following
from
the
foresaid
relation
;
partly
shewing
what
experience
he
hath
had
,
partly
assuring
himself
what
further
to
find
.
Whence
learn
,
1.
As
the
Shepherd
provideth
good
and
wholesome
pasture
for
his
sheep
,
and
a
place
of
safety
and
rest
,
with
the
commodity
of
all
needfull
refreshment
of
calme
running
waters
:
So
doth
the
Lord
furnish
the
food
of
life
to
the
believer
with
quiet
rest
,
and
satisfaction
of
timous
consolation
,
by
his
word
and
Spirit
:
He
maketh
me
lie
down
in
green
pastures
,
&c.
2.
It
is
possible
through
the
evill
that
is
in
us
,
we
fall
in
decay
of
graces
,
in
sicknesses
of
divers
sorts
;
yea
,
and
that
we
wander
away
from
the
Shepherd
,
and
the
society
of
the
flock
sometime
.
In
which
case
we
should
perish
,
if
our
carefull
Lord
did
not
apply
himselfe
to
our
necessities
,
to
relieve
us
;
for
it
is
he
that
restoreth
our
soul.
It
is
he
that
reclaimeth
us
from
our
wandrings
:
it
is
he
that
directeth
us
,
and
keepeth
us
from
going
on
still
in
by-paths
.
He
leadeth
me
,
saith
he
,
in
the
paths
of
righteousnesse
.
3.
It
is
not
for
any
good
we
deserve
,
or
have
done
,
or
can
do
,
for
which
he
taketh
such
care
of
his
weak
and
foolish
children
.
It
is
for
the
glory
of
his
free-grace
,
constant
love
,
and
sworn
covenant
,
even
for
his
own
Names
sake
.
Ver.
4.
Yea
though
I
walk
through
the
valley
of
the
shadow
of
death
,
I
will
fear
none
evill
;
for
thou
art
with
me
;
thy
rod
and
thy
staffe
they
comfort
me
.
He
presupposeth
he
may
fall
in
new
,
and
harder
troubles
,
then
ever
he
fell
in
before
,
and
yet
hopes
to
be
delivered
therefrom
.
Hence
learn
,
1.
The
believer
in
his
best
condition
may
not
promise
to
himselfe
immunity
from
trouble
,
or
perils
;
but
must
prepare
for
the
worst
,
even
to
be
put
to
extreme
danger
of
perishing
,
and
in
such
darknesse
as
were
most
like
,
and
near
(
unto
death
)
To
walke
through
the
valley
of
the
shadow
of
death
,
where
sheep
may
fall
in
the
pit
,
or
be
fallen
upon
by
every
devouring
beast
in
the
dark
.
2.
The
fruit
of
former
delivery
out
of
trouble
,
should
encourage
us
to
hope
for
deliverance
out
of
whatsoever
new
trouble
we
may
fal
into
,
as
the
Prophets
example
doth
teach
.
3.
Faith
after
a
victory
is
very
stout
and
hath
warrant
indeed
to
be
so
,
and
may
,
and
should
resolve
to
be
stout
by
Gods
grace
;
howsoever
when
trouble
cometh
(
which
is
the
touch-stone
of
the
strength
of
faith
)
it
may
discover
weaknesse
for
a
time
.
For
here
David
saith
,
I
will
feare
no
evil
,
though
I
walk
through
the
valley
of
the
shadow
of
death
.
4.
The
consideration
of
Gods
covenanted
presence
with
his
own
in
trouble
,
and
of
his
power
to
protect
,
and
deliver
them
,
and
of
his
wisdom
and
goodnesse
to
make
his
own
profit
by
troubles
▪
may
,
and
should
comfort
the
believer
against
the
fear
of
perishing
in
whatsoever
trouble
.
For
David
giveth
this
as
a
reason
of
not
fearing
evil
.
Thou
art
with
me
,
thy
rod
and
thy
staffe
they
comfort
me
.
5.
Thou
preparest
a
Table
before
me
in
the
presence
of
mine
enemies
,
thou
annointest
my
head
with
oyl
,
my
Cup
runneth
over
.
From
the
grounds
of
his
Faith
,
confirmed
by
experience
,
he
seeth
stil
satisfaction
from
God
,
who
giveth
the
banquet
to
him
,
as
it
were
in
his
enemies
sight
.
Whence
learn
,
Albeit
somtime
the
believer
may
be
put
to
hardship
and
hazard
,
for
trying
and
training
of
his
faith
;
yet
sometimes
also
the
Lord
wil
give
him
rich
evidents
of
his
love
and
kindnesse
unto
him
,
if
not
in
both
outward
and
inward
benefits
,
yet
at
least
in
spiritual
consolations
comparable
to
a
royal
feast
,
as
here
,
Thou
preparest
a
Table
before
me
.
2.
Although
the
enemies
of
the
godly
,
are
not
few
,
both
bodily
and
spiritual
,
all
concurring
to
mar●
the
felicity
of
the
Lords
children
,
yet
shal
they
not
be
able
to
hinder
their
sense
now
and
then
of
satisfactory
blessedness
maugre
them
al
;
for
as
oft
as
God
seeth
fit
,
he
giveth
his
own
the
banquet
,
in
the
presence
of
his
enemies
.
3.
When
it
pleaseth
the
Lord
to
comfort
a
believer
,
and
to
give
him
the
banquet
,
there
is
nothing
wanting
,
during
the
time
of
the
Lords
comfortable
entertaining
of
him
,
which
may
strengthen
him
,
or
rejoyce
him
;
but
as
much
given
unto
him
sensibly
,
as
may
make
him
say
,
Thou
annointest
my
head
with
oyl
,
and
my
cup
runneth
over
,
Psal.
92.10
.
&
104.15
.
6.
Surely
goodnesse
and
mercy
shal
follow
me
all
the
dayes
of
my
life
:
and
I
will
dwell
in
the
house
of
the
Lord
for
ever
.
He
sheweth
that
in
his
former
speeches
,
be
meant
not
of
earthly
benefits
,
although
these
also
be
worthy
of
acknowledgment
,
and
of
thanksgiving
for
them
;
But
of
spiritual
mercies
,
by
this
,
that
he
is
assured
of
the
continuance
thereof
,
in
this
life
,
and
in
the
life
to
come
.
Whence
learn
.
1.
The
delight
and
satisfaction
of
the
believer
is
not
in
any
earthly
portion
,
but
in
Gods
good
wil
and
pity
toward
him
;
Gods
goodnesse
and
mercy
is
the
matter
of
his
contentment
.
2.
An
humble
believer
,
who
in
his
own
eyes
is
like
a
weake
witlesse
sheep
,
and
yet
doth
follow
the
Shepherd
,
may
assure
himselfe
from
the
Covenant
relation
between
God
and
him
,
of
the
constancy
of
Gods
good
will
,
and
actual
outletting
of
liberal
gifts
of
good
things
unto
him
,
and
of
removing
of
evils
,
both
of
sin
,
and
of
the
fruits
of
it
,
and
be
perswaded
of
his
own
perseverance
in
the
way
to
salvation
,
all
the
dayes
of
his
life
;
for
here
is
an
instance
for
it
,
Surely
goodnesse
and
mercy
shall
follow
me
all
the
dayes
of
my
life
.
3.
As
a
believer
may
be
assured
of
the
constant
course
of
Gods
love
to
follow
him
,
and
of
his
own
preserving
in
the
way
of
life
,
so
may
he
be
perswaded
of
eternal
life
,
and
everlasting
communion
with
God
in
heaven
.
And
this
perfecteth
the
felicity
of
the
believer
;
and
no
lesse
can
do
it
then
this
;
I
will
dwell
in
the
house
of
the
Lord
for
ever
.
PSAL.
XXIV
.
A
Psalm
of
David
.
The
Psalmist
having
in
the
first
place
set
down
Gods
Lordship
in
the
world
,
that
he
may
therby
commend
the
special
Prerogative
of
the
true
Church
,
ver.
1
,
2.
describeth
in
the
next
place
the
true
Citizens
of
this
spiritual
Kingdom
,
ver.
3
,
4
,
5
,
6.
And
exhorteth
in
the
third
place
all
Incorporations
,
and
in
special
the
visible
Church
,
to
accept
the
offer
of
a
more
intire
communion
with
God
in
Christ
,
that
they
may
enjoy
the
spiritual
priviledges
of
the
subjects
of
the
invisible
and
spirituall
Kingdome
,
v.
7
,
8
,
9
,
10.
v.
1.
THe
Earth
is
the
Lords
,
and
the
fulness
therof
;
the
world
,
and
they
that
dwell
therein
.
2.
For
he
hath
founded
it
upon
the
seas
,
and
established
it
upon
the
floods
.
From
the
Lordship
and
Soveraignty
of
God
over
all
the
world
.
Learne
,
1.
The
Lords
power
and
authority
over
the
Saints
,
considered
in
their
natural
condition
,
is
no
lesse
then
over
the
rest
of
the
world
,
and
the
Lord
is
no
more
bound
to
one
then
to
another
,
laying
aside
the
decree
of
his
own
good
will
and
pleasure
;
The
earth
is
the
Lords
and
the
fulnesse
thereof
,
the
world
and
they
that
dwel
therein
.
2.
The
earth
is
so
ful
of
the
riches
of
Gods
bounty
toward
man
as
it
can
hold
;
and
the
standing
miracle
of
the
dry
land
,
lifted
up
contrary
to
the
nature
of
that
element
,
which
is
to
be
under
and
not
above
,
and
much
higher
then
the
element
of
water
;
is
a
standing
evidence
of
Gods
power
and
care
imployed
to
make
a
habitation
for
man
;
For
he
hath
founded
the
earth
upon
the
seas
,
and
established
it
upon
the
floods
,
commanding
the
element
of
water
to
goe
down
below
the
earth
,
as
if
it
were
the
foundation
thereof
.
3
Who
shall
ascend
into
the
hill
of
the
Lord
?
and
who
shall
stand
in
his
holy
place
?
4
Hee
that
hath
clean
hands
,
and
a
pure
heart
,
who
hath
not
lift
up
his
soul
unto
vanity
,
nor
sworn
deceitfully
.
5
He
shal
receive
the
blessing
from
the
Lord
:
and
righteousnesse
from
the
God
of
his
salvation
.
6
This
is
the
generation
of
them
that
seek
him
:
that
seek
thy
face
,
O
Iacob
.
Selah
.
In
the
second
place
he
cometh
to
the
special
dominion
of
God
and
Christ
in
the
Church
,
and
asketh
for
the
marks
and
priviledges
of
the
true
subjects
of
this
Kingdome
.
Whence
learne
,
1.
God
hath
chosen
a
Church
out
of
all
the
earth
,
to
be
his
peculiar
people
,
with
whom
he
may
converse
,
and
to
whom
he
may
give
priviledg
of
communion
for
ever
with
himselfe
;
he
hath
his
own
holy
&
high
hil
,
he
hath
his
own
holy
place
,
to
wit
,
a
holy
universal
Church
,
represented
by
the
hil
of
Sion
,
lifted
up
above
the
inferiour
valleys
;
he
hath
his
holy
Tabernacle
,
where
he
giveth
the
signes
of
his
presence
,
separate
from
the
common
multitude
,
and
wordly
affairs
;
who
shall
ascend
into
the
hil
of
the
Lord
,
and
who
shall
stand
in
his
holy
place
?
He
compareth
the
invisible
Church
,
to
a
hill
or
mountain
,
and
the
holy
place
,
because
Gods
true
Church
indeed
for
firmnesse
,
durablenesse
,
dignity
above
all
other
Incorporations
,
and
spiritual
sublimity
,
is
like
a
hill
above
the
plaine
,
lifted
up
above
all
the
world
,
a
holy
society
,
wherein
God
delighteth
to
dwel
.
2.
Not
every
one
who
is
a
member
of
the
visible
Church
,
but
only
true
Converts
,
who
make
up
the
invisible
Church
,
have
the
honour
and
happinesse
of
ascending
unto
the
spiritual
use
,
end
,
meaning
and
profit
of
the
Ordinances
of
God
in
his
Church
,
and
of
keeping
constant
communion
with
God
in
heaven
,
represented
by
standing
in
the
holy
place
.
Therefore
for
stirring
up
of
outward
professors
of
religion
,
to
examine
themselves
,
lest
they
be
mistaken
and
so
perish
;
the
question
is
here
made
to
God
to
shew
who
shall
ascend
to
his
hill
,
and
who
shall
stand
in
his
holy
place
.
3.
The
marks
of
a
Citizen
of
the
invisible
Church
and
Kingdome
of
God
,
are
such
only
,
as
God
and
a
mans
own
conscience
can
soundly
judg
of
;
to
wit
,
faith
in
God
,
manifested
by
endeavoured
sanctity
of
thoughts
,
words
,
and
deeds
,
by
way
of
obedience
to
the
First
and
Second
Table
in
sincerity
:
for
hee
must
after
Covenanting
with
God
by
Faith
,
which
makes
him
a
subject
,
study
also
cleanness
of
hands
,
or
innocency
of
life
,
and
that
out
of
a
pure
heart
,
cleansed
by
the
blood
of
sprinkling
for
justification
,
and
by
the
clean
water
of
begun
sanctification
;
And
therefore
he
must
not
any
more
look
upon
the
deceitful
baits
of
sin
,
with
a
longing
desire
to
have
them
;
for
that
were
to
lift
up
his
soul
unto
vanity
.
Neither
must
he
mis-regard
an
oath
,
whether
in
or
after
the
taking
of
it
;
for
that
were
to
swear
deceitfully
,
seeming
to
stand
in
awe
of
God
when
he
doth
not
fear
him
at
all
.
4.
Every
believer
who
setteth
himself
to
bring
forth
the
fruits
of
his
faith
in
obedience
to
Gods
law
,
shal
have
a
gracious
reward
,
he
shal
receive
the
blessing
from
the
Lord
.
5.
The
holy
life
of
the
true
believer
,
is
not
the
cause
of
his
justification
before
God
,
by
reason
of
the
imperfection
thereof
,
and
impossibility
to
satisfie
the
Law
thereby
;
But
he
shal
receive
justification
and
eternal
life
,
as
a
free
gift
from
God
,
by
vertue
of
the
Covenant
of
grace
:
therefore
it
is
said
here
,
That
he
shall
receive
righteousnesse
from
the
God
of
his
salvation
.
6.
Whosoever
they
be
within
the
visible
Church
,
who
have
the
marks
of
true
Covenanters
,
such
as
are
here
described
,
yea
,
whosoever
are
seeking
God
,
to
make
them
such
;
whosoever
are
seeking
reconciliation
with
God
,
and
communion
with
him
,
whether
they
be
Iewes
or
Gentiles
,
bound
or
free
,
male
or
female
;
they
are
the
generation
,
that
shal
ascend
and
dwel
in
Gods
holy
place
;
for
this
is
the
generation
of
them
that
seeke
him
.
The
generation
that
seek
thy
face
(
saith
he
to
God
.
)
This
is
the
true
Iacob
,
the
true
heir
of
the
promises
.
Ver.
7.
Lift
up
your
heads
,
O
ye
gates
,
and
be
ye
lift
up
ye
everlasting
doors
,
and
the
King
of
glory
shal
come
in
.
8
Who
is
this
King
of
glory
?
the
Lord
strong
and
mighty
,
the
Lord
mighty
in
battel
.
9.
Lift
up
your
heads
,
O
ye
gates
,
even
lift
them
up
ye
everlasting
doors
,
and
the
King
of
glory
shall
come
in
.
10.
Who
is
this
King
of
glory
?
the
Lord
of
hosts
,
he
is
the
King
of
glory
.
Selah
.
In
the
third
place
,
having
described
these
persons
who
shall
surely
dwel
in
heaven
with
God
,
he
exhorteth
all
the
members
of
the
visible
Church
,
to
the
intent
they
may
receive
righteousnesse
and
salvation
from
God
,
(
who
is
in
covenant
with
his
Church
)
heartily
to
welcome
Christ
Jesus
,
the
King
of
glory
,
and
Lord
of
hosts
,
dwelling
in
the
midst
of
them
in
the
Tabernacle
,
shadowing
forth
and
signifying
his
coming
in
the
flesh
,
by
his
giving
oracles
from
the
Ark
of
the
covenant
,
defending
them
,
feeding
them
,
and
fighting
their
battels
,
and
at
length
in
Davids
time
ascending
on
Mount
Sion
,
he
and
the
Ark
of
the
covenant
triumphantly
,
to
let
them
see
in
a
shadow
,
how
after
his
great
battels
,
foughten
for
our
redemption
,
he
should
ascend
to
heaven
,
and
make
way
for
his
subjects
to
come
up
after
him
,
to
dwel
with
him
:
He
exhorteth
,
I
say
,
patent
doors
to
be
made
unto
him
,
where-ever
he
offereth
himselfe
to
Kingdomes
,
Cities
,
Incorporations
,
visible
Churches
,
Families
,
and
hearts
of
men
in
special
.
Whence
learn
,
1.
The
way
to
make
men
true
Converts
,
true
believers
,
true
Saints
,
and
inheriters
of
heaven
,
is
to
receive
Christ
heartily
and
honourably
,
to
cast
up
doors
in
hearty
consent
of
faith
and
love
,
like
triumphant
Archers
for
welcoming
so
glorious
a
conquerour
to
be
their
guest
;
Lift
up
your
heads
,
O
ye
gates
,
&c.
2.
Whosoever
shall
receive
the
offer
,
and
open
the
heart
to
him
,
he
shall
close
covenant
with
him
;
Be
ye
lift
up
ye
everlasting
doors
,
and
the
King
of
glory
shall
come
in
.
3.
He
is
an
unknown
King
till
he
bee
manifested
to
us
;
and
such
as
are
wise
,
when
they
hear
of
him
,
will
seek
to
know
him
.
Who
is
this
King
of
glory
?
will
be
their
question
.
4.
Such
as
seek
to
know
Christ
,
shall
indeed
have
experimental
knowledge
of
him
:
That
he
is
able
to
save
them
to
the
uttermost
,
to
work
all
their
work
for
them
,
to
defend
them
from
their
adversaries
,
and
to
give
them
compleat
victory
;
He
is
the
Lord
strong
and
mighty
,
the
Lord
mighty
in
battel
.
5.
We
have
need
again
and
again
to
hear
the
offer
of
Christs
grace
,
and
to
be
wakened
up
to
observe
Christ
,
and
his
glory
:
need
to
be
exhorted
again
and
again
to
open
our
hearts
wide
to
him
.
Lift
up
your
heads
,
ye
gates
,
the
second
time
.
6.
Christ
is
indeed
glorious
,
and
a
glorious
King
,
in
all
the
passages
of
redemption
,
and
salvation
of
his
people
;
albeit
the
ignorance
and
unbeliefe
,
and
the
crosses
,
and
troubles
following
his
Kingdome
in
this
world
,
do
obscure
his
glory
to
the
carnal
eye
:
And
therefore
no
wonder
,
that
men
do
oftner
move
the
question
about
his
Kingdom
and
Glory
,
asking
Who
is
the
King
of
glory
?
7.
Christ
Jesus
(
whose
ascention
was
prefigured
by
the
ascending
of
the
Ark
upon
Mount
Sion
,
convoyed
with
David
,
and
all
Israel
,
)
as
he
is
true
man
,
so
he
is
also
very
God
Almighty
,
one
with
the
Father
,
and
Holy
Spirit
,
in
his
God-head
:
for
The
Lord
of
hosts
he
is
the
King
of
glory
.
PSAL.
XXV
.
A
Psalm
of
David
.
In
this
Psalm
the
Prophet
being
in
danger
of
his
life
by
his
enemies
without
,
and
troubled
with
the
sense
of
sin
within
,
maketh
his
prayer
for
reliefe
from
both
,
mixing
meditation
with
prayer
along
the
Psalme
,
for
strengthening
of
his
faith
:
So
first
he
prayeth
from
v.
1.
to
v.
8.
then
meditateth
,
v.
8
9.10
.
In
the
third
room
he
prayeth
again
,
v.
11
,
In
the
fourth
is
a
new
meditation
,
v.
12
,
13
,
14
,
15.
In
the
last
room
is
a
prayer
from
v
16
to
the
end
.
Ver
1
UNto
thee
,
O
Lord
,
do
I
lift
up
my
soule
.
2.
O
my
God
,
I
trust
in
thee
;
let
mee
not
be
ashamed
:
let
not
mine
enemies
triumph
over
me
.
3.
Yea
,
let
none
that
wait
on
thee
be
ashamed
:
let
them
be
ashamed
which
transgresse
without
cause
.
In
the
entry
of
his
prayer
,
he
draweth
his
eye
off
all
reliefe
save
God
alone
,
and
fixeth
his
trust
upon
him
,
and
then
prayeth
:
Whence
learne
,
1.
It
is
necessary
for
a
Supplicant
,
if
he
would
have
help
from
God
,
to
loose
his
confidence
off
all
creature
help
,
and
set
his
eye
and
heart
on
God
,
as
David
here
lifteth
up
his
soul
to
God
.
2.
Faith
in
God
,
fixed
on
the
covenant
,
giveth
wings
to
the
soul
,
as
misbeliefe
causeth
it
to
sink
:
O
my
God
,
saith
he
,
I
lift
up
my
soule
,
I
trust
in
thee
.
3.
It
is
not
enough
to
act
faith
in
time
of
a
strait
;
but
it
is
profitable
to
observe
also
the
least
measure
of
faith
bestowed
on
us
,
and
to
entertain
it
,
were
it
never
so
little
,
and
to
avow
it
that
it
may
be
fixed
when
we
go
to
pray
:
for
before
David
put
up
any
petition
,
he
prefixeth
,
I
lift
my
soul
to
thee
,
I
trust
in
thee
:
for
otherwise
the
prayer
of
the
Supplicant
can
find
no
footing
.
4.
The
believing
Supplicant
shall
never
be
disapointed
of
promised
help
:
nor
shall
the
hope
and
expectation
of
the
enemies
of
God
be
satisfied
:
He
will
not
suffer
the
believer
to
be
ashamed
,
nor
the
enemy
long
to
triumph
.
5.
The
godly
in
their
prayer
are
not
selfish
,
nor
suiters
for
singularities
to
bee
granted
unto
them
,
but
are
content
,
yea
,
and
desirous
,
that
all
other
believers
may
share
in
their
mercies
:
Yea
,
let
none
that
wait
for
thee
be
ashamed
,
saith
he
.
6.
The
godly
shall
not
want
enemies
,
albeit
they
give
no
offence
to
the
world
:
for
carnal
hope
and
expectation
to
obtain
worldly
gaine
by
opposing
of
the
godly
,
may
,
and
usually
doth
,
set
the
wicked
on
work
against
them
;
but
they
that
look
to
have
advantage
that
way
,
shal
be
close
disappointed
;
for
the
godly
shal
escape
their
snare
,
and
they
shal
lose
their
hoped
advantage
,
and
shal
gain
to
themselves
nothing
save
shame
,
and
a
mischief
:
For
let
them
be
ashamed
that
transgresse
without
a
cause
,
is
an
induring
petition
,
and
a
granted
petition
against
them
.
Ver.
4.
Shew
me
thy
wayes
,
O
Lord
,
teach
me
thy
paths
.
5.
Lead
me
in
thy
truth
,
and
teach
me
:
for
thou
art
the
God
of
my
salvation
;
on
thee
do
I
wait
all
the
day
.
6.
Remember
,
O
Lord
,
thy
tender
mercies
,
and
thy
loving
kindnesses
:
for
they
have
been
ever
of
old
.
Here
he
prayeth
for
grace
to
behave
himselfe
holily
under
his
exercise
,
and
to
have
renewed
experiences
of
mercies
,
such
as
he
had
felt
formerly
.
Whence
learn
,
1.
The
understanding
of
the
way
how
the
Lord
useth
to
deal
with
his
children
,
serveth
greatly
for
patient
bearing
of
affliction
;
and
the
best
way
to
eschew
the
snare
of
adversaries
,
is
to
carry
our selves
holily
.
Therefore
prayeth
David
four
times
to
be
instructed
,
and
effectually
taught
,
and
guided
in
the
wayes
and
paths
of
Gods
truth
,
or
faithfull
word
.
2.
Because
the
Lord
in
covenanting
with
us
,
taketh
the
work
of
our
salvation
in
hand
,
not
to
lay
it
down
till
he
have
perfected
it
;
he
alloweth
his
children
,
in
all
particular
difficulties
,
to
hold
this
ground
,
and
constantly
to
expect
the
accomplishment
thereof
,
whatsoever
strait
they
fall
into
:
and
to
wait
for
direction
how
to
behave
themselves
,
till
it
be
perfected
:
for
David
giveth
this
for
a
reason
of
his
prayer
,
Thou
art
the
God
of
my
salvation
;
on
thee
do
I
wait
all
the
day
long
.
3.
Though
the
course
of
kindnesse
and
mercy
seem
to
be
interrupted
by
affliction
,
and
temporall
desertion
,
and
to
be
forgotten
on
Gods
part
;
yet
faith
must
make
use
of
experiences
,
and
read
them
over
unto
God
out
of
the
register
of
a
sanctified
memory
,
as
a
recorder
to
him
,
that
cannot
forget
:
Remember
thy
tender
mercies
O
Lord
,
and
thy
loving
kindnesses
.
4.
Mercies
and
kindnesses
sometimes
felt
,
may
be
,
and
should
be
followed
up
unto
the
very
fountain
of
eternall
love
,
and
election
,
from
which
they
came
;
so
shall
the
channel
be
opened
,
and
run
clear
with
fresh
consolation
so
much
the
sooner
;
Remember
thy
mercies
to
me
,
for
they
have
been
ever
of
old
.
Ver.
7.
Remember
not
the
sins
of
my
youth
,
nor
my
transgressions
:
according
to
thy
mercy
remember
thou
me
,
for
thy
goodnesse
sake
,
O
Lord
.
He
laboure●●
to
have
his
sins
removed
,
as
the
chiefe
impediment
of
the
granting
of
his
prayer
:
Whence
learn
,
1.
New
affliction●
may
easily
renew
the
sense
of
old
sins
,
even
from
the
time
of
youth
,
albeit
forgiven
of
God
,
and
forgotten
by
the
beliveever
,
and
the
tempter
can
make
use
thereof
against
faith
in
the
day
of
trouble
;
in
which
case
the
believer
without
losse
may
read
over
blotted
accompts
,
and
renew
petitions
for
pardon
:
Remember
not
,
saith
David
,
the
sins
of
my
youth
,
nor
my
transgressions
.
2.
As
God
holdeth
two
Courts
in
a
mans
conscience
,
concerning
sin
;
one
of
justice
,
according
to
the
Law
,
or
Covenant
of
works
;
another
of
mercy
,
according
to
the
Gospel
,
and
Covenant
of
grace
offered
in
the
Mediatour
,
which
is
posteriour
to
the
other
Court
;
wherein
the
man
who
hath
glorified
justice
,
and
acknowledged
his
sin
,
and
deserved
perdition
,
is
pardoned
;
(
for
the
ransome
paid
by
the
Messiah
Christ
Jesus
the
Mediatour
,
to
whom
the
sinner
is
fled
for
refuge
:
)
So
the
believer
hath
two
reckonings
with
God
,
about
his
sins
.
One
according
to
justice
,
and
another
according
to
mercy
;
and
albeit
the
believer
will
never
refuse
to
read
,
acknowledge
,
and
subscribe
again
and
again
,
the
first
reckoning
to
be
just
,
yet
he
will
not
stand
to
that
reckoning
for
payment
;
but
will
hold
him
to
the
last
bargain
of
grace
,
and
mercy
,
and
goodnesse
,
which
cleareth
the
claim
of
the
first
accompt
:
for
this
is
Davids
practise
here
,
that
the
first
accompt
may
be
forgotten
:
Remember
not
the
sins
of
my
youth
.
And
that
the
last
accompt
and
rekoning
may
stand
,
and
be
held
in
memory
,
saying
,
According
to
thy
mercy
,
remember
thou
me
▪
3.
For
evidencing
the
stability
of
the
accompt
of
mercy
for
pardoning
of
sin
,
the
glory
of
Gods
goodnesse
is
laid
in
pawn
in
the
covenant
;
and
that
holdeth
all
fast
unto
the
believer
:
Therefore
,
saith
he
,
Remember
,
for
thy
goodnesse
sake
,
O
Lord
.
Ver.
8.
Good
and
upright
is
the
Lord
:
therefore
will
he
teach
sinners
in
the
way
.
9
The
meek
will
he
guide
in
judgement
:
and
the
meek
will
he
teach
his
way
.
10
All
the
pathes
of
the
Lord
〈◊〉
mercy
and
truth
,
unto
such
as
keep
his
covenant
,
and
his
testimonies
.
In
the
second
place
after
praying
,
he
falleth
upon
a
meditation
of
the
grace
and
good
will
of
God
to
a
believer
,
and
of
his
mercifull
dealing
with
him
in
every
condition
.
Whence
learn
,
1.
In
the
secret
exercise
of
the
Sants
,
a
pause
may
be
usefully
made
in
prayer
,
and
a
meditation
,
or
soliloquie
may
be
fallen
upon
,
when
the
Lord
doth
fit
matter
for
fostering
faith
,
and
furthering
of
prayer
,
as
here
we
may
in
Davids
practice
observe
.
2.
The
goodnesse
and
faithfulnesse
of
God
in
his
promises
,
and
his
readinesse
without
respect
of
persons
,
to
be
gracious
to
every
one
who
cometh
unto
him
,
is
the
fountain
of
the
believers
strength
,
hope
,
and
consolation
:
Good
and
upright
is
the
Lord
,
is
here
a
Well
of
comfort
to
the
Supplicant
.
3.
The
conscience
of
sinne
must
not
keep
the
believer
back
from
confidence
to
be
heard
in
his
prayer
,
when
he
cometh
to
seek
direction
:
for
from
this
ground
,
That
the
Lord
is
good
,
the
Prophet
draweth
this
consequence
,
Therefore
will
he
teach
sinners
in
the
way
.
4.
Gods
justice
will
not
hinder
his
mercy
to
be
bountifull
,
nor
will
former
breaking
of
commands
,
prejudice
the
sinner
,
who
being
weary
of
his
wandring
,
doth
seek
to
be
directed
hereafter
in
the
Lords
way
;
He
will
teach
sinners
in
the
way
.
5.
When
by
affliction
a
man
is
humbled
,
and
brought
to
submit
himself
to
God
,
he
shall
not
want
a
guide
to
lead
him
out
of
his
trouble
,
to
direct
his
pathes
,
till
the
delivery
come
;
for
God
will
guide
the
meek
in
judgement
,
most
wisely
and
discreetly
,
as
his
good
requireth
,
and
teach
him
his
way
.
6.
The
property
of
the
believer
,
is
to
cleave
to
the
covenant
,
and
to
what
the
Lord
hath
set
down
in
his
word
,
They
keep
his
covenant
,
and
his
testimonies
;
and
will
not
part
with
them
whatsoever
come
.
7.
Whosoever
do
hold
fast
the
covenant
of
grace
,
and
do
make
conscience
of
obeying
Gods
word
,
they
may
be
sure
that
all
their
troubles
,
and
variety
of
exercise
is
nothing
but
Gods
way
,
to
make
them
partake
of
Gods
promises
;
for
unto
such
all
the
pathes
of
the
Lord
are
mercy
and
truth
.
Ver.
11.
For
thy
Names
sake
,
O
Lord
,
pardon
my
iniquity
:
for
it
is
great
.
In
the
third
place
,
having
laboured
to
strengthen
his
faith
,
he
falleth
to
prayer
again
,
for
remission
of
sin
.
Whence
learn
,
1.
The
conscience
of
sin
will
oftner
assault
our
faith
then
once
,
and
so
oft
as
it
assaulteth
,
it
is
to
be
answered
with
renewed
prayer
to
God
;
O
God
,
saith
he
,
pardon
my
iniquity
.
2.
The
honour
of
the
Lord
is
ingaged
by
covenant
for
remission
of
sin
to
the
penitent
believer
,
and
the
Lord
counts
it
a
glory
to
be
mercifull
;
Therefore
,
saith
he
,
For
thy
Names
sake
pardon
.
3.
Faith
can
make
advantage
of
misbeliefs
arguments
to
retort
them
against
it
,
and
can
plead
for
pardon
from
the
very
multitude
and
grieveousnesse
of
sin
;
as
here
,
Pardon
my
iniquity
,
for
it
is
great
.
For
the
greater
sin
is
acknowledged
to
be
,
the
more
is
the
object
of
pardon
made
clear
,
for
it
cannot
be
payed
for
by
the
sinner
,
and
the
more
is
the
Lords
pitty
letten
forth
,
that
the
believer
be
sensible
of
the
weight
.
Ver.
12.
What
man
is
he
that
feareth
the
Lord
?
him
shll
he
teach
in
the
way
that
he
shall
choose
.
13.
His
soul
shall
dwell
at
ease
:
and
his
seed
shall
inherit
the
earth
.
14.
The
secret
of
the
Lord
is
with
them
that
fear
him
:
and
he
will
shew
them
his
covenant
.
In
the
fourth
place
there
is
another
meditation
of
Gods
goodnesse
to
a
believer
,
for
strengthening
of
his
faith
yet
further
,
wherein
he
layeth
down
three
generall
promises
,
made
to
them
that
believe
in
God
,
and
do
stand
in
awe
to
offend
,
ver.
12
,
13
,
14.
and
by
way
of
Syllogisme
he
assumeth
of
himselfe
,
that
he
is
a
believer
,
whereupon
he
inferreth
the
conclusion
,
ver.
15.
Whence
learn
,
1.
The
fear
of
God
(
importing
care
to
serve
God
according
to
his
word
,
and
to
stand
in
awe
to
offend
him
)
is
the
necessary
property
of
a
true
and
lively
believer
;
Therefore
it
is
made
the
believers
cognizance
,
and
mark
to
discern
him
by
:
What
man
is
he
that
feareth
the
Lord
?
2.
The
believer
walking
in
the
fear
of
God
,
may
expect
from
the
Lord
direction
and
light
,
how
to
carry
himselfe
in
all
perplexities
,
so
oft
as
he
in
his
need
shall
seek
it
of
God
;
for
in
dubious
cases
,
God
shall
teach
him
in
the
way
that
he
shall
chuse
.
3.
Albeit
the
believer
be
put
to
trouble
,
and
hard
exercise
,
yet
shall
he
have
place
alwayes
with
God
,
as
a
man
reconciled
to
him
,
and
peace
in
his
conscience
also
,
as
his
good
doth
require
,
and
he
shall
have
contentment
in
his
lot
;
for
,
his
soule
shall
dwel
at
ease
.
4.
The
surest
way
to
transmit
inheritances
to
a
mans
children
,
and
to
make
houses
to
stand
,
and
however
matters
go
,
for
a
man
to
be
sure
of
the
Kingdome
of
Heaven
,
(
signified
by
an
inheritance
in
the
Land
of
Canaan
)
is
,
that
the
parents
fear
God
,
and
that
the
children
do
follow
their
footsteps
,
and
fear
God
also
;
For
the
seed
of
the
man
fearing
God
shall
inherit
the
Land
.
5.
The
man
that
feareth
God
,
shall
know
more
of
Gods
mind
then
others
shall
;
he
shall
know
the
good
and
acceptable
will
of
God
for
his
direction
in
dangerous
controversies
,
and
for
his
satisfaction
about
Gods
dispensations
,
both
toward
himselfe
,
and
others
,
and
for
his
consolation
in
all
afflictions
;
For
the
secret
of
the
Lord
is
with
them
that
fear
him
.
6.
Albeit
the
Lords
covenant
with
the
visible
Church
be
open
,
and
plain
in
it self
to
all
men
,
in
all
the
Articles
thereof
,
yea
it
is
a
mystery
to
know
the
inward
sweet
fellowship
which
a
soule
may
have
with
God
,
by
vertue
of
this
covenant
▪
And
a
man
fearing
God
,
shall
know
this
mystery
,
when
such
as
are
covenanters
onely
in
the
letter
,
do
remain
ignorant
thereof
;
For
to
the
fearers
of
God
onely
is
this
promise
made
,
That
to
them
the
Lord
will
shew
his
Covenant
.
15.
Mine
eyes
are
ever
toward
the
Lord
,
and
he
shall
pluck
,
my
feet
out
of
the
net
.
Having
laid
the
ground
of
his
reason
in
the
former
verses
,
which
is
in
summe
this
,
To
every
believer
God
will
be
gracious
,
as
his
need
is
:
now
he
assumeth
,
I
am
a
believer
;
For
mine
eyes
are
ever
toward
the
Lord
.
Therefore
to
me
God
will
be
gracious
in
my
need
,
and
so
pluck
my
feet
out
of
the
net
,
as
my
need
now
requireth
.
Whence
learn
,
1.
The
believer
can
read
his
own
name
,
and
his
own
blessednesse
in
the
promises
made
to
believers
,
and
can
draw
out
the
extract
of
Gods
decree
of
absolution
,
direction
,
consolation
,
and
salvation
in
his
own
favours
;
for
where
the
generall
is
written
,
there
all
the
particulars
are
also
written
in
effect
:
And
so
the
beleever
may
read
his
name
written
in
the
book
of
life
,
as
here
David
doth
read
his
own
deliverance
,
in
the
Charter
of
Beleevers
;
Mine
eyes
are
ever
towards
the
Lord
,
therefore
he
will
pluck
my
feet
out
of
the
net
.
2.
The
beleever
is
not
a
little
helped
to
beleeve
,
and
to
draw
sweet
conclusions
from
inspired
Scripture
,
to
strengthen
himself
by
avowing
himself
to
be
a
beleever
,
or
to
have
the
true
property
of
a
beleever
,
as
here
David
doth
,
saying
,
Mine
eyes
are
ever
toward
the
Lord
;
First
,
he
avoweth
his
Faith
,
and
then
draweth
this
conclusion
from
it
,
he
shall
pluck
my
feet
out
of
the
net
.
3.
To
depend
on
God
,
for
the
supply
of
all
necessities
,
and
for
deliverance
out
of
all
straits
,
is
the
property
of
true
Faith
;
for
the
Prophet
to
prove
himselfe
a
beleever
,
and
to
have
an
interest
in
the
mercies
formerly
set
down
,
ver.
12
,
13
,
14
he
saith
,
ver.
15.
Mine
eyes
are
ever
toward
the
Lord
.
4.
Though
the
godly
walke
among
snares
,
and
nets
,
set
by
their
enemies
,
bodily
and
spirituall
to
entrap
them
,
yet
God
will
either
direct
their
way
,
to
eschue
these
snares
and
nets
,
or
will
pluck
their
feet
out
of
them
;
For
this
is
the
Prophets
comfort
,
Thou
shalt
pluck
my
feet
out
of
the
net
.
16.
Turne
thee
unto
me
,
and
have
mercy
upon
me
:
for
I
am
desolate
and
afflicted
.
17.
The
troubles
of
my
heart
are
inlarged
:
O
bring
thou
me
out
of
my
distresses
.
After
meditation
,
he
concludeth
his
exercise
,
with
petitions
for
himselfe
,
and
for
the
Church
.
The
Petitions
for
himselfe
are
six
,
in
so
many
verses
.
In
the
first
,
learne
,
1.
Naturall
sense
and
suggestion
of
Satan
,
saith
,
that
God
doth
turne
his
back
on
us
,
when
he
doth
not
sensibly
by
outward
workes
shew
himselfe
for
us
as
we
could
wish
;
But
Faith
maketh
advantage
of
the
tentation
,
by
adhering
to
God
in
time
of
a
seeming
desertion
,
and
prayeth
for
his
manifesting
of
himselfe
unto
us
;
Turn
thee
unto
me
,
and
have
mercy
upon
me
.
2.
A
felt
,
and
acknowledged
miserable
,
helplesse
,
and
desperate
condition
,
is
to
the
beleever
halfe
a
promise
,
and
a
whole
reason
,
to
expect
reliefe
from
God
;
Turne
thee
unto
me
,
and
have
mercy
one
me
,
for
I
am
desolate
and
afflicted
,
ver.
16.
and
so
also
in
his
second
Petition
,
The
torubles
of
my
heart
are
enlarged
,
O
bring
me
out
of
my
distresses
.
As
his
troubles
were
multiplied
and
enlarged
,
his
heart
was
straitned
,
and
his
distresses
multiplyed
,
and
this
he
bringeth
for
a
reason
of
his
hope
to
be
brought
out
of
these
straits
.
18.
Look
upon
mine
affliction
,
and
my
paine
,
and
forgive
all
my
sins
.
From
the
Third
Petition
,
Learne
,
1.
How
sad
and
fearfull
troubles
,
a
believing
and
beloved
soul
may
be
brought
into
,
no
words
can
sufficiently
expresse
,
he
is
desolate
,
afflicted
,
the
troubles
of
his
heart
are
enlarged
,
he
is
in
moe
distresses
then
one
;
he
is
in
affliction
and
paine
,
which
no
eye
can
see
,
nor
any
beholder
judge
of
,
save
God
onely
;
therefore
saith
he
to
God
,
Look
on
my
affliction
,
and
my
paine
.
2.
Sore
trouble
will
waken
up
the
conscience
of
sin
a
fresh
,
and
call
to
minde
forgiven
and
buried
sins
;
which
new
challenge
cannot
be
answered
,
but
by
prayer
for
a
new
application
,
and
intimation
of
remission
of
sins
;
As
here
,
forgive
all
my
sins
.
19
Consider
mine
enemies
:
for
they
are
many
,
and
they
hate
mee
with
cruel
hatred
.
20.
O
keep
my
soul
,
and
deliver
me
:
let
me
not
be
ashamed
,
for
I
put
my
trust
in
thee
.
From
the
Fourth
and
Fifth
petition
,
relating
to
the
hazard
of
his
life
,
from
his
bodily
enemies
,
Learn
,
1.
The
multitude
,
power
,
rage
and
cruelty
of
the
enemies
of
the
Lords
people
,
is
a
ground
of
hope
to
the
beleever
,
to
be
delivered
from
them
.
Consider
my
enemies
,
for
they
are
many
,
&c.
2.
There
is
no
surer
evidence
of
deliverance
,
then
faith
in
God
,
setled
on
a
promise
,
Let
me
not
be
ashamed
,
for
I
put
my
trust
in
thee
.
21.
Let
integrity
and
uprightnesse
preserve
me
,
for
I
wait
on
thee
.
The
sixth
Petition
is
,
for
the
fruit
of
his
innocent
behaviour
toward
his
enemies
.
Whence
learn
,
1.
Albeit
a
man
be
burdened
with
the
sense
of
many
sins
against
God
,
yet
he
may
have
the
conscience
of
innocency
toward
his
enemies
;
And
here
a
good
conscience
giveth
great
boldnesse
before
God
,
to
hope
for
delivery
;
Let
integrity
and
uprightnesse
preserve
me
.
2.
Integrity
of
life
,
or
a
good
behaviour
after
prayer
,
is
as
needfull
as
before
it
;
yet
neither
integrity
before
,
nor
after
must
be
leaned
upon
,
but
Gods
goodnesse
and
mercy
only
;
Let
uprightnesse
preserve
me
,
so
David
reasoneth
,
for
I
wait
on
thee
.
22.
Redeem
Israel
,
O
God
,
out
of
all
his
troubles
.
He
closeth
his
exercise
with
a
Prayer
for
the
Church
.
Whence
learne
,
1.
It
is
the
common
lot
of
all
the
Saints
to
be
exercised
with
plurality
of
troubles
;
and
as
the
troubles
of
each
particular
member
should
not
swallow
up
the
sense
of
the
troubles
of
the
Church
;
but
rather
private
trouble
should
make
every
one
sensible
of
the
like
or
greater
troubles
of
the
rest
of
the
body
;
So
should
the
delivery
of
the
whole
Church
be
sought
after
,
as
our
own
,
yea
and
more
then
our
own
;
and
as
our
last
petition
:
and
how
ever
the
matter
shall
goe
with
our selves
,
let
us
pray
,
Redeem
Israel
O
Lord
,
out
of
all
his
troubles
.
PSAL.
XXVI
.
David
being
oppressed
by
the
Judges
of
the
Land
,
his
powerful
adversaries
,
and
being
exiled
from
the
house
of
God
;
he
appealeth
to
God
,
the
supreme
Judg
in
the
testimony
of
a
good
conscience
,
bearing
him
witnesse
,
first
of
his
endeavour
to
walk
uprightly
as
became
a
believer
,
ver.
1
,
2
,
3.
And
secondly
,
of
his
keeping
himself
from
the
contagion
of
the
evil
counsel
,
sinful
courses
,
and
example
of
the
wicked
,
ver.
4
,
5.
Thirdly
,
Of
his
purpose
stil
to
behave
himself
holily
and
righteously
,
out
of
love
to
be
partaker
of
the
publick
priviledges
of
the
Lords
people
in
the
congregation
,
v.
6
,
7
,
8.
Wherupon
he
prayeth
to
be
free
of
the
judgment
coming
on
the
wicked
,
ver.
9
,
10.
According
as
he
was
purposed
to
eschew
their
sins
,
ver.
11.
And
he
closeth
his
prayer
with
comfort
and
assurance
to
be
heard
,
ver.
12.
Ver.
1.
JVdg
me
,
O
Lord
,
for
I
have
walked
in
mine
integrity
:
I
have
trusted
also
in
the
Lord
:
therefore
I
shall
not
slide
.
2.
Examine
me
,
O
Lord
,
and
prove
me
;
try
my
reines
and
my
heart
.
3.
For
thy
loving
kindnesse
is
before
mine
eyes
:
and
I
have
walked
in
thy
truth
.
FRom
Davids
appellation
from
the
unjust
sentence
of
men
against
him
in
their
courts
and
elsewhere
,
calumniating
him
and
burying
him
under
slanders
,
from
which
God
and
his
own
conscience
knew
he
was
free
:
Learne
,
1.
Gods
children
may
be
for
a
time
unjustly
in
their
cause
and
name
,
so
born
down
with
calumnies
by
Judges
and
others
,
that
they
must
content
themselves
with
the
approbation
of
God
,
and
of
their
own
conscience
,
as
David
doth
here
.
2.
When
no
remedy
is
seen
on
earth
for
Gods
oppressed
children
,
remedy
may
be
had
from
God
,
the
supreme
Judge
,
who
can
redresse
all
matters
abundantly
.
This
did
David
,
when
he
said
,
Iudg
me
,
O
Lord
:
that
is
,
do
the
part
of
a
just
Judg
to
me
,
in
this
controversie
between
my
adversaries
and
me
.
3.
He
who
appealeth
to
God
,
had
need
of
a
good
cause
,
and
a
good
conscience
,
for
his
carriage
in
it
,
that
he
may
say
with
David
,
I
have
walked
in
mine
integrity
.
4.
A
good
carriage
in
any
controversie
is
then
only
comfortable
and
commendable
,
when
it
is
the
fruit
of
faith
in
God
:
therefore
David
addeth
,
I
have
trusted
also
in
the
Lord
.
5.
He
that
in
obedience
to
God
doth
carry
himself
righteously
,
may
be
assured
he
shal
stand
and
prevaile
;
for
this
conclusion
doth
the
Prophet
draw
from
these
grounds
,
saying
,
I
shal
not
slide
.
6.
Not
only
must
a
mans
hand
be
free
from
injuring
his
party
,
but
his
affections
also
:
In
which
case
,
the
upright
man
is
content
the
Lord
should
try
him
,
and
tel
him
what
is
wrong
,
that
it
may
be
amended
hereafter
;
for
here
sincerity
saith
,
Examine
and
try
my
reins
.
7.
Sincerity
of
behaviour
may
abide
the
trial
of
the
conscience
,
and
expect
the
approbation
of
God
,
when
the
word
of
God
is
the
mans
rule
,
and
fear
of
interrupting
of
the
sense
of
sweet
communion
with
God
,
is
the
aw-band
to
keep
him
to
his
rule
▪
for
so
doth
David
prove
his
sincerity
here
:
for
thy
loving
kindnesse
is
before
mine
eyes
,
and
I
have
walked
in
thy
truth
,
to
wit
,
looking
to
thy
precepts
,
threatnings
,
and
promises
.
Ver.
4.
I
have
not
sate
with
vain
persons
▪
neither
wil
I
go
in
with
dissemblers
.
5.
I
have
hated
the
congregation
of
evil
doers
and
wil
not
sit
with
the
wicked
.
The
second
part
of
the
testimony
of
his
conscience
,
that
he
hath
rejected
the
course
of
wicked
men
,
and
their
ill
counsel
,
and
that
he
would
neither
follow
the
way
against
his
enemies
,
which
they
followed
against
him
,
nor
hearken
to
the
evil
advice
,
which
wicked
men
,
under
whatsoever
pretence
of
good
wil
to
him
,
did
offer
to
him
,
for
a
sinful
transaction
,
or
private
revenge
.
Whence
learn
,
1
Though
innocency
may
seem
to
make
the
godly
a
prey
to
their
enemy
,
yet
it
wil
promote
their
cause
more
before
God
,
and
give
greater
contentment
to
the
conscience
,
then
witty
wicked
plotting
against
witty
and
wicked
enemies
;
for
this
doth
Davids
example
teach
us
.
2.
A
godly
man
may
take
the
service
of
many
in
a
case
of
Law-businesses
,
and
civil
matters
,
whose
counsel
he
must
refuse
in
a
moral
dutie
;
as
when
Davids
followers
counselled
him
to
slay
the
King
,
when
he
had
him
in
his
power
in
the
Cave
;
In
such
a
consultation
or
debate
,
he
wil
not
sit
nor
go
in
with
the
wicked
.
3.
He
that
giveth
ill
counsel
,
whatsoever
pretence
of
friendship
,
or
advantage
be
made
to
commend
the
counsel
which
he
offereth
;
yet
in
that
point
,
he
is
a
vain
man
and
a
dissembler
.
So
doth
the
Prophet
stile
him
here
.
4.
It
is
necessary
to
hate
and
abhor
every
wicked
course
,
lest
if
we
do
not
hate
it
,
but
can
hearken
unto
it
,
we
be
drawn
over
to
imbrace
it
:
I
hate
(
saith
he
)
the
congregation
of
the
evil
doers
.
Ver.
6.
I
will
wash
my
hands
in
innocency
:
so
wil
I
compasse
thine
Altar
,
O
Lord
.
7.
That
I
may
publish
with
the
voice
of
thanksgiving
,
and
tell
of
all
thy
wondrous
works
.
8.
Lord
,
I
have
loved
the
habitation
of
thy
house
,
and
the
place
where
thine
honour
dwelleth
.
The
third
part
of
the
testimony
of
his
conscience
,
is
concerning
his
resolution
,
to
behave
himself
righteously
and
godlily
out
of
love
to
honour
God
,
and
to
be
the
fitter
for
worshipping
of
God
,
and
serving
him
,
as
he
should
be
employed
.
Whence
learn
,
1.
The
man
whose
hands
are
not
clean
from
injuries
done
to
men
,
his
conscience
should
tel
him
,
that
he
is
not
meet
to
offer
worship
to
God
:
and
where
guiltinesse
is
,
it
should
be
taken
away
,
lest
the
worship
be
refused
:
So
resolveth
David
,
I
will
wash
my
hands
in
innocency
,
and
so
compasse
thine
Altar
.
2.
Whatsoever
was
the
ceremony
of
the
godly
with
their
friends
,
in
compassing
the
Altar
with
songs
of
praise
,
when
they
offered
their
peace-offerings
,
it
yieldeth
a
fit
direction
for
every
worshipper
,
and
offerer
of
prayer
,
or
praise
to
God
,
to
do
it
with
an
eye
to
Jesus
Christ
,
the
true
Altar
that
sanctifieth
our
offerings
,
and
maketh
our
persons
and
services
acceptable
?
for
the
compassing
of
the
Altar
,
with
an
eye
on
it
,
signified
this
duty
.
3.
The
Lords
mercies
to
his
own
are
marvellous
in
effect
,
when
all
circumstances
are
wel
considered
;
Therefore
are
they
here
called
wondrous
works
.
4.
To
love
the
fellowship
of
the
Saints
in
the
publick
worship
of
God
,
is
a
token
of
our
interest
in
God
;
and
the
conscience
of
this
love
is
refreshful
,
as
here
.
Lord
,
I
have
loved
the
habitation
of
thy
house
.
5.
The
meetings
of
the
Church
should
be
to
proclaime
the
Lords
glory
in
the
exercise
of
all
his
ordinances
;
and
where
this
is
endeavoured
,
there
wil
God
dwel
,
for
such
holy
assemblies
,
are
the
place
where
his
honour
dwelleth
,
albeit
many
of
the
members
of
the
Church
be
such
before
God
,
as
they
were
in
Sauls
time
,
wherunto
this
Psalme
relateth
.
Ver.
9
Gather
not
my
soul
with
sinners
,
nor
my
life
with
bloody
men
:
10
In
whose
hands
is
mischief
:
and
their
right
hand
is
ful
of
bribes
.
11
But
as
for
me
,
I
will
walk
in
mine
integrity
:
redeem
me
,
and
be
merciful
unto
me
.
Now
he
prayeth
to
be
exeemed
from
the
company
of
the
wiced
in
their
punishment
,
seeing
he
hath
gotten
grace
to
resolve
,
not
to
walk
in
their
sin
.
Whence
learn
,
1.
The
Lord
hath
a
harvest
and
a
gleaning
time
also
,
set
for
cutting
down
,
and
binding
together
in
the
fellowship
of
judgments
,
Gods
enemies
,
who
have
followed
the
same
course
of
sinning
:
for
here
we
are
given
to
understand
,
that
God
wil
gather
their
soule
,
and
so
wil
le●
none
escape
.
2.
Such
as
separate
themselves
(
not
from
the
lawful
society
,
but
)
from
the
sinful
wayes
of
the
world
;
shal
also
be
separate
from
the
society
of
their
punishment
;
The
soul
of
the
one
and
the
other
shal
not
be
gathered
together
.
Gather
not
my
soul
with
sinners
.
3.
Ungodly
men
will
never
stand
to
consent
to
the
taking
of
the
life
of
the
godly
,
if
by
a
fit
tentation
they
be
put
to
it
,
a
bribe
,
or
fear
,
which
is
all
one
,
will
do
the
turn
;
for
sinners
here
are
declared
bloody
men
,
in
whose
hands
a
mischief
is
,
and
their
right
hand
is
full
of
bribes
.
4.
It
is
the
mark
of
a
wise
and
godly
soule
,
not
to
be
diverted
from
his
God
or
godliness
,
by
the
tentation
of
loss
or
gaine
,
which
overturneth
the
worldly
man
;
for
David
resolveth
,
go
others
where
they
wil
,
as
for
me
,
I
wil
walke
in
my
integrity
5.
A
man
so
resolved
,
that
is
,
who
hath
chosen
God
for
his
Redeemer
,
and
Gods
wayes
for
his
rule
,
may
be
sure
to
be
borne
thorow
all
difficulties
,
all
troubles
and
temptations
,
and
to
meet
with
mercy
in
the
course
and
close
of
his
life
;
for
David
after
resolution
of
faith
in
God
,
and
resolution
honestly
to
endeavour
obedience
to
God
in
his
course
,
he
prayeth
(
which
is
as
good
as
a
promise
to
us
)
Redeem
me
,
and
be
merciful
to
me
.
Ver.
12.
My
foot
standeth
in
an
even
place
:
in
the
Congregations
wil
I
blesse
the
Lord
.
He
closes
the
Psalme
comfortably
;
Whence
learn
,
1.
The
believer
,
resolving
obedience
to
God
,
and
wrestling
in
prayer
with
God
,
shal
not
want
a
comfortable
answer
;
his
conscience
shal
speak
good
to
him
,
and
God
shal
ratifie
the
testimony
of
it
,
with
his
testimony
:
and
thus
shal
the
man
be
established
in
that
sweet
course
of
faith
and
obedience
,
and
have
cause
to
say
,
My
foote
stands
in
an
even
place
.
2.
Such
a
man
may
be
assured
to
bless
God
effectually
,
for
the
performance
of
promises
,
and
that
in
good
company
,
either
in
this
life
,
or
in
the
next
,
or
in
both
;
and
in
this
life
with
assurance
,
he
may
say
with
David
,
In
the
Congregation
wil
I
blesse
the
Lord
.
PSAL.
XXVII
.
In
this
Psalm
David
setteth
down
what
use
he
had
of
his
faith
in
God
,
in
the
time
of
his
trouble
:
and
first
,
how
he
strengthened
his
faith
.
vers.
1
,
2
,
3
,
4
,
5
,
6.
and
next
how
he
prayed
,
upon
the
foresaid
grounds
,
vers.
7
▪
8
,
9
,
10
,
11
,
12.
And
thirdly
,
what
advantage
he
had
by
believing
in
God
,
in
the
time
of
his
exercise
,
ver.
13.
Whereupon
he
exhorts
all
the
godly
to
follow
his
example
,
under
hope
to
be
helped
,
as
he
was
helped
,
ver.
14.
Vers.
1
,
THe
Lord
is
my
light
,
and
my
salvation
;
whom
shal
I
fear
?
the
Lord
is
the
strength
of
my
life
,
of
whom
shal
I
be
afraid
?
THe
grounds
of
strengthening
of
his
Faith
are
three
.
The
first
is
,
That
God
by
vertue
of
the
Covenant
hath
obliged
himself
to
give
direction
and
comfort
in
trouble
,
and
deliverance
out
of
it
;
from
which
he
inferreth
,
that
he
needeth
not
fear
his
enemies
.
Whence
learn
,
1.
When
we
are
to
wrestle
in
prayer
,
against
the
doubts
,
which
trouble
and
tentation
may
raise
in
our
hearts
to
mar
our
confidence
in
prayer
;
It
is
wisdome
to
arm
our selves
by
faith
against
these
doubts
,
before
we
pray
,
for
so
doth
the
Prophets
example
teach
us
.
2.
He
who
is
in
Covenant
with
God
,
hath
solid
ground
to
expect
from
God
,
direction
and
comfort
in
every
trouble
,
and
deliverance
out
of
it
;
for
by
vertue
of
the
Covenant
of
grace
David
saith
,
The
Lord
is
my
light
and
my
salvation
.
3.
When
we
have
fastned
our
faith
on
God
,
we
may
then
with
reason
defie
our
enemies
,
and
say
with
the
Prophet
,
of
whom
shall
I
be
afraid
?
4.
When
our
enemies
do
appear
strong
,
and
we
know
our selves
to
be
but
weak
,
we
should
oppose
the
Lords
strength
to
our
tentation
,
that
we
may
resist
all
fear
;
for
so
teacheth
David
,
The
Lord
is
the
strength
of
my
life
,
of
whom
shal
I
be
afraid
?
Ver.
2
When
the
wicked
,
even
mine
enemies
,
and
my
foes
came
upon
me
to
eat
up
my
flesh
,
they
stumbled
and
fel.
The
next
ground
of
confidence
is
,
that
he
hath
proofe
and
experience
of
the
fruit
of
the
Covenant
,
when
he
was
in
greatest
danger
to
be
overtaken
by
his
enemies
.
Whence
learn
,
1.
When
the
rage
of
the
wicked
against
the
godly
doth
break
forth
,
then
no
lesse
then
the
precious
life
of
the
godly
can
satisfie
their
beastly
cruelty
;
they
hunger
even
to
eate
their
flesh
.
2.
God
can
easily
make
the
wicked
in
their
hottest
pursuit
of
the
godly
,
to
come
short
of
their
purpose
,
as
here
,
to
stumble
and
fall
.
3.
Experience
of
Gods
power
is
very
forcible
to
confirm
our
faith
,
and
to
erect
our
hope
,
as
it
did
Davids
faith
.
Ver.
3
Though
an
hoste
should
encamp
against
me
,
my
heart
shal
not
fear
:
though
war
should
rise
against
me
,
in
this
wil
I
be
confident
After
setling
of
his
faith
,
he
puts
on
a
resolution
to
stand
to
his
point
,
in
resisting
assaults
of
fears
,
from
whatsoever
tentation
.
Whence
learn
▪
1.
It
is
a
means
to
strengthen
faith
,
to
resolve
by
the
grace
of
God
to
put
faith
in
act
,
in
whatsoever
difficulty
,
and
in
a
manner
to
lay
hands
on
our selves
,
●o
hold
up
this
shield
against
whatsoever
fiery
darts
,
albeit
possibly
when
it
cometh
to
push
of
pike
,
we
be
not
found
so
strong
as
we
are
stout
,
as
here
David
doth
.
2.
The
Lord
being
ours
by
Covenant
,
and
the
Lord
proved
to
be
ours
in
experience
,
is
warrant
and
reason
sufficient
for
us
to
put
on
such
a
resolution
;
Though
warre
be
raised
,
in
this
(
that
is
,
upon
the
foresaiid
ground
)
will
I
be
confident
,
saith
he
.
Ver.
4.
One
thing
have
I
desired
of
the
Lord
,
that
will
I
seek
after
:
that
I
may
dwell
in
the
house
of
the
Lord
,
all
the
dayes
of
my
life
,
to
behold
the
beauty
of
the
Lord
,
and
to
enquire
in
his
Temple
.
A
third
ground
of
confidence
,
is
the
conscience
of
his
purpose
to
studie
to
have
constant
communion
with
God
,
in
the
use
of
the
means
,
and
the
conscience
of
his
very
earnest
desire
to
have
the
benefit
of
all
the
publick
ordinances
,
in
the
fellowship
of
the
Church
.
Whence
learn
,
1.
Hearty
resolution
to
subject
our selves
to
all
Gods
ordinances
,
and
to
follow
the
appointed
means
of
communion-keeping
with
God
,
is
a
sound
mark
of
solid
faith
,
and
the
conscience
of
this
resolution
,
serveth
much
to
confirme
our
confidence
in
God
,
If
we
can
say
with
the
Prophet
,
This
one
thing
have
I
desired
,
&c.
2.
In
the
using
of
the
means
and
ordinances
of
Gods
house
,
the
glory
of
the
Lord
may
be
seen
,
counsel
,
and
direction
in
all
things
may
be
had
with
comfort
and
spiritual
delight
to
our
souls
;
for
in
the
ordinances
David
was
to
behold
the
beauty
of
the
Lord
,
with
delight
,
and
to
enquire
in
his
holy
Temple
.
3.
The
desire
of
communion
with
God
,
and
love
to
his
ordinances
,
where
it
is
sincere
,
should
have
the
chief
place
in
the
heart
,
above
all
earthly
desires
and
delights
whatsoever
.
One
thing
have
I
desired
.
4.
A
sincere
desire
must
not
be
suffered
to
go
away
,
but
should
be
pursued
resolutely
,
and
recommended
to
God
daily
.
This
I
wil
stil
seek
after
,
saith
he
:
and
the
means
of
communion
with
God
in
the
publick
fellowship
of
the
Church
must
be
constantly
continued
in
,
even
all
the
dayes
of
our
life
.
Ver.
5
,
For
in
the
time
of
trouble
he
shal
hide
me
in
his
pavilion
:
in
the
secret
of
his
tabernacle
shal
he
hide
me
,
he
shal
set
me
upon
a
rock
.
He
giveth
a
reason
of
his
so
earnest
a
desire
to
have
fellowship
with
God
,
entertained
by
the
use
of
all
Gods
ordinances
,
because
in
this
way
he
was
sure
that
faith
should
draw
all
necessary
comfort
and
protection
from
God
,
as
need
should
require
.
Whence
learn
,
1.
Faith
keeping
communion
with
God
,
findeth
him
all-sufficient
in
all
necessities
,
to
supply
every
inlack
of
the
creature
,
where
the
believer
standeth
in
need
;
He
wil
be
a
pavilion
in
warfare
,
and
a
hiding
place
,
and
a
rock
of
refuge
:
that
is
,
God
wil
make
a
man
as
quiet
by
faith
,
in
himself
,
as
if
there
were
no
hazard
;
In
the
time
of
trouble
he
shal
hide
me
in
his
pavilion
:
In
the
secret
of
his
Tabernacle
,
shal
be
hide
me
,
he
shall
set
me
up
upon
a
rock
.
2.
The
godly
cannot
promise
to
themselves
the
influence
of
Gods
grace
in
time
of
need
,
otherwaies
then
by
following
divine
ordinances
,
both
private
and
publick
,
so
far
as
they
may
be
had
;
for
the
Prophet
promiseth
to
himself
this
protection
,
as
a
fruit
of
his
faith
,
fostered
by
the
use
of
the
ordinances
.
I
desire
saith
he
,
to
dwel
in
thy
house
,
and
to
enquire
in
thy
holy
Temple
;
for
in
the
time
of
trouble
he
shal
hide
me
,
&c.
Ver.
6.
And
now
shall
mine
head
be
lifted
up
above
mine
enemies
round
about
me
:
therefore
wil
I
offer
in
his
Tabernacle
sacrifices
of
joy
:
I
wil
sing
,
yea
I
will
sing
praises
unto
the
Lord
.
After
this
wrestling
of
faith
,
he
obtaineth
victory
,
and
assurance
of
satisfaction
to
his
desire
,
and
the
grant
of
all
that
he
was
to
seek
in
his
Prayer
.
Whence
learn
,
The
Lord
can
give
a
believer
assurance
of
what
he
would
have
,
and
make
him
so
clear
of
the
possession
of
the
Promise
,
as
if
it
were
in
his
hand
,
as
here
the
Psalmist
is
sure
to
prevail
over
his
enemies
,
sure
to
come
to
the
Temple
even
as
he
wished
,
And
now
shall
mine
head
be
lifted
up
above
mine
enemies
,
I
will
offer
sacrifices
of
joy
in
his
Tabernacle
.
Ver.
7.
Hear
,
O
Lord
,
when
I
cry
with
my
voice
:
have
mercy
also
upon
me
,
and
answer
me
.
8.
When
thou
saidst
,
Seeke
yee
my
face
;
my
heart
said
unto
thee
,
Thy
face
,
Lord
,
wil
I
seek
.
In
the
second
place
,
having
thus
strengthened
his
faith
,
he
entereth
the
lists
with
his
present
trouble
and
tentations
,
and
encountreth
them
by
Prayer
to
God
upon
the
foresaid
grounds
,
in
three
Petitions
.
In
the
first
he
prayeth
for
the
sensible
experience
of
Gods
favour
,
as
his
present
condition
required
;
wherein
he
strengthens
his
faith
by
three
considerations
.
The
first
is
,
because
he
had
gotten
grace
to
close
with
the
Word
of
God
▪
inviting
him
to
seek
what
he
sought
,
ver.
8.
Whence
learn
,
1.
Confidence
in
God
,
is
diligent
in
Prayer
,
and
despiseth
not
the
means
,
whereby
the
mercy
hoped
for
,
may
be
brought
about
;
But
by
Prayer
it
maketh
particular
application
of
the
Lords
good
wil
offered
to
all
,
unto
it self
;
that
it
may
be
helped
in
the
present
need
,
as
here
David
doth
,
Hear
me
when
I
cry
,
have
mercy
on
me
,
answer
me
.
2.
As
the
Lords
Word
encourageth
us
to
seek
things
of
God
,
which
without
a
warrant
we
durst
not
seek
;
●o
when
we
have
gotten
grace
to
embrace
Gods
warrant
given
to
us
by
Precept
or
Promise
,
we
may
ask
with
confidence
to
obtain
;
Hear
me
,
answer
me
,
why
?
When
thou
saidest
,
Seek
ye
my
face
;
my
heart
answered
,
I
will
seek
thy
face
,
O
Lord
.
Ver.
9.
Hide
not
thy
face
far
from
me
,
put
not
thy
servant
away
in
anger
:
thou
hast
been
my
help
,
leave
me
not
,
neither
forsake
me
,
O
God
of
my
salvation
.
He
meets
here
with
an
objection
from
his
sins
and
mis-deservings
,
and
prayeth
it
down
,
adding
another
consideration
to
confirm
his
faith
from
by-gone
experience
of
mercy
,
notwithstanding
of
his
unworthinesse
.
Whence
learn
,
1.
Though
(
when
we
would
draw
near
to
the
Lord
)
sense
of
sin
and
unworthinesse
,
and
fear
of
wrath
do
flee
in
our
throat
,
yet
faith
cleaving
to
Gods
goodnesse
,
and
to
the
promises
of
mercy
,
and
to
our
relation
unto
our
God
,
may
cry
down
the
tentation
,
Hide
not
thy
face
,
put
not
away
thy
servant
in
anger
.
2.
The
former
experinces
which
we
have
had
of
Gods
being
gracious
to
us
,
according
to
the
tenor
of
the
Covenant
of
salvation
,
should
confirme
our
faith
,
that
God
will
never
cast
us
off
,
nor
any
man
that
cannot
endure
to
be
separate
from
him
:
Thus
David
reasons
,
Thou
hast
been
my
help
,
leave
me
not
,
neither
forsake
me
,
O
God
of
my
salvation
.
Ver.
10.
When
my
father
and
my
mother
forsake
me
,
then
the
Lord
will
take
me
up
.
A
third
consideration
to
confirm
Davids
faith
,
is
a
nearer
relation
between
God
and
David
,
then
between
David
and
his
Parents
.
Whence
learn
,
The
bands
between
God
and
a
believing
soul
,
are
more
strait
and
intimate
,
and
more
strong
,
then
any
band
civil
or
natural
between
him
and
any
creature
;
and
they
are
appointed
to
hold
fast
when
natural
bands
do
fail
,
as
here
is
asserted
.
When
my
father
and
my
mother
forsake
me
,
then
the
Lord
will
take
me
up
.
This
is
for
the
first
petition
.
Ver.
11.
Teach
me
thy
way
,
O
Lord
,
and
lead
me
into
a
plain
path
,
because
of
mine
enemies
.
The
second
petition
is
for
Direction
in
a
holy
and
wise
carriage
,
that
his
enemies
get
no
advantage
against
his
behaviour
or
person
.
Whence
learn
,
1.
There
is
danger
of
desertion
,
or
of
Gods
leaving
us
to
the
will
of
our
enemies
,
if
we
carry
not
a
good
cause
in
a
lawful
,
holy
,
tender
way
;
and
therefore
we
had
need
to
seek
our
direction
from
God
,
to
be
taught
in
his
way
,
and
led
in
a
plaine
path
.
2.
Because
the
enemies
of
the
godly
are
ready
to
calumniate
their
cause
,
and
their
intentions
,
and
to
take
advantage
to
calumniate
them
upon
the
least
occasion
of
a
questionable
practice
,
we
had
the
more
need
to
be
circumspect
,
and
to
pray
to
be
directed
in
a
plaine
path
,
because
of
our
enemies
.
Ver.
12.
Deliver
me
not
over
unto
the
will
of
mine
enemies
:
for
false
witnesses
are
risen
up
against
me
,
and
such
as
breathe
out
cruelty
.
The
third
petition
is
,
to
be
delivered
from
the
power
of
the
enemy
,
prosecuting
their
false
calumnies
,
and
raging
in
cruelty
.
Whence
learn
,
1.
The
godly
have
reason
to
pray
with
submission
,
that
they
may
not
fall
in
the
hands
of
men
because
of
their
cruelty
,
and
to
say
to
God
,
Deliver
me
not
over
unto
the
will
of
mine
enemy
.
2.
Because
it
is
easie
for
the
Lord
to
mitigate
the
enemies
fury
,
or
to
break
their
power
,
or
to
elude
their
craft
and
power
▪
Let
us
pray
,
Deliver
,
and
let
God
chuse
the
way
of
delivery
.
3.
When
the
good
cause
of
the
godly
,
and
the
persons
also
are
left
to
suffer
both
together
,
there
is
ground
that
God
in
that
case
will
interpose
himself
in
due
time
:
for
this
is
Davids
reason
of
hope
to
be
helped
,
because
false
witnesses
resolved
to
oppresse
him
in
name
,
and
breathers
out
of
cruelty
,
were
set
to
have
his
life
,
ever
rising
against
him
:
and
here
he
is
a
clear
type
and
example
of
the
suffering
of
Christ
,
and
his
followers
.
Ver.
13.
I
had
fainted
,
unlesse
I
had
believed
to
see
the
goodnesse
of
the
Lord
in
the
land
of
the
living
.
14.
Wait
on
the
Lord
:
be
of
good
courage
,
and
he
shall
strengthen
thine
heart
:
wait
,
I
say
,
on
the
Lord
.
In
the
third
place
he
cometh
to
shew
,
and
to
make
use
of
the
benefit
he
had
by
beleeving
,
that
he
may
encourage
others
to
follow
his
example
in
their
tryals
.
Whence
learn
,
1.
Discouragement
under
trouble
,
is
a
sort
of
quitting
of
our
cause
,
and
of
all
comfort
in
it
;
but
faith
keepeth
a
man
close
to
his
cause
,
and
from
being
overcome
with
troubles
;
it
holds
up
his
heart
in
his
duty
,
till
the
Lord
send
an
out-gate
,
wherein
he
were
not
able
to
subsist
otherwise
:
Unlesse
I
had
believed
,
I
had
fainted
.
2.
Our
expriences
of
the
good
of
believing
in
the
time
of
straites
,
should
be
communicated
to
others
,
as
our
calling
may
suffer
to
encourage
them
,
for
so
doth
the
Prophet
,
saying
,
Wait
on
the
Lord
,
and
be
of
good
courage
.
3.
The
striving
to
take
courage
from
the
ground
of
faith
,
shall
be
followed
with
strength
from
God
to
go
under
the
trouble
,
and
to
finde
comfort
now
and
then
,
and
full
delivery
at
last
:
He
shall
comfort
thy
heart
.
4.
Albeit
the
Lord
let
the
trouble
lie
on
,
and
strong
tentations
to
increase
,
and
griefe
of
heart
to
grow
,
yet
must
we
still
wait
;
for
at
the
due
time
,
the
out-gate
shall
come
,
Wait
I
say
,
on
the
Lord
.
PSAL.
XXVIII
.
In
the
first
part
of
this
Psalme
,
we
have
the
Prophets
conflict
against
his
enemies
,
such
as
in
the
former
Psalm
is
to
be
seen
,
wherein
he
prayerh
for
audience
,
ver.
1.2
.
and
delivery
to
himself
,
ver.
3.
and
that
God
would
vindicate
his
own
justice
against
his
disdainful
enemies
,
ver.
4
,
5.
In
the
latter
part
,
the
Prophet
having
gotten
comfort
in
his
Prayer
,
doth
glorifie
God
,
ver.
6.
and
strengthens
his
own
and
the
rest
of
the
godlies
faith
,
ver.
7
,
8.
and
prayeth
for
a
blessing
to
the
Church
,
ver.
9.
Ver.
1.
UNto
thee
will
I
cry
,
O
Lord
my
rock
,
be
not
silent
to
me
:
lest
if
thou
be
silent
to
me
,
I
become
like
them
that
go
down
into
the
pit
.
2.
Heare
the
voice
of
my
supplications
when
I
cry
unto
thee
:
when
I
lift
up
mine
hands
toward
thy
holy
Oracle
.
IN
his
conflict
with
trouble
,
he
runneth
to
God
for
a
comfortable
answer
,
with
reasons
to
help
his
hope
to
be
heard
.
Whence
learn
,
1.
It
is
good
to
pray
in
time
of
trouble
,
and
to
be
instant
,
and
resolved
to
be
instant
;
For
unto
thee
will
I
cry
,
doth
import
these
three
.
2.
A
soul
in
great
straits
is
not
able
to
suspend
,
and
want
comfort
long
:
it
must
have
some
comfortable
answer
,
because
of
what
God
is
unto
it
by
Covenant
,
My
rock
,
be
not
silent
unto
me
.
3.
It
bringeth
deadnesse
of
spirit
on
a
supplicant
,
when
his
Prayer
is
not
taken
off
his
hand
,
which
albeit
it
be
by
no
reason
,
but
a
consequence
ill
inferred
from
the
Lords
not
answering
of
us
,
yet
we
are
subject
to
this
evil
,
and
should
pray
to
have
it
prevented
:
Be
not
silent
,
saith
he
,
lest
I
become
like
them
that
go
down
into
the
pit
.
4.
Though
the
heart
be
in
bonds
in
time
of
Prayer
,
under
trouble
,
yet
the
Lord
will
not
despise
the
voice
,
nor
the
knees
bowed
,
nor
the
hands
lifted
up
,
no●
the
least
expressions
of
a
supplicants
desire
,
to
be
helped
by
him
:
Hear
my
voice
when
I
cry
,
and
the
lifting
up
of
my
hands
,
saith
he
.
5.
Seeking
of
God
in
Christ
,
and
trysting
the
fulnesse
of
the
Godhead
in
the
Person
of
the
Mediatour
,
represented
by
the
Tabernacle
and
Oracle
,
answereth
all
objections
from
the
supplicants
unworthinesse
,
and
giveth
encouragement
to
expect
a
good
answer
from
God
;
for
to
this
purpose
doth
he
mention
his
lifting
up
of
his
hands
towards
the
Lords
holy
Oracle
.
Ver.
3.
Draw
me
not
away
with
the
wicked
,
and
with
the
workers
of
iniquity
:
which
speak
peace
to
their
neigbours
,
but
mischief
is
in
their
hearts
.
Now
he
prayeth
God
would
deliver
him
,
and
not
deal
with
him
as
with
an
enemy
.
Whence
learne
,
Albeit
there
be
sin
in
the
godly
,
yet
are
they
not
workers
of
iniquity
,
nor
treacherously
disposed
towards
their
neighbours
,
when
they
pretend
to
have
friendship
with
them
;
and
therefore
may
the
godly
expect
from
God
,
not
to
be
dealt
with
,
as
obstinately
wicked
and
impenitent
sinners
;
for
this
he
meaneth
,
saying
,
Draw
me
not
away
with
the
workers
of
iniquity
,
&c.
Ver.
4.
Give
them
accordong
to
their
deeds
,
and
according
to
the
wickednesse
of
their
endeavoure
:
give
them
after
the
work
of
their
hands
,
rend●r
to
them
their
deserts
.
5.
Because
they
regard
not
the
works
of
the
Lord
,
nor
the
operation
of
his
hands
,
he
shall
destroy
them
,
and
not
build
them
up
.
He
prayeth
now
against
his
enemies
,
not
out
of
private
revenge
;
but
being
led
with
the
infallible
Spirit
of
Prophecy
,
looking
through
these
men
to
the
enemies
of
Christ
,
and
of
his
People
in
all
ages
.
Whence
learn
,
1.
Albeit
imprecations
must
not
be
used
against
our
own
enemies
,
nor
for
any
injury
done
to
us
,
nor
against
any
in
hatred
of
their
persons
,
nor
against
every
enemy
of
God
,
but
only
against
desperate
sinners
,
and
that
in
general
,
rather
then
with
an
eye
to
this
man
or
that
man
in
special
;
about
whom
we
may
be
mistaken
;
yet
the
imprecation
of
the
Spirit
of
God
standing
in
the
Scripture
,
cryeth
still
against
obstinate
sinners
,
although
we
cannot
condescend
particularly
upon
their
names
;
God
shall
give
them
according
to
their
deserts
.
In
the
controversie
between
the
godly
and
their
enemies
,
not
only
doth
God
shew
by
his
word
,
which
party
he
alloweth
,
but
also
by
the
works
of
his
providence
,
in
favours
of
the
godly
,
and
against
their
enemies
,
he
doth
give
forth
his
minde
,
according
to
what
he
hath
said
in
his
Word
to
be
observed
;
but
when
both
these
are
misregarded
,
he
will
destroy
the
wicked
,
and
not
suffer
them
to
carry
on
their
purpose
;
for
because
they
regard
not
the
workes
of
the
Lord
,
nor
the
operation
of
his
hands
,
he
shall
destroy
them
,
and
not
build
them
up
.
Ver.
6.
Blessed
be
the
Lord
,
because
he
hath
heard
the
voice
of
my
supplications
.
7.
The
Lord
is
my
strength
and
my
shield
,
my
heart
trusted
in
him
,
and
I
am
helped
:
therefore
my
heart
greatly
rejoyceth
,
and
with
my
song
will
I
praise
him
.
8.
The
Lord
is
their
strength
,
and
he
is
the
saving
strength
of
his
annointed
.
The
other
part
of
the
Psalme
,
wherein
he
maketh
use
of
the
good
answer
given
to
him
;
first
honouring
God
for
it
,
then
strengthening
his
own
faith
by
it
;
and
thirdly
strengthening
the
faith
of
others
also
.
Whence
learn
,
1.
The
believing
supplicant
shall
not
seek
God
in
vain
;
he
shall
not
fail
in
due
time
to
finde
such
fruit
,
as
shall
make
him
blesse
and
praise
God
for
the
answer
;
for
in
the
entry
of
the
Psalme
it
was
,
Be
not
silent
to
me
,
O
Lord
,
lest
I
become
like
them
that
go
down
to
the
pi●
▪
and
here
,
Blessed
be
the
Lord
,
because
he
hath
heard
the
voice
of
my
supplication
.
2.
What
faith
saith
to
God
in
wrastling
,
it
shall
be
made
to
subscribe
it
victoriously
and
experimentally
thereafter
,
My
rock
,
said
he
,
hear
me
,
ver
.
1.
And
here
,
The
Lord
is
my
strength
and
my
shield
;
to
furnish
me
within
and
without
.
3.
It
is
a
good
use
m●de
of
experience
,
to
confirme
our
faith
thereby
,
and
to
commend
the
course
of
believing
in
God
,
as
here
David
doth
,
My
heart
trusted
in
him
,
and
I
am
helped
.
4.
The
joy
of
faith
and
of
sense
also
,
will
be
given
sometime
together
to
the
godly
,
for
the
increasing
of
their
joy
,
as
here
he
sheweth
,
Therefore
my
heart
greatly
rejoyced
.
5.
Albeit
we
must
praise
God
in
whatsoever
condition
we
can
be
in
;
yet
spirituall
rejoycing
doth
specially
call
for
singing
a
Psalm
unto
God
,
Therefore
with
my
song
will
I
praise
him
,
saith
he
.
6.
What
the
Lord
is
to
one
of
the
godly
calling
on
him
in
the
sense
of
need
,
he
is
unto
them
all
the
same
:
as
he
was
Davids
strength
,
ver.
7.
so
is
he
their
strength
,
to
wit
,
all
his
peoples
strength
,
ver.
8.
7.
All
the
blessings
which
believers
get
do
belong
unto
Christ
,
first
as
to
the
annointed
of
the
Lord
in
chief
,
and
to
his
servants
as
partakers
of
his
annointing
;
for
the
Lord
is
the
saving
strength
,
or
the
strength
of
salvation
to
his
annointed
,
or
to
his
Christ
,
and
those
that
are
true
Christians
,
partakers
of
his
Unction
,
or
holy
Spirit
;
What
concerneth
David
is
but
a
shadow
,
and
as
one
who
is
a
partaker
of
the
holy
Unction
through
Christ
.
Ver.
9.
Save
thy
People
,
and
blesse
thine
inheritance
;
feed
them
also
,
and
lift
them
up
for
ever
.
He
closeth
his
Prayer
with
intercession
for
the
Church
.
Whence
learn
,
1.
Such
as
finde
accesse
in
Prayer
to
God
for
themselves
,
should
speak
also
a
word
for
his
Church
,
and
pray
,
Lord
,
save
thy
People
.
2.
The
Priviledges
which
the
godly
have
are
common
to
them
all
.
The
godly
are
all
Gods
people
,
his
inheritance
,
his
flock
:
and
as
the
benefits
imported
under
these
titles
are
common
,
so
are
the
duties
due
from
us
to
God
,
imported
thereby
,
common
also
,
and
to
be
so
studied
,
that
we
may
discharge
them
,
as
we
would
finde
from
God
the
benefits
of
protection
and
deliverance
,
as
subjects
whom
he
will
save
;
of
being
watered
and
warmed
,
as
his
inheritance
,
fed
and
led
on
,
as
his
flock
,
and
exalted
over
all
our
enemies
,
or
being
lifted
up
for
ever
.
PSAL.
XXIX
.
David
exhorteth
Princes
and
great
men
,
to
humble
themselves
before
God
,
and
to
worship
him
(
as
he
hath
commanded
)
in
his
publick
ordinances
,
verse
1
,
2.
First
,
because
he
is
infinitely
higher
then
they
,
and
more
terrible
to
all
men
,
then
they
can
be
to
their
subjects
or
inferiours
,
as
the
uttering
of
his
Majesty
and
power
by
thunder
doth
make
evident
▪
ver.
3
,
4
,
5
,
6
,
7
,
8
,
9.
Secondly
,
because
he
offereth
the
means
of
saving
knowledge
,
even
all
his
ordinances
,
whereby
men
may
heartily
glorifie
him
in
their
assemblies
,
ver.
9.
Thirdly
,
because
he
is
an
everlasting
King
and
Ruler
of
all
the
creatures
,
ver.
10.
And
fourthly
,
because
such
as
do
humbly
submit
themselves
to
him
,
and
worship
him
as
his
People
should
do
,
shall
be
furnished
with
abilities
for
every
good
work
,
and
shall
be
abundantly
blessed
.
Vers.
1.
GIve
unto
the
Lord
,
(
O
ye
mighty
)
give
unto
the
Lord
glory
and
strength
.
2.
Give
unto
the
Lord
the
glory
due
unto
his
Name
;
worship
the
Lord
in
the
beauty
of
holinesse
.
HE
directeth
his
speech
and
exhortation
to
the
Potentates
of
the
earth
,
that
they
may
humble
themselves
before
God
,
and
give
him
the
glory
of
all
power
,
and
authority
,
and
excellency
above
themselves
,
and
above
all
other
creatures
.
Hence
learn
,
1.
Of
all
men
Princes
should
be
most
carefull
to
glorifie
God
,
and
yet
it
is
most
rare
to
see
them
humble
themselves
before
him
:
for
natural
corruption
is
as
strong
in
them
as
in
others
:
Their
education
doth
breed
them
to
high
and
stately
thoughts
of
themselves
,
their
riches
and
power
puffeth
them
up
,
and
flatterers
ordinarily
following
them
,
do
make
them
forget
themselves
and
God
also
.
Therefore
are
they
here
thrice
exhorted
to
give
glory
to
God
.
2.
It
is
most
necessary
that
Potentates
do
humble
themselves
before
God
,
and
be
particularly
dealt
with
to
that
purpose
,
because
their
example
and
authority
doth
move
many
outwardly
to
submit
to
God
,
or
stand
out
from
his
service
:
therefore
he
speaketh
to
them
in
their
grandeur
,
Give
glory
to
God
,
O
ye
mighty
.
3.
As
men
are
great
in
the
world
,
so
they
are
ready
to
think
much
of
their
own
strength
,
of
what
their
power
is
able
to
reach
to
,
and
what
honour
is
due
to
them
;
but
if
they
reckon
right
,
strength
and
glory
belongeth
to
God
.
And
according
as
he
is
above
them
in
power
and
excellency
,
so
should
he
proportionably
be
magnified
,
Give
unto
the
Lord
glory
and
strength
,
and
give
unto
the
Lord
the
glory
due
unto
his
name
.
4.
He
will
have
no
glory
of
men
,
but
as
he
hath
prescribed
to
men
in
his
own
ordinances
,
given
forth
in
his
Word
to
his
Church
:
Worship
him
in
the
beauty
of
holinesse
,
that
is
,
in
the
glorious
sanctuary
,
the
place
of
publick
meeting
;
beautiful
indeed
,
not
for
timber
or
stones
so
much
,
as
because
the
holy
and
beautiful
means
of
grace
to
men
,
and
Gods
worship
shewing
forth
his
glory
was
there
to
be
found
.
Ver.
3.
The
voice
of
the
Lord
is
upon
the
waters
:
The
God
of
glory
thundereth
,
the
Lord
is
upon
many
waters
.
4.
The
voice
of
the
Lord
is
powerful
,
the
voice
of
the
Lord
is
full
of
Majesty
.
He
proveth
that
strength
and
glory
belongeth
to
the
Lord
,
by
one
only
work
of
thundring
,
and
kindling
fire
in
the
midst
of
watery
clouds
;
that
he
may
make
thunder
in
the
conflict
of
water
closing
in
the
fire
,
and
fire
breaking
through
the
clouds
,
how
oft
soever
he
pleaseth
to
shew
his
power
to
the
children
of
men
.
Whence
learn
,
1.
Though
the
standing
works
of
Creation
speak
most
of
God
,
yet
such
is
our
foolishnesse
,
that
we
are
least
apprehensive
of
that
which
is
daily
seen
,
and
a
lesse
work
more
rarely
occurring
will
move
more
;
as
for
example
,
the
thunder
or
the
Eclipse
of
the
Sun
or
Moon
,
will
move
more
then
the
making
of
heaven
and
earth
.
2.
No
work
of
the
Lord
is
rightly
taken
up
till
he
himself
be
looked
unto
,
as
the
immediate
Worker
of
it
:
therefore
he
points
out
the
sound
of
the
thunder
,
as
the
voice
of
the
Lord
upon
many
waters
.
3.
Though
the
Lord
should
be
observed
as
the
worker
of
every
work
,
yet
not
at
first
is
he
seen
in
his
work
to
any
purpose
,
till
we
by
oftner
reviewing
his
operation
about
it
,
be
somewhat
affected
with
his
glory
and
power
therein
;
therefore
he
repeateth
the
second
time
,
The
God
of
glory
thundreth
;
And
the
third
time
,
The
Lord
is
upon
many
waters
.
4.
When
the
thunder
or
any
work
of
God
is
well
considered
,
some
invisible
thing
of
God
will
appear
therein
;
as
for
example
,
his
power
and
majesty
will
be
evidenced
in
the
thunder
;
for
the
voice
of
the
Lord
is
powerful
and
ful
of
majestie
.
Ver.
5.
The
voice
of
the
Lord
breaketh
the
Cedars
;
yea
,
the
Lord
breaketh
the
Cedars
of
Lebanon
.
6.
He
maketh
them
also
to
skip
like
a
Calfe
:
Leebanon
and
Syrion
like
a
young
Vnicorne
.
7.
The
voice
of
the
Lord
divideth
the
flames
of
fire
.
8.
The
voice
of
the
Lord
shaketh
the
wildernesse
:
the
Lord
shaketh
the
wildernesse
of
Kadesh
.
9
The
voice
of
the
Lord
maketh
the
hindes
to
calve
,
and
discovereth
the
forrests
:
and
in
his
Temple
doth
every
one
speak
of
his
glory
.
He
insisteth
in
his
subject
,
and
sheweth
the
effects
thereof
,
on
trees
,
ver.
5.
on
mountaines
,
ver.
6.
on
the
fire
of
the
thunder
,
parting
it
in
lightning
,
ver.
7.
on
the
waste
wildernesse
,
ver.
8.
on
the
beasts
and
woods
where
they
haunt
,
ver.
9.
Whence
learne
,
1.
That
the
stupidity
and
senselessness
of
man
is
greater
then
that
of
the
brute
creatures
,
which
are
all
more
moved
with
the
thunder
,
then
the
hearts
of
men
for
the
most
part
,
as
here
may
be
seen
in
the
comparison
.
2.
One
work
of
God
dwelt
upon
,
shal
shew
more
of
God
then
many
of
his
works
being
slightly
looked
on
,
and
passed
over
:
as
for
example
,
this
one
of
the
thunder
,
considered
with
the
effects
,
saith
more
then
many
;
yea
,
one
sensible
and
understanding
man
,
wil
discover
more
of
God
in
one
work
of
God
,
then
many
in
their
ordinary
mood
,
either
in
that
work
,
or
in
any
other
,
or
in
all
his
works
.
Ver.
9.
The
voice
of
the
Lord
maketh
the
hindes
to
calve
,
and
discovereth
the
forrests
:
and
in
his
Temple
doth
every
one
speak
of
his
glory
.
He
giveth
a
second
reason
of
his
exhortation
to
the
mighty
,
to
worship
God
in
the
beauty
of
holinesse
,
because
in
his
Temple
every
one
doth
speak
of
his
glory
.
Whence
learne
,
1.
The
glory
of
the
Lord
is
shewn
forth
in
all
the
earth
,
and
in
all
his
works
,
but
in
his
Temple
,
in
his
Church
,
his
works
are
holden
forth
expresly
and
fully
,
for
there
by
his
Word
,
his
counsel
is
opened
,
his
holinesse
,
his
goodnesse
,
justice
,
mercy
,
and
all
his
attributes
are
declared
.
Without
the
Church
,
men
are
compelled
to
acknowledg
glory
now
and
then
,
but
in
his
Church
,
men
do
declare
his
glory
distinctly
and
willingly
.
In
his
Temple
doth
every
one
speak
of
his
glory
,
all
men
there
do
confesse
his
praise
,
and
every
thing
in
the
Temple
holdeth
forth
something
of
Christ
and
his
benefits
,
to
the
glory
of
Gods
mercy
;
and
this
is
more
then
the
world
understandeth
.
Verse
10
The
Lord
sitteth
upon
the
flood
:
yea
,
the
Lord
sitteth
King
for
ever
.
A
third
reason
,
to
move
Princes
to
give
to
God
glory
and
strength
,
is
,
because
his
Kingdome
reacheth
to
the
ruling
of
the
waters
,
and
because
he
is
a
King
immortal
.
Whence
learn
,
1.
As
the
strength
of
the
Lord
appeareth
in
all
his
works
,
so
especially
that
he
ruleth
the
raging
sea
,
whereby
once
he
did
drown
the
world
,
and
now
bindeth
up
,
that
it
should
do
no
more
so
again
,
The
Lord
sitteth
upon
the
floods
.
No
King
is
King
over
every
Kingdom
and
King
,
but
God
is
King
above
all
Kings
;
No
King
is
of
long
continuance
,
but
the
Lord
is
the
everlasting
King
,
He
sitteth
King
for
ever
;
and
therefore
every
mighty
man
should
do
him
homage
,
as
his
King
,
his
Lord
,
and
supreme
Superiour
.
Verse
11
The
Lord
wil
give
strength
unto
his
People
:
The
Lord
wil
blesse
his
People
with
Peace
The
last
reason
to
move
Potentates
to
give
all
glory
to
God
,
and
to
joyne
with
his
People
in
glorifying
of
him
,
is
,
because
of
the
blessednesse
of
his
people
,
who
worship
him
in
his
holy
Temple
.
Whence
learne
,
1.
The
power
of
the
Lord
is
not
against
his
people
,
but
for
his
people
,
against
his
and
their
enemies
,
He
giveth
strength
to
his
People
,
to
wit
,
against
their
enemies
,
and
for
furnishing
them
to
every
part
of
his
service
whereunto
he
calleth
them
;
The
Lords
people
do
give
the
glory
of
power
and
strength
to
the
Lord
,
And
the
Lord
wil
give
strength
to
his
People
.
2.
The
true
worshippers
of
God
,
whatsoever
may
be
their
exercise
in
the
world
,
may
be
sure
of
reconciliation
with
him
,
and
of
true
blessednesse
,
For
the
Lord
wil
blesse
his
People
with
Peace
.
PSAL.
XXX
.
A
Psalme
and
Song
at
the
dedication
of
the
house
of
David
.
David
praiseth
God
for
his
late
deliverance
from
the
hand
of
Absalom
,
ver.
1
,
2
,
3.
And
secondly
,
he
exhorteth
others
to
praise
God
also
for
his
mercies
,
ver.
4
,
5.
Thirdly
,
he
confesseth
his
carnal
security
,
and
how
hee
was
corrected
for
it
,
ver.
6
▪
7.
Fourthly
,
he
sheweth
how
he
prayed
for
mercy
,
ver.
8
,
9
,
10.
And
fifthly
,
he
praiseth
the
Lord
for
his
gracious
answer
,
ver.
11
,
12.
THe
Inscription
of
the
Psalme
sheweth
,
that
it
was
endited
at
the
dedication
of
Davids
house
,
after
it
was
polluted
by
Absaloms
vilenesse
with
his
fathers
Concubines
,
as
Davids
security
and
trouble
after
that
herein
described
,
giveth
us
to
understand
.
Whence
learn
,
1.
That
no
benefit
or
creature-comfort
is
lawful
and
pure
to
us
,
except
it
be
sanctified
by
the
Word
and
Prayer
,
except
we
dedicate
our selves
and
the
creatures
also
to
Gods
service
;
and
more
specially
the
dedication
of
a
mans
house
with
the
Ceremonies
of
the
law
,
used
about
the
dedication
thereof
,
teacheth
us
to
consider
and
to
ackdowledge
before
God
,
That
we
are
the
Lords
Tenants
at
will
,
received
by
him
in
his
lodgings
,
to
be
entertained
by
him
during
our
abode
on
earth
;
It
teacheth
us
also
that
our
houses
should
be
holy
,
both
for
the
Persons
in
our
company
,
and
for
the
exercise
of
Religion
therein
daily
,
before
and
after
our
lawful
daily
refreshments
and
employments
therein
;
and
that
the
Lord
only
is
the
Preserver
of
us
,
and
of
our
houses
,
against
what
evil
might
otherwaies
befall
us
,
by
men
or
divels
,
or
any
other
accident
;
and
that
the
house
is
polluted
,
especially
when
God
is
openly
dishonored
therein
:
in
which
case
we
are
to
seek
mercy
to
our selves
,
and
to
our
families
,
and
to
pray
to
God
for
the
continuance
of
his
guard
about
us
,
and
his
grace
,
to
make
a
right
use
of
our
house
hereafter
,
which
is
the
substance
of
the
old
Ceremonies
used
in
dedication
of
a
mans
house
.
Ver.
1.
I
Wil
extol
thee
,
O
Lord
,
for
thou
hast
lifted
me
up
;
and
hast
not
made
my
foes
to
rejoyce
over
me
.
2.
O
Lord
my
God
,
I
cryed
unto
thee
,
and
thou
hast
healed
me
.
3.
O
Lord
,
thou
hast
brought
up
my
soule
from
the
grave
:
thou
hast
kept
me
alive
,
that
I
should
not
go
down
to
the
pit
.
HE
praiseth
God
for
a
number
of
mercies
concurring
together
in
his
deliverance
,
out
of
the
hazard
of
losing
both
his
life
and
his
Kingdome
.
Whence
learn
,
1.
The
more
the
Lord
exalts
us
,
we
should
humble
our selves
the
more
before
him
,
and
magnifie
his
bounty
:
for
David
wil
extol
the
Lord
,
here
,
because
the
Lord
had
lifted
him
up
.
2.
The
disappointment
of
our
enemies
is
a
new
mercy
,
beside
our
delivery
from
their
cruelty
,
and
a
reason
of
thansgiving
to
God
,
when
he
makes
our
foes
not
to
rejoyce
oyer
us
.
3.
When
God
seemeth
to
desert
us
,
and
expose
us
to
hazards
;
readily
our
spirits
grow
sick
,
and
deadnesse
of
spirit
,
(
with
inability
to
go
about
any
point
in
our
calling
,
or
of
his
service
)
do
seise
on
us
;
but
when
after
the
prayer
of
faith
grounded
on
the
Covenant
,
the
Lord
sendeth
relief
,
it
is
a
reviving
of
us
again
,
as
we
see
in
Davids
case
,
O
my
God
,
I
cried
unto
thee
,
and
thou
hast
healed
me
.
4.
Preservation
from
evil
,
and
delivery
out
of
evil
are
mercies
equivalent
;
rescuing
a
man
from
instant
death
,
should
be
looked
upon
as
resurrection
from
death
,
and
acknowledged
so
to
be
in
our
thanksgiving
to
God
;
for
David
here
saith
,
The
Lord
hath
brought
up
his
soul
from
the
grave
,
because
he
had
kept
him
alive
,
that
he
should
not
go
down
into
the
pit
.
Ver.
4.
Sing
unto
the
Lord
,
(
O
ye
Saints
of
his
)
and
give
thankes
at
the
remembrance
of
his
holinesse
.
5.
For
his
anger
endureth
but
a
moment
,
in
his
favour
is
life
:
weeping
may
endure
for
a
night
,
but
joy
cometh
in
the
morning
.
The
second
part
of
the
Psalme
,
wherein
he
stirreth
up
others
to
praise
God
for
his
mercies
.
Whence
learne
,
1.
Dwelling
a
while
upon
the
consideration
of
mercies
shewn
unto
us
,
bringeth
with
it
rejoycing
in
God
,
and
●
singing
disposition
,
whereunto
when
we
are
once
wakened
and
warmed
,
we
will
think
that
one
mouth
to
praise
God
is
too
little
,
as
here
we
see
in
David
,
who
not
only
praiseth
God
himself
but
also
setteth
all
the
Saints
on
work
to
the
same
purpose
,
saying
,
Sing
to
the
Lord
all
ye
Saints
of
his
.
2.
Albeit
we
had
no
present
sense
of
lately
received
remarkable
mercies
,
yet
by-gone
experiences
of
the
Lords
faithfulness
and
holiness
,
should
give
matter
of
thanks
and
praise
,
on
all
occasions
,
specially
in
the
Congregation
,
where
his
works
are
called
to
mind
:
Give
thanks
,
saith
he
,
at
the
remembrance
of
his
holinesse
.
3.
Albeit
we
were
not
upon
the
thoughts
of
any
particular
experience
,
yet
the
knowne
perfections
of
God
should
furnish
matter
,
and
in
special
,
because
howsoever
we
be
sinful
,
and
do
provoke
the
Lord
often
,
yet
he
,
as
he
is
slow
to
anger
,
so
is
he
soon
pacified
,
his
anger
endureth
but
for
a
moment
.
4.
When
reckoning
is
rightly
made
,
the
tokens
of
Gods
displeasure
are
but
for
a
moment
.
But
the
evidence
of
his
favours
to
believers
is
a
life-time
,
for
in
the
midst
of
wrath
he
remembreth
mercy
;
and
the
tokens
of
his
favour
,
are
farre
more
then
of
his
displeasure
,
and
wrath
soone
goeth
,
and
favour
shineth
latest
,
and
is
of
longest
continuance
;
Wrath
is
but
temporary
at
the
longest
,
but
favour
endureth
for
ever
:
His
anger
is
but
for
a
moment
,
but
in
his
favour
is
life
,
yea
life
everlasting
.
5.
When
the
Lord
sheweth
himself
angry
at
a
soul
,
it
is
dark
and
cold
night
with
it
,
and
what
can
it
do
,
but
weep
or
walk
heavily
in
this
case
,
when
the
bridegroom
is
as
absent
?
Weeping
may
abide
for
a
night
.
6.
Unto
the
believer
the
longest
winter-night
hath
a
change
to
the
better
following
it
:
consolation
is
certain
after
a
mournful
condition
;
Weeping
may
endure
for
a
night
,
but
joy
cometh
in
the
morning
.
Verse
6.
And
in
my
prosperity
I
said
,
I
shal
never
be
moved
.
7.
Lord
,
by
thy
favour
thou
hadst
made
my
mountain
to
stand
strong
:
Thou
didst
hide
thy
face
and
I
was
troubled
.
In
the
third
place
,
he
cometh
to
his
late
experience
,
which
gave
occasion
and
matter
of
this
Psalm
;
he
abused
his
prosperity
,
not
remembring
that
because
his
standing
was
by
grace
therefore
he
should
have
stood
in
awe
,
and
feared
to
forget
himself
,
and
therefore
he
was
chastised
for
it
.
Whence
learn
,
1.
A
child
of
God
,
after
long
trouble
may
have
a
time
of
outward
rest
and
prosperity
;
for
example
,
David
,
whose
troubles
were
many
,
doth
acknowledge
here
that
he
was
in
prosperity
.
2.
As
men
in
●●ouble
do
fear
they
shal
never
be
rid
of
it
,
so
when
God
granteth
a
change
to
the
better
,
they
think
never
to
be
so
troubled
again
;
This
fleshly
security
is
a
soul
sicknesse
,
attending
prosperity
,
and
the
most
holy
men
may
easily
be
overtaken
with
it
;
for
David
confesseth
,
I
said
in
my
prosperity
,
I
shal
never
be
moved
.
3.
The
consideration
that
our
standing
in
any
good
condition
,
is
of
Gods
meer
favour
and
grace
,
should
keep
us
in
fear
and
trembling
to
offend
,
and
prevent
our
falling
in
carnal
security
.
This
David
acknowledgeth
for
aggravating
of
his
fault
,
Lord
,
by
thy
favour
thou
hadst
made
my
mountain
strong
.
4.
The
Lord
wil
not
suffer
his
own
to
lie
stil
in
carnal
security
,
but
wil
withdraw
the
bolster
and
pillow
of
those
benefits
whereon
they
do
sleepe
,
and
together
with
that
,
wil
withdraw
also
the
sweet
sense
of
reconciliation
,
and
put
his
owne
in
trouble
to
waken
them
:
Davids
experience
teacheth
so
much
,
Thou
didst
hide
thy
face
,
and
I
was
troubled
.
5.
Men
understand
the
folly
of
their
sinful
way
,
and
of
their
carelesse
entertaining
of
Gods
favour
,
not
so
wel
in
the
time
of
prosperity
,
as
after
they
have
smarted
for
their
folly
,
and
have
found
the
fruit
of
their
forgetfulnesse
of
God
,
and
of
their
too
much
embracing
and
resting
on
prosperity
to
be
nothing
,
save
sore
and
sad
troubles
,
both
bodily
,
and
spiritual
;
for
this
is
taught
us
by
the
reckoning
that
David
now
maketh
,
as
a
Pilot
,
discovering
a
rock
,
to
forwarn
others
to
beware
of
security
;
and
this
reckoning
is
all
after
his
trouble
,
and
after
his
victory
also
over
it
.
Ver.
8.
I
cryed
to
thee
,
O
Lord
,
and
unto
the
Lord
I
made
supplication
.
9.
What
profit
is
there
in
my
blood
,
when
I
go
down
to
pit
?
shal
the
dust
praise
thee
?
shal
it
declare
thy
truth
?
10.
Hear
,
O
Lord
,
and
have
mercy
upon
me
:
Lord
;
be
thou
my
helper
.
In
the
fourth
part
of
this
Psalme
he
sheweth
his
recovery
out
of
his
trouble
,
and
out
of
his
sinful
security
which
drew
it
on
;
he
prayed
,
disputed
and
dealt
with
God
,
til
the
Lord
delivered
him
.
Whence
learn
,
1.
As
the
fire
and
the
hammer
,
and
the
files
do
serve
to
put
off
the
rust
off
iron
,
so
doth
affliction
to
rouse
a
godly
soul
out
of
security
,
and
drive
him
to
earnest
Prayer
;
for
after
trouble
is
come
,
David
cryed
to
the
Lord
.
2.
Albeit
a
man
hath
miscarried
,
and
proved
ungrateful
to
God
in
his
prosperity
,
and
unmindful
of
his
resolutions
and
promises
made
to
God
in
his
low
estate
,
when
he
should
come
to
prosperity
;
yet
when
trouble
cometh
to
waken
him
up
,
and
cal
him
to
a
reckoning
,
he
must
not
despaire
,
nor
set
downe
in
discouragement
in
the
conscience
of
huge
guiltinesse
.
But
because
the
Lord
is
angry
,
and
no
remedy
but
Gods
grace
,
he
must
lay
himself
at
Gods
feet
a
supplicant
:
Unto
the
Lord
David
made
supplication
.
3.
Faith
in
God
is
very
argumentative
,
and
wil
dispute
wel
for
the
mans
life
,
having
the
Covenant
of
grace
as
a
ground
to
go
upon
;
It
wil
take
a
reason
to
strengthen
it selfe
from
Gods
nature
,
who
doth
not
delight
in
the
death
of
a
penitent
sinner
,
and
a
reason
from
no
advantage
unto
justice
,
by
the
mans
destruction
,
when
justice
may
have
satisfaction
in
the
Redeemer
,
and
the
man
may
be
saved
also
;
What
profit
is
there
in
my
blood
,
when
I
go
down
to
the
pit
?
and
a
reason
from
the
mans
purpose
to
glorifie
God
,
to
the
edifying
of
others
in
his
life
,
if
he
should
be
spared
:
from
which
mercy
if
he
should
be
cut
off
,
it
would
be
more
bitter
to
him
then
death
;
Shal
the
dust
praise
thee
?
Shall
it
declare
thy
truth
?
4.
When
faith
hath
said
to
God
that
it
hath
to
say
,
it
wil
wait
for
a
good
answer
,
wil
relie
on
his
mercy
,
and
expect
relief
from
the
Lord
,
as
here
David
doth
,
Hear
,
O
Lord
,
have
mercy
on
me
,
be
thou
my
helper
.
Verse
11
Thou
hast
turned
for
me
my
mourning
into
dancing
;
thou
hast
put
off
my
sackloth
,
and
girded
me
with
gladnesse
:
12
To
the
end
that
my
glory
may
sing
praise
to
thee
;
and
not
be
silent
:
O
Lord
,
my
God
,
I
wil
give
thanks
unto
thee
for
ever
.
In
the
last
part
of
the
Psalm
he
thankfully
praiseth
God
,
for
granting
unto
him
all
he
desired
,
and
obligeth
himself
to
a
more
careful
carriage
,
and
setting
forth
of
Gods
glory
.
Whence
learne
,
1.
It
becometh
the
child
of
God
to
weep
when
he
is
beaten
,
and
to
humble
himself
in
the
exercise
of
Prayer
,
and
Fasting
;
for
Davids
mourning
and
sack-cloth
,
sheweth
his
exercise
in
his
former
trouble
.
2.
As
security
turneth
all
our
joy
into
trouble
,
so
sincere
seeking
of
God
in
trouble
,
is
the
way
to
turn
all
our
trouble
into
joy
,
Thou
hast
turned
for
me
all
my
mourning
into
dancing
,
&c.
and
great
is
that
joy
which
a
reconciled
soul
findeth
in
God
,
after
renewed
feeling
of
the
interrupted
sense
of
mercy
.
3.
A
well
ordered
tongue
,
watching
all
opportunities
to
glorifie
God
,
and
edifie
others
,
is
a
main
point
of
a
mans
excellency
,
not
only
above
beasts
,
but
also
above
all
men
,
who
do
not
use
their
tongue
for
God
,
and
for
good
to
others
;
Therefore
David
calleth
his
tongue
his
glory
.
4.
The
very
intent
of
Gods
shewing
mercy
to
men
,
is
to
oblige
them
to
give
praise
and
glory
to
himself
before
the
world
,
thou
hast
girded
me
with
gladnesse
,
saith
he
,
To
the
end
my
glory
may
sing
praise
to
thee
,
and
not
be
silent
.
5.
The
right
use
of
our
experiences
of
Gods
mercy
to
us
,
is
first
to
fasten
our
faith
in
God
,
and
to
stand
fast
to
the
Lords
Covenant
,
made
with
us
in
Christ
;
next
after
acknowledging
that
this
is
our
duty
,
to
be
thankful
to
God
,
to
engage
our
hearts
to
the
discharge
thereof
constantly
:
The
first
of
these
the
Prophet
doth
here
by
calling
God
,
The
Lord
my
God
;
the
next
he
doth
in
these
words
,
I
wil
give
thanks
to
thee
for
ever
.
PSAL.
XXXI
.
To
the
chief
Musician
,
A
Psalm
of
David
.
Another
exercise
of
David
,
wherein
he
being
in
great
danger
to
be
taken
by
his
enemies
,
prayeth
for
delivery
,
ver.
1
,
2
,
3
4
,
5
▪
6.
Secondly
,
he
strengtheneth
his
faith
by
his
by-gone
experience
.
ver.
7
,
8.
Thirdly
,
in
Prayer
he
layeth
out
his
lamentable
condition
before
God
,
ver.
9
,
10
,
11
,
12
,
13.
Fourthly
,
he
wrastleth
on
in
Prayer
for
comfort
and
safety
to
himself
,
and
confusion
to
his
enemies
,
ver
14
15
16
17
18.
Fifthly
,
being
delivered
and
comforted
by
a
new
experience
of
Gods
merciful
preservation
of
him
,
he
maketh
good
use
of
it
,
by
praising
God
for
it
,
and
exhorteth
the
godly
to
love
God
and
relie
on
him
,
ver.
19
20
21
22
23
24.
Ver.
1.
IN
thee
,
O
Lord
,
do
I
put
my
trust
,
let
me
never
be
ashamed
:
deliver
me
in
thy
right●ousnesse
.
2.
Bow
down
thine
ear
to
me
,
deliver
me
speedily
:
be
thou
my
stong
rock
,
for
an
house
of
defence
to
save
me
.
3.
For
thou
art
my
rock
,
and
my
fortresse
:
therefore
for
thy
Names
sake
lead
me
and
guide
me
.
FRom
his
interest
in
God
by
Covenant
,
he
strengthens
himself
in
Prayer
for
delivery
.
Whence
learn
,
1.
Faith
avowed
and
maintained
,
furnisheth
prayer
,
and
giveth
hope
to
be
heard
;
for
David
having
first
said
,
In
thee
,
O
Lord
,
do
I
put
my
trust
;
he
subjoyneth
,
Let
me
never
be
ashamed
:
For
this
much
may
a
believer
expect
,
that
albeit
he
be
put
to
hang
down
the
head
for
a
little
,
yet
he
shall
not
at
last
be
ashamed
.
2.
As
the
Lord
sendeth
in
his
wisdom
,
trouble
after
trouble
,
upon
a
believer
,
so
he
sendeth
in
his
justice
and
faithfulnesse
,
promised
delivery
after
delivery
from
oppressors
,
Deliver
me
in
thy
righteousnesse
.
3.
Where
the
danger
is
pressing
,
and
the
affection
is
ardent
,
the
Petition
may
be
repeated
without
babling
,
and
speedy
help
my
be
craved
without
limitation
of
God
;
and
hearkening
to
a
poor
supplicant
,
as
it
were
,
with
a
bowed
down
eare
,
may
be
prayed
for
without
abasing
of
Gods
Majesty
,
as
here
,
Bow
down
thine
eare
to
me
,
deliver
me
speedily
.
4.
Were
there
but
a
moment
betwixt
us
and
perishing
,
and
our
enemies
stronger
then
we
,
were
ready
to
lay
hands
on
us
;
faith
seeth
that
God
can
interpose
himself
speedily
,
and
lift
us
up
above
our
enemies
reach
:
Be
thou
my
strong
rock
,
for
a
house
of
defence
to
save
me
.
5.
What
the
Lord
is
engaged
to
be
unto
us
by
Covenant
,
we
may
pray
and
expect
to
finde
him
in
effect
;
Be
thou
my
strong
Rock
,
saith
he
,
for
thou
art
my
Rock
.
6.
When
trouble
and
uncouth
passages
discover
our
ignorance
,
our
blindnesse
and
weaknesse
unto
us
,
we
have
God
engaged
for
his
glories
cause
,
to
take
care
of
us
,
and
to
bring
us
through
;
for
the
Prayer
of
the
beleever
is
,
For
thy
name
sake
lead
me
and
guide
me
.
Ver.
4.
Pull
me
out
of
the
net
that
they
have
laid
privily
for
me
,
for
thou
art
my
strength
.
5.
Into
thine
hands
I
commend
my
spirit
:
thou
hast
redeemed
me
,
O
Lord
God
of
truth
.
6
I
have
hated
them
that
regard
lying
vanities
:
but
I
trust
in
the
Lord
.
He
cometh
more
particularly
to
his
danger
,
and
prayeth
for
delivery
,
and
strengthening
his
faith
by
sundry
reasons
.
Whence
learn
,
1.
As
the
children
of
this
world
are
more
wise
in
their
generation
,
then
the
children
of
the
light
:
so
do
they
hunt
and
overtake
the
godly
,
by
their
crafty
devices
against
him
,
They
laid
their
nets
privily
against
David
,
and
ensnared
him
.
2.
Though
the
godly
be
both
weak
and
simple-witted
,
yet
they
have
a
wise
and
strong
God
to
call
upon
,
who
is
able
to
break
the
snare
,
and
set
his
own
free
,
whose
help
David
imploreth
here
,
Pull
me
out
of
the
net
,
for
thou
art
my
strength
.
3.
The
way
to
quiet
our
mindes
,
in
the
hazard
of
our
mortal
life
,
(
which
is
soon
and
easily
taken
away
,
and
we
cannot
our selves
preserve
,
)
is
to
put
our
soul
over
on
Gods
care
and
custody
,
Into
his
hands
committing
our
spirits
.
4.
The
Word
of
God
,
giving
assurance
to
the
believer
of
his
Redemption
,
is
a
ground
sufficient
,
to
make
him
confidently
commit
his
soul
to
Gods
keeping
;
for
he
may
say
with
warrant
,
Thou
hast
redeemed
me
,
O
God
of
truth
.
5.
Worldly
men
that
believe
not
in
God
,
have
some
other
thing
wherein
they
trust
beside
,
as
riches
,
friendship
,
their
own
wit
,
&c.
which
carnal
confidences
are
but
lying
vanities
,
whereof
the
true
believer
must
be
aware
,
and
hate
the
way
of
such
as
follow
them
;
for
David
hated
them
that
regarded
lying
vanities
,
because
he
trusted
in
God
.
Ver.
7.
I
will
be
glad
and
rejoyce
in
thy
mercy
,
for
thou
hast
considered
my
trouble
:
thou
hast
known
my
soul
in
adversities
;
8.
And
hast
not
shut
me
up
into
the
hand
of
the
enemy
,
thou
hast
set
my
feet
in
a
large
room
.
In
the
next
place
he
strengtheneth
his
faith
by
his
former
experience
,
and
promiseth
himself
after
this
present
sorrow
,
joy
and
gladnesse
,
whereof
he
hath
some
present
sense
,
stirred
up
by
calling
to
memory
his
experience
.
Whence
learn
,
1.
In
the
midst
of
trouble
faith
will
furnish
matter
of
joy
,
and
promise
to
it self
gladnesse
,
especially
from
the
memory
of
by-past
experiences
of
Gods
mercy
;
as
here
,
I
will
rejoyce
and
be
glad
in
thy
mercy
.
2.
When
a
believer
is
in
adversity
,
the
Lord
will
not
misken
him
,
he
will
make
him
know
,
that
even
then
he
hath
an
eye
upon
him
,
and
friendly
affections
to
him
:
Thou
hast
known
my
soul
in
adversity
.
3.
Adversary
power
shall
not
get
their
will
of
a
fixed
believer
,
but
he
shall
have
delivery
from
them
,
and
victory
over
them
,
either
temporally
or
spiritually
,
or
both
ways
;
for
here
is
the
experience
of
it
,
Thou
hast
not
shut
me
up
in
the
hand
of
the
enemy
,
thou
hast
set
my
feet
in
a
large
room
.
4.
The
ground
of
our
gladnesse
,
when
we
have
found
a
proof
of
Gods
kindnesse
to
us
,
should
not
be
in
the
benefit
so
much
,
as
in
the
fountain
of
the
benefit
;
for
this
giveth
us
hope
to
drink
again
of
the
like
experience
,
from
the
fountain
which
did
send
forth
that
benefit
.
Therefore
David
sayes
,
I
will
be
glad
and
rejoyce
in
thy
mercy
for
ever
.
Ver.
9.
Have
mercy
upon
me
,
O
Lord
;
for
I
am
in
trouble
:
mine
eye
is
consumed
with
grief
,
yea
,
my
soul
and
my
belly
.
10.
For
my
life
is
spent
with
grief
,
and
my
years
with
sighing
:
my
strength
faileth
,
because
of
mine
iniquity
,
and
my
bones
are
consumed
.
11.
I
was
a
reproach
among
all
mine
enemies
,
but
especially
among
my
neighbours
,
and
a
fear
to
my
acquaintanc
:
they
that
did
see
me
without
,
fled
from
me
.
12.
I
am
forgotten
as
a
dead
man
out
of
minde
:
I
am
like
a
broken
vessel
.
13.
For
I
have
heard
the
slander
of
many
,
fear
was
on
every
side
:
while
they
took
counsel
together
against
me
,
they
devised
to
take
away
my
life
.
In
the
third
place
he
layeth
out
his
lamentable
condition
,
in
regard
of
perplexity
of
minde
,
and
decay
of
natural
strength
,
by
grief
and
sorrow
of
heart
,
and
in
regard
of
the
contempt
of
his
adversaries
,
and
neglect
of
his
friends
,
and
hazard
of
his
life
joyned
with
the
sense
of
Gods
displeasure
for
his
sinnes
,
wherein
he
is
a
type
of
Christ
suffering
for
our
sinnes
imputed
to
him
,
and
an
example
of
the
hard
exercise
of
the
Saints
▪
Whence
learn
,
1.
Great
and
of
long
continuance
may
the
troubles
of
the
godly
be
,
great
may
their
grief
and
heavinesse
of
heart
be
,
before
they
get
comfort
,
as
the
example
of
this
meek
man
,
so
holy
in
his
way
,
so
subdued
in
his
affections
,
doth
shew
by
sundry
expressions
.
2.
Albeit
the
Lord
needs
no
words
to
informe
him
of
our
condition
,
or
to
move
his
affection
to
his
children
in
trouble
,
yet
he
hath
appointed
us
for
evidencing
our
faith
in
him
,
and
dependance
upon
him
for
relief
,
to
come
and
tell
him
what
aileth
us
;
and
indeed
it
is
an
ease
to
the
godly
heart
,
to
have
the
Lord
to
speak
unto
,
and
lay
out
their
case
before
him
,
as
here
we
see
.
3.
The
conscience
of
sinne
joyned
with
trouble
,
is
a
load
above
a
burden
,
and
able
to
break
a
mans
strength
more
then
any
trouble
;
for
here
he
saith
,
my
strength
faileth
because
of
mine
iniquity
,
and
my
bones
are
consumed
.
4.
When
the
godly
have
many
and
powerfull
enemies
,
then
their
acquaintance
and
neighbours
,
and
the
multitude
of
the
people
will
readily
believe
that
all
misreports
of
them
are
true
,
and
this
maketh
the
grief
of
the
godly
the
greater
;
as
here
,
I
was
a
reproach
among
all
mine
enemies
,
but
specially
among
my
neighbours
.
5.
When
the
godly
fall
under
persecution
and
trouble
,
their
worldly
friends
for
fear
of
danger
,
or
burden
by
them
,
will
turn
their
back
on
them
,
and
forget
acquaintance
,
yea
and
natural
bands
with
them
also
;
and
then
must
the
godly
lean
to
God
,
and
expect
comfort
from
him
.
This
is
holden
forth
in
this
type
of
Christ
,
and
example
of
believers
under
tryall
;
I
am
a
fear
to
my
acquaintance
,
&c.
6.
Long
lying
in
trouble
will
make
a
man
to
be
forgotten
of
his
friends
,
as
if
he
were
dead
,
and
make
him
to
lose
all
estimation
at
their
hands
,
as
if
there
were
no
worth
in
him
at
all
.
I
am
forgotten
as
a
dead
man
out
of
mind
,
I
am
like
a
broken
vessel
.
7.
It
is
Satans
policy
to
draw
great
men
and
Councellors
of
State
in
tops
with
the
godly
,
because
commonly
what
great
men
esteem
of
the
godly
,
that
passeth
for
currant
;
and
it
is
Satans
policy
first
to
laden
the
godly
with
slanders
,
and
then
to
persecute
them
to
death
,
I
heard
the
slanders
of
many
,
they
took
counsell
together
to
take
away
my
life
.
8.
In
a
sharp
triall
a
soul
may
be
assulted
with
terrible
tentations
on
all
hands
,
and
feel
terror
and
fighting
within
and
without
,
fear
,
saith
he
,
was
on
every
side
.
Ver.
14.
But
I
trusted
in
thee
,
O
Lord
,
I
said
,
Thou
art
my
God
.
15.
My
times
are
in
thy
hand
:
deliver
me
from
the
hand
of
mine
enemies
,
and
from
them
that
persecute
me
.
16.
Make
thy
face
to
shine
upon
thy
servant
:
save
me
for
thy
mercies
sake
.
17.
Let
me
not
be
ashamed
,
O
Lord
,
for
I
have
called
upon
thee
:
let
the
wicked
be
ashamed
,
and
let
them
be
silent
in
the
grave
.
18.
Let
the
lying
lips
be
put
to
silence
,
which
speak
grievous
things
proudly
and
contemptuously
against
the
righteous
.
In
the
fourth
place
he
wrestles
by
faith
for
delivery
,
and
comfort
in
the
mean
time
till
delivery
come
to
himself
,
and
disappointment
to
his
enemies
.
Whence
learn
,
1.
It
is
the
nature
of
faith
,
and
it
is
the
believers
duty
,
to
oppose
help
from
God
,
unto
all
tentations
,
were
they
never
so
many
;
as
here
David
did
.
But
I
trusted
in
thee
,
O
Lord
.
2.
Except
we
hold
fast
the
grip
of
our
Covenant
with
God
,
and
avow
it
before
him
,
trust
will
faile
,
and
tentations
readily
prevail
:
much
use
made
David
of
the
Covenant
in
his
strait
,
I
said
,
Thou
art
my
God
.
3.
Faith
can
make
good
chear
of
the
general
grounds
of
Gods
providence
,
by
making
application
thereof
to
its
present
use
.
The
dispensations
of
al
mens
comforts
and
troubles
,
life
and
death
,
are
in
Gods
hand
,
and
not
in
mens
power
:
my
times
are
in
thy
hand
,
saith
David
.
4.
Because
all
power
is
in
Gods
hand
,
prayer
to
him
will
prevail
more
for
delivery
from
enemies
,
then
any
means
besides
;
Deliver
me
from
the
hand
of
mine
enemies
,
and
them
that
persecute
me
.
5.
When
the
cloud
of
trouble
hideth
the
Lords
favour
,
faith
knoweth
it
may
shine
again
,
and
therefore
prayeth
through
the
cloud
for
dissolving
of
it
;
make
thy
face
to
shine
upon
me
.
6.
As
we
must
study
to
approve
our selves
to
be
the
Lords
servants
,
by
studying
obedience
to
him
;
So
must
we
make
grace
and
nothing
else
save
grace
,
the
ground
of
our
hope
to
be
helped
,
comforted
,
or
saved
.
Shine
upon
thy
servant
,
saith
he
,
save
me
for
thy
mercies
sake
.
7.
As
the
humble
prayer
of
the
persecuted
godly
,
shall
be
granted
and
have
effect
;
So
the
proud
brags
,
coloured
calumnies
,
and
threatnings
of
slanderous
and
cruel
adversaries
,
shall
be
shamefully
refuted
and
disappointed
;
and
if
the
enemies
shall
not
timously
cease
to
persecute
,
they
shall
be
made
to
cease
in
their
graves
,
Let
me
not
be
ashamed
,
for
I
have
called
on
thee
,
let
the
wicked
be
ashamed
,
and
made
silent
in
their
graves
;
let
lying
lips
be
put
to
silence
,
which
speak
grievous
things
proudly
and
contemptuously
against
the
righteous
.
Ver.
19.
O
how
great
is
thy
goodnesse
,
which
thou
hast
laid
up
for
them
that
fear
thee
;
which
thou
hast
wrought
for
them
that
trust
in
thee
before
the
sonnes
of
men
!
20.
Thou
shalt
hide
them
in
the
secret
of
thy
presence
,
from
the
pride
of
man
:
thou
shalt
keep
them
secretly
in
a
pavilion
,
from
the
strife
of
tongues
.
21.
Blessed
be
the
Lord
,
for
he
hath
shewed
me
his
marvellous
kindnesse
in
a
strong
City
.
Comfort
and
deliverance
being
the
answer
of
his
prayer
,
he
praiseth
God
,
and
stirreth
up
the
godly
to
set
their
hearts
on
God
,
and
trust
in
him
at
all
times
.
Whence
learn
,
1.
The
bounty
of
the
Lord
to
his
own
people
seen
in
the
World
,
observed
in
the
Lords
ordinary
dispensation
towards
them
,
and
felt
in
a
mans
own
experience
,
is
able
to
ravish
the
heart
with
admiration
of
the
blessednesse
of
Gods
people
,
as
here
,
O!
how
great
is
thy
goodnesse
!
2.
Beside
what
consolation
of
spirit
the
Lord
giveth
to
his
own
,
the
Lord
sometimes
will
manifest
so
much
respect
in
his
providence
to
his
servants
,
that
not
only
the
godly
,
but
also
they
who
are
but
children
of
men
,
will
be
forced
to
acknowledge
the
Lords
singular
respect
to
them
;
and
beside
what
the
Lord
bestoweth
either
inwardly
or
outwardly
upon
his
own
in
this
life
,
there
is
yet
more
laid
up
for
afterwards
,
for
compleating
of
the
blessednesse
in
the
life
to
come
:
How
great
is
thy
goodnesse
which
thou
hast
laid
up
for
them
that
fear
thee
,
which
thou
hast
wrought
for
them
that
trust
in
thee
before
the
sons
of
men
!
3.
How
great
peace
of
conscience
before
God
,
and
comfort
in
the
holy
Ghost
,
the
Lord
can
give
a
believer
when
he
hath
to
do
with
proud
open
persecuters
,
and
privily
whispering
slanderers
;
It
is
a
secret
and
hid
mystery
to
the
worldly
man
:
this
David
describeth
in
a
similitude
taken
from
wa●fare
,
Thou
shalt
hide
them
in
the
secret
of
thy
presence
from
the
pride
of
man
,
thou
shalt
keep
them
secretly
in
a
pavilion
from
the
strife
of
tongues
.
4.
As
every
believer
having
gotten
any
experience
of
Gods
goodnesse
,
should
read
it
as
a
particular
proof
of
some
generall
promise
made
to
the
godly
;
so
should
he
subscribe
the
truth
of
that
promise
,
in
favour
of
all
beleevers
,
and
blesse
God
for
his
own
particular
experience
of
it
;
for
so
doth
the
Prophet
here
,
saying
,
He
hath
shewed
his
kindnesse
to
me
,
that
is
,
how
kinde
a
God
he
is
to
his
own
,
is
in
a
strong
City
;
that
is
,
preserved
me
in
the
wildernesse
,
as
if
I
had
been
in
the
best
fenced
City
in
the
world
,
furnished
with
men
,
victual
and
amunition
in
abundance
.
Ver.
22.
For
I
said
in
mine
haste
,
I
am
cut
off
from
before
thine
eyes
:
Neverthelesse
thou
heardest
the
voice
of
my
supplications
,
when
I
cried
unto
thee
.
He
confesseth
the
great
distress
he
was
in
,
and
how
weak
his
faith
was
under
the
tentation
;
this
he
doth
to
his
own
shame
acknowledge
also
,
that
he
may
give
the
greater
glory
to
God
.
Whence
learn
,
1.
The
faith
of
the
godly
may
be
shaken
,
and
the
strongest
faith
may
sometimes
shew
its
infirmity
.
I
said
in
my
haste
,
I
am
cut
off
from
before
thine
eyes
.
2.
Though
faith
be
shaken
,
yet
it
is
fixed
in
the
root
,
as
a
tree
beaten
by
the
winde
,
keeping
strong
gripes
of
good
ground
;
Though
faith
seem
to
yield
,
yet
it
faileth
not
,
and
even
when
it
is
at
the
weakest
,
it
is
uttering
it self
in
some
act
,
as
a
wrestler
;
for
here
the
expression
of
Davids
infirmity
in
faith
is
directed
to
God
,
and
his
earnest
prayer
joyned
with
it
,
I
am
cut
off
from
before
thine
eyes
,
yet
thou
heardest
the
voice
of
my
supplications
.
3.
Praying
faith
,
how
weak
soever
,
shall
not
be
misregarded
of
God
;
for
neverthelesse
saith
he
,
thou
heardest
the
voice
of
my
supplication
.
4.
There
may
be
in
a
soul
at
one
time
both
grief
oppressing
,
and
hope
upholding
:
both
darknesse
of
trouble
,
and
the
light
of
faith
;
both
desperately
doubting
,
and
strong
griping
of
Gods
truth
and
goodnesse
;
both
a
fainting
and
a
fighting
;
a
seeming
yeelding
in
the
fight
,
and
yet
a
striving
of
faith
against
all
opposition
;
both
a
foolish
haste
,
and
a
settled
stayedness
of
faith
;
as
here
,
I
said
in
my
haste
,
&c.
Ver.
23.
O
love
the
Lord
,
all
ye
his
Saints
:
for
the
Lord
preserveth
the
faithful
,
and
plentifully
rewardeth
the
proud
doer
.
24.
Be
of
good
courage
,
and
he
shall
strengthen
your
heart
:
all
ye
that
hope
in
the
Lord
.
Now
he
maketh
farther
use
of
his
experience
,
in
exhorting
all
the
godly
to
follow
his
example
,
encouraging
them
yet
with
hope
of
like
success
.
Whence
learn
,
1.
The
gracious
dealing
of
God
with
believers
,
should
glew
their
own
hearts
,
and
all
other
Saints
hearts
that
hear
of
it
,
unto
God
in
faith
and
love
.
O
love
the
Lord
all
ye
his
Saints
.
He
putteth
love
for
faith
,
because
it
is
inseparable
from
faith
,
and
faith
worketh
by
love
,
and
love
proveth
the
sincerity
of
faith
.
2.
The
faithful
man
shall
not
want
an
upholder
,
albeit
he
had
no
friends
:
for
the
Lord
preserveth
the
faithful
.
3.
The
proud
man
shall
not
want
a
pursuer
,
and
one
to
be
avenged
on
him
for
his
pride
and
oppression
,
though
all
the
world
should
let
him
alone
,
for
the
Lord
doth
plentifully
reward
the
proud
doer
.
4.
Albeit
opposition
be
made
unto
a
believer
,
yet
must
he
resist
every
thing
which
might
put
him
back
from
trusting
in
God
;
for
it
becometh
a
believer
to
be
stout
;
Be
of
good
courage
.
5.
Who
so
aimeth
at
courage
in
the
Lord
,
shall
be
furnished
with
strength
to
double
out
his
undertaking
of
faith
:
Be
of
good
courage
,
and
he
shall
strengthen
your
heart
.
6.
Hope
grounded
on
the
promise
,
must
be
fixed
,
that
our
courage
may
be
founded
not
on
our selves
,
but
on
the
word
of
God
:
Be
of
good
courage
all
ye
that
hope
in
the
Lord
.
PSAL.
XXXII
.
A
Psalme
of
David
,
Maschil
.
David
in
this
Psalm
describeth
the
blessednesse
of
the
man
justified
by
faith
,
by
way
of
general
Doctrine
,
set
down
,
ver.
1
,
2.
Which
he
cleareth
by
his
own
experience
,
ver.
3
,
4
,
5.
Then
he
sheweth
the
uses
both
of
the
general
doctrin
,
&
of
his
own
experience
;
First
,
for
inducing
the
godly
,
to
go
to
God
by
prayer
in
trouble
.
v.
6.
Secondly
,
for
confirming
of
his
own
faith
▪
ver.
7.
Thirdly
,
for
teaching
all
men
submission
to
God
,
and
not
to
strive
with
him
when
he
doth
correct
or
exercise
them
,
ver.
8.9
.
Fourthly
,
for
believing
in
God
in
all
conditions
,
ver.
10.
And
fifthly
,
for
making
the
Lord
the
joy
and
delight
of
the
justified
man
.
MAschil
is
put
in
the
inscription
of
the
Psalm
,
signifying
instruction
;
to
teach
us
,
That
the
Doctrine
of
justification
by
faith
is
a
lesson
which
all
men
have
need
to
learn
,
and
to
learn
more
and
more
solidly
;
because
salvation
and
daily
consolation
in
all
the
exercises
of
a
mans
soul
dependeth
on
it
.
Ver.
1.
BLessed
is
he
whose
transgression
is
forgiven
,
whose
sin
is
covered
.
2.
Blessed
is
the
man
unto
whom
the
Lord
imputeth
not
iniquity
:
and
in
whose
spirit
there
is
no
guile
.
IN
the
Doctrine
set
down
in
these
two
verses
;
Learn
,
1.
That
sin
draweth
on
a
debt
which
no
man
can
satisfie
for
:
such
a
debt
,
as
a
man
must
perish
,
if
it
be
not
forgiven
.
2.
Sin
is
a
filthinesse
,
which
neither
God
can
behold
,
without
abominating
the
sinner
,
nor
the
guilty
conscience
can
look
upon
without
horror
,
except
it
be
covered
.
3.
Sin
draweth
on
a
guiltinesse
,
which
may
draw
men
to
damnation
,
if
it
shal
be
imputed
.
4.
There
is
no
justification
of
a
sinner
by
his
good
works
before
God
,
but
only
by
the
forgivenesse
of
his
evil
works
,
as
the
Apostle
,
Rom.
4.6
,
7
,
8.
citing
this
place
,
proveth
,
Blessed
is
he
whose
transgression
is
forgiven
.
5.
Justification
by
faith
,
or
remission
of
sins
is
accompanied
with
right
unto
salvation
,
because
it
is
written
,
Blessed
is
the
man
whose
transgression
is
forgiven
.
6.
Justification
by
faith
,
or
absolution
from
sin
,
is
accompanied
also
with
the
upright
endeavour
of
sanctification
;
for
of
the
justified
man
it
is
said
,
Blessed
is
the
man
in
whose
spirit
there
is
no
guile
.
7.
Albeit
no
man
liveth
and
sinneth
not
,
yet
God
hath
a
way
to
cleanse
the
conscience
of
the
upright
man
;
who
honestly
and
without
guile
,
endeavoureth
to
walk
before
God
,
by
bringing
him
to
give
account
of
his
debt
,
and
to
acknowledge
his
filthinesse
,
and
his
guiltinesse
before
God
,
and
then
for
Christs
sake
forgiving
him
,
and
with
Christs
righteousness
covering
him
,
and
for
Christs
mediation
,
not
imputing
iniquity
unto
him
.
Ver.
3.
When
I
kept
silence
,
my
bones
waxed
old
through
my
roaring
all
the
day
long
.
4.
For
day
and
night
thy
hand
was
heavy
upon
me
:
my
moysture
is
turned
into
the
drought
of
Summer
.
Salah
.
He
declareth
this
Doctrine
by
his
own
experience
,
how
Gods
wrath
never
left
pursuing
of
him
,
til
he
came
to
make
use
of
this
doctrine
,
acknowledging
his
sin
,
and
fleeing
to
the
benefit
of
remission
of
sin
,
for
the
blood
of
the
Messiah
,
the
Lamb
slain
from
the
beginning
of
the
world
,
in
the
symbole
of
the
expiatory
sacrifice
then
daily
offered
for
sin
.
Whence
learn
,
1.
That
man
is
fittest
to
speak
of
the
Doctrine
of
mans
sin
and
misery
,
and
of
Gods
free
grace
and
mercy
,
who
hath
felt
the
bitternesse
of
sin
and
wrath
,
and
the
sweetnesse
of
Gods
grace
by
experience
of
Gods
pardon
;
therefore
is
this
Doctrine
recommended
to
the
Church
by
David
,
who
had
felt
both
.
2.
A
justified
man
who
knoweth
the
Doctrine
of
Justification
by
faith
in
Christ
,
possibly
,
yea
readily
may
forget
to
make
use
of
this
precious
truth
,
when
he
hath
most
need
of
it
,
being
under
guiltinesse
,
and
the
pressure
also
of
Gods
fatherly
wrath
for
it
;
for
David
for
a
while
being
in
this
condition
,
was
silent
,
and
came
not
off
at
first
to
seek
relief
the
right
way
:
for
he
kept
silence
,
and
did
not
come
to
the
acknowledgement
of
his
sin
,
but
was
taken
up
only
with
the
sense
of
the
Rod.
3.
When
the
Lord
is
about
to
make
his
child
sensible
of
his
sins
,
and
of
the
necessity
of
a
free
remission
of
them
,
through
the
Mediatour
,
he
can
awake
the
conscience
of
sin
,
by
the
sense
of
sad
affliction
,
and
can
encrease
the
heat
of
the
furnace
,
and
make
his
child
roar
for
sorrow
and
paine
,
and
thereby
weaken
his
natural
strength
,
and
waste
his
spirits
and
his
flesh
,
and
his
bones
,
and
drive
him
to
deaths
door
,
til
he
make
use
of
the
Doctrine
of
Justification
,
or
remission
of
sin
by
faith
in
God
the
Redeemer
;
This
was
Davids
case
,
when
he
kept
silence
,
his
bones
waxed
old
.
Gods
hand
was
heavie
upon
him
night
and
day
,
and
the
sap
of
his
body
was
dried
up
as
a
piece
of
moist
earth
is
dried
in
the
drought
of
Summer
.
Ver.
5.
I
acknowledged
my
sinne
unto
thee
,
and
mine
iniquity
have
I
not
hid
:
I
said
,
I
wil
confess
my
transgressions
unto
the
Lord
,
and
thou
forgavest
the
iniquity
of
my
sin
.
Selah
.
At
last
the
Lord
led
him
to
the
right
remedy
,
pointed
out
the
way
unto
him
of
humiliation
,
and
confession
of
sin
,
and
seeking
of
mercy
,
as
it
is
prescribed
in
the
Word
,
and
so
he
was
relieved
.
Whence
learn
.
1.
Before
the
Lord
let
his
child
go
from
under
the
Rod
,
after
he
hath
given
him
an
essay
of
himselfe
,
and
of
his
own
way
how
unprofitable
it
is
,
he
will
bring
him
about
to
the
right
way
of
relief
,
as
here
we
see
.
2.
The
only
way
to
quiet
the
conscience
,
to
pacifie
wrath
,
and
remove
judgment
,
is
ingenuously
to
confesse
sin
,
and
to
aggravate
it
sincerely
(
laying
aside
extenuations
,
excuses
,
and
subterfuges
,
for
justifying
of
Gods
dealing
with
us
,
and
for
humiliation
of
our
own
selves
before
him
,
)
and
to
flie
to
Gods
mercy
,
laying
out
all
before
him
;
as
before
a
gracious
God
,
who
doth
pursue
controversies
with
his
own
,
only
to
th'
intent
,
that
they
may
make
peace
with
him
in
the
Mediatour
,
and
so
be
reconciled
.
So
did
David
,
He
acknowledged
his
sin
,
and
that
unto
God
,
he
hid
not
〈◊〉
iniquity
.
3.
Reconciliation
with
God
,
and
renewing
our
peace
is
ready
at
hand
,
when
we
take
the
right
way
(
as
is
said
)
to
be
delivered
,
for
so
sonne
as
David
resolved
opon
this
course
,
and
said
,
he
would
confesse
,
it
followeth
,
Thou
forgavest
the
iniquity
of
my
sin
.
Ver.
6.
For
this
shal
every
one
that
is
godly
pray
unto
thee
,
in
a
time
when
thou
maiest
be
found
:
surely
in
the
floods
of
great
waters
,
they
shal
not
come
nigh
unto
him
The
first
use
of
this
Doctrine
and
of
Davids
experience
,
is
to
teach
others
how
to
behave
themselves
in
their
trouble
.
Whence
learn
,
1.
The
Doctrine
of
Justification
by
gracious
forgiving
iniquity
,
is
the
ground
of
all
the
godlies
approaches
to
God
,
and
right
worshipping
of
him
;
for
to
shew
the
use
of
this
Doctrine
,
thus
tried
by
experience
,
he
saith
,
Every
godly
one
shall
pray
unto
thee
.
2.
There
is
a
time
when
God
may
be
found
,
to
wit
,
so
long
as
God
is
offering
grace
,
and
sparing
extremity
of
wrath
,
which
time
men
ought
to
lay
hold
on
,
not
knowing
how
short
while
it
may
last
:
They
shal
pray
in
a
time
when
thou
mayest
be
found
.
3.
It
is
possible
,
that
a
godly
man
may
be
in
the
middest
of
the
waters
of
sore
troubles
,
and
yet
these
troubles
not
come
near
unto
him
,
because
God
can
furnish
the
man
an
Ark
in
Christ
,
whereby
he
shal
swim
above
the
deluge
:
and
when
God
keepeth
off
trouble
,
that
is
proveth
not
hurtful
,
(
much
more
when
he
:
maketh
trouble
a
means
of
spiritual
good
to
a
man
,
and
giveth
the
man
true
peace
and
contentment
in
himself
)
it
is
verified
what
is
promised
here
,
Surely
in
the
floods
of
great
waters
they
shall
not
come
near
him
.
Ver.
7.
Thou
art
my
hiding
place
,
thou
shalt
preserve
me
from
trouble
:
thou
shalt
compasse
me
about
with
songs
of
deliverance
From
the
second
use
wherein
David
confirmeth
his
own
faith
for
time
to
come
,
Learne
,
1.
Experience
of
Gods
mercies
by
gone
should
fasten
resolution
,
to
make
use
of
faith
hereafter
in
all
troubles
,
as
here
.
2.
The
godly
after
one
trouble
,
should
prepare
for
another
,
after
one
delivery
expect
another
,
as
here
.
3.
What
God
hath
proved
himself
to
be
to
us
before
,
we
may
promise
,
he
shal
be
the
same
to
us
in
effect
hereafter
,
because
he
is
that
by
Covenant
and
promise
to
us
,
what
in
practice
we
have
found
him
to
he
;
for
David
reasoneth
thus
,
Thou
art
mine
hiding
place
,
thou
shalt
preserve
me
from
trouble
;
that
is
,
I
shal
have
no
dammage
by
trouble
,
as
is
said
.
4.
A
justified
soul
resolving
to
make
use
of
God
in
every
condition
that
can
come
unto
him
,
according
to
the
Covenant
,
may
promise
to
himself
a
comfortable
out-gate
of
all
his
troubles
,
and
matter
of
praise
and
joy
from
God
on
all
hands
,
yea
,
he
may
confidently
say
with
David
,
Thou
shalt
compasse
me
about
with
joyfull
deliverance
.
Ver.
8.
I
will
instruct
thee
,
and
teach
thee
in
the
way
which
thou
shalt
go
:
I
wil
guide
thee
with
mine
eye
.
9
Be
ye
not
as
the
horse
,
or
as
the
mule
which
have
no
understanding
:
whose
mouth
mu●t
be
held
in
with
bit
and
bridle
,
lest
they
come
n●er
unto
thee
.
From
the
third
use
of
teaching
others
to
be
wise
,
by
his
example
,
Learn
,
1.
The
right
use
of
experience
is
to
edifie
others
as
our
calling
requireth
;
when
we
are
converted
,
we
should
strengthen
our
brethren
;
for
this
David
doth
,
I
wil
instruct
thee
,
&c.
2.
When
we
have
heard
how
others
have
been
afflicted
,
we
should
be
wiser
,
and
take
instruction
by
their
example
,
that
we
strive
not
with
God
,
but
submit
our selves
under
his
hand
,
acknowledge
our
sins
,
and
seek
mercy
of
him
:
Be
not
as
the
horse
or
the
mule
.
3.
Whosoever
wil
not
submit
unto
God
,
and
seek
unto
his
favour
,
shal
find
themselves
so
much
the
more
hardly
dealt
with
,
as
horses
and
mules
are
bound
in
with
bit
and
bridle
.
Ver
10
Many
sorrows
shal
be
to
the
wicked
:
but
he
that
trusteth
in
the
Lord
,
mercy
shal
compasse
him
about
.
From
the
fourth
use
of
maintaining
a
course
of
adhering
to
God
in
all
conditions
,
because
it
shal
be
better
with
the
believer
,
then
with
the
wicked
;
Learne
,
1.
There
is
no
advantage
to
be
had
by
repining
against
God
,
only
the
multiplication
of
sorrows
shal
follow
thereupon
,
sin
upon
sin
,
wrath
upon
wrath
,
judgement
upon
judgement
;
and
after
temporal
evils
,
everlasting
shal
follow
,
for
many
sorrowes
shall
be
to
the
wicked
.
2.
Not
repining
against
God
,
taking
with
our
chastisements
,
acknowledging
of
our
sins
in
our
affliction
;
seeking
in
to
Gods
mercy
,
and
leaning
unto
him
,
putteth
difference
between
the
wicked
and
the
godly
;
for
here
the
believer
is
set
in
opposition
to
the
wicked
,
and
to
the
man
that
is
like
a
horse
or
mule
;
for
he
is
called
the
man
that
trusteth
in
the
Lord
.
3.
Whatsoever
tentation
,
trouble
,
or
opposition
shal
make
assault
against
the
believer
;
mercy
shal
make
the
defence
;
and
shal
give
the
deliverance
on
all
hands
,
for
mercy
shall
compasse
him
about
.
Ver.
11
Be
glad
in
the
Lord
,
and
rejoyce
,
yee
righteous
:
and
shout
for
joy
,
all
ye
that
are
upright
in
heart
.
From
the
last
use
of
making
God
our
joy
and
delight
;
Learne
,
1.
Such
as
understand
the
way
of
Justification
by
grace
,
and
have
fled
to
God
for
pardon
of
sin
,
and
so
are
justified
,
have
great
matter
of
rejoycing
,
and
should
make
conscience
to
rejoyce
in
God
:
for
to
them
it
is
said
,
Rejoyce
ye
righteous
.
2.
The
justified
man
is
no
counterfeit
in
the
matter
of
Religion
,
nor
hypocrite
in
the
matter
of
outward
obedience
to
the
Lords
Law
,
He
is
a
righteous
man
,
he
is
upright
in
heart
.
3.
The
matter
of
his
joy
and
triumphing
is
the
Lord
himself
,
his
grace
,
his
good
wil
,
his
Covenant
,
his
promise
,
and
constant
kindnesse
and
mercy
,
for
it
is
said
to
them
,
Be
glad
in
the
Lord
.
PSAL.
XXXIII
.
This
Psalm
in
Gods
Providence
hath
no
Inscription
,
as
also
many
others
have
none
;
that
we
may
look
upon
holy
Scriptures
as
altogether
inspired
of
God
,
and
not
put
price
upon
it
for
the
Writers
thereof
,
whether
their
name
be
expressed
or
not
.
In
it
there
is
first
an
exhortation
to
praise
God
,
ver.
1
,
2
,
3.
for
his
powerful
,
wise
,
and
righteous
government
of
all
things
in
general
,
ver.
4
,
5.
and
more
specially
for
his
powerfull
guiding
the
workes
of
Creation
,
ver.
6
,
7.
Secondly
,
an
exhortation
,
as
to
praise
God
,
so
also
to
fear
him
,
for
his
omnipotency
,
and
his
powerful
over-ruling
and
disappointing
all
the
devices
of
men
against
his
Church
,
and
his
powerfull
executing
all
his
own
wil
,
v.
8
,
9
,
10
,
11.
Thirdly
,
a
proclaiming
the
blessedness
of
the
Lords
Church
and
People
,
and
of
Gods
praises
in
reaching
his
Providence
over
all
the
world
,
in
favours
of
his
People
,
ver.
12
,
13
,
14
,
15.
In
special
,
for
disappointing
and
evacuating
all
vaine
confidences
of
men
,
great
and
smal
,
who
do
not
trust
in
him
,
ver.
16
,
17.
and
taking
care
of
such
as
fear
him
,
and
trust
in
him
,
to
deliver
them
from
all
evil
,
v.
18
,
19.
Fourthly
,
the
use
is
set
down
which
the
godly
doe
make
of
this
doctrine
,
and
song
of
praise
.
Ver.
1.
REjoyce
in
the
Lord
,
O
ye
righteous
:
for
praise
is
comely
for
the
upright
.
2
Praise
the
Lord
with
Harp
,
sing
unto
him
with
the
Psaltery
,
and
an
instrument
of
ten
strings
.
3
Sing
unto
him
a
new
Song
,
play
skilfully
with
a
loud
noise
FRom
the
exhortation
made
to
the
godly
to
praise
God
,
Learne
,
1.
That
to
rejoyce
in
God
is
a
point
of
praising
of
him
,
for
it
is
here
expounded
to
be
praise
;
Rejoyce
in
the
Lord
saith
he
,
for
praise
is
comely
.
2.
Albeit
all
be
bound
to
praise
God
,
yet
none
wil
do
it
chearfully
and
acceptably
,
save
only
the
godly
,
Rejoyce
,
ye
righteous
.
3.
There
is
no
exercise
more
becoming
the
godly
,
then
praising
of
God
,
whether
we
look
to
the
object
of
the
praise
,
which
is
God
;
or
whether
we
look
to
their
obligation
above
all
people
in
the
world
;
For
praise
is
comely
to
the
upright
.
4.
There
is
no
exercise
whereunto
we
have
more
need
to
be
stirred
up
,
then
to
praise
;
such
is
our
dulnesse
,
and
such
is
the
excellency
and
necessity
of
the
worke
,
as
the
Ceremonial
use
of
musical
instruments
in
the
paedagogie
of
Moses
,
did
signifie
and
import
;
the
religious
use
whereof
,
albeit
it
be
taken
away
,
with
the
rest
of
the
Ceremonial
Law
;
(
the
natural
or
civil
use
thereof
remaining
stil
the
same
,
both
before
the
Ceremonial
Law
and
after
it
,
)
yet
the
thing
signified
,
which
is
the
bending
all
the
powers
of
our
soule
and
body
to
praise
God
,
is
not
taken
away
:
and
this
necessity
of
our
up-stirring
is
imported
in
a
threefold
exhortation
.
5
The
praises
of
the
Lord
,
being
wel
considered
,
wil
yeild
continually
new
matter
,
and
fresh
delight
in
the
work
.
Sing
unto
him
,
saith
he
,
●
new
Song
.
Ver.
4.
For
the
Word
of
the
Lord
is
right
,
and
all
his
works
are
done
in
truth
5
He
loveth
righteousnesse
and
judgment
:
the
earth
is
ful
of
the
goodnesse
of
the
Lord
.
From
the
arguments
of
praise
taken
from
his
good
governing
of
all
things
in
the
general
,
Learne
,
1.
The
powerfull
appointment
of
what
is
done
in
the
world
,
and
the
execution
thereof
in
effect
,
is
most
holy
,
just
and
equitable
,
that
the
creatures
are
so
ranked
as
they
are
,
some
of
them
superiour
,
some
inferiour
;
some
of
them
ruling
,
some
of
them
serving
;
some
of
them
stronger
,
some
weaker
;
some
of
them
agreeing
to
other
,
some
of
them
disagreeing
one
from
another
;
some
of
them
feeding
upon
,
and
others
of
them
made
food
and
prey
to
others
;
all
making
up
a
harmony
of
wel
ruled
concords
and
discords
,
all
is
done
wel
and
equitable
:
for
,
The
Word
of
the
Lord
is
right
,
and
all
his
workes
are
done
in
truth
.
2.
The
Lord
cannot
but
do
justly
,
because
his
nature
is
such
,
He
loveth
righteousnesse
and
judgment
.
3.
There
is
no
part
of
the
world
wee
can
set
our
eyes
upon
,
but
it
speaketh
praise
to
God
for
his
bounty
to
his
creatures
,
and
specially
to
man
.
The
earth
is
ful
of
the
goodnesse
of
the
Lord
.
Ver.
6
By
the
word
of
the
Lord
were
the
heavens
made
:
and
all
the
hoste
of
them
by
the
breath
of
his
mouth
7
He
gathereth
the
waters
of
the
Sea
together
as
an
heap
,
he
layeth
up
the
depth
in
store
houses
.
From
the
Works
of
Creation
,
Learne
,
1.
The
omnipotency
and
wisdom
of
God
in
creating
heaven
and
earth
,
and
all
things
of
nothing
;
as
they
do
praise
God
,
so
also
do
they
prove
the
power
and
righteousnesse
of
his
governing
them
.
By
the
Word
of
the
Lord
the
heavens
were
made
.
2.
How
easie
a
thing
it
is
to
God
,
to
govern
and
guide
the
World
wel
,
appeareth
by
his
making
of
all
things
at
a
word
,
He
made
all
the
hoste
of
them
by
the
breath
of
his
mouth
,
and
it
can
cost
him
no
more
to
uphold
and
rule
them
at
his
pleasure
.
3.
He
is
able
to
ward
off
whatsoever
evil
can
befal
us
:
For
he
gathers
the
waters
of
the
sea
as
an
heap
,
which
would
naturally
overflow
the
earth
.
4.
He
hath
more
bands
over
our
heads
to
keep
us
in
fear
,
and
awe
before
him
,
and
amongst
the
the
rest
,
He
layeth
up
the
deep
in
store-houses
,
to
let
them
loose
,
when
and
where
,
and
how
far
he
pleaseth
.
Ver.
8.
Let
all
the
earth
feare
the
Lord
;
let
all
the
inhabitants
of
the
world
stand
in
awe
of
him
.
9
For
he
spake
,
and
it
was
done
,
he
commanded
,
and
it
stoodfast
.
10.
The
Lord
bringeth
the
counsel
of
the
heathen
to
nought
;
he
maketh
the
devices
of
the
people
of
none
effect
.
11
The
counsel
of
the
Lord
standeth
for
ever
,
the
thoughts
of
his
heart
to
all
generations
.
In
the
second
place
,
he
exhorteth
as
to
praise
,
so
also
to
fear
him
.
Whence
learn
,
1.
The
right
use
of
the
works
of
Creation
,
is
,
to
take
up
,
how
glorious
and
how
dreadful
the
Creator
of
them
is
,
and
to
beware
to
offend
him
.
Let
all
the
earth
feare
before
the
Lord
.
2.
No
man
on
earth
is
exempted
from
Gods
judgment
,
when
he
transgresseth
Gods
Law
,
albeit
he
be
without
the
Church
:
Let
all
the
inhabitants
of
the
world
stand
in
awe
of
him
.
3.
His
omnipotency
manifested
in
framing
and
setling
the
frame
of
the
world
at
a
word
:
should
move
men
to
feare
him
;
for
it
is
given
for
a
reason
to
feare
him
,
Because
he
spake
,
and
it
was
done
;
he
commanded
,
and
it
stood
fast
.
4.
Such
as
fear
not
God
,
have
many
devices
of
their
own
,
how
to
make
themselves
blessed
,
and
how
to
overturn
his
Church
and
People
;
but
God
disappointeth
them
of
their
design
,
both
in
the
one
and
in
the
other
;
He
bringeth
the
counsel
of
the
Heathen
to
nought
,
and
he
maketh
the
devices
of
the
people
of
none
effect
,
and
therfore
all
should
fear
him
.
5.
The
whole
worke
of
the
Lords
Providence
,
from
the
beginning
of
the
world
to
the
end
therof
,
is
all
at
once
before
his
eyes
,
and
all
the
Lords
work
is
deliberately
fixed
by
him
;
The
counsel
of
the
Lord
standeth
for
ever
.
6.
The
Lord
goeth
on
in
executing
of
his
determinate
resolution
,
from
one
generation
to
another
,
without
being
frustrate
of
his
purpose
in
any
thing
,
lesse
or
more
at
any
time
:
The
counsel
of
the
Lord
standeth
for
ever
,
the
thoughts
of
his
heart
to
all
generations
.
7.
Such
as
follow
Gods
direction
,
do
obey
his
revealed
Wil
,
do
take
the
course
set
down
by
him
in
his
Word
,
for
their
reconciliation
with
him
,
through
the
Messiah
Christ
,
and
do
set
his
Word
before
them
,
to
be
the
rule
of
their
faith
and
obedience
,
cannot
be
disappointed
of
what
is
promised
by
God
in
his
revealed
wil
,
For
the
counsel
of
the
Lord
standeth
for
ever
,
and
the
thoughts
of
his
heart
to
all
generations
.
Ver.
12.
Blessed
is
the
Nation
whose
God
is
the
Lord
:
and
the
People
whom
he
hath
chosen
for
his
own
inheritance
.
13.
The
Lord
looketh
from
Heaven
:
he
beholdeth
all
the
sons
of
men
.
14.
From
the
place
of
his
habitation
,
he
looketh
upon
all
the
inhabitants
of
the
earth
.
15.
He
fashioneth
their
hearts
alike
:
he
considereth
all
their
works
.
In
the
third
place
he
sheweth
the
blessednesse
of
Gods
people
,
in
order
to
his
praise
who
hath
chosen
them
,
and
who
doth
dispose
of
all
things
to
their
behoof
.
Whence
learn
,
1.
Of
all
the
people
on
the
earth
,
the
Lord
hath
only
entred
in
Covenant
with
his
Church
,
to
be
their
God
in
a
peculiar
way
;
for
here
,
There
is
a
Nation
whose
God
is
the
Lord
.
2.
Such
as
do
lay
hold
on
God
as
their
God
,
are
the
only
blessed
people
in
the
world
;
for
it
is
said
,
Blessed
is
that
Nation
,
whose
God
is
the
Lord
,
3.
Such
as
in
the
sense
of
their
own
sin
and
misery
,
and
consideration
of
the
vanity
of
all
things
beside
God
,
have
chosen
God
for
their
God
,
to
live
in
Communion
with
him
,
they
have
evidence
of
their
Election
;
for
they
are
here
called
,
The
people
whom
he
hath
chosen
.
4.
Such
people
,
as
is
said
,
are
that
peculiar
portion
of
the
world
,
which
God
hath
set
apart
for
himself
to
draw
the
rent
of
his
glory
in
the
world
by
them
,
and
from
them
in
a
special
way
;
and
whom
he
will
keep
in
his
possession
for
ever
,
and
not
suffer
himself
to
be
bereft
of
them
;
For
they
are
the
People
whom
he
hath
chosen
for
his
inheritance
.
5.
Though
the
Church
be
the
only
inheritance
of
God
,
yet
the
rest
of
the
world
is
the
object
of
his
wise
,
holy
and
powerful
providence
,
no
lesse
then
the
Church
:
The
Lord
looketh
down
from
heaven
,
and
beholds
all
the
sonnes
of
men
.
6.
There
cannot
be
a
plot
on
earth
against
Gods
Church
:
but
God
is
privy
to
it
,
and
knoweth
it
perfectly
;
for
from
the
place
of
his
habitation
,
he
looketh
on
all
the
inhabitants
of
the
earth
.
7.
The
Lord
cannot
be
ignorant
of
the
most
secret
device
of
men
,
better
or
worse
,
because
he
is
the
Maker
of
the
hearts
of
all
men
,
He
fashioneth
their
hearts
alike
,
(
that
is
,
the
heart
of
one
as
well
as
of
another
)
he
considereth
all
their
works
,
that
he
may
make
of
them
what
he
will
.
8.
Men
had
need
to
consider
whereupon
their
heart
is
set
,
and
what
course
they
are
upon
,
and
what
work
they
are
about
,
for
he
knoweth
the
heart
,
and
considereth
every
mans
work
.
Ver.
16.
There
is
no
King
saved
by
the
multitude
of
an
hoste
:
a
mighty
man
is
not
delivered
by
much
strength
.
17.
An
horse
is
a
vain
thing
for
safety
:
neither
,
shall
he
deliver
any
by
his
great
strength
.
18.
Behold
the
eye
of
the
Lord
is
upon
them
that
fear
him
:
upon
them
that
hope
in
his
mercy
:
19.
To
deliver
their
soul
from
death
,
and
to
keep
them
alive
in
famine
.
Here
he
sets
at
naught
all
carnal
confidence
of
men
,
that
his
people
may
neither
fear
their
enemies
,
nor
trust
in
their
own
furniture
,
and
preferreth
trusting
in
God
,
to
all
carnal
confidence
whatsoever
.
Whence
learn
,
1.
Trusting
in
means
,
(
such
as
a
mans
strength
,
and
the
assistance
of
other
men
,
or
other
creatures
,
)
is
an
errour
so
natural
,
and
fixed
,
as
it
had
need
to
be
refuted
by
God
,
who
hath
said
,
that
they
are
a
vaine
confidence
to
lean
unto
,
which
cannot
deliver
a
man
,
There
is
no
King
saved
by
the
multitude
of
an
hoste
,
a
mighty
man
is
not
delivered
by
much
strength
,
and
a
horse
is
a
vain
thing
for
safety
:
And
the
actuall
frustrating
of
mens
hopes
,
to
be
helped
by
authority
,
strength
,
or
external
helpes
,
should
teach
men
not
to
lean
to
them
,
when
they
are
making
use
of
them
.
2.
The
man
that
believeth
in
God
,
and
feareth
him
,
is
in
a
more
safe
condition
,
then
the
wicked
in
all
their
power
and
riches
:
Behold
,
the
eye
of
the
Lord
is
upon
them
that
fear
him
,
and
hope
in
his
mercy
,
to
deliver
them
.
3.
The
whole
perfection
of
a
Christian
life
is
comprized
in
these
two
,
trusting
in
Gods
mercy
,
and
fearing
him
:
for
this
is
the
description
here
of
the
Elect
,
and
blessed
man
.
4.
The
godly
cannot
secure
themselves
from
being
brought
in
straits
and
necessities
,
but
may
be
sure
that
God
shall
have
a
care
of
them
in
their
necessities
,
and
give
them
a
blessed
out-gate
out
of
them
all
,
For
his
eye
is
on
them
,
to
deliver
them
from
death
,
and
to
keep
them
alive
in
famine
.
Ver.
20
▪
Our
soul
waiteth
for
the
Lord
;
he
is
our
help
and
our
shield
.
21.
For
our
heart
shall
rejoyce
i●
him
;
because
we
have
trusted
in
his
holy
Name
.
22.
Let
thy
mercy
(
O
Lord
)
be
upon
us
:
according
as
we
hope
in
thee
.
In
the
last
place
is
set
down
the
use
of
this
doctrine
,
which
the
godly
should
make
of
it
.
Whence
learn
,
1.
All
the
points
of
the
Lords
praise
,
are
props
of
the
Saints
faith
,
and
grounds
of
their
hope
,
as
this
Conclusion
drawn
from
this
song
of
praise
,
doth
shew
:
Our
soul
waiteth
for
the
Lord
,
&c.
2.
Every
believer
may
rejoyce
,
and
promise
to
himself
cause
of
rejoycing
through
faith
in
his
name
,
Our
hearts
shall
rejoyce
in
him
,
because
we
have
trusted
in
him
.
3.
Faith
always
differenceth
it self
from
presumption
,
by
praying
for
what
is
promised
,
Let
thy
mercy
be
upon
us
,
say
the
Believers
.
4.
Because
the
hope
of
the
godly
is
grounded
upon
Gods
promises
,
therefore
it
shall
not
be
disappointed
,
But
Gods
mercy
shall
be
on
them
,
according
as
they
hope
in
him
.
PSAL.
XXXIV
.
A
Psalme
of
David
,
when
he
changed
his
behaviour
before
Abimelech
;
and
he
drove
him
away
,
and
he
departed
.
In
this
Psalme
David
praiseth
God
,
for
his
delivery
from
the
King
of
Gath
,
and
exhorteth
others
to
praise
God
with
him
,
for
his
experience
of
Gods
mercy
,
ver.
1
,
2
,
3
,
4
,
5
,
6.
Then
for
making
farther
use
of
this
mercy
,
he
gives
out
general
doctrines
concerning
Gods
protection
and
care
of
his
children
,
with
the
uses
thereof
,
ver.
7
,
8
,
9
,
10.
Thirdly
,
he
giveth
counsel
how
to
lead
a
blessed
life
,
ver.
11
,
12
,
13
,
14.
Fourthly
,
he
enforceth
his
counsel
by
promises
to
the
godly
,
who
obey
Gods
counsel
,
and
threatnings
to
the
wicked
man
,
who
obeyeth
not
,
ver.
15
,
16
,
17
,
18
,
19
,
20
,
21
,
22.
FRom
the
Inscription
We
learn
,
1.
That
it
is
to
good
purpose
to
observe
special
mercies
,
in
a
special
manner
,
and
to
note
the
circumstances
thereof
as
here
is
done
.
2.
And
that
men
in
a
preposterous
fear
,
flying
from
one
danger
,
may
fall
in
another
worse
,
as
David
did
,
when
he
fled
into
an
unhallowed
place
,
amongst
Gods
enemies
,
for
fear
of
Saul
,
he
falleth
in
Abimelech
or
Achish
his
hands
.
3.
And
that
God
pitieth
the
infirmity
of
his
children
,
and
gives
successe
,
some
whiles
to
weak
and
unthrifty
shifts
,
as
here
when
David
changed
his
behaviour
,
he
escaped
.
4.
That
God
can
and
doth
dispose
of
mens
hearts
,
as
he
hath
a
minde
to
work
by
them
:
for
he
did
move
the
heart
of
Achish
not
to
take
notice
of
David
,
otherwise
then
of
a
distracted
man
.
Ver.
1.
I
Will
blesse
the
Lord
at
all
times
:
his
praise
shall
continually
be
in
my
mouth
.
2.
My
soul
shall
make
her
boast
in
the
Lord
:
the
humble
shall
hear
thereof
and
be
glad
.
HE
promiseth
here
for
his
own
part
to
praise
God
for
the
mercy
received
:
Whence
learn
,
1.
As
no
mercy
should
be
misregarded
;
so
,
notable
mercies
should
be
specially
remembered
,
and
God
blessed
for
the
same
.
2.
It
is
a
point
of
thankfulnesse
,
to
take
all
occasions
to
speak
of
God
to
others
,
His
praise
shall
be
continually
in
my
mouth
.
3.
Whatsoever
be
our
condition
in
our selves
,
matter
of
gloriation
in
God
shall
never
be
wanting
to
the
believer
,
and
this
gloriation
is
a
duty
and
a
point
of
praising
God
,
My
soul
shall
make
her
boast
in
the
Lord
.
4.
Only
humble
souls
sensible
of
their
own
weaknesse
are
the
people
who
do
reap
benefit
by
Gods
mercies
,
bestowed
on
others
and
themselves
:
The
humble
shall
hear
and
be
glad
.
Ver.
3.
O
magnifie
the
Lord
with
me
,
and
let
us
exalt
his
Name
together
.
4.
I
sought
the
Lord
,
and
he
heard
me
,
and
delivered
me
from
all
my
fears
.
He
exhorteth
others
to
praise
God
with
him
,
magnifying
him
for
his
greatness
,
and
exalting
him
for
his
highnesse
.
Whence
learn
,
1.
The
Saints
are
obliged
to
help
one
another
in
praises
as
well
as
in
prayer
,
albeit
it
cometh
to
passe
that
many
do
crave
the
aide
of
others
prayers
;
who
call
not
for
their
help
to
praise
:
for
here
it
is
,
Let
us
exalt
his
name
together
.
2.
By
Prayer
the
Lord
is
sought
and
found
,
and
it
is
no
small
matter
of
comfort
to
us
,
and
glory
to
God
,
that
our
prayer
is
regarded
:
I
sought
the
Lord
,
saith
he
,
and
he
heard
me
.
3.
The
fear
of
what
is
like
to
be
,
should
not
hinder
prayer
;
for
the
fears
of
the
godly
,
are
not
certain
prophecies
:
for
God
can
deliver
out
of
them
all
,
He
delivered
me
out
of
all
my
feares
.
Ver.
5.
They
looked
unto
him
and
were
lightned
:
and
their
faces
were
not
ashamed
.
6.
This
poor
man
cryed
,
and
the
Lord
heard
him
,
and
saved
him
out
of
all
his
troubles
.
He
is
glad
,
and
commendeth
Gods
goodnesse
to
him
for
the
fruit
of
this
mercy
to
other
believers
.
Whence
learn
,
1.
One
mans
experience
may
be
an
encouragement
to
many
,
to
run
to
God
for
the
like
alms
.
This
David
foreseeth
shall
be
the
fruit
of
Gods
mercy
to
him
,
when
men
seeing
him
delivered
,
shall
look
to
God
,
and
take
comfort
,
and
confidence
by
this
means
.
They
looked
on
him
,
that
is
,
on
David
,
and
so
may
we
on
Christ
(
represented
by
him
)
and
at
the
fulnesse
of
the
Godhead
dwelling
in
Christ
;
So
they
were
lightened
,
and
thus
comforted
in
the
middest
of
the
darknesse
of
their
troubles
:
and
their
faces
were
not
ashamed
;
because
of
confidence
raised
by
this
experience
,
that
they
should
find
the
like
mercy
,
when
they
stood
in
need
.
2.
The
way
to
make
best
use
of
the
example
of
Gods
mercy
to
any
person
set
down
in
Scripture
,
or
which
fall
forth
in
our
time
,
or
are
made
certainly
known
to
us
any
way
,
is
to
look
upon
them
,
not
as
they
differ
from
us
or
our
condition
,
but
as
they
draw
nearest
in
similitude
to
us
,
and
unto
the
mean
condition
we
are
in
,
for
so
do
the
Saints
look
on
David
,
saying
,
Not
this
rare
Saint
David
,
or
this
great
Prophet
David
,
or
this
holy
man
David
,
who
was
according
to
Gods
heart
;
but
this
poor
man
David
cried
,
and
the
Lord
heard
him
,
and
saved
him
out
of
all
his
troubles
.
Verse
7.
The
Angel
of
the
Lord
encampeth
round
about
them
that
fear
him
,
and
delivereth
them
.
8.
O
taste
and
see
that
the
Lord
is
good
:
blessed
is
the
man
that
trusteth
in
him
.
In
the
next
place
are
set
down
general
Doctrines
concerning
Gods
care
of
believers
,
to
protect
and
feed
them
;
and
the
uses
thereof
;
To
trust
and
fear
God
.
Whence
learn
,
1.
A
right
sight
of
Gods
dealing
with
a
mans
own
self
,
will
give
him
great
light
about
the
Lords
manner
of
dealing
with
others
,
his
children
,
as
here
.
2.
Though
the
Godly
walk
among
foes
,
and
be
in
a
continual
warfare
,
yet
they
are
well
looked
to
and
guarded
.
The
Angel
of
the
Lord
encampeth
round
about
them
.
3.
The
sense
of
Gods
mercy
and
goodnesse
,
is
the
sweetest
thing
that
ever
was
felt
,
and
is
able
to
season
the
bitterest
cup
that
ever
believer
drank
of
:
Taste
and
see
that
the
Lord
is
good
.
4.
By
faith
is
the
taste
of
this
sweetnesse
gotten
:
for
blessed
is
the
man
that
trusts
in
him
.
5.
All
that
the
believer
can
attain
to
in
this
life
of
spiritual
consolation
,
whether
by
faith
or
experience
sweetened
with
lively
comforts
of
the
holy
Ghost
,
is
but
a
taste
in
comparison
of
what
is
to
be
had
hereafter
,
and
yet
that
taste
,
O
how
sweet
a
joy
,
unspeakable
and
full
of
glory
is
it
!
O
taste
and
see
that
the
Lord
is
good
.
6.
Affliction
purgeth
the
taste
of
the
believer
,
and
a
soul
driven
from
all
worldly
helps
,
but
fitted
for
exercising
spiritual
senses
,
as
here
we
see
,
Davids
taste
is
purged
well
after
trouble
.
7.
As
God
is
very
communicative
of
his
goodnesse
,
and
offereth
himself
to
men
to
be
taken
a
proof
of
:
so
also
gracious
souls
do
wish
and
invite
others
to
share
with
them
in
whatsoever
grace
the
Lord
doth
bestow
on
them
,
as
David
doth
here
,
saying
to
all
,
O
taste
and
see
.
8.
Albeit
this
sweetnesse
be
not
found
at
the
first
out-putting
of
faith
,
yet
let
faith
rest
on
God
,
and
it
shall
feel
in
due
time
,
for
blessed
is
he
that
putteth
his
trust
in
God
;
yea
,
faith
it self
is
a
taste
of
that
grace
that
is
in
God
.
Ver.
9.
O
fear
the
Lord
,
ye
his
Saints
:
for
there
is
no
want
to
them
that
fear
him
.
10.
The
young
lions
do
lack
and
suffer
hunger
,
but
they
that
seek
the
Lord
,
shall
not
want
any
good
thing
.
Another
Doctrine
concerning
Gods
care
to
feed
and
provide
for
all
necessary
furniture
,
unto
the
believer
,
with
the
use
thereof
;
which
is
to
fear
God
.
Whence
learn
,
1.
True
believers
in
God
must
study
holinesse
,
for
evidencing
of
their
faith
;
for
therefore
are
they
called
Saints
,
and
his
Saints
.
2.
The
fear
of
the
Lord
is
the
property
of
the
Saints
,
whereby
they
are
set
on
work
to
do
what
the
Lord
commandeth
,
and
to
forbear
what
he
forbiddeth
;
and
no
bonds
of
inclination
,
counsel
,
example
,
lawes
,
fear
of
shame
,
or
punishment
from
men
,
are
able
to
keep
a
man
in
order
when
he
meeteth
with
a
fit
tentation
to
sin
,
but
the
fear
of
God
restraineth
the
man
both
outwardly
and
inwardly
,
in
secret
,
and
open
,
alwayes
,
and
every
where
▪
and
whatsoever
measure
of
holy
fear
the
Saints
have
attained
unto
,
yet
may
they
be
exhorted
,
and
must
hearken
unto
exhortation
,
to
grow
in
this
grace
:
O
fear
the
Lord
,
ye
his
Saints
.
3.
Such
as
fear
God
,
need
not
to
want
any
necessary
furniture
in
Gods
service
,
for
there
is
no
want
to
them
that
fear
him
.
4.
Proud
oppressors
,
wealthy
and
potent
Princes
,
that
trust
in
their
own
power
,
shall
not
be
so
sure
of
their
own
standing
and
furniture
,
as
the
meanest
of
true
believers
are
.
The
lions
do
lack
and
suffer
hunger
,
but
they
that
seek
the
Lord
shall
not
want
.
Though
the
godly
may
want
many
earthly
things
yet
shall
they
have
food
and
raiment
,
and
shall
not
want
any
good
thing
.
6.
The
right
sort
of
fearing
of
God
,
and
labouring
for
more
and
more
near
communion
with
him
,
are
inseparable
properties
of
the
Saints
,
for
they
that
are
called
Saints
are
called
here
fearers
of
him
,
and
seekers
of
him
also
.
Ver.
11.
Come
,
ye
children
,
hearken
unto
me
,
I
will
teach
you
the
fear
of
the
Lord
.
12.
What
man
is
he
that
desireth
life
:
and
loveth
many
dayes
:
that
he
may
see
good
?
13.
Keep
thy
tongue
from
evill
,
and
thy
lips
from
speaking
guile
:
14.
D●part
from
evill
,
and
do
good
:
seek
peace
,
and
pursue
it
In
the
third
place
,
he
giveth
direction
how
a
man
shall
live
blessedly
,
by
evidencing
the
sincerity
of
the
fear
of
God
in
him
,
which
is
a
grace
inseparable
from
faith
in
God
,
manifesting
it self
in
obedience
to
his
commands
.
Whence
learn
,
1.
There
should
be
such
mutual
love
and
respect
between
the
teacher
and
the
people
taught
,
as
is
between
parents
and
children
;
yea
,
God
in
his
servants
offereh
himself
as
a
father
ready
to
instruct
his
visible
Church
,
as
his
children
,
Come
,
ye
children
,
saith
he
,
and
hearken
unto
me
.
2.
The
true
fear
of
God
is
the
way
to
live
blessedly
in
this
life
;
where
misery
most
aboundeth
,
and
this
should
be
a
motive
to
seek
after
this
grace
,
for
it
is
asked
here
,
What
man
is
he
that
desireth
life
,
&
c
?
and
then
the
way
to
attain
to
it
,
is
set
down
in
some
particulars
of
the
fear
of
God
,
as
the
inseparable
companions
of
faith
in
God
.
3.
The
true
fear
of
God
must
evidence
it self
by
the
fruits
thereof
,
such
as
are
the
ruling
of
mans
tongue
,
&
of
the
rest
of
the
outward
man
;
eschewing
whatsoever
the
Lord
forbids
,
and
endeavouring
every
good
duty
which
God
commandeth
,
and
the
keeping
peace
with
all
men
so
farre
as
in
us
lieth
,
for
so
doth
the
Prophets
words
bear
,
vers.
13
,
14.
This
is
the
evidence
of
the
fear
of
God
in
effect
,
when
such
outward
works
proceed
from
inward
principles
of
saving
grace
.
Vers.
15.
The
eyes
of
the
Lord
are
upon
the
righteous
:
and
his
ears
are
open
unto
their
cry
.
16.
The
face
of
the
Lord
is
against
them
that
do
evil
,
to
cut
off
the
remembrance
of
them
from
the
earth
.
In
the
last
place
he
presseth
this
Doctrine
by
shewing
the
priviledges
of
the
righteous
,
and
the
miserable
state
of
the
wicked
,
setting
the
one
against
the
other
,
in
opposition
thrice
;
In
the
first
learn
,
It
is
a
good
means
to
keep
our
hearts
in
the
fear
of
God
,
to
consider
the
gain
of
godliness
,
and
the
dammage
and
danger
of
wickednes
,
as
here
they
are
set
in
opposition
.
2.
Such
as
have
their
eye
upon
God
and
his
word
,
for
righteousnesse
and
life
,
may
be
sure
of
the
watchful
eye
of
God
on
them
,
for
their
direction
in
their
way
,
their
consolation
in
their
grief
,
and
deliverance
out
of
trouble
;
for
,
The
eyes
of
the
Lord
are
upon
the
righteous
.
3.
As
the
righteous
lend
their
ears
to
Gods
word
,
to
his
promises
and
precepts
:
so
the
Lord
lendeth
his
eare
to
their
supplications
and
desires
,
His
ears
are
open
to
their
cry
.
4.
On
the
other
hand
,
as
the
wicked
,
who
fear
not
God
,
set
their
face
to
do
evill
,
and
to
transgresse
Gods
commands
;
so
God
shall
set
his
face
against
them
,
to
be
avenged
upon
them
:
The
face
of
the
Lord
is
against
them
that
do
evil
.
5.
The
only
happinesse
which
the
wicked
man
seeketh
,
is
to
have
riches
,
honour
and
pleasure
in
the
earth
,
and
to
have
his
own
name
in
estimation
among
men
hereafter
,
and
these
things
also
,
beside
the
losse
of
heaven
shall
be
taken
from
him
,
and
his
temporal
life
withal
;
for
The
face
of
the
Lord
is
against
them
,
to
cut
off
their
remembrance
from
the
earth
.
Ver.
17.
The
righteous
cry
,
and
the
LORD
heareth
,
and
delivereth
them
out
of
all
their
troubles
.
18.
The
Lord
is
nigh
unto
them
that
are
of
a
broken
heart
:
and
saveth
such
as
be
of
a
contrite
spirit
.
19
Many
are
the
afflictions
of
the
righteous
:
but
the
Lord
delivereth
him
out
of
them
all
.
20
He
keepeth
all
his
bones
:
not
one
of
them
is
broken
.
21
Evil
shal
sla●
the
wicked
;
and
they
that
hate
the
righteous
shal
be
desolate
.
Another
opposition
,
of
the
good
appointed
for
the
godly
,
and
the
evil
appointed
for
the
wicked
.
Wherein
learn
,
1.
The
Lord
putteth
the
godly
to
trouble
,
and
by
trouble
putteth
them
to
their
prayers
,
and
delayes
answer
til
the
need
be
great
;
and
then
they
do
cry
to
the
Lord
,
and
then
he
giveth
evidence
of
his
hearing
,
and
sendeth
deliverance
;
for
The
righteous
cry
,
and
the
Lord
heareth
,
and
delivereth
them
out
of
all
their
troubles
.
2.
It
is
as
true
,
as
it
may
seem
strange
,
that
the
Lord
wil
press
his
own
so
long
with
trouble
til
he
break
their
hearts
,
and
kil
their
natural
courage
and
confidence
;
for
here
are
the
godly
described
to
be
men
of
a
broken
heart
,
and
contrite
spirit
.
3.
Though
the
Lord
so
break
the
natural
confidence
of
his
own
,
and
so
empty
them
(
by
trouble
)
of
all
conceit
of
their
own
worth
,
wisdom
or
ability
to
deliver
themselves
out
of
trouble
,
that
they
may
rely
on
God
only
;
yet
wil
he
not
withdraw
himself
from
them
,
nor
suffer
them
to
perish
in
discouragement
.
The
Lord
is
neer
to
them
that
are
of
a
broken
heart
,
and
saveth
such
as
be
of
a
contrite
spirit
.
4.
Though
the
righteous
be
the
only
men
in
the
world
whom
God
loveth
best
;
yet
will
he
not
only
not
exempt
them
from
trouble
,
but
also
wil
exercise
them
with
multitudes
and
varieties
of
troubles
from
his
own
hand
immediately
,
from
Satans
temptations
,
from
the
malice
of
the
wicked
of
the
world
,
&c.
Many
are
the
troubles
of
the
righteous
;
for
thus
wil
the
Lord
conform
the
redeemed
to
their
head
,
try
,
and
traine
them
up
in
faith
,
and
patient
submission
to
Gods
wil
;
teach
them
to
pray
and
wait
on
,
and
give
proof
of
the
sincerity
of
the
grace
given
to
them
.
5.
The
godly
are
as
oft
delivered
,
as
they
are
troubled
;
either
by
removing
of
the
trouble
,
or
by
giving
strength
and
patience
to
bear
it
,
or
comfort
under
it
,
and
certain
hope
of
outgate
from
it
;
or
by
ending
all
troubles
to
them
at
once
.
His
troubles
are
many
;
but
the
Lord
delivereth
him
out
of
them
all
.
6.
The
Lord
moderateth
,
weigheth
,
and
measureth
all
the
troubles
of
his
own
,
what
they
shal
suffer
in
their
life
and
death
,
and
leaveth
it
not
to
the
wil
of
the
instruments
of
their
trouble
.
He
keepeth
all
his
bones
,
not
one
of
them
is
broken
.
This
was
true
of
Christ
our
Lord
,
of
whom
many
things
were
prefigured
,
and
prophesied
in
the
Psalms
;
and
in
this
amongst
the
rest
,
which
sheweth
:
That
in
the
Psalms
,
as
the
matter
wil
suffer
,
Christ
is
much
to
be
eyed
,
and
more
then
David
,
of
whom
at
〈◊〉
,
the
same
seemeth
to
speak
chiefly
.
7.
As
to
the
opposite
state
of
the
wicked
;
Wee
learne
,
That
the
wickednesse
of
the
wicked
,
is
both
the
meritorious
cause
,
and
the
means
also
of
the
wicked
mans
destruction
;
For
evil
shall
slay
the
wicked
.
8.
It
is
the
mark
of
a
wicked
man
,
to
hate
the
righteous
for
his
righteousness
;
and
so
is
it
set
down
here
.
9.
He
that
hateth
the
righteous
,
or
the
image
of
God
in
his
neighbour
,
shal
be
guilty
of
all
the
consequences
of
the
enmity
,
and
be
destitute
of
comfort
when
he
hath
most
need
,
He
that
hateth
the
righteous
,
shall
be
desolate
.
Verse
.
22.
The
Lord
redeemeth
the
soule
of
his
servants
;
and
none
of
them
that
trust
in
him
shal
be
desolate
.
The
third
opposition
between
the
righteous
and
the
wicked
,
is
in
relation
to
what
is
said
in
the
former
verse
.
Whence
learne
,
1.
The
wicked
shal
perish
in
their
sin
,
and
for
their
sin
;
But
the
righteous
shal
not
perish
in
their
sinnes
,
nor
for
them
;
for
,
Evil
shal
slay
the
wicked
;
but
the
Lord
shall
redeeme
the
soules
of
his
servants
,
to
wit
,
out
of
sinne
and
misery
.
2.
As
the
wicked
are
servants
of
sin
,
and
serve
an
ill
Master
,
and
get
an
ill
reward
;
so
the
godly
are
servants
of
righteousness
,
and
have
God
for
their
Master
,
and
shal
have
delivery
and
salvation
for
their
reward
,
as
the
comparison
here
set
down
sheweth
.
3.
As
the
wicked
who
are
destitute
of
faith
in
God
,
when
they
fall
in
trouble
,
want
consolation
:
So
all
the
righteous
,
who
are
no
other
then
sincere
Believers
in
God
,
shal
have
good
company
and
consolation
in
all
their
trouble
,
and
never
be
left
alone
:
for
,
The
haters
of
the
righteous
shal
be
desolate
,
but
none
of
them
that
trust
in
God
shall
be
desolate
.
PSAL.
XXXV
.
This
Psalme
is
a
representation
of
Christs
hottest
contest
with
his
adversaries
,
wherein
they
are
about
to
doe
their
worst
against
him
,
and
his
Kingdome
;
and
he
denounceth
the
hottest
wrath
of
God
against
them
,
for
their
everlasting
overthrow
,
set
forth
under
the
shadow
of
Davids
contest
with
his
irreconcileable
enemies
.
Wherin
he
prayeth
God
to
arise
for
him
,
ver.
1
,
2
,
3.
and
take
order
with
his
despiteful
enemies
,
ver.
4
,
5
,
6
▪
7
,
8.
which
as
it
may
comfort
the
supplicant
,
so
shall
it
serve
also
for
Gods
glory
,
ver.
9
,
10.
A
maine
reason
of
which
petition
,
is
the
unjust
and
ingrate
dealing
of
his
enemies
with
him
,
ver.
11
,
12
,
13
,
14
,
15
,
16.
Whereupon
he
reneweth
his
petition
the
second
time
,
ver.
17
,
18
,
19.
Pressing
his
former
reason
from
the
enemies
unjust
and
insolent
disposition
,
ver.
20
,
21.
and
then
reneweth
his
petition
the
third
time
for
himself
against
his
enemies
,
ver.
22
,
23
,
24
,
25
,
26.
and
for
all
the
favorers
of
his
cause
,
ver.
27
,
28.
Ver.
1.
PLead
my
cause
(
O
LORD
)
with
them
that
strive
with
me
:
fight
against
them
that
fight
against
me
.
2.
Take
hold
of
shield
and
buckler
,
and
stand
up
for
my
help
.
3.
Draw
out
also
the
spear
,
and
stop
the
way
against
them
that
persecute
me
;
say
unto
my
soule
,
I
am
thy
salvation
.
FRom
his
petition
for
himself
;
Learn
,
1.
Such
as
take
part
with
God
against
his
enemies
,
the
Lord
wil
take
part
with
them
against
their
enemies
:
If
any
plead
against
the
Believer
by
verbal
calumnies
,
and
slanders
,
the
Lord
wil
be
their
party
.
If
any
wil
oppose
the
godly
with
violence
,
the
Lord
wil
oppose
them
:
For
this
prayer
of
one
of
the
godly
,
is
as
good
as
a
promise
to
all
,
Plead
my
cause
,
O
Lord
,
with
them
that
strive
with
me
:
fight
against
them
that
fight
against
me
.
2.
There
is
defence
abundance
to
be
found
in
God
,
against
whatsoever
the
enemie
can
do
;
a
shield
and
buckler
in
Gods
hand
,
when
he
pleaseth
to
stand
up
and
help
.
3.
The
Lord
can
terrifie
the
enemy
,
so
that
he
dare
not
assault
the
man
whom
God
pleaseth
to
defend
,
and
hold
him
off
with
long
weapons
,
giving
the
enemie
some
other
thing
to
do
,
then
pursue
his
people
:
Hee
can
draw
out
the
spear
,
and
stop
the
way
against
them
that
persecute
the
godly
.
4.
He
can
quiet
the
hearts
of
his
own
in
the
midst
of
persecution
,
and
make
them
fearlesse
,
in
perswading
them
of
their
salvation
,
everlasting
at
least
;
and
this
may
fully
satisfie
,
if
the
Lord
say
unto
their
soul
,
I
am
thy
salvation
.
Verse
4
Let
them
be
confounded
and
put
to
shame
,
that
seek
after
my
soul
:
let
them
be
turned
back
and
brought
to
confusion
,
that
devise
my
hurt
.
5.
Let
them
be
as
chaffe
before
the
wind
:
and
let
the
Angel
of
the
Lord
chase
them
.
6
▪
Let
their
way
be
dark
and
slippery
,
and
let
the
Angel
of
the
Lord
persecute
them
.
7.
For
without
cause
have
they
hid
for
me
their
net
in
a
pit
,
which
without
cause
they
have
digged
for
my
soul.
8
Let
destruction
come
upon
him
at
unawares
,
and
let
his
net
which
he
hath
hid
,
●atch
himself
:
into
that
very
destruction
let
him
fall
.
From
his
petition
against
his
enemies
;
Learn
,
1.
Shameful
disappointment
shal
they
find
at
length
who
intend
to
destroy
the
godly
;
Let
them
be
confounded
and
put
to
shame
,
that
se●ke
after
my
soul.
2.
Though
the
enemies
of
Christ
and
the
godly
,
advance
in
the
prosecution
of
their
hurtful
devises
,
yet
shal
they
be
forced
to
retire
with
shame
.
They
shal
be
turned
back
and
brought
to
confusion
,
who
devise
their
hurt
.
3.
As
the
enemy
hath
pursued
,
so
shal
Gods
wrath
pursue
him
,
and
chase
him
,
and
drive
him
to
perdition
:
They
shall
be
as
the
chaffe
before
the
wind
.
4.
Albeit
there
were
no
earthly
man
to
pursue
Christs
enemies
,
yet
avenging
angels
,
or
evil
spirits
shal
be
let
forth
upon
them
and
their
families
,
to
trouble
them
:
Let
the
Angel
of
the
Lord
chase
them
.
5.
The
Lord
shal
put
them
to
such
straits
,
as
they
shal
not
know
what
hand
to
turn
to
,
what
way
to
take
,
and
in
the
way
which
they
take
,
they
shal
fal
:
Let
their
way
be
dark
and
slippery
.
6.
When
they
are
fallen
in
a
mischief
,
the
hand
of
the
Lord
shal
be
stretched
out
against
them
stil
;
Let
the
Angel
of
the
Lord
pursue
them
.
7.
Though
the
godly
by
behaving
themselves
innocently
,
cannot
eschew
the
persecution
of
the
wicked
;
yet
innoc●nt
behaviour
is
a
great
ease
to
the
conscience
of
the
godly
,
a
matter
of
encouragement
to
them
in
their
addresses
to
God
,
and
a
great
aggredging
of
the
ditty
of
the
enemy
,
as
here
twice
he
saith
,
Without
cause
they
hid
their
net
.
8.
Though
the
enemies
of
the
godly
do
plot
secret
devices
against
them
,
yet
not
so
secret
,
but
God
can
give
warning
of
it
,
and
make
it
an
errand
for
the
godly
,
to
pray
to
him
,
to
disappoint
the
plot
,
as
is
here
imported
;
They
have
hid
for
me
their
net
in
a
pit
.
9.
The
wicked
know
not
how
to
be
sure
of
their
prey
,
when
they
hunt
for
the
life
of
the
godly
.
They
prepare
the
net
,
and
set
it
;
they
hide
it
,
and
they
hide
it
in
a
pit
.
10.
When
the
enemies
of
Gods
people
do
least
expect
harm
,
then
shal
a
mischief
surprize
them
;
Destruction
shall
come
upon
them
unawares
.
11.
The
very
course
which
the
enemy
taketh
against
Gods
Church
and
people
,
shal
be
the
nearest
course
to
destroy
themselves
:
Let
his
net
that
he
hath
hid
,
catch
himself
:
Into
that
very
destruction
let
him
fall
.
Ver.
9.
And
my
soul
shal
be
joyful
in
the
Lord
;
it
shal
rejoyce
in
his
salvation
.
10.
All
my
bones
shal
say
,
LORD
,
who
is
like
unto
thee
,
which
deliverest
the
poor
from
him
that
is
too
strong
for
him
,
yea
,
the
poor
and
the
needy
from
him
that
spoileth
him
?
He
brings
a
reason
of
his
prayer
from
the
comfort
which
hee
should
have
,
and
the
glory
which
God
should
have
,
by
the
means
.
Whence
learn
,
1.
It
is
a
good
reason
to
strengthen
our
hope
to
be
heard
,
when
our
comfort
and
Gods
glory
may
both
be
promoted
,
by
the
granting
of
our
desire
,
as
here
we
find
it
.
2.
The
destruction
of
the
enemies
of
the
Church
,
is
not
a
matter
of
rejoycing
in
mens
destruction
,
but
of
rejoycing
in
the
Lord
,
and
in
his
wise
manner
of
delivering
of
his
people
;
My
soule
shal
be
joyful
in
the
Lord
,
it
shall
rejoyce
in
his
salvation
.
3.
In
the
estimation
of
the
godly
,
the
tongue
is
too
little
to
magnifie
the
Lord
for
his
mercies
;
for
their
desire
is
,
that
all
the
powers
of
the
soul
,
and
that
all
the
parts
of
the
body
,
even
the
bones
,
which
are
least
sensible
in
their
own
kind
,
might
praise
him
;
All
my
bones
shal
say
,
&c.
4.
The
Lord
hath
waies
wonderful
,
others
and
more
then
ever
man
conceived
,
wherby
he
can
deliver
his
own
in
their
lowest
condition
from
their
oppressors
,
when
they
are
in
the
height
of
their
power
and
pride
,
Lord
,
who
is
like
unto
thee
?
which
deliverest
the
poor
from
him
that
is
too
strong
for
him
,
&c.
5.
Though
before
deliverance
come
,
Faith
hath
cause
to
say
all
that
sense
can
say
of
Gods
praises
,
after
deliverance
is
come
;
yet
when
sensible
experience
of
a
hoped
delivery
is
come
,
there
is
a
more
hearty
and
a
more
chearful
manner
of
expressing
of
the
Lords
praises
,
then
can
be
before
it
come
;
as
the
promise
of
the
Prophet
,
to
say
,
so
and
so
,
as
is
in
the
Text
,
after
the
delivery
is
come
,
doth
import
.
6.
It
is
a
sort
of
(
as
it
were
)
ingaging
of
God
to
deliver
,
when
the
heart
of
the
Believer
ingageth
it self
to
glorifie
God
after
the
deliverie
;
for
here
the
Prophet
maketh
use
of
this
,
promising
praise
towards
this
end
.
Verse
11.
False
witnesses
did
rise
up
:
they
laid
to
my
charge
things
that
I
knew
not
.
12
They
rewarded
me
evil
for
good
:
to
the
spoiling
of
my
soul.
13
But
as
for
me
,
when
they
were
sick
,
my
clothing
was
sackloth
:
I
humbled
my
soul
with
fasting
,
and
my
prayer
returned
into
mine
owne
bosome
.
14.
I
behaved
my self
,
as
though
he
had
been
my
friend
or
brother
:
I
bowed
down
heavily
,
as
one
that
mourneth
for
his
mother
.
15.
But
in
mine
adversity
they
rejoyced
,
and
gathered
themselves
together
;
yea
,
the
abjects
gathered
themselves
together
against
me
,
and
I
knew
it
not
;
they
did
tear
me
,
and
ceased
not
.
16
With
hypocritical
mockers
in
feasts
:
they
gnashed
upon
me
with
their
teeth
.
He
amplifieth
that
reason
of
his
petition
,
taken
from
his
enemies
carriage
,
by
laying
before
God
their
falshood
and
ingratitude
.
Whence
learne
,
1.
The
godly
are
subject
,
not
only
to
be
backbitten
,
and
traduced
privily
,
and
slandered
more
openly
;
but
also
to
be
charged
unjustly
before
Judges
,
and
pursued
criminally
for
their
life
without
a
cause
,
and
to
have
false
witnesse
led
against
them
,
that
they
may
be
condemned
under
colour
of
Law
;
this
was
found
in
effect
by
David
,
and
Christ
represented
by
him
.
False
witnesses
did
rise
up
;
They
laid
to
my
charge
things
that
I
knew
not
.
2.
No
bonds
of
nature
or
humanity
will
bind
up
the
wicked
from
persecuting
the
godly
,
even
to
death
,
how
wel
soever
the
godly
have
deserved
of
them
,
They
rewarded
me
evil
for
good
,
to
the
depriving
me
of
my
life
.
3.
True
love
is
best
known
,
as
by
rejoycing
at
anothers
welfare
,
so
by
grieving
for
his
grief
;
When
they
were
sick
,
my
cloathing
was
sackcloth
.
4.
Hearty
prayer
also
for
any
man
,
is
a
token
of
unfeigned
love
to
a
man
,
specially
when
prayer
and
fasting
are
joyned
together
for
them
,
I
humbled
my
soul
by
fasting
.
5.
When
the
expressions
of
grief
,
by
words
or
teares
in
prayer
for
any
,
waken
up
the
affection
yet
more
to
pray
ardently
for
them
;
It
is
yet
a
farther
token
of
unfeigned
love
of
them
for
whom
we
pray
.
My
prayer
(
saith
he
)
returned
into
my
bosome
;
which
is
as
much
,
as
my
expressions
in
prayer
,
in
sighes
,
affectionate
words
and
teares
,
affected
my
heart
(
Lament.
3.49.51
.
)
with
new
motions
of
earnest
dealing
for
them
.
6.
True
Christians
affection
to
their
enemies
,
is
able
to
affect
the
soul
,
as
much
to
the
seeking
their
welfare
,
and
commiserating
their
miserie
,
as
the
natural
affection
of
a
natural
man
can
affect
him
toward
friends
and
kinsfolk
,
in
nearest
natural
relations
unto
him
;
for
David
saith
,
I
behaved
my self
as
though
he
had
been
my
friend
or
brother
;
I
bowed
down
heavily
as
one
that
mourneth
for
his
mother
.
From
the
evil
meeting
which
he
received
of
his
enemies
,
ver.
15
,
16.
Learn
,
1.
Many
of
those
that
pretend
great
friendship
to
the
godly
in
time
of
prosperity
,
may
not
only
turn
their
back
upon
them
,
in
time
of
adversity
,
but
also
turn
to
be
their
open
enemies
,
and
rejoyce
in
their
calamity
;
But
in
my
adversity
,
saith
he
,
they
rejoyced
.
2.
The
troubles
of
the
godly
do
draw
the
wicked
into
a
more
neer
union
amongst
themselves
,
as
it
were
congratulating
one
another
in
their
sinful
courses
,
and
strengthening
one
another
;
They
gather
themselves
together
.
3.
Base
rascals
,
who
have
nothing
to
commend
them
,
save
meerly
their
hatred
of
Gods
,
people
,
and
of
their
piety
,
wil
get
respect
amongst
the
enemies
of
Christ
,
and
of
his
people
,
for
that
very
reason
,
because
they
hate
the
godly
,
and
wil
be
admitted
in
the
fellowship
of
ring-leading
enemies
;
Yea
the
abjects
gathered
themselves
together
against
me
.
4.
In
the
meeting
of
the
wicked
among
themselves
,
Christ
and
his
followers
have
their
name
torn
and
rent
in
pieces
continually
,
with
calumnies
and
slanders
,
which
possibly
come
not
to
their
ears
half
of
them
:
They
gathered
together
,
and
I
knew
it
not
:
they
did
tear
me
in
pieces
,
and
ceased
not
.
5.
Sad
●aunts
and
scoffs
of
pretended
holy
men
,
jearing
at
true
piety
;
is
no
smal
part
of
the
persecution
of
Christ
,
and
of
his
followers
;
for
here
amongst
the
rest
are
hypocritical
mockers
.
6.
When
the
wicked
without
fear
do
fil
and
stuffe
their
belly
in
their
feasting
in
the
time
of
the
Churchs
trouble
:
Their
scoffs
and
their
jests
,
yea
and
their
bloody
expressions
of
cruelty
against
the
godly
,
are
the
most
relishing
sauce
of
their
banquets
:
With
hypocritical
mockers
in
their
feasts
,
they
gnash
upon
me
with
their
teeth
.
Ver.
17.
Lord
,
how
long
wilt
thou
look
on
?
rescue
my
soul
from
their
destruction
,
my
darling
from
the
Lions
.
18
I
wil
give
thee
thanks
in
the
great
Congregation
:
I
wil
praise
thee
among
much
people
.
19
Let
not
them
that
are
mine
enemies
wrongfully
rejoyce
over
me
:
neither
let
them
wink
with
the
eye
that
hate
me
without
a
cause
.
20
For
they
speak
not
peace
;
but
they
devise
deceitful
matters
against
them
that
are
quiet
in
the
land
.
21.
Yea
,
they
opened
their
mouth
wide
against
me
,
and
said
,
Aha
,
aha
,
our
eye
hath
seen
it
.
He
repeateth
his
petition
for
delivery
from
his
enemies
the
second
time
,
and
presseth
the
same
reason
taken
from
the
insolent
and
cruel
disposition
of
the
enemy
.
Whence
learn
,
1.
The
time
of
trouble
and
persecution
of
the
godly
may
continue
much
longer
then
the
goldly
did
expect
,
in
which
case
as
they
must
waite
on
patiently
,
till
the
Lord
put
to
his
hand
to
relieve
his
Church
,
and
punish
their
enemies
;
so
they
may
ease
their
heart
,
in
laying
their
earnest
longing
to
be
delivered
,
before
the
Lord
,
and
say
,
Lord
,
how
long
wilt
thou
look
on
?
2.
As
it
is
lawful
to
lament
the
Lords
seeming
long
delay
to
help
us
,
so
we
must
not
complain
too
soon
;
for
before
David
uttereth
this
,
how
long
,
he
is
long
in
trouble
,
and
in
danger
of
his
life
,
by
unreasonable
and
beastly
cruel
men
,
and
is
altogether
destitute
of
all
means
of
relief
,
as
his
prayer
testifieth
;
Rescue
my
soul
from
their
destructions
,
my
darling
from
the
Lions
.
3.
The
godly
by
faith
in
the
deepest
danger
,
may
see
their
delivery
in
their
sadest
and
darkest
sorrow
;
yea
may
behold
the
light
of
consolation
coming
;
in
their
banishment
,
may
behold
their
liberty
,
and
see
their
fellowship
with
the
Saints
;
and
in
the
midst
of
complaints
,
may
promise
to
themselves
reasons
of
praise
,
and
the
payment
of
their
vows
made
to
God
,
as
here
we
see
in
the
midst
of
this
sad
condition
the
Prophet
saith
,
I
will
give
thee
thanks
in
the
great
congregation
:
I
will
praise
thee
among
much
people
.
4.
It
augmenteth
the
grief
of
the
godly
,
to
see
the
wicked
take
advantage
of
their
trouble
,
and
mockers
of
Religion
to
rejoyce
over
their
sufferings
in
a
good
cause
;
and
they
may
heartily
deprecate
this
evil
,
that
it
may
not
at
least
,
last
long
;
Let
not
those
that
are
my
enemies
rejoyce
over
me
.
5.
The
less
cause
of
provocation
of
our
enemies
be
given
to
them
by
us
,
the
greater
is
the
hope
of
delivery
,
and
the
readier
shall
be
our
help
from
God
,
and
the
less
cause
shal
be
to
the
enemy
to
wink
with
the
eye
,
as
witty
well
pleased
scoffers
do
,
when
they
get
their
will
;
Neither
let
them
wink
with
the
eye
,
saith
he
,
that
hate
me
without
a
cause
6.
Albeit
godly
mens
quiet
carriage
in
the
land
where
they
live
,
will
not
save
them
from
the
hostile
speeches
,
and
malicious
plottings
of
their
adversaries
against
them
,
yet
shall
their
quiet
behaviour
speak
to
God
for
them
;
and
against
their
enemies
,
and
ma●e
a
speedy
mischief
come
upon
them
from
the
Lord
;
for
to
this
purpose
he
saith
,
They
speak
not
peace
,
but
they
devise
deceitful
matters
against
them
that
are
quiet
in
the
land
.
7.
The
enemies
of
the
Church
are
a
base
generation
,
taking
pleasure
and
sport
in
the
miseries
of
the
godly
,
who
do
not
injure
them
,
yea
are
a
vain
and
insolent
generation
,
triumphing
over
the
weakness
of
the
innocent
,
when
they
are
in
low
condition
,
and
in
the
case
of
suffering
,
which
common
humanity
,
and
ordinary
generosity
doth
abhor
,
They
opened
their
mouth
wide
against
me
,
and
said
,
Aha
,
aha
,
our
eye
hath
seen
it
.
Ver.
22.
This
thou
hast
seen
:
(
O
LORD
)
keep
not
silence
:
O
Lord
,
be
not
far
from
me
.
23.
Stir
up
thy self
,
and
awake
to
my
judgement
,
even
unto
my
cause
,
my
God
,
and
my
Lord
.
24.
Iudge
me
,
O
LORD
my
God
,
according
to
thy
righteousnesse
,
and
let
them
not
rejoyce
over
me
.
25.
Let
them
not
say
in
their
hearts
,
Ah
,
so
would
we
have
it
:
let
them
not
say
,
We
have
swallowed
him
up
.
26.
Let
them
be
ashamed
and
brought
to
confusion
together
,
that
rejoyce
at
my
hurt
:
let
them
be
clothed
with
shame
and
dishonour
,
that
magnifie
themselves
against
me
.
He
reneweth
his
petition
for
himself
and
against
his
enemies
the
third
time
.
Whence
learn
,
1.
Such
as
feed
their
eyes
upon
the
miseries
of
others
,
and
specially
on
the
miseries
of
the
godly
,
the
Lord
shall
not
wink
at
their
wickedness
,
but
make
it
appear
,
that
he
hath
marked
their
cruelty
,
that
he
may
punish
it
exemplarily
;
for
after
the
enemies
crying
out
,
our
eyes
have
seen
,
the
Prophet
addeth
,
This
thou
hast
seen
,
O
Lord
,
be
not
silent
.
2.
The
hardest
condition
that
can
befall
a
believer
,
is
a
tolerable
case
and
condition
,
if
God
draw
neer
to
his
soul
:
for
all
the
remedy
that
David
craveth
,
till
the
outgate
come
,
is
this
,
O
Lord
,
be
not
far
from
me
.
3.
Though
the
Lord
for
a
time
suffer
his
own
to
lie
under
foot
oppressed
,
yet
for
his
justice
sake
,
and
for
his
covenants
sake
,
he
will
justly
determine
the
controversie
,
and
clear
his
own
servants
,
He
will
stir
up
himself
to
do
judgement
▪
&
decide
their
cause
.
4.
In
the
decision
of
the
controversie
between
the
godly
and
their
enemies
,
the
cause
of
the
godly
shall
get
no
wrong
,
but
be
declared
to
be
righteous
,
and
the
enemies
shall
have
no
matter
to
rejoyce
in
.
He
shal
judge
the
godly
according
to
their
righteousnes
,
and
shal
not
suffer
the
wicked
to
rejoyce
over
them
.
5.
When
the
enemies
of
the
Church
have
laid
their
last
reckoning
of
the
issue
of
their
bloody
course
against
the
godly
,
they
shall
see
the
matter
to
go
otherways
then
they
would
,
or
expected
on
both
hands
.
They
shall
not
have
cause
to
say
,
So
would
we
have
it
,
or
we
have
swallowed
them
up
.
They
are
too
too
precious
a
morsel
for
them
to
devour
.
6.
Shame
and
confusion
,
dishonour
and
disgrace
on
all
hands
shall
be
upon
one
,
and
upon
all
Christs
enemies
,
who
seek
the
detriment
of
his
cause
,
and
to
have
gain
to
themselves
,
by
opposing
of
him
,
and
his
cause
in
his
peoples
hand
;
for
this
prayer
against
them
shall
still
speak
effectually
,
Let
them
he
ashamed
and
brought
to
confusion
together
,
and
let
them
be
clothed
with
shame
and
dishonour
,
&c.
Ver.
27.
Let
them
shout
for
joy
,
and
be
glad
that
favour
my
righteous
cause
;
yea
,
let
them
say
continually
,
Let
the
Lord
be
magnified
,
which
hath
pleasure
in
the
prosperity
of
his
servants
.
28.
And
my
tongue
shall
speak
of
thy
righteousnesse
,
and
of
thy
praise
all
the
day
long
.
As
David
prayeth
for
himself
,
so
he
prayeth
for
all
the
favourers
of
his
righteous
cause
,
as
the
type
of
Christ
,
whose
spirit
spake
by
him
,
for
the
edification
of
the
Church
in
all
times
coming
.
Whence
learn
,
1.
It
is
one
mark
of
godliness
amongst
many
other
,
to
befrind
the
cause
of
Christ
,
and
to
further
it
in
the
person
of
his
Saints
suffering
for
righteousness
,
with
their
best
affection
;
for
here
they
are
described
by
being
the
favourers
of
their
righteous
cause
.
2.
In
the
persecution
of
the
godly
for
the
cause
of
Gods
truth
and
true
Religion
,
all
the
godly
are
concerned
:
and
as
they
partake
of
the
sufferings
with
others
under
Christ
the
head
;
so
shall
they
partake
of
the
joy
of
the
victory
,
and
outgate
which
shall
be
exceeding
joyful
at
last
;
Let
them
shout
for
joy
,
and
be
glad
(
saith
the
type
of
Christ
)
that
do
favour
my
righteous
cause
.
3.
The
troubles
of
the
godly
are
not
so
many
,
but
room
is
left
for
sometimes
prosperity
,
for
God
loveth
the
prosperity
of
his
servants
,
to
wit
,
as
it
may
conduce
to
his
purpose
,
and
their
good
.
4.
When
any
of
the
godly
are
delivered
from
their
persecutors
,
all
the
rest
of
the
godly
are
bound
as
they
understand
of
it
,
to
set
forth
the
power
of
God
,
and
his
love
and
bounty
manifested
and
forth
coming
to
his
people
:
Let
them
say
,
Let
the
Lord
be
magnified
,
who
hath
pleasure
in
the
prosperity
of
his
servants
.
5.
Whatsoever
opposition
the
enemies
of
Christ
,
and
of
the
godly
shall
make
,
Christ
shall
keep
up
the
open
profession
of
true
Doctrine
,
which
manifesteth
the
righteousness
of
God
;
leading
men
to
eternal
life
,
and
bringing
glory
to
God
;
for
this
is
the
undertaking
of
the
type
and
of
Christ
represented
by
him
,
after
the
hottest
contest
between
him
and
the
wicked
enemies
.
My
tongue
shall
speak
of
thy
righteousness
,
and
of
thy
praise
all
the
day
long
.
PSAL.
XXXVI
.
To
the
chief
Musician
,
A
Psalm
of
David
,
the
servant
of
the
LORD
.
This
Psalm
hath
three
parts
.
In
the
first
David
sets
down
the
perversness
of
the
wicked
in
their
sinful
course
and
devices
against
the
godly
and
himself
,
ver.
1
,
2
,
3
,
4.
In
the
second
,
he
comforts
himself
,
and
doth
settle
his
faith
on
the
praises
and
properties
of
God
,
ver.
5
,
6
,
7
,
8
,
9.
In
the
third
he
prayeth
in
the
behalf
of
Gods
children
,
and
for
himself
,
to
be
delivered
from
the
wicked
,
ver
10
,
11
,
12.
FRom
the
inscription
,
Learn
,
That
to
be
a
servant
of
the
Lord
is
an
honour
,
and
a
priviledge
above
all
earthly
priviledges
;
and
by
giving
a
sweet
testimony
to
the
conscience
,
it
doth
season
every
condition
of
life
,
more
then
any
earthly
advantage
can
do
.
Ver.
1.
THe
transgression
of
the
wicked
saith
within
my
heart
,
that
there
is
no
fear
of
God
before
his
eyes
.
2.
For
he
flattereth
himself
in
his
own
eyes
,
until
his
iniquity
be
found
to
be
hateful
.
3.
The
words
of
his
mouth
are
iniquity
and
deceit
:
he
hath
left
off
to
be
wise
,
and
to
do
good
.
4.
He
deviseth
mischief
upon
his
bed
,
he
setteth
himself
in
a
way
that
is
not
good
:
he
abhorreth
not
evil
▪
FRom
his
observation
of
the
carriage
of
the
wicked
;
Learn
,
1.
Albeit
all
the
world
cannot
be
discerned
to
be
graceless
and
unconverted
,
yet
the
lewd
life
of
some
may
speak
their
being
in
the
state
of
corrupt
nature
unconverted
,
to
the
conscience
of
a
discerning
man
;
For
the
transgression
of
the
wicked
saith
in
my
heart
,
that
there
is
no
fear
of
God
before
his
eyes
.
2.
It
is
not
the
imperfection
or
short
coming
in
the
fear
of
God
,
but
the
being
destitute
of
it
altogether
,
that
proveth
a
wicked
man
:
There
is
no
fear
of
God
before
his
eyes
.
3.
As
a
man
that
feareth
God
is
watchful
over
his
own
ways
,
and
censorious
of
himself
;
so
the
man
that
feareth
not
God
is
secure
and
well
pleased
with
his
own
doings
,
He
flattereth
himself
in
his
own
eyes
.
4.
As
the
man
that
feareth
God
laboureth
to
inform
his
conscience
well
,
that
he
may
not
commit
iniquity
;
so
the
man
that
feareth
not
God
,
doth
gull
and
deceive
his
own
conscience
,
till
he
have
gotten
the
iniquity
accomplished
,
and
it
be
now
made
open
in
its
own
colours
,
He
flattereth
himself
in
his
own
eyes
,
till
his
iniquity
worthy
to
be
hated
be
found
,
or
his
iniquity
be
found
to
be
hatefull
.
5.
As
the
man
that
feareth
God
will
discern
the
sin
in
himself
,
whereof
he
is
in
danger
,
before
any
man
perceive
it
;
so
the
man
that
feareth
not
God
,
will
not
see
his
own
sin
,
no
nor
when
any
that
looks
upon
his
way
may
see
it
,
He
flattereth
himself
in
his
own
eyes
,
till
his
iniquity
be
found
to
be
hated
.
6.
As
the
man
that
feareth
God
makes
conscience
of
his
speeches
,
and
will
be
loath
to
cover
sin
with
vain
pretences
and
excuses
,
but
rather
will
confesse
it
.
So
the
man
that
feareth
not
God
,
will
not
stand
,
whatever
pretence
he
useth
for
doing
of
iniquity
,
nor
what
excuse
he
maketh
for
the
iniquity
,
when
it
is
done
,
for
deceiving
both
others
and
himself
.
The
words
of
his
mouth
are
iniquity
and
deceit
.
7.
As
the
man
that
feareth
God
,
by
all
means
striveth
that
he
may
grow
wiser
and
holier
,
so
the
man
that
fears
not
God
,
will
misregard
,
and
cast
off
the
means
of
wisdome
and
holiness
;
He
hath
left
off
to
be
wise
,
and
to
do
good
;
whatsoever
he
seemed
to
have
before
,
he
goeth
back
even
from
that
more
and
more
.
8.
As
the
man
that
feareth
God
,
communeth
with
his
heart
upon
his
bed
,
that
he
may
not
sin
,
no
not
in
his
heart
:
So
the
man
that
feareth
not
God
,
deviseth
how
he
may
plot
and
perform
sin
willingly
,
He
deviseth
mischief
on
his
bed
.
9.
As
the
man
that
feareth
God
doth
abhor
that
which
is
evill
,
and
laboureth
to
be
sure
that
the
way
he
is
upon
is
good
:
so
the
man
that
feareth
not
God
,
taketh
no
farther
notice
of
what
he
doth
,
then
what
is
most
for
his
purpose
;
and
neither
abhorreth
what
he
would
be
at
,
because
it
is
evil
,
nor
affecteth
it
,
because
it
is
good
▪
but
having
digested
his
purpose
,
by
meditation
and
resolution
,
he
goeth
on
obstinately
,
He
setteth
himself
in
a
way
that
is
not
good
;
he
abhorreth
not
evil
,
and
such
were
Davids
enemies
,
and
such
will
be
the
enemies
of
Christ
and
his
people
.
Ver.
5.
Thy
mercy
(
O
LORD
)
is
in
the
Heavens
,
and
thy
faithfulness
reacheth
unto
the
clouds
.
6.
Thy
righteousness
is
like
the
great
mountains
:
thy
judgements
are
a
great
deep
;
O
Lord
,
thou
preservest
man
and
beast
.
7.
How
excellent
is
thy
loving
kindness
,
O
God!
therefore
the
children
of
men
put
their
trust
under
the
shadow
of
thy
wings
.
8.
They
shall
be
abundantly
satisfied
with
the
fatnes
of
thy
house
:
and
thou
shalt
make
them
drink
of
the
river
of
thy
pleasures
.
9.
For
with
thee
is
the
fountain
of
life
:
in
thy
light
shall
we
see
light
.
The
second
part
of
the
Psalm
,
wherein
David
comforteth
himself
in
God
,
and
setleth
his
faith
on
the
praise-worthy
properties
of
God
.
Whence
learn
,
1.
The
turning
of
the
believers
eye
off
the
wickedness
of
their
adversaries
,
and
looking
to
Gods
goodness
,
and
wise
dispensation
,
will
comfort
his
heart
against
all
that
the
enemy
can
do
,
and
set
him
on
work
toward
godliness
,
so
much
the
more
as
he
perceiveth
atheisme
in
them
;
for
when
David
had
pointed
out
his
enemy
,
he
falleth
to
the
praising
of
God
,
saying
Thy
mercy
,
O
Lord
,
is
in
the
Heavens
.
2.
Albeit
the
carriage
of
the
wicked
toward
God
,
and
the
godly
,
doth
tend
to
obscure
Gods
glory
,
in
the
point
of
justice
toward
the
one
,
and
point
of
mercy
toward
the
other
;
yet
the
works
of
creation
,
and
the
constant
government
therof
,
shal
bear
witness
of
the
constancy
of
Gods
mercy
and
faithfulness
,
and
righteousness
,
and
judgement
,
as
here
is
shewen
.
3.
Though
the
effects
of
Gods
mercy
should
not
appear
to
the
believer
on
earth
,
yet
faith
will
see
them
in
their
fountain
and
cause
,
Thy
mercy
O
Lord
(
saith
the
believer
)
is
in
heaven
.
4.
Let
Gods
works
and
his
word
be
compared
together
,
and
the
truth
of
his
promises
and
threatnings
shall
be
so
traced
,
and
seem
to
be
true
,
as
shall
satisfie
us
,
and
let
us
see
so
far
till
our
eye
can
follow
no
farther
,
Thy
faithfulness
reacheth
unto
the
clouds
.
5.
Whatsoever
carnal
reason
may
judge
of
Gods
dispensations
towards
the
godly
,
and
the
wicked
:
yet
his
holiness
and
justice
is
firme
and
unchangeable
,
Thy
righteousness
is
like
the
great
mountains
.
6.
Albeit
we
cannot
see
thorow
matters
,
nor
reconcile
cross
cogitations
,
sometimes
offered
from
the
grounds
of
faith
on
the
one
hand
,
and
from
the
effects
of
providence
offered
by
sense
on
the
other
hand
,
yet
must
we
remember
that
God
is
wiser
then
we
,
and
his
deep
draughts
are
past
finding
out
by
us
,
Thy
judgements
are
a
great
deep
.
7.
This
one
consideration
of
Gods
course
of
kindness
to
his
own
creatures
,
making
his
Sun
to
shine
,
and
his
rain
to
fall
on
his
enemies
,
as
on
his
friends
,
may
quiet
our
mind
,
concerning
Gods
sparing
for
a
time
the
wicked
,
and
liberal
dealing
with
them
;
O
Lord
,
thou
preservest
man
and
beast
.
There
is
a
course
of
common
preservation
,
and
kindness
,
running
toward
all
.
8.
Over
and
above
common
kindness
there
is
a
more
intire
,
special
,
and
precious
love
and
kindness
toward
believers
in
God
,
which
is
inexpressible
a●●●●●teth
comparison
,
How
excellent
,
or
precious
is
thy
loving
kindness
,
O
God!
saith
David
,
speaking
of
this
.
9.
The
belief
〈◊〉
Gods
readiness
to
let
forth
this
love
,
may
and
should
,
and
doth
animate
men
to
draw
neer
unto
him
,
albeit
they
have
as
yet
no
experience
of
the
fruits
of
it
,
Therefore
the
children
of
men
that
put
trust
under
the
shadow
of
thy
wings
.
10.
The
Lord
without
exception
of
any
,
to
whom
he
sendeth
the
Gospel
,
and
without
exception
of
any
within
the
visible
Church
,
doth
offer
to
be
reconciled
through
Christ
Jesus
,
to
every
man
who
shal
flie
into
the
propitiatory
and
mercy-seat
erected
in
Jesus
Christ
;
who
is
God
incarnate
,
according
as
he
was
holden
forth
in
the
figure
of
the
golden
Ark
of
the
Covenant
,
and
stretched
forth
wings
of
the
Cherubims
,
as
is
here
said
,
Therefore
the
children
of
men
put
their
trust
under
the
shadow
of
thy
wings
.
11.
Such
as
do
not
give
the
lie
to
God
,
when
they
find
not
at
first
what
they
hoped
for
,
but
do
indeed
believe
in
his
word
,
and
wait
on
till
he
make
his
word
good
to
them
;
such
as
do
not
tempt
or
take
essay
of
God
,
as
if
they
would
see
what
believing
may
do
,
and
then
do
quit
their
gripes
if
their
expectation
be
not
answered
;
but
do
indeed
trust
God
upon
his
word
,
and
do
resolve
to
die
with
the
gripe
in
their
hand
,
of
his
freely
offered
Covenant
of
grace
in
Christ
,
and
of
his
promises
made
to
them
that
flie
to
him
for
refuge
,
shall
be
sure
to
be
in
more
respect
with
God
,
then
common
subjects
.
They
shall
be
Domesticks
of
his
house
,
of
the
houshold
of
faith
,
to
whom
God
shall
keep
a
table
furnished
for
spiritual
life
unto
them
;
he
shall
make
them
now
and
then
,
when
it
is
meet
time
for
the
hungry
to
feed
abundantly
and
to
be
satisfied
,
They
that
put
their
trust
under
the
shadow
of
thy
wings
,
shall
be
abundantly
satisfied
with
the
fatness
of
thy
house
.
12.
In
the
use
of
the
means
and
holy
ordinances
of
God
given
to
his
Church
,
God
shall
make
the
man
,
that
indeed
giveth
him
credit
upon
the
word
of
his
grace
,
sensibly
feel
the
joy
of
the
holy
Spirit
,
to
be
unspeakable
and
full
of
glory
,
and
that
there
are
greater
contentments
to
be
found
for
a
mans
soul
▪
in
God
reconciled
through
Christ
,
then
the
world
can
yeeld
beside
;
for
,
Thou
shalt
make
them
drink
of
the
rivers
of
thy
pleasures
▪
13.
Whatsoever
can
be
found
in
the
creature
,
even
when
God
blesseth
the
use
thereof
to
his
own
children
▪
is
but
a
drop
from
the
Ocean
,
is
but
a
little
water
out
of
the
well
,
in
comparison
of
what
a
believer
will
see
and
feel
to
be
in
God
reconciled
through
Christ
,
For
,
with
thee
is
the
fountain
of
life
.
14.
No
light
▪
save
the
light
of
Gods
revealed
word
in
holy
Scriptures
for
the
mirrour
,
no
light
but
the
light
of
Gods
Spirit
illuminating
the
soul
looking
upon
the
mirrour
,
can
make
a
man
understand
,
or
believe
,
or
sensibly
discern
the
wisdome
,
comfort
,
and
felicity
,
which
is
held
forth
to
his
Church
in
his
ordinances
,
and
felt
in
himself
by
experience
:
In
thy
light
(
saith
he
)
shall
we
see
light
.
Ver.
10.
O
continue
thy
loving
kindnesse
unto
them
that
know
thee
,
and
thy
righteousnesse
to
the
upright
in
heart
.
11
Let
no●
the
foot
of
pride
come
against
me
and
let
not
the
hand
of
the
wicked
remove
me
.
12
There
are
the
workers
of
iniquity
faln
:
they
are
cast
down
,
and
shal
not
be
able
to
rise
.
The
last
part
of
the
Psalm
,
wherin
he
prayeth
for
all
believers
,
himself
being
included
,
and
then
for
himself
in
particular
.
Whence
learn
,
1.
The
true
mark
of
a
godly
man
standeth
in
the
conjunction
of
faith
in
God
with
sincere
study
of
obedience
to
him
,
for
,
He
is
the
man
that
knoweth
God
,
and
is
upright
in
heart
.
2.
Albeit
what
the
believer
hath
found
in
God
by
experience
,
he
may
expect
it
shal
be
continued
to
him
,
both
for
his
entertainment
by
God
▪
and
defence
and
deliverance
in
his
righteous
cause
from
his
enemies
;
yet
must
he
follow
his
confidence
with
prayer
,
O
continue
thy
loving
kindness
unto
them
that
know
thee
,
and
thy
righteousness
to
the
upright
in
heart
.
3.
As
we
have
no
right
to
any
benefit
,
but
in
so
far
as
we
are
of
the
number
of
upright-hearted
believers
,
so
should
we
seek
every
benefit
we
would
have
,
as
being
of
this
number
,
and
as
seeking
that
others
may
be
sharers
with
us
,
as
David
doth
before
.
1.
It
is
the
Lord
only
who
can
divert
proud
persecuters
,
that
they
hurt
not
his
children
,
and
it
is
the
Lord
only
who
can
keep
his
children
in
the
course
of
faith
&
obedience
,
when
the
wicked
imploy
their
power
against
them
:
Therfore
doth
David
pray
,
Let
not
the
foot
of
pride
come
against
me
,
and
let
not
the
hand
of
the
wicked
remove
me
.
5.
The
ruin
of
the
enemies
of
the
godly
is
as
certain
as
if
it
were
already
past
;
yea
faith
may
look
upon
it
through
the
prospect
of
the
word
of
God
,
as
if
it
were
to
be
seen
and
pointed
out
to
others
to
behold
with
their
eyes
,
There
are
the
workers
of
iniquity
faln
.
6.
The
fal
of
the
wicked
is
not
like
the
fal
of
the
godly
,
for
though
the
godly
fal
sundry
times
,
yet
they
recover
their
feet
again
,
but
a
fal
is
prepared
for
the
wicked
,
after
which
they
shal
not
recover
themselves
,
They
are
cast
down
,
and
shal
not
be
able
to
rise
.
PSAL.
XXXVII
This
Psalm
tendeth
to
guard
the
godly
against
the
ordinary
tentation
unto
envy
,
emulation
,
fretting
,
and
discouragement
in
the
way
of
godliness
,
arising
from
the
temporal
prosperity
of
the
wicked
,
and
that
by
eight
directions
or
counsels
from
the
Lord
,
each
of
them
confirmed
by
reasons
:
most
of
which
are
comparisons
of
the
blessed
estate
of
the
godly
at
the
worst
,
with
the
estate
of
the
wicked
at
their
best
.
The
first
direction
or
counsel
,
ver.
1
,
2
the
second
,
ver.
3
the
third
,
ver.
4
the
fourth
,
ver.
5
6
the
fifth
ver.
7
the
sixth
,
ver.
8
9
10
11
12
,
to
ver
26.
the
seventh
;
ver
27
to
ver
33
The
eighth
direction
,
ver
34
to
the
end
.
Ver.
1
FRet
not
thy self
because
of
evil
doers
;
neither
be
thou
envious
against
the
workers
of
iniquity
2
For
they
shal
soon
be
cut
down
like
the
grass
:
and
wither
as
the
green
herb
▪
THe
first
direction
is
to
beware
of
fretting
at
,
or
envying
of
the
prosperity
of
the
wicked
,
because
their
prosperity
is
but
temporal
.
Whence
learn
,
1.
Wicked
men
may
be
in
a
more
prosperous
condition
in
the
world
,
then
the
godly
;
and
oftentimes
,
yea
and
for
the
most
part
are
;
for
this
is
presupposed
here
as
an
ordinary
tentation
in
all
ages
and
places
.
2.
Albeit
carnal
reason
and
suggestions
of
Satan
and
corrupt
nature
,
do
from
the
prosperity
of
the
wicked
,
and
the
ordinary
troubles
of
the
godly
,
furnish
tentations
unto
the
godly
,
to
be
male-contents
with
Gods
dispensation
,
yet
should
the
godly
take
heed
that
they
be
not
overcome
by
,
or
yeild
in
any
sort
to
this
tentation
,
Fret
not
thy
selfe
because
of
evil
doers
.
3.
As
tentation
to
male-contentment
maketh
assaults
on
the
one
hand
,
to
render
the
godly
weary
of
wel
doing
,
so
tentation
to
emulation
of
the
wickeds
course
,
and
following
of
their
way
,
assaulteth
on
the
other
hand
,
but
should
no
way
get
place
,
Neither
be
thou
envious
against
the
workers
of
iniquity
.
4.
If
it
were
wel
considered
,
that
all
the
prosperity
of
the
wicked
is
but
in
things
concerning
the
outward
mans
back
and
belly
,
and
that
this
prosperity
is
but
temporal
,
and
oft-times
of
shorter
continuance
then
a
mans
own
brittle
life
,
there
should
be
no
ground
of
envy
found
therin
;
for
,
They
shall
soon
be
cut
down
like
grass
,
and
wither
like
the
green
herb
.
Ver.
3.
Trust
in
the
Lord
,
and
do
good
,
so
shalt
th●u
dwel
in
the
land
,
and
verily
thou
shalt
be
fed
.
From
the
second
point
of
Gods
counsel
and
direction
;
Learn
,
1.
Holding
fast
the
Covenant
of
Grace
made
with
God
,
through
Christ
,
and
studying
to
bring
out
the
fruits
of
faith
,
in
obedience
to
Gods
command
,
is
a
soveraign
remedy
against
male-contentment
with
a
mans
own
condition
,
and
against
envying
of
the
wicked
,
Trust
in
the
Lord
,
and
do
good
.
2.
Continuance
in
the
faith
,
and
obedience
of
God
,
whatsoever
tentation
we
meet
with
,
is
the
surest
way
to
have
Gods
blessing
in
this
life
,
and
to
have
heaven
,
(
represented
by
Canaan
)
after
this
life
,
Trust
in
the
Lord
,
and
do
good
,
so
shalt
thou
dwel
in
the
Land
.
3.
The
upright
believer
in
God
is
the
only
man
that
gets
the
right
use
of
the
creature
,
and
in
whose
cup
the
true
juice
of
Gods
benefits
being
pressed
out
is
poured
,
whose
bread
is
dipped
in
oil
,
and
in
whom
spiritual
life
is
constantly
entertained
,
Verily
thou
,
that
art
such
a
man
,
shalt
be
fed
.
Ver.
4.
Delight
thy self
also
in
the
Lord
,
and
he
shall
give
thee
the
desires
of
thine
heart
.
From
the
third
direction
to
ward
off
the
tentation
;
Learn
,
1.
The
godly
man
hath
warrant
to
make
God
the
object
of
his
delight
,
who
being
reconciled
to
the
believer
through
the
Mediator
,
is
become
the
believers
own
,
in
whom
he
may
continually
rejoyce
;
but
the
object
of
the
ungodly
prosperous
mans
delight
,
is
but
some
creature
or
temporal
trifle
;
for
to
the
believer
it
is
said
,
Delight
thy self
in
the
Lord
.
2.
Though
the
believer
be
rich
in
his
rights
,
yet
he
is
slow
to
make
use
▪
therof
,
and
hath
need
to
be
stirred
up
to
take
possession
,
Delight
thy self
.
3.
If
the
believer
shal
make
use
of
his
Covenant-right
,
and
interest
in
God
,
and
set
his
affections
upon
him
,
he
shal
find
such
solid
contentment
and
satisfaction
in
God
,
as
he
shal
not
envy
the
condition
of
the
most
prosperous
wicked
man
in
the
world
;
for
it
is
said
,
Delight
thy self
in
the
Lord
,
and
hee
wil
give
thee
the
desire
of
thy
heart
.
And
certainly
the
forgetting
or
not
hearkning
to
this
direction
,
is
the
cause
of
our
being
male-contented
with
our
lot
,
and
of
our
envying
of
the
wicked
.
Ver.
5
Commit
thy
way
unto
the
Lord
:
trust
also
in
him
,
and
he
shal
bring
it
to
pass
.
6.
And
he
shal
bring
forth
thy
righteousness
as
the
light
,
and
thy
judgment
as
the
noon
day
.
From
the
fourth
direction
;
Learn
,
1.
When
we
bear
the
burden
of
our
own
affairs
our selves
,
and
are
chastised
with
anxiety
and
want
of
success
,
and
with
envying
the
ungodly
who
prosper
better
then
we
do
;
the
best
remedy
is
first
to
do
our
duty
,
as
we
are
inabled
in
the
use
of
the
means
,
then
cast
the
care
of
the
success
over
on
God
,
as
the
plow-man
doth
when
he
hath
harrowed
his
land
,
and
let
the
burden
of
it
rest
on
God
,
and
let
us
not
take
it
off
him
again
,
but
put
our
mind
to
rest
,
resolved
to
take
the
harvest
in
good
part
,
as
he
shal
send
it
;
Commit
thy
way
unto
the
Lord
,
trust
also
in
him
.
2.
The
man
who
followeth
this
direction
,
shal
come
to
speed
best
in
his
affairs
;
because
God
shal
do
that
,
wherwith
the
man
shal
have
reason
to
be
satisfied
;
for
that
which
he
would
have
done
,
or
what
is
better
,
shal
be
effected
,
Commit
thy
cause
unto
the
Lord
,
and
he
shal
bring
it
to
pass
.
3.
It
is
possible
that
the
godly
following
this
counsel
,
may
be
misreported
of
,
and
both
lose
his
labour
and
estimation
among
men
,
yet
it
shal
not
be
long
so
;
for
,
God
shal
bring
forth
thy
righteousness
as
the
light
.
4.
Albeit
the
godly
and
his
cause
may
be
obscured
by
a
shorter
or
longer
winter-night
of
trouble
,
as
shal
please
God
to
appoint
,
yet
shal
he
and
his
cause
and
integrity
be
found
absolved
by
God
in
due
time
,
He
shal
bring
forth
thy
judgment
or
decree
of
absolution
as
the
noon
day
.
Ver.
7.
Rest
on
the
LORD
,
and
waite
patiently
for
him
:
fret
not
thy self
because
of
him
who
prospereth
in
his
way
,
because
of
the
man
who
bringeth
wicked
devices
to
pass
.
From
the
fifth
direction
;
Learn
,
1.
The
victory
over
this
tentation
to
envy
the
wicked
,
is
not
gotten
at
first
,
nor
by
carnal
reason
,
but
by
faith
in
God
,
and
patient
waiting
on
him
,
Rest
on
the
Lord
,
and
wait
patiently
for
him
.
2.
As
the
tentation
unto
fretting
is
very
pressing
,
when
we
see
the
wicked
get
so
much
of
their
wil
,
so
much
of
their
purpose
brought
to
pass
:
so
we
have
need
to
be
pressed
again
and
again
to
resist
this
tentation
;
Therfore
is
it
said
again
,
Fret
not
thy self
because
of
him
who
prospereth
in
his
way
,
or
because
of
the
man
that
bringeth
wicked
devices
to
passe
.
Ver.
8.
Cease
from
anger
,
and
forsake
wrath
;
fret
not
thy self
in
any
wise
to
do
evil
.
The
sixth
direction
is
to
curb
this
tentation
,
in
case
it
hath
already
defiled
and
fired
a
mans
spirit
,
lest
it
break
out
,
and
make
the
believer
put
forth
his
hand
to
iniquity
.
Whence
learn
,
1.
The
insolency
of
the
Wicked
is
such
,
and
their
provocation
of
the
godly
oft-times
so
great
,
that
their
spirits
are
much
stirred
and
kindled
with
indignation
,
and
thoughts
of
private
revenge
;
yet
must
not
this
passion
prevail
with
the
godly
,
but
should
be
striven
against
:
Cease
from
anger
,
and
forsake
wrath
:
vengeance
is
the
Lords
,
he
wil
repay
.
2.
The
godly
should
eschew
the
motions
of
fretting
,
anger
or
envy
against
the
wicked
;
and
if
anger
enter
,
he
must
cease
from
it
;
if
it
urge
it self
on
him
with
pretences
of
reason
or
violent
impulsion
,
he
must
forsake
it
;
but
by
any
means
he
must
keep
this
tentation
within
doors
,
that
it
drive
him
not
to
break
forth
to
a
compleated
sin
in
action
and
doing
of
wrong
,
Fret
no●
thy self
in
any
wise
to
do
evil
.
Verse
9
For
evil
doers
shall
be
cut
off
:
but
those
that
wait
upon
the
LORD
,
they
shal
inherit
the
earth
.
The
Prophet
presseth
this
direction
by
sundry
reasons
;
and
in
special
,
by
six
comparisons
of
the
Lords
way
and
purpose
about
the
wicked
and
the
godly
,
how
prosperous
soever
the
wicked
may
be
for
a
time
,
and
howsoever
the
godly
may
be
afflicted
and
exercised
for
a
time
.
The
first
comparison
is
in
this
verse
.
Whence
learn
,
1.
If
any
who
pretend
to
be
godly
,
shal
by
the
foresaid
tentation
forsake
the
way
of
godliness
,
and
follow
the
way
of
the
wicked
,
they
shal
have
the
reward
of
the
wicked
for
the
changing
of
their
way
,
For
evil
doers
shall
be
cut
off
.
2.
It
is
not
the
present
condition
whereinto
men
are
,
which
is
to
be
looked
unto
,
but
what
shal
become
of
them
at
length
;
for
all
the
prosperity
of
the
wicked
is
blasted
with
this
one
sentence
of
the
supream
Judg
,
Evil
doors
shal
be
cut
off
.
3.
Albeit
the
godly
be
kept
in
some
hardships
for
a
time
,
as
young
heirs
in
their
minority
;
yet
shal
their
inheritance
in
heaven
(
represented
by
the
land
of
Canaan
)
be
reserved
unto
them
;
and
in
the
mean
time
by
their
heirship
in
Christ
,
they
have
solid
right
to
what
portion
in
this
world
God
doth
allow
them
,
they
have
the
use
thereof
with
a
good
conscience
,
and
remain
on
the
earth
as
long
as
God
hath
service
for
them
,
however
the
wicked
would
thrust
them
out
of
the
world
as
unworthy
of
it
:
and
if
they
be
banished
out
of
one
country
,
they
know
,
the
earth
is
the
Lords
,
and
the
fulness
of
it
,
and
they
live
more
contentedly
in
that
condition
,
then
the
wicked
do
live
in
their
nest
;
for
,
They
that
wait
on
the
Lord
shal
inherit
the
earth
.
Ver.
10.
For
yet
a
little
while
,
and
the
wicked
shal
not
be
:
yea
thou
shalt
diligently
consider
his
place
,
and
it
shal
not
be
.
11.
But
the
meek
shal
inherit
the
earth
,
and
shal
delight
themselves
in
the
abundance
of
peace
.
From
the
second
comparison
of
the
wicked
and
the
godly
;
learn
,
1.
We
must
not
pass
sentence
suddenly
,
to
absolve
their
way
who
are
prosperous
,
or
to
condemne
their
way
who
are
crossed
;
but
we
should
wait
upon
Gods
word
,
til
God
from
heaven
manifest
his
judgment
about
both
,
which
shal
not
long
be
delayed
in
regard
of
the
wicked
;
for
,
Yet
a
little
while
,
and
the
wicked
shal
not
be
,
yea
thou
shalt
diligently
consider
his
place
,
and
it
shal
not
be
.
2.
Submission
unto
Gods
dispensation
allayeth
all
troubles
,
and
enlargeth
the
good
of
every
benefit
;
and
a
good
construction
of
Gods
dealing
with
us
,
bringeth
much
peace
and
quietness
of
mind
with
it
,
and
enricheth
our
portion
,
The
meek
shal
inherit
the
earth
,
and
shal
delight
themselves
in
the
abundance
of
peace
.
Ver.
12.
The
wicked
plotteth
against
the
just
,
and
gnasheth
upon
him
with
his
teeth
.
13.
The
Lord
shal
laugh
at
him
;
for
he
seeth
that
his
day
is
coming
.
14.
The
wicked
have
drawn
out
the
sword
,
and
have
bent
their
bow
,
to
cast
down
the
poor
and
needy
,
and
to
slay
such
as
be
of
upright
conversation
.
15.
Their
sword
shal
enter
into
their
own
heart
,
and
their
bowes
shal
be
broken
.
The
third
comparison
of
the
wicked
and
godly
looseth
a
doubt
,
when
the
godly
cannot
get
living
in
their
mean
condition
,
in
presence
of
the
wicked
,
but
their
life
is
also
in
peril
by
their
plotting
,
for
effectuating
the
destruction
of
the
godly
.
Whence
learn
,
1.
The
godly
have
to
do
,
not
only
to
wrestle
against
the
thriving
condition
of
the
wicked
,
but
also
with
their
deadly
hatred
:
The
wicked
plot
against
the
righteous
,
and
gnasheth
upon
him
with
his
teeth
.
2
The
godly
must
make
the
Lord
to
be
party
against
the
wicked
,
and
must
oppose
his
justice
,
power
and
wisdome
to
the
enmity
of
the
wicked
;
for
albeit
the
godly
be
forced
to
mourn
at
their
threa●ning
,
yet
their
plotting
and
pratling
against
the
godly
,
as
if
they
could
do
any
thing
of
themselves
;
is
ridiculous
,
The
Lord
shall
laugh
at
them
.
3.
If
the
godly
did
consider
of
the
wicked
,
as
the
word
of
the
Lord
speaketh
of
them
;
they
might
look
upon
their
boasts
,
as
on
the
brags
of
a
man
upon
the
scaffold
,
ready
to
be
executed
:
For
,
God
seeth
his
day
is
coming
.
4.
The
godly
must
resolve
to
bear
the
open
violence
also
of
the
wicked
,
and
to
be
made
as
butts
for
their
arrowes
,
and
sheaths
for
their
swords
,
which
is
more
then
their
words
:
For
,
The
wicked
have
drawne
out
their
sword
,
and
bent
their
bowe
.
5.
Before
deliverance
come
unto
the
godly
,
they
shal
find
themselves
in
a
weak
condition
,
for
any
thing
they
can
do
for
themselves
;
for
here
they
are
poor
and
needy
;
and
the
wicked
thinks
to
cast
them
down
.
6.
Those
are
the
truly
godly
,
and
the
objects
of
the
wickeds
malice
,
who
for
their
inward
condition
depend
on
God
in
the
sense
of
their
poverty
and
neediness
,
and
withall
are
of
an
upright
conversation
,
as
they
are
here
described
.
7.
When
the
wicked
are
most
near
to
do
a
mischief
to
the
Lords
people
,
then
is
a
mischief
most
near
unto
them
;
Their
sword
shal
enter
into
their
own
heart
,
and
their
bow
shal
be
broken
.
Ver.
16.
A
little
that
a
righteous
man
hath
,
is
better
then
the
riches
of
many
wicked
.
17.
For
the
arms
of
the
wicked
shal
be
broken
:
but
the
Lord
upholdeth
the
righteous
.
The
fourth
comparison
of
the
godly
and
wicked
,
looseth
another
doubt
about
the
wealth
and
power
of
the
wicked
.
Whence
learn
,
1.
The
oddes
between
mens
living
and
means
of
livelyhood
stands
not
in
more
or
lesse
abundance
of
worldly
goods
,
but
in
Gods
blessing
,
which
because
it
accompanieth
the
provision
of
the
godly
,
have
they
lesse
or
have
they
more
;
therefore
,
A
little
that
one
righteous
man
hath
,
is
better
then
the
riches
of
many
wicked
.
2.
The
little
somthing
of
the
godlies
provision
is
made
to
subsist
for
the
poor
mans
standing
,
while
the
power
and
wealth
of
the
wicked
cometh
to
nothing
;
For
the
arms
of
the
wicked
shal
be
broken
:
but
the
Lord
upholdeth
the
righteous
.
Ver.
18.
The
LORD
knoweth
the
dayes
of
the
upright
;
and
their
inheritance
shal
be
for
ever
.
19.
They
shal
not
be
ashamed
in
the
evil
time
;
and
in
the
dayes
of
famine
they
shal
be
satisfied
.
20
But
the
wicked
shal
perish
,
and
the
enemies
of
the
Lord
shal
be
as
the
fat
of
Lambs
:
they
shal
consume
into
smoak
,
they
shal
consume
away
.
From
the
fifth
comparison
of
the
godly
and
wicked
;
Learne
1.
The
godly
have
two
advantages
above
the
wicked
,
one
in
this
life
,
another
in
the
life
to
come
.
For
the
first
,
all
the
vicissitudes
of
dangers
and
daily
necessities
of
the
godly
are
taken
notice
of
in
a
special
way
by
God
,
choosing
and
weighing
to
them
exercises
for
their
condition
,
moderating
them
in
their
measure
and
time
,
seasoning
them
with
mixture
of
consolation
,
turning
them
to
their
best
;
furnishing
all
necessaries
to
bear
out
their
exercises
,
and
sending
particular
deliverances
one
after
another
:
For
the
Lord
knowes
the
dayes
of
the
upright
.
As
for
the
next
life
,
he
hath
reserved
for
them
an
inheritance
of
constant
blessedness
,
never
to
be
taken
from
them
:
Their
inheritance
shal
be
for
ever
.
2.
Albeit
the
Lord
wil
not
exempt
the
godly
from
sharing
in
common
calamities
with
the
wicked
,
yet
shall
they
have
the
evidences
of
Gods
favour
to
them
in
the
time
of
trouble
,
and
shall
not
be
disappointed
of
the
kindnesse
promised
by
God
,
and
expected
by
them
:
They
shall
not
be
ashamed
in
the
evill
time
.
3.
Whatsoever
scant
or
inlack
be
of
creature-comfort
,
the
godly
shall
be
supplied
to
their
reasonable
satisfaction
:
In
the
dayes
of
famine
they
shall
be
satisfied
.
4.
When
the
wicked
are
most
liberally
dealt
with
,
it
is
but
a
feeding
of
them
like
beasts
to
the
slaughter
,
all
their
glory
shall
vanish
,
and
they
themselves
shall
be
destroyed
in
Gods
wrath
:
But
the
wicked
shall
perish
,
the
enemies
of
the
Lord
shall
be
as
the
fat
of
Lambs
,
they
shall
consume
into
smoake
,
they
shall
consume
away
.
Verse
21.
The
wicked
brroweth
,
and
payeth
not
again
:
but
the
righteous
sheweth
mercy
,
and
giveth
.
22.
But
such
as
be
blessed
of
him
,
shall
inherite
the
earth
,
and
they
that
be
cursed
of
him
,
shall
be
cut
off
.
From
the
sixth
comparison
,
Learn
,
1.
In
the
middest
of
the
wicked
mans
wealth
,
he
is
oft
times
wanting
,
as
if
he
were
a
poor
man
;
if
he
have
much
wealth
,
he
hath
much
to
do
with
it
,
and
many
times
is
unable
to
defray
his
charges
without
borrowing
;
and
when
he
has
borrowed
,
he
is
either
unable
or
unwilling
to
pay
again
,
and
so
is
but
a
miserable
wretch
with
all
he
hath
;
or
he
is
a
profuse
prodigall
and
deceiver
of
his
creditors
:
The
wicked
borroweth
,
and
payeth
not
again
.
2.
On
the
contrary
,
the
righteous
man
by
his
godly
behaviour
,
mannageth
the
little
which
God
giveth
him
so
well
,
as
he
needeth
not
to
borrow
;
he
wanteth
not
for
any
good
work
which
God
calleth
him
unto
,
and
is
able
to
supply
others
necessities
:
The
righteous
sheweth
mercy
,
and
giveth
.
3.
The
blessing
of
God
on
the
godly
,
maketh
the
oddes
betwixt
them
and
the
wicked
,
for
it
is
to
him
as
good
as
the
inheritance
of
the
whole
earth
;
but
Gods
curse
rooteth
the
wicked
man
out
of
the
earth
;
for
Such
(
saith
he
)
as
be
blessed
of
him
,
shall
inherit
the
earth
;
and
they
that
be
cursed
,
shall
be
cut
off
.
Ver.
23.
The
steps
of
a
good
man
are
ordered
by
the
Lord
:
and
he
delighteth
in
his
way
.
24
Though
he
fall
,
he
shall
not
be
utterly
cast
dow
;
for
the
Lord
upholdeth
him
with
his
hand
.
25
I
have
been
young
,
and
now
am
old
;
yet
have
I
not
seen
the
righteous
forsaken
,
nor
his
seed
begging
bread
.
26
He
is
ever
mercifull
,
and
lendeth
;
and
his
seed
is
blessed
.
He
closeth
the
confirmation
of
the
sixth
direction
with
enumerating
sundry
priviledges
of
the
godly
,
of
some
whereof
,
he
made
observation
in
his
own
time
.
Whence
learn
,
1.
The
priviledges
of
the
godly
are
so
great
,
as
should
content
him
,
albeit
his
outward
prosperity
and
wealth
be
not
such
as
he
conceiveth
the
wicked
to
have
;
for
God
teacheth
the
godly
how
to
behave
himself
in
his
particular
actions
,
prudently
and
holily
:
The
steps
of
a
good
man
are
ordered
of
the
Lord
,
he
approveth
the
course
the
godly
man
keepeth
;
He
delights
in
his
way
.
Though
the
godly
man
through
infirmity
fall
into
a
sinne
,
or
by
his
sin
draw
on
a
calamity
on
himself
,
yet
the
Lord
recovereth
him
again
;
Though
he
fall
,
he
shall
not
be
utterly
cast
down
;
and
that
he
perish
not
when
he
falleth
,
the
Lord
shall
preserve
him
by
holding
a
grip
of
him
;
The
Lord
upholdeth
him
with
his
hand
.
2.
Albeit
the
Lord
will
not
exempt
the
godly
from
poverty
,
nor
yet
their
seed
;
albeit
we
presuppose
the
children
be
godly
also
,
if
he
think
it
good
to
exercise
them
so
;
yet
the
Lord
hath
made
the
examples
of
such
misery
so
rare
,
as
a
man
of
good
years
could
observe
few
or
none
of
them
beggers
;
specially
in
the
Prophets
time
,
when
God
by
external
benefits
,
was
training
his
people
to
the
hope
of
spirituall
things
,
as
David
here
testifieth
.
3.
It
is
a
gift
of
God
to
use
whatsoever
a
man
receiveth
of
God
,
so
as
others
be
helped
thereby
;
The
godly
is
ever
mercifull
and
lendeth
.
4.
The
readiest
way
to
bring
a
blessing
to
a
mans
house
and
posterity
,
is
to
be
godly
himself
;
for
,
The
godly
mans
seed
is
blessed
.
Ver.
27.
Depart
from
evil
,
and
do
good
;
and
dwell
for
evermore
.
28.
For
the
Lord
loveth
judgement
,
and
forsaketh
not
his
Saints
,
they
are
preserved
for
ever
:
but
the
seed
of
the
wicked
shall
be
cut
off
.
29.
The
righteous
shall
inherit
the
land
,
and
dwell
therein
for
ever
.
From
the
seventh
direction
,
and
the
reasons
thereof
teaching
how
to
guard
against
fretting
at
,
and
envying
of
the
prosperity
of
the
wicked
;
Learn
,
1.
To
meet
an
injury
with
another
injury
,
or
to
recompence
evil
for
evil
,
or
to
forbear
to
do
good
where
it
is
not
deserved
,
is
not
the
way
to
be
blessed
:
But
by
the
contrary
the
way
of
possessing
setled
felicity
,
is
to
depart
from
evil
;
and
to
do
good
,
so
shall
a
man
dwell
for
ever
.
2.
The
love
that
the
Lord
beareth
to
righteousnesse
,
is
the
cause
why
it
cannot
but
be
well
with
the
righteous
:
For
,
The
Lord
loveth
judgement
.
3.
The
Lord
may
well
exercise
his
children
with
trouble
,
yet
he
will
not
with-draw
himself
from
them
in
trouble
,
but
will
stay
with
them
,
and
bear
them
company
,
and
save
them
to
the
uttermost
;
He
forsaketh
not
his
Saints
,
they
are
preserved
for
ever
.
4.
As
wickednesse
is
the
ready
way
to
root
out
a
man
and
his
family
from
off
the
earth
;
so
is
righteousnesse
the
way
to
establish
a
mans
family
,
and
to
bring
himself
to
a
solid
habitation
with
God
for
ever
;
For
,
The
seed
of
the
wicked
shall
be
cut
off
.
The
righteous
shall
inherit
the
land
,
and
dwell
therein
for
ever
;
that
is
,
in
Heaven
signified
by
that
land
.
Ver.
30.
The
mouth
of
the
righteous
speaketh
wisdome
,
and
his
tongue
talketh
of
judgement
.
31.
The
Law
of
his
God
is
in
his
heart
;
none
of
his
steps
shall
slide
.
Because
so
much
is
spoken
of
the
righteous
man
,
he
describeth
him
by
three
properties
;
one
in
his
words
,
another
in
his
affections
,
a
third
in
his
deliberate
actions
,
and
course
of
his
ways
and
life
.
Whence
learn
,
1.
The
righteous
man
studieth
in
his
speeches
to
glorifie
God
,
and
edifie
those
he
speaketh
to
,
and
in
all
things
he
is
truths
friend
;
The
mouth
of
the
righteous
speaketh
wisdome
,
and
his
tongue
talketh
of
judgement
.
2.
For
his
affections
,
he
loveth
that
which
is
commanded
of
God
,
and
hat●th
that
which
is
forbidden
him
,
because
God
hath
taken
him
in
Covenant
with
himself
to
be
his
man
;
The
Law
of
God
is
in
his
heart
.
3.
For
his
course
of
life
,
whatsoever
tentation
he
doth
meet
with
,
to
divert
him
from
the
faith
and
obedience
of
God
,
he
will
not
choose
another
way
,
then
the
Law
of
his
God
;
None
of
his
steps
shall
slide
.
Ver.
32.
The
wicked
watcheth
the
righteous
,
and
seeketh
to
slay
him
.
33.
The
LORD
will
not
leave
him
in
his
hand
,
nor
condemne
him
when
he
is
judged
.
For
clearing
of
the
seventh
direction
,
he
answereth
an
objection
from
the
persecution
which
the
righteous
are
subject
unto
from
the
wicked
;
Whence
learn
,
1.
Temporall
blessings
or
benefits
are
not
so
promised
to
the
godly
,
as
that
they
shall
be
free
from
troubles
,
crosses
and
persecutions
.
For
the
Lord
for
his
own
glory
,
for
edification
of
his
Church
,
and
for
conviction
of
his
enemies
,
and
for
perfecting
his
children
in
holinesse
,
useth
to
suffer
the
wicked
to
hunt
and
persecute
them
,
even
to
death
;
The
wicked
watcheth
the
righteous
,
and
seeketh
to
slay
him
.
2.
The
wicked
may
apprehend
the
righteous
mans
person
,
lay
false
accusations
to
his
charge
,
and
bring
him
before
Judges
,
and
not
get
his
will
of
him
,
to
drive
him
from
a
righteous
cause
:
For
,
The
Lord
will
not
leave
him
in
his
hand
.
3.
Albeit
the
righteous
man
by
persecutions
may
be
judged
,
and
condemned
to
death
unjustly
,
yet
may
he
be
more
then
a
conquerour
through
God
that
loveth
him
,
and
careth
for
him
;
For
God
will
not
condemne
him
when
he
is
judged
.
And
that
may
suffice
him
against
whatsoever
flesh
can
do
to
him
.
Ver.
34.
Wait
on
the
Lord
,
and
keep
his
way
,
and
he
shall
exalt
thee
to
inherit
the
land
;
when
the
wicked
are
cut
off
,
thou
shalt
see
it
.
35.
I
have
seen
the
wicked
in
great
power
:
and
spreading
himself
like
a
green
bay-tree
.
36
Yet
he
passed
away
,
and
lo
,
he
was
not
;
yea
,
I
sought
him
,
but
he
could
not
be
found
.
The
eighth
direction
,
is
to
wait
on
God
,
and
to
keep
his
way
;
serving
with
the
former
direction
,
to
guard
the
godly
mans
heart
against
all
tentations
of
fretting
,
envy
,
anger
and
emulation
,
because
of
the
wicked
mans
seeming
more
prosperous
condition
in
the
world
then
his
own
,
and
this
direction
is
confirmed
with
five
reasons
.
Whence
learn
,
1.
He
that
believeth
on
God
must
not
make
haste
,
nor
judge
rashly
of
matters
as
they
seem
for
the
present
,
but
must
attend
till
God
make
his
word
good
;
Wait
on
the
Lord
.
2.
True
patient
hope
and
waiting
on
God
,
must
be
joyned
with
the
study
of
obedience
to
Gods
directions
;
Wait
on
the
Lord
,
and
keep
his
way
.
3.
Though
the
godly
be
kept
under
for
a
while
and
humbled
,
yet
God
shall
lift
them
up
to
a
satisfactory
estate
:
He
shall
exalt
thee
to
inherit
the
land
.
This
promise
is
the
first
reason
to
move
us
to
wait
on
the
Lord
.
4.
In
every
age
some
of
the
wicked
shall
be
made
spectacles
of
Gods
threatened
judgement
,
before
the
eyes
of
the
godly
,
to
give
assurance
of
his
judgement
;
that
he
shall
overthrow
all
the
rest
in
due
time
,
and
avenge
on
them
all
the
wrongs
done
by
them
unto
the
godly
:
When
the
wicked
are
cut-off
,
thou
shalt
see
it
.
And
this
is
the
second
argument
to
confirme
the
exhortation
.
5.
How
the
wicked
have
seemed
very
glorious
in
the
world
for
a
while
,
and
shortly
both
they
and
their
glory
did
vanish
,
every
man
in
his
own
time
should
make
their
own
remarkes
and
observations
,
as
the
Prophet
sheweth
here
,
that
he
had
his
observations
in
his
time
,
vers.
35
,
36.
And
this
is
the
third
reason
to
confirme
the
direction
taken
from
experience
concerning
the
wicked
.
Ver.
37.
Mark
the
perfect
man
,
and
behold
the
upright
;
for
the
end
of
that
man
is
peace
.
38.
But
the
transgressours
shall
be
destroyed
together
:
the
end
of
the
wicked
shall
be
cut
off
.
The
fourth
reason
of
the
direction
,
is
from
the
happy
close
of
the
course
of
the
godly
,
and
the
certain
perdition
of
the
wicked
;
Whence
learn
,
1.
The
Lord
gives
so
many
remarkable
instances
of
the
comfortable
departure
of
the
godly
out
of
this
life
,
as
may
give
assurance
of
the
dying
of
all
the
upright
in
Gods
favour
:
Mark
the
upright
man
,
for
the
end
of
that
man
is
peace
.
2.
Whether
men
be
witnesses
or
not
of
the
departure
of
the
wicked
,
one
and
all
of
them
die
in
a
desperate
condition
;
they
are
deprived
of
heaven
and
earth
,
and
perish
soul
and
body
at
the
expiring
of
their
breath
:
Transgressours
shall
be
destroyed
together
;
the
end
of
the
wicked
shall
be
cut
off
.
Ver.
39.
But
the
salvation
of
the
righteous
is
of
the
LORD
;
he
is
their
strength
in
the
time
of
trouble
.
40.
And
the
LORD
shall
help
them
and
deliver
them
;
he
shall
deliver
them
from
the
wicked
,
and
save
them
because
they
trust
in
him
.
The
last
reason
to
move
men
to
wait
on
God
,
is
from
his
care
of
the
godlie
.
Whence
learn
,
1.
How
hard
soever
the
condition
of
the
godly
be
,
the
Lord
hath
ways
of
his
own
to
preserve
and
save
them
;
yea
the
Lord
is
resolved
,
and
hath
passed
his
word
that
he
will
save
them
:
The
salvation
of
the
righteous
is
of
the
Lord
.
2.
So
long
as
God
is
pleased
to
let
righteous
mens
trouble
continue
,
he
will
now
and
then
comfort
them
,
and
will
enable
them
to
their
trouble
,
when
comfort
is
suspended
:
He
is
their
strength
in
time
of
trouble
.
3.
When
the
godly
in
their
trouble
feel
their
own
wants
and
weaknesse
,
he
will
furnish
what
in
them
is
lacking
,
till
the
delivery
come
;
The
Lord
shall
help
them
,
and
deliver
them
.
4.
Albeit
many
be
the
troubles
of
the
godly
,
especially
from
their
wicked
persecuters
;
yet
by
faith
in
God
they
shall
keep
their
conscience
clean
:
Their
cause
they
maintain
whole
,
and
shall
have
their
souls
safe
,
do
what
their
persecuters
can
;
He
shall
deliver
them
from
the
wicked
,
and
save
them
because
they
trust
in
him
.
PSAL.
XXXVIII
.
A
Psalme
of
David
,
to
bring
in
remembrance
.
In
this
Psalme
David
in
trouble
both
of
soul
and
body
,
as
an
example
of
the
hardest
exercises
that
Christs
followers
can
fall
into
;
First
,
prayeth
for
the
mitigation
of
his
trouble
,
and
removall
of
wrath
,
vers.
1.
And
secondly
,
layeth
out
this
sense
of
the
trouble
which
he
felt
immediately
from
God
,
vers.
2
,
3
,
4
,
5
,
6
,
7
,
8.
Thirdly
,
having
put
up
his
confused
desires
to
God
,
for
prayers
,
in
the
sense
of
his
inability
to
expresse
himself
,
vers.
9
,
10.
He
lays
out
his
sense
of
the
grief
and
troubles
which
he
felt
from
men
,
and
endured
with
great
patience
,
vers.
11
,
12
,
13
,
14.
Fourthly
,
he
sets
down
the
wrestling
he
had
in
prayer
to
God
,
because
of
his
persecution
by
his
adversaries
,
vers.
15
,
16
,
17
,
18
,
19
,
20.
And
closeth
the
Psalme
,
not
having
gotten
comfort
for
the
time
,
vers.
21
,
22.
FRom
the
Inscription
;
learn
,
that
exercises
of
conscience
,
the
more
heavy
they
have
been
,
the
more
should
they
be
remembered
,
and
the
passages
thereof
more
carefully
marked
;
when
the
sense
thereof
is
most
fresh
,
lest
they
passe
without
the
fruit
which
may
be
had
of
them
after
delivery
:
for
thus
much
are
we
taught
by
the
Inscription
of
this
Psalme
,
wherein
it
is
intituled
:
A
Psalme
of
David
,
to
bring
to
remembrance
.
Ver.
1.
O
LORD
,
rebuke
me
not
in
thy
wrath
:
neither
chasten
me
in
thy
hot
displeasure
:
FRom
his
prayer
for
mitigation
of
trouble
and
removall
of
wrath
;
learn
,
1.
It
is
consistent
with
Gods
Fatherly
love
,
and
our
Sonship
,
to
taste
of
Fatherly
wrath
against
our
sinnes
,
as
this
place
proveth
.
2.
Albeit
it
is
not
lawfull
for
us
to
follow
our
natural
desires
in
prayer
,
or
to
seek
to
be
free
of
chastisement
;
yet
may
we
seek
mitigation
of
trouble
,
and
tempering
of
our
cup
,
so
as
we
may
digest
it
,
and
we
may
pray
for
the
removall
of
Fatherly
wrath
also
;
Rebuke
me
not
in
thy
wrath
,
nor
chasten
me
in
thy
hot
displeasure
.
Ver.
2.
For
thine
arrows
stick
fast
in
me
:
and
thine
hand
presseth
me
sore
.
3.
There
is
no
soundnesse
in
my
flesh
,
because
of
thine
anger
:
neither
is
there
any
rest
in
my
bones
,
because
of
my
sin
.
4.
For
mine
iniquities
are
gone
over
mine
head
;
as
an
heavy
burden
,
they
are
too
heavy
for
me
.
5.
My
wounds
stink
and
are
corrupt
,
because
of
my
foolishnesse
.
6.
I
am
troubled
,
I
am
bowed
down
greatly
:
I
go
mourning
all
the
day
long
.
7.
For
my
loins
are
filled
with
a
loathsome
disease
:
and
there
is
no
soundnesse
in
my
flesh
.
8
I
am
feeble
and
sore
broken
,
I
have
roared
by
reason
of
the
disquietnesse
of
my
heart
.
He
giveth
the
reason
of
his
prayer
from
his
pitiful
case
both
in
soul
and
body
.
Whence
learn
,
1.
When
it
pleaseth
the
Lord
to
make
his
children
sensible
of
their
sinnes
,
and
of
his
dreadfull
justice
;
he
can
make
the
tokens
of
his
displeasure
against
sinne
piercing
sharp
,
and
pressing
heavy
:
Thy
arrows
stick
fast
in
me
,
and
thy
hand
presseth
me
sore
.
2.
Although
the
Lord
should
set
us
as
a
marke
to
shoot
at
,
and
lay
the
heaviest
load
of
judgements
on
us
for
our
sinnes
;
yet
we
must
not
seek
the
ease
thereof
,
nor
can
we
have
ease
from
them
,
save
by
coming
to
God
himself
,
to
bemoan
our
misery
,
as
this
example
teacheth
us
.
3.
As
the
sense
of
trouble
on
our
body
,
or
any
way
else
will
waken
the
conscience
of
sinne
;
so
the
conscience
of
sinne
,
and
feeling
of
wrath
due
for
our
sin
,
will
make
no
small
alteration
on
our
very
bodies
:
There
is
no
soundnesse
in
my
flesh
,
because
of
thine
anger
,
nor
rest
in
my
bones
because
of
my
sinne
.
One
sinne
will
waken
the
memory
of
moe
sinnes
,
till
they
present
themselves
as
an
innumerable
army
;
My
iniquities
are
gone
over
my
head
.
5.
How
light
soever
sin
may
seem
when
it
is
committed
,
it
will
be
found
insupportably
heavy
,
when
God
pursues
for
it
:
As
an
heavy
burden
,
they
are
too
heavy
for
me
.
6.
When
the
Lord
doth
smite
the
conscience
for
sin
,
the
rod
will
not
fail
to
make
a
wound
,
which
shall
have
need
of
the
cure
of
the
Physician
,
according
to
the
bruise
made
by
his
hand
,
or
deep
peircing
of
his
arrowes
;
for
after
arrowes
and
pressing
hand
,
he
mentions
wounds
more
then
one
.
7.
When
a
wounded
spirit
is
not
timeously
by
a
right
cure
bound
up
and
healed
,
the
wounds
do
grow
the
longer
the
worse
;
the
longer
,
the
more
guiltinesse
,
filthinesse
and
perplexity
of
spirit
doth
grow
:
My
wounds
do
stink
and
are
corrupt
.
8.
As
through
our
inconsideration
of
our
duty
,
and
danger
of
sinning
we
fal
actually
in
sin
,
and
do
draw
upon
our selves
wrath
:
So
by
our
inconsideration
of
the
right
remedie
,
we
augment
that
measure
of
both
:
My
wounds
stink
and
are
corrupt
,
because
of
my
foolishnesse
.
9.
So
long
as
the
conscience
of
sin
and
sense
of
wrath
kept
on
therby
do
last
,
the
mans
wit
and
his
courage
,
and
his
countenance
and
his
joy
are
smitten
,
both
before
God
and
men
:
I
am
troubled
,
I
am
bowed
down
greatly
,
I
go
mourning
all
the
day
long
.
10.
To
add
to
the
pace
,
and
to
make
the
sense
of
sin
more
bitter
,
the
Lord
can
lay
his
hand
on
the
body
,
and
make
the
loathsomness
of
the
sickness
resemble
the
loathsomness
of
the
sin
which
drew
it
on
,
and
to
speak
unto
the
conscience
in
its
own
language
,
the
cause
why
it
is
sent
unto
him
:
For
my
loines
are
filled
with
a
loathsome
disease
;
and
there
is
no
soundness
in
my
flesh
.
11.
A
wounded
spirit
wil
dash
and
beat
down
the
stoutest
heart
it
can
meet
with
,
I
am
feeble
and
sore
broken
.
12.
If
the
Lord
pursue
a
mans
conscience
for
sin
,
and
intimate
his
displeasure
against
him
,
and
continue
this
exercise
for
any
time
;
it
wil
pass
the
mans
power
to
hide
or
smother
his
grief
,
or
hold
in
the
expressions
thereof
:
I
have
roared
b●
reason
of
the
disquietness
of
my
heart
.
Ver.
9.
Lord
,
all
my
desire
is
before
thee
;
and
my
groaning
is
not
hid
from
thee
.
10.
My
heart
panteth
,
my
strength
faileth
me
;
as
for
the
light
of
mine
eies
,
it
also
is
gone
from
me
.
In
the
third
place
,
that
he
may
bring
forth
the
trouble
which
he
suffered
from
men
,
and
his
patience
towards
them
,
he
presenteth
his
heart
to
God
,
as
it
was
ful
of
confused
desires
,
in
stead
of
explicite
prayers
,
being
now
unable
to
express
himself
more
largely
▪
Whence
learn
,
1.
As
sin
causeth
wrath
,
and
wrath
sore
〈◊〉
and
sorrow
;
so
these
evils
looked
upon
,
should
waken
desires
to
have
them
removed
,
and
send
us
to
seek
the
true
remedie
〈◊〉
in
God
,
as
here
doth
the
Psalmist
.
2.
As
desires
and
〈◊〉
if
they
be
presented
to
God
,
have
their
own
speech
,
which
we
cannot
express
in
time
of
our
confusions
;
so
should
we
〈◊〉
of
them
,
not
as
of
vanishing
expressions
of
nature
,
but
as
prayers
stirred
up
by
God
,
and
standing
before
him
til
they
receive
their
answer
;
Lord
,
all
my
desire
is
before
thee
.
3.
It
is
not
wrestling
with
trouble
within
our selves
,
nor
venting
our
grief
as
natural
men
,
which
can
give
us
ease
,
but
pouring
out
one
heart
before
the
Lord
which
must
do
it
:
All
my
desire
is
before
thee
.
4.
The
strength
of
faith
in
the
godly
is
not
so
great
,
as
to
swallow
up
all
infirmities
;
but
so
great
as
to
wrestle
with
them
,
and
confess
them
to
God
,
who
useth
to
supply
his
own
with
his
strength
&
wise
direction
,
when
their
own
strength
is
evacuate
,
and
the
man
is
before
God
humbled
:
For
here
even
Davids
heart
panteth
and
his
strength
faileth
him
,
and
the
light
of
his
eyes
is
gone
from
him
;
not
so
much
in
regard
of
the
bodies
decay
,
as
in
his
spiritual
condition
,
expressed
in
bodily
terms
;
and
thus
much
for
the
troubles
,
which
he
felt
immediately
from
Gods
hand
.
Ver.
11.
My
lovers
and
my
friends
stand
aloof
from
my
sore
:
and
my
kinsmen
stand
afar
off
.
12
They
also
that
seek
after
my
life
,
lay
snares
for
me
:
and
they
that
seek
my
hurt
,
speak
mischievous
things
,
and
imagine
deceits
all
the
day
long
.
13
But
I
,
as
a
deaf
man
,
heard
not
;
and
I
was
as
a
dumb
man
that
openeth
not
his
mouth
.
14
Thus
I
was
as
a
man
that
heareth
not
,
and
in
whose
mouth
are
no
reproofs
.
From
the
troubles
which
he
felt
from
men
;
Learn
,
1.
A
wounded
spirit
is
a
disease
which
the
natural
man
hath
no
skil
of
,
nor
wil
to
meddle
with
;
but
flieth
from
it
,
as
from
a
plague
or
pest
;
My
lovers
and
my
friends
stand
aloof
from
my
sore
.
2.
In
time
of
sad
affliction
and
narrow
trial
of
our
faith
,
natural
bonds
between
us
and
our
kinsfolk
,
wil
shrink
and
fail
us
,
so
as
we
shal
have
little
comfort
in
the
earth
;
My
kinsman
stand
afar
off
.
3.
In
time
of
sad
exercises
and
hard
trials
,
as
friends
may
fail
,
so
enemies
may
make
head
;
and
by
craft
and
cruelty
,
by
slanders
and
cunning
policy
,
open
enmity
and
secret
plotting
may
conspire
against
a
mans
fame
,
good
cause
and
life
,
They
also
that
seek
after
my
life
,
lay
snares
for
me
;
and
they
that
seek
my
hurt
,
speak
mischievous
things
,
and
imagine
deceits
all
the
day
long
.
4.
The
more
emptied
,
afflicted
,
disconsolate
,
forsaken
of
friends
,
pursued
by
foes
a
man
be
;
if
he
go
to
God
for
reconciliation
and
relief
,
he
hath
ground
of
hope
to
be
helped
,
and
to
have
God
engaged
to
him
so
much
the
more
;
for
here
David
maketh
this
use
of
all
his
troubles
,
he
layeth
all
out
before
God
.
5.
It
is
possible
,
yea
and
oft-times
cometh
to
passe
,
that
the
godly
have
so
many
lies
made
of
them
,
calumnies
and
slanders
devised
and
vented
against
them
by
so
many
mouths
,
that
they
are
not
able
to
follow
them
,
or
to
answer
and
refute
them
,
but
are
forced
to
misken
them
,
and
in
patience
hold
themselves
quiet
till
God
make
matters
clear
for
them
:
But
I
as
a
deafe
man
heard
not
,
and
as
a
dumb
man
opened
not
my
mouth
.
6.
When
the
godly
overloaden
with
multitude
of
calumnies
,
and
the
multitude
of
enemies
backing
them
,
do
sit
down
in
patient
silence
,
nor
seeing
to
what
purpose
they
speak
:
They
are
taken
readily
as
guilty
,
or
as
such
who
cannot
refute
the
thing
which
is
alledged
of
them
,
or
maintain
the
truth
which
they
profess
,
and
this
is
an
addition
unto
all
the
rest
of
their
trouble
;
As
David
importeth
,
saying
:
Thus
was
I
as
a
man
that
heareth
not
,
and
in
whose
mouth
are
no
reproofs
.
Ver.
15
For
in
thee
,
O
Lord
,
do
I
hope
:
thou
wilt
hear
,
O
Lord
my
God
.
16
For
I
said
,
Hear
me
,
lest
otherwise
they
should
rejoyce
over
me
:
when
my
foot
slippeth
,
they
magnifie
themselves
against
me
.
17.
For
I
am
ready
to
halt
,
and
my
sorrow
is
continually
before
me
.
18
For
I
wil
declare
mine
iniquity
;
I
wil
be
sorry
for
my
sin
.
19
But
mine
enemies
are
lively
,
and
they
are
strong
:
and
they
that
hate
me
wrongfully
,
are
multiplied
.
20
They
also
that
render
evil
for
good
,
are
mine
adversaries
;
because
I
follow
the
thing
that
good
is
.
In
the
fourth
place
he
setteth
down
his
wrestling
against
his
persecuters
,
seeking
to
destroy
both
him
and
his
righteous
cause
,
Hence
learne
,
1.
It
is
a
sore
and
high
degree
of
the
trial
of
the
godly
,
when
at
one
time
God
pursueth
for
sin
,
and
friends
withdraw
from
them
in
the
duties
of
humanity
,
and
persecuters
are
likely
to
destroy
their
lives
,
and
withal
do
suppress
Religion
in
their
person
by
this
means
;
and
yet
this
hath
been
the
case
of
many
of
Gods
children
,
and
may
be
also
,
as
this
example
teacheth
us
;
yea
,
also
our
Lord
Jesus
,
his
condition
was
like
this
,
when
he
suffered
for
our
sins
.
2.
Sore
trials
cannot
be
born
without
holding
fast
the
gripe
of
the
Covenant
of
Grace
;
for
this
fixeth
faith
,
and
strengthens
hope
,
and
furnisheth
patience
in
greatest
troubles
;
for
David
rendereth
this
reason
,
for
his
bearing
patiently
his
foresaid
hard
condition
:
In
thee
,
O
Lord
,
do
I
hope
;
Thou
wilt
hear
,
O
Lord
,
my
God
.
3.
If
the
Covenant
be
holden
fast
,
wherby
we
may
warrantably
cal
God
our
God
;
we
may
be
as
it
were
,
surety
to
our self
for
a
good
answer
from
God
;
Thou
wilt
hear
me
,
O
Lord
my
God
.
4.
When
the
enemies
of
the
godly
in
their
righteous
cause
,
are
ready
to
triumph
over
the
godly
and
their
cause
,
and
the
godly
are
like
to
be
discouraged
,
if
the
Lord
help
not
;
then
the
godly
may
be
sure
the
Lord
wil
hear
and
help
:
For
David
giveth
this
for
a
reason
of
his
perswasion
,
that
God
would
hear
him
,
ver.
15.
because
the
enemies
otherwayes
would
triumph
,
and
he
be
made
to
halt
,
and
turn
off
the
way
,
vers.
16
,
17.
for
in
this
the
Lords
glory
is
interested
.
5.
When
the
outward
prosperous
condition
of
the
godly
is
changed
,
and
their
feet
slip
,
and
the
hand
of
the
Lord
lieth
on
sore
without
relaxation
,
even
they
of
strong
faith
are
ready
to
be
discouraged
and
faint
;
so
weak
are
we
in
faith
when
a
hard
trial
cometh
:
For
,
When
the
enemy
magnified
himself
against
David
;
When
his
feet
slipped
,
when
his
sorrow
was
continually
before
him
;
He
confesseth
he
was
ready
to
halt
;
To
warn
the
godly
,
that
they
might
guard
against
this
tentation
.
6
To
keep
our selves
from
fretting
under
trouble
,
it
is
expedient
that
we
compare
our
sins
with
Gods
fatherly
chastisements
of
us
,
and
that
we
take
course
for
remission
of
our
sin
,
and
turn●
the
sorrow
raised
by
affliction
into
godly
sorrow
for
sin
;
for
this
David
resolved
in
his
distress
,
I
will
declare
mine
iniquity
,
I
wil
be
sorry
for
my
sin
.
7.
The
Lord
so
disposeth
of
the
outward
condition
of
the
godly
and
the
wicked
in
this
life
,
that
the
godly
oft-times
have
the
mourning
part
,
and
the
wicked
the
rejoycing
part
,
and
that
so
much
the
more
as
they
see
the
head
of
the
godly
is
born
down
:
I
wil
be
sorry
for
my
sin
,
but
mine
enemies
are
lively
and
strong
.
8.
As
it
is
a
matter
of
grief
to
see
the
affliction
of
the
godly
growing
,
and
the
enemies
growing
in
joy
,
and
strength
,
and
number
;
so
it
is
a
matter
of
comfort
,
that
the
enemies
of
the
godly
are
enemies
without
a
just
cause
given
to
them
:
They
that
hate
me
wrongfully
,
are
multiplied
.
9.
We
must
not
leave
off
the
doing
of
what
God
requireth
at
our
hands
,
albeit
we
should
have
the
hatred
of
the
world
;
for
David
followed
that
which
was
good
,
albeit
his
adversaries
for
that
very
cause
did
render
to
him
evil
for
good
.
Ver.
21.
Forsake
me
not
,
O
Lord
;
O
my
God
,
be
not
far
from
me
.
22
Make
haste
to
help
me
,
O
Lord
my
salvation
.
He
closeth
the
Psalm
with
prayer
,
laying
all
his
weight
on
the
Covenant
,
not
having
gotten
comfort
for
the
time
.
Whence
learn
,
1.
We
must
not
limit
the
Lord
to
give
us
comfort
and
deliverance
,
when
we
think
we
have
greatest
need
of
it
,
but
must
leave
our
prayer
at
his
feet
,
as
the
Prophet
doth
.
2.
The
believer
must
be
so
warie
to
lean
unto
sense
,
that
he
must
hold
the
gripes
of
faith
not
only
when
he
misseth
sense
of
comfort
,
but
also
when
Gods
dispensation
toward
him
,
and
his
sense
therof
doth
seem
to
speak
most
contrary
to
faith
:
Forsake
me
not
,
O
Lord
;
be
not
far
from
me
:
Make
haste
to
help
me
,
saith
Davids
Faith
,
when
his
sense
speaketh
what
his
prayer
here
importeth
,
that
is
,
present
perdition
.
3.
The
bond
of
the
Covenant
of
Grace
is
able
to
bear
the
weight
of
the
believers
most
heavy
burden
,
and
by
vertue
of
it
,
he
may
lay
claim
unto
God
,
as
his
own
God
,
and
lay
claim
also
unto
salvation
in
him
;
for
notwithstanding
of
all
the
troubles
and
tentations
laid
forth
in
this
Psalm
,
the
Believer
sustaineth
all
on
this
ground
;
O
my
God
,
O
Lord
my
salvation
;
And
here
is
the
victory
of
Faith
.
PSAL.
XXXIX
.
To
the
chief
Musician
,
even
to
Jeduthun
,
A
Psalm
of
David
.
Another
such
like
hard
exercise
as
in
the
former
Psalme
,
wherein
David
acknowledgeth
his
infirmity
in
a
passionate
expression
,
when
he
was
in
trouble
,
ver.
1
,
2
,
3
,
4.
Secondly
he
recovered
and
comforted
himself
,
ver.
5
,
6
,
7.
Thirdly
,
what
was
his
prayer
in
this
exercise
,
ver.
8
,
9
,
10
,
11
,
12
,
13.
Ver.
1.
I
Said
,
I
wil
take
heed
to
my
wayes
,
that
I
sinne
not
with
my
tongue
;
I
wil
keep
my
mouth
with
a
bridle
▪
while
the
wicked
is
before
me
.
2.
I
was
dumb
with
silence
,
I
held
my
peace
,
even
from
good
,
and
my
sorrow
was
stirred
.
3
My
heart
was
hot
within
me
,
while
I
was
musing
the
fire
burned
;
then
spake
I
with
my
tongue
.
4
LORD
,
make
me
to
know
mine
end
,
and
the
measure
of
my
dayes
,
what
it
is
:
that
I
may
know
how
frail
I
am
.
THe
Prophet
for
fear
of
impatient
expression
in
his
trouble
,
resolved
to
keep
silence
in
the
audience
of
the
wicked
,
but
was
not
able
to
keep
in
his
passionate
wishing
for
death
.
Whence
learn
,
1.
As
it
is
the
Lords
wil
that
we
should
have
the
infirmities
of
the
Saints
registred
unto
us
for
our
edification
,
as
wel
as
their
vertues
:
So
it
is
his
wil
,
that
when
the
confession
of
our
infirmity
may
profit
others
,
we
should
not
spare
to
let
it
be
known
,
as
this
passage
teacheth
us
.
2.
Conscience
of
our
weakness
,
and
of
the
unruliness
of
our
tongues
,
ready
to
break
forth
in
the
time
of
tentation
,
should
make
us
take
better
heed
to
our selves
,
and
to
watch
over
our
speeches
:
I
said
,
I
wil
take
heed
to
my
wayes
,
that
I
sinne
not
with
my
tongue
.
3.
Because
the
wicked
may
take
advantage
of
the
godlies
miscarrying
in
time
of
their
trouble
,
it
is
needful
to
watch
the
more
over
our
behaviour
and
words
in
their
presence
:
I
wil
keep
my
mouth
with
a
bridle
,
while
they
are
before
me
.
4.
When
we
are
about
to
keep
in
our
corruptions
,
and
amend
our
own
faults
by
our
own
way
of
it
,
by
our
wisdom
,
our
strength
,
our
resolutions
,
we
do
not
eschew
the
evil
we
would
eschew
,
and
we
also
fal
in
a
fault
we
were
not
aware
of
,
as
here
in
stead
of
praying
to
God
to
direct
one
part
of
his
speech
after
another
,
that
he
might
speak
prudently
in
the
audience
of
the
wicked
,
he
did
not
speak
at
all
,
he
did
not
speak
that
which
he
might
,
and
should
have
spoken
:
I
was
dumb
with
silence
,
I
held
my
peace
even
from
good
.
5.
When
grief
is
not
rightly
vented
but
suppressed
,
it
is
not
therby
asswaged
but
encreased
rather
:
I
held
my
peace
,
and
my
sorrow
was
stirred
.
6.
The
power
of
sinful
nature
,
and
inraged
passions
is
such
,
that
even
when
they
are
opposed
by
reason
of
strength
of
grace
in
us
,
they
may
easily
over-power
us
,
except
God
put
to
his
hand
to
help
us
in
the
conflict
;
My
heart
was
hot
within
me
:
while
I
was
musing
the
fire
burned
:
then
spake
I
with
my
tongue
.
7.
It
is
a
natural
evil
in
man
when
he
is
overcome
by
trouble
in
this
life
,
to
wish
for
death
,
looking
to
be
in
a
better
condition
by
the
change
;
As
the
sick
man
looketh
for
ease
by
changing
of
his
bed
,
and
here
ver.
4.
we
have
the
example
of
it
.
8.
The
shortness
of
this
life
is
a
mitigation
of
the
troubles
thereof
unto
the
godly
,
and
the
fear
that
life
should
continue
longer
then
the
afflicted
man
would
,
augmenteth
the
trouble
;
and
this
is
the
fountain
of
this
passionate
and
curious
wish
:
Lord
make
me
to
know
mine
end
,
and
the
measure
of
my
dayes
what
it
is
:
that
I
may
know
how
frail
I
am
.
Ver.
5.
Behold
thou
hast
made
my
dayes
as
an
hand-breadth
,
and
mine
age
is
as
nothing
before
thee
;
verily
every
man
at
his
best
state
is
altogether
vanity
.
Selah
.
6
Surely
every
man
walketh
in
a
vaine
shew
:
surely
they
are
disquieted
in
vain
;
he
heapeth
up
riches
,
and
knoweth
not
who
shal
gather
them
.
7.
And
now
,
Lord
,
what
wait
I
for
?
my
hope
is
in
thee
.
In
the
second
place
,
not
being
answered
in
this
curious
question
,
but
secretly
checked
for
his
impatient
wish
,
he
contents
himself
with
the
known
truth
,
That
this
present
life
is
but
short
how
long
soever
it
shal
last
,
and
resolveth
to
wait
on
Gods
time
patiently
.
Whence
learn
,
1.
For
tempering
our
condition
whatsoever
it
be
,
it
should
suffice
us
to
know
,
that
whether
we
be
in
prosperity
or
adversity
,
our
time
in
this
life
is
but
short
:
Thou
hast
made
my
days
as
an
hand-breadth
,
and
mine
age
is
as
nothing
before
thee
.
2.
Not
in
prosperity
,
but
in
adversity
,
is
the
uncertainty
,
weakness
,
emptiness
,
and
vanity
of
prosperity
,
and
things
temporal
wel
seen
;
for
in
troubles
sayes
David
,
Verily
every
man
at
his
best
state
is
altogether
vanity
.
3.
Whatsoever
seemeth
excellent
in
the
eyes
of
natural
men
in
this
world
is
but
the
shadow
of
what
it
seemeth
;
health
,
strength
,
prosperity
,
riches
,
pleasure
,
honour
,
dominion
,
power
,
authority
are
but
the
shadowes
of
things
so
named
;
Every
man
walketh
in
a
vain
shew
.
4.
Too
much
care
and
anxiety
about
things
of
this
life
,
is
a
sickness
and
folly
,
Surely
,
they
are
disquieted
in
vaine
.
5.
Experience
putteth
a
deep
stamp
of
the
truth
upon
a
mans
mind
,
and
causes
him
to
set
his
subscription
unto
it
without
hesitation
,
Verily
,
surely
,
surely
,
is
the
seal
of
this
truth
here
delivered
after
his
experience
.
6.
The
too
much
care
which
men
take
to
gather
riches
,
this
toyling
and
travelling
,
this
spending
of
body
,
of
wit
and
time
,
this
frowning
on
some
,
and
fawning
on
others
,
this
pleading
and
fighting
with
some
,
and
flattering
of
others
,
with
the
rest
of
other
shifts
by
which
men
use
to
gather
riches
,
(
which
they
must
leave
behind
them
,
and
do
not
know
to
whom
)
is
a
point
of
great
folly
and
vanity
in
men
;
He
heapes
up
riches
,
and
knoweth
not
who
shal
gather
them
.
7.
The
right
use
of
the
perceived
vanity
of
all
things
under
the
Sun
,
is
,
that
we
should
be
sent
by
that
consideration
unto
God
to
rest
on
him
;
And
now
,
Lord
,
what
wait
I
for
?
8.
That
which
God
hath
promised
in
the
life
to
come
,
is
only
satisfactory
and
able
to
quiet
a
mans
mind
,
and
make
him
patiently
wait
on
God
in
all
his
trouble
;
What
wait
I
for
?
my
hope
is
in
thee
.
Ver.
8.
Deliver
me
from
all
my
transgressions
;
make
me
not
the
reproach
of
the
foolish
.
9.
I
was
dumbe
,
I
opened
not
my
mouth
;
because
thou
didst
it
.
10.
Remove
thy
stroke
away
from
me
,
I
am
consumed
by
the
blow
of
thine
hand
.
11
When
thou
with
rebukes
doest
correct
man
for
iniquity
,
thou
makest
his
beauty
to
consume
away
like
a
mothe
:
surely
,
every
man
is
vanity
.
Selah
.
12.
Heare
my
prayer
,
O
LORD
,
and
give
eare
unto
my
cry
:
hold
not
thy
peace
at
my
teares
:
for
I
am
a
stranger
with
thee
,
and
a
sojourner
,
as
all
my
fathers
were
.
13.
O
spare
me
,
that
I
may
recover
strength
;
before
I
go
hence
,
and
be
no
more
.
In
the
third
place
,
he
prayeth
to
be
freed
from
his
sins
▪
and
the
sense
of
Gods
wrath
,
using
sundry
reasons
to
help
his
faith
.
Whence
learn
,
1.
Seeing
sin
doth
plunge
us
in
all
perplexities
,
and
bringeth
trouble
after
trouble
upon
us
;
the
best
cure
of
our
trouble
,
is
to
seek
pardon
for
our
sins
;
Deliver
me
from
all
my
transgressions
.
2.
The
ungodly
are
fools
,
let
them
seem
to
themselves
and
others
what
they
please
;
for
all
their
way
and
work
is
to
make
themselves
miserable
;
therefore
doth
the
Scripture
call
them
foolish
.
3.
That
the
wicked
get
no
advantage
of
us
so
as
by
troubling
of
us
to
drive
us
from
the
profession
of
righteousnesse
,
for
which
they
do
persecute
us
,
should
be
the
main
care
of
every
Believer
under
persecution
:
For
this
is
Davids
prayer
,
Make
me
not
the
reproach
of
the
foolish
.
4.
It
is
usuall
to
us
to
see
our
duty
after
we
have
sinned
,
better
then
before
;
for
,
after
experience
of
his
falling
,
he
resolveth
it
is
his
duty
not
to
speak
an
impatient
word
,
but
to
be
silent
,
and
not
open
his
mouth
,
to
wit
,
impatiently
.
5.
The
consideration
of
God
for
our
party
,
with
whom
we
have
to
do
in
trouble
,
should
humble
us
,
and
make
us
quiet
;
David
saith
,
he
should
not
have
opened
his
mouth
,
Because
thou
Lord
didst
it
.
6.
Prayer
for
removing
the
tokens
of
Gods
displeasure
,
especially
after
prayer
for
remission
of
sins
,
is
not
contrary
to
patience
and
silen●
submission
under
Gods
hand
;
for
he
prayeth
also
,
Remove
away
thy
stroak
from
me
.
7.
When
we
feel
the
Lords
hand
heavy
upon
us
,
we
may
bemoan
our selves
to
him
with
submission
to
his
will
,
for
he
pitieth
us
,
and
will
lay
no
more
on
us
then
we
are
able
to
bear
,
I
am
consumed
by
the
blow
of
thy
hand
.
8.
The
stoutest
and
strongest
courage
will
soon
be
brought
down
by
trouble
of
conscience
;
when
God
entreth
in
judgement
with
him
,
man
falls
down
:
When
thou
with
rebukes
dost
correct
man
for
iniquity
,
thou
makest
his
beauty
to
consume
away
like
a
mothe
:
surely
,
every
man
is
vanity
.
9.
When
God
seemeth
to
refuse
to
hear
prayer
,
true
faith
will
follow
God
with
more
fervent
prayer
,
and
crying
,
and
tears
,
and
not
leave
God
without
a
good
answer
:
Hear
my
prayer
,
O
Lord
;
give
ear
unto
my
cry
,
hold
not
thy
peace
at
my
tears
.
10.
The
more
our
hearts
be
alienated
from
this
world
,
and
conversant
with
God
by
faith
;
the
more
we
misse
our
countrey
,
our
parents
,
our
kinsmen
on
earth
,
and
have
our
conversation
in
heaven
,
the
more
we
may
be
assured
that
God
shall
avow
himself
to
be
our
God
:
I
am
a
stranger
and
a
sojourner
with
thee
.
11.
Entring
our selves
heirs
unto
the
godly
,
who
lived
before
us
in
their
estrangements
from
the
world
,
and
seeking
after
heaven
,
intitleth
us
unto
their
comforts
also
;
I
am
a
sojourner
,
as
all
my
fathers
.
12.
It
is
an
usuall
tentation
unto
the
godly
in
their
trouble
,
that
they
shall
never
be
relieved
out
of
it
in
this
life
;
O
spare
me
before
I
go
hence
.
13.
The
godly
may
pray
for
a
little
breathing
before
death
with
submission
,
that
they
may
the
more
quietly
render
up
their
spitits
to
God
:
Spare
me
,
that
I
may
recover
strength
before
I
go
hence
and
be
no
more
.
14.
If
the
Lord
do
not
hearken
to
us
when
we
would
,
let
us
leave
our
petition
beside
him
till
he
answer
it
,
as
here
the
Prophet
doth
.
PSAL.
XL.
To
the
chief
Musician
,
A
Psalm
of
David
.
David
as
a
type
of
Christ
in
the
whole
Psalme
,
and
as
an
example
of
the
exercise
of
the
godly
,
giveth
thanks
for
the
experience
of
Gods
delivering
of
him
out
of
a
notable
trouble
,
verse
1
,
2
,
3
,
4.
In
the
second
place
,
he
is
led
on
in
his
thanksgiving
to
praise
God
for
the
great
work
of
Redemption
by
Christ
the
Son
of
God
coming
into
the
world
,
which
is
the
fountain
of
all
other
mercies
to
the
Saints
,
verse
5
,
6
,
7.8
.
In
the
third
place
,
David
in
type
,
and
Christ
in
the
accomplishment
,
giving
accompt
of
his
propheticall
office
,
intercedeth
and
prayeth
for
the
evidence
of
Gods
favour
to
himself
personally
and
mystically
considered
,
vers.
9
,
10
,
11
,
12
,
13.
and
for
disappointment
of
his
enemies
,
vers.
14
,
15.
and
for
the
comfort
of
all
the
godly
beholding
his
exercise
and
his
delivery
which
he
confidently
doth
expect
,
vers.
16
,
17.
Ver.
1.
I
Waited
patiently
for
the
LORD
,
and
he
inclined
unto
me
,
and
heard
my
cry
.
2.
He
brought
me
up
also
out
of
an
horrible
pit
,
out
of
the
miry
clay
,
and
set
my
feet
upon
a
rock
,
and
established
my
goings
.
3.
And
he
hath
put
a
new
Song
in
my
mouth
,
even
praise
unto
our
God
:
many
shall
see
it
,
and
fear
,
and
shall
trust
in
the
Lord
.
4.
Blessed
is
the
man
that
maketh
the
Lord
his
trust
:
and
respecteth
not
the
proud
,
nor
such
as
turn
aside
to
lies
.
In
his
thanksgiving
,
Learn
,
1.
As
the
Lord
of
set
purpose
delayeth
to
answer
the
prayer
of
his
own
,
and
suspendeth
to
help
them
out
of
trouble
for
a
time
,
that
he
may
try
and
train
their
faith
to
a
better
measure
;
so
the
believer
must
resolve
to
wait
on
patiently
,
I
waited
patiently
for
the
Lord
.
2.
Albeit
waiting
for
the
time
is
joyned
with
languour
and
grief
,
yet
the
remembrance
of
it
is
sweet
,
and
it
wants
not
a
blessing
following
it
,
I
waited
,
and
he
enclined
to
me
,
and
heard
my
cry
.
3.
The
godly
may
be
brought
in
their
trouble
to
as
desperate
like
condition
,
as
a
man
faln
in
a
horrible
deep
and
dark
pit
,
sinking
in
miry
clay
,
out
of
which
there
is
no
appearance
of
relief
:
in
which
case
as
the
greatness
of
the
danger
commendeth
the
faith
of
him
that
calleth
upon
God
,
and
waiteth
for
him
;
So
doth
it
commend
Gods
wisdome
,
power
,
goodness
and
faithfulness
in
delivering
the
patient
waiter
.
To
this
end
saith
the
Psalmist
,
He
brought
me
out
of
an
horrible
pit
,
and
out
of
the
miry
clay
.
4.
The
man
who
dependeth
on
the
Lord
when
he
is
delivered
out
of
trouble
,
is
not
left
to
himself
,
but
the
Lords
care
attendeth
him
to
guide
him
after
his
delivery
;
He
brought
me
out
of
the
miry
clay
,
and
set
my
feet
upon
a
rock
,
and
established
my
goings
.
5.
As
it
is
a
part
of
our
duty
to
glorifie
God
after
every
mercy
,
and
in
a
speciall
manner
when
the
mercy
is
very
notable
:
So
it
is
a
new
gift
of
God
to
enable
a
man
to
give
thanks
,
and
praise
for
the
mercy
received
;
therefore
it
is
put
for
a
point
of
thanksgiving
,
He
hath
put
a
new
song
in
my
mouth
.
6.
As
the
experience
of
Gods
mercy
to
one
who
is
in
Covenant
with
God
,
is
the
encouragement
of
all
believers
:
so
should
it
be
the
common
matter
of
praise
unto
God
from
them
all
,
therefore
doth
he
call
the
praises
which
he
did
sing
,
The
praises
of
our
God
.
7.
The
right
observation
of
Gods
mercy
to
his
children
,
especially
when
he
will
shew
himself
eminently
,
is
able
to
strike
a
man
with
much
awe
and
reverence
of
God
,
who
is
fearful
,
even
in
his
praises
;
Many
shall
hear
and
fear
.
8.
Then
do
we
make
right
observation
of
Gods
mercy
to
his
children
,
when
thereby
we
encourage
our selves
to
look
for
the
like
mercy
,
when
we
call
for
it
in
our
need
;
Many
shall
hear
and
fear
,
and
trust
in
the
Lord
.
9.
As
the
preciousness
of
faith
is
not
seen
in
the
time
of
trial
,
so
well
as
after
the
victory
;
so
the
fruit
of
it
when
it
is
seen
is
no
less
then
true
blessedness
:
Blessed
is
the
man
who
maketh
the
Lord
his
trust
.
10.
All
true
believers
are
humble
towards
God
,
and
of
a
high
spirit
against
whatsoever
cometh
in
competition
with
him
,
and
will
despise
every
mans
way
who
regardeth
not
him
:
So
the
mis-believer
is
proud
toward
God
and
his
truth
,
but
a
base
subject
of
his
own
spirit
,
and
to
lying
vanities
;
for
the
believer
here
is
opposed
to
the
proud
,
and
to
such
as
turn
aside
to
lies
.
Ver.
5.
Many
,
O
Lord
my
God
,
are
thy
wonderful
works
,
which
thou
hast
done
,
and
thy
thoughts
,
which
are
to
us-ward
;
they
cannot
be
reckoned
up
in
order
unto
thee
:
if
I
would
declare
and
speak
of
them
,
they
are
moe
then
can
be
numbred
.
In
the
second
place
he
is
led
up
to
the
consideration
of
Gods
wonderful
care
and
providence
about
men
,
and
in
special
to
the
work
of
Redemption
by
Christs
coming
into
the
world
.
Whence
learn
,
1.
One
of
the
Lords
wonderful
works
of
providence
wel
meditated
upon
,
may
and
should
lead
us
to
the
consideration
of
many
other
his
works
of
that
kind
,
Many
,
O
Lord
my
God
,
are
thy
wonderful
works
,
which
thou
hast
done
.
2.
The
works
of
Gods
providence
about
us
should
lead
us
up
to
the
counsel
of
God
,
to
behold
his
care
of
us
,
his
minde
and
purpose
to
us-ward
,
who
are
brought
into
Covenant
with
him
,
for
confirming
of
our
faith
in
him
;
Many
,
O
Lord
my
God
,
are
thy
thoughts
which
are
to
us-ward
.
3.
Albeit
the
Lords
deep
thoughts
and
works
of
wonder
about
his
own
people
,
be
unspeakable
,
unsearchable
,
and
innumerable
,
yet
must
we
not
cease
to
look
upon
them
,
and
speak
of
them
in
heap
when
we
cannot
attain
to
them
in
tale
,
They
cannot
be
reckoned
up
in
order
to
thee
:
If
I
should
declare
and
speak
of
them
,
they
are
moe
then
can
be
numbred
.
Ver.
6.
Sacrifice
and
offering
thou
didst
not
desire
,
mine
ears
hast
thou
opened
;
burnt-offering
and
sin-offering
hast
thou
not
required
.
7.
Then
said
I
,
Lo
,
I
come
:
in
the
volume
of
the
book
it
is
written
of
me
.
8.
I
delight
to
do
thy
will
,
O
my
God
:
yea
,
thy
Law
is
within
my
heart
.
He
condescends
upon
a
particular
which
did
overcome
his
declaration
and
searching
,
to
wit
,
the
Covenant
of
Redemption
between
the
Father
and
the
Son
coming
into
the
world
,
some
articles
whereof
he
toucheth
,
as
they
are
rehearsed
by
the
Son
speaking
here
by
his
Spirit
.
Whence
learn
,
1.
The
work
of
Redemption
by
Christ
,
the
Covenant
betwixt
the
Father
and
the
Son
about
our
Redemption
,
the
incarnation
of
the
Son
of
God
,
and
the
course
of
the
salvation
of
the
redeemed
,
is
one
of
the
most
wonderful
things
that
ever
was
heard
tell
of
,
wherein
so
many
wonderful
works
of
God
,
so
many
wonderful
thoughts
of
God
about
us
do
concur
,
that
they
can
neither
be
declared
nor
numbered
,
nor
set
in
order
:
for
this
work
here
touched
is
set
down
for
an
instance
of
what
was
said
in
the
former
verse
;
now
that
this
is
spoken
by
Christ
,
the
Apostle
,
Heb
10.5
,
6.
&c.
doth
shew
unto
us
.
2.
Albeit
sacrifices
&
oblations
were
appointed
to
be
offered
before
Christ
came
yet
were
they
not
acceptable
in
themselves
,
but
in
respect
of
the
sacrifice
of
Christ
signified
by
them
;
not
they
,
but
Christ
signified
by
them
could
take
away
sin
,
Sacrifices
&
offerings
thou
didst
not
desire
,
burnt-offerings
and
sin-offerings
thou
didst
not
require
,
to
wit
,
for
any
worth
in
themselves
,
or
by
way
of
real
satisfaction
for
sin
.
3.
The
ceremonial
law
was
not
to
remain
,
but
to
be
taken
away
when
Christ
came
to
offer
himself
,
who
was
foreshadowed
by
the
sacrifices
and
Levitical
ordinances
;
for
,
Sacrifices
and
oblations
thou
didst
not
desire
,
but
mine
ears
thou
hast
opened
▪
which
presupposeth
thou
hast
formed
a
body
unto
me
,
as
the
Apostle
,
Heb.
10.5
.
doth
shew
;
and
so
the
rejecting
of
the
ceremonies
,
is
at
the
incarnation
,
or
at
the
forming
of
the
body
of
Christ
,
and
bringing
the
Son
into
the
world
.
4.
The
Son
of
God
incarnate
becomes
voluntarily
,
a
very
capable
,
discreete
,
ready
and
obedient
servant
to
the
Father
for
us
:
Mine
ears
hast
thou
opened
,
to
wit
,
for
receiving
of
every
command
;
or
mine
ears
hast
thou
boared
,
as
the
servants
ears
were
boared
under
the
Law
,
when
he
choosed
to
stay
still
with
his
master
in
service
,
Exod.
21.5
.
5.
By
offering
of
burnt-offering
God
was
not
satisfied
for
sin
,
but
only
by
Christs
coming
and
offering
himself
a
sacrifice
once
for
all
,
Burnt-offering
and
sin-offering
hast
thou
not
required
;
Then
said
I
,
Lo
,
I
come
,
saith
Christ
.
6.
Both
in
the
book
of
Gods
eternal
decrees
,
and
in
the
book
of
holy
Scripture
,
this
way
of
taking
away
the
sins
of
men
was
established
,
as
the
only
way
to
effect
it
;
for
that
the
seed
of
the
woman
by
his
suffering
should
bruse
the
head
of
the
Serpent
was
foretold
by
God
,
Gen.
3.15
.
and
Christ
was
the
Lamb
slain
in
the
representative
sacrifices
from
the
beginning
of
the
world
;
In
the
volume
of
thy
book
it
is
written
of
me
.
7.
Jesus
Christ
God
incarnate
is
in
Covenant
with
God
the
Father
,
that
believers
may
be
in
Covenant
with
God
by
this
means
also
,
therefore
doth
he
call
him
,
O
my
God
:
as
our
Lord
,
Iob.
20.17
.
saith
I
ascend
to
my
Father
and
your
Father
,
to
my
God
and
you●
God
.
8.
All
Christs
sufferings
and
service
done
in
our
name
for
us
,
was
most
willingly
and
heartily
undertaken
and
discharged
by
Christ
,
I
delight
to
do
thy
will
,
that
is
,
as
the
Apostle
▪
Heb.
10.10
.
doth
expound
,
it
to
perform
whatever
might
sanctifie
us
throughout
for
ever
.
4.
The
way
of
our
redemption
by
Christs
doing
and
suffering
for
us
,
is
Gods
own
device
,
his
very
will
and
pleasure
;
and
the
obedience
of
Christ
unto
the
very
death
of
the
cro●●
done
in
our
name
unto
the
Father
,
hath
pleased
the
Father
fully
▪
I
delight
to
do
thy
will
,
O
my
God
.
10.
The
Son
of
God
incarnate
was
perfectly
holy
,
so
as
he
could
answer
to
the
law
compleatly
,
and
give
accompt
of
it
to
the
Father
;
yea
thy
law
is
within
my
heart
:
That
these
words
may
be
applied
to
David
,
and
made
use
of
by
every
believer
in
their
own
degree
and
measure
,
there
is
no
question
:
but
that
they
are
principally
and
in
the
main
intention
to
be
applied
to
Christ
speaking
of
himself
,
the
matter
it self
doth
evidence
;
for
who
but
he
can
ascribe
to
himself
the
accomplishing
of
what
the
typical
sacrifices
fore-shadowed
?
who
but
●e
could
satisfie
for
sin
,
which
the
sacrifices
could
not
?
Again
,
the
Apostle
Paul
Heb.
10.5
,
6
,
&c.
doth
clear
the
matter
so
,
as
〈◊〉
ground
of
doubting
is
left
.
In
all
the
Psalm
,
le●
David
be
as
the
shadow
,
but
let
Christ
be
the
substance
.
Ver.
9.
I
have
preached
righteousnesse
in
the
great
Congregation
:
lo
,
I
have
not
refrained
my
lips
,
O
Lord
thou
knowest
.
10.
I
have
not
hid
thy
righteousness
within
my
heart
▪
I
have
declared
thy
faithfulness
and
thy
salvation
:
I
have
not
concealed
thy
loving
kindness
,
and
thy
truth
from
the
great
Congregation
.
In
the
third
place
,
as
Christ
hath
given
an
accompt
of
the
execution
of
his
Priestly
Office
,
in
expiation
of
sin
;
so
here
he
giveth
accompt
of
his
Prophetical
office
,
to
make
way
for
his
intercession
.
Whence
learn
,
1.
Christ
did
not
only
undertake
to
suffer
for
expiation
of
our
sins
,
but
also
he
undertook
to
apply
to
his
people
,
by
preaching
,
the
fruits
of
his
sufferings
,
for
their
righteousness
and
salvation
,
for
justifying
,
sanctifying
,
and
saving
the
redeemed
;
I
have
preached
righteousness
in
the
great
congregation
.
2.
The
way
appointed
for
application
of
the
grace
purchased
to
the
redeemed
,
is
preaching
;
I
have
preached
righteousness
in
the
great
Congregation
,
in
the
visible
Church
,
and
in
all
confluences
of
the
redeemed
where
opportunity
is
offered
.
3.
As
Christ
did
not
conceal
what
might
save
souls
,
but
did
communicate
it
carefully
;
so
should
they
who
are
trusted
by
him
to
preach
without
fear
sincerely
,
as
they
wil
be
able
to
answer
God
,
proclaim
it
,
I
have
not
refrained
my
lips
,
O
Lord
,
thou
knowest
.
4.
The
true
way
of
justification
of
sinners
by
faith
,
is
a
Jewel
so
precious
and
necessary
for
poor
souls
,
that
it
should
not
be
concealed
,
I
have
not
hid
thy
righteousness
within
my
heart
.
5.
One
Sermon
on
this
subject
is
not
sufficient
,
it
is
necessary
to
make
this
mystery
plain
,
how
by
faith
in
Christ
the
man
that
flieth
to
him
is
justified
from
his
sins
,
and
saved
according
to
the
Covenant
past
between
the
suffering
Mediatour
and
God
the
faithful
promiser
to
justifie
and
save
by
his
own
way
,
I
have
declared
thy
faithfulness
and
thy
salvation
.
6.
The
way
of
righteousness
and
salvation
purchased
unto
believers
by
Jesus
Christ
,
is
very
solid
and
compleat
;
for
first
,
this
way
of
forgiving
sins
unto
us
,
because
of
the
satisfaction
made
by
Christ
for
us
in
his
obedience
unto
the
Father
,
even
unto
the
death
of
the
Cross
,
is
of
Gods
own
devising
,
and
his
free-gift
;
therefore
as
it
is
called
the
righteousnes
of
God
,
Rom.
3.21
,
22.
So
here
it
is
called
Gods
righteousness
.
O
Lord
,
I
have
not
hid
thy
righteousnes
.
And
the
salvation
or
eternal
life
annexed
unto
this
imputed
and
gifted
righteousness
bestowed
upon
the
embracer
of
it
,
is
also
of
Gods
devising
,
&
his
free-gift
;
therefore
it
is
also
called
his
salvation
,
I
have
declared
thy
salvation
.
Next
the
certainty
and
ground
of
the
believers
assurance
that
this
righteousness
and
salvation
is
made
fast
unto
him
,
is
the
truth
of
God
,
and
faithfulness
of
God
,
obliging
himself
to
make
good
this
way
of
justfication
and
salvation
by
the
Covenant
of
redemption
made
between
the
Father
and
the
Son
our
Mediatour
,
as
in
the
promises
of
the
Covenant
of
grace
is
set
down
in
Scripture
,
which
can
no
more
disappoint
the
believer
,
then
the
truth
and
faithfulness
of
God
can
fail
,
I
have
declared
thy
faithfulness
and
thy
salvation
.
And
last
of
all
,
the
fountain
,
spring
and
rise
,
and
unchangeable
ground
of
righteousness
and
salvation
purchased
by
the
redemption
made
by
Jesus
Christ
,
and
applied
to
us
by
faith
in
him
,
is
the
meer
good
will
and
pleasure
of
God
,
the
free
grace
,
the
free
love
and
bounty
of
God
,
without
any
deserving
of
the
redeemed
;
I
have
not
concealed
thy
loving
kindness
,
and
thy
truth
from
the
great
Congregation
;
This
indeed
is
a
solid
ground
.
7.
The
plain
preaching
,
declaration
,
and
manifestation
of
this
Gospel
with
the
grounds
thereof
,
is
able
by
the
blessing
of
God
to
perswade
a
trembling
soul
to
lay
it self
over
upon
Jesus
Christ
,
and
to
rest
upon
the
unchangeable
truth
and
kindness
of
God
offered
to
every
poor
humble
sinner
,
without
exception
;
for
the
preaching
of
these
things
,
not
refraining
of
the
lips
,
not
hiding
of
this
precious
and
saving
truth
,
the
declaration
and
not
concealing
of
it
,
is
given
up
here
for
the
sufficiency
of
means
,
to
apply
the
purchased
righteousness
and
salvation
by
Christ
to
the
redeemed
;
and
this
execution
of
Christs
Prophetical
Office
hath
been
faithfully
performed
by
him
,
not
only
in
his
personal
preaching
in
the
days
of
his
flesh
,
but
also
in
his
Ministers
both
before
his
incarnation
and
since
,
which
also
shall
be
continued
from
generation
,
to
generation
,
to
the
end
of
the
world
,
maugre
all
opposition
;
for
Christ
shall
be
able
to
make
no
less
perfect
account
of
his
other
Offices
then
of
the
Kingly
Office
,
when
he
shall
give
up
the
Kingdome
to
his
Father
.
8.
What
may
concern
David
here
as
the
type
of
Christ
,
or
as
one
of
the
servants
of
Christ
,
we
take
it
up
in
one
word
,
which
is
this
:
The
more
faithful
Preachers
be
to
declare
the
Gospel
to
the
salvation
of
souls
,
the
more
confidence
and
comfort
shall
the
testimony
of
their
conscience
afford
to
them
in
the
day
of
their
trouble
,
when
they
come
before
God
;
as
the
Prophet
here
by
experience
findeth
.
Ver.
11.
Withhold
not
thou
thy
tender
mercies
from
me
,
O
LORD
:
let
thy
loving
kindness
,
and
thy
truth
continually
preserve
me
.
12.
For
innumerable
evils
have
compassed
me
about
,
mine
iniquities
have
taken
hold
upon
me
;
so
that
I
am
not
able
to
look
up
:
they
are
more
then
the
hairs
of
mine
head
,
therfore
my
heart
faileth
me
.
13.
Be
pleased
O
LORD
,
to
deliver
me
:
O
LORD
make
haste
to
help
me
.
Christ
having
given
accompt
of
his
performances
,
of
what
was
undertaken
,
intercedeth
for
the
promised
mercies
to
his
Mystical
body
and
to
himself
,
as
standing
in
the
room
of
the
ransomed
;
wherin
David
as
the
type
of
Christ
,
and
as
a
member
of
Christs
mystical
body
,
hath
his
own
place
.
Whence
learn
,
1.
Because
the
price
of
Redemption
is
holden
here
as
fully
payed
,
and
nothing
is
left
unpayed
by
Christ
;
therfore
the
application
of
the
purchased
mercy
must
be
granted
;
for
Christ
,
here
speaking
,
having
declared
his
performance
of
his
part
of
the
Covenant
,
from
ver.
6.
to
ver.
11.
doth
now
require
the
performance
of
promised
kindness
and
mercy
to
him
and
his
mystical
body
,
saying
,
Withhold
not
thy
tender
mercies
from
me
,
O
Lord
:
let
thy
loving
kindness
,
and
thy
truth
continually
preserve
me
;
and
this
is
a
standing
petition
of
the
Mediatour
,
in
favour
of
his
afflicted
mystical
body
in
all
generations
.
2.
The
unchangableness
of
Gods
loving
kindness
,
and
truth
of
promises
made
in
his
Covenant
,
is
a
solid
ground
of
assurance
that
the
Lord
wil
not
withhold
his
tender
mercies
from
the
afflicted
believer
;
for
upon
this
ground
do
the
parts
of
his
petition
run
;
Withhold
not
thy
tender
mercies
from
me
,
and
let
kindness
and
truth
continually
preserve
me
.
3.
Albeit
the
troubles
which
are
inflicted
,
be
drawn
on
by
sin
,
and
be
the
effects
of
just
wrath
for
sin
,
yet
are
they
also
the
object
of
tender
mercies
,
when
the
afflicted
do
present
both
their
troubles
&
their
sins
,
which
deserved
them
before
Gods
merciful
eye
;
for
here
a
reason
of
hoping
for
tender
mercy
▪
is
brought
from
both
trouble
and
sin
lying
on
,
for
innumerable
evils
have
compassed
me
about
,
and
mine
iniquities
have
taken
hold
on
me
.
4.
By
vertue
of
the
intercession
of
Christ
,
every
believer
may
take
up
the
same
supplication
in
Christs
name
,
and
present
it
in
his
own
behalf
unto
God
,
in
the
time
of
trouble
and
necessity
;
for
as
David
might
make
this
use
of
it
,
as
one
of
the
members
of
the
mystical
body
:
so
may
all
the
rest
of
believers
also
;
because
Christ
the
Mediatour
doth
own
all
the
sins
of
all
his
redeemed
ones
as
his
own
,
as
made
his
by
consent
to
have
them
imputed
unto
him
,
and
hath
born
the
punishment
therof
so
much
as
may
and
doth
satisfie
justice
for
them
.
Therfore
Christ
in
the
behalf
of
his
redeemed
ones
,
and
every
believer
in
Christ
for
that
respect
may
expect
continual
preservation
by
the
loving
kindness
and
truth
of
God
laid
in
pawn
for
it
by
the
Covenant
,
when
they
have
recourse
to
God
in
the
time
when
trouble
and
guiltiness
doth
both
set
on
at
once
;
for
the
reason
of
the
prayer
is
so
conceived
,
as
it
may
fit
both
the
Mediatour
interceding
for
his
mystical
body
,
and
every
wearied
soul
also
who
is
fled
to
God
through
Christ
by
faith
in
him
,
that
he
may
find
his
outgate
and
deliverance
in
,
with
,
and
for
Christ
,
Let
thy
loving
kindness
and
truth
continually
preserve
me
;
for
innumerable
evils
have
compassed
me
about
,
mine
iniquities
have
taken
hold
on
me
.
6.
Nothing
can
so
empty
a
man
,
and
lay
him
low
,
and
fil
him
with
confusion
of
face
,
as
his
sin
pursuing
him
;
Mine
iniquities
have
taken
hold
upon
me
,
so
that
I
am
not
able
to
look
up
.
7.
When
all
that
is
a
mans
own
,
as
natural
strength
,
wit
,
or
courage
doth
fail
;
yet
God
doth
not
fail
and
faith
doth
not
fail
;
For
here
when
it
is
come
to
this
,
my
heart
faileth
me
,
Faith
stands
up
,
and
in
prayer
pleadeth
for
mercy
and
kindness
upon
this
very
reason
,
because
the
heart
doth
fail
.
8.
As
the
strait
is
great
,
and
the
burden
heavy
,
and
the
creature
weak
:
so
is
the
delivery
and
help
neer
at
hand
,
Be
pleased
,
O
Lord
,
to
deliver
me
:
O
Lord
,
make
haste
to
help
me
.
Ver.
14.
Let
them
be
ashamed
and
confounded
together
that
seek
after
my
soule
to
destroy
it
:
let
them
be
driven
backward
and
put
to
shame
,
that
wish
me
evil
.
15
Let
them
be
desolate
for
a
reward
of
their
shame
that
say
unto
me
,
Aha
,
aha
!
From
this
part
of
his
prayer
,
which
is
against
his
enemies
:
Learn
,
1.
As
the
Lord
for
the
intercession
of
Christ
,
wil
not
fail
to
help
his
people
in
trouble
;
so
wil
he
not
miss
to
disappoint
,
and
bring
mischief
upon
the
enemies
of
his
people
,
how
many
and
how
strong
soever
they
be
;
Let
them
be
confounded
together
and
ashamed
that
seek
after
my
soul
to
destroy
it
.
2.
Not
only
the
open
persecuters
of
the
godly
,
but
all
their
ill
willers
and
unfriends
,
who
could
be
content
to
see
evil
come
upon
Gods
Church
,
shal
be
punished
with
the
open
adversaries
;
They
shall
be
driven
backward
and
put
to
shame
that
wish
them
evil
.
3.
The
mocking
of
the
godly
and
putting
them
to
shame
,
is
the
shame
indeed
of
the
mockers
,
and
not
of
the
godly
,
upon
whom
in
their
suffeings
the
Spirit
of
glory
doth
rest
,
and
therfore
shal
the
wicked
scorners
bear
their
own
shame
and
their
punishment
;
Let
them
be
desolate
for
a
reward
of
their
shame
,
that
say
unto
me
,
Aha
,
aha
!
Ver.
16.
Let
all
those
that
seek
thee
rejoyce
and
be
glad
in
thee
:
let
such
as
love
thy
salvation
,
say
continually
,
The
LORD
be
magnified
.
17.
But
I
am
poor
and
needy
,
yet
the
Lord
thinketh
upon
me
:
thou
art
my
help
and
my
deliverer
,
make
no
tar●ying
,
O
my
God
.
From
this
prayer
that
the
rest
of
the
godly
may
have
comfort
by
his
delivery
,
which
delivery
he
doth
confidently
expect
;
Learn
,
1.
As
every
mercy
to
every
believer
giveth
a
proof
of
Gods
readiness
to
shew
the
like
mercy
to
all
believers
,
when
they
stand
in
need
;
so
should
every
mercy
shewn
to
any
of
the
number
,
being
known
to
the
rest
,
be
made
the
matter
and
occasion
of
magnifying
the
Lord
,
Let
all
those
that
seek
thee
rejoyce
and
be
glad
in
thee
.
2.
The
godly
whose
property
it
is
to
be
partakers
of
the
affliction
of
Christ
with
others
,
and
to
seek
God
,
and
to
wait
for
the
Lords
way
of
delivery
,
and
do
love
the
safety
of
his
people
,
shal
have
reason
to
rejoyce
and
praise
God
continually
for
new
evidences
of
his
mercy
to
his
own
;
Let
all
those
that
seek
thee
rejoyce
and
be
glad
in
thee
:
let
such
as
love
thy
salvation
,
say
continually
,
The
Lord
be
magnified
.
3.
It
is
an
usual
condition
of
the
godly
,
before
they
be
delivered
out
of
any
difficulties
,
to
be
made
once
sensible
of
their
own
weakness
,
emptiness
,
and
necessities
;
as
here
,
I
am
poor
and
needy
.
4.
It
is
an
ordinary
exercise
of
the
afflicted
,
to
be
despised
of
the
world
,
and
contemned
;
and
this
also
is
a
tentation
to
move
them
to
mistake
their
own
condition
before
God
;
for
so
doth
the
Psalmist
propound
the
matter
before
God
;
But
(
saith
he
)
I
am
poor
and
needy
.
5.
Whatsoever
the
world
or
sense
and
false
suggestions
do
say
of
the
afflicted
,
yet
faith
gives
ground
of
assurance
that
our
base
and
mean
condition
is
so
far
from
making
us
loathsome
to
God
,
that
by
the
contrary
the
lower
we
are
brought
,
the
more
we
are
in
his
heart
and
estimation
;
Yet
the
Lord
thinketh
upon
me
;
and
Gods
respecting
of
us
,
may
easily
make
up
our
loss
of
respect
among
men
.
6.
When
the
believer
hath
fastned
his
faith
,
he
may
expect
shortly
his
relief
,
Thou
art
my
help
and
my
deliverer
,
saith
he
,
and
then
make
no
tarrying
,
O
my
God
.
PSAL.
XLI
.
To
the
chief
Musician
,
A
Psalm
of
David
.
David
as
a
Type
of
Christ
,
and
one
of
his
afflicted
followers
,
after
prayer
comforteth
himself
against
the
uncharitable
judgment
,
which
the
wicked
had
of
him
in
his
affliction
,
ver.
1
,
2
,
3
,
4.
In
the
second
place
,
he
complaineth
of
his
enemies
cursed
disposition
against
him
,
and
prayeth
to
be
delivered
out
of
his
trouble
,
ver.
5
,
6
,
7
,
8
,
9
,
10
In
the
third
place
,
he
is
answered
comfortably
,
and
praiseth
God
for
it
,
ver.
11
,
12
,
13.
Ver.
1.
BLessed
is
he
that
considereth
the
poore
:
the
Lord
will
deliver
him
in
time
of
trouble
.
2.
The
Lord
wil
preserve
him
,
and
keep
him
alive
,
and
he
shal
be
blessed
upon
the
earth
;
and
thou
wilt
not
deliver
him
unto
the
wil
of
his
enemies
.
3.
The
Lord
will
strengthen
him
upon
the
bed
of
languishing
:
thou
wilt
make
all
his
bed
in
his
sickness
.
4.
I
said
,
Lord
,
be
merciful
unto
me
:
heal
my
soul
,
for
I
have
sinned
against
thee
.
THat
he
may
comfort
the
godly
in
their
afflictions
,
and
correct
the
common
judgment
of
the
world
concerning
afflicted
people
,
he
giveth
a
reason
for
which
it
is
safe
to
judg
charitably
of
every
man
who
humbleth
himself
before
God
in
his
affliction
.
Whence
learn
,
1.
Albeit
it
be
usual
for
the
world
to
judg
all
them
that
are
afflicted
,
to
be
plagued
of
God
in
wrath
,
yet
it
is
a
blessed
course
to
study
to
frame
our
hearts
to
a
wise
and
discreet
judging
of
other
mens
estates
,
by
looking
to
a
mans
behaviour
in
his
trouble
,
and
to
judg
charitably
of
the
man
who
is
contrite
,
and
humbleth
himself
before
God
in
his
afflictions
,
Blessed
is
he
that
considereth
the
poor
,
or
giveth
comfort
and
instruction
to
the
weak
.
2.
It
is
a
blessed
thing
for
a
man
afflicted
and
humbling
himself
before
God
to
judg
charitably
of
his
own
condition
,
as
wel
as
of
anothers
condition
in
the
like
case
;
for
,
Blessed
is
he
that
considereth
the
poor
,
is
so
set
down
as
it
is
applicable
to
the
patient
in
affliction
judging
of
himself
,
no
less
then
to
the
beholder
of
another
in
affliction
:
and
for
confirmation
of
this
,
he
giveth
six
reasons
of
comforting
the
afflicted
and
humbled
man
,
and
confirming
the
charitable
beholder
and
judger
of
him
as
a
fellow-sufferer
with
him
.
3.
The
afflicted
and
humble
man
shal
be
delivered
out
of
his
trouble
,
be
what
it
may
be
,
The
Lord
wil
deliver
him
in
time
of
trouble
.
This
is
the
first
reason
of
the
comfort
,
and
withal
a
reason
of
confirmation
and
encouragement
of
him
that
doth
judg
wisely
of
the
afflicted
.
4.
The
Lord
hath
a
way
of
delivery
,
not
only
from
trouble
,
that
a
man
fal
not
in
it
,
and
not
only
of
delivering
from
trouble
,
by
removing
of
the
trouble
,
but
also
a
way
of
delivery
,
when
the
trouble
is
yet
remaining
;
to
wit
,
by
sustaining
the
man
,
comforting
of
him
,
saving
of
him
from
any
harm
by
the
trouble
,
giving
him
good
by
the
trouble
,
quieting
his
mind
by
patient
submission
unto
God
under
the
trouble
,
&c.
The
Lord
wil
deliver
him
in
time
of
trouble
:
and
this
is
branched
out
in
particulars
in
the
verses
following
,
as
so
many
reasons
of
comfort
,
and
charitable
judging
of
his
own
condition
and
others
.
5.
Albeit
the
godly
be
brought
very
low
,
yet
shal
he
not
perish
,
The
Lord
will
preserve
him
and
keep
him
alive
;
and
this
is
the
second
reason
of
comfort
;
albeit
he
faint
,
and
have
soul-swarses
now
and
then
,
yet
shal
spiritual
life
be
kept
in
him
.
6.
None
of
the
godly
mans
afflictions
shal
hinder
or
take
away
his
begun
blessedness
,
even
in
this
world
;
He
shal
be
blessed
on
the
earth
:
and
this
is
the
third
reason
of
comfort
;
if
it
may
be
for
Gods
glory
and
the
mans
good
,
this
temporal
life
shall
be
preserved
,
and
evidences
of
Gods
blessing
shal
be
seen
upon
him
.
7.
No
persecuter
shal
drive
the
godly
man
from
his
point
,
and
make
him
forsake
God
,
or
the
way
of
godliness
;
if
he
slip
in
a
step
,
God
shal
raise
him
up
again
;
Thou
wilt
not
deliver
him
to
the
wil
of
his
enemies
:
and
this
is
the
fourth
reason
of
his
comfort
.
8.
The
Lord
wil
strengthen
the
godly
to
bear
whatsoever
trouble
he
putteth
on
him
;
The
Lord
wil
strengthen
him
on
the
bed
of
languishing
:
and
this
is
the
fifth
reason
of
his
comfort
.
9.
The
Lord
shal
mitigate
and
moderate
all
the
afflictions
of
the
godly
,
and
ease
him
under
his
trouble
,
as
tenderly
as
when
a
sick
persons
bed
is
made
the
best
way
that
can
be
for
his
ease
;
Thou
shalt
make
all
his
bed
in
his
sickness
:
and
this
is
the
sixth
reason
of
his
comfort
.
10.
The
man
who
may
look
for
all
these
consolations
,
and
may
be
judged
of
charitably
,
whether
it
be
himself
or
another
,
is
the
man
who
in
the
sense
of
his
sins
humbleth
himself
before
the
Lord
,
especially
when
he
is
afflicted
,
and
flieth
to
Gods
mercy
:
first
,
to
have
sins
pardoned
;
and
next
,
to
have
his
trouble
removed
,
as
God
seeth
it
fit
for
his
salvation
.
This
is
pointed
out
in
Davids
behaviour
under
his
trouble
,
of
set
purpose
that
he
may
give
the
character
of
the
Lords
poor
man
,
to
whom
the
foresaid
comforts
do
belong
,
and
of
whose
estate
a
good
construction
is
to
be
made
;
I
said
,
Lord
,
be
merciful
to
me
,
heal
my
soul
,
for
I
have
sinned
against
thee
.
Ver.
5.
Mine
enemies
speake
evil
of
me
:
When
shal
he
die
,
and
his
name
perish
?
6.
And
if
he
come
to
see
me
,
he
speaketh
vanity
:
his
heart
gathereth
iniquity
to
it self
,
when
hee
goeth
abroad
,
he
telleth
it
.
7.
All
that
hate
me
whisper
together
against
me
:
gainst
me
do
they
devise
my
hurt
.
8.
An
evil
disease
,
say
they
,
cleaveth
fast
unto
him
:
and
now
that
hee
lieth
,
he
shal
rise
up
no
more
.
9.
Yea
,
mine
own
familiar
friend
in
whom
I
trusted
,
which
did
eat
of
my
bread
,
hath
lift
up
his
heel
against
me
.
10.
But
thou
,
O
LORD
,
be
merciful
unto
me
,
and
●aise
me
up
that
I
may
requite
them
.
From
his
complaint
against
his
enemies
,
set
down
in
the
second
place
;
Learn
,
1.
Evil
speeches
against
the
godly
wil
be
taken
notice
of
by
God
,
and
made
a
part
of
the
wickeds
ditty
,
Mine
enemies
speak
evil
of
me
.
2.
The
malice
of
the
enemies
of
godliness
is
such
against
the
godly
,
as
nothing
but
their
utter
overthrow
and
root●ng
out
from
the
earth
of
such
a
sort
of
people
can
satisfie
them
,
When
shal
he
die
,
and
his
name
perish
?
say
they
,
3.
The
godly
have
to
do
not
only
with
open
enemies
,
but
with
secret
false
dissemblers
also
,
who
wil
profess
friendship
with
fair
words
,
when
they
are
following
the
way
of
malice
,
from
whose
falshood
there
is
no
refuge
more
then
from
the
force
of
the
open
enemy
,
save
to
fly
▪
to
God
,
the
Judg
of
all
oppressed
people
:
If
he
come
to
see
me
,
he
speaketh
vanity
;
many
fair
words
,
but
none
of
them
true
.
4.
The
end
of
the
wicked
mans
pretended
kindness
to
the
godly
,
and
of
his
insinuating
of
himself
in
their
fellowship
is
,
that
he
may
make
observation
of
somthing
in
their
behaviour
,
or
condition
or
speeches
,
wherof
he
may
make
advantage
against
them
▪
If
he
cometh
to
see
me
,
his
heart
gathereth
iniquity
to
it self
;
when
he
goeth
abroad
he
telleth
it
.
5.
Albeit
the
wicked
can
do
no
more
against
the
godly
then
God
wil
permit
to
be
done
for
the
godly
mans
exercise
and
good
,
yet
many
are
the
consultations
which
the
wicked
have
,
that
they
may
hurt
and
destroy
the
godly
,
All
that
hate
me
whisper
together
against
me
,
against
me
do
they
devise
my
hurt
.
6.
When
the
godly
fal
in
straits
,
the
wicked
judg
that
the
godly
shal
never
get
out
of
their
trouble
,
and
in
this
hope
do
refresh
themselves
,
An
evil
disease
cleaveth
fast
unto
him
,
and
now
that
he
lieth
,
he
shal
rise
no
more
.
7.
The
lot
appointed
to
Christ
,
and
to
all
the
true
members
of
his
mystical
body
as
wel
as
to
David
,
is
to
find
in
the
time
of
their
trials
a
hard
meeting
in
the
world
from
the
wicked
,
how
many
bonds
soever
of
nature
,
friendship
,
familiarity
,
or
obligations
of
the
wicked
unto
the
godly
intervene
,
which
otherwayes
might
require
better
offices
;
Yea
,
mine
own
familiar
friend
in
whom
I
trusted
,
which
did
eat
of
my
bread
,
hath
lift
up
his
heel
against
me
.
8.
We
must
not
dwel
upon
our
miseries
in
time
of
trouble
,
as
if
we
had
nothing
to
do
,
save
to
weep
and
mourn
,
but
we
should
turn
our selves
to
God
,
and
pray
to
him
for
mercy
,
and
expect
a
delivery
,
as
the
Psalmist
doth
here
,
But
thou
,
O
Lord
,
be
merciful
to
me
,
and
raise
me
up
.
9.
Albeit
it
be
not
fit
for
every
believer
,
to
resolve
requiting
of
their
persecuters
and
enemies
,
as
it
was
sit
to
David
as
a
Magistrate
,
and
to
Christ
who
is
King
of
Kings
,
here
represented
by
him
;
to
resolve
vengeance
,
and
to
execute
the
same
also
against
their
enemies
;
yet
every
believer
may
be
assured
of
this
,
that
what
injuries
are
done
to
Christ
in
their
person
,
Christ
shal
requite
their
persecuters
;
for
he
in
his
mystical
members
shal
never
be
so
born
down
,
but
he
shal
be
raised
up
again
(
as
he
was
raised
up
personally
after
his
personal
suffering
)
Raise
me
up
,
that
I
may
requite
them
.
Ver.
11
By
this
I
know
that
thou
favourest
me
because
mine
enemy
doth
not
triumph
over
me
.
12.
And
as
for
me
,
thou
upholdest
me
in
mime
integrity
:
and
settest
me
before
thy
face
for
ever
.
13.
Blessed
be
the
LORD
God
of
Israel
from
everlasting
and
to
everlasting
,
Amen
and
Amen
.
In
the
last
part
of
the
Psalm
in
his
thanksgiving
,
presupposing
that
the
Psalm
was
drawn
up
after
the
delivery
from
the
trouble
which
is
set
forth
in
the
former
part
.
Whence
learne
,
1.
Albeit
external
deliveries
from
enemies
,
and
success
eternal
do
not
alwaies
serve
for
marks
of
Gods
favour
(
for
an
ill
man
in
an
ill
cause
may
have
success
for
a
time
)
yet
when
the
man
is
reconciled
to
God
,
and
the
cause
which
the
reconciled
man
defendeth
against
his
persecuters
,
is
the
Lords
cause
;
in
this
case
if
God
shal
give
to
his
servant
either
spiritual
victory
,
that
the
enemy
do
not
so
prevail
over
him
,
as
to
drive
him
from
his
righteous
cause
;
or
external
victory
,
and
deliverance
also
from
the
power
of
the
adversary
,
together
with
the
spiritual
victory
;
in
this
case
(
I
say
)
the
word
of
God
,
and
the
work
of
God
concurring
,
do
give
evidence
not
only
of
Gods
favouring
the
mans
person
,
but
also
of
his
favouring
the
mans
cause
and
carriage
in
the
cause
,
so
as
he
may
say
,
By
this
I
know
that
thou
favorest
me
,
because
mine
enemie
doth
not
triumph
over
me
.
2.
Uprightness
is
a
special
means
to
bring
a
man
through
difficulties
,
and
whatsoever
infirmities
the
believer
be
subject
unto
,
he
shal
not
want
comfort
,
if
he
keep
the
conscience
of
integrity
,
uprightness
,
and
sincerity
;
for
this
is
the
Psalmists
rejoycing
,
when
he
looks
back
upon
his
former
exercise
under
trouble
,
As
for
me
,
thou
upholdest
me
in
my
integrity
.
3.
The
wise
wrastler
with
tentations
,
is
made
at
length
to
see
and
acknowledge
by
the
experience
he
hath
of
himself
and
of
Gods
help
in
time
of
tentation
,
that
all
the
glory
of
his
standing
and
bearing
out
in
trouble
for
righteousness
,
doth
belong
to
the
Lord
,
Thou
upholdest
me
in
mine
integritie
.
4.
Experience
of
Gods
gracious
bearing
out
of
a
believer
in
time
of
trial
,
serveth
for
a
good
argument
to
make
him
confident
of
the
continuance
of
Gods
favour
to
him
for
ever
;
yea
after
experiences
and
victory
,
God
useth
to
give
some
measure
of
perswasion
of
his
everlasting
love
toward
them
that
have
overcome
;
as
here
,
Thou
settest
me
before
thy
face
for
ever
.
5.
He
that
gets
a
sight
of
Gods
love
to
him
,
may
knit
Gods
felt
favour
in
effect
with
Gods
everlasting
love
decreeing
to
shew
favour
,
and
his
everlasting
love
communicating
it self
to
him
,
and
performing
the
decrees
of
love
touching
him
,
and
may
behold
the
course
of
everlasting
blessings
running
from
eternity
before
the
world
,
to
everlasting
after
the
world
;
and
the
believer
having
seen
it
,
should
acknowledge
this
with
praise
and
thanksgiving
;
as
here
,
Blessed
be
the
Lord
God
of
Israel
from
everlasting
to
everlasting
.
6.
He
that
seeth
the
course
of
Gods
love
to
himself
,
seeth
Gods
love
in
conjunction
with
the
rest
of
the
Lords
people
also
,
who
are
joyned
in
the
same
Covenant
with
him
unto
God
in
Christ
.
Blessed
be
the
Lord
God
of
Israel
,
says
the
Psalmist
,
now
when
he
will
bless
God
for
his
own
particular
mercy
.
7.
Fresh
experiences
of
Gods
love
in
a
particular
trial
,
especially
when
the
soul
is
lifted
up
to
the
eternal
original
,
and
everlasting
endurance
of
it
,
will
make
a
soul
heartily
with
all
his
strength
give
everlasting
praise
to
God
,
and
seal
it
affectionately
again
and
again
,
Blessed
be
the
Lord
God
of
Israel
from
everlasting
to
everlasting
,
Amen
,
and
Amen
.
PSAL.
XLII
.
To
the
chief
Musician
,
Maschil
,
for
the
sons
of
Korah
.
In
this
Psalm
David
sheweth
what
was
his
longing
after
the
fellowship
of
the
Saints
in
their
publick
worship
and
service
of
God
,
in
the
time
of
his
banishment
,
by
the
persecution
of
Saul
,
ver.
1
,
2
,
3
,
4.
and
how
he
wrastled
with
discouragements
,
by
checking
himself
for
it
,
and
by
praying
to
God
,
whereby
he
was
erected
unto
hope
and
confidence
to
be
answered
,
ver.
5
,
6
,
7
,
8
,
9
,
10
,
11.
Vers.
1.
AS
the
Hart
panteth
after
the
water-brooks
:
so
panteth
my
soul
after
thee
,
O
God
.
2.
My
soul
thirsteth
for
God
,
for
the
living
God
:
when
shall
I
come
and
appear
before
God
?
3.
My
tears
have
been
my
meat
day
and
night
:
while
they
continually
say
unto
me
,
Where
is
thy
God
?
4.
When
I
remember
these
things
,
I
pour
out
my
soul
in
me
;
for
I
had
gone
with
the
multitude
,
I
went
with
them
to
the
house
of
God
,
with
the
voyce
of
joy
and
praise
,
with
a
multitude
that
kept
holy
day
.
HE
setteth
down
his
sad
condition
in
his
banishment
,
especially
when
he
remembred
the
solemn
assembly
of
Gods
people
at
the
Temple
,
and
saw
himself
either
in
the
wilderness
,
or
among
the
heathen
,
deprived
of
the
use
of
publick
ordinances
.
Whence
learn
,
1.
It
is
not
a
bare
formal
use
of
the
ordinances
,
but
communion
with
God
himself
,
which
the
lively
believer
doth
seek
after
in
the
use
of
the
publick
ordinances
,
My
soul
painteth
after
thee
,
O
God
.
2.
Spiritual
affections
when
they
are
raised
,
and
by
delay
,
or
by
outward
restraint
are
kept
off
from
satisfaction
,
are
comparable
in
measure
or
in
the
point
of
sincerity
to
the
kindly
appetite
of
natural
food
,
As
the
heart
panteth
after
the
water-brooks
,
so
panteth
my
soul
after
thee
,
O
God
.
4.
Worshippers
of
the
true
God
do
find
,
and
more
and
more
may
find
lively
refreshments
to
their
souls
in
him
,
the
experience
whereof
doth
kindle
their
desire
of
the
renewing
thereof
by
such
means
,
as
they
have
found
refreshments
by
before
,
My
soul
thirsteth
for
God
,
for
the
living
God
.
5.
Because
the
assemblies
of
the
Church
,
for
the
exercise
of
Religion
,
are
the
trysting
places
,
where
God
useth
to
shew
himself
to
his
people
;
therefore
lovers
of
God
are
hearty
lovers
of
the
publick
ordinances
,
and
most
desirous
to
frequent
them
for
that
cause
;
When
shall
I
come
and
appear
before
God
?
6.
It
is
not
enough
for
the
wicked
to
see
the
godly
in
affliction
,
except
they
impute
the
misery
of
the
godly
unto
their
Religion
,
and
insult
over
them
,
either
as
Atheists
,
or
as
false
worshippers
,
or
as
hypocritical
people
forsaken
of
God
;
They
say
continually
unto
me
,
Where
is
thy
God
?
7.
To
find
Satan
and
wicked
men
,
and
Gods
sad
dispensations
seeming
to
speak
rejection
from
God
,
&
to
see
the
glory
of
the
true
Religion
,
and
a
mans
own
interest
in
God
called
in
question
,
and
thrust
through
with
fiery
darts
of
insulting
enemies
,
is
a
matter
indeed
of
great
grief
,
and
able
to
render
all
the
comforts
of
the
earthly
creatures
tastless
to
a
godly
soul
,
My
tears
have
been
my
meat
day
and
night
,
while
they
say
unto
me
,
Where
is
thy
God
?
8.
As
they
who
have
had
most
plenty
of
the
means
of
grace
,
may
have
scarcity
of
them
ere
all
be
done
;
so
no
one
will
take
the
inlack
of
them
more
heavily
,
then
they
who
have
reaped
most
spiritual
benefit
by
them
;
When
I
remember
these
things
,
I
pour
out
my
soul
in
me
.
9.
The
Saints
should
be
so
far
from
separation
from
the
fellowship
of
the
visible
Church
in
the
publick
exercise
of
holy
ordinances
,
albeit
they
know
certainly
that
all
are
not
sound
professors
who
are
to
joyn
with
them
,
that
it
should
be
their
joy
to
have
multitudes
partaking
in
the
use
,
(
at
least
of
some
)
of
the
publick
means
,
and
such
as
were
not
publickly
scandalous
joyning
in
all
the
ordinances
,
whereby
God
might
be
openly
honoured
,
and
his
elect
among
them
might
in
Gods
own
time
be
converted
;
for
David
went
with
the
multitude
,
and
that
to
the
house
of
God
,
with
the
voice
of
joy
and
praise
,
and
with
a
multitude
that
kept
holy
day
.
And
this
was
at
the
time
when
King
Saul
and
his
Courtiers
were
joyned
in
the
publick
ordinances
with
him
,
and
with
Ionathan
,
and
other
such
godly
persons
:
Now
what
the
constitution
of
the
Church
visible
was
in
Sauls
days
,
in
regard
of
the
hypocrisie
of
professors
known
to
David
,
sundry
of
Davids
Psalmes
do
make
evident
,
and
yet
for
all
that
he
wisheth
to
have
the
like
occasion
of
worshipping
God
again
,
and
doth
account
highly
of
what
he
sometimes
did
enjoy
.
Ver.
5.
Why
art
thou
cast
down
,
O
my
soul
;
and
why
art
thou
disquieted
in
me
?
hope
thou
in
God
,
for
I
shall
yet
praise
him
for
the
help
of
his
countenance
.
In
the
second
part
of
the
Psalme
,
he
wrestleth
with
discouragements
,
and
the
conflicts
are
four
.
In
the
first
he
laboureth
to
comfort
himself
three
wayes
;
first
by
checking
himself
for
his
dejection
of
spirit
,
and
for
disquietness
;
next
,
by
stirring
up
the
grace
of
God
in
himself
,
namely
faith
and
hope
;
thirdly
by
application
of
the
word
of
promise
made
unto
him
for
strengthening
of
both
to
bear
him
o●t
,
till
the
Lord
should
manifest
his
promised
kindness
.
Whence
learn
,
2.
When
sore
troubles
in
stead
of
humbling
a
man
,
do
press
him
down
unto
dejection
and
discouragement
of
minde
;
it
is
a
gracious
mans
part
to
check
himself
for
this
reasonless
fit
of
unbelief
▪
and
to
put
his
conscience
to
answer
for
yeilding
so
far
to
the
tentation
;
Why
art
thou
cast
down
,
O
my
soul
?
2.
Mis-belief
in
a
child
of
God
is
followed
with
restlesness
of
spirit
,
as
a
chastisement
drawn
on
by
that
sin
,
for
which
disquieting
of
himself
the
man
may
justly
be
challenged
also
,
and
will
not
be
able
to
give
a
reason
for
it
,
Why
art
thou
disquieted
within
me
?
3.
The
only
means
of
remedying
discouragements
and
unquietness
of
minde
,
is
to
set
faith
on
work
to
go
to
God
,
and
take
hold
on
him
,
and
to
cast
anchor
within
the
vail
,
hoping
for
and
expecting
relief
from
him
,
Hope
thou
in
God
.
4.
The
believer
in
the
midst
of
trouble
,
may
promise
to
himself
new
experience
of
Gods
kindness
and
consolation
by
delivery
out
of
it
,
and
to
God
he
may
promise
praises
:
I
shall
yet
praise
him
for
the
help
of
his
countenance
.
Ver.
6.
O
my
God
,
my
soul
is
cast
down
within
me
:
therefore
will
I
remember
thee
from
the
land
of
Iordan
,
and
of
the
Hermonites
,
from
the
hill
Missar
.
In
the
second
conflict
he
turneth
him
to
God
,
and
layeth
the
case
of
his
discouraged
heart
before
him
,
labouring
to
make
use
of
old
experience
.
Whence
learn
,
1.
Albeit
a
dejected
and
disconsolate
soul
may
and
should
deal
with
it self
rationally
,
to
recover
it self
,
yet
can
it
not
do
it
effectually
;
but
as
a
man
sick
and
weak
and
faln
from
his
bed
calleth
for
help
,
so
must
it
call
to
God
and
lay
out
its
case
before
him
,
that
he
may
recover
it
:
O
my
God
,
my
soul
is
cast
down
within
me
.
2.
Albeit
the
power
of
making
the
means
effectual
,
be
not
in
us
,
but
in
the
Lords
hands
,
yet
must
we
not
cease
to
use
the
means
rationally
still
,
whereby
the
Lord
useth
to
convey
his
efficacious
power
,
and
to
call
to
minde
experiences
,
as
a
good
means
for
recovering
of
our selves
;
My
soul
is
cast
down
,
O
God
,
therefore
will
I
remember
thee
from
the
Land
of
Iordan
.
That
is
,
I
will
aime
at
comforting
my self
,
by
remembring
what
I
have
found
by
experience
in
several
places
of
Iudea
of
thy
goodness
to
me
:
and
I
will
look
to
the
holy
land
,
and
to
the
Temple
,
the
place
where
thy
gracious
presence
is
offered
,
and
where
thy
honour
dwelleth
.
Ver.
7.
Deep
calleth
unto
deep
,
at
the
noise
of
thy
water-spouts
:
all
thy
waves
and
thy
billows
are
gone
over
me
.
In
the
third
conflict
,
wherein
the
very
remembrance
of
by-gone
experience
,
which
even
now
was
made
use
of
to
comfort
him
,
doth
kindle
a
fresh
again
his
grief
.
Learn
,
1.
Though
the
using
of
the
right
and
appointed
means
to
comfort
us
,
should
seem
to
us
to
have
a
contrary
effect
to
what
we
intended
,
and
to
encrease
our
grief
by
our
using
them
,
yet
still
must
we
wrastle
on
,
using
still
one
means
after
another
,
mixing
prayer
with
all
other
means
,
as
David
doth
here
,
saying
,
Deep
calleth
to
deep
,
at
the
noise
of
thy
water-spouts
.
2.
As
the
noise
of
rain
from
the
clouds
raiseth
a
noise
of
the
inferiour
waters
and
floods
;
as
the
raising
of
brooks
doth
raise
the
rivers
,
and
all
do
shut
themselves
into
a
sea
;
and
as
the
waves
of
the
sea
do
call
one
upon
another
to
follow
the
former
at
the
back
:
so
one
grief
doth
waken
another
,
one
tentation
doth
strengthen
another
,
one
affliction
augmenteth
another
,
till
a
sea
of
troubles
raised
by
a
storm
be
like
to
overwhelm
the
man
,
All
thy
waves
and
thy
billows
are
gone
over
me
.
Verse
8.
Yet
the
LORD
will
command
his
loving
kindness
in
the
day
time
,
and
in
the
night
his
song
shall
be
with
me
,
and
my
prayer
unto
the
God
of
my
life
.
9.
I
will
say
unto
God
,
My
rock
,
why
hast
thou
fore
gotten
me
?
why
go
I
mourning
,
because
of
the
oppression
of
the
enemy
?
To
oppose
this
new
assult
,
faith
puts
forth
it self
the
third
time
,
promising
to
the
wrastler
what
God
hath
promised
to
the
believer
;
whereupon
he
resolveth
to
plead
his
cause
more
hardly
,
and
ply
God
yet
again
with
prayer
more
earnestly
,
that
he
may
prevaile
:
Whence
learn
,
1.
Faith
seeth
in
Gods
Word
and
in
by-gone
evidence
of
his
truth
manifested
in
his
word
,
as
it
were
a
written
order
and
commission
ready
to
be
given
forth
in
acts
of
providence
for
satisfying
the
believer
with
so
much
fresh
experience
,
as
may
fill
him
day
and
night
with
sense
of
Gods
love
and
songs
of
praise
,
Yet
the
Lord
will
command
his
loving
kindness
in
the
day-time
,
and
in
the
night
his
song
shall
be
with
me
.
2.
The
care
of
our
life
bodily
,
spiritual
,
and
everlasting
,
lieth
upon
God
,
by
vertue
of
his
Covenant
with
us
to
keep
it
,
to
feed
it
and
renew
it
in
all
the
decays
thereof
,
till
it
be
possessed
of
unchangeable
blessedness
,
the
belief
whereof
is
a
ground
of
perseverance
in
prayer
,
My
prayer
shall
be
unto
the
God
of
my
life
.
3.
Faith
may
improve
its
right
before
God
,
and
plead
that
the
believer
be
not
rejected
,
and
may
regrate
any
appearance
(
which
is
offered
to
sense
)
of
rejection
,
I
will
say
unto
God
,
Why
hast
thou
forgotten
me
?
4.
The
believer
in
his
complaints
must
not
weaken
his
own
faith
,
but
weaken
his
unbelief
rather
,
and
to
this
end
should
fasten
his
faith
ere
he
complain
,
I
will
say
unto
God
,
My
rock
,
there
faith
is
fastened
,
then
followeth
the
complaint
,
why
hast
thou
forgotten
me
?
why
go
I
mourning
because
of
the
oppression
of
the
enemy
?
Ver.
10.
As
with
a
sword
in
my
bones
,
mine
enemies
reproach
me
:
while
they
say
daily
unto
me
,
Where
is
thy
God
?
11.
Why
art
thou
cast
down
,
O
my
soul
?
and
w●y
art
thou
disquieted
within
me
?
hope
thou
in
God
;
for
I
shall
yet
praise
him
,
who
is
the
help
of
my
countenance
,
and
my
God
▪
In
the
fourth
conflict
which
he
hath
chiefly
with
the
mockers
of
his
Religion
,
and
of
his
cause
,
and
of
his
trust
in
God
;
Learn
,
1.
The
sharpest
part
of
a
believers
trial
and
affliction
is
,
when
in
his
person
Religion
and
Gods
glory
is
mocked
;
this
cruel
sort
of
persecution
pierceth
deepest
in
his
heart
,
because
it
tends
to
drive
the
man
to
desperation
,
and
to
make
Religion
and
faith
in
God
out
of
request
,
As
with
a
sword
in
my
bones
,
mine
enemies
reproach
me
.
2.
Continuance
of
the
reproach
of
godliness
,
and
of
the
insolency
of
mockers
scorning
Religion
in
the
afflicted
mans
face
,
in
the
time
when
it
seemeth
that
his
affliction
speaketh
desperation
of
relief
,
doth
greatly
encrease
the
power
of
the
tentation
,
and
the
godly
mans
grief
:
A
sword
in
my
bones
,
while
they
say
daily
unto
me
,
Where
is
thy
God
?
3.
As
the
battel
against
discouragements
and
unbelief
useth
to
be
oftner
renewed
even
after
the
believer
hath
gotten
the
victory
once
and
again
,
and
as
the
wrastlers
weakness
useth
oftner
to
be
made
evident
:
so
the
same
means
and
weapons
must
be
oftner
used
,
and
we
must
not
be
weary
to
fight
on
;
for
,
Why
art
thou
cast
down
,
O
my
soul
,
is
now
repeated
as
before
;
the
mis-beleif
and
disquietness
drawn
on
by
mis-belief
,
must
be
yet
again
rebuked
,
Why
art
thou
disquieted
within
me
?
Faith
and
hope
must
be
set
on
work
against
all
the
disappearances
of
help
,
Hope
thou
in
God
;
we
must
(
as
it
were
)
be
surety
to
our selves
for
Gods
promises
made
to
us
,
that
they
shall
be
performed
;
I
shall
yet
praise
him
.
4.
As
when
the
Lord
doth
withdraw
both
the
outward
tokens
of
his
favour
,
and
also
his
inward
consolation
for
a
time
,
the
countenance
of
the
godly
cannot
chuse
but
be
heavy
,
cast
down
,
and
look
sad
like
a
man
that
is
sick
;
so
when
God
returneth
to
comfort
,
and
to
owne
his
own
either
both
inwardly
and
outwardly
,
or
inwardly
only
;
the
mans
face
looketh
cheerful
,
He
is
the
health
of
my
countenance
.
5.
Although
the
Lord
for
a
time
shall
nether
remove
the
outward
affliction
,
nor
yet
inwardly
give
comfort
,
yet
faith
will
sustain
it self
upon
the
Covenant
,
and
lay
its
whole
weight
upon
it
,
and
may
do
it
confidently
;
for
it
will
not
sink
under
the
man
,
nor
under
his
burden
,
He
is
my
God
.
PSAL.
XLIII
.
This
Psalme
tendeth
to
the
same
purpose
with
the
former
;
for
David
in
exile
complaineth
of
his
persecuters
,
and
prayeth
for
delivery
,
and
regrateth
his
sad
condition
,
ver.
1.2
.
prayeth
for
restitution
unto
the
liberty
of
the
publick
ordinances
,
promising
to
praise
God
at
his
returning
cheerfully
,
ver.
3
,
4.
and
warstleth
with
his
discouragements
as
he
did
in
the
former
Psalme
,
ver.
5.
Vers.
1.
JVdge
me
,
O
God
,
and
plead
my
cause
against
an
ungodly
nation
:
O
deliver
me
from
the
deceitful
and
unjust
man
.
2.
For
thou
art
the
God
of
my
strength
,
why
doest
thou
cast
me
off
?
why
go
I
mourning
,
because
of
the
oppression
of
the
enemy
?
FRom
his
complaint
and
prayer
against
his
enemies
;
Learn
,
1.
As
the
godly
have
usually
enemies
powerful
,
many
,
crafty
and
cruel
,
oppressing
them
for
righteousnesse
;
so
want
they
not
a
Judge
impartial
,
who
is
sufficient
to
take
order
with
their
adversaries
,
to
whom
they
may
&
should
address
themselves
in
their
affliction
,
as
David
doth
here
;
Iudge
me
,
O
Lord
,
and
plead
my
cause
against
an
ungodly
Nation
.
2.
The
craftinesse
and
falshood
,
and
fair
pretences
,
whereby
the
enemies
do
palliate
their
cruel
purposes
,
are
more
dangerous
then
their
professed
cruelty
;
from
which
no
wisdome
,
except
divine
direction
,
can
save
a
man
;
O
deliver
me
from
the
deceitful
and
unjust
man
.
3.
What
the
oppressed
Church
,
or
particular
Believer
wanteth
,
that
God
hath
,
and
is
to
be
forth-coming
for
the
Believers
use
and
benefit
,
(
as
his
need
shall
be
)
to
uphold
him
by
it
,
and
comfort
him
,
and
deliver
him
,
and
blesse
him
:
For
,
Thou
art
the
God
of
my
strength
.
4.
Although
the
Lord
be
all
in
all
to
us
by
Covenant
;
yet
for
our
good
and
his
own
glory
he
may
so
exercise
us
,
as
we
may
want
possession
for
a
time
of
what
we
have
in
promise
;
yea
,
and
seem
also
to
be
thrust
out
of
our
right
;
in
which
case
if
we
shall
once
fixe
our
faith
,
we
shall
have
liberty
to
dispute
our
right
against
all
tentations
,
and
to
expresse
the
sense
of
our
condition
unto
God
without
being
mistaken
,
as
here
David
doth
,
saying
(
not
before
,
but
after
the
fixing
of
his
faith
:
)
Why
dost
thou
cast
me
off
?
Why
go
I
mourning
for
the
oppression
of
the
enemy
?
Vers.
3.
O
send
out
thy
light
and
thy
truth
;
let
them
lead
me
,
let
them
bring
me
unto
thy
holy
hill
,
and
to
thy
Tabernacles
.
4.
Then
will
I
go
unto
the
Altar
of
God
,
unto
God
my
exceeding
joy
:
yea
,
upon
the
harp
will
I
praise
thee
,
O
God
,
my
God
.
From
his
prayer
and
promise
of
thanksgiving
;
Learn
,
1.
No
tentation
unto
discouragement
,
nor
seeming
desertion
should
divert
the
Beleever
from
pursuing
his
desire
of
relief
,
but
rather
kindle
his
affection
in
prayer
:
O
send
out
thy
light
.
2.
Comfort
,
deliverances
from
troubles
,
and
performance
of
promises
,
when
they
most
disappear
,
are
kept
in
store
for
us
,
and
fast
locked
up
,
to
be
let
forth
in
due
time
unto
us
:
O
send
out
thy
light
,
and
thy
truth
.
3.
Direction
how
to
carry
our selves
till
we
obtain
our
desires
,
and
observation
of
the
steps
of
Gods
providence
;
bringing
us
to
the
possession
of
promised
mercies
,
are
necessary
preparations
for
the
mercie
which
we
seek
,
and
should
be
prayed
for
as
mercies
in
order
preceding
that
particular
which
we
should
have
:
Let
them
lead
me
;
let
them
bring
me
unto
thy
holy
hil
.
4.
Spiritual
grief
must
have
spiritual
comfort
;
godly
sorrow
for
distance
from
God
and
want
of
the
comfortable
use
his
of
ordinances
,
admitteth
no
comfort
,
save
a
comfort
of
that
kind
;
for
David
longeth
more
to
have
the
free
use
of
the
publick
ordinances
,
then
to
have
the
Kingdome
;
Therefore
saith
he
,
let
them
bring
me
to
thy
holy
hill
,
and
to
thy
Tabernacles
.
5.
The
first
thing
a
soul
is
to
look
unto
in
his
address
to
God
,
is
the
means
of
expiation
of
his
sin
,
and
that
is
Christ
(
represented
by
the
Altar
)
offering
himself
a
ransome
for
the
sinner
,
and
sanctifying
the
person
of
the
offerer
,
and
the
worship
and
service
of
the
man
that
comes
to
God
through
him
;
Then
wil
I
go
to
the
Altar
of
God
.
6.
This
way
of
making
address
to
God
by
Christ
,
giveth
present
access
to
God
,
and
peace
to
the
soul
of
him
who
draweth
near
this
way
:
Thus
I
wil
go
to
God
.
7.
God
laid
hold
upon
through
Christ
,
furnisheth
not
only
peace
,
but
unspeakable
joy
also
to
the
believer
;
yea
,
God
reconciled
through
Christ
,
is
the
life
of
the
believers
gladness
,
I
wil
go
to
God
,
my
exceeding
joy
.
8.
As
is
the
longing
of
the
soul
after
God
,
when
it
is
at
a
distance
from
him
:
so
is
the
consolation
and
satisfaction
which
it
findeth
after
renewed
access
;
and
as
the
supplicant
is
earnest
for
renewed
sense
of
fellowship
:
so
doth
he
purpose
that
the
praises
of
God
shal
be
hearty
at
the
receiving
of
that
which
he
longed
for
,
and
also
that
his
faith
shal
be
stronger
by
the
fastning
of
the
bond
of
the
Covenant
between
him
and
God
more
strongly
:
I
wil
praise
thee
with
the
harpe
,
O
my
God
.
Ver.
5.
Why
art
thou
cast
downe
,
O
my
soule
?
and
why
art
thou
disquieted
within
me
?
hope
in
God
;
for
I
shal
yet
praise
him
,
who
is
the
health
of
my
countenance
and
my
God
.
He
closeth
this
Psalm
as
the
former
,
setting
faith
and
hope
on
work
to
wrastle
with
discouragement
.
Whence
learn
,
1.
The
strongest
Believer
may
be
overtaken
with
fits
of
dejection
and
discouragement
;
for
this
Champion
findeth
his
soul
cast
down
.
2.
A
praying
soul
believing
in
God
through
Christ
,
hath
no
reason
of
dejection
and
discouragement
,
whatsoever
reason
of
humiliation
he
may
have
:
Why
art
thou
cast
down
,
O
my
soule
?
3.
It
is
a
sanctifying
means
for
wrastling
out
of
discouragement
,
to
dispute
mis-belief
to
the
door
,
or
to
dispute
our selves
out
of
the
dumps
by
reason
taken
from
the
Lords
word
;
and
it
is
wisdome
to
get
the
conscience
to
be
our
friend
,
when
the
mind
and
the
heart
are
in
a
wrong
temper
in
this
case
;
it
is
necessary
to
take
Gods
part
against
mis-belief
,
and
unwarrantable
unquietnesse
,
and
to
dispute
both
his
cause
and
our
own
against
tentations
:
Why
art
thou
disquieted
within
me
?
4.
No
rest
to
a
troubled
and
unquiet
spirit
,
but
by
casting
anchor
on
the
Rock
,
and
hoping
in
God
;
Hope
thou
in
God
.
5.
Hope
cannot
raise
it self
in
trouble
,
but
by
the
gripe
of
a
promise
;
Hope
in
God
,
for
I
shal
yet
praise
him
.
6.
Though
faith
be
in
darkness
,
yet
wil
it
see
afar
off
;
so
soon
as
it
puts
the
prospect
of
the
Covenant
of
Grace
to
its
eye
,
it
discerneth
the
proper
remedy
of
present
evils
to
be
in
God
,
and
the
good
it
would
be
at
,
coming
along
unto
it
,
and
is
as
sure
of
it
,
as
if
it
were
in
possession
:
He
is
the
health
of
my
countenance
,
and
my
God
.
PSAL.
XLIV
.
To
the
chief
Musician
,
for
the
sons
of
Korah
.
The
Church
under
heavy
persecution
:
First
,
strengtheneth
her
faith
in
God
before
she
enter
upon
her
lamentation
,
ver.
1
,
2
,
3
,
4
,
5
,
6
,
7
,
8.
In
the
second
place
,
she
layeth
forth
her
sad
sufferings
under
the
hands
of
cruell
persecuters
,
verse
9
,
10
,
11
,
12
,
13
,
14
,
15
,
16.
In
the
third
,
she
professeth
her
constant
adherence
unto
God
,
and
doth
avow
his
truth
for
time
by-past
,
and
her
purpose
to
continue
for
time
to
come
,
vers.
17
,
18
,
19
,
20
,
21
,
22.
In
the
last
place
,
they
pray
unto
the
Lord
to
arise
,
and
relieve
them
from
their
cruel
persecuters
,
for
the
glory
of
both
his
justice
and
mercy
,
ver.
23
,
24
,
25.
FRom
the
Inscription
,
Learn
,
Seeing
the
Canon
of
the
whole
Hebrew
Bible
is
commended
to
us
by
Christ
and
his
Apostles
,
as
the
undoubted
word
of
God
,
and
the
undoubted
Scriptures
given
by
inspiration
of
the
Holy
Spirit
to
the
holy
men
of
God
,
the
writers
therof
,
as
kept
inti●e
and
not
vitiate
by
the
Jewes
,
(
whose
honor
for
preserving
faithfully
the
Oracles
of
God
committed
unto
them
,
is
unstained
,
Rom.
4.2
.
)
We
are
not
to
trouble
our selves
about
the
name
of
the
writer
,
or
time
of
writing
of
any
part
therof
;
especially
because
God
of
set
purpose
concealeth
the
name
sundry
times
of
the
writer
,
and
the
time
when
it
was
written
;
That
we
might
look
in
every
book
,
more
to
the
enditer
of
it
,
then
to
the
writer
of
it
;
and
that
the
use
of
any
exercise
of
any
of
the
Saints
set
down
therein
,
might
be
so
much
the
more
large
,
as
the
consideration
of
particular
circumstances
of
time
and
persons
,
(
whereunto
it
might
seem
only
to
be
applied
)
were
laid
aside
;
For
this
Psalm
wanting
the
name
of
the
writer
,
and
time
of
the
writing
of
it
also
,
is
looked
upon
by
the
Apostle
,
Rom.
●
.
36
.
not
only
as
an
experience
of
the
Church
before
us
,
but
also
as
a
prophecie
of
the
martyrdom
of
Christians
under
the
Gospel
,
and
as
encouragement
to
stand
constant
in
the
faith
in
hottest
persecutions
.
Ver.
1.
WE
have
heard
with
our
ears
,
O
God
,
our
fathers
have
told
us
what
works
thou
didest
in
their
dayes
,
in
the
times
of
old
.
2.
How
thou
didst
drive
out
the
heathen
with
thy
hand
,
and
plantedst
them
;
how
thou
didst
afflict
the
people
,
and
cast
them
out
.
3.
For
they
got
not
the
land
in
possession
by
their
own
sword
,
neither
did
their
own
arm
save
them
;
but
thy
right
hand
,
and
thine
arm
,
and
the
light
of
thy
countenance
,
because
thou
hadst
a
favour
unto
them
.
FOr
the
confirmation
of
their
faith
,
they
lay
forth
three
arguments
.
The
first
is
from
the
Lords
mighty
work
in
driving
out
the
Canaanites
,
and
planting
their
fathers
in
Canaan
,
made
mention
of
in
holy
Scripture
.
Whence
learn
,
1.
The
informations
which
the
Scripture
doth
give
us
of
Gods
working
for
his
people
,
is
as
sure
,
and
should
be
so
looked
upon
by
us
;
as
if
the
people
of
God
who
lived
in
the
dayes
when
these
works
were
done
,
and
who
were
eye-witnesses
thereof
,
should
also
rise
up
from
the
dead
when
the
Scriptures
are
read
,
and
testifie
unto
us
,
saying
:
Of
these
things
we
were
eye-witnesses
,
and
we
tell
them
unto
you
for
unquestionable
truths
;
for
thus
much
do
these
words
import
:
We
have
heard
with
our
eares
,
O
God
,
our
fathers
have
told
us
what
thou
didst
in
their
dayes
.
2.
The
Scripture
doth
keep
the
declarations
of
Gods
work
and
wil
so
fresh
,
and
clean
and
pure
from
the
mixture
and
superfluitie
and
imperfection
of
humane
tradition
,
that
God
wil
own
it
as
his
own
proper
testimonie
,
when
we
bring
it
before
him
:
Our
eares
have
heard
,
O
God
,
what
thou
didst
in
the
times
of
old
.
3.
Gods
old
works
have
new
use
in
all
ages
,
for
the
furtherance
of
Believers
faith
,
patience
and
comfort
:
Wee
have
heard
what
thou
didst
in
times
of
old
,
say
the
Saints
now
in
trouble
;
and
standing
in
need
of
experience
of
the
like
works
of
God
for
them
.
4.
Albeit
comparison
of
by-gone
better
times
with
ours
,
doth
augment
grief
and
tentation
at
first
;
yet
when
they
are
well
looked
upon
in
their
end
and
use
,
they
serve
to
comfort
us
,
and
confirm
our
faith
,
as
here
the
persecuted
Kirks
use-making
of
the
like
condition
of
the
Lords
people
before
them
doth
teach
us
.
5.
Although
Families
and
Nations
were
rooted
in
a
Land
,
like
old
Oak-trees
,
and
were
very
long
possessors
of
it
;
yet
God
can
drive
them
out
of
it
,
by
what
instruments
soever
he
pleaseth
to
do
it
;
The
work
of
vanquishing
Nations
,
and
subduing
of
them
,
and
casting
out
of
them
,
is
the
Lords
work
:
Thou
didst
drive
out
the
heathen
with
thy
hand
.
And
so
is
the
planting
of
a
people
in
a
land
,
or
continuing
families
in
succession
:
Thou
plantedst
our
fathers
,
and
castedst
out
the
people
.
6.
The
Lords
part
in
a
work
is
best
seen
,
when
mans
part
and
all
that
he
,
as
an
instrument
hath
done
,
or
could
have
done
in
it
,
is
all
declared
null
;
being
considered
as
separate
from
God
,
who
moved
the
instruments
,
and
did
work
by
them
what
he
pleased
:
They
got
not
the
land
in
possession
by
their
own
sword
,
&c.
7.
The
fountaine
of
all
good
which
is
done
to
,
or
by
the
Church
,
is
the
only
meer
favour
of
God
and
his
good
pleasure
;
That
they
are
an
incorporation
,
a
Church
planted
,
fost●red
,
defended
so
long
,
watered
,
spared
so
long
,
all
is
free
favour
;
Neither
did
their
own
arme
save
them
,
but
thy
right
hand
,
&c.
because
thou
hadst
a
favour
unto
them
.
8.
When
God
sheweth
the
light
of
his
countenance
to
a
people
or
person
,
he
wil
also
shew
his
power
for
them
;
Thy
arm
and
the
light
of
thy
countenance
,
gave
them
the
land
in
possession
.
These
two
go
together
.
Ver.
4.
Thou
art
my
King
,
O
God
;
command
deliverance
for
Jacob.
The
second
argument
for
confirmation
of
the
Church
,
is
from
the
relation
between
God
and
her
;
Thou
art
my
King
,
O
God
,
&c.
Whence
learn
,
1.
Trouble
doth
make
Faith
thirsty
,
and
teacheth
the
believer
to
make
use
of
his
right
and
interest
,
and
relations
between
God
and
him
,
which
otherwise
possibly
might
have
lien
idle
in
his
coffe●
;
yea
,
and
Faith
by
trouble
is
made
wise
to
chuse
out
the
relation
which
serveth
most
for
its
present
use
;
Thou
art
my
King
,
O
God
.
2.
Relations
between
God
and
his
people
,
do
stand
constantly
in
adversity
,
as
wel
as
in
prosperity
:
The
godly
in
persecution
have
God
for
a
King
to
come
unto
,
from
whom
they
may
expect
all
the
benefits
which
Subjects
can
expect
from
a
potent
King
,
as
here
the
Church
saith
to
God
,
how
ever
thou
thinkest
it
fit
to
put
us
under
the
feet
of
persecuters
;
yet
Thou
art
my
King
,
O
God
.
3.
Whatsoever
be
the
particular
condition
of
any
member
of
the
Church
,
their
prayer
should
be
put
forth
for
the
whole
body
;
specially
when
the
persecution
is
of
the
whole
:
Command
deliverance
for
Jacob.
4.
It
wil
cost
the
Lord
but
a
word
to
deliver
his
people
:
Let
him
give
out
order
,
and
it
shal
be
effected
;
The
Church
craveth
no
more
,
but
Command
deliverance
.
Ver.
5.
Through
thee
wil
we
push
down
our
enemies
;
through
thy
name
wil
we
t●ead
them
under
that
rise
up
against
us
.
6.
For
I
wil
not
trust
in
my
bowe
,
neither
shall
my
sword
save
me
.
7.
But
thou
hast
saved
us
from
our
enemies
,
and
hast
put
them
to
shame
that
hated
us
.
8.
In
God
wil
we
boast
all
the
day
long
;
and
praise
thy
Name
for
ever
.
Selah
.
The
third
argument
to
confirm
their
Faith
,
is
the
conscience
of
their
sincere
purpose
,
to
give
God
the
glory
of
inabling
them
unto
all
duties
,
whereunto
he
hath
promised
to
inable
them
.
Whence
learn
,
1.
The
believer
may
promise
to
himself
whatsoever
God
hath
promised
unto
him
;
hath
God
promised
to
give
his
own
people
the
victory
over
their
enemies
?
then
the
believer
may
promise
to
himself
he
shal
overcome
his
persecuters
,
and
through
Gods
strength
be
more
then
a
conquerour
over
them
;
Through
thee
wil
we
push
down
our
enemies
.
If
the
enemy
make
head
against
them
after
a
defeat
,
the
Believer
may
say
,
Through
thy
Name
wil
we
tread
under
that
rise
up
against
us
.
2.
The
less
confidence
me
have
in
our selves
or
in
any
thing
beside
God
,
the
more
evidence
have
we
of
the
sincerity
of
our
faith
in
God
:
For
I
wil
not
trust
in
my
bow
,
neither
shal
my
sword
save
mee
.
3.
It
is
a
proof
of
sincerity
of
Faith
,
to
give
God
as
much
credit
for
time
to
come
,
as
he
hath
gained
to
himself
,
by
the
evidencing
of
his
truth
in
time
by-gone
;
My
sword
shal
not
save
me
:
But
thou
hast
saved
us
,
and
therfore
through
thee
wil
we
push
down
our
enemies
.
4.
Whosoever
doth
hate
the
Lords
people
,
shall
be
forced
to
think
shame
of
their
enmity
one
day
;
Thou
hast
put
them
to
shame
,
that
hated
us
.
5.
The
glory
which
we
give
to
God
in
prosperity
,
we
should
give
him
the
same
in
our
adversity
;
change
of
times
and
dispensations
should
not
change
his
glory
,
nor
our
confidence
in
him
:
Though
the
Church
be
under
foot
of
men
,
the
Churches
God
is
above
all
:
In
God
wil
we
boast
all
the
day
long
,
and
praise
thy
Name
for
ever
.
Ver.
9.
But
thou
hast
cast
off
,
and
put
us
to
shame
,
and
goest
not
forth
with
our
armies
.
10.
Thou
makest
us
to
turn
back
from
the
enemy
;
and
they
which
hate
us
,
spoile
for
themselves
.
11.
Thou
hast
given
us
like
sheep
appointed
for
meat
;
and
hast
scattered
us
among
the
heathen
.
12.
Thou
sellest
thy
people
for
nought
;
and
dost
not
increase
thy
wealth
by
their
price
.
13.
Thou
makest
us
a
repro●ch
unto
our
neighbours
,
a
scorn
and
derision
to
them
that
are
round
about
us
.
14.
Thou
makest
us
a
b●
word
among
the
heathen
;
a
shaking
of
the
head
among
the
people
.
15.
My
confusion
is
continually
before
me
,
and
the
shame
of
my
face
hath
covered
me
.
16.
For
the
voice
of
him
that
reproacheth
and
blasphemeth
:
by
reason
of
the
enemie
and
avenger
.
Having
thus
fastned
a
resolution
to
believe
constantly
in
God
,
the
Psalmist
layeth
forth
the
lamentable
condition
of
the
Church
before
God
,
with
the
tentation
which
did
assault
his
people
in
their
sufferings
.
Whence
learn
,
1.
It
can
stand
with
the
constant
love
of
God
to
his
people
,
to
put
them
to
so
hard
exercises
by
variety
of
troubles
;
as
he
may
seem
not
only
to
break
off
his
former
course
of
kindness
towards
them
,
but
also
to
cast
them
off
,
and
turn
against
them
,
by
sending
sore
judgments
on
them
,
which
ordinarily
do
speake
unto
humane
sense
wrath
,
and
utter
wrath
;
Thou
hast
cast
off
;
yea
,
and
they
may
seem
disappointed
of
their
hoped
for
protection
and
assistance
from
God
;
Thou
hast
put
us
to
shame
:
and
may
lose
heart
and
hand
when
they
go
to
battel
against
their
enemies
in
a
good
cause
;
Thou
goest
not
forth
with
our
armies
,
ver.
9.
and
be
put
to
flight
in
battels
,
and
be
made
a
spoil
to
their
despiteful
enemies
:
Thou
makest
us
turne
back
from
our
enemies
,
and
they
that
hate
us
,
spoil
for
themselves
.
v.
10.
and
being
destitute
of
humane
help
for
recovery
,
may
seem
to
be
left
in
the
hand
of
the
enemie
,
to
dispose
of
them
(
as
it
may
seem
)
to
his
pleasure
;
Thou
hast
given
us
like
sheepe
for
meat
.
And
albeit
all
believers
cannot
be
cut
off
,
yet
we
may
lose
the
face
of
a
Church
or
Congregation
:
Thou
hast
scattered
us
among
the
Heathen
,
ver.
11.
and
may
be
made
underlings
and
slaves
to
oppressors
with
no
apparant
advantage
to
the
Lords
glory
,
but
seeming
losse
rather
;
Thou
sellest
thy
people
for
nought
,
and
dost
not
increase
thy
wealth
with
their
price
,
ver.
12.
And
may
be
deprived
,
not
only
of
the
common
duties
of
humanity
,
which
may
be
expected
of
neighbours
,
but
also
be
disdained
by
them
,
mocked
and
reproached
by
them
:
Thou
makest
us
a
reproach
to
our
neighbours
,
a
scorn
and
derision
to
them
that
are
about
us
,
ver.
13.
And
in
a
word
,
may
be
the
most
despised
people
under
heaven
;
which
as
it
is
the
just
punishment
of
the
scandalous
carriage
of
the
visible
Church
,
when
they
make
Gods
name
to
bereproached
among
Idolaters
and
heathen
people
;
So
is
it
the
sharpest
trial
and
tentation
of
the
truly
godly
that
can
be
;
Thou
makest
us
a
by-word
among
the
heathen
,
a
shaking
of
the
head
among
the
people
,
vers.
14.
Learn
also
,
2.
As
Gods
presence
manifested
among
his
people
,
and
for
them
in
the
sight
of
the
world
,
makes
them
the
most
famous
,
wise
,
couragious
,
prosperous
and
blessed
people
in
the
world
:
So
when
God
being
provoked
by
the
wicked
behaviour
of
his
professed
people
,
leaveth
them
,
with-draweth
his
protection
from
them
,
wil
shew
himself
angry
at
them
;
they
become
foolish
and
feeble
sheep
,
a
despicable
and
disdained
people
above
all
others
;
We
turn
back
from
the
enemy
.
Thou
hast
given
us
as
sheep
appointed
for
meat
,
a
reproach
,
a
scorn
,
a
by-word
.
3.
Whatsoever
calamity
cometh
upon
us
,
howsoever
,
and
for
whatsoever
cause
,
we
may
safely
take
God
for
the
worker
of
all
our
woe
;
albeit
the
meritorious
cause
be
in
our self
,
the
inflicting
of
the
calamity
is
of
the
Lord
;
for
there
is
no
trouble
in
the
City
which
the
Lord
wil
not
avow
himselfe
to
be
the
inflicter
of
;
for
here
the
Prophet
puts
all
upon
God
,
Thou
hast
done
it
,
five
or
six
times
.
4.
When
the
visible
Church
hath
drawn
on
miserie
on
her self
,
and
God
hath
inflicted
calamities
justly
on
her
;
it
is
safer
to
go
to
God
,
and
lay
before
him
all
his
work
of
justice
,
and
the
misery
which
lieth
on
us
,
then
to
keep
it
within
our
brests
,
or
tel
it
of
him
to
others
;
He
that
hath
wounded
us
,
is
only
able
to
heal
us
,
so
doth
this
example
teach
us
to
do
.
5.
When
the
visible
Church
is
visited
with
sad
calamities
,
the
true
members
therof
are
partakers
of
the
trouble
and
sorrow
,
and
shame
of
that
condition
:
My
confusion
is
continuallly
before
me
,
saith
the
Psalmist
.
6.
It
is
not
very
soon
that
the
Church
is
delivered
out
of
her
trouble
,
when
once
she
falleth
in
it
;
there
is
a
time
wherein
it
is
continued
:
My
confusion
is
continually
before
me
,
and
the
shame
of
my
face
hath
covered
me
,
ver.
15.7
.
When
the
enemy
doth
reproach
Religion
and
righteousness
,
because
of
the
calamity
of
the
godly
;
the
more
is
spoken
of
Gods
respect
to
the
godly
,
and
their
cause
,
the
more
the
enemie
reproacheth
and
putteth
the
godly
to
shame
;
and
so
(
while
Gods
dispensation
seemeth
to
speak
the
contrary
)
it
seemeth
to
be
but
their
own
confusion
for
the
godly
to
speak
of
God
,
or
godliness
,
and
righteousness
of
their
cause
.
This
is
a
sad
case
,
The
shame
of
my
face
hath
covered
me
,
for
the
voice
of
him
that
reproacheth
,
and
blasphemeth
,
by
reason
of
the
enemie
and
the
avenger
▪
verse
16.
Ver.
17.
All
this
is
come
upon
us
,
yet
have
we
not
forgotten
thee
:
neither
have
we
dealt
falsly
in
thy
Covenant
.
18.
Our
heart
is
not
turned
back
:
neither
have
our
steps
declined
from
thy
way
.
19.
Though
thou
hast
sore
broken
us
in
the
place
of
dragons
,
and
covered
us
with
the
shadow
of
death
.
20.
If
we
have
forgotten
the
Name
of
our
God
,
or
stretched
out
our
hands
to
a
strange
god
:
21.
Shall
not
God
search
this
out
?
for
he
knoweth
the
secrets
of
the
heart
.
22.
Yea
,
for
thy
sake
are
we
killed
all
the
day
long
:
we
are
counted
as
sheep
for
the
slaughter
.
In
the
third
place
,
the
godly
do
professe
for
all
that
is
said
,
their
stedfastnesse
in
the
profession
of
their
faith
for
which
they
were
persecuted
.
Whence
learn
,
1.
It
is
the
duty
of
the
Lords
people
,
whatsoever
trouble
or
persecution
they
shall
fall
into
,
to
be
stedfast
in
the
profession
of
the
true
Religion
,
and
in
every
point
of
controverted
truth
:
All
this
is
come
upon
us
,
yet
have
we
not
forgotten
thee
.
2.
As
the
maintaining
of
controverted
truth
must
flow
from
faith
in
God
,
and
love
to
him
,
entertaining
the
affectionate
remembrance
of
Gods
kindnesse
,
whatsoever
change
of
dispensation
they
shall
feel
:
So
the
passing
from
a
point
of
truth
in
time
of
trouble
,
is
a
forgetting
of
God
who
is
but
hiding
himself
for
a
while
,
till
the
trial
be
perfected
;
Therefore
say
the
faithful
,
All
this
is
come
upon
us
,
yet
have
we
not
forgotten
thee
:
3.
As
the
Lord
hath
been
pleased
to
enter
into
Covenant
with
his
Church
,
and
to
make
the
Covenant
a
sanctified
means
for
keeping
his
people
more
stedfast
in
their
duty
;
So
should
his
people
make
conscience
of
keeping
Covenant
made
with
God
,
and
of
remaining
stedfast
in
the
maintenance
of
every
duty
whereunto
they
stand
bound
therein
,
that
when
they
give
accompt
thereof
,
they
may
say
with
comfort
,
We
have
not
dealt
falsly
in
thy
Covenant
.
4.
Covenants
which
people
do
make
for
adhering
to
the
true
Religion
,
and
to
mora●●
duties
commanded
in
Gods
word
,
are
not
of
the
nature
of
humane
Covenants
,
wherein
man
and
man
are
the
parties
,
and
God
only
judge
and
witnesse
;
but
are
such
Covenants
as
God
is
also
a
party
therein
,
to
whom
a
people
is
so
much
the
more
engaged
,
as
they
are
sworn
to
keep
his
Law
,
and
therefore
such
Covenants
are
called
Gods
Covenant
:
We
have
not
dealt
falsly
in
thy
Covenant
.
5.
No
excuse
from
hazard
of
trouble
,
or
persecution
can
guard
the
conscience
,
to
shift
or
passe
from
the
Covenant
of
God
:
Nothing
can
make
us
give
a
comfortable
accompt
of
our
carriage
in
relation
to
the
Covenant
,
save
upright
and
streight
dealing
before
God
;
We
have
not
dealt
falsly
in
thy
Covenant
.
vers.
17.
6.
The
Lord
can
procure
more
honour
to
himself
in
the
time
of
the
persecution
of
his
scattered
people
by
the
constancy
of
his
Martyrs
,
and
suffering
Saints
in
their
open
profession
and
maintenance
of
his
truth
before
their
persecuters
;
then
when
the
visible
Church
lived
in
prosperity
,
and
scandalized
their
neighbours
by
their
ill
behaviour
,
as
this
experience
of
scattered
Israel
maketh
evident
.
7.
A
good
conscience
doth
much
sweeten
affliction
in
the
time
of
trial
,
as
here
appeareth
.
8.
It
is
necessary
for
making
a
man
constant
in
the
outward
profession
of
truth
in
the
time
of
persecution
,
that
his
heart
be
established
by
grace
,
that
his
heart
be
fixed
,
trusting
in
the
Lord
;
These
shall
be
born
through
,
who
may
say
,
Our
heart
is
not
turned
back
.
9.
It
is
necessary
to
watch
over
our
severall
actions
,
lest
by
little
and
little
in
particular
passages
we
be
drawn
aside
from
our
walking
with
a
streight
foot
toward
the
Gospel
;
and
lest
the
heart
be
stollen
away
by
little
and
little
from
the
truth
;
therefore
these
two
must
be
joyned
together
in
our
endeavour
:
That
neither
our
heart
be
turned
back
,
neither
our
steps
decline
from
the
Lords
way
,
vers.
18.
10.
Albeit
the
Lord
for
perfecting
the
full
triall
of
the
faith
of
his
people
should
put
them
in
the
power
of
most
cruel
Tyrants
,
and
in
daily
danger
of
losing
their
life
,
yet
should
they
choose
to
suffer
all
extremity
of
torments
,
and
death
it self
,
rather
then
to
depart
from
the
truth
;
for
so
did
the
Lords
approved
witnesses
before
us
:
Though
God
did
break
them
sore
in
the
place
of
Dragons
,
and
cover
them
with
the
shadow
of
death
,
v.
19.
11.
In
the
time
of
trial
concerning
Religion
,
two
sorts
of
sins
are
to
be
eschewed
.
The
one
is
the
passing
from
any
point
of
the
truth
of
doctrine
or
divine
ordinances
;
The
other
is
the
practising
of
any
point
of
false
worship
of
another
institution
,
then
what
is
the
Lords
;
Whether
under
pretence
of
offering
it
to
the
true
God
,
or
with
profession
unto
another
God
;
for
both
these
are
to
be
eschewed
,
because
the
first
sort
of
sin
is
a
forgetting
of
the
name
of
God
:
The
other
is
,
a
stretching
out
of
our
hands
to
a
strange
god
.
12.
The
Lord
who
searcheth
the
depth
of
a
mans
heart
,
will
make
speciall
search
for
corrupters
of
Religion
,
and
depravers
of
divine
Doctrine
,
worship
or
ordinances
,
and
all
sorts
of
idolatry
,
whatsoever
excuses
or
pretences
be
used
for
the
colouring
or
covering
of
the
same
:
If
we
have
forgotten
the
name
of
our
God
,
or
stretched
out
our
hands
to
another
god
,
shall
not
God
search
this
out
?
v.
20.
13.
In
time
of
persecution
for
Religion
;
nothing
can
counter
balance
the
terrours
and
allurements
of
the
persecuters
,
and
make
a
man
stedfast
in
the
cause
of
God
,
save
the
fear
of
God
,
and
love
to
God
setled
in
the
heart
;
For
the
reason
of
the
Saints
stedfastnesie
in
this
Psalme
is
,
because
God
would
have
searched
out
their
sinne
,
if
they
had
done
otherways
;
for
he
knoweth
the
secrets
of
the
hearts
,
v.
21.
14.
Such
as
resolve
to
bear
out
the
profession
of
the
truth
,
must
resolve
to
give
their
life
for
the
maintenance
of
it
:
We
are
killed
all
the
day
long
.
15.
It
is
ordinary
for
the
world
to
hate
the
servants
of
God
,
and
true
Saints
,
more
for
their
faithfulnesse
to
God
,
and
uprightnesse
in
his
service
,
then
for
any
other
cause
;
For
thy
sake
are
we
killed
.
16.
It
is
mercy
to
us
,
that
when
God
might
punish
us
for
our
sins
,
he
doth
make
our
correction
honourable
,
and
our
troubles
to
be
for
a
good
cause
;
For
thy
sake
are
we
killed
.
17.
Although
all
the
hours
of
the
day
the
persecuters
were
taking
and
killing
some
of
our
Brethren
,
the
Saints
for
their
faith
in
God
,
and
fidelity
in
his
service
;
yet
that
must
not
divert
the
rest
from
following
of
the
truth
,
and
professing
of
true
Religion
;
How
long
soever
the
Lord
continue
the
persecution
and
our
trouble
for
his
cause
,
we
should
resolve
constantly
to
endure
to
the
end
;
Yea
,
for
thy
cause
are
we
killed
all
the
day
long
,
vers.
22.
Verse
23.
Awake
,
why
sleepest
thou
,
O
Lord
?
arise
,
cast
us
not
off
for
ever
.
24.
Wherefore
hidest
thou
thy
face
?
and
forgettest
our
affliction
,
and
our
oppression
?
25.
For
our
soul
is
bowed
down
to
the
dust
;
our
belly
cleaveth
unto
the
earth
.
26.
Arise
for
our
help
,
and
redeeme
us
for
thy
mercies
sake
.
In
the
last
part
of
the
Psalme
,
the
Psalmist
in
behalf
of
the
Church
doth
pray
to
be
delivered
from
the
cruelty
of
persecuters
;
and
being
in
bitternesse
of
spirit
for
anguish
and
grief
,
doth
vent
his
present
sense
of
Gods
dispensation
,
yet
corrected
by
faith
;
Whence
learn
,
1.
Albeit
the
Lord
who
watcheth
over
Israel
be
most
vigilant
for
every
one
of
his
children
,
and
never
slumbereth
nor
sleepeth
,
but
is
still
upon
his
work
,
his
glorious
work
of
preparing
his
jewels
for
eternal
life
,
even
when
he
putteth
his
people
in
the
furnace
of
affliction
by
hottest
persecution
,
(
for
then
in
special
he
is
about
to
glorifie
himself
and
his
Saints
also
in
the
triall
of
their
precious
faith
,
and
is
bringing
to
the
view
of
men
and
Angels
,
that
he
hath
a
people
who
do
love
him
better
then
their
own
lives
,
and
who
will
endure
any
misery
rather
then
deny
any
point
of
his
truth
committed
unto
them
;
)
yet
such
is
the
strength
of
natural
senses
and
affections
,
such
is
the
partiality
of
self-love
in
carnal
disputation
about
Gods
providence
,
when
he
putteth
his
people
to
so
sad
sufferings
for
no
fault
done
to
their
persecuters
;
and
such
is
the
power
of
Satans
tentations
,
helped
on
by
humane
infirmity
,
and
perturbation
of
passions
,
that
God
is
looked
on
as
if
he
misregarded
the
case
of
his
own
people
,
and
took
no
more
care
of
them
then
a
sleeping
man
doth
of
his
businesse
,
and
this
is
imported
in
this
expression
;
Awake
,
why
sleepest
thou
,
O
Lord
?
2.
Faith
doth
not
allow
not
subscribe
unto
carnall
sense
,
but
in
presenting
the
objections
thereof
unto
God
,
doth
really
refute
them
.
First
,
in
that
by
prayer
it
goeth
to
God
,
who
is
the
hearer
of
the
most
secret
sighes
of
supplicants
,
at
whatsoever
time
,
night
or
day
,
or
in
whatsoever
place
opened
up
unto
him
.
Secondly
,
by
intreating
him
to
refute
the
slander
and
calumny
which
carnal
sense
,
and
suggested
tentations
did
put
upon
him
,
Awake
,
arise
;
that
is
,
let
it
be
seen
by
the
manifesting
of
thy
justice
and
mercy
,
as
thou
usest
to
do
by
thy
open
working
for
us
,
that
thou
takest
notice
of
our
sufferings
,
and
of
our
persecuters
violence
.
Thirdly
,
by
avowing
that
such
misregarding
of
his
own
cause
and
servants
,
as
sense
and
tentation
did
vent
,
is
inconsistent
with
his
nature
,
Covenant
,
Promises
,
and
practices
towards
his
people
;
for
,
Why
sleepest
thou
,
is
as
much
as
,
it
is
not
possible
that
thou
sleepest
;
and
why
here
is
not
a
word
of
quarrelling
,
but
a
word
of
denying
,
that
any
reason
can
be
given
for
such
a
thought
,
as
God
sleepeth
.
Fourthly
,
by
avowing
faith
and
hope
of
God
manifesting
himself
in
due
time
,
for
deciding
of
the
controversie
between
them
and
their
persecuters
;
for
what
he
prayeth
for
,
he
believeth
to
obtain
.
His
prayer
being
according
to
the
revealed
will
of
God
:
and
Awake
why
sleepest
thou
,
O
Lord
,
is
as
much
as
I
believe
,
Lord
,
that
thou
wilt
indeed
let
us
and
the
world
see
that
thou
art
not
sleeping
in
all
this
our
hard
sufferings
for
thy
sake
;
and
therefore
I
pray
thee
shew
thy self
early
.
3.
As
tentation
,
if
it
cannot
fasten
upon
us
any
thought
of
Gods
careless
misregarding
of
us
in
our
sad
sufferings
;
yet
will
it
suggest
suspicions
of
Gods
wrath
,
indignation
,
hatred
,
rejection
,
and
reprobation
of
us
;
So
faith
will
study
to
dispell
this
mist
,
and
quench
this
fiery
dart
by
prayer
also
;
Cast
us
not
off
for
ever
,
giving
assurance
,
that
albeit
there
were
wrath
in
their
exercise
,
yet
it
shall
be
but
for
a
short
time
,
and
shall
not
be
perpetuall
.
4.
As
tentation
,
if
it
cannot
fasten
upon
us
suspicion
of
Gods
hatred
of
us
,
and
of
his
purpose
to
cast
us
off
for
ever
;
yet
it
will
suggest
that
God
is
pursuing
us
for
some
sinne
which
we
know
not
of
,
that
he
is
wroth
with
us
in
suffering
persecuters
to
prevaile
and
to
oppresse
us
,
(
when
in
the
mean-time
he
is
glorifying
himself
,
and
his
truth
in
us
,
edifying
others
by
our
constancy
in
such
a
point
of
truth
,
and
by
our
patience
in
bearing
the
crosse
,
to
the
advantage
both
of
the
present
age
and
posterity
:
)
So
faith
must
study
to
dispel
this
mist
also
,
and
to
quench
this
fiery
dart
as
well
as
the
former
by
rejecting
this
to
be
the
cause
;
for
it
is
no
token
of
Gods
pursuing
sin
in
wrath
,
when
God
giveth
us
grace
,
not
only
to
believe
in
him
,
but
also
to
suffer
for
his
Names
sake
,
and
the
Gospels
;
When
he
maketh
us
to
be
his
publick
Martyrs
and
witnesses
for
his
truth
,
some
in
one
degree
of
Martyrdome
,
some
in
another
;
When
he
maketh
the
spirit
of
glory
,
and
of
God
to
rest
upon
us
,
and
so
blesseth
us
,
that
when
on
the
persecuters
part
he
is
evil
spoken
of
,
he
is
on
our
part
glorified
.
This
(
I
say
)
is
no
token
of
wrath
,
no
token
of
pursuing
us
for
our
sinnes
.
Therefore
albeit
sense
calls
this
a
hiding
of
his
face
,
yet
faith
will
not
admit
these
causes
which
might
import
wrath
:
For
,
Wherefore
hidest
thou
thy
face
?
is
in
the
terms
of
faith
,
as
much
as
,
Albeit
it
be
true
,
that
we
have
sinned
,
and
thou
seemest
to
hide
thy
face
;
yet
I
cannot
admit
this
thought
,
that
this
thy
dealing
with
us
is
in
wrath
;
I
see
no
reason
why
I
should
expound
thy
dispensation
so
;
yea
,
the
very
question
wherefore
,
importeth
that
the
Psalmist
cannot
condescend
upon
any
suggested
reason
of
this
sort
,
to
prove
the
hiding
of
Gods
face
,
as
sense
would
say
;
and
therefore
he
expecteth
the
Lord
will
shew
forth
tokens
of
his
love
and
good
will
to
them
in
due
time
.
5.
As
when
these
tentations
are
refuted
by
faith
,
long-lasting
trouble
meeting
with
infirme
flesh
,
doth
hold
up
the
complaint
of
poor
frail
man
,
not
being
able
to
endure
trouble
long
,
weak
nature
is
ready
to
think
that
it
is
forgotten
or
laid
aside
,
and
striketh
still
upon
its
own
string
of
lamentation
,
whatsoever
faith
doth
speak
to
the
contrary
,
whether
it
have
reason
or
not
;
So
faith
must
do
its
office
,
and
that
is
,
when
it
cannot
stop
complaining
,
it
must
lay
forth
before
God
in
prayer
the
lamenter
,
and
his
lamentation
to
finde
pity
;
Why
forgettest
thou
our
affliction
,
and
our
oppression
?
6.
All
the
reason
that
a
poor
persecuted
and
afflicted
person
can
bring
from
himself
,
to
plead
pity
when
he
lamenteth
his
case
to
the
Lord
,
is
his
own
weaknesse
,
emptinesse
,
low
condition
,
near
drawing
to
discouragement
,
fainting
and
dying
;
For
,
Our
soul
is
bowed
down
to
the
dust
.
7.
The
godly
soul
under
persecution
,
resolveth
never
to
yield
to
the
will
of
the
persecuters
,
nor
quit
the
Lords
cause
,
but
to
lie
supplicant
at
Gods
feet
from
day
to
day
,
and
there
to
die
,
if
it
be
his
will
to
delay
or
deny
outward
relief
.
Thus
much
the
gesture
of
the
supplicant
speaks
;
Our
belly
cleaveth
to
the
earth
.
8.
Though
the
Believer
do
finde
no
reason
in
himself
of
his
prayer
for
relief
,
yet
he
findeth
reasons
sufficient
to
give
him
hope
in
God
;
As
first
,
The
Lords
Soveraign
power
and
place
to
help
such
weak
creatures
as
come
to
him
in
their
need
;
Arise
for
our
help
,
arise
a
help
for
us
:
Secondly
,
the
office
of
a
Redeemer
,
wherewith
he
cloathed
himself
in
the
Messiah
Christ
Jesus
;
in
the
paction
of
whose
redemption
,
and
payment
of
the
price
of
it
,
and
begun
and
perfected
accomplishment
of
it
,
every
Believer
hath
undoubted
interest
and
right
unto
all
particular
deliveries
out
of
all
straits
,
as
branches
,
and
appendices
of
the
great
Redemption
of
their
souls
unto
eternall
life
.
And
this
is
hinted
at
in
these
words
;
Arise
for
our
help
,
and
redeem
us
.
Thirdly
,
the
purchased
,
promised
,
and
constantly
running
forth
,
and
offered
mercy
of
God
to
Believers
,
looseth
all
objections
and
doubts
arising
from
our
sins
,
unworthinesse
,
and
ill-deserving
:
For
,
(
Redeem
us
for
thy
mercies
sake
)
importeth
so
much
.
PSAL.
XLV
.
To
the
chief
Musician
upon
Shoshannim
,
for
the
sonnes
of
Korah
,
Maschil
:
a
song
of
loves
.
Laying
aside
what
useth
to
be
spoken
here
of
Solomons
marrying
of
Pharaohs
daughter
,
and
of
some
typicall
things
therein
,
(
tending
to
the
extenuation
of
Solomons
fault
)
as
conjectural
,
and
serving
nothing
to
the
advantage
of
that
marriage
,
presuppose
the
conjecture
did
hold
,
both
concerning
the
occasion
,
and
also
what
might
seem
typical
in
it
,
because
similitudes
taken
from
,
and
types
made
of
what
thing
soever
God
pleaseth
,
do
serve
to
make
clear
what
the
Spirit
will
have
taken
up
about
Christ
,
or
about
any
spiritual
antitype
;
but
doth
not
serve
to
make
clear
the
thing
resembled
by
the
antitype
,
from
being
sinful
,
as
by
the
type
of
Agar
,
and
of
the
brazen
Serpent
,
and
of
Ionas
his
punishment
,
and
sundry
other
similitudes
and
parables
set
down
in
Scripture
doth
appear
:
But
we
are
sure
this
Psalme
is
a
song
,
describing
the
mystical
marriage
of
the
Messiah
Christ
Iesus
our
Lord
,
and
his
Church
,
wherein
Christ
the
Bridegroom
is
praised
,
ver.
1
,
2
,
3
,
4
,
5
,
6
,
7
,
8
,
9.
And
the
Church
his
Spouse
is
instructed
in
her
duty
to
him
,
ver.
10
,
11
,
12
,
13
,
14
,
15.
And
the
end
of
the
song
declared
to
be
the
everlasting
praise
of
Christ
,
ver.
16
,
17.
COncerning
the
Inscription
,
that
this
Psalme
is
altogether
spiritual
and
holy
,
appeareth
;
First
by
this
,
That
it
is
directed
to
the
publick
Minister
of
Gods
worship
,
to
be
made
publickly
use
of
in
Gods
publick
praises
.
To
the
chief
Musician
,
for
the
sonnes
of
Korah
.
Secondly
,
it
is
intituled
Maschil
,
a
song
to
give
instruction
to
the
Church
of
God
,
concerning
the
Majesty
and
grace
of
the
Kingdom
of
Christ
,
and
the
duty
of
the
Church
,
and
the
spiritual
blessings
of
the
Believers
.
Thirdly
,
it
is
a
part
of
divine
Scripture
,
ranked
among
the
holy
Psalmes
,
and
acknowledged
by
the
Church
of
the
old
Testament
for
such
.
Fourthly
,
the
testimony
of
the
Apostle
,
applying
it
directly
as
the
word
and
speech
of
the
Father
to
the
Sonne
of
God
,
Christ
Jesus
,
Heb.
1.8
.
Fifthly
,
the
matter
and
words
of
the
Psalme
,
which
cannot
be
verified
in
any
person
save
in
Jesus
Christ
alone
.
Sixthly
,
the
plurality
of
loves
here
spoken
of
,
to
shew
unto
the
Reader
the
excellency
of
the
love
of
Christ
,
or
the
love
of
God
to
us
in
Christ
Jesus
;
wherein
the
perfection
of
all
loves
that
ever
was
heard
tell
of
,
is
surpassed
;
It
is
a
song
of
loves
.
Ver.
1.
MY
heart
is
enditing
of
a
good
matter
▪
I
speak
of
the
things
which
I
have
made
touching
the
King
:
my
tonque
is
the
pen
of
a
ready
writer
.
THis
Verse
is
a
commendation
given
to
this
song
by
the
Spirit
of
God
,
by
way
of
Preface
.
1.
It
is
a
good
matter
.
2.
It
is
inspired
;
The
Spirit
of
the
Lord
making
the
heart
filled
with
his
presence
,
to
be
boiling
in
the
enditing
of
it
.
3.
It
is
of
Christ
the
King
.
4.
It
is
the
Poem
of
the
inspired
Prophet
,
made
ready
to
expresse
what
is
furnished
by
the
Spirit
,
for
the
edification
of
the
Church
in
all
ages
.
Whence
learn
,
1.
The
knowledge
of
the
love
of
Christ
to
his
Church
,
and
of
his
espousing
of
her
,
is
the
sweetest
subject
,
the
matter
of
the
most
glad
tydings
that
ever
sinners
did
hear
of
,
and
worthy
indeed
to
be
called
a
good
matter
.
2.
The
heart
acquainted
with
this
sweet
and
saving
knowledge
,
will
be
more
ready
to
communicate
what
it
knoweth
,
then
able
to
expresse
it self
;
the
heart
will
be
as
a
spring-well
,
a
boiling
pot
,
according
to
the
measure
of
the
Lords
presence
in
it
.
3.
The
theam
of
the
praises
of
the
believing
soul
is
Christs
person
,
cloathed
with
offices
for
the
salvation
of
souls
.
For
the
main
subject
of
this
song
is
touching
the
King
.
4
When
the
heart
is
full
of
gracious
affection
,
the
tongue
wil
be
loosed
to
praise
God
,
so
as
others
may
be
edified
:
out
of
the
abundance
of
the
heart
,
the
mouth
wil
speak
heartily
;
My
tongue
,
saith
he
,
is
the
pen
of
a
ready
writer
.
Ver.
2.
Thou
art
fairer
then
the
children
of
men
:
grace
is
poured
into
thy
lips
:
therefore
God
hath
blessed
thee
for
ever
.
3
Gird
thy
sword
upon
thy
thigh
,
O
most
mighty
:
with
thy
glory
and
thy
majesty
;
4
And
in
thy
majesty
ride
prosperously
,
because
of
truth
,
and
meekness
,
and
righteousnesse
:
and
thy
right
hand
shall
teach
thee
terrible
things
.
5.
Thine
arrowes
are
sharpe
in
the
heart
of
the
Kings
enemies
;
whereby
the
people
fall
under
thee
.
6
Thy
throne
(
O
God
)
is
for
ever
and
ever
:
the
scepter
of
thy
kingdom
is
a
right
scepter
.
7
Thou
lovest
righteousness
▪
and
hatest
wickedness
:
therefore
God
,
thy
God
,
hath
annointed
thee
with
the
oyl
of
gladnesse
above
thy
fellows
.
8
All
thy
garments
smell
of
mirrhe
,
aloes
,
and
cassia
:
out
of
the
ivory
palaces
,
whereby
they
have
made
thee
glad
.
9
Kings
daughters
were
among
thy
honourable
women
:
upon
thy
right
hand
did
stand
the
Queen
in
gold
of
Ophir
.
In
the
description
of
the
excellency
of
Christ
,
the
very
true
Son
of
God
,
there
are
set
down
sundry
points
of
glory
.
The
first
is
,
no
beauty
among
men
comparable
to
the
beauty
of
Christ
,
who
is
not
only
the
fairest
of
ten
thousand
for
wisdome
and
holinesse
,
and
whatsoever
vertue
can
be
named
,
as
he
is
man
;
but
also
as
he
is
God
,
he
is
the
resplendency
of
his
Fathers
glory
,
the
holy
one
of
Israel
;
of
whose
glory
the
whole
earth
is
full
,
by
whose
beautiful
righteousness
and
power
the
deformity
of
sin
and
misery
of
his
own
is
taken
away
in
part
,
and
shall
be
removed
fully
,
therefore
justly
is
it
said
of
him
,
Thou
art
faire●
then
the
children
of
men
.
2.
Christ
by
the
doctrine
which
he
delivereth
is
able
not
only
to
discover
sin
and
misery
,
and
the
true
way
of
delivery
from
the
same
by
grace
,
and
to
direct
a
man
in
the
way
of
salvation
by
grace
,
but
also
graciously
and
powerfully
to
perswade
a
man
to
embrace
it
,
Grace
is
poured
into
thy
lips
.
3.
Christ
as
man
is
furnished
abundantly
and
above
measure
,
for
communicating
of
the
blessing
to
his
hearers
invincibly
and
infallibly
,
and
for
making
his
Doctrine
effectually
powerful
to
salvation
to
whomsoever
he
wil
;
for
,
Therefore
(
or
to
this
purpose
)
God
hath
blessed
him
for
ever
.
4.
Christ
is
furnished
to
subdue
and
conquer
and
bring
in
so
many
as
he
pleaseth
under
subjection
unto
his
Kingdome
;
he
hath
his
sword
even
the
rod
of
his
mouth
,
his
word
which
is
sharper
then
any
two-edged
sword
which
no
man
can
withstand
.
5.
He
goeth
not
abroad
to
conquer
or
subdue
without
this
his
sword
,
which
is
his
word
;
it
is
alwayes
with
him
ready
to
be
drawn
forth
,
and
to
be
thrust
in
the
soul
and
conscience
of
the
hearer
,
with
whom
he
mindeth
to
deal
,
His
sword
is
girded
upon
his
thigh
.
6.
Christ
is
Almighty
,
and
so
able
to
make
good
all
that
he
speaketh
,
and
to
make
his
word
of
precept
,
promise
and
threatning
effectual
unto
the
errand
for
which
it
is
sent
,
He
is
most
mighty
.
7.
Where
he
is
pleased
to
open
his
word
and
to
discover
himself
what
he
is
,
they
that
s●t
in
darkness
do
see
a
great
light
of
his
own
glory
as
God
,
a
shining
light
,
a
glorious
light
,
making
open
the
deep
counsel
of
God
,
and
mystery
of
mens
salvation
,
Gird
thy
sword
upon
thy
thigh
,
O
most
mighty
,
with
thy
glory
.
3.
Where
he
pleaseth
to
shew
himself
,
there
the
stateliness
of
a
mighty
Monarch
is
seen
,
the
soveraignty
of
the
rule
of
heaven
and
earth
is
seen
,
able
to
shake
the
heart
with
fear
,
and
awe
of
his
greatness
,
with
his
glory
there
is
majesty
or
stately
magnificence
.
9.
The
wheels
of
Christs
Chariot
,
whereupon
he
rideth
when
he
goeth
to
conquer
and
sub●ue
new
converts
to
his
Kingdome
,
are
Majesty
,
truth
,
meekness
,
righteousness
,
manifested
in
the
preaching
of
his
Gospel
;
Majesty
,
when
the
stately
magnificence
of
his
person
and
offices
is
declared
;
Truth
,
when
the
certainty
of
all
that
he
teacheth
in
Scripture
is
known
;
Meekness
when
his
grace
and
mercy
is
offered
to
rebels
;
and
Righteousness
,
when
justification
by
f●ith
in
his
name
,
is
clearly
set
forth
.
10.
Christ
goeth
no
voyage
in
vain
,
he
cometh
not
short
of
his
intent
and
purpose
,
but
doth
the
work
for
which
hee
cometh
,
preaching
the
Gospel
,
In
his
majesty
,
truth
,
meekness
,
and
righteousness
he
rideth
prosperously
.
11.
Christ
can
do
what
he
will
;
he
can
do
terrible
things
to
make
his
enemies
tremble
,
and
his
friends
reverence
him
with
holy
fear
,
having
omnipotency
in
him
to
work
by
,
as
ready
as
a
man
hath
his
right
hand
to
employ
;
let
him
but
will
to
have
any
thing
done
,
and
it
shall
be
done
;
he
hath
not
long
to
advise
what
he
is
able
to
do
,
as
men
consult
with
their
ability
,
whether
they
be
so
powerful
as
to
effect
what
they
intend
,
or
would
have
done
,
Thy
right
hand
shal
teach
thee
terrible
things
.
12.
Albeit
he
needeth
no
admonition
to
do
what
he
is
in
doing
or
wil
do
,
yet
loveth
he
to
have
his
children
furthering
the
advancement
of
his
Kingdom
,
shewing
unto
him
what
they
would
have
done
,
&
praying
unto
him
that
his
Kingdom
may
more
and
more
come
,
as
the
form
of
speech
endited
by
the
holy
spirit
doth
import
,
Gird
thy
sword
,
ride
thou
prosperously
,
&c.
13.
Christ
in
his
conquest
is
to
meet
with
his
enemies
,
of
whom
some
wil
openly
oppose
him
,
some
wil
feignedly
profess
subjection
,
but
wil
not
heartily
submit
themselves
unto
him
,
but
stand
aloof
and
at
a
distance
,
being
far
from
him
in
their
hearts
,
when
with
their
lips
they
draw
neer-hand
unto
him
;
both
these
are
here
called
The
Kings
enemies
.
14.
Such
as
do
not
draw
neer
unto
him
in
their
heart
,
he
can
and
wil
send
messengers
of
wrath
unto
their
heart
,
threatnings
which
shal
be
executed
,
terrors
which
shall
be
followed
with
judgments
,
and
judgments
which
shall
end
in
their
destruction
,
sudden
and
unexpected
;
how
many
or
how
strong
soever
they
seem
to
be
,
they
shal
not
stand
before
him
nor
be
able
to
hinder
his
conquest
,
Thine
arrowes
are
sharp
in
the
heart
of
the
Kings
enemies
,
wherby
the
people
fall
under
thee
.
15.
Christ
Jesus
the
promised
Messiah
was
revealed
to
the
Church
of
Israel
,
to
be
the
very
true
eternal
God
,
that
their
faith
and
ours
might
have
satisfaction
,
and
a
solid
ground
to
rest
upon
,
in
the
all-sufficiency
and
infinite
worthiness
of
the
promised
Redeemer
,
as
the
Apostle
,
Heb.
1.8
.
confirmeth
unto
us
,
citing
to
this
purpose
this
very
text
,
Thy
throne
,
O
God
,
is
for
ever
and
ever
.
16.
Christ
shall
not
want
a
Church
from
generation
to
generation
;
let
persecuters
do
their
worst
,
he
shal
reign
as
King
,
and
sit
on
his
throne
in
his
Church
,
giving
forth
his
laws
,
and
executing
them
,
oppose
him
who
wil
,
Thy
throne
,
O
God
,
is
for
ever
and
ever
▪
17.
The
Scepter
of
Christs
Kingdom
,
which
is
the
Gospel
or
the
word
of
God
in
Scripture
,
whereby
he
gathereth
his
subjects
and
ruleth
them
,
and
the
manner
of
his
governing
his
people
by
the
rules
of
his
law
and
discipline
,
is
most
just
and
equitable
,
a
righteous
scepter
,
wherby
the
subjects
may
be
instructed
in
all
righteousness
,
and
may
be
justified
and
made
righteous
;
The
scepter
of
thy
Kingdome
is
a
right
scepter
.
18.
The
holiness
and
righteousnesse
of
Jesus
Christ
,
both
as
he
is
God
,
and
as
he
is
God
incarnate
,
is
so
essential
to
his
person
and
employment
,
that
his
rule
of
government
and
administration
of
his
affaires
in
his
kingdome
cannot
be
but
right
,
as
for
direction
,
so
also
for
rewards
to
them
who
obey
his
direction
,
and
punishments
of
the
disobedients
,
Thou
lovest
righteousnesse
,
and
hatest
iniquity
.
19.
As
Christ
is
very
God
,
so
is
he
very
man
in
all
things
(
except
sin
)
like
unto
us
whom
he
calleth
,
Psal.
22.22
.
and
Heb.
2.12
.
his
brethren
,
and
here
his
fellows
,
sharemen
and
partakers
of
all
that
is
given
to
him
,
and
joynt
heirs
with
him
,
Rom.
8.17
.
and
by
reason
of
making
covenant
in
our
name
with
the
Father
,
and
by
assuming
of
our
nature
,
according
to
the
tenor
of
the
covenant
,
God
becometh
his
God
and
our
God
,
and
he
in
our
name
as
man
receiveth
the
gifts
of
the
holy
spirit
without
measure
,
for
fitting
him
as
he
is
man
to
manage
his
Kingdome
in
righteousness
effectually
;
for
it
is
said
,
Therfore
,
or
to
that
intent
,
God
,
thy
God
hath
annointed
thee
with
the
oyl
of
gladness
.
20.
The
gifts
and
graces
of
the
holy
Spirit
spoken
of
here
in
terms
of
oile
,
(
employed
for
figuring
mens
furnishing
unto
their
calling
,
and
enabling
of
Kings
and
Priests
unto
their
offices
,
and
employed
also
in
the
entertainment
of
honourable
guests
invited
to
a
feast
)
are
so
bestowed
on
believers
,
joynt-heirs
with
Christ
,
as
Christ
is
not
degraded
from
his
soveraignty
by
his
partners
exaltation
;
for
of
Christ
it
is
said
,
Thy
God
hath
annointed
thee
with
the
oyle
of
gladness
above
thy
fellowes
.
21.
As
the
attendants
of
great
persons
are
refreshed
by
the
smel
of
their
oyntments
and
perfumed
garments
,
so
are
Christs
attendants
refreshed
with
the
consolation
of
Christs
Spirit
perfuming
all
his
outward
ordinances
,
wherein
as
in
his
garments
he
doth
shew
forth
himself
to
his
church
more
comfortably
,
then
any
perfume
or
odoriferous
spice
can
set
forth
,
All
thy
garments
smel
of
myrrhe
and
aloes
and
cassi●h
.
22.
Not
only
the
heavens
where
God
sheweth
fo●th
his
glory
to
souls
of
just
men
made
perfect
,
but
also
all
the
places
where
his
honour
dwelleth
,
all
the
meetings
of
his
church
where
he
sheweth
himself
in
his
ordinances
to
a
spiritual
eye
,
are
all
of
them
most
glorious
and
stately
palaces
;
for
there
is
the
Temple
of
the
Holy
Ghost
,
and
there
is
the
beauty
of
holiness
,
whence
doth
come
forth
the
smel
of
his
graces
in
his
ordinances
,
as
out
of
Ivory
palaces
.
23.
It
is
savoury
and
well-pleasing
to
Christ
,
when
his
people
find
pleasure
in
him
,
and
are
refreshed
by
his
blessing
upon
the
publick
ordinances
;
for
,
Therby
they
have
made
thee
glad
,
saith
the
Psalmist
to
Christ
.
24.
Albeit
the
catholick
church
consisting
of
true
converts
or
real
Saints
,
be
but
the
one
and
onely
true
Spouse
of
Christ
,
yet
particular
visible
churches
consisting
of
Saints
by
calling
,
by
obligation
,
by
profession
&
common
estimation
,
their
own
or
others
;
some
of
them
being
true
Saints
indeed
in
the
Spirit
,
some
of
them
but
counterfeits
,
and
Saints
in
the
letter
only
,
are
in
number
many
,
as
they
are
dispersed
for
time
and
place
wherein
they
do
live
,
and
do
make
up
sundry
incorporations
and
Ecclesiastick
consociations
in
Parishes
,
Townes
,
Countries
and
Kingdomes
,
as
the
Lord
giveth
them
occasion
,
opportunity
or
possibility
to
make
use
one
of
another
for
communion
of
Saints
;
in
this
respect
(
I
say
)
they
are
many
,
and
therfore
the
true
Spouse
,
the
true
church
consisting
of
true
converts
(
whose
praise
is
of
God
,
to
whom
only
they
are
certainly
known
,
and
not
of
men
)
being
but
one
,
is
compared
to
the
Queen
;
but
the
particular
churches
,
whose
collections
and
consociations
is
known
to
men
,
being
many
,
are
compared
to
Ladies
of
Honour
which
serve
the
Queen
;
of
this
sort
is
here
prophesied
,
that
the
most
renowned
cities
,
countries
,
Provinces
,
and
Kingdomes
should
be
professed
attendants
of
Christ
the
bridegroom's
honour
,
and
professed
servants
of
his
church
,
and
promoters
of
the
honour
,
estate
,
and
welfare
of
his
spouse
;
Kings
daughters
among
thy
honourable
women
.
25.
Albeit
our
Lord
wil
allow
a
place
of
honour
and
room
in
his
own
court
unto
visible
churches
in
their
several
consociations
greater
and
smaller
,
for
that
service
which
they
may
do
in
order
to
the
gathering
in
of
the
Elect
into
the
inner
court
of
neerest
spiritual
communion
with
him
,
yet
it
is
the
universal
invisible
church
which
he
counteth
his
Spouse
;
she
is
the
Queen
who
hath
access
unto
him
to
be
in
highest
honour
beside
him
,
Upon
thy
right
hand
did
stand
the
Queen
.
26.
As
the
whole
society
of
true
Saints
reverently
attend
the
wil
of
the
Lord
,
that
every
one
of
them
in
their
place
may
honour
the
Lord
:
so
are
they
all
highly
honoured
of
the
Lord
,
and
adorned
with
whatsoever
may
make
them
glorious
;
for
the
ornaments
put
on
by
Christ
,
such
as
are
adoption
,
justification
,
sanctification
,
with
all
other
relations
tending
to
their
felicity
,
are
here
compared
to
the
finest
Gold
;
The
Queen
doth
stand
at
his
right
hand
in
gold
of
Ophir
.
Ver.
10.
Hearken
(
O
daughter
)
and
consider
,
and
encline
thine
ear
:
forget
also
thine
own
people
,
and
thy
fathers
house
,
11.
So
shal
the
King
greatly
desire
thy
beauty
:
he
is
thy
Lord
,
and
worship
thou
him
.
12
And
the
daughter
of
Tyre
shal
be
there
with
a
gift
,
even
the
rich
among
the
people
shall
entreat
thy
favour
.
13.
The
Kings
daughter
is
all
glorious
within
;
her
clothing
is
of
wrought
gold
.
14
Shee
shal
be
brought
unto
the
King
in
raiment
of
needle-work
:
the
virgins
her
companions
that
follow
her
shall
be
brought
unto
thee
.
15
With
gladness
and
rejoycing
shall
they
be
brought
:
they
shal
enter
into
the
Kings
Palace
.
This
is
the
other
part
of
the
Psalme
wherein
the
Spirit
of
the
Lord
speaketh
to
the
true
Church-militant
,
and
directeth
her
in
her
duty
,
and
encourageth
her
by
sundry
inducements
to
follow
the
Lords
direction
.
Whence
learn
,
1.
As
because
their
is
spiritual
love
and
respect
between
God
and
his
Church
,
therfore
the
Cevenant
and
the
spiritual
communion
between
Christ
and
his
Church
is
compared
to
a
marriage
:
So
because
the
derivation
of
all
spiritual
life
,
grace
and
motion
which
the
Church
hath
,
is
from
God
,
and
dependeth
on
him
;
Therfore
the
Church
is
compared
to
a
daughter
,
Hearken
,
O
daughter
,
and
ver.
13.
she
is
called
the
King●
daughter
.
2.
The
way
and
order
of
bringing
the
Church
to
her
duty
,
is
by
her
hearing
of
his
word
,
consideration
of
what
is
taught
,
and
subjection
of
her
spirit
to
the
obedience
of
faith
;
Hearken
,
O
daughter
,
and
consider
,
and
encline
thine
ear
.
3.
Because
even
the
true
members
of
the
Church
,
whose
praise
is
not
of
men
but
of
God
,
are
in
this
life
intangled
in
affections
to
their
old
wayes
and
corruption
of
manners
;
Therefore
every
one
hath
need
to
renounce
and
forget
more
and
more
their
old
lusts
and
enticements
of
the
world
,
which
is
a
very
true
fruit
,
and
necessary
evidence
of
their
hearing
in
faith
,
Forget
also
(
saith
he
)
thine
own
people
,
and
thy
fathers
house
.
4.
The
more
we
renounce
and
abandon
our
lusts
and
sinful
inclination
in
obedience
to
God
,
the
more
are
we
beautified
with
holiness
,
and
are
acceptable
to
God
In
our
endeavours
,
Forsake
thy
fathers
house
,
so
shal
the
King
greatly
desire
thy
beauty
.
5.
Christ
hath
all
right
unto
our
service
,
and
by
creation
,
redemption
,
&
covenant
we
are
absolutely
bound
to
serve
and
honor
him
in
all
things
:
He
is
thy
Lord
,
and
worship
thou
him
.
6.
When
the
Church
honoureth
Christ
he
wil
honour
her
,
and
make
the
noble
and
potent
in
the
world
submit
themselves
to
her
and
seek
communion
with
her
,
and
to
esteem
the
meanest
true
member
of
the
Church
,
more
blessed
then
riches
or
honour
can
make
any
man
:
The
daughter
of
Tyre
shal
be
there
with
a
gift
:
The
rich
among
the
people
shall
entreat
thy
favour
.
7.
The
glory
of
the
true
Kirk
,
and
of
every
true
member
thereof
is
in
things
spiritual
,
not
discernable
by
the
uptaking
of
the
natural
man
;
for
what
is
outwardly
professed
,
is
inwardly
studied
unto
sincerity
by
them
who
worship
God
in
spirit
and
in
truth
;
and
the
graces
wherewith
she
is
adorned
,
as
knowledge
,
faith
,
love
,
hope
zeal
,
courage
,
sob●iety
,
patience
,
are
not
the
object
of
outward
beholders
,
but
most
beautiful
in
the
eyes
of
a
spiritual
discerner
,
and
in
the
eyes
of
him
that
seeth
in
secret
:
The
Kings
daughter
is
all
glorious
within
.
8.
Whatsoever
inherent
graces
the
Saints
have
,
and
how
beautiful
soever
they
be
;
yet
they
have
need
of
a
garment
which
may
hide
their
imperfections
,
and
beautifie
them
before
God
;
to
wit
,
the
imputed
righteousness
of
Christ
,
the
Husband
of
the
Church
,
who
only
hath
this
garment
to
sel
,
Rev.
3.18
.
and
though
it
be
bought
without
mony
and
without
price
,
yet
it
is
very
rich
;
for
whatsoever
either
nature
or
art
can
furnish
to
set
it
forth
,
is
but
a
shadowing
similitude
of
it
,
Her
cloathing
is
of
wrought
gold
.
9.
Though
the
marr●age
of
Christ
and
his
Church
be
bound
up
,
and
the
hand-fasting
be
past
,
and
tokens
of
love
be
given
to
the
Bride
yet
the
full
solemnity
of
the
complete
marriage
is
delayed
til
a
set
time
,
that
the
particular
members
and
the
whole
Church
may
be
perfected
.
The
time
of
the
brides
being
brought
to
a
constant
habitation
with
Christ
,
is
at
the
Lords
appointed
time
;
to
wit
,
at
the
death
of
every
particular
Saint
,
and
of
the
whole
Church
together
at
the
day
of
our
Lords
second
coming
;
the
day
is
coming
,
wherin
she
shall
be
brought
unto
the
King
.
10.
Albeit
now
there
be
many
imperfections
of
the
Saints
,
which
Christs
imputed
righteousness
doth
hide
,
yet
in
the
day
of
the
Churches
being
brought
to
the
presence
of
God
to
be
with
him
for
ever
;
she
shal
have
no
imperfection
,
spot
or
wrinkle
,
or
want
of
any
thing
which
may
per●ect
her
glory
in
all
respects
;
she
shal
put
on
immortality
and
incorruption
,
and
her
very
body
of
flesh
shal
be
made
conformable
to
the
glorious
body
of
our
Lord
Jesus
;
She
shall
be
brought
unto
the
King
in
raiment
of
needle
work
:
Wherin
the
height
of
artifice
and
of
natures
materials
are
joyned
as
the
fittest
similitude
which
can
express
this
unexpressible
glory
.
11.
The
same
shal
be
the
glorious
state
of
particular
Saints
,
and
particular
congregations
,
which
shal
be
of
the
whole
church
universal
;
whereof
as
every
true
congregation
and
particular
Saint
therein
is
a
part
,
and
have
contributed
their
service
in
their
time
to
the
good
of
the
whole
church
,
as
handmaids
to
the
Mistris
:
so
shal
they
share
in
the
glorious
reward
;
The
virgins
,
her
companions
shal
be
brought
unto
thee
,
so
saith
the
Psalmist
unto
Christ
.
12.
Great
shal
be
the
joy
of
men
and
angels
in
the
general
meeting
of
the
whole
church
,
all
being
gathered
together
by
the
angels
,
who
have
lived
from
the
beginning
of
the
world
to
the
ending
thereof
,
and
all
received
in
the
fellowship
of
God
in
blessedness
to
endure
for
ever
,
with
gladnesse
and
rejoycing
shall
they
be
brought
,
they
shall
enter
into
the
Kings
palace
.
Ver.
16.
In
stead
of
thy
fathers
shall
bee
thy
children
,
whom
thou
mayest
mak●
princes
in
all
the
earth
.
17.
I
will
make
thy
name
to
be
remembred
in
all
generations
:
therefore
shall
the
people
praise
thee
for
ever
and
ever
.
The
two
last
verses
may
be
applied
both
to
the
Bride
the
true
militant
church
,
and
to
the
Bridegroom
Christ
Jesus
,
the
King
of
Saints
.
As
it
is
applied
to
the
church
,
Learn
,
1.
The
Saints
have
no
ground
of
gloriation
in
their
progenitors
according
to
the
flesh
,
of
whom
they
draw
nothing
but
what
is
polluted
with
sin
;
but
all
the
glory
of
the
church
,
is
rather
in
her
children
which
she
bringeth
forth
by
the
Gospel
unto
God
,
In
stead
of
thy
fathers
shall
be
thy
children
2.
What
any
member
of
the
church
seemeth
to
lose
in
the
world
by
forsaking
thereof
and
coming
to
Christ
,
it
is
made
up
to
them
by
Christ
in
spiritual
respects
,
if
not
also
in
temporal
blessings
when
God
seeth
fit
,
In
stead
of
thy
fathers
shall
be
thy
children
.
3.
The
true
children
of
the
church
are
indeed
the
excellent
ones
of
the
earth
,
and
princes
indeed
,
wherever
they
live
,
in
comparison
of
all
other
men
who
are
but
the
beastly
slaves
of
Satan
:
Thy
children
are
princes
in
all
the
earth
.
4.
The
true
church
shal
be
honorable
,
and
honore●
by
her
kindly
children
in
all
generations
,
because
of
the
estimation
which
God
putteth
upon
her
in
his
holy
Scripture
:
I
wil
make
thy
name
to
be
remembred
in
all
generations
:
Therefore
the
people
shal
praise
thee
.
These
verses
may
also
be
applied
more
pertinently
to
the
bridegroome
Christ
Jesus
,
for
whose
praise
the
whole
Psalm
is
composed
.
ver.
1.
Of
whom
only
the
words
can
be
verified
fully
,
as
onely
capable
of
what
is
ascribed
directly
to
the
person
spoken
unto
here
,
and
cannot
be
well
ascribed
to
Solomon
and
Pharaohs
daughter
in
their
marriage
;
because
partly
Solomons
marriage
with
outlandish
women
,
is
marked
among
his
faults
,
and
so
can
hardly
be
esteemed
to
be
honoured
with
this
song
delivered
to
the
Church
for
her
perpetual
instruction
;
partly
because
in
the
Inscription
there
is
not
so
much
as
mention
of
Solomons
name
,
either
as
type
or
resemblance
of
this
marriage
of
Christ
&
his
Church
;
&
partly
also
because
what
is
here
spoken
,
hath
little
typical
verity
answering
to
it
in
the
History
of
Scripture
concerning
Solomons
marriage
,
or
children
of
Pharaohs
daughter
.
And
lastly
,
this
song
is
set
down
not
in
a
typical
manner
,
but
in
a
simple
similitude
of
the
marriage
of
a
King
&
Queen
indefinitely
,
whose
marriage
useth
to
be
the
most
glorious
of
all
eatthly
marriages
,
and
fittest
to
lead
us
up
to
that
incomparably
glorious
spiritual
marriage
of
Christ
&
his
Church
.
In
which
consideration
from
these
words
,
Learn
,
1.
Christ
doth
not
draw
glory
from
his
progenitors
according
to
his
flesh
,
but
giveth
being
and
gracious
being
to
such
as
he
regenerateth
by
his
word
and
Spirit
to
be
his
children
,
and
so
it
may
be
said
to
Christ
,
In
stead
of
thy
fathers
shall
be
thy
children
.
2.
The
excellency
of
Christs
children
and
their
princely
disposition
above
the
rest
of
mankind
unregenerate
,
is
of
Christs
making
;
he
only
it
is
,
of
whom
properly
it
may
be
said
,
Thou
shalt
make
thy
children
princes
in
all
the
earth
;
for
,
He
hath
made
us
Kings
and
Prists
to
God
and
his
Father
.
3.
By
the
Spirit
that
indited
this
Psalme
,
and
all
other
Scriptures
Christs
name
shall
be
holden
forth
and
remembred
from
age
to
age
,
while
the
world
lasteth
,
I
will
make
thy
name
(
saith
the
Spirit
)
to
be
remembred
to
all
generations
.
4.
Christs
espousing
unto
himself
a
Church
,
and
gathering
moe
and
moe
from
age
to
age
by
his
word
and
Spirit
unto
it
,
his
converting
souls
,
and
bringing
them
in
to
the
fellowship
of
his
family
,
and
giving
unto
them
princely
mindes
and
affections
where
ever
they
live
,
is
a
large
matter
of
growing
and
everlasting
glory
unto
his
majesty
;
for
in
regard
of
this
point
,
and
what
is
said
before
in
this
Psalme
,
he
addeth
as
the
close
of
all
,
Therefore
shall
the
people
praise
thee
.
PSAL.
XLVI
.
To
the
chief
Musician
for
the
sons
of
Korah
,
a
song
upon
Alamoth
.
After
some
notable
delivery
of
the
Church
from
the
enemies
,
the
Lords
people
do
confirm
themselves
in
their
resolution
to
trust
in
God
,
and
not
to
be
afraid
of
trouble
,
because
of
his
comfortable
presence
among
them
,
which
is
like
unto
a
river
of
continual
refreshment
,
as
late
experience
did
give
evidence
,
ver.
1
,
2
,
3
,
4
,
5
,
6.
and
do
exhort
all
men
in
the
world
to
observe
this
his
late
work
,
and
make
use
of
it
for
their
humiliation
,
ver.
7
,
8
,
9
,
10.
as
the
Church
doth
make
use
of
it
for
confirmation
,
ver.
11.
Ver.
1.
GOD
is
our
refuge
and
strength
:
a
very
present
help
in
trouble
.
2.
Therefore
will
we
not
fear
,
though
the
earth
be
removed
:
and
though
the
mountains
be
carried
into
the
midst
of
the
Sea
.
3.
Though
the
waters
thereof
roar
,
and
be
troubled
:
though
the
mountains
shake
with
the
swelling
thereof
.
Selah
.
FRom
by-gone
experience
of
Gods
defending
his
Church
,
the
Lords
people
do
strengthen
themselves
in
the
faith
of
Gods
word
,
concerning
the
care
of
his
people
;
and
from
this
ground
do
guard
their
heart
against
the
fear
of
all
possible
trouble
in
time
coming
.
Whence
learn
,
1.
Faith
in
Gods
word
and
the
profession
of
it
,
is
made
much
more
vigorous
and
lively
after
felt-experience
of
the
verity
thereof
;
for
the
Church
did
believe
this
truth
before
this
late
delivery
,
but
now
after
this
fresh
experience
they
are
animated
to
set
to
their
seal
to
it
more
confidently
,
saying
,
God
is
our
refuge
.
2.
Albeit
the
Church
were
destitute
of
all
humane
strength
within
her self
,
and
were
forsaken
;
yea
and
pursued
by
all
Kings
and
Princes
,
yet
hath
she
God
for
a
retiring
place
,
and
for
furnishing
of
what
is
sufficient
for
her
subsistence
;
God
is
our
refuge
and
strength
.
3.
Albeit
the
Lord
will
not
exempt
his
people
from
trouble
,
yet
he
will
be
near
them
in
trouble
;
and
when
their
weakness
is
discovered
to
them
,
then
he
will
help
them
,
and
will
not
delay
his
help
too
long
,
but
will
give
help
in
time
of
need
effectually
;
for
God
is
to
his
people
,
A
very
present
help
in
trouble
.
4.
Nothing
can
guard
the
heart
of
Gods
people
against
the
terror
of
possible
,
or
imminent
troubles
,
sa●e
faith
in
God
;
for
here
the
Lords
people
having
fixed
their
faith
,
do
make
this
inference
,
Therefore
will
we
not
fear
.
5.
The
terrour
of
apparent
trouble
,
is
the
touchstone
of
confidence
in
God
,
and
then
is
faith
fixed
,
when
it
doth
look
upon
the
greatest
dangers
and
troubles
that
can
be
imagined
,
with
resolution
to
adhere
to
God
and
to
that
truth
that
persecuters
do
oppose
,
whatsoever
may
come
.
We
will
not
fear
,
though
the
earth
be
removed
.
6.
Albeit
the
whole
frame
of
the
world
were
changed
,
and
the
work
of
creation
were
either
dissolved
or
confounded
,
which
shal
be
in
effect
at
the
last
day
;
yet
faith
findeth
footing
and
ground
to
stand
upon
in
God
himself
,
We
will
not
fear
,
though
the
mountains
be
carried
into
the
midst
of
the
Sea
,
though
the
waters
thereof
roar
and
be
troubled
,
though
the
mountains
shake
with
the
swelling
thereof
.
Selah
.
Ver.
4.
There
is
a
river
,
the
streams
whereof
shall
make
glad
the
city
of
God
:
the
Holy
place
of
the
Tabernacles
of
the
most
High
.
5.
God
is
in
the
midst
of
her
:
she
shall
not
be
moved
:
God
shall
help
her
,
and
that
right
early
.
The
Church
doth
look
upon
the
Lords
word
and
ordinances
joyned
with
the
blessing
of
his
Spirit
among
them
,
as
upon
a
sufficient
consolation
against
whatsoever
trouble
can
be
imagined
.
Whence
learn
,
1.
Although
there
be
many
particular
persons
in
the
Lords
Church
militant
,
&
many
particular
Congregations
as
there
were
many
habitations
in
Ierusalem
,
and
many
tabernacles
at
the
time
of
the
solmn
feast
,
when
all
the
Lords
people
were
gathered
together
to
the
keeping
thereof
;
yet
are
they
all
one
Church
universal
,
one
kingdom
of
God
,
one
City
compact
together
in
the
union
of
one
sealed
Covenant
,
one
true
faith
and
Spirit
▪
The
plurality
of
the
Tabernacles
of
God
doth
make
but
one
City
of
God
here
.
2.
Albeit
trouble
without
comfort
may
fall
on
men
who
know
not
God
;
yet
to
believers
within
the
Church
there
can
no
trouble
come
,
wherein
the
true
Citizens
may
not
finde
consolation
and
joy
to
uphold
them
against
all
causes
of
sorrow
,
There
is
a
river
,
the
streams
whereof
make
glad
the
City
of
God
.
3.
The
consolat●ons
which
God
furnishes
to
all
who
wil
make
use
of
them
within
the
Church
,
are
not
like
the
consolations
which
the
world
can
afford
,
which
are
in
all
respects
insufficient
to
overcome
trouble
;
but
the
consolations
of
God
are
abundant
,
constantly
running
,
ready
at
hand
,
and
able
to
make
a
man
a
conquerour
over
trouble
effectually
,
and
to
make
him
rejoyce
in
the
Lord
in
the
midst
of
●●ouble
;
for
this
is
imported
in
the
similitude
of
refreshing
water
;
There
is
a
river
,
the
streams
whereof
shall
make
glad
th●
City
of
God
.
4.
God
will
never
forsake
his
people
who
seek
after
him
,
but
where
they
are
following
his
ordinances
in
any
measure
of
sincerity
,
there
will
he
be
;
God
is
in
the
midst
of
her
,
5.
As
the
consolation
of
the
Church
,
so
also
the
stability
of
the
Church
,
and
continuance
of
it
from
generation
to
generation
,
dependeth
upon
Gods
setled
residence
therein
;
God
is
in
the
midst
of
her
,
she
shall
not
be
moved
.
6.
Gods
presence
among
his
people
will
not
exempt
them
from
trouble
,
but
from
perdition
in
trouble
:
he
will
not
exempt
the
bush
from
burning
,
but
from
being
consumed
,
For
God
shall
help
her
.
7.
Albeit
the
Lord
do
not
appear
at
the
point
of
time
when
we
would
,
yet
shall
he
come
and
help
in
time
of
need
most
timeously
,
God
shall
help
her
,
and
that
right
early
.
Ver.
6.
The
heathen
raged
,
the
kingdomes
were
moved
:
he
uttered
his
voice
,
the
earth
melted
.
7.
The
LORD
of
hosts
is
with
us
:
the
God
of
Iacob
is
our
refuge
.
Selah
.
He
cleareth
the
doctrine
delivered
,
by
a
late
experience
of
Gods
taking
order
with
the
enemies
of
the
Church
,
at
the
time
when
they
in
great
confluence
and
power
made
assault
against
her
.
Whence
learn
,
1.
It
is
no
small
indignation
which
the
world
doth
bear
against
the
Lords
Kingdome
,
his
people
,
and
work
among
them
:
nor
is
it
any
mean
power
from
which
the
Church
is
in
danger
to
suffer
hardship
,
but
fury
in
the
height
of
it
,
and
force
in
the
farthest
extent
of
it
,
may
she
expect
to
encounter
with
;
The
heathen
raged
,
the
Kingdoms
were
moved
.
2.
It
is
not
the
worldly
power
of
the
Lords
people
which
can
sustain
the
assault
of
their
raging
enemies
,
but
God
himself
must
prove
party
to
her
oppressors
;
therefore
here
the
Lord
doth
interpose
himself
for
his
people
;
The
Lord
uttereth
his
voice
.
3.
It
shall
not
cost
the
Lord
any
business
to
dispatch
the
enemies
of
his
people
;
let
him
shew
himself
a
little
,
let
him
but
say
the
word
,
and
they
are
gone
;
as
Snow
before
the
Sun
,
or
fat
cast
into
the
fire
,
so
are
they
consumed
;
He
uttered
his
voice
,
the
earth
melted
.
4.
Any
one
experience
of
the
Lords
working
for
his
church
may
suffice
to
confirm
the
faith
of
his
people
concerning
his
perpetual
presence
in
his
church
,
for
assistance
of
his
people
in
their
difficulties
;
for
from
this
one
experience
he
draweth
the
inference
;
The
Lord
of
hosts
is
with
us
.
5.
What
the
Lord
is
in
wisdom
,
power
,
and
other
attributes
,
that
may
the
church
apply
to
her self
,
and
be
sure
to
have
the
fruit
of
it
as
her
need
requireth
;
if
hosts
of
heathen
and
huge
great
Armies
of
whole
Kingdomes
he
against
his
church
,
yet
still
we
may
be
sure
God
the
Lord
of
Armies
will
stand
up
against
them
,
and
for
his
church
,
The
Lord
of
hosts
is
with
us
.
6.
The
covenant
of
God
made
with
the
church
in
former
ages
is
good
enough
security
to
the
church
in
after
ages
;
for
obtaining
whatsoever
benefit
his
covenant
includeth
;
The
God
of
Iacob
is
our
refuge
▪
yea
the
rights
made
to
the
incorporation
of
the
church
,
is
as
good
security
for
the
use
of
every
particular
believer
,
as
if
it
were
made
personally
to
every
member
by
name
;
and
therefore
as
wise
citizens
do
reckon
whatsoever
they
can
claim
by
their
town-charter
,
no
less
to
belong
to
them
then
their
own
private
possessions
:
so
whatsoever
the
believer
can
claim
by
vertue
of
the
great
charter
made
to
the
church
,
he
should
reckon
it
as
sure
to
be
his
as
if
his
proper
name
had
been
specified
in
the
promises
;
for
,
The
God
of
Iacob
is
our
refuge
,
is
thus
much
;
because
God
is
undoubtedly
the
God
of
Iacob
,
and
his
childrens
refuge
;
he
must
undoubtedly
be
our
God
,
who
are
members
of
that
incorporation
,
and
our
refuge
.
Ver.
8.
Come
,
behold
the
works
of
the
Lord
,
what
desolations
he
hath
made
in
the
earth
.
9.
He
maketh
the
wars
to
cease
unto
the
end
of
the
earth
:
he
breaketh
the
bowe
,
and
cutteth
the
spear
in
sunder
,
he
burneth
the
chariot
in
the
fire
.
10.
Be
still
,
and
know
that
I
am
God
:
I
will
be
exalted
among
the
heathen
:
I
will
be
exalted
in
the
earth
.
11.
The
Lord
of
hosts
is
with
us
:
the
God
of
Iacob
is
our
refuge
.
Selah
.
In
the
latter
part
of
the
Psalm
,
he
exhorts
all
men
to
make
use
of
this
deliverance
given
to
the
Church
for
their
humiliation
,
confidence
in
God
,
and
consolation
.
Whence
learn
,
1.
When
God
doth
work
works
of
wonder
in
favour
of
his
Church
,
most
men
mark
not
the
Lords
doing
;
such
is
the
dulnesse
and
stupidity
,
ingratitude
,
mis-belief
&
perverseness
of
men
,
either
thinking
little
of
his
work
,
or
ascribing
the
praise
to
instruments
,
or
some
other
thing
besides
God
;
so
that
there
is
need
to
call
unto
men
,
and
set
them
to
their
duty
;
Come
and
behold
the
works
of
the
Lord
.
2.
Wonderful
calamities
doth
God
pour
out
upon
the
enemies
of
his
people
,
when
he
entreth
in
judgement
with
them
;
for
what
they
intended
to
do
to
his
people
,
he
doth
unto
them
,
Behold
,
what
desolations
he
hath
made
in
the
earth
.
3.
When
it
seemeth
good
to
the
Lord
,
he
can
give
peace
universally
to
his
Church
,
and
a
whiles
breathing
from
the
trouble
of
outward
enemies
,
He
maketh
wars
to
cease
to
the
ends
of
the
earth
.
4.
Long
preparations
for
war
,
arms
and
amunition
which
have
been
made
with
great
labour
and
expences
against
his
Church
,
the
Lord
can
soon
give
a
short
accompt
of
them
,
and
make
them
useless
when
he
pleaseth
,
He
breaketh
the
●ow●
,
and
cutteth
the
spear
in
sunder
,
he
burneth
the
Chariot
in
the
fire
.
5.
Because
men
cannot
understadd
what
they
are
doing
,
or
what
is
their
duty
so
long
as
their
passions
are
aloft
,
so
long
as
their
mindes
are
tumultuous
,
busied
about
many
things
,
and
distracted
from
what
is
most
necessary
;
it
is
good
for
people
from
time
to
time
to
gather
in
their
straying
thoughts
,
to
silence
their
passions
and
perturbations
,
and
humbly
compose
themselves
for
observation
of
whatsoever
God
requireth
of
them
,
Be
still
,
and
know
that
I
am
God
.
6.
It
is
better
for
men
to
be
wise
and
acknowledge
the
Lord
by
the
words
of
his
instruction
,
then
to
leave
their
lesson
to
be
learned
by
doleful
experience
and
danger
of
destruction
,
Be
still
,
and
know
that
I
am
God
.
7.
There
is
not
so
ready
a
way
for
the
Lords
people
to
quiet
their
minde
against
the
fear
of
trouble
and
persecution
of
men
,
as
to
settle
their
faith
about
Gods
taking
care
of
his
people
and
of
his
own
cause
,
and
of
his
minde
declared
against
his
and
their
enemies
;
Be
still
,
and
know
that
I
am
God
.
8.
The
Lord
will
not
be
at
a
loss
by
the
opposition
of
his
enemies
,
he
will
not
fail
to
enlarge
his
glory
,
the
more
that
men
go
about
to
suppress
it
;
he
will
make
an
inrode
upon
his
adversaries
lands
,
and
make
them
know
himself
to
be
God
,
either
to
their
conversion
or
confusion
and
destruction
;
I
will
(
saith
he
)
be
exalted
among
the
heathen
.
9.
How
little
notice
soever
be
taken
of
the
Majesty
of
God
oft-times
in
the
visible
Church
,
and
always
without
the
Church
he
be
misregarded
,
yet
will
he
see
to
his
own
glory
,
not
only
in
the
Church
,
but
also
among
the
enemies
of
the
Church
;
and
not
only
among
such
as
have
actually
invaded
his
people
,
but
also
among
them
far
and
neer
that
have
taken
no
notice
either
of
him
or
of
his
people
;
I
will
be
exalted
in
the
earth
.
10.
Whatsoever
manifestation
of
Gods
power
be
made
in
the
world
by
his
judgement
against
his
enemies
who
know
him
not
;
yet
he
is
ever
doing
for
his
Church
,
and
not
against
her
;
The
Lord
of
hosts
is
with
us
.
11.
The
Church
of
God
or
belivers
,
need
not
care
how
many
be
against
them
seeing
they
have
moe
for
them
then
can
be
against
them
;
to
wit
,
God
and
all
the
creatures
at
his
command
,
The
Lord
of
hosts
is
with
us
.
12.
The
strength
of
the
Church
stands
in
her
renouncing
her
own
,
and
fleeing
into
Gods
strength
,
and
not
in
opposing
their
enemie
by
strong
hand
,
but
by
betaking
of
themselves
to
God
;
The
God
of
Iacob
is
our
refuge
.
13.
We
have
need
to
make
God
the
ground
of
our
confidence
,
and
to
make
our
communion
with
God
the
ground
of
our
comfort
;
for
God
is
sufficient
for
us
against
every
evil
,
and
God
is
sufficient
unto
us
for
furnishing
every
good
;
and
we
have
need
to
fix
and
settle
our
grounds
,
by
oftner
subscription
of
this
truth
,
and
oftner
avowing
of
it
,
The
Lord
of
hosts
is
with
us
,
the
God
of
Iacob
is
our
refuge
,
is
repeated
.
PSAL.
XLVII
.
To
the
chief
Musician
.
A
Psalme
for
the
sons
of
Korah
.
This
Psalme
is
a
Prophecy
of
the
enlargement
of
Christs
Kingdome
,
and
of
the
conjunction
of
Jews
and
Gentiles
in
one
body
under
Christ
their
●ead
and
Lord
,
delivered
by
way
of
exhortation
to
Jews
and
Gentiles
,
joyfully
to
praise
the
God
and
Saviour
of
his
people
Jesus
Christ
▪
on
whom
the
Psalmist
looketh
as
now
ascended
into
heaven
triumphantly
after
the
full
payment
made
of
the
price
of
Redemption
,
and
as
going
about
the
gathering
in
of
the
Redeemed
Gentiles
,
til
he
bring
in
the
fulness
of
them
into
one
Chruch
with
the
Jews
;
the
exhortation
is
prefi●ed
,
ver.
1.
and
repeated
,
ver.
6
,
7.
the
reasons
of
the
exhortation
to
a
joyful
praising
of
him
are
seven
.
The
first
,
ver.
3.
The
second
,
ver.
3.
The
third
,
ver.
4.
The
fourth
,
ver.
5.
The
fifth
,
ver.
7.
The
sixth
,
ver.
8.
The
seventh
,
ver.
9.
Vers.
1.
O
Clap
your
hands
(
all
ye
people
)
shout
unto
God
with
the
voice
of
triumph
.
FRom
the
exhortation
to
Jews
and
Gentiles
,
joyfully
to
praise
the
Redeemer
;
Learn
,
1.
Christs
Kingdome
and
the
benefits
thereof
do
belong
to
moe
nations
then
one
,
for
in
him
the
redeemed
in
al
the
nations
of
the
earth
are
blessed
,
Clap
your
hands
all
yea
people
,
or
,
all
ye
Nations
,
saith
the
Lord
.
2.
The
Kingdome
of
Christ
coming
to
a
people
,
or
family
,
or
person
,
is
matter
of
chief
joy
to
them
,
because
thereby
delivery
cometh
from
sin
,
Satan
,
and
misery
,
and
sure
mercies
of
righteousness
,
peace
,
and
joy
in
the
holy
Ghost
with
eternal
life
brought
to
them
,
and
therefore
just
reason
to
say
to
them
to
whom
Christ
cometh
,
O
clap
your
hands
,
shout
unto
God
with
the
voice
of
triumph
.
3.
Our
joy
and
our
victory
over
all
our
enemies
,
which
Christ
hath
purchased
and
bringeth
to
all
believers
in
every
Nation
,
is
the
matter
of
Christs
praise
and
doth
declare
that
he
is
God
,
who
having
in
his
manhood
suffered
,
wrastled
against
sin
,
Satan
,
death
,
hell
,
and
the
curse
of
the
law
,
did
by
the
power
of
his
Godhead
prevaile
before
he
brought
joy
to
the
Gontiles
.
Thus
much
do
the
words
of
the
exhortation
import
;
for
his
triumph
presupposeth
his
victory
,
and
his
victory
presupposeth
his
battel
before
he
overcame
,
and
the
commanding
of
the
Gentiles
to
clap
their
hands
and
shout
,
and
to
shout
with
the
voice
of
triumph
,
presupposeth
their
interest
in
the
victory
;
and
while
they
are
bidden
shout
to
God
,
the
triumpher
,
who
in
all
this
Psalme
is
the
Redeemer
Christ
(
as
shall
appear
hereafter
;
)
it
imports
that
the
Redeemer
is
God
,
and
howsoever
he
is
God
inseparably
from
the
Father
and
the
Holy
Spirit
,
yet
here
he
is
distinctly
to
be
looked
on
in
his
person
;
and
howsoever
he
is
inseparably
to
be
praised
with
the
Father
and
Holy
Spirit
,
yet
here
distinctly
to
be
praised
for
this
his
work
of
victorious
Redemption
of
sinners
;
therefore
it
is
said
with
distinct
relation
to
his
person
,
Shout
unto
God
with
the
voice
of
triumph
.
Ver.
2.
For
the
Lord
most
high
is
terrible
,
he
is
a
great
King
over
all
the
earth
.
From
the
first
reason
of
the
joyful
praising
of
Christ
,
taken
from
his
Sovereigne
Majesty
over
all
the
world
;
Learne
,
1.
That
the
Redeemer
,
the
victorious
triumpher
,
is
the
Lord
very
God
,
essentially
Iehovah
,
the
Lord
most
high
.
2.
Christ
is
able
both
to
keep
his
subjects
in
subjection
by
his
rod
and
corrections
,
and
to
take
order
with
his
enemies
also
,
how
high
soever
they
be
,
The
Lord
most
high
is
terrible
.
3.
Christ
hath
right
and
just
title
to
erect
a
church
in
what
country
and
kingdome
he
pleaseth
,
without
asking
any
mans
licence
,
and
to
set
up
among
his
subjects
the
profession
of
his
name
,
and
practice
of
all
his
Ordinances
pertaining
to
the
exercise
of
Religion
in
doctrine
,
worship
,
and
Ecclesiastick
government
of
his
subjects
,
He
is
a
great
King
over
all
the
earth
.
Ver.
3.
He
shall
subdue
th●
people
under
us
,
and
the
nations
under
our
feet
.
From
the
second
reason
for
joyful
praising
of
Christ
,
taken
from
the
encreasing
of
his
own
Kingdome
,
and
the
exalting
of
all
his
subjects
above
the
rest
of
the
world
;
Learn
,
1.
The
true
church
of
Christ
may
from
age
to
age
promise
to
her self
addition
of
new
subjects
,
or
bringing
down
of
their
enemies
under
their
feet
;
for
as
the
true
church
in
the
Prophets
time
might
say
,
so
may
also
every
true
church
say
after
them
,
Hee
shall
subdue
the
people
under
us
,
and
the
nations
under
our
feet
.
2.
If
it
wil
not
please
the
Lord
at
such
a
time
as
men
would
wish
,
to
execute
judgement
on
their
enemies
,
nor
yet
to
convert
them
,
and
make
them
additional
subjects
to
his
Kingdome
,
yet
shal
he
not
fail
to
make
his
own
people
victorious
over
their
opposition
,
power
,
and
persecution
,
and
more
then
conquerors
in
this
respect
,
He
shal
subdue
the
people
under
us
,
and
the
nations
under
our
feet
.
Ver.
4.
He
shal
chuse
our
inheritance
for
us
,
the
excellency
of
Iacob
whom
he
loved
.
Selah
.
From
the
third
reason
of
Christs
praise
,
taken
from
the
care
he
hath
for
sustentation
and
welfare
of
his
subjects
;
Learn
,
1.
As
God
by
allotting
of
earthly
Canaan
for
the
inheritance
of
his
people
,
did
testifie
his
care
to
provide
for
them
both
earthly
suste●ance
and
an
enduring
substance
for
their
spiritual
subsistence
represented
thereby
;
so
wil
he
provide
for
the
sustenance
of
all
his
subjects
in
all
ages
,
both
bodily
and
spiritual
,
Hee
shall
chuse
our
inheritance
for
us
.
2.
As
he
is
most
loving
of
us
,
and
more
wise
to
make
choice
of
what
is
good
for
us
,
then
we
our selves
are
:
so
wil
he
imploy
his
wisdome
and
love
in
carving
out
unto
us
our
lot
▪
measure
,
portion
,
and
inheritance
;
He
shall
chuse
our
inheritance
for
us
,
and
not
leave
it
to
our
carving
.
3.
The
main
part
of
the
inheritance
of
Christs
subjects
is
no
earthly
thing
,
but
his
very
best
blessing
,
such
as
he
gave
to
Iacob
above
Esau
;
Their
inheritance
shall
be
the
excellency
of
Jacob.
4.
The
fountaine
of
Christs
care
for
all
his
subjects
,
is
common
to
them
and
to
Iacob
,
and
that
is
his
love
,
The
excellency
of
Iacob
whom
he
loved
,
shall
be
their
inheritance
.
Selah
.
Ver.
5.
God
is
gone
up
with
a
shout
,
the
LORD
with
a
sound
of
a
trumpet
.
From
the
fourth
reason
of
Christs
praise
taken
from
his
glorious
triumphing
over
all
his
enemies
and
ours
when
he
ascended
to
heaven
;
Learn
,
1.
He
that
ascended
,
what
is
it
but
that
he
also
descended
first
into
the
lower
parts
of
the
earth
?
he
that
descended
is
the
same
also
that
ascended
up
far
above
all
heavens
,
that
he
might
fil
all
things
,
Ephes.
4.9
.
That
is
,
Christ
being
very
God
,
descended
in
humbling
himself
to
take
on
him
the
shape
of
a
servant
,
and
when
he
had
perfected
the
work
of
redemption
ascended
in
our
nature
,
the
same
very
person
stil
,
very
God
,
which
descended
;
for
God
is
gone
up
with
a
shout
.
2.
As
the
Ark
of
the
covenant
,
the
figure
of
Christ
,
after
the
victory
gotten
over
the
chief
enemies
of
the
church
,
ascended
up
to
Sion
,
and
Gods
presence
in
it
;
So
Christ
after
victory
obtained
of
his
chief
enemies
on
the
cross
,
ascended
triumphantly
into
heaven
,
God
is
gone
up
with
a
shout
,
Iehovah
,
with
the
sound
of
a
trumpet
.
Ver.
6.
Sing
praises
to
God
,
sing
praises
:
sing
praises
unto
our
King
,
sing
praises
.
7.
For
God
is
the
King
of
all
the
earth
:
sing
yee
praises
with
understanding
.
The
exhortation
given
to
all
people
to
praise
Christ
for
the
work
of
redemption
,
is
repeated
,
and
directed
to
the
church
of
the
Jewes
more
particularly
with
a
fifth
reason
of
praise
,
taken
from
a
neerer
conjunction
between
Christ
and
them
,
then
betweene
him
and
any
other
Nation
.
Whence
learn
,
1.
Albeit
the
Lord
doth
shew
his
glory
in
the
works
of
creation
,
and
is
shining
dayly
in
the
works
of
providence
also
;
yet
in
the
work
of
redemption
,
conversion
and
salvation
of
souls
▪
his
glory
is
manifested
far
more
;
for
here
,
praise
,
praise
,
praise
,
and
the
fourth
time
praise
is
called
for
.
2.
When
believers
in
Jesus
Christ
do
consider
how
he
abased
himself
to
assume
our
nature
,
how
he
payed
the
ransome
for
us
as
surety
,
how
he
did
encounter
and
fight
with
all
our
enemies
,
and
being
victorious
in
our
name
,
ascended
in
our
nature
with
the
shout
of
the
victory
,
and
sound
of
the
trumpet
of
the
triumpher
,
they
cannot
chuse
but
see
reasons
of
praising
joyfully
the
glorious
Godhead
of
Jesus
Christ
,
and
of
singing
praises
to
him
as
God
again
and
again
.
3.
Of
all
Nations
of
the
earth
,
the
Jewes
have
the
first
place
,
priviledge
,
and
prerogative
,
most
bonds
with
,
and
interests
in
Jesus
Christ
;
for
he
delivered
them
out
of
Egypt
,
setled
them
in
Canaan
,
held
house
among
them
in
a
Tabernacle
,
answered
them
by
Oracle
out
of
the
A●ke
of
the
covenant
the
type
of
his
incarnation
,
took
upon
him
to
be
their
King
and
sanctifier
,
the
holy
one
of
Israel
,
their
Redeemer
,
took
of
them
his
humane
nature
,
and
was
born
a
Jew
,
therefore
had
the
Prophet
good
reason
to
say
to
the
church
of
the
Jewes
,
Sing
praises
to
our
King
▪
sing
praises
▪
and
in
this
song
may
all
they
joyn
with
the
Jewes
,
who
have
embraced
Jesus
for
their
King
.
4.
Christ
is
so
King
over
the
Jews
,
as
he
also
extendeth
his
kingdom
over
all
the
earth
,
not
only
in
regard
of
his
power
in
a
common
manner
,
but
in
regard
of
his
special
grace
gathering
in
subjects
out
of
all
parts
of
the
world
,
til
he
have
the
ful
number
brought
in
and
saved
,
he
,
he
only
is
the
true
Catholick
King
,
for
God
is
the
King
of
all
the
earth
.
5
As
none
can
praise
God
,
or
praise
Christ
sincerely
,
who
do
not
understand
the
reasons
for
which
they
should
praise
;
so
he
that
praiseth
understanstingly
,
cannot
chuse
but
praise
affectionatly
,
therfore
saith
he
,
Sing
ye
praises
with
understanding
.
Ver.
8.
God
reigneth
over
the
heathen
:
God
sitteth
upon
the
throne
of
his
holiness
.
From
the
sixth
reason
of
Christs
praise
taken
from
the
keeping
a
church
among
the
Gentiles
,
for
gathering
the
redeemed
out
of
all
Tongues
and
Languages
,
and
reigning
among
them
as
King
of
Saints
,
and
author
of
holinesse
;
Learn
,
1.
To
the
end
that
Faith
may
find
footing
and
a
Rock
to
rest
upon
,
we
must
in
all
the
promises
,
works
and
praises
of
Christ
still
remember
that
as
he
is
now
very
man
,
so
is
he
also
eternally
God
,
and
that
no
man
reasonably
or
with
understanding
can
praise
him
as
the
Redeemer
and
perfecter
of
what
is
spoken
of
him
in
Scripture
,
except
he
acknowledg
him
to
be
God
;
therefore
is
Christ
eight
times
in
this
Psalm
calleth
God
,
beside
the
ascribing
unto
him
works
proper
to
God
only
;
and
twice
he
is
called
by
the
incommunicable
name
of
Jehovah
the
Lord
;
and
in
this
verse
Godhead
is
twice
acknowledged
in
him
,
as
King
of
the
church
among
the
Gentiles
;
God
reigneth
over
the
heathen
,
God
sitteth
upon
the
throne
of
his
holinesse
.
2
Because
the
summe
of
Christs
Kingdome
is
holiness
,
and
his
work
is
to
teach
,
prescribe
and
command
holiness
,
to
take
away
sin
,
and
powerfully
to
apply
and
work
in
his
owne
redeemed
ones
holinesse
,
and
to
continue
in
his
actual
governing
of
his
Subjects
,
til
he
have
made
all
and
every
one
of
the
redeemed
perfectly
holy
;
therefore
is
his
throne
in
a
special
manner
called
the
throne
of
holinesse
;
God
sitteth
upon
the
throne
of
his
holinesse
.
Ver.
9.
The
princes
of
the
people
are
gathered
together
,
even
the
people
of
the
God
of
Abraham
:
for
the
shields
of
the
earth
belong
unto
God
:
he
is
greatly
exalted
.
From
the
seventh
reason
of
Christs
praise
,
taken
from
his
converting
of
great
men
of
the
earth
,
(
as
Kings
and
Princes
)
and
bringing
them
to
the
obedience
of
the
faith
and
union
with
the
true
church
;
Learn
,
1.
Albeit
oft
times
it
is
seen
,
that
not
many
rich
,
noble
,
or
potent
are
called
;
yet
God
for
his
own
glory
is
from
time
to
time
bringing
in
some
of
them
,
and
when
it
may
glorifie
his
name
,
shal
bring
in
and
perfect
what
is
promised
,
and
prophesied
here
;
The
princes
of
the
people
are
gathered
together
.
2.
It
is
a
point
of
Christs
praise
in
the
conversion
of
men
,
that
his
omnipotency
maketh
men
voluntary
Subjects
,
and
to
come
in
to
him
as
by
invincible
power
on
his
part
,
so
also
deliberately
with
a
free
election
,
and
hearty
consent
of
wil
on
the
converted
m●ns
part
:
The
Princes
of
the
people
,
and
excellent
ones
in
the
earth
▪
of
whatsoever
rank
converted
unto
Christ
,
are
voluntary
people
,
for
the
original
suffereth
also
this
reading
,
The
voluntary
of
the
people
are
gathered
together
.
3.
The
church
of
the
Jews
is
the
mother-church
,
wherof
Abraham
and
the
godly
Jews
yea
and
Christ
himself
were
Members
;
The
church
of
the
Jewes
is
the
Olive-treee
,
whereunto
all
the
converts
of
the
Gentiles
are
ingraffed
,
gathered
,
and
made
one
people
with
Abraham
and
the
faithful
among
the
Jewes
;
The
Princes
of
the
people
are
gathered
together
,
the
people
of
the
God
of
Abraham
.
4.
The
unity
of
the
church
standeth
in
the
union
of
the
Spirit
,
under
the
service
of
the
only
true
God
,
and
in
conjunction
with
his
people
,
for
the
union
of
Jew
and
Gentile
,
is
the
gathering
together
of
the
Princes
of
the
people
to
the
God
of
Abraham
.
5.
As
there
is
a
necessity
of
the
union
of
Jewes
and
Gentiles
in
one
visible
Christian
Church
,
because
it
is
promised
and
prophesied
that
it
shall
be
so
;
So
there
is
reason
to
wish
for
the
more
evident
union
of
them
;
that
they
may
be
as
eminently
consociate
as
ever
the
Christian
Churches
were
,
(
either
in
the
Apostles
time
,
or
in
the
Christian
Emperors
time
,
)
in
a
general
Assembly
or
oecumenical
councel
;
for
that
there
is
at
least
a
possibility
of
an
oecumenical
councel
,
or
a
general
assembly
of
Jewes
and
Gentiles
in
this
world
under
Christ
their
King
.
This
place
makes
it
plaine
,
because
after
it
is
foretold
that
there
shall
be
such
a
union
of
all
the
people
of
the
God
of
Abraham
,
Jewes
and
Gentiles
,
as
their
princes
shal
be
gathered
together
,
He
takes
away
the
chief
ground
of
a
great
objection
which
may
be
made
from
the
discord
and
disagreement
of
the
Princes
of
the
world
;
some
of
them
being
averse
altogether
from
the
Christian
Religion
,
some
of
them
from
the
true
Religion
of
Christ
,
and
all
of
them
almost
dissenting
one
from
another
,
and
warring
one
against
another
;
whereby
now
for
many
years
the
gathering
of
an
oecumenical
councel
hath
not
been
possible
.
He
meeteth
this
objection
in
the
Text
,
saying
,
For
the
shields
of
the
earth
belong
unto
God
,
that
is
,
the
hearts
and
power
of
all
the
Kings
of
the
earth
are
in
the
Lords
hand
,
and
he
hath
the
disposing
of
shields
,
armies
and
ammuintion
,
with
all
their
commanders
and
rulers
in
the
world
,
and
therefore
can
make
them
serviceable
for
the
nearest
conjunction
and
union
of
his
visible
church
,
which
can
be
for
his
glory
in
this
world
,
as
he
sees
●it
how
and
when
he
will
.
6.
When
all
is
said
of
Christs
praise
that
man
can
expresse
of
him
,
there
is
no
possibility
to
attaine
to
the
ful
or
satisfactory
setting
forth
of
his
glory
as
it
deserveth
;
but
men
must
content
themselves
to
set
sail●
,
and
to
rest
in
the
general
,
that
Christ
is
and
shal
be
very
highly
glorified
;
for
so
the
Psalmist
closeth
,
saying
after
all
;
He
is
greatly
exalted
.
PSAL.
XLVIII
.
A
Song
and
Psalm
for
the
sons
of
Korah
.
In
this
Psalme
the
Lord
is
magnified
for
all
his
mercies
bestowed
on
his
Church
,
(
resembled
by
Ierusalem
,
)
ver.
1
,
2
,
3.
And
in
special
for
a
late
mercie
manifested
in
a
passage
of
his
care
to
preserve
Ierusalem
,
a
type
of
the
Church
universal
,
against
the
assault
of
mighty
Kings
,
ver.
4
,
5
,
6.
The
uses
of
which
mercies
are
set
down
in
number
seven
;
The
first
,
v.
7.
The
second
v.
8.
The
third
,
v.
9.
The
fourth
,
v.
10.
The
fifth
v.
11.
The
sixth
,
v.
12
,
13.
The
seventh
,
v.
14.
Ver.
1.
GReat
is
the
LORD
,
and
greatly
to
bee
praised
in
the
city
of
our
God
,
in
the
mountain
if
his
holinesse
.
2.
Beautiful
for
situation
,
the
joy
of
the
whole
earth
is
mount
Sion
:
on
the
sides
of
the
North
,
the
city
of
the
great
King
.
3.
God
is
known
in
her
palaces
for
a
refuge
.
IN
the
first
place
he
declareth
his
purpose
to
give
God
the
praise
of
whatsoever
is
commendable
in
Jerusalem
,
or
done
unto
it
,
or
wrought
for
it
.
Whence
learn
,
1.
As
God
shewes
his
greatness
and
glory
in
all
his
works
,
and
specially
in
his
care
for
,
respect
unto
,
and
operation
in
his
church
;
so
should
he
have
glory
and
praise
from
his
church
,
for
and
from
all
his
works
,
but
specially
for
his
care
of
her
:
Great
is
the
Lord
,
and
greatly
to
bee
praised
in
the
city
of
our
God
.
2.
As
it
is
the
benefit
of
Ierusalem
,
and
of
his
church
represented
thereby
,
to
be
united
and
governed
in
a
regular
incorporation
;
so
it
's
a
matter
of
Gods
praise
,
that
he
maketh
his
visible
church
above
all
other
incorporations
and
societies
of
men
in
the
world
to
be
his
citie
,
with
which
he
wil
be
in
covenant
,
and
wherein
he
wil
manifest
his
holy
Name
;
Therefore
Ierusalem
,
and
the
church
represented
by
her
●s
here
called
,
the
city
of
our
God
,
and
the
mountain
of
his
holinesse
.
3.
Whatsoever
could
commend
Ierusalem
for
situation
in
the
point
of
pleasantnesse
,
commoditie
,
strength
or
statelinesse
;
all
is
but
a
shadow
of
the
glory
of
the
Lords
church
,
and
in
particular
,
as
the
joy
of
the
whole
land
depended
on
Ierusalems
well-fare
,
and
this
city
did
adorn
all
Iudeah
,
and
the
great
Kings
palace
adorned
her
;
So
the
church
is
the
joy
of
the
whole
earth
,
by
holding
out
to
all
the
light
of
saving
Doctrine
,
and
shewing
the
authority
,
power
,
wisdome
,
and
grace
of
Christ
;
who
is
her
great
King
,
and
doth
beautifie
his
church
,
for
the
illumination
of
the
blind
dark
world
;
Beautiful
for
situation
,
the
joy
of
the
whole
earth
is
mount
Sion
,
on
the
sides
of
the
North
,
the
city
of
the
great
King
.
4.
As
the
walls
,
houses
,
and
palaces
of
Ierusalem
were
not
the
strength
of
the
citizens
;
but
God
was
her
strength
as
they
had
learned
by
experience
;
so
worldly
strength
is
not
the
confidence
of
Gods
church
▪
but
God
only
,
who
defendeth
her
by
his
power
;
God
is
known
in
her
palaces
for
a
refuge
.
Ver.
4.
For
lo
,
the
Kings
were
assembled
:
they
passed
by
together
.
5.
They
saw
it
,
and
so
they
marvelled
;
they
were
troubled
,
and
hasted
away
.
6.
Fear
took
hold
upon
them
there
;
and
pain
as
of
a
woman
in
travell
.
He
confirmeth
what
he
hath
spoken
,
by
a
late
experience
of
deliverance
from
the
invasion
of
mighty
Kings
,
gathered
to
besiege
and
destroy
Ierusalem
.
Whence
learn
,
1.
The
Lord
by
experience
from
time
to
time
,
maketh
manifest
his
care
to
defend
his
church
against
most
mighty
oppressors
;
who
use
to
combine
themselves
together
,
when
they
mind
to
overthrow
the
church
:
For
lo
,
the
Kings
were
assembled
.
2.
Many
imaginations
are
in
the
heads
of
adversaries
when
they
are
plotting
the
ruine
of
Gods
church
,
which
when
they
are
about
to
execute
,
do
vanish
and
prove
presumptuous
and
vain
apprehensions
of
their
owne
ability
,
and
of
the
churches
weakness
;
When
the
Kings
were
assembled
,
they
passed
by
together
.
They
found
themselves
unable
to
effect
what
they
intended
,
and
hoped
to
bring
to
passe
.
3.
When
the
strait
cometh
,
and
the
church
is
in
danger
▪
then
the
Lord
doth
shew
himself
for
her
,
and
against
her
enemies
,
and
makes
men
see
his
interest
in
his
church
;
now
when
the
Kings
were
assembled
,
they
perceived
themselves
mistaken
wonderfully
;
They
s●w
it
,
so
they
marvelled
.
4.
Such
as
come
to
bring
trouble
to
Gods
church
,
come
to
catch
troubles
to
themselves
;
When
Kings
assembled
to
trouble
Gods
people
,
they
saw
,
and
marvelled
,
and
were
troubled
.
5.
If
the
enemies
of
the
church
could
foresee
their
own
foul
retreat
,
they
would
not
advance
or
make
assault
against
the
church
;
for
now
when
they
did
see
matters
,
as
they
were
indeed
,
they
were
troubled
,
and
hasted
away
.
6.
Besides
the
mischief
which
God
bringeth
upon
the
churches
enemies
,
when
he
begins
to
plead
by
way
of
judgment
against
them
,
he
sendeth
terrour
on
them
also
,
a
messenger
of
the
ill-tidings
to
forwarn
them
that
worse
yet
shal
befall
them
:
Feare
tooke
hold
upon
them
there
.
7.
Heart
and
hand
,
courage
and
strength
,
counsel
and
resolution
doth
faile
a
man
,
when
he
seeth
God
to
be
his
partie
,
and
to
be
prevailing
against
him
:
Feare
took
hold
on
them
,
and
pain
as
a
woman
in
travaile
;
Sudden
,
unexpected
,
sore
and
inevitable
is
their
destruction
when
it
cometh
.
Ver.
7.
Thou
breakest
the
ships
of
Tarshish
with
an
East
wind
.
The
first
use
they
make
of
this
experience
is
this
,
they
are
led
up
by
it
to
see
and
acknowledge
Gods
power
in
all
the
world
,
to
take
order
with
and
destroy
whomsoever
he
will
.
Whence
learn
,
1.
No
power
can
stand
before
God
,
and
none
can
escape
his
hand
;
go
whither
they
wil
,
he
can
arme
some
of
his
creatures
against
them
both
by
land
and
sea
;
Thou
breakest
the
ships
of
Tarshish
with
an
East
wind
.
2.
One
work
of
the
Lords
justice
or
power
against
his
enemies
,
and
one
experience
of
his
merciful
defending
of
his
church
,
should
lead
his
people
to
acknowledg
his
Soveraign
power
and
omnipotency
over
all
,
whereby
he
(
having
all
creatures
at
his
disposal
)
can
secure
his
people
from
all
quarters
,
and
destroy
all
that
shall
rise
against
them
;
for
this
speech
sayth
this
in
substance
:
Thou
who
scatteredst
the
armies
of
Kings
who
had
invaded
us
,
hast
power
in
all
the
world
by
sea
and
land
to
overtake
thy
enemies
;
for
,
Thou
didst
break
the
ships
of
Tarshish
with
an
East
winde
.
Ver.
8.
As
we
have
heard
,
so
have
we
seen
in
the
city
of
the
Lord
of
hosts
,
in
the
city
of
our
God
.
God
wil
establish
it
for
ever
.
Selah
.
The
second
use
is
this
,
by
this
experience
we
perceive
that
the
Lord
wil
keep
his
promise
to
his
church
,
and
preserve
her
for
ever
,
Whence
learn
,
1.
They
that
believe
the
word
of
God
,
and
doe
mark
his
workes
foretold
in
the
word
,
shal
see
and
find
by
experience
the
event
thereof
to
answer
to
the
prediction
;
and
ha●ing
their
faith
so
confirmed
:
they
should
say
;
As
we
have
heard
,
●o
have
we
seene
in
the
city
of
the
Lord
.
2.
The
mercies
of
the
Lord
bestowed
on
his
church
for
her
defence
and
continuance
,
do
〈◊〉
from
his
covenanting
with
his
Church
;
for
the
reason
of
the
●●rcy
now
bestowed
is
;
because
the
city
of
the
Lord
of
hosts
,
is
the
city
of
our
God
.
3.
Albeit
all
Kingdomes
and
Common-wealths
be
subject
to
destruction
,
and
have
their
certaine
limits
and
periods
;
yet
the
church
,
the
Kingdome
of
Christ
,
the
city
of
God
shall
endure
throughout
all
generations
;
and
the
gates
of
hell
shall
not
prevail
over
it
;
God
shall
establish
it
for
ever
.
Ver.
9.
We
have
thought
of
thy
loving
kindnesse
,
O
God
,
in
the
midst
of
thy
Temple
.
A
third
use
is
the
acknowledgement
of
the
sweet
fruit
of
their
former
patient
depending
upon
Gods
kindnesse
in
the
use
of
the
publick
ordinances
,
and
now
they
perceive
by
this
late
experience
it
was
not
vain
.
Whence
learn
,
1.
They
that
believe
Gods
loving
kindnesse
in
the
time
when
there
are
apparent
signes
of
his
wrath
,
and
patiently
do
depend
on
him
in
the
use
of
holy
ordinances
,
shall
not
be
frustrate
of
their
expectation
,
as
here
the
Psalmist
doth
acknowledge
.
2.
As
it
is
a
good
thing
patiently
to
wait
on
Gods
loving
kindnesse
in
the
use
of
the
means
,
when
troubles
and
dangers
do
come
;
so
it
is
a
good
thing
for
the
godly
after
receiving
the
fruit
of
their
faith
,
hope
and
patience
,
to
observe
the
grace
gotten
of
God
,
which
made
them
to
meditate
upon
and
look
unto
his
loving
kindnesse
:
and
so
to
strengthen
themselves
in
their
resolutions
,
to
follow
this
blessed
course
hereafter
,
as
the
faithful
do
here
:
We
have
thought
of
thy
loving
kindnesse
,
O
God
,
in
the
midst
of
thy
Temple
.
Ver.
10.
According
to
thy
Name
,
O
God
;
so
is
thy
praise
unto
the
ends
of
the
earth
:
thy
right
hand
is
full
of
righteousnesse
.
A
fourth
use
is
their
gladnesse
,
because
of
the
encrease
of
Gods
glory
by
this
his
late
mercy
towards
them
,
where-ever
it
should
be
mentioned
.
Whence
learn
,
1.
Whatsoever
God
giveth
himself
out
for
,
that
wil
he
be
found
to
be
answerable
unto
in
effect
,
even
to
all
his
holy
and
magnificent
attributes
:
According
to
thy
Name
,
O
God
,
so
is
thy
praise
.
2.
The
manifestation
of
Gods
Name
by
preaching
of
his
word
cometh
to
many
,
who
will
not
subscribe
all
to
be
true
that
is
said
of
him
:
But
afterward
when
he
maketh
his
word
good
to
the
comfort
of
his
people
,
and
overthrow
of
his
enemies
,
men
will
be
forced
to
say
of
him
,
that
he
is
as
good
as
his
word
,
and
that
his
works
do
loose
his
word
laid
in
pawn
for
performance
of
it
;
According
to
thy
Name
,
O
God
,
so
is
thy
praise
unto
the
ends
of
the
earth
.
3.
The
Lords
power
is
not
idle
,
but
constantly
working
in
equity
and
justice
for
performance
of
promises
and
threatnings
,
for
defending
his
people
,
and
punishing
his
enemies
;
Thy
right
hand
is
full
of
righteousnesse
.
Ver.
11.
Let
mount
Sion
rejoyce
;
let
the
daughters
of
Iudah
be
glad
,
because
of
thy
judgements
.
A
fourth
use
is
to
stirre
up
all
good
people
to
rejoyce
,
because
God
hath
pleaded
their
cause
against
their
enemies
.
Whence
learn
,
1.
It
becometh
all
men
to
be
glad
to
see
God
glorifie
himself
in
deciding
controversies
equitably
;
but
most
of
all
the
people
of
God
,
who
have
the
present
benefit
thereof
,
and
in
whose
favours
controversies
between
them
and
their
enemies
are
decided
;
Let
mount
Sion
rejoyce
,
and
the
daughters
of
Iudah
be
glad
.
2.
Albeit
it
be
lawfull
for
Gods
people
to
rejoyce
when
the
enemies
are
punished
;
yet
had
they
need
to
take
heed
to
their
spirit
,
that
their
joy
be
not
fleshly
,
for
satisfaction
gotten
to
their
vindictive
passions
;
but
spiritual
,
for
the
declaration
of
Gods
kindnesse
to
his
people
,
and
just
indignation
at
the
wickednesse
of
their
malicious
persecuters
:
Let
them
be
glad
,
because
of
thy
judgements
.
Ver.
12.
Walk
about
Sion
,
and
go
round
about
her
:
tell
the
towers
thereof
.
13.
Marke
ye
well
her
bulwarkes
,
consider
her
palaces
,
that
ye
may
tell
it
to
the
generations
following
▪
The
sixth
use
of
this
late
experience
of
the
churches
delivery
,
is
to
observe
the
impregnable
defence
of
the
church
,
shadowed
forth
by
the
walls
of
Ierusalem
,
for
the
encouraging
of
Gods
people
in
all
ages
,
and
advertising
of
all
men
to
beware
to
attempt
to
do
her
wrong
in
time
coming
.
Whence
learn
,
1.
The
church
of
God
is
so
well
guarded
by
Gods
wisdome
,
power
,
good
will
and
justice
,
as
with
a
wall
of
fire
,
that
all
the
strength
to
be
observed
in
the
walls
and
towers
of
earthly
Ierusalem
are
but
shadowes
;
For
,
Walk
about
Sion
,
and
go
round
about
her
,
and
tell
the
towers
thereof
,
is
no
other
thing
then
look
through
the
type
,
and
consider
Gods
protection
represented
thereby
.
2.
When
a
type
is
to
be
studied
,
observation
particularly
may
and
should
be
made
of
whatsoever
in
it
may
lead
us
further
in
upon
the
right
uptaking
of
the
antitype
resembled
thereby
,
Walk
about
,
go
round
about
;
Marke
ye
well
her
bulwarkes
,
consider
her
palaces
;
for
in
God
,
or
in
Gods
attributes
something
answerable
to
all
these
will
be
found
.
3.
What
light
the
Lord
furnisheth
concerning
himself
and
his
church
which
may
glorifie
God
,
and
serve
the
posterity
for
their
edification
,
should
be
transmitted
unto
them
:
Marke
,
that
ye
may
tell
it
to
the
generations
following
.
Ver.
14.
For
this
God
is
our
God
for
ever
and
ever
;
he
will
be
our
guide
,
even
unto
death
.
The
seventh
and
last
use
of
this
experience
of
the
church
,
is
consolation
in
God
to
Gods
people
in
every
hard
case
,
and
encouragement
to
them
against
all
future
fears
,
because
God
is
the
same
constantly
to
his
people
in
all
ages
as
the
late
experience
of
the
church
had
given
proof
.
Whence
learn
,
1.
The
great
Maker
of
Heaven
and
Earth
,
and
Redeemer
of
his
people
is
one
and
the
same
for
ever
,
both
in
himself
and
towards
those
that
believe
in
him
;
This
God
is
our
God
.
2.
God
is
still
in
covenant
with
his
church
,
and
with
all
the
members
thereof
,
as
well
in
one
age
as
in
another
;
Now
,
as
of
old
;
for
This
God
is
our
God
for
ever
and
ever
.
3.
God
will
guide
them
whose
God
he
is
,
when
they
seek
his
counsel
out
of
desire
to
follow
it
,
and
he
will
not
lay
down
the
conducting
and
governing
of
those
who
have
committed
themselves
unto
him
,
but
will
guide
them
constantly
all
the
days
of
their
life
;
He
will
be
our
guide
,
even
unto
death
.
PSAL.
XLIX
.
To
the
chief
Musician
,
A
Psalme
for
the
sons
of
Korah
.
This
Psalme
sets
forth
the
gloriation
of
a
Believer
in
the
grace
of
God
,
and
in
his
blessed
condition
,
wherein
he
is
lifted
up
above
all
the
wealthy
and
honorable
men
in
the
world
,
who
are
not
reconciled
unto
God
:
And
this
the
Psalmist
delivereth
out
of
his
own
feeling
and
experience
.
And
first
,
because
it
is
a
main
matter
,
and
worthy
of
all
acceptation
,
he
maketh
a
Preface
to
his
gloriation
,
ver.
1
,
2
,
3
,
4.
Then
he
cometh
out
with
it
,
making
his
boast
in
God
;
That
by
faith
in
God
he
was
so
secured
against
sinne
and
misery
that
they
should
not
be
able
to
mar
his
happines
ver.
5.
Thirdly
he
doth
preferre
his
blessedness
above
whatsoever
wealth
or
riches
could
yield
to
a
man
,
vers.
6
,
7
,
8
,
9
,
10.
and
above
whatsoever
dominion
over
fa●ir
lands
,
or
honour
among
men
could
yield
to
any
man
,
either
living
or
after
his
death
,
either
to
himself
or
to
any
of
his
posterity
,
vers.
11
,
12
,
13
,
14.
Fourthly
,
he
giveth
reason
of
his
gloriation
,
because
being
justified
by
faith
,
and
at
peace
with
God
,
he
was
sure
of
delivery
from
every
evil
,
and
to
be
received
out
of
his
grave
into
glory
and
fellowship
with
God
,
vers.
15.
Fifthly
,
he
guards
every
true
Believer
against
every
tentation
which
might
disquiet
him
,
when
he
seeth
himself
and
other
godly
persons
in
outward
trouble
,
and
the
wicked
in
prosperity
,
vers.
16
,
17
,
18
,
19
,
20.
Ver.
1.
HEar
this
,
all
ye
people
,
give
ear
,
all
ye
inhabitants
of
the
world
.
2.
Both
low
and
high
,
rich
and
poor
together
.
3.
My
mouth
shall
speak
of
wisdome
:
and
the
meditation
of
my
heart
shall
be
of
understanding
.
4.
I
will
incline
mine
ear
to
a
parable
:
I
will
open
my
dark
saying
upon
the
harp
.
THe
Preface
calleth
to
the
hearer
for
attention
,
faith
and
affection
to
this
excellent
mystery
which
he
is
to
deliver
unto
all
men
concerning
the
blessednesse
of
the
Believer
above
all
other
men
in
the
world
.
Whence
learn
,
1.
A
prepared
and
sanctified
ear
is
necessary
for
heavenly
doctrine
,
and
people
had
great
need
to
be
stirred
up
to
take
knowledge
of
the
excellency
of
it
;
Hear
this
,
all
ye
people
,
give
ear
.
2.
The
doctrine
of
salvation
,
of
faith
,
and
of
consolation
against
sin
and
misery
,
concerneth
all
people
in
the
world
to
know
;
Give
ear
,
all
ye
inhabitants
of
the
world
,
both
high
and
low
,
rich
and
poor
together
.
3.
That
is
true
wisdome
and
understanding
,
which
doth
make
men
wise
to
salvation
,
and
which
maketh
them
truly
blessed
in
this
life
;
and
this
wisdom
is
not
the
birth
of
mans
brain
,
but
is
revealed
in
the
word
of
the
Lord
,
delivered
to
his
Church
by
the
holy
men
of
God
in
holy
Scripture
;
My
mouth
shal
speak
of
wisdome
,
and
the
meditation
of
my
heart
shall
be
of
understanding
.
4.
As
it
is
necessary
for
the
Preachers
encouragement
to
believe
what
he
doth
preach
;
so
is
it
a
great
inducement
to
the
people
to
hear
Gods
word
from
him
who
doth
speak
Gods
word
,
because
he
doth
believe
,
and
doth
subject
his
spirit
to
the
Lords
word
,
as
the
Prophet
doth
here
;
I
will
incline
my
ears
to
a
parable
.
5.
The
doctrine
of
true
blessednesse
▪
and
of
the
mystery
of
mans
salvation
manifested
in
the
Scripture
,
doth
far
transcend
the
carnall
wisdome
of
the
world
;
the
excellency
of
the
Gospell
unto
the
natural
man
,
is
a
parable
and
dark
saying
:
I
will
open
my
dark
saying
on
the
harp
.
6.
How
dark
and
difficult
soever
the
mystery
of
the
Gospel
be
to
the
carnall
world
;
yet
to
the
man
of
experience
it
is
plain
,
sweet
and
comfortable
;
and
a
man
of
experience
as
he
is
best
seen
in
that
matter
,
so
is
he
most
willing
,
heartily
to
communicate
it
to
others
;
I
will
open
(
saith
he
)
my
dark
saying
upon
the
harp
:
Intimating
his
delight
in
the
doctrine
.
Ver.
5.
Wherefore
should
I
fear
in
the
days
of
evil
,
when
the
iniquity
of
my
heels
shall
compasse
me
about
?
After
this
Preface
he
uttereth
his
parable
and
dark
saying
,
the
substance
whereof
is
this
:
I
am
so
perswaded
of
the
favour
of
God
now
reconciled
to
me
by
the
blood
of
the
Covenant
,
that
neither
do
I
need
to
fear
by-past
sins
,
nor
any
trouble
which
can
come
on
me
hereafter
:
And
this
,
I
say
,
to
let
all
men
know
that
this
blessednesse
may
be
attained
by
every
man
,
who
shall
acknowledge
his
sinnes
,
and
embrace
the
offers
of
grace
made
by
God
with
his
directions
unto
life
,
as
I
have
done
.
Whence
learn
,
1.
What
God
has
spoken
in
his
word
of
the
blessednesse
of
the
man
that
is
justified
by
faith
,
every
true
believer
may
finde
,
and
may
attain
to
be
fully
assured
of
their
perseverance
unto
eternall
life
;
for
here
is
a
proof
and
example
of
it
in
the
Psalmists
person
.
2.
This
Doctrine
of
the
unspeakable
peace
of
the
Believer
reconciled
to
God
through
the
blood
of
the
Covenant
,
is
a
point
of
truth
which
the
world
is
ignorant
of
,
and
hardly
will
believe
:
No
wonder
therefore
he
did
call
it
before
,
and
here
uttereth
it
as
a
parable
and
dark
saying
.
3.
A
Believer
after
reconciliation
,
must
neither
exempt
himself
from
danger
of
sinning
,
nor
from
giving
daily
accompt
of
his
carriage
unto
God
,
nor
from
challenges
for
sin
,
nor
from
ordinary
chastisements
for
sin
,
nor
from
heavy
troubles
and
ill
days
which
he
may
meet
with
;
whether
by
Gods
immediate
hand
for
his
correction
,
or
by
the
persecuters
of
godlinesse
for
his
further
triall
,
exercise
and
training
of
faith
;
for
here
the
Psalmist
presupposes
that
evill
days
will
come
:
he
presupposeth
that
every
sin
or
iniquity
of
every
action
and
passage
of
his
life
,
shall
leave
behinde
it
an
impression
of
guiltinesse
to
be
taken
notice
of
thereafter
,
like
the
print
of
a
mans
foot
when
he
lifts
his
heel
and
walketh
forward
;
he
presupposeth
after
remission
of
sin
,
after
the
daily
exercise
of
repentance
,
after
frequent
intimation
made
of
remission
of
sin
,
and
that
oftner
from
day
to
day
repeated
,
a
man
may
be
brought
back
in
the
day
of
trouble
to
an
accompt
for
altogether
,
and
old
reckonings
may
be
raked
up
again
by
the
troubled
conscience
,
and
by
the
accuser
of
the
Brethren
,
and
that
God
will
be
ruling
the
business
for
the
further
glory
of
the
riches
of
his
grace
,
and
further
good
of
his
exercised
childe
;
for
here
the
Psalmist
foreseeth
,
and
speaketh
of
his
looking
for
days
of
evill
,
and
of
the
iniquity
of
his
heels
compassing
him
about
,
as
what
shall
or
may
befall
him
.
4.
Faith
in
the
Messiah
Jesus
Christ
,
is
able
to
make
a
man
,
not
only
at
length
to
triumph
over
sin
and
misery
,
over
the
curse
of
the
Law
,
and
condemnation
,
or
trouble
and
persecution
,
but
also
before
trouble
come
in
humble
and
solid
confidence
to
be
fearless
for
what
can
come
,
and
to
look
all
possible
evils
out
of
countenance
;
Wherefore
should
I
fear
in
the
dayes
of
evil
▪
&c.
5.
Albeit
it
be
possible
when
it
cometh
to
push
of
pike
,
and
when
the
man
is
yoked
in
the
conflict
with
troubles
from
without
,
and
challenges
for
his
sinnes
within
,
that
the
strongest
in
faith
may
finde
himself
not
a
little
afraid
;
yet
when
he
considereth
the
ground
laid
down
for
settling
of
his
faith
,
to
wit
,
the
truth
of
the
covenant
,
the
merit
of
the
Mediatours
sacrifice
,
and
the
freedome
,
riches
and
immutability
of
Gods
love
and
grace
,
with
the
Psalmist
he
may
confidently
professe
and
acknowledge
,
that
he
hath
no
reason
to
be
feared
for
what
Satan
or
the
conscience
may
threaten
him
with
;
for
this
also
is
imported
in
wherefore
should
I
fear
in
the
days
of
evil
,
when
the
iniquity
of
my
heels
shall
compasse
me
about
?
which
is
as
much
as
if
he
had
said
,
whatsoever
may
be
my
weaknesse
,
and
exercise
in
trial
;
yet
I
know
there
is
no
just
reason
why
I
should
fear
condemnation
,
or
to
be
debarred
from
the
possession
of
full
blessednesse
,
by
whatsoever
possibly
can
come
unto
me
.
Vers.
6.
They
that
trust
in
their
wealth
,
and
boast
themselves
in
the
multitude
of
their
riches
,
7.
None
of
them
can
by
any
means
redeem
his
brother
,
nor
give
to
God
a
ransome
for
him
:
8.
(
For
the
redemptoon
of
their
soul
is
precious
,
and
it
ceaseth
for
ever
)
9.
That
he
should
live
still
for
ever
,
and
not
see
corruption
.
10.
For
he
seeth
that
wise
men
die
,
likewise
the
fool
and
the
brutish
person
perish
,
and
leave
their
wealth
to
others
.
In
the
third
place
,
the
Believer
preferreth
this
his
blessed
condition
to
whatsoever
either
riches
or
honour
or
any
earthly
thing
can
yield
to
any
man
.
Whence
learn
,
1.
The
blessedness
of
the
Believer
,
and
the
glory
of
faith
is
best
seen
,
when
the
vanity
of
all
earthly
happinesse
and
worldly
gloriation
in
any
thing
beside
God
is
discovered
and
compared
with
the
condition
of
the
Believer
,
therefore
are
they
that
trust
in
their
wealth
,
brought
in
comparison
with
the
Believer
here
.
2.
In
whatsoever
men
do
count
their
felicity
to
stand
,
in
that
they
put
their
confidence
,
and
do
glory
in
it
,
as
here
is
presupposed
:
They
that
count
riches
their
happinesse
,
They
trust
in
their
wealth
,
and
boast
themselves
in
the
multitude
of
their
riches
.
3.
The
weaknesse
of
all
worldly
things
to
make
a
man
blessed
doth
best
appear
when
death
cometh
▪
for
when
the
time
thereof
is
come
,
no
rich
man
can
help
himself
,
nor
yet
joyning
his
riches
with
his
brothers
riches
,
can
help
his
brother
,
either
by
lengthening
his
life
and
suspending
death
temporall
,
or
by
recovering
him
from
death
when
he
dieth
▪
None
can
by
any
means
redeem
his
brother
.
4.
All
men
are
Gods
prisoners
of
warre
,
his
captives
,
and
liable
by
justice
to
death
temporal
&
eternal
;
and
there
is
no
delivery
from
death
,
whether
temporal
or
eternal
,
but
by
paying
a
ransome
unto
God
,
which
is
impossible
for
a
meer
man
to
pay
;
None
can
give
to
God
a
ransome
for
his
brother
.
5.
We
are
not
redeemed
with
silver
or
gold
,
or
any
perishing
thing
;
our
ransome
must
be
of
greater
value
then
a
meer
man
can
pay
,
that
is
a
man
,
and
no
more
:
The
redemption
of
a
mans
soul
is
precious
,
and
it
ceaseth
for
ever
.
6.
Not
so
much
as
this
worldly
life
can
be
perpetuated
,
by
whatsoever
wealth
,
or
riches
,
or
humane
ability
can
do
;
far
lesse
can
the
life
of
God
,
and
that
blessednesse
in
heaven
be
purchased
by
any
meer
man
;
None
can
redeem
his
brother
,
that
he
should
still
live
for
ever
and
not
see
corruption
.
Ver.
11.
Their
inward
thought
is
,
that
their
houses
shall
continue
for
ever
,
and
their
dwelling
places
to
all
generations
;
they
call
their
lands
after
their
own
names
.
12.
Neverthelesse
,
man
being
in
honour
,
abideth
not
;
he
is
like
to
the
beasts
that
perish
.
13.
This
their
way
is
their
folly
;
yet
their
posterity
approve
their
sayings
.
Selah
.
14.
Like
sheep
they
are
laid
in
the
grave
,
death
shall
feed
on
them
;
and
the
upright
shal
have
dominion
over
them
in
the
morning
,
and
their
beauty
shall
consume
in
the
grave
from
their
dwelling
.
He
compareth
the
gloriation
of
the
Believer
with
the
condition
of
those
who
are
not
only
rich
,
but
also
honourable
,
and
Lords
of
great
rents
,
fair
lands
,
houses
and
heritages
;
and
he
doth
preferre
the
blessednesse
of
the
Believer
to
their
condition
also
:
Whence
learn
,
1.
Albeit
experience
doth
teach
that
death
is
common
to
men
of
all
rankes
,
wise
and
foolish
,
rich
and
poor
,
and
all
;
yet
men
are
so
besotted
,
as
when
they
see
this
,
they
do
not
consider
it
,
that
they
might
not
place
their
happinesse
in
any
thing
,
wherefrom
they
may
be
separated
by
death
:
The
worldly
man
seeth
the
wise
man
die
,
and
also
the
foolish
.
He
sees
also
that
many
rich
men
do
leave
their
goods
they
know
not
to
whom
;
They
leave
their
wealth
to
others
:
and
yet
for
all
this
their
seeing
the
mortality
and
the
folly
of
mortall
men
dying
before
them
,
they
that
survive
a
little
do
not
draw
wisdome
from
this
observation
,
but
dream
they
shall
deceive
death
,
and
make
themselves
some
way
eternall
;
they
think
to
perpetuate
their
name
in
their
posterity
by
their
heritages
and
the
honours
of
their
great
families
:
Their
inward
thought
is
,
that
their
houses
shall
continue
for
ever
,
and
their
dwelling
places
to
all
generations
.
They
call
their
lands
after
their
own
names
.
2.
The
cause
of
this
folly
is
his
deceived
heart
,
avd
vain
conceits
and
imaginations
,
which
by
death
are
blown
away
;
Their
inward
thought
is
to
eternize
themselves
.
Neverthelesse
,
man
being
in
honour
,
abideth
not
;
or
doth
not
attain
his
fancied
eternity
.
3.
The
blessedness
of
the
wealthy
,
potent
and
honourable
man
,
as
it
is
not
permanent
:
so
it
leaves
him
in
the
dirt
at
length
,
and
in
no
better
case
(
if
he
have
no
faith
or
saving
knowledg
)
then
a
beast
:
Neverthe●esse
,
man
being
in
honour
abideth
not
,
he
is
like
the
beasts
that
pelrish
.
4.
Though
the
men
who
are
most
able
to
purchase
lands
,
and
to
transmit
them
to
their
posterity
,
are
counted
ordinarily
the
most
wise
men
;
yet
when
men
spend
their
wit
and
care
mainly
about
things
of
this
present
earth
,
the
Lord
pronounceth
them
to
be
fools
:
This
their
way
is
their
folly
.
5.
Though
the
observation
of
the
folly
of
predecessours
should
make
the
posterity
wise
;
yet
few
are
found
father-better
,
or
father-wiser
;
but
fools
follow
fools
in
a
race
,
and
folly
wil
not
want
a
patrone
so
long
as
fools
are
gone
before
:
This
their
way
is
their
folly
,
yet
their
posterity
approve
their
sayings
.
6.
A
worldly
man
not
reconciled
to
God
,
dieth
as
a
foolish
,
sensual
and
secure
beast
as
he
lived
;
Like
sheep
they
are
laid
in
the
grave
,
for
they
are
deaths
prey
both
soul
and
body
;
Death
shall
feed
on
them
.
7.
The
righteous
man
justified
by
faith
,
and
studying
to
live
righteously
,
albeit
you
look
on
him
in
the
worst
estate
he
can
be
in
the
world
,
under
poverty
and
persecution
;
yet
he
is
in
better
condition
then
the
richest
and
most
honourable
ungodly
man
in
all
the
earth
;
and
albeit
this
doth
not
appear
in
this
dark
world
,
to
blind
men
that
have
not
the
light
of
Gods
word
in
them
;
yet
at
the
resurrection
it
shal
be
seen
,
that
the
poor
and
mean
just
man
shal
be
in
a
glorious
condition
above
the
worldling
:
The
upright
shall
have
dominion
over
them
in
the
morning
.
8.
The
whole
glory
of
the
worldly-minded
man
is
shortly
consumed
so
soon
as
he
dieth
,
and
then
he
changeth
his
lodging
for
the
worse
,
the
best
dayes
that
ever
he
shal
see
are
gone
:
Their
beautie
shall
consume
in
their
grave
from
their
dwelling
.
Ver.
15.
But
God
will
redeeme
my
soul
from
the
power
of
the
grave
;
for
he
shall
recieve
me
.
Selah
.
In
the
fourth
place
he
perfects
the
comparison
,
and
gives
a
reason
of
his
gloriation
,
whereof
we
heard
,
ver.
5.
The
summe
whereof
,
is
this
,
wealth
and
riches
,
nobility
,
honour
and
dominion
among
men
can
follow
an
ungodly
man
no
farther
then
the
grave
,
there
all
wel-fare
doth
forsake
him
for
evermore
but
as
for
me
who
am
reconciled
to
God
,
justified
,
and
in
some
measure
sanctified
,
though
I
die
,
yet
do
I
live
in
my
soule
,
being
kept
by
God
til
the
day
of
compleat
redemption
,
and
then
my
soul
being
deprived
only
for
a
while
of
the
body
,
shal
have
i●
restored
again
in
the
resurrection
,
and
then
soul
and
body
both
shal
fully
be
redeemed
and
delivered
from
the
power
of
the
grave
:
for
as
God
hath
received
me
into
favour
in
this
life
,
&
shal
receive
my
soul
at
death
;
so
at
the
time
of
the
delivering
of
my
body
from
the
grave
,
he
shal
receive
me
both
soul
and
body
into
his
fellowship
,
and
therefore
my
condition
is
better
▪
how
many
dayes
of
evil
soever
I
shal
see
in
this
life
,
then
the
condition
of
an
ungodly
man
in
the
world
,
how
wealthy
,
how
honourable
and
apparently
happy
soever
he
be
in
this
world
;
yea
,
I
may
justly
glory
over
all
ungodly
men
,
and
say
yet
again
,
wherfore
should
I
feare
in
the
dayes
of
evil
,
when
the
iniquitie
of
my
heels
shall
compasse
me
about
?
For
God
wil
redeeme
my
soule
from
the
power
of
the
grave
.
Whence
learn
,
1.
Albeit
the
godly
may
be
subject
to
mortality
and
outward
misery
of
this
mortal
life
,
common
to
him
and
the
ungodly
,
yet
here
is
the
difference
,
he
is
sure
of
a
deliverance
from
all
misery
;
But
God
shall
redeem
my
soul
,
seith
he
;
which
God
wil
not
do
to
the
ungodly
.
2.
Hope
of
the
resurrection
is
the
godly
mans
chief
consolation
,
and
this
was
the
hope
of
the
Saints
before
Christ
came
,
aswel
as
since
:
God
shall
redeem
my
soul
from
the
power
of
the
grave
.
3.
A
believer
hath
good
warrant
to
be
perswaded
not
only
of
his
reconciliation
with
God
in
this
life
,
but
also
of
the
receiving
of
his
soul
after
this
life
unto
the
fellowship
of
the
glory
of
God
both
in
soul
and
body
at
the
resurrection
;
God
shall
redeeme
my
soul
from
the
power
of
the
grave
;
for
he
shall
receive
me
.
Selah
.
Ver.
16.
Be
not
thou
afraid
when
one
is
made
rich
;
when
the
glory
of
his
house
is
increased
.
17.
For
when
he
dieth
,
he
shall
carry
nothing
away
:
his
glory
shal
not
descend
after
him
.
18.
Though
whiles
he
lived
,
he
blessed
his
soul
;
and
men
will
praise
thee
,
when
thou
dost
wel
to
thy self
.
19.
He
shal
go
to
the
generation
of
his
father●
,
they
shall
never
see
light
.
20.
Man
that
is
in
honour
,
and
understandeth
not
,
is
like
the
beasts
that
perish
.
In
the
last
part
by
way
of
exhortation
,
to
make
use
of
this
Doctrine
,
he
guardeth
every
Believer
against
every
tentation
which
may
arise
from
the
prosperity
of
the
wicked
,
&
the
hardship
of
the
godly
in
this
life
.
Whence
learn
,
1.
It
is
a
tentation
which
shaketh
the
faith
of
the
godly
sometimes
,
when
they
see
the
flourishing
prosperity
of
the
wicked
,
and
their
own
daily
affliction
;
but
this
should
not
move
the
godly
,
or
make
them
suspect
themselves
to
be
in
a
wrong
course
,
and
the
ungodly
in
a
better
way
:
Be
not
thou
afraid
when
one
is
made
rich
.
2.
The
consideration
of
the
shortness
both
of
our
temporal
calamity
and
of
the
ungodly
mans
prosperity
,
both
which
do
end
at
death
,
is
the
way
to
overcome
the
foresaid
tentation
;
For
,
When
he
dieth
,
he
shall
carry
nothing
away
,
his
glory
shall
not
descend
after
him
.
It
is
not
so
with
the
godly
,
whose
glory
and
happiness
meets
him
at
death
.
3.
A
mans
own
self-deceiving
heart
,
measuring
all
happiness
by
a
mans
present
outward
condition
in
the
world
,
and
hearkning
to
the
flatterie
of
fools
about
him
,
who
use
to
currie
the
favour
of
the
wealthy
,
and
love
to
have
the
like
condition
themselves
,
is
the
cause
why
the
miserable
man
is
kept
stil
in
a
golden
dream
,
as
if
he
were
happy
:
Though
while
he
lived
,
he
blessed
his
soule
;
and
men
will
praise
thee
when
thou
dost
well
to
thy self
;
that
is
,
when
thou
takest
a
life
of
it
while
thou
mayest
have
it
;
yet
he
and
they
are
altogether
deceived
.
4.
The
ungodly
at
their
death
shal
go
the
way
the
ungodly
went
before
them
,
to
the
place
of
darkness
and
disconsolation
,
being
separate
from
God
and
his
Saints
,
and
from
all
blessedness
,
and
shal
never
have
comfort
in
their
miserable
estate
for
ever
;
He
shall
go
to
the
generation
of
his
fathers
:
and
what
shal
become
of
such
wretches
?
They
shall
never
see
light
;
that
is
,
they
shal
never
see
the
meanest
appearance
of
any
joy
or
comfort
.
5.
It
is
not
honour
,
but
want
of
understanding
,
want
of
saving
faith
and
wisdome
,
to
provide
for
eternal
life
,
that
puts
man
down
from
his
excellency
,
and
debarreth
him
from
blessedness
;
Man
that
is
in
honor
,
and
understaneth
not
,
is
the
man
here
set
at
nought
,
and
declared
to
be
farre
from
true
blessedness
.
6.
Whatsoever
natural
excellency
be
in
man
above
the
beasts
;
yet
sin
hath
put
him
so
far
down
,
that
except
he
get
saving
knowledge
of
God
,
and
be
reconciled
to
him
,
he
is
in
no
better
condition
,
at
least
when
he
dieth
,
then
a
beast
;
Man
that
is
in
honour
,
and
understandeth
not
,
is
like
the
beast
that
perisheth
.
PSAL.
L.
This
Psalme
is
a
citing
of
the
visible
Church
before
God
,
the
Judg
of
all
the
earth
,
(
who
at
last
shal
judg
all
flesh
in
the
day
of
judgment
,
and
shall
take
vengeance
on
the
wicked
,
)
to
compeare
before
the
tribunal
of
God
;
now
in
time
while
mercy
may
be
had
,
and
now
then
timeously
to
consider
the
Lords
controversie
against
the
sinners
in
his
Church
,
that
they
may
repent
and
he
saved
.
And
first
,
the
dreadfulness
of
the
judgment
is
set
downe
,
v.
1
,
2
,
3.
Secondly
the
citation
of
the
partie
,
that
is
,
the
visible
Church
,
with
the
witnesses
,
v.
4
,
5.6
.
Thirdly
,
there
is
a
challenge
of
self-work-justisticiaries
,
legalists
,
and
formal
ceremonialists
,
who
did
rest
upon
outward
good
behaviour
,
and
upon
the
outward
discharge
of
the
ordinances
,
as
if
the
sacrifices
of
the
law
or
any
performance
of
extetnal
duties
had
been
sufficient
to
expiate
sin
,
and
justifie
a
man
,
v.
7
,
8
,
9
,
10
,
11
,
12
,
13.
Fourthly
,
there
is
a
direction
unto
them
how
to
come
off
their
legal
righteousness
,
and
carnal
way
of
worship
,
and
to
turn
themselvs
to
the
right
way
of
worshipping
God
in
spirit
and
truth
,
v·
14
,
15.
Fifthly
,
there
is
a
challenge
of
those
who
were
grosly
wicked
,
v.
16
,
17
,
18
,
19.20
,
21.
And
lastly
,
there
is
a
direction
also
to
them
to
repent
,
and
to
give
God
glory
in
time
,
with
an
encouragement
to
the
upright
Believers
to
go
on
their
way
,
vers.
22
,
23.
Ver.
1.
THe
mighty
God
,
even
the
Lord
hath
spoken
,
and
called
the
earth
,
from
the
rising
of
the
Sun
,
unto
the
going
down
thereof
.
2.
Out
of
Sion
,
the
perfection
of
beauty
,
God
hath
shined
.
3.
Our
God
shall
come
,
and
shal
not
keep
silence
:
a
fire
shal
devour
before
him
,
and
it
shal
be
very
tempestuous
round
about
him
.
From
the
description
of
the
terrour
of
the
Lord
coming
to
judg
his
visible
Church
,
for
the
slighting
of
the
means
of
salvation
,
and
loosness
of
life
and
conversation
;
Learn
,
1.
As
the
Lord
is
to
judg
the
whole
world
one
day
,
so
in
a
special
and
most
exact
manner
wil
he
judg
those
that
draw
neer
to
him
in
the
profession
of
true
Religion
,
as
this
whole
Psalm
holdeth
forth
.
2.
This
advantage
have
they
who
live
in
the
visible
Church
,
they
are
warned
of
the
judgment
ere
it
come
:
for
,
as
many
other
places
of
Scripture
,
so
this
Psalm
is
an
express
warning
piece
to
the
Church
to
prepare
for
judgment
.
3.
The
terrible
process
of
the
day
of
Gods
severe
judgment
,
being
wel
meditated
upon
,
is
a
special
means
to
waken
mens
consciences
to
take
course
about
their
sins
in
time
,
that
they
may
be
pardoned
,
and
their
persons
reconciled
,
which
is
the
scope
of
the
whole
doctrine
delivered
in
this
Psalm
.
4.
The
mystery
of
the
great
and
terrible
day
of
general
judgment
is
to
be
learned
from
the
Scriptures
,
and
express
predictions
thereof
in
Gods
word
:
The
authority
,
weight
,
certainty
and
efficacy
whereof
flowes
from
,
and
depends
upon
God
almighty
only
;
The
mighty
God
,
even
the
Lord
hath
spoken
.
5.
God
Almighty
the
Sovereign
Judg
of
all
the
earth
hath
appointed
,
that
all
who
ever
took
life
,
in
whatsoever
time
or
place
they
have
lived
in
the
world
,
shal
compear
befote
his
Majesty
in
the
appointed
time
,
The
Lord
hath
spoken
,
and
called
the
earth
,
from
the
rising
of
the
Sun
,
unto
the
going
down
thereof
.
6.
The
true
visible
Church
where
Gods
ordinances
are
set
up
,
as
he
hath
appointed
,
where
his
word
is
purely
preached
,
is
the
most
beautiful
thing
under
heaven
,
and
there
is
Gods
glory
set
forth
,
and
manifested
more
clearly
then
in
all
the
Lords
handy
work
beside
in
heaven
or
earth
;
Therefore
is
the
place
of
the
Lords
Temple
here
so
highly
commended
;
and
Sion
called
the
perfection
of
beauty
,
because
of
the
glory
of
God
sundry
wayes
revealed
there
;
Out
of
Sion
God
hath
shined
,
saith
he
,
in
regard
of
the
clear
manifestation
of
his
wil
,
specially
in
the
matter
now
in
hand
about
the
day
of
judgment
.
7.
Men
wil
take
no
heed
unto
what
the
word
of
the
Lord
declareth
,
til
the
authority
,
supremacy
,
omnipotency
and
justice
of
God
the
Judg
be
apprehended
by
them
,
and
the
great
day
of
his
terrible
judgment
be
looked
upon
as
a
thing
which
shal
most
certainly
come
to
pass
at
the
time
appointed
;
Therefore
is
it
said
,
Our
God
shal
come
and
shall
not
keep
silence
.
8.
So
many
as
are
reconciled
with
God
,
and
have
closed
uprightly
with
him
in
the
Covenant
of
Grace
,
may
look
upon
the
day
of
judgment
without
terrour
or
perplexity
;
yea
,
and
with
comfort
and
confident
hope
to
find
the
Judg
gracious
to
them
according
to
the
Tenour
of
the
Covenant
,
even
their
God
:
Our
God
,
saith
the
Prophet
shall
come
.
9.
Look
how
fearful
and
terrible
the
Lord
did
shew
himself
at
the
giving
out
of
the
Law
,
no
less
terrible
shal
he
be
in
the
execution
thereof
,
in
the
day
of
judging
all
those
whose
sins
shal
be
found
not
pardoned
before
:
A
fire
shal
devour
before
him
,
and
it
shall
be
very
tempestuous
about
him
.
Ver.
4.
He
shall
call
to
the
heavens
from
above
,
and
to
the
earth
,
that
he
may
judge
his
people
.
5.
Gather
my
Saints
together
unto
me
:
those
that
have
made
a
Covenant
with
me
by
sacrifice
.
6.
And
the
heavens
shal
d●clare
his
righteousness
:
For
God
is
judg
himself
.
Selah
.
In
the
second
place
,
he
sets
down
the
citation
,
and
summoning
in
of
officers
,
parties
,
and
witnesses
,
to
make
all
ready
for
the
judging
of
all
the
world
,
but
in
special
of
the
people
who
have
given
up
their
name
to
God
,
and
have
made
a
Covenant
with
him
,
and
professed
themselves
to
be
his
people
;
who
shal
find
all
of
them
at
last
,
that
they
have
had
to
do
with
a
righteous
Judge
.
Whence
learne
,
1.
In
the
great
day
of
the
last
judgment
,
Heaven
and
Earth
,
and
all
the
Elements
shal
be
moved
to
render
up
all
whom
they
have
received
in
custody
unto
that
day
;
The
Lord
shall
call
to
the
Heavens
from
above
,
and
to
the
Earth
.
2.
We
need
not
to
question
how
all
the
dead
shal
be
raised
,
how
souls
shal
be
reunited
to
their
bodies
,
how
they
shal
all
be
gathered
●ogether
,
and
how
such
like
great
things
shal
come
to
pass
,
〈…〉
resolves
all
;
He
shal
call
to
the
Heavens
,
and
to
the
Earth
.
For
as
at
a
word
all
were
made
:
so
at
a
word
,
so
soon
as
he
shall
cal
,
and
give
out
order
for
compearance
,
the
dead
shall
be
raised
,
and
all
shall
compear
,
good
Angels
,
and
wicked
spirits
,
all
men
good
and
evil
,
young
and
old
,
every
reasonable
and
understanding
creature
in
heaven
and
earth
by
his
almighty
power
shal
be
made
quickly
to
present
themselves
;
He
shall
call
,
is
sufficient
to
effect
whatsoever
he
wil.
3.
What
shal
be
the
course
that
the
Judg
shal
follow
about
those
who
have
not
heard
of
him
,
or
who
have
heard
of
him
,
and
lived
without
the
Church
,
is
not
the
main
matter
which
the
Lords
people
should
enquire
for
;
but
this
is
their
part
to
know
,
to
wit
,
what
concerneth
themselves
;
therefore
doth
the
Lord
say
no
more
here
but
,
Hee
shal
call
to
the
heavens
and
to
the
earth
,
that
hee
may
judg
his
people
.
4.
All
who
are
in
Covenant
with
God
,
every
Member
of
the
visible
Church
are
Saints
by
calling
;
God
alloweth
this
stile
upon
them
,
because
they
are
dedicated
and
consecrated
to
him
,
because
they
are
all
by
speciall
vow
obliged
to
be
Saints
;
all
make
profession
of
their
purpose
to
be
such
;
all
do
esteem
of
themselves
,
and
wil
have
allowed
unto
them
by
others
the
estimation
of
Gods
people
,
whatsoever
be
their
deserving
;
therefore
saith
he
,
Gather
my
Saints
together
unto
me
.
4
At
how
great
a
distance
soever
,
whether
of
time
or
place
,
Gods
people
by
profession
have
lived
in
this
world
,
all
of
them
shall
be
assembled
to
together
at
length
to
the
judgment
of
that
great
day
;
some
to
the
judgment
of
absolution
,
some
to
the
judgment
of
condemnation
,
good
and
bad
,
all
shal
be
gathered
before
the
Judge
at
once
;
Gather
my
Saints
together
unto
mee
.
5.
The
Lord
shal
not
want
Officers
,
Serjeants
,
and
Servants
sufficient
for
this
work
,
he
hath
Angels
innumerable
,
who
shal
effect
what
he
giveth
order
unto
them
for
;
Gather
yee
my
Saints
together
.
6.
The
external
Covenant
with
God
,
is
the
ground
of
the
title
and
honour
of
Saintship
,
and
church-membership
;
whosoever
are
in
visible
Covenant
with
God
,
are
called
by
his
allowance
,
his
Saints
;
for
so
here
he
doth
expound
whom
he
calleth
his
Saints
,
even
all
those
who
have
made
a
Covenant
with
him
by
sacrifice
.
7.
No
Covenant
can
be
made
with
God
without
the
interposing
of
,
or
professed
respect
unto
a
sacrifice
,
according
as
the
Lord
did
teach
his
people
in
the
type
and
shadow
of
the
ceremonial
sacrificing
;
for
as
God
by
appointing
a
sacrifice
to
be
offered
by
his
people
would
have
every
Covenanter
to
acknowledge
and
profess
that
he
was
worthy
to
die
for
his
sins
,
and
that
it
behoved
him
to
flie
to
a
suretie
to
die
for
him
▪
(
even
to
the
promised
Messiah
Jesus
Christ
,
that
Lamb
of
God
which
was
slain
from
the
beginning
of
the
world
,
to
take
away
the
sinnes
of
the
world
;
)
and
to
consecrate
himself
wholly
to
Gods
service
;
so
doth
the
Lord
require
stil
the
same
things
of
every
Covenanter
,
from
every
one
of
his
people
;
and
whosoever
do
profess
their
accepting
of
the
conditions
of
the
Covenant
,
are
called
those
that
have
made
a
Covenant
with
God
by
sacrifice
.
8.
In
that
general
judgment
,
the
wise
framing
the
world
,
the
constant
course
of
governing
of
it
,
the
appointing
of
the
seasons
of
Summer
&
Winter
,
Spring
time
and
Harvest
,
the
making
of
the
Sun
to
shine
,
and
the
rain
to
fal
upon
all
,
and
the
furnishing
of
all
with
food
and
good
things
,
shal
be
witnesses
for
Gods
part
toward
all
men
,
and
so
the
heavens
shal
declare
his
righteousness
.
9.
No
man
shal
be
injured
nor
suffer
wrongfully
that
day
;
yea
,
all
men
shal
have
wrongs
done
to
them
repaired
,
all
rewards
shal
be
given
according
as
the
word
of
the
Lord
hath
said
:
For
God
is
judg
himself
.
Selah
.
Ver.
7.
Hear
,
O
my
people
,
and
I
will
speak
,
O
Israel
,
and
I
wil
testifie
against
thee
:
I
am
God
,
even
thy
God
.
Having
now
foretold
his
people
,
that
there
shal
be
certainly
a
great
day
of
judging
of
all
men
,
and
specially
of
his
Covenanted
people
;
he
entereth
here
in
a
friendly
manner
of
controversie
with
his
visible
Church
or
professed
people
,
that
they
might
repent
and
find
mercy
in
time
,
before
they
were
brought
to
a
tribunal
of
severe
justice
:
And
first
,
he
useth
a
preface
directing
his
speech
to
such
as
were
of
a
better
outward
behaviour
then
the
worst
,
to
wit
,
such
as
trusted
in
their
own
works
,
and
specially
in
the
external
sacrifices
and
ceremonies
of
the
Law
without
looking
to
the
end
and
intent
thereof
;
as
if
by
those
external
sacrifices
their
sins
had
been
expiated
,
and
God
fully
satisfied
for
them
.
Whence
learne
,
1.
A
people
setled
upon
the
dregs
of
their
carnal
customes
,
in
security
and
presumption
,
cannot
be
moved
to
enter
into
conside●ation
of
their
wayes
,
or
in
suspicion
of
their
dangerous
condition
,
except
the
Lord
do
shew
himself
to
them
,
and
rip
up
their
conscience
;
therefore
saith
he
to
them
,
Hear
,
O
my
people
,
and
I
will
speake
.
2.
Albeit
the
Lord
doth
suffer
such
as
are
without
the
Church
,
strangers
to
the
Covenant
and
Common-wealth
of
Israel
,
to
lie
stil
in
their
sinnes
;
yet
will
he
debate
his
quarrel
against
his
own
people
,
which
is
no
small
mercy
;
O
Israel
!
I
will
testifie
against
thee
.
3.
The
Covenant
made
with
God
,
joyned
with
his
absolute
Sovereignty
,
do
lay
double
bonds
upon
Gods
people
for
the
obedience
of
faith
,
obliging
them
not
to
seek
salvation
otherways
then
he
doth
teach
us
;
but
to
worship
and
serve
him
as
he
appointeth
;
for
,
I
am
God
,
even
thy
God
,
saith
the
Lord
.
4.
Whatsoever
quarrel
the
Lord
has
against
his
people
for
not
keeping
Covenant
made
with
him
;
yet
so
long
as
there
is
hope
of
repentance
,
he
will
not
dissolve
the
Covenant
,
but
will
offer
the
benefit
thereof
unto
them
;
for
when
the
Lord
hath
said
,
I
will
testifie
against
thee
,
he
addeth
,
I
am
God
,
even
thy
God
,
ver.
11.
Ver.
8.
I
will
not
reprove
thee
for
thy
sacrifices
,
or
thy
burnt-offerings
,
to
have
been
continually
before
me
.
9.
I
will
take
no
bullock
out
of
thy
house
,
nor
he-goats
out
of
thy
folds
10.
For
every
beast
of
the
Forrest
is
mine
,
and
the
cattel
upon
a
thousand
hills
.
11.
I
know
all
the
fowls
of
the
mountains
,
and
the
wilde
beasts
of
the
field
are
mine
.
12.
If
I
were
hungry
,
I
would
not
tell
thee
;
for
the
world
is
mine
,
and
the
fulness
thereof
.
13.
Will
I
eat
the
flesh
of
bulls
,
or
drink
the
blood
of
goats
?
After
the
preface
,
the
Lord
passeth
by
the
reproof
for
much
neglect
,
even
in
the
external
performances
of
outward
ordinances
,
and
chall●●geth
only
their
relying
upon
the
outward
work
,
and
their
putting
a
sort
of
merit
upon
their
work
,
as
if
they
minded
to
oblige
God
unto
them
by
their
outward
performances
.
Whence
learn
,
1.
Albeit
there
be
just
reason
to
challenge
men
for
coming
short
of
their
duty
in
the
discharge
of
outward
ordinances
;
yet
when
that
is
not
the
main
fault
,
or
when
the
mending
of
that
fault
will
not
satisfie
God
,
he
will
wave
that
challenge
for
the
present
,
and
fasten
upon
their
chief
sins
,
I
will
not
reprove
thee
for
thy
sacrifices
,
or
thy
burnt-offerings
which
should
have
been
continually
before
me
.
2.
As
men
are
ordinarily
little
sensible
of
their
omissions
of
duties
,
so
are
they
ready
to
overvalue
their
outward
performances
,
and
to
think
that
what
they
do
in
this
kind
shall
be
very
acceptable
to
God
,
as
the
carnal
Israelites
here
challenged
,
did
conceive
their
bullocks
and
goats
out
of
their
houses
or
folds
should
have
been
esteemed
by
God
of
as
much
worth
,
as
they
who
offered
them
did
put
upon
them
.
3.
That
which
is
most
esteemed
of
by
men
,
without
allowance
of
God
,
is
abomination
to
God
:
such
were
the
external
sacrifices
of
carnal
Israelities
,
who
rested
upon
the
offering
of
external
sacrifices
,
without
looking
to
that
only
true
sacrifice
of
the
Mediator
represented
thereby
:
I
will
take
no
bullock
out
of
thy
house
,
nor
he-goat
out
of
thy
fold
.
4.
It
is
a
disease
of
foolish
man
,
to
think
with
himself
that
God
is
obliged
to
him
when
he
offereth
unto
God
any
part
of
his
goods
,
when
in
the
mean
time
a
man
hath
nothing
but
what
God
hath
given
unto
him
,
and
which
is
the
Lords
by
primitive
right
;
Every
beast
of
the
forrest
is
mine
,
and
the
cattel
upon
a
thousand
hills
.
5.
Albeit
all
men
profess
that
they
acknowledge
God
to
be
owner
of
all
the
creatures
,
because
he
hath
made
them
all
;
yet
their
practice
many
ways
doth
bewray
their
heart-ignorance
in
this
point
,
and
that
they
have
need
to
be
taught
this
lesson
from
God
,
I
know
all
the
fowls
of
the
mountains
,
and
the
wild
beasts
of
the
field
are
mine
.
6.
Unrenewed
men
cannot
chuse
but
have
gross
co
nceptions
of
God
,
and
to
think
of
him
after
their
own
fancy
,
as
the
carnal
Israelites
conceived
that
a
fat
sacrifice
was
as
acceptable
to
God
,
as
a
fat
dinner
was
to
themselves
;
but
God
is
not
like
man
,
and
standeth
in
no
need
of
supply
from
man
or
from
any
of
the
creatures
;
all
of
them
have
their
being
and
dependance
on
God
,
to
dispose
of
them
,
and
bestow
them
●n
whom
he
will
at
his
pleasure
,
He
is
not
hungry
;
and
put
the
case
he
had
a
minde
to
serve
himself
of
any
of
the
creatures
,
yet
he
needs
not
employ
man
for
that
effect
;
for
,
The
earth
is
the
Lords
and
the
fulness
thereof
.
7.
The
Lord
disdaineth
the
fleshly
conceits
which
men
have
to
satisfie
his
justice
for
their
sins
by
any
thing
that
man
can
offer
unto
him
,
as
imaginations
unbeseeming
a
reasonable
man
;
Will
I
eat
the
flesh
of
bulls
,
or
drink
the
blood
of
goats
?
Ver.
14.
Offer
unto
God
thanksgiving
,
and
pay
thy
vows
unto
the
most
High
.
15.
And
call
upon
me
in
the
day
of
trouble
,
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
.
In
the
third
place
,
he
exhorteth
them
to
forsake
this
carnal
way
of
seeking
salvation
,
and
setteth
them
upon
the
right
course
of
true
blessedness
and
spiritual
service
.
Whence
learn
,
1.
The
way
of
salvation
and
of
Gods
worship
is
spiritual
,
and
may
possibly
be
resembled
and
furthered
by
external
bodily
exercises
,
but
does
not
stand
on
things
external
;
and
to
speak
it
more
particularly
,
God
will
have
the
man
whose
person
and
service
he
will
accept
,
to
be
sensible
of
his
own
want
of
every
good
thing
,
and
inability
to
furnish
to
himself
any
thing
which
he
lacketh
,
and
to
acknowledge
God
only
to
be
the
all-sufficient
fountain
of
grace
and
of
every
good
donation
,
and
to
seek
what
he
hath
need
of
from
God
,
and
to
depend
upon
his
grace
when
he
hath
sought
it
,
and
to
return
the
praise
of
Gods
free
and
gracious
gift
unto
him
when
he
hath
received
it
;
for
all
this
is
presupposed
&
imported
in
this
offering
of
thanks
,
Offer
unto
God
thanksgiving
;
to
wit
,
for
every
point
and
passage
of
his
undeserved
favour
:
and
this
he
calleth
for
,
because
this
offering
of
the
sacrifice
of
praise
and
thanks
,
was
more
acceptable
to
God
then
their
Ceremonial
sacrifices
of
slain
beasts
.
2.
God
will
have
the
man
,
whose
person
and
service
he
will
accept
,
to
make
conscience
of
all
his
lawful
vowes
made
unto
God
,
in
special
of
his
Covenant-vow
made
for
giving
God
the
obedience
of
faith
all
the
days
of
his
life
,
which
vow
true
worshippers
use
upon
sundry
occasions
solemnly
to
renew
:
Offer
unto
God
thanksgiving
,
and
pay
thy
vows
unto
the
most
high
God
.
3.
Were
a
man
never
so
faithful
and
upright
in
the
Lords
service
,
yet
he
is
not
exempted
from
trouble
,
for
reasons
concerning
Gods
glory
,
good
of
the
person
troubled
,
and
benefit
of
others
;
this
the
Lord
holdeth
forth
in
preparing
their
mindes
,
by
making
mention
unto
believers
of
a
day
of
trouble
.
4.
Among
other
ends
of
the
Lords
sending
trouble
,
this
is
one
,
to
make
the
believer
in
the
sense
of
his
need
to
make
use
of
his
Covenant
with
God
,
and
by
faith
to
draw
neer
to
him
in
prayer
for
help
and
relief
in
due
time
,
Call
upon
me
in
the
day
of
thy
trouble
.
5.
The
true
believer
and
depender
upon
the
sure
and
rich
grace
of
God
,
cannot
possibly
fall
in
any
trouble
out
of
which
he
shall
not
be
delivered
,
but
whatsoever
evil
come
,
he
may
(
by
praying
to
God
)
yea
he
shal
be
delivered
,
Call
upon
me
in
the
day
of
trouble
,
I
will
deliver
thee
.
What
more
absolute
promise
can
be
made
to
a
believing
supplicant
?
6.
A
believing
supplicant
shall
not
only
be
graciously
answered
to
his
petition
,
and
so
have
cause
of
praising
God
;
but
also
shall
have
grace
in
effect
to
praise
God
,
And
thou
shalt
glorifie
me
.
Vers.
16.
But
unto
the
wicked
,
God
saith
,
What
hast
thou
to
do
to
declare
my
statutes
,
or
that
thou
shouldest
take
my
Covenant
in
thy
mouth
,
17.
Seeing
thou
hatest
instruction
,
and
castest
my
words
behinde
thee
?
18.
When
thou
sawest
a
thief
,
then
thou
consentedst
with
him
,
and
hast
been
partaker
with
the
adulterers
.
19.
Thou
givest
thy
mouth
to
evil
,
and
thy
tongue
frameth
deceit
.
20.
Thou
sittest
and
speakest
against
thy
brother
:
thou
slanderest
thine
own
mothers
son
.
21.
These
things
hast
thou
done
,
and
I
kept
silence
:
thou
thoughtest
that
I
was
altogether
such
a
one
as
thy self
:
but
I
will
reprove
thee
,
and
set
them
in
order
before
thine
eyes
.
In
the
fourth
place
,
the
Lord
pleadeth
mercifully
with
the
gross
sinner
and
scandulous
liver
,
for
abusing
this
priviledge
of
the
Covenant
by
his
lewd
conversation
and
secure
Atheisme
,
that
he
being
convinced
of
his
sin
,
might
repent
,
and
eschew
the
wrath
which
is
to
come
.
Whence
learn
,
1.
To
such
as
profess
Religion
,
and
observe
the
outward
ordinances
thereof
,
and
do
not
live
scandalously
;
the
Lord
howsoever
he
lets
them
know
he
is
not
well
pleased
with
their
way
,
yet
he
doth
speak
unto
them
more
mildly
,
because
it
is
possible
some
beloved
Laodiceans
,
young
and
unskilful
true
converts
may
be
guilty
of
no
small
measure
of
dead
formality
;
but
to
such
as
live
in
gross
scandalous
sins
,
the
Lord
speaketh
more
roughly
,
calling
them
by
the
name
of
wicked
;
But
unto
the
wicked
God
saith
.
2.
Such
is
the
deceivableness
of
sin
,
and
the
deceit
of
the
heart
,
and
the
power
of
Satan
upon
secure
sinners
,
that
they
can
without
remorse
of
conscience
profess
the
true
Religion
,
pretend
to
a
Covenant
with
God
,
and
yet
live
loosly
as
Pagans
or
Atheists
:
They
take
Gods
Covenant
in
their
mouth
,
and
mean
time
do
hate
instruction
,
and
cast
Gods
words
behind
them
.
3.
Such
as
by
their
lewd
conversation
do
give
an
open
affront
to
their
Religion
,
are
so
detestable
to
God
,
that
he
accompteth
them
wicked
haters
of
reformation
,
contemners
of
Scripture
,
disgracers
of
their
holy
profession
,
and
such
as
he
wil
take
no
Religious
service
of
their
hand
:
Unto
the
wicked
God
saith
,
what
hast
thou
to
do
to
declare
my
statutes
,
or
that
thou
shouldst
take
my
Covenant
in
thy
mouth
,
seeing
thou
hatest
instruction
,
and
castest
my
words
behinde
thee
?
4.
Albeit
men
do
profane
the
Covenant
,
and
deserve
to
be
thrust
out
of
it
as
unworthy
to
have
the
benefit
of
it
,
or
to
be
suffered
any
more
to
profess
it
;
yet
God
wil
not
give
up
with
them
hastily
,
but
wil
after
a
friendly
manner
declare
to
them
their
sin
and
misdeserving
,
that
their
conscience
may
be
moved
towards
repentance
;
What
hast
thou
to
do
to
take
my
Covenant
in
thy
mouth
,
seeing
thou
hatest
instruction
?
5.
The
man
that
casteth
Gods
word
behind
him
,
cannot
chuse
but
serve
a
worse
master
,
and
be
made
slave
to
his
lusts
,
and
be
led
away
to
every
sin
,
as
tentation
doth
lead
him
;
he
wil
not
stand
to
be
a
greedy
thief
,
and
a
filthy
adulterer
,
ver.
18.
and
to
loose
his
tongue
to
all
the
evils
whereunto
the
tongue
can
serve
,
ver.
19.
yea
and
to
become
unnatural
to
those
with
whom
he
is
bound
in
nearest
bonds
of
blood
,
ver.
20.
6.
Such
is
the
Lords
patience
,
that
he
doth
oft-times
endure
very
long
horrible
provocations
of
those
that
are
in
outward
Covenant
with
him
,
in
that
by
his
long-suffering
he
may
lead
them
to
repentance
:
These
things
thou
didst
,
and
I
kept
silence
.
7.
When
men
do
not
profit
by
the
means
which
should
lead
them
to
repentance
,
they
grow
worse
for
the
means
,
more
secure
and
hardened
in
their
ill
wayes
,
and
more
godless
in
all
respects
:
Thou
thoughtest
I
was
altogether
such
a
one
as
thy self
.
8.
Such
as
live
a
loose
life
with
a
profession
of
Religion
under
the
shining
light
of
Gods
word
,
do
not
keep
their
consciences
quiet
,
otherwaies
then
by
transforming
God
into
an
idol
after
their
own
fancy
,
and
by
feigning
him
to
be
what
he
is
not
,
and
not
to
be
what
he
declareth
himself
to
be
;
Thou
thoughtest
that
I
was
altogether
such
a
one
as
thy self
;
that
is
to
say
,
No
more
displeased
with
thy
wayes
then
thou
thy selfe
was
.
9.
Although
the
Lord
keep
silence
for
a
time
,
yet
he
wil
at
length
let
the
sinner
know
by
his
word
and
rods
,
how
displeased
he
is
at
sin
:
But
I
wil
reprove
thee
,
saith
the
Lord
.
10.
Sins
forgotten
cast
behind
back
,
and
cast
together
in
confusion
by
the
secure
sinner
,
shal
in
the
day
of
Gods
reckoning
be
brought
to
remembrance
with
time
,
place
,
and
other
circumstances
,
and
so
presented
to
the
conscience
,
as
the
sinner
shal
not
be
able
to
look
aside
from
his
fearful
accusation
and
ditty
,
I
will
set
them
in
order
before
thine
eyes
.
Ver.
22.
Now
consider
this
,
ye
that
forget
God
,
lest
I
tear
you
in
pieces
,
and
there
be
none
to
deliver
.
23.
Whoso
offereth
praise
,
glorifieth
me
:
and
to
him
that
ordereth
his
conversation
aright
,
will
I
shew
the
salvation
of
God
.
In
the
last
place
,
the
Lord
being
lo●th
to
dissolve
the
Covenant
,
or
to
destroy
those
that
are
in
the
visible
Church
,
how
wicked
soever
,
exhorteth
them
to
repentance
while
it
is
time
,
before
he
cast
them
off
utterly
,
and
so
sheweth
them
the
way
of
returning
hom●
to
him
,
as
he
doth
also
encourage
such
as
are
sincere
worshippers
of
him
to
go
on
.
Whence
learn
,
1.
The
Lords
controversie
with
his
people
,
and
threatning
of
wrath
upon
them
,
do
carry
much
love
and
mercy
in
their
bosome
;
it
is
admirable
that
such
offers
of
grace
and
reconciliation
are
made
by
God
after
so
just
and
fearful
challenges
,
as
here
we
read
.
2.
As
the
affectionate
remembrance
of
God
is
an
aw-band
to
keep
from
sin
,
and
a
spur
to
all
duties
;
and
as
consideration
of
Gods
word
is
a
means
to
waken
the
conscience
,
and
affect
the
heart
with
high
and
right
thoughts
of
God
:
so
the
forgetting
of
God
,
and
consideration
of
what
is
necessary
,
casts
a
man
open
to
all
sin
,
and
makes
way
for
his
destruction
;
Consider
this
,
ye
that
forget
God
,
lest
I
tear
you
in
pieces
.
3.
If
they
who
have
gone
far
away
from
God
,
do
not
haste
them
home
unto
him
,
they
are
like
to
meet
with
judgement
merciless
,
and
to
finde
no
opportunity
or
time
granted
as
they
could
wish
to
repent
,
Consider
,
lest
I
tear
you
in
pieces
,
and
there
be
none
to
deliver
you
.
4
To
set
men
on
work
to
endeavour
the
honour
of
God
by
worshipping
him
in
spirit
,
and
to
conforme
their
outward
actions
of
the
body
to
the
rule
of
Gods
word
,
is
the
scope
of
all
Gods
pleading
with
his
own
people
;
for
his
controversie
is
closed
with
a
direction
to
all
,
to
glorifie
God
,
and
to
order
their
conversation
aright
.
5.
That
man
worshippeth
God
in
spirit
,
who
giveth
him
the
praise
of
his
justice
,
in
acknowledging
his
sinnes
against
Gods
law
,
and
his
ill
deservings
in
the
course
of
daily
renewed
repentance
,
and
who
giveth
unto
God
the
praise
of
his
grace
and
mercy
,
in
flying
to
the
refuge
set
before
him
in
the
Gospel
,
in
the
course
of
daily
renewed
acts
of
faith
in
Christ
▪
and
he
who
giveth
God
the
praise
of
his
holiness
in
studying
daily
to
mortifie
the
lusts
of
the
flesh
by
his
Spirit
,
and
to
be
renewed
in
his
minde
and
affections
;
and
in
a
word
,
he
who
in
his
heart
and
affections
studieth
to
give
God
the
honour
of
all
his
attributes
,
titles
,
or
name
,
by
whatsoever
occasion
manifested
to
him
:
This
is
the
worshipper
of
God
in
spirit
and
truth
,
whom
the
Lord
by
all
his
dealing
with
his
people
is
seeking
to
form
and
gain
to
himself
,
Who
so
offereth
praise
,
glorifieth
me
.
6.
Sincere
endeavour
to
worship
God
in
spirit
,
is
best
seen
in
a
mans
care
to
conform
his
life
and
bodily
actions
to
the
rule
of
Gods
word
;
for
with
glorifying
of
God
he
joyneth
here
,
ordering
his
conversation
aright
.
7.
Whosoever
shall
set
himself
to
be
Gods
servant
in
spirit
and
truth
,
shall
finde
God
to
be
his
Saviour
to
the
uttermost
,
how
godless
soever
,
how
vile
soever
he
hath
been
;
If
he
shall
prepare
himself
against
the
dreadfull
day
of
Judgement
,
by
receiving
the
offer
of
grace
in
Jesus
Christ
,
with
all
the
fulness
of
the
salvation
of
God
in
him
,
and
in
Christs
strength
shall
study
to
bring
forth
the
fruits
of
his
faith
in
a
blameless
conversation
,
he
shall
undoubtedly
be
saved
:
for
God
hath
said
,
Whoso
offereth
the
sacrifice
of
praise
,
glorifies
me
,
and
to
him
who
ordereth
his
conversation
aright
,
will
I
shew
the
salvation
of
God
.
Amen
,
Amen
.
FINIS
.