A
BRIEF
EXPLICATION
Of
the
last
Fifty
Psalmes
,
From
Ps.
100.
to
the
end
.
BY
DAVID
DICKSON
.
Professor
of
DIVINITY
in
the
COLLEDGE
of
EDENBURGH
:
COL.
3.16
.
Let
the
Word
of
Christ
dwell
in
you
richly
,
in
all
wisdom
teaching
and
admonishing
one
another
,
in
Psalmes
and
Hymnes
,
and
spiritual
Songs
,
singing
with
grace
in
your
hearts
to
the
Lord
.
Imprimatur
,
EDMUND
CALAMY
.
LONDON
,
Printed
by
T.R.
and
E.
M
for
Tho.
Iohnson
at
the
golden
Key
in
S.
Pauls
Church-yard
.
An.
Dom.
1654.
TO
THE
RIGHT
HONOURABLE
,
THE
EARLE
OF
Cassills
,
Grace
and
Peace
through
Christ
Iesus
.
My
Right
Noble
Lord
,
ONe
of
the
speciall
motives
of
my
resolution
,
to
follow
this
work
in
parcells
,
was
the
apparent
hazard
,
that
if
in
this
time
of
trouble
,
and
of
my
old
age
,
I
should
have
delayed
to
put
forth
some
part
of
it
,
till
all
had
been
ready
,
the
whole
might
have
been
miscarried
,
or
marred
by
some
passage
of
providence
,
which
might
have
befallen
me
.
But
seeing
it
hath
pleased
the
Lord
to
spare
my
life
,
and
my
health
,
and
my
liberty
in
his
service
,
as
I
wanted
not
the
example
of
grave
Authors
before
me
to
divide
the
whole
Book
of
the
Psalmes
into
three
fifties
;
and
to
dedicate
every
part
to
severall
persons
:
So
I
judged
it
good
thrift
to
take
occasion
thereby
,
to
testifie
my
bound
duty
and
respect
,
to
so
many
of
the
Noble
friends
of
Sion
,
as
I
could
overtake
,
and
that
with
a
minde
to
honour
all
the
rest
,
who
have
put
their
shoulder
to
the
work
of
setling
Religion
,
and
the
Kingdome
of
Christ
among
us
:
whose
labours
,
albeit
they
should
have
no
other
fruit
in
our
time
,
then
the
right
stateing
of
the
question
between
us
and
all
adversaries
of
the
true
doctrine
,
worship
,
and
discipline
of
Christs
house
,
as
it
is
set
down
in
the
Confession
of
faith
;
in
the
directory
for
publick
worship
,
and
in
the
Rules
of
Government
of
Christs
Church
,
drawn
forth
from
Scripture
warrant
;
yet
even
that
much
is
worth
all
the
expense
of
whatsoever
is
bestowed
,
by
any
,
or
all
the
Lords
worthies
,
upon
Religion
.
And
howsoever
the
Lord
doth
claime
,
and
call
for
the
whole
glory
of
this
work
to
himselfe
alone
,
by
staining
the
pride
of
the
glory
of
all
instruments
whereof
he
hath
made
use
about
it
(
as
now
appeareth
)
lest
the
glory
due
to
himselfe
in
all
and
every
one
of
the
passages
of
promoting
the
same
should
be
ecclipsed
,
yet
will
he
never
utterly
reject
this
service
,
nor
disallow
the
upright
endeavours
of
his
servants
therein
;
but
will
in
his
own
time
,
and
way
,
both
advance
it
,
and
bear
witnesse
to
his
faithfull
servants
in
and
about
it
,
wheresoever
he
hath
a
minde
to
keep
house
,
or
to
Reigne
as
King
in
Sion
.
Yea
,
he
will
also
make
it
known
to
the
world
,
that
as
on
the
one
hand
,
he
will
not
want
a
visible
Kingdome
in
the
world
,
(
though
not
of
this
world
)
so
on
the
other
hand
,
that
his
Kingdome
shall
be
so
farre
from
hindring
the
civill
Government
of
Magistrates
,
where
it
hath
place
,
that
by
the
contrary
it
shall
be
a
chiefe
prop
,
and
pillar
of
every
Kingdome
,
where
it
is
received
.
In
this
number
of
upright
promoters
of
the
Kingdome
of
Christ
,
Your
Lordship
hath
been
alwayes
looked
upon
all
the
time
of
our
late
troubles
,
as
one
very
eminent
:
and
I
since
my
first
admission
into
your
Lordships
acquaintance
,
have
observed
your
constant
care
and
endeavour
,
as
to
know
what
was
the
right
indifficile
questions
,
so
also
to
hold
it
fast
according
to
your
power
,
after
you
had
discovered
it
.
Which
as
it
may
be
your
Lordships
comfort
,
so
is
it
your
commendation
,
and
all
mens
duty
to
do
the
like
,
especially
in
this
dangerous
time
,
wherein
sinnes
practised
,
and
not
repented
of
,
are
so
severely
and
justly
punished
,
by
Gods
giving
over
the
impenitent
to
the
open
professing
and
defending
of
their
unrepented
faults
;
for
God
in
justice
and
wisdom
,
has
suffered
the
hedges
of
his
Vineyard
to
be
broken
down
,
and
the
holy
discipline
of
his
house
to
be
so
set
at
nought
by
all
sorts
of
persons
,
that
every
spirit
of
errour
,
having
open
way
to
come
in
at
the
breach
,
he
might
thereby
try
and
exercise
all
his
people
,
who
stand
in
Covenant
with
him
by
Profession
and
reclaim
or
punish
such
as
live
in
errour
:
And
no
wonder
that
he
so
should
do
,
for
when
there
is
so
little
use
made
of
the
holy
Ordinances
of
Religion
,
when
the
Scriptures
are
either
not
read
,
or
not
esteemed
of
,
when
the
forme
of
godlinesse
is
separated
from
upright
endeavour
to
feel
and
shew
forth
the
life
and
power
of
it
,
when
the
grace
of
the
Gospel
is
turned
into
wantonnesse
,
and
men
are
become
so
much
the
more
bold
to
sin
,
as
they
do
heare
much
of
the
mercifulnesse
of
God
,
when
every
divine
truth
is
either
not
beleeved
at
all
,
or
received
only
with
humane
and
temporary
faith
:
when
Christ
is
looked
upon
by
many
only
as
a
man
,
and
not
as
God
manifested
in
the
flesh
,
not
as
the
eternal
Son
of
God
,
who
from
everlasting
was
with
God
,
and
was
God
,
Co-worker
in
the
Creation
,
with
the
Father
and
the
Spirit
,
when
Christ
is
confessed
to
be
Christ
,
but
not
employed
as
Mediatour
;
or
(
as
if
men
had
need
of
him
)
not
made
use
of
in
his
Offices
;
when
many
do
cast
open
their
soules
unto
,
and
seek
after
another
spirit
then
the
Spirit
of
truth
,
the
Comforter
,
the
Holy
Ghost
,
who
according
to
the
Scriptures
,
both
wounds
and
heales
the
consciences
of
beleevers
,
and
sanctifieth
the
heart
and
conversation
of
all
them
that
come
to
God
through
Christ
.
In
this
time
(
I
say
)
when
these
and
many
other
ungodly
practices
of
men
,
walking
after
the
imagination
of
their
own
heart
,
do
so
abound
;
what
wonder
ir
it
that
the
Lord
hath
let
loose
so
many
unclean
spirits
,
as
no
history
can
shew
more
in
so
short
a
time
in
any
age
,
or
in
any
place
of
the
world
,
by
whose
ranging
up
and
down
among
us
,
God
is
about
to
make
manifest
the
stability
and
sincerity
of
the
faith
of
them
,
who
are
approved
,
and
to
take
trial
of
others
,
(
in
whom
such
damnable
practices
▪
as
by
the
doctrine
of
devils
,
are
now
openly
defended
,
will
be
found
unrepented
)
whether
after
they
shall
hear
their
ungodly
pranks
maintained
and
patronized
,
by
some
Sect-master
,
Heretick
or
Schismatick
,
they
will
abhor
such
abominable
doctrine
,
and
repent
their
owne
former
mis-deeds
,
which
have
spoken
the
language
of
some
of
those
vile
errours
;
Or
whether
they
will
justifie
their
own
faults
,
(
according
as
their
Sect-masters
do
teach
them
to
do
,
)
either
by
despising
all
the
Ordinances
,
and
lifting
themselves
above
the
same
,
or
by
rejecting
the
commands
and
cords
of
the
moral
Law
,
will
loose
themselves
from
the
obedience
thereof
,
as
if
Christ
had
freed
the
believer
from
the
command
and
authority
of
the
Law
,
no
lesse
then
from
the
Covenant
and
curse
thereof
;
or
by
blaspheming
the
Scripture
,
will
cry
down
the
truth
,
and
the
use
and
power
of
it
;
or
by
calling
every
truth
in
question
,
will
exempt
themselves
from
the
bonds
of
all
Religion
;
or
will
walk
after
the
imagination
of
their
own
heart
,
and
make
their
own
conceits
their
Oracle
,
their
fancie
their
faith
,
and
their
lusts
their
God
;
or
will
,
by
opposing
one
or
other
of
the
Persons
of
the
Godhead
▪
deny
and
separate
the
indivisible
Essence
of
one
God
in
three
Persons
;
or
by
receiving
the
doctrine
of
some
of
those
many
lesser
antichrists
which
are
in
the
world
,
will
incorporate
themselves
in
the
great
mystical
body
of
that
one
Antichrist
,
spoken
of
in
Scripture
;
or
in
a
word
,
will
by
rejecting
the
truth
,
and
not
receiving
of
it
in
love
,
when
it
is
offered
,
bring
in
upon
themselves
strong
delusions
,
and
give
a
powerful
possession
of
themselves
to
the
devil
,
whereby
he
may
so
rule
in
them
,
as
to
make
them
vent
whatsoever
hell
can
devise
,
to
the
dishonour
of
God
and
Christian
Religion
,
that
all
such
may
be
damned
,
as
for
their
not
receiving
the
truth
in
love
,
so
also
for
their
taking
pleasure
in
unrighteousnesse
,
according
as
the
Apostle
did
prophecie
should
come
to
passe
,
2
Thess.
2.11
,
12.
In
such
a
time
therefore
as
this
is
,
wherein
the
Lord
is
manifesting
,
who
are
of
God
,
and
who
not
,
who
do
know
God
,
and
who
not
;
who
do
follow
the
Spirit
of
truth
,
and
who
are
led
by
the
spirit
of
errour
,
and
is
deciphering
them
by
this
infallible
mark
which
the
Apostle
giveth
,
1
John
4.6
.
that
the
one
giveth
a
beleeving
and
obediential
eare
to
the
Penmen
of
holy
Scripture
;
the
other
doth
not
so
;
what
a
mercie
,
yea
,
what
an
honour
and
happinesse
is
it
for
the
Lords
children
,
to
make
such
use
of
a
setled
Ministry
(
which
is
the
great
gift
of
Christ
bestowed
upon
his
Church
,
)
as
not
to
be
carried
about
with
every
winde
of
doctrine
,
Eph.
4.11
,
12
,
13
,
14.
not
to
be
led
away
with
the
errour
of
the
wicked
,
nor
fall
from
their
own
stedfastnesse
,
but
to
grow
in
grace
and
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
,
2
Pet.
3.17
,
18.
Which
grace
,
and
honour
,
and
happinesse
,
that
it
may
not
only
continue
with
your
Lordship
,
but
also
be
granted
to
all
those
that
love
our
Lord
Jesus
Christ
in
sincerity
,
is
the
prayer
of
Your
Lordships
ready
Servant
in
the
Gospel
,
DAVID
DICKSON
.
THE
EPISTLE
TO
THE
Reader
.
CHRISTIAN
READER
,
IN
the
two
former
parts
of
this
work
,
I
have
spoken
my
minde
to
thee
,
in
relation
to
this
brief
Explication
of
the
Psalmes
:
I
will
not
here
keep
thee
up
in
the
entry
of
this
last
part
,
nor
say
any
more
unto
thee
,
save
this
,
It
is
our
bound
duty
,
to
bless
him
that
inhabiteth
the
praises
of
Israel
,
who
will
have
all
the
Mourners
in
Sion
to
be
comforted
,
and
who
,
as
he
hath
prepared
in
this
mountain
unto
all
people
,
Isa.
25.6
.
a
feast
of
fat
things
,
a
feast
of
wines
on
the
lees
,
of
fat
things
full
of
marrow
,
of
wines
on
the
lees
well
refined
,
by
bestowing
Christ
,
and
the
unsearchable
riches
of
his
grace
,
upon
every
Penitent
who
fleeth
to
him
for
delivery
from
sin
and
wrath
;
so
hath
he
also
prepared
to
every
such
soul
the
excellent
songs
of
Sion
,
to
encrease
their
festival
gladness
,
and
for
evidencing
of
his
purpose
to
give
unto
them
everlasting
joy
,
after
this
life
is
ended
,
hath
put
in
their
hands
for
their
comfort
in
every
condition
,
wherein
they
can
be
in
this
present
life
and
valley
of
tears
)
this
sweet-smelled
bundle
of
Psalmes
;
wherein
he
hath
made
his
works
of
mercy
and
of
judgement
the
pawnes
of
his
promises
,
for
compleat
happiness
unto
them
,
and
also
of
the
utter
overthrow
and
perdition
of
all
their
enemies
,
and
hath
appointed
both
mercy
and
judgement
to
be
the
matter
,
as
of
their
joy
,
so
of
his
owne
glory
in
the
Church
,
to
be
lifted
up
as
a
sacrifice
upon
the
Altar
Christ
Iesus
,
by
the
voice
of
his
people
,
singing
with
grace
to
him
,
both
alone
and
in
company
,
and
making
melody
in
their
hearts
:
therefore
as
in
the
changes
of
our
own
particular
private
condition
,
we
have
liberty
to
choose
for
our
use
such
parts
of
the
Psalmes
,
as
do
speak
most
near
to
our
present
case
:
So
let
us
be
bound
in
publick
meetings
of
the
Church
,
to
joyne
with
the
Congregation
in
singing
every
truth
uttered
by
Gods
Spirit
in
the
Psalmes
,
as
we
are
directed
by
the
Minister
and
mouth
of
the
meeting
,
for
glorifying
of
him
,
who
hath
done
,
promised
,
threatened
,
and
taught
,
whatsoever
is
therin
expressed
;
Remembring
that
his
Praises
are
the
pillars
of
our
faith
;
and
that
his
joy
is
our
strength
;
and
that
those
calves
of
our
lips
,
are
acceptable
sacrifices
to
God
through
Iesus
Christ
,
in
and
for
whom
I
am
thy
Servant
in
the
Work
of
the
Gospel
,
DAVID
DICKSON
.
A
BRIEF
EXPLICATION
Upon
the
last
Fifty
Psalmes
.
PSALM
CI.
DAvid
,
not
being
as
yet
entered
in
possession
of
his
Kingdome
,
doth
by
direction
of
the
holy
Spirit
,
fall
upon
a
consideration
of
the
duties
of
a
righteous
Prince
,
which
he
setteth
down
as
a
rule
,
to
be
followed
by
himself
and
all
Magistrates
,
obliging
himself
,
to
endeavour
to
conforme
his
Government
thereto
:
wherein
he
is
but
a
type
and
shadow
of
Christ
,
in
whom
alone
the
perfect
performance
of
the
duties
here
promised
are
to
be
found
.
The
principal
duties
which
David
undertaketh
to
discharge
,
may
be
,
for
orders
sake
,
reduced
to
the
number
of
eight
,
according
to
the
number
of
the
verses
.
Ver.
1.
I
Will
sing
of
mercy
and
judgement
,
unto
thee
,
O
LORD
,
will
I
sing
.
The
first
duty
which
he
undertaketh
,
is
,
to
delight
himself
in
all
royal
vertues
,
required
for
the
Government
of
good
or
bad
subjects
;
and
to
make
those
duties
his
Song
;
and
to
approve
himself
to
God
for
the
sincerity
of
his
intention
in
this
undertaking
.
Whence
learn
,
1.
All
the
duties
of
righteous
Government
may
be
comprehended
under
these
two
heads
,
mercy
and
judgement
;
for
,
mercy
taketh
in
the
care
of
the
poor
,
needy
,
oppressed
or
injured
;
and
judgement
taketh
in
the
care
of
equity
,
and
righteous
dealing
among
the
subjects
,
with
the
rewarding
of
the
good
,
and
punishing
of
evil
doers
:
mercy
provideth
for
all
good
things
which
the
subject
needeth
,
and
judgement
provideth
for
their
security
,
and
for
removing
whatsoever
evill
may
trouble
them
;
I
will
sing
(
saith
he
)
of
mercy
and
judgement
.
2.
Such
as
are
designed
unto
any
calling
,
especially
any
publick
charge
,
should
prepare
themselves
for
it
:
partly
,
by
laying
before
themselves
the
duties
belonging
to
the
right
discharge
of
such
a
calling
:
and
partly
,
by
bending
of
their
hearts
,
and
laying
engagements
on
their
spirits
,
for
the
faithful
discharge
thereof
;
for
so
much
doth
Davids
example
here
teach
us
.
3
Duties
of
a
mans
calling
,
should
both
be
studied
unto
,
and
discharged
with
some
chearfulnesse
and
readinesse
of
minde
;
for
,
I
will
sing
of
mercy
and
judgement
,
importeth
so
much
.
4.
As
it
is
expedient
for
the
peoples
better
acceptance
of
a
man
to
a
publike
charge
,
that
his
purpose
to
discharge
his
duty
therein
be
published
;
so
also
it
is
expedient
for
the
mans
stirring
up
and
fastening
to
his
duty
,
that
he
engage
his
heart
unto
God
;
for
,
so
doth
Davids
example
teach
us
:
Unto
thee
,
O
LORD
,
will
I
sing
.
Ver.
2.
I
will
behave
my self
wisely
in
a
perfect
way
:
O
when
wilt
thou
come
unto
me
?
I
will
walk
within
my
house
with
a
perfect
heart
.
The
second
duty
which
he
undertaketh
,
when
God
shall
come
unto
him
to
performe
his
promise
,
and
put
him
in
possession
of
the
Kingdome
,
is
,
that
he
will
cast
a
copie
to
all
the
subjects
,
of
godly
and
wise
behaviour
in
his
own
person
and
family
,
according
to
the
rule
of
Gods
Word
.
Whence
learn
,
1.
He
that
purposeth
to
carry
a
publick
charge
well
,
must
discharge
the
duty
of
a
private
man
well
in
his
own
person
,
and
make
his
own
personal
carriage
exemplary
to
all
who
shall
hear
of
him
:
for
so
doth
Davids
undertaking
here
teach
us
.
2.
It
is
necessary
for
our
personal
carriage
,
and
conversing
with
others
,
that
we
make
the
Lords
commands
our
Rule
;
for
that
is
a
perfect
way
;
and
that
we
studie
to
make
application
of
general
rules
prudently
,
according
to
the
circumstances
of
time
,
place
and
person
:
for
,
this
is
wisdome
,
as
Davids
example
doth
teach
:
I
will
behave
my self
wisely
in
a
perfect
way
.
3.
Such
as
beleeve
Gods
promises
,
do
long
to
have
the
performance
of
them
,
as
we
see
in
David
,
who
had
a
promise
of
the
Kingdome
,
and
looked
long
for
it
:
O
when
wilt
thou
come
unto
me
?
4.
In
the
performance
of
promises
,
the
Lord
maketh
his
approaches
nearer
and
nearer
unto
the
beleever
,
and
then
shall
be
the
nearest
communion
,
when
God
shal
perform
all
that
he
hath
promised
unto
us
:
for
David
calleth
the
giving
unto
him
the
possession
of
the
promised
Kingdome
,
Gods
coming
unto
him
:
O
when
wilt
thou
come
unto
me
?
5.
A
mans
holinesse
,
righteousnesse
and
wisdome
,
is
put
to
proof
by
his
behaviour
to
his
domesticks
,
with
whom
he
doth
most
frequently
and
intirely
converse
:
for
herein
doth
David
promise
to
give
evidence
of
his
walking
wisely
in
a
perfect
way
:
I
will
walk
within
my
house
with
a
perfect
heart
.
6.
To
compleat
a
mans
sincerity
,
it
is
necessary
not
only
that
he
have
a
perfect
way
,
and
a
prudent
carriage
in
it
,
but
also
that
he
be
upright
in
his
heart
,
intentions
,
ends
and
motives
;
therefore
David
addeth
,
I
will
walk
with
a
perfect
heart
.
Ver.
3
I
will
set
no
wicked
thing
before
mine
eyes
:
I
hate
the
work
of
them
that
turn
aside
,
it
shall
not
cleave
to
me
.
The
third
duty
undertaken
is
,
that
he
will
be
far
from
plotting
of
any
wicked
thing
,
and
far
from
communion
with
any
persons
in
an
evil
course
,
which
is
a
proof
of
the
uprightnesse
of
his
heart
,
undertaken
in
the
former
verses
.
Whence
learn
,
1.
A
wicked
designe
is
inconsistent
with
uprightnesse
of
heart
,
which
hath
an
aime
at
pleasing
of
God
,
and
at
nothing
else
but
what
he
will
allow
:
I
will
set
no
wicked
thing
before
mine
eyes
.
2
A
man
can
hardly
be
free
of
an
evil
course
,
if
he
shal
be
tempted
unto
it
,
except
he
hate
and
abhor
such
courses
in
other
mens
practices
;
for
he
who
is
resolved
to
be
upright
,
should
say
truly
,
I
hate
the
work
of
them
that
turn
aside
.
3.
Albeit
an
upright
heart
may
be
at
unawares
intangled
in
a
sinful
course
;
yet
so
soon
as
he
doth
perceive
it
to
be
such
,
he
will
quit
it
;
therefore
after
David
hath
said
,
He
hateth
the
work
of
them
that
turn
aside
,
he
addeth
,
It
shall
not
cleave
to
me
.
Ver.
3.
A
froward
heart
shall
depart
from
me
,
I
will
not
know
a
wicked
person
.
The
fourth
duty
undertaken
is
,
in
relation
to
the
Court
and
places
of
trust
:
he
will
not
have
in
his
company
,
nor
will
countenance
a
perverse
or
wicked
person
;
Whence
learn
,
2.
Among
the
vices
of
the
heart
,
frowardnesse
,
perversenesse
and
wickednesse
,
are
most
of
all
to
be
eschewed
and
abhorred
,
because
those
evils
do
harden
the
heart
against
admonition
,
and
do
make
it
incorrigible
in
an
evil
course
,
albeit
a
better
course
be
shewen
;
therefore
David
denounceth
war
against
such
a
disposition
;
A
froward
heart
shall
depart
from
me
.
2.
It
is
good
for
a
King
,
and
for
his
Court
,
and
for
his
subjects
,
and
for
the
standing
of
the
Kingdome
,
that
wicked
,
perverse
,
and
impious
men
be
out
of
credit
in
the
Court
,
and
not
admitted
to
places
or
power
of
trust
;
for
nothing
can
be
more
acceptable
to
God
in
the
point
of
Government
,
nor
more
amiable
to
the
subjects
then
this
;
for
which
cause
David
promiseth
to
the
subjects
beforehand
,
I
will
not
know
a
wicked
person
;
much
more
will
Christ
not
know
,
but
disclaim
such
a
person
.
Ver.
5.
Who
so
privily
slandereth
his
neighbour
,
him
will
I
cut
off
:
him
that
hath
an
high
look
and
a
proud
heart
will
not
I
suffer
.
The
fifth
duty
undertaken
,
is
the
curbing
of
out-breaking
wickednesse
,
especially
of
that
which
most
hindereth
the
peace
and
welfare
of
the
subjects
,
such
as
is
privie
slander
,
and
open
insolencie
.
Whence
learn
,
1.
There
is
no
sort
of
persons
more
pernicious
to
a
King
,
or
to
his
subjects
,
then
is
a
privie
slanderer
,
having
credit
in
Court
:
for
he
is
able
to
murther
any
subject
,
and
ruine
his
State
,
by
secret
and
false
reports
of
him
,
while
the
innocent
is
ignorant
of
it
,
and
wanteth
all
place
to
defend
himself
;
and
therefore
this
evil
is
to
be
severely
punished
by
the
Magistrate
:
Who
so
privily
slandereth
his
neighbour
,
him
will
I
cut
off
.
2
A
Kingdom
is
not
well
ruled
,
except
proud
and
insolent
spirits
,
whose
behaviour
speaketh
prodigality
,
strife
,
emulation
and
oppression
,
be
taken
order
with
and
born
down
;
Him
that
hath
a
high
look
and
a
proud
heart
,
will
not
I
suffer
.
And
such
,
if
they
escape
mens
judgements
,
will
not
be
winked
at
by
Christ
,
in
whom
the
truth
of
types
is
accomplished
.
Ver.
6.
Mine
eyes
shall
be
upon
the
faithful
of
the
land
,
that
they
may
dwell
with
me
:
he
that
walketh
in
a
perfect
way
,
he
shall
serve
me
.
The
sixth
duty
undertaken
,
is
countenancing
and
encouraging
of
the
godly
in
the
land
.
Whence
learn
,
1.
The
Magistrate
should
have
a
special
care
to
countenance
upright
men
,
and
such
as
fear
God
:
Mine
eyes
shall
be
upon
the
faithful
in
the
land
.
2.
It
is
good
policy
,
for
Kings
to
have
in
their
Court
and
Councel
such
as
are
faithful
;
Mine
eyes
shall
be
upon
the
faithful
of
the
land
,
that
they
may
dwell
with
me
.
3.
He
is
to
be
held
in
our
estimation
for
a
faithful
man
,
who
walketh
after
the
rule
of
Gods
Commandments
;
for
such
,
as
he
called
faithful
before
,
he
expoundeth
here
to
be
such
as
walk
in
a
perfect
way
;
whether
his
heart
be
uprighr
or
not
,
doth
belong
to
God
to
judge
.
4.
As
it
is
good
policy
in
a
State
,
to
have
about
the
King
or
supreme
Magistrate
such
as
are
Professors
of
true
Religion
,
and
of
an
honest
conversation
:
so
it
is
good
thrift
and
husbandrie
,
for
every
man
to
choose
such
for
their
servants
in
the
family
;
He
that
walketh
in
a
perfect
way
,
he
shall
serve
me
.
Ver.
7.
He
that
worketh
deceit
,
shall
not
dwell
within
my
house
:
he
that
telleth
lies
,
shall
not
tarry
in
my
sight
.
The
seventh
duty
undertaken
,
is
the
purging
out
of
discovered
hypocrites
,
if
they
shall
creep
in
into
credit
or
trust
.
Whence
learn
,
1.
Deceitful
and
false
men
,
and
counterfeit
hypocrites
,
may
escapemens
observation
,
and
creep
into
the
fellowship
of
the
godly
,
and
climbe
up
to
the
Court
,
and
get
place
in
Kings
houses
;
for
so
doth
David
presuppose
here
.
2.
When
men
are
discovered
and
found
to
be
deceitful
workers
and
liars
,
then
such
as
have
power
should
purge
them
out
;
He
that
worketh
deceit
,
shall
not
dwell
within
my
house
;
he
that
telleth
lies
,
shall
not
tarry
in
my
sight
.
Ver.
8.
I
will
early
destroy
all
the
wicked
of
the
land
,
that
I
may
cut
off
all
wicked
doers
from
the
City
of
the
LORD
.
The
eighth
duty
undertaken
,
is
to
suppresse
all
ungodlinesse
in
the
land
,
and
that
for
the
good
of
religion
,
and
furtherance
of
the
welfare
of
the
Church
.
Whence
learn
,
1.
The
duty
of
Magistrates
is
to
suppresse
all
the
wicked
in
their
Kingdom
,
lest
by
indulgence
shewen
to
them
,
they
do
multiplie
,
and
so
bear
down
the
godly
:
I
will
destroy
all
the
wicked
of
the
land
.
2.
The
more
timously
the
Magistrate
doth
declare
himself
against
all
wickednesse
,
the
more
doth
he
what
belongeth
to
his
duty
:
I
will
early
destroy
all
the
wicked
of
the
land
.
3.
Albeit
it
be
not
possible
for
any
Magistrate
,
corporally
to
destroy
all
the
wicked
in
the
land
,
partly
,
because
it
is
impossible
to
finde
out
every
one
;
and
partly
,
because
the
number
of
the
righteous
and
sound
hearted
is
few
,
and
their
power
weak
;
and
partly
,
because
none
can
determine
who
they
are
in
particular
:
yet
a
godly
Magistrate
may
civilly
destroy
them
all
,
by
causing
to
execute
civil
punishments
,
and
that
Ecclesiastick
Discipline
be
exercised
against
all
them
,
who
do
not
submit
themselves
to
Gods
lawes
,
till
all
men
yield
outward
obedience
:
and
unto
this
duty
should
every
Magistrate
set
himself
:
I
will
early
destroy
all
the
wicked
in
the
land
.
4.
The
Magistrates
duty
is
,
by
his
power
and
by
punishment
of
evil
doers
,
to
endeavour
the
welfare
of
Gods
Church
within
his
bounds
,
as
the
Minister
of
God
appointed
for
that
end
:
for
David
saith
,
I
will
early
destroy
all
the
wicked
of
the
land
,
that
I
may
cut
off
all
the
wicked
doers
from
the
City
of
the
LORD
.
If
the
Magestrate
shall
punish
open
transgressions
,
the
Church
will
be
in
better
case
:
This
was
Davids
resolution
as
a
type
of
Christ
,
and
howsoever
in
execution
much
was
wanting
in
the
type
,
yet
Christ
will
performe
all
this
exactly
in
his
own
appointed
time
,
and
in
his
own
order
,
partly
in
this
life
,
partly
at
mens
death
,
and
partly
at
the
last
day
.
PSALM
.
CII
.
A
prayer
of
the
afflicted
when
he
is
overwhelmed
,
and
poureth
out
his
complaint
before
the
Lord
.
THis
Psalme
agreeth
well
with
the
time
of
the
Babylonish
captivity
of
the
Jewes
,
about
the
end
whereof
,
the
seventy
years
being
now
nigh
expired
,
the
weight
of
the
misery
of
Gods
people
,
and
the
mockerie
of
the
heathen
,
and
the
peoples
longing
for
delivery
,
did
so
afflict
the
Prophet
,
that
in
compassion
towards
the
scattered
Church
,
he
poureth
out
this
prayer
,
and
communicateth
it
at
the
Lords
direction
,
to
all
other
feeling
members
of
the
body
to
be
made
use
of
,
for
the
waking
up
of
their
affections
,
and
strengthening
of
their
hope
of
delivery
.
The
parts
of
it
are
three
;
In
the
first
,
he
craveth
audience
to
his
prayer
because
of
his
sad
condition
,
wherein
he
sympathizeth
with
the
Church
in
affliction
,
to
ver.
12.
In
the
second
,
he
encourageth
himself
in
the
hope
of
being
heard
in
behalf
of
the
Church
,
to
ver.
23.
In
the
third
,
he
layeth
forth
the
occasion
of
all
this
grief
,
which
was
the
fear
he
had
of
the
cutting
off
of
the
Church
of
the
Jewes
,
before
the
coming
of
the
Messiah
;
and
sheweth
how
he
strengthened
his
faith
in
prayer
against
this
temptation
.
From
the
Inscription
,
Learn
,
1.
It
is
no
strange
thing
for
the
dear
children
of
God
,
to
be
under
heavy
affliction
;
for
,
here
it
is
presupposed
that
they
may
be
afflicted
,
yea
,
and
overwhelmed
.
2.
The
consideration
of
the
condition
wherein
the
Church
is
,
serveth
to
asswage
and
mitigate
the
private
calamities
of
any
particular
person
at
any
time
:
for
this
prayer
giveth
direction
to
the
afflicted
,
whatsoever
be
his
affliction
,
to
look
upon
the
condition
of
the
Church
in
the
mean
time
,
that
it
may
ease
his
private
grief
,
if
it
be
well
with
the
Church
;
and
again
,
that
it
may
either
ease
his
private
grief
,
or
turn
it
to
run
in
the
right
channel
,
if
the
Church
be
in
a
hard
condition
,
as
here
it
is
held
forth
:
for
the
most
kindly
grief
of
a
lively
member
of
the
Church
,
is
that
grief
wherein
he
sympathizeth
with
the
calamity
of
the
body
,
and
this
wisdom
is
propounded
in
this
Psalm
;
and
recommended
to
Gods
people
to
be
made
use
of
.
3.
The
affliction
of
the
Saints
before
us
,
may
and
should
be
the
matter
of
our
comfort
and
song
to
God
,
and
hope
of
help
to
us
in
our
prayers
:
for
this
doth
the
Inscription
and
Psalme
teach
us
.
4.
The
way
for
a
man
afflicted
and
overwhelmed
,
to
have
ease
,
comfort
and
deliverance
,
is
,
to
poure
out
his
soule
before
the
Lord
;
for
so
much
is
here
imported
.
5.
Albeit
a
person
afflicted
,
cannot
fill
up
the
words
of
this
Psalme
,
in
his
own
proper
present
feeling
,
yet
may
he
make
good
use
of
this
prayer
,
which
teacheth
him
how
to
wrestle
for
a
deliverance
:
for
the
general
title
prefixed
to
the
Psalme
teaeheth
so
much
.
Ver.
1.
HEare
my
Prayer
,
O
LORD
,
and
let
my
cry
come
unto
thee
.
2.
Hide
not
thy
face
from
me
,
in
the
day
when
I
am
in
trouble
,
encline
thine
eare
unto
me
:
in
the
day
when
I
call
,
answer
me
speedily
.
In
the
first
part
of
the
Psalme
,
he
prayeth
for
ready
accesse
and
audience
to
his
prayer
,
because
of
his
heavy
affliction
,
which
is
set
down
more
generally
,
ver.
1
,
2.
and
more
particularly
branehed
fotth
in
the
nine
following
verses
.
From
his
petition
for
audience
;
Learn
,
1.
A
soul
afflicted
,
seeking
relief
and
comfort
in
God
,
may
both
confidently
pray
for
,
and
certainly
expect
audience
and
acceptance
of
its
prayer
;
Hear
my
prayer
,
O
God
.
2.
The
earnest
prayer
of
an
humble
Supplicant
,
cannot
be
kept
out
from
God
,
by
whatsoever
objected
impediment
;
for
,
Let
my
cry
come
unto
thee
,
is
thus
much
:
Let
nothing
hold
out
my
prayer
.
3.
Albeit
it
is
not
any
strange
thing
to
see
a
soul
in
trouble
,
and
God
to
seem
to
be
displeased
with
it
also
,
yet
the
want
of
Gods
consolation
,
and
sense
of
his
displeasure
,
is
more
heavy
then
the
trouble
▪
and
is
that
which
the
godly
can
least
endure
:
Hide
not
thy
face
from
me
,
in
the
day
when
I
am
in
trouble
.
4.
The
Lord
suffereth
his
babling
children
to
speak
to
him
in
their
owne
forme
●f
speech
,
(
albeit
the
termes
which
they
use
,
be
not
fitted
for
his
spiritual
,
invisible
,
and
incomprehensible
Majesty
)
such
as
are
,
Hear
me
,
hide
not
thy
face
,
encline
thine
ear
to
me
,
and
such
like
other
speeches
.
5.
A
soul
perplexed
and
overwhelmed
with
trouble
,
cannot
long
endure
the
Lords
withdrawing
of
his
presence
from
it
:
In
the
day
when
I
call
,
answer
me
speedily
.
Ver.
3.
For
my
dayes
are
consumed
like
smoke
:
and
my
bones
are
burnt
as
an
hearth
.
4.
My
heart
is
smitten
,
and
withered
like
grasse
,
so
that
I
forget
to
eat
my
bread
.
5.
By
reason
of
the
voice
of
my
groaning
:
my
bones
cleave
to
my
skin
.
6.
I
am
like
a
Pelican
of
the
wildernesse
:
I
am
like
an
Owle
of
the
desert
.
7.
I
watch
,
and
am
as
a
Sparrow
alone
upon
the
house
top
.
He
setteth
down
his
affliction
more
particularly
;
First
,
in
the
effects
and
signes
of
his
sorrow
to
be
seen
in
his
body
,
to
v.
8.
Then
in
the
causes
thereof
,
to
v.
11.
Thirdly
,
in
the
consequence
and
chief
effect
therof
repeated
,
which
is
the
apparent
utter
undoing
of
him
,
v.
11.
As
for
the
first
,
we
may
take
the
signs
of
sorrow
expressed
in
a
number
of
simiiitudes
,
to
describe
both
the
condition
of
the
Prophets
natural
bodie
,
and
also
the
condition
of
the
body
politick
,
of
●he
tribe
of
Iudah
now
in
captivity
Whence
learn
,
1.
The
Lords
children
are
subject
to
such
sad
conditions
,
as
may
bring
their
very
natural
body
to
a
sort
of
decay
,
as
those
similitudes
here
used
do
expresse
.
2.
The
condition
of
a
visible
Church
,
may
seem
,
and
really
be
in
its
own
kinde
,
in
such
a
weak
,
sorry
and
sick
condition
,
as
the
comparisons
here
do
hold
forth
.
3.
As
smoke
is
extracted
by
fire
out
of
a
moist
body
,
and
doth
vanish
when
it
is
evaporated
:
so
may
the
life
and
vigour
of
a
Saints
body
be
spent
,
and
consumed
by
trouble
,
and
sense
of
Gods
withdrawing
,
or
of
his
wrath
;
My
dayes
are
consumed
like
smoke
.
4.
As
fire
heateth
the
hearth
,
and
the
hearth
once
hot
with
fire
,
is
able
to
kindle
and
burn
timber
or
coales
,
or
any
combustible
matter
cast
on
it
:
so
is
the
sense
of
Gods
wrath
in
long
lasting
trouble
,
able
to
spend
the
strength
of
the
strongest
man
;
My
bones
are
burnt
as
an
hearth
.
5
As
grasse
withereth
when
it
is
cut
:
so
is
the
courage
of
a
man
cast
down
,
when
he
findeth
Gods
anger
,
pursuing
his
Church
or
himself
;
My
heart
is
smitten
,
and
withered
as
grasse
.
6.
When
God
is
seen
to
be
angry
,
the
comforts
of
this
life
a●e
tastelesse
,
and
can
yield
no
pleasure
;
I
forgot
to
eat
my
bread
.
7.
Heavie
sorrow
can
hardly
be
suppressed
,
sighes
and
groans
must
of
necessity
give
some
vent
unto
it
:
for
,
here
is
the
voice
of
groaning
.
8.
The
exercise
of
the
spirit
of
Gods
dearest
children
may
endure
long
,
even
till
their
flesh
faile
them
:
and
their
leannesse
may
be
such
as
here
is
spoken
of
;
My
bones
cleave
to
my
skin
.
9.
As
in
sad
troubles
familiars
use
to
draw
back
from
,
and
leave
a
man
alone
;
so
also
a
sad
soul
loveth
to
be
alone
,
rather
then
to
be
a
spectacle
of
misery
to
others
:
I
am
like
a
Pelican
in
the
wildernesse
,
I
am
like
an
Owle
in
the
desert
.
10.
Trouble
of
minde
is
able
to
bereave
a
man
of
nights
rest
,
and
then
his
readiest
ease
of
minde
,
is
to
vent
his
grief
to
heavenward
.
I
watch
,
and
am
as
a
Sparrow
alone
on
the
house
top
,
chirping
.
Ver.
8.
Mine
enemies
reproach
me
all
the
day
,
and
they
that
are
mad
against
me
,
are
sworn
against
me
.
The
causes
of
his
grief
are
three
;
First
,
the
reproach
and
desperate
cruelty
of
the
enemy
against
the
Church
,
ver
8.
Secondly
,
the
sense
of
Gods
anger
appearing
in
his
dispensation
,
which
drew
him
not
only
to
frequent
fasting
and
teares
,
but
also
to
an
uncomfortable
life
.
Thirdly
,
the
comparison
of
times
of
the
former
prosperity
of
the
Church
with
the
present
adversity
,
ver.
9
,
10.
Whence
learn
,
1.
The
men
of
this
world
use
to
meet
with
pity
in
their
calamity
,
but
the
godly
are
subject
to
reproaches
in
their
troubles
,
which
mockerie
and
calamity
doubleth
their
misery
;
Mine
enemies
reproach
me
all
the
day
.
2.
The
enemies
of
Gods
people
are
reasonlesse
and
implacable
in
their
indignation
against
the
godly
:
They
are
mad
against
me
.
3.
Albeit
the
miseries
of
Gods
people
may
be
such
,
as
the
wicked
enemie
of
Religion
,
when
he
would
curse
any
person
,
shall
wish
no
worse
to
them
,
then
to
say
,
Let
him
be
like
such
a
people
,
and
such
a
godly
person
,
yet
will
the
wicked
not
be
satiated
with
this
,
except
he
bring
more
mischief
upon
the
godly
:
They
that
are
mad
against
me
,
do
curse
by
me
,
or
are
sworne
against
me
.
Ver.
9.
For
I
have
eaten
ashes
like
bread
;
and
mingled
my
drink
with
weeping
.
10.
Because
of
thine
indignation
and
●hy
wrath
:
for
thou
hast
lifted
me
up
,
and
cast
me
down
.
The
second
cause
of
his
grief
,
was
the
signes
of
Gods
indignation
appearing
in
the
Churches
misery
,
which
made
him
sit
desolate
many
times
in
the
dust
,
weeping
when
he
should
have
taken
some
refreshment
to
his
body
.
Whence
learn
,
1.
The
condition
of
the
godly
sometime
may
make
them
miserable
,
not
only
in
the
eyes
of
the
world
,
but
also
in
their
own
eyes
for
a
time
:
I
have
eaten
ashes
like
bread
,
&c.
2.
Not
only
may
the
godly
be
driven
to
frequenr
fasting
and
prayer
,
but
also
to
have
gray
dustie
bread
for
their
ordinary
diet
,
and
that
joyned
with
such
grief
,
as
they
can
take
no
food
with
comfort
;
I
have
eaten
ashes
like
bread
,
and
mingled
my
drink
with
weeping
.
3.
The
sharpest
ingredient
in
the
trouble
of
the
godly
,
is
the
sense
of
Gods
indignation
▪
I
mingled
my
drink
with
weeping
,
because
of
thy
indignation
.
4.
The
troubles
which
the
Lord
doth
bring
upon
his
own
children
,
should
lead
them
to
the
sense
of
their
sin
,
and
of
Gods
just
displeasure
against
them
for
the
same
;
I
mingled
my
drink
with
weeping
,
because
of
thy
indignation
and
wrath
.
5.
As
it
is
the
Lord
that
maketh
changes
of
condition
,
and
giveth
now
prosperity
in
his
indulgence
,
and
anon
adversity
for
the
abuse
of
prosperity
;
so
should
he
be
acknowledged
in
his
bounty
and
justice
good
and
holy
;
For
thou
hast
lifted
me
up
,
and
cast
me
down
.
6.
Comparison
of
past
prosperity
with
present
adversity
,
maketh
the
present
afflicted
condition
the
heavier
,
and
Gods
just
indignation
the
more
evident
:
for
thus
doth
the
Psalmist
prove
Gods
wrath
pursuing
him
and
the
Church
;
For
thou
hast
lifted
me
up
,
and
cast
me
down
.
Ver.
11.
My
dayes
are
like
a
shadow
that
declineth
:
and
I
am
withered
like
grasse
.
Here
he
repeateth
the
apparent
sad
consequence
and
effect
of
his
own
and
the
Churches
affliction
;
he
and
the
Church
of
the
Jewes
now
in
captivity
,
were
like
to
be
cut
off
without
comfort
or
hope
of
deliverance
.
Whence
learn
,
1.
Not
only
the
visible
face
of
a
Church
,
but
also
the
scattered
parts
thereof
,
may
be
near
to
disappearing
,
and
to
utter
decaying
under
long
continued
trouble
;
My
dayes
are
like
a
shadow
that
declineth
,
and
I
am
withered
like
grasse
.
2.
The
miseries
of
the
godly
,
and
the
extreme
danger
of
the
Church
,
being
laid
forth
before
God
,
are
good
arguments
of
hope
that
God
shall
shortly
help
;
for
therefore
is
it
repeated
,
and
laid
down
here
for
the
last
part
of
pouring
out
his
soul
;
My
dayes
are
like
a
shadow
that
declineth
,
and
I
am
withered
like
grasse
.
Ver.
12.
But
thou
,
O
LORD
,
shalt
endure
for
ever
:
and
thy
remembrance
unto
all
generations
.
In
the
second
part
of
the
Psalme
he
striveth
to
comfort
himself
in
the
hope
of
grace
to
be
shewn
to
the
Church
,
by
seven
arguments
.
The
first
is
,
because
God
hath
purposed
to
perpetuate
the
memorial
of
himself
unto
all
generations
,
and
endureth
for
ever
to
see
it
done
.
Whence
learn
,
1.
There
is
ground
of
hope
to
believers
,
in
the
saddest
condition
of
the
Church
;
for
albeit
beleevers
be
mortal
,
yet
God
in
whom
their
life
is
hid
,
is
eternal
;
But
thou
,
O
LORD
,
shalt
endure
for
ever
.
2.
Because
God
will
have
his
Name
known
in
all
generations
,
and
will
have
his
Word
and
Ordinances
of
Religion
made
use
of
among
men
,
for
preserving
the
memory
of
his
attributes
,
works
and
will
,
therefore
the
Church
must
continue
from
age
to
age
;
Thou
shalt
endure
for
ever
,
and
thy
remembrance
unto
all
generations
.
Ver.
13.
Thou
shalt
arise
,
and
have
mercy
upon
Zion
:
for
the
time
to
favour
her
,
yea
,
the
set
time
is
come
.
The
second
argument
of
his
hope
,
that
God
will
shortly
have
mercy
on
his
Church
is
,
because
the
time
of
the
seventy
years
set
for
their
captivity
,
was
now
almost
expired
.
Whence
learn
,
1.
It
is
good
reasoning
from
Gods
unchangeablenesse
,
to
conclude
a
change
of
the
sad
condition
of
the
Church
afflicted
,
from
a
worse
unto
a
better
:
Thou
shalt
endure
for
ever
,
and
therefore
,
thou
shalt
arise
,
and
have
mercy
upon
Sion
.
2.
As
the
Lord
hath
set
times
for
exercising
his
people
with
affliction
,
so
also
set
times
for
comforting
of
them
again
,
which
time
when
it
is
come
,
God
will
have
mercy
on
them
whom
he
hath
afflicted
;
Thou
shalt
arise
and
have
mercy
upon
Sion
;
for
the
set
time
to
favour
her
,
for
the
set
time
is
come
.
Ver.
14.
For
thy
servants
take
pleasure
in
her
stones
:
and
favour
the
dust
thereof
.
The
third
argument
is
,
because
the
Lords
people
had
a
great
affection
to
re-edifie
the
Temple
,
lying
now
ruined
.
Whence
learn
,
1.
It
is
no
new
thing
to
see
the
outward
face
of
Religion
,
and
holy
Ordinances
defaced
;
for
the
Temple
of
Ierusalem
,
is
here
lying
in
the
dust
of
a
ruinous
heap
.
2.
The
Ordinances
of
Religion
shall
not
be
utterly
abolished
,
but
so
much
thereof
shall
be
preserved
,
as
may
serve
for
the
furtherance
of
Reformation
,
and
re-edification
of
his
Church
,
in
Gods
appointed
time
;
as
here
the
Temple
is
ruined
,
but
there
are
stones
reserved
for
a
new
building
.
3.
When
the
ordinances
of
God
are
at
the
lowest
,
and
most
deformed
in
the
eyes
of
the
world
,
they
are
and
should
be
most
lovely
,
and
looked
upon
with
most
estimation
and
affection
of
Gods
people
;
Thy
servants
take
pleasure
in
her
stones
,
and
favour
the
dust
thereof
.
4.
It
is
a
good
ground
of
hope
that
God
will
shortly
repaire
the
ruines
of
Religion
,
when
he
provides
builders
,
and
doth
put
into
their
hearts
a
love
to
set
upon
the
work
of
reformation
,
as
the
Psalmist
reasoning
here
doth
teach
us
.
Ver.
15.
So
the
Heathen
shall
feare
the
Name
of
the
LORD
,
and
all
the
Kings
of
the
earth
thy
glory
.
The
fourth
argument
of
hope
is
,
from
the
promised
Conversion
of
the
Gentiles
,
to
whom
the
true
Religion
was
to
be
transmitted
in
Gods
own
time
,
by
the
means
of
restoring
of
the
Church
of
the
Jewes
unto
their
wonted
priviledge
.
Whence
learn
,
1.
The
enlargement
of
the
knowledge
and
fear
of
God
among
them
that
know
him
not
,
should
be
the
aime
and
encouragement
of
zealous
Reformers
▪
to
use
all
means
which
may
conduce
for
Reformation
;
for
so
much
we
are
taught
in
the
Psalm●sts
example
,
desiring
the
restauration
of
the
Church
of
the
Jewes
,
that
the
Gentiles
might
be
brought
in
;
and
by
hope
of
the
Conversion
of
the
Gentiles
,
giving
hope
of
restauration
unto
the
scattered
Church
of
the
Jewes
;
for
,
So
the
Heathen
shall
feare
thy
Name
,
is
the
reasoning
of
the
Psalmist
.
2.
When
the
Lord
is
pleased
to
arise
,
for
restoring
of
his
afflicted
people
unto
comfort
,
and
of
Religion
unto
its
own
beautie
,
he
can
work
so
as
Kings
shall
feare
and
tremble
,
to
see
Gods
care
of
his
own
despised
people
;
for
so
saith
he
,
The
Heathen
shall
feare
thy
Name
,
and
all
the
Kings
of
the
earth
thy
glory
.
Ver.
16.
When
the
LORD
shall
build
up
Zion
,
he
shall
appear
in
his
glory
.
The
fifth
argument
of
his
hope
is
,
from
the
glory
which
God
should
have
in
restoring
of
his
Church
.
Whence
learn
,
1.
Whatsoever
instruments
the
Lord
useth
in
the
gathering
of
his
Church
,
he
will
have
himself
seen
to
be
the
builder
thereof
;
for
it
is
the
Lord
here
,
that
shall
build
up
Sion
.
2.
As
the
glory
of
the
Lord
is
obscured
when
his
Church
is
scattered
;
so
when
he
sets
up
his
own
ordinances
again
,
his
glory
doth
appear
,
yea
,
and
that
more
then
if
his
Church
had
not
been
scattered
;
When
the
Lord
shall
build
up
Zion
,
he
shall
appear
in
glory
.
3.
The
connexion
of
Gods
glory
with
the
salvation
of
his
Church
,
is
a
comfortable
ground
of
hope
,
that
howsoever
the
Church
be
demolished
,
yet
it
shall
be
restored
and
repaired
again
:
for
,
When
the
Lord
shall
build
up
Zion
,
he
shall
appear
in
glory
,
importeth
so
much
.
Ver.
17.
He
will
regard
the
prayer
of
the
destitute
,
and
not
despise
their
prayer
.
The
sixth
argument
of
hope
is
,
from
the
Lords
respect
to
the
prayers
of
his
people
.
Whence
learn
,
1.
The
Lords
people
do
reckon
themselves
destitute
and
desolate
,
when
they
have
not
the
face
of
a
Church
,
and
do
want
the
publick
Ordinances
of
Religion
,
which
are
the
tokens
of
the
Lords
presence
among
them
:
for
especially
in
relation
to
their
scattering
from
Ieru●alem
and
the
Temple
,
doth
the
Psalmist
here
call
them
destitute
or
desolate
.
2.
When
the
Lords
people
are
scattered
one
from
another
,
they
can
trust
one
another
,
and
meet
together
at
the
throne
of
grace
,
by
their
prayer
presented
before
God
,
as
here
the
faithful
scattered
in
captivity
,
do
meet
in
a
joynt
Petition
for
the
building
up
of
Sion
;
the
destitute
have
their
prayer
put
up
in
Gods
hearing
;
He
will
regard
the
prayer
of
the
destitute
.
3.
Albeit
the
Lords
people
be
desolate
and
destitute
of
all
earthly
comfort
and
help
,
and
be
despised
by
the
world
,
yet
their
persons
and
prayer
are
in
estimation
with
God
;
He
will
regard
the
prayer
of
the
destitute
,
and
not
despise
their
prayer
.
Ver.
18.
This
shall
be
written
for
the
generation
to
come
:
and
the
people
which
shall
be
created
,
shall
praise
the
LORD
.
19.
For
he
hath
looked
down
from
the
height
of
his
Sanctuary
:
from
Heaven
did
the
LORD
behold
the
earth
.
20.
To
heare
the
groaning
of
the
Prisoners
:
to
loose
those
that
are
appointed
to
death
.
21.
To
declare
the
Name
of
the
LORD
in
Zion
:
and
his
praise
in
Ierusalem
.
22.
When
the
people
are
gathered
together
:
and
the
Kingdoms
to
serve
the
LORD
.
The
seventh
argument
of
hope
to
be
heard
is
,
from
the
assurance
,
that
as
their
calamity
was
foretold
in
Scripture
;
so
their
delivery
promised
should
be
recorded
in
Scripture
also
,
to
the
praise
of
God
,
to
the
edification
and
consolation
of
the
Church
of
God
in
their
solemn
meetings
,
in
whatsoever
Kingdoms
they
lived
.
Whence
learn
,
1.
The
more
glory
we
foresee
shall
come
to
God
by
the
granting
of
our
prayers
,
the
more
confidence
may
we
conceive
to
have
our
petition
granted
;
as
the
Psalmists
example
doth
teach
us
.
2.
God
hath
so
provided
,
that
the
exercise
and
experience
of
the
Church
in
former
times
,
should
serve
to
manifest
his
glory
,
and
edifie
the
posterity
in
after-times
;
This
shall
be
written
for
the
generation
to
come
.
3.
The
Lord
hath
determined
by
holy
Scripture
to
propagate
true
Religion
,
whereby
he
may
be
glorified
,
and
his
Church
edified
,
from
generation
to
generation
;
This
shall
be
written
for
the
generation
to
come
.
4.
The
gathering
together
again
of
a
scattered
Church
;
the
conversion
of
more
sinners
,
and
drawing
them
into
the
Church
;
and
the
perpetuation
of
the
Church
from
age
to
uge
,
is
a
Creation
or
work
of
the
omnipotent
Creator
:
The
people
wh●ch
shall
be
created
,
shall
praise
the
Lord
.
5.
The
Lord
should
be
praised
,
as
for
all
his
work
so
in
special
for
the
delivery
of
his
Church
;
and
praised
not
only
by
them
who
do
see
his
present
work
,
and
are
partakers
in
their
own
persons
of
the
gift
,
but
also
by
all
them
that
shall
hear
of
the
delivery
in
after
times
:
The
people
which
shall
be
created
,
shall
praise
the
Lord
.
6.
The
Lord
doth
so
make
manifest
his
particular
and
active
providence
about
his
people
,
as
all
ages
shall
acknowledge
his
care
for
them
;
for
the
posterity
shall
say
,
He
hath
looked
down
from
the
height
of
his
Sanctuary
,
&c.
7.
Howsoever
the
Lord
speak
of
his
dwelling
in
his
Sanctuary
,
or
in
his
Church
here
on
earth
,
yet
must
we
conceive
no
thoughts
but
heavenly
of
him
as
present
at
once
both
in
heaven
and
earth
,
to
hear
and
see
the
condition
and
carriage
of
every
one
;
He
looked
down
from
the
height
of
his
Sanctuary
,
from
heaven
did
the
Lord
behold
the
earth
,
to
hear
,
&c.
8.
The
Lords
heavenly
majesty
doth
not
hinder
him
to
humble
himself
to
behold
even
the
most
contemptible
things
on
the
earth
,
but
rather
he
will
thus
raise
his
praise
among
men
:
From
heaven
did
the
Lord
behold
the
earth
,
to
heare
the
g●oaning
of
the
prisoner
.
9.
Albeit
the
Lords
people
may
be
prisoners
,
and
put
to
silence
among
men
,
yet
their
sighes
and
groanes
have
a
loud
speech
in
the
eares
of
the
Lord
;
He
beholdeth
the
earth
,
to
heare
the
groanes
of
the
prisoner
.
10.
Albeit
the
Lord
suffer
his
childien
to
be
imprisoned
and
condemned
to
die
,
yet
he
can
interpose
himself
(
if
he
please
)
for
their
delivery
,
before
the
purpose
of
their
enemies
be
executed
;
He
beholdeth
the
earth
,
to
loose
those
that
are
appointed
to
death
.
11.
The
end
,
both
of
the
sufferings
and
deliverances
of
the
Saints
,
is
the
glorifying
of
God
,
and
as
their
danger
doth
grow
,
so
doth
the
matter
of
Gods
praise
for
doing
for
them
grow
up
also
;
For
he
beholds
the
earth
,
to
hear
the
sighes
of
the
prisoner
,
and
to
loose
them
that
are
appointed
to
death
;
To
declare
the
Name
of
the
Lord
in
Sion
,
and
his
praise
in
Ierusalem
.
12.
The
time
of
glorifying
God
for
his
works
done
for
the
Church
of
the
Jewes
,
is
in
a
special
manner
to
be
under
the
Gospel
,
in
the
assemblies
of
the
Churches
of
the
Gentiles
;
for
,
He
loosed
those
that
were
ap●ointed
to
death
,
to
declare
the
Name
of
the
Lord
in
Sion
,
when
the
people
are
gathered
together
,
and
the
Kingdomes
to
serve
the
Lord
:
that
is
,
in
the
time
when
Christ
shall
make
the
Kingdomes
of
the
earth
subject
to
him
.
Ver.
23.
He
weakened
my
strength
in
the
way
:
he
shortened
my
dayes
.
The
third
part
of
the
Psalme
,
wherein
the
Prophet
declareth
the
cause
of
his
sorrow
,
v.
23.
and
his
wrastling
against
it
,
v.
24
,
25
,
26
,
27.
and
his
victory
over
the
tentation
,
v.
28.
As
for
the
first
,
he
compareth
the
case
of
the
Church
unto
his
own
personal
condition
.
for
as
he
in
the
flower
of
his
age
was
like
to
die
by
reason
of
grief
for
the
Church
,
so
was
the
Church
like
to
perish
in
their
captivity
,
and
not
to
go
on
unto
the
hoped
for
coming
of
the
Messiah
,
and
calling
in
of
the
Gentiles
,
which
was
necessary
for
the
perpetuation
of
the
Church
unto
the
end
of
the
world
.
Whence
learn
,
1.
There
is
such
a
strait
union
between
the
Church
of
one
age
and
another
,
that
the
whole
Church
is
as
one
man
;
the
Church
of
the
Jewes
is
as
one
Israel
:
and
there
is
such
a
union
between
the
Church
and
every
member
thereof
,
that
every
member
may
and
should
take
and
esteem
the
condition
of
the
Church
,
as
his
own
personal
condition
,
and
may
speak
of
it
so
,
especially
if
he
be
the
mouth
of
the
body
,
a
Prophet
or
Minister
of
the
Corporation
of
the
Church
;
for
so
much
doth
the
Prophets
example
here
teach
us
.
2.
The
Church
of
Israel
from
Abrah●m
forward
,
was
like
a
man
entered
in
his
journey
,
and
as
it
were
by
so
many
steps
,
from
one
generation
to
another
,
walking
on
to
the
coming
and
receiving
of
Jesus
Christ
the
promised
Messiah
;
who
was
to
come
of
them
,
as
the
forme
of
speech
here
,
borrowed
from
a
wayfaring
man
,
giveth
us
to
understand
.
3.
When
the
Lord
did
scatter
the
ten
tribes
,
and
after
that
also
did
lead
in
captivity
the
other
two
unto
Babylon
:
it
seemed
unto
Israel
a
stopping
of
them
from
going
on
their
appointed
journey
,
to
the
coming
of
Christ
,
and
a
making
the
tribe
of
Iudah
so
weak
,
as
there
was
no
appearance
of
the
possibility
of
their
endurance
,
or
making
progresse
to
their
desired
end
:
for
so
much
is
imported
in
the
words
of
the
Prophet
,
taking
on
the
person
of
Israel
:
He
weakened
my
strength
in
the
way
.
4.
Yea
,
there
was
fear
of
cutting
off
of
that
tribe
,
and
of
the
abolishing
of
Israel
,
and
that
the
Messiah
coming
of
them
should
not
appear
;
and
this
was
the
exercise
of
the
Church
scattered
in
the
Babylonish
captivitie
;
and
the
fear
,
and
the
tentation
,
wherewith
the
Church
and
the
Prophet
about
the
end
of
the
captivity
,
were
wrastling
,
as
is
expressed
in
these
words
,
He
shortened
my
dayes
,
that
is
,
to
my
appearance
(
saith
Israel
by
the
Prophets
mouth
;
)
I
was
cut
off
from
being
as
a
Church
or
tribe
,
for
any
such
use
as
I
expected
.
5.
The
desire
after
Christ
and
communion
with
him
,
which
the
Church
and
every
believer
hath
,
is
like
the
longing
which
a
man
hath
to
be
at
his
journeys
end
,
and
the
impediments
which
seem
to
hinder
their
communion
with
him
,
are
like
the
taking
away
of
their
life
from
them
;
He
hath
shortened
my
dayes
,
saith
Israel
.
Ver.
24.
I
said
,
O
my
God
,
take
me
not
away
in
the
middest
of
my
dayes
:
thy
years
are
throughout
all
generations
.
25.
Of
old
hast
thou
laid
the
foundation
of
the
earth
:
and
the
Heavens
are
the
worke
of
thy
hands
.
26.
They
shall
perish
,
but
thou
shalt
endure
,
yea
,
all
of
them
shall
wax
old
like
a
garment
:
as
a
vesture
shalt
thoa
change
them
,
and
they
shall
be
changed
.
27.
But
thou
art
the
same
,
and
thy
yeares
shall
have
no
end
.
Against
this
tentation
,
the
Church
,
or
the
Prophet
in
the
Churches
name
,
doth
wrastle
in
prayer
,
and
strengtheneth
his
faith
by
sundry
arguments
,
taken
from
Gods
,
to
wit
,
Christs
eternity
,
omnipotency
,
and
immutability
,
Heb.
1.11
,
12.
Whence
learn
,
1.
The
Church
and
any
member
thereof
,
may
possibly
sometime
be
put
in
fear
of
being
cut
off
,
before
they
can
attain
their
desired
end
;
as
here
,
Take
me
not
away
in
the
midst
of
my
dayes
,
doth
import
.
2.
Faith
doth
take
God
for
the
party
to
deal
with
,
whatsoever
strait
it
shall
be
brought
into
;
God
is
the
doer
of
what
is
done
,
saith
the
beleever
,
and
so
he
dealeth
with
God
by
prayer
for
relief
;
I
said
,
O
God
,
take
me
not
away
.
3.
Appearance
of
perishing
should
not
hinder
us
to
pray
,
but
sharpen
us
rather
in
our
dutie
,
and
when
Gods
promises
and
his
dispensation
do
seem
to
disagree
,
we
may
presse
the
Covenant
,
and
not
displease
God
by
so
doing
;
I
said
,
O
my
God
,
take
me
not
away
,
&c
4.
The
eternity
of
Christ
is
the
consolation
of
the
believer
in
his
mortality
;
and
the
eternity
of
Christ
as
God
,
is
the
pledge
of
his
preservation
,
and
of
the
performance
of
Gods
promises
unto
him
;
Thy
yeares
are
throughout
all
generations
.
5.
The
omnipotencie
of
God
,
even
Christ
,
which
may
be
seen
in
the
works
of
Creation
,
is
a
rock
for
the
believer
,
who
is
in
Covenant
with
God
to
rest
upon
;
for
what
can
he
not
do
who
hath
made
all
things
of
nothing
?
Of
old
hast
thou
laid
the
foundation
of
the
earth
,
and
the
heavens
are
the
work
of
thy
hands
.
6
The
immutability
of
God
is
a
notable
comfort
to
his
afflicted
people
,
who
because
he
is
not
changed
,
therefore
shall
they
not
be
consumed
;
Heaven
and
earth
shall
perish
,
but
thou
sholt
endure
,
&c.
but
thou
art
the
same
.
7.
As
the
heavens
and
the
earth
are
subject
to
vanity
for
mans
cause
,
and
so
in
regard
of
this
condition
wherein
they
are
now
,
they
shall
perish
:
so
also
they
shall
not
simply
and
altogether
perish
,
but
be
changed
as
a
garment
for
mans
cause
,
Rom.
8
.
2●
.
All
of
them
shall
waxe
old
as
a
garment
,
as
a
vesture
shalt
thou
change
them
,
and
they
shall
be
changed
,
but
thou
art
the
same
,
and
thy
yeares
have
no
end
,
Heb.
1.11
,
12.
meant
of
Christ
.
Ver.
28.
The
children
of
thy
servants
shall
continue
:
and
their
seed
shall
be
established
before
thee
.
Here
is
his
victory
over
the
tentation
,
and
a
solid
assurance
of
the
perpetuity
of
the
Church
from
one
generation
to
another
,
grounded
upon
the
aforesaid
attributes
of
Christ
.
Whence
learn
,
1.
He
that
is
sorry
for
the
affliction
of
the
Church
,
shall
have
consolation
from
God
,
and
a
gracious
answer
to
his
prayer
,
as
the
experience
of
the
Prophet
here
doth
teach
us
.
2.
The
perpetuity
of
the
Church
,
and
establishing
of
it
may
be
solidly
concluded
from
the
unchangeablenesse
and
eternity
of
God
;
for
thus
doth
the
Prophet
reason
.
3.
The
Church
shall
never
be
barren
,
but
from
age
to
age
bring
forth
children
unto
God
;
The
children
of
thy
servants
shall
continue
,
and
their
seed
.
4.
The
true
members
of
the
Church
,
are
not
the
children
of
the
flesh
simply
,
but
the
children
of
the
same
faith
and
obedience
with
the
godly
teachers
and
servants
of
God
;
for
so
are
they
who
have
the
promises
,
here
described
;
The
children
of
thy
servants
shall
tontinue
.
5.
Whatsoever
change
may
befal
the
visible
Church
before
the
world
,
yet
before
God
she
is
fixed
and
stable
,
as
a
house
builded
upon
a
rock
;
The
seed
of
thy
servants
shall
be
established
before
thee
.
PSALM
CIII
.
THis
is
a
Psalme
of
praise
and
thanksgiving
to
God
,
for
his
grace
to
his
people
,
wherein
the
believer
stirreth
up
himself
,
and
by
his
own
example
others
also
to
praise
God
,
v.
1
,
2.
And
that
for
seventeen
reasons
or
arguments
of
praise
;
some
of
them
taken
from
mercies
shewen
to
himself
,
some
from
mercies
to
all
believers
,
and
some
taken
from
his
sovereign
dominion
over
all
,
unto
v.
20.
and
in
the
last
three
verses
,
there
is
an
exhortation
to
all
the
creatures
,
to
joyne
in
Gods
praises
with
the
Prophet
.
Ver.
1.
BLesse
the
LORD
,
O
my
soule
:
and
all
that
is
within
me
,
blesse
his
holy
Name
.
2.
Blesse
the
LORD
,
O
my
soule
,
and
forget
not
all
his
benefits
.
In
the
Pro●hets
stirring
up
of
himself
to
praise
God
;
Learn
,
1.
The
sense
of
Gods
goodnesse
to
a
believer
is
very
blessednesse
felt
,
flowing
from
God
the
fountain
and
cause
of
blessednesse
:
Blesse
the
LORD
,
O
my
soul.
2.
When
a
believer
is
satisfied
with
Gods
goodnesse
,
he
cannot
satisfie
himself
in
the
expression
of
his
sense
of
it
,
or
of
his
discharge
of
thankfulnesse
for
it
,
but
stirreth
up
his
own
dull
spirit
to
the
work
of
praise
:
Blesse
the
LORD
,
O
my
soul.
3.
In
praising
God
,
special
care
is
to
be
had
of
the
sincerity
of
our
heart
and
affections
;
All
that
is
within
me
,
blesse
his
holy
Name
.
4.
Whatsoever
is
said
of
God
,
will
be
found
really
to
be
true
of
him
,
and
the
believer
will
subscribe
unto
the
unstained
glory
of
his
Name
,
and
may
say
,
All
that
is
w●thin
me
,
blesse
his
holy
Name
.
5.
Albeit
we
do
not
obtain
of
our
heart
at
first
what
we
would
,
yet
must
we
still
insist
in
the
stirring
up
of
the
grace
of
God
in
us
,
for
any
service
we
are
about
;
Blesse
the
LORD
,
O
my
soul
,
saith
he
the
second
time
.
6.
God
hath
put
so
many
obligations
upon
every
believer
,
as
may
furnish
reasons
of
praise
and
thanksgiving
;
Blesse
the
Lord
abundantly
and
forget
not
his
benefits
.
7.
As
oblivion
is
always
unthankful
,
so
the
remembrance
and
calling
to
minde
what
the
Lord
hath
bestowed
upon
us
,
with
a
due
estimation
of
the
meanest
benefit
,
is
a
point
of
upright
thankfulnesse
:
Blesse
the
LORD
,
O
my
soul
,
and
forget
not
all
his
benefits
,
that
is
,
forget
not
any
of
his
benefits
,
as
the
forme
of
speech
in
the
Original
doth
import
.
Vers.
3.
Who
forgiveth
all
thine
iniquities
:
who
healeth
all
thy
diseases
.
The
first
reason
of
thanksgiving
is
for
remission
of
sinnes
:
the
second
reaason
is
for
healing
specially
of
spiritual
maladies
.
Whence
learn
,
1.
Saving
grace
bestowed
upon
us
,
should
have
the
first
room
in
our
thanksgiving
unto
God
,
because
it
is
the
evidence
of
Gods
special
love
to
us
:
for
this
doth
the
order
of
the
Prophets
thanksgiving
teach
us
.
2.
The
most
holy
of
Gods
servants
are
not
justified
by
their
good
works
,
but
by
gracious
remission
of
their
evil
works
:
Blesse
the
LORD
,
who
forgiveth
thy
iniquities
.
3.
The
remission
of
sin
is
a
perfect
taking
away
of
the
guiltinesse
,
not
of
some
only
,
but
of
all
sins
:
Who
forgiveth
all
thine
iniquities
.
4.
After
remission
of
sin
,
and
justification
of
our
persons
,
there
remaineth
much
inbred
corruption
,
and
many
not
only
bodily
,
but
also
and
especially
sinful
infirmiti●s
,
diseases
and
maladies
of
our
soules
,
whereby
we
become
unable
to
do
the
good
which
we
would
,
or
to
eschew
the
evil
which
we
would
not
do
:
and
of
these
diseases
God
becometh
a
Physician
to
heale
them
all
,
by
his
Spirit
of
Sanctification
bestowed
upon
all
whom
he
justifieth
;
Who
healeth
all
thy
diseases
.
Vers.
4.
Who
redeemeth
thy
life
from
destruction
:
who
crowneth
thee
with
loving
kindnesse
,
and
tender
mercies
.
The
third
reason
of
thanksgiving
,
is
for
delivering
of
him
graciously
,
from
perishing
:
and
the
fourth
reason
is
,
for
giving
unto
him
mercifully
many
good
things
;
By
destruction
here
he
meaneth
,
not
only
the
danger
of
being
killed
by
his
enemies
,
but
also
and
especially
the
state
of
condemnation
and
perishing
in
Gods
wrath
,
from
which
the
man
justified
is
redeemed
by
the
Mediator
.
Whence
learn
,
1.
The
benefit
of
preservation
from
eternal
death
,
is
given
unto
the
man
,
to
whom
all
iniquity
is
forgiven
;
for
here
these
benefits
are
joyned
the
one
with
the
other
.
2.
The
deliverances
which
are
given
to
believers
,
as
well
bodily
as
spiritual
,
temporal
as
well
as
everlasting
,
do
come
to
us
in
the
way
of
Redemption
,
made
by
our
kinde
and
faithful
Kinsman
Jesus
Christ
;
Who
redeemeth
thy
life
from
destruction
.
3.
A
man
must
be
sensible
of
the
merit
of
sin
,
and
see
himself
in
the
state
of
perdition
for
sin
,
before
he
can
put
a
right
estimation
upon
his
delivery
,
he
must
count
himself
a
lost
man
,
till
the
LORDS
Redeemer
deliver
him
,
as
we
may
perceive
in
the
Prophet
,
saying
,
He
hath
redeemed
thy
life
from
destruction
.
4.
The
favour
which
God
bestoweth
upon
a
believer
,
is
not
in
giving
unto
him
one
or
two
,
or
some
few
evidences
of
his
love
and
mercie
,
but
in
a
constant
compassing
of
him
on
every
hand
,
in
every
thing
:
so
that
he
shall
turn
him
about
to
what
A●t
he
will
,
he
is
circled
round
about
with
love
and
mercy
,
supplying
wants
,
preventing●
or
mitigating
and
seasoning
his
troubles
,
reclaiming
him
from
sin
,
and
directing
him
in
Gods
way
;
Who
crowneth
thee
with
loving
kindnesse
and
tender
mercies
.
5.
The
evidences
of
Gods
kindnesse
and
mercie
to
a
man
,
is
not
only
a
meanes
to
glorifie
God
,
but
also
a
meanes
to
put
respect
and
honour
;
yea
,
and
a
crown
of
glory
on
the
head
of
the
believer
,
in
the
sight
of
all
who
look
upon
him
;
therefore
saith
he
,
Who
crowneth
thee
with
loving
kindnesse
and
tender
mercies
.
Ver.
5.
Who
satisfieth
thy
mouth
with
good
things
:
so
that
thy
youth
is
renewed
like
the
Eagles
.
The
fifth
reason
of
thanksgiving
is
,
not
only
for
blessing
the
use
of
the
creatures
unto
him
,
but
also
and
especially
for
feeding
him
with
spiritual
food
,
and
giving
comfortable
refreshments
to
his
Church
,
set
forth
under
the
similitude
of
corporal
●eeding
upon
dainties
.
The
sixth
reason
is
for
comforting
his
spirit
,
and
reviving
it
in
its
dead
condition
,
as
the
Eagle
is
revived
and
renewed
after
casting
her
bill
.
Whence
learn
,
1.
The
blessing
of
God
upon
the
believer
,
maketh
the
use
of
Gods
benefits
,
and
his
ordinary
meales
and
morsels
,
savourie
and
sweet
,
because
he
hath
all
that
is
given
to
him
,
with
Gods
allowance
and
good-will
;
Who
satisfieth
thy
mouth
with
good
things
.
2.
The
Lord
after
spiritual
hunger
and
thirst
,
giveth
such
satisfaction
to
the
soul
of
the
believer
,
as
banquet-chear
and
dainties
do
give
to
a
hungry
and
thi●sty
man
,
as
the
similitude
here
sheweth
;
Who
satisfieth
thy
mouth
with
good
things
.
3.
As
the
Eagle
decayeth
and
groweth
lean
,
when
her
bill
or
beak
groweth
so
long
and
crooked
as
she
cannot
eat
for
it
,
and
when
she
casteth
her
bill
,
and
her
beak
is
now
fitted
better
to
take
her
food
,
then
she
is
revived
and
strengthened
,
and
as
it
were
groweth
young
again
:
so
fareth
it
with
the
soul
of
the
believer
,
which
sometimes
is
so
exercised
and
troubled
,
as
it
refuseth
comfort
,
and
lieth
in
a
dead
condition
;
but
when
the
Lord
reneweth
the
sense
of
his
love
,
it
is
a
new
life
,
and
the
inner
man
is
revived
again
;
Thy
youth
is
renewed
as
the
Eagle
.
4.
It
is
an
act
of
thanksgiving
unto
God
,
to
give
account
to
our selves
,
and
to
reckon
over
to
our
own
soules
,
what
the
Lord
hath
bestowed
on
us
,
and
done
for
us
,
as
appeareth
in
the
Prophets
practice
here
,
speaking
all
this
to
his
own
soul
,
in
reckoning
over
the
benefits
.
Ver.
6.
The
LORD
executeth
righteousnesse
and
judgement
for
all
that
are
oppressed
.
He
goeth
on
in
his
thanksgiving
,
and
ascendeth
from
the
mercies
shewn
to
himself
,
unto
the
praising
of
Gods
righteousnesse
and
mercifulnesse
toward
all
believers
,
as
well
as
toward
himself
,
according
as
every
ones
need
doth
require
:
and
here
is
the
seventh
reason
of
Gods
praise
,
for
maintaining
the
cause
of
all
his
oppressed
people
.
Whence
learn
,
1.
The
sight
of
Gods
goodnesse
towards
our selves
,
should
lead
us
to
the
observation
of
Gods
goodnesse
to
all
his
children
in
common
,
and
unto
his
righteous
,
holy
and
gracious
nature
,
as
the
example
of
the
Psalmist
teacheth
us
.
2.
As
to
be
oppressed
was
not
Davids
lot
alone
,
but
is
the
common
condition
whereunto
the
godly
in
all
ages
are
subject
:
so
to
have
God
the
defender
and
the
avenger
of
those
that
oppresse
them
,
was
not
the
priviledge
of
David
alone
,
but
common
to
him
and
all
Gods
children
;
For
the
Lord
executeth
righteousnesse
and
judgement
for
all
that
are
oppressed
.
Ver.
7.
He
made
known
his
wayes
unto
Moses
,
his
acts
unto
the
children
of
Israel
.
The
eighth
reason
of
Gods
praise
,
is
,
for
his
revealing
of
his
will
and
works
to
his
Prophet
Moses
,
and
to
the
people
of
Israel
;
Whenee
learn
,
1.
The
knowledge
of
Gods
will
,
of
his
way
of
dealing
with
men
,
and
of
his
works
,
are
mysteries
which
men
cannot
understand
,
till
the
Lord
reveal
all
to
them
;
It
is
he
who
maketh
his
wayes
known
.
2.
As
God
hath
the
choosing
of
people
to
whom
,
so
also
of
the
men
by
whom
he
will
reveal
himself
and
his
wayes
;
He
made
known
his
wayes
unto
Moses
,
his
acts
to
the
children
of
Israel
.
3.
As
the
revealing
of
Gods
way
,
wherein
he
will
walk
with
us
,
and
of
his
way
wherein
he
will
have
us
to
walk
before
him
,
is
no
small
mercie
to
his
Church
:
so
is
it
no
small
obligation
put
upon
his
people
,
and
matter
of
praise
and
thanks
unto
God
;
for
this
is
made
here
the
matter
of
the
Churches
thanks
,
and
of
Gods
praise
,
That
he
made
known
h●s
wayes
to
Moses
,
and
made
Israel
to
see
that
he
wrought
as
he
had
spoken
;
He
made
known
his
acts
to
the
children
of
Israel
.
Ver.
8.
The
LORD
is
merciful
and
gracious
:
slow
to
anger
,
and
plenteous
in
mercy
.
The
ninth
reason
of
Gods
praise
is
,
for
his
merciful
and
gracious
nature
expressed
in
sundry
titles
.
Whence
learn
,
1.
The
Lord
is
compassionate
toward
us
in
our
miseries
,
and
ready
to
pardon
our
sins
;
The
Lord
is
merciful
.
2.
The
Lord
is
not
hindered
by
our
unworthinesse
to
do
us
good
,
when
we
come
unto
him
,
but
is
ready
to
shew
favour
to
such
as
acknowledge
themselves
to
be
unworthy
,
and
do
seek
nothing
but
of
his
free
love
;
The
Lord
is
gracious
.
3.
The
Lord
doth
not
easily
let
forth
the
evidence
of
his
anger
,
even
when
he
is
provoked
;
He
is
slow
to
anger
.
4.
Even
in
wrath
he
remembreth
mercy
,
and
doth
not
let
forth
the
effects
of
his
wrath
in
full
measure
,
but
tempereth
his
chastisements
,
so
as
we
may
endure
them
,
and
mixeth
mitigations
in
the
most
bitter
cups
;
He
is
plenteous
in
mercy
.
Ver.
9.
He
will
not
alwayes
chide
:
neither
will
he
keep
his
anger
for
ever
.
The
tenth
reason
of
praise
is
,
for
the
short
continuance
of
the
effects
of
his
wrath
.
Whence
learn
,
1.
Albeit
the
Lord
be
ready
to
live
as
a
reconciled
God
and
father
with
us
his
children
,
yet
we
are
given
to
strife
,
and
do
frequently
offend
and
grieve
him
,
and
give
reason
to
him
to
rebuke
us
,
as
his
not
chiding
of
us
doth
import
.
2.
When
he
hath
debated
his
controversie
by
words
,
and
by
the
rod
,
and
hath
made
our
conscience
challenge
and
chide
us
,
he
doth
not
entertain
the
controversie
long
;
He
will
not
alwayes
chide
.
3.
Albeit
the
tokens
of
Gods
anger
endure
longer
then
we
would
,
yet
shall
they
be
removed
at
length
,
he
will
not
pursue
his
quarrel
furrher
then
our
real
humiliation
;
Neither
will
he
keep
his
anger
for
ever
.
Vers.
10.
He
hath
not
dealt
with
us
after
our
sinnes
;
nor
rewarded
us
according
to
our
iniquities
.
The
eleventh
reason
of
Gods
praise
is
,
for
the
common
experience
which
the
Saints
have
had
already
of
his
mercy
.
Whence
learn
,
1.
What
the
Word
saith
of
Gods
grace
,
mercy
,
long-suffering
,
and
other
titles
of
his
goodnesse
,
the
common
experience
of
his
children
,
yea
,
and
of
all
the
members
of
the
visible
Church
may
bear
witnesse
unto
it
:
He
hath
not
dealt
with
us
after
our
sinnes
.
2.
The
felt
mercies
of
the
Lord
should
not
extenuate
our
sinnes
,
but
rather
make
us
aggravate
our
faults
,
and
weigh
our
misdeservings
in
the
balance
of
the
Sanctuary
;
for
not
by
the
weight
of
judgements
,
(
which
oft-times
are
laid
aside
,
or
are
gently
inflicted
)
but
by
the
Word
must
we
judge
of
our
iniquities
;
For
he
hath
not
rewarded
us
according
to
our
iniquities
.
Ver.
11.
For
as
the
heaven
is
high
above
the
earth
:
so
great
is
his
mercy
toward
them
that
feare
him
.
The
twelfth
reason
of
Gods
praise
is
,
for
the
unmeasurablenesse
nf
his
mercy
toward
his
servants
,
compared
to
the
unmeasurable
height
of
the
heaven
above
the
earth
.
Whence
learn
,
1.
Our
minde
cannot
finde
out
a
comparison
too
la●ge
,
for
expressing
the
superabundant
mercy
of
the
Lord
toward
his
people
,
For
as
the
heaven
is
high
above
the
earth
,
so
great
is
his
mercy
toward
them
that
feare
him
.
2.
Those
are
the
children
of
God
,
who
howsoever
they
are
not
free
of
sin
,
yet
they
are
careful
to
please
God
,
and
loath
to
offend
him
;
They
are
persons
that
feare
him
.
3.
The
consolations
of
God
,
and
the
riches
of
his
mercy
,
are
not
appointed
to
foster
sin
or
security
in
any
man
,
but
to
cherish
the
hearts
of
those
that
stand
in
awe
to
offend
God
,
and
study
to
please
him
:
Great
is
his
mercy
to
them
that
feare
him
.
Ver.
12.
As
far
as
the
east
is
from
the
west
:
so
far
hath
he
removed
our
transgressions
from
us
.
The
thirteenth
reason
of
Gods
praise
is
,
for
compleat
fulnesse
of
remission
of
sin
unto
the
believer
in
him
.
Whence
learn
,
1.
Albeit
sins
hinder
our
accesse
to
God
,
yet
they
do
not
hinder
Gods
approaching
unto
them
,
on
whom
he
will
have
mercy
;
for
sin
is
not
removed
,
till
Christ
come
to
the
sinner
,
as
here
is
imported
.
2.
Remission
of
sin
is
a
gift
,
full
and
compleat
,
given
by
God
unto
every
believer
in
Christ
,
and
the
guiltinesse
and
debt
of
sin
,
is
so
far
and
so
fully
removed
,
that
it
can
never
be
imputed
unto
the
believer
,
nor
come
near
to
hurt
him
;
As
far
as
the
east
is
from
the
west
,
so
far
hath
he
removed
our
transgressions
from
us
.
Understand
this
of
the
believer
,
who
doth
not
turne
the
grace
of
God
into
wantonnesse
,
but
maketh
use
of
grace
,
to
strengthen
him
in
his
battel
against
the
body
of
sin
in
himself
.
Ver.
13.
Like
as
a
father
pitieth
his
children
,
so
the
LORD
pitieth
them
that
feare
him
.
The
fourteenth
reason
of
Gods
praise
is
,
for
his
fatherly
pity
toward
all
his
weak
children
,
who
would
heartily
serve
him
better
then
they
do
.
Whence
learn
,
1.
The
course
of
renewed
pardon
of
sin
,
and
daily
removing
of
sin
from
the
penitent
believer
,
doth
flow
from
the
Lords
adopting
of
believers
to
be
his
children
,
as
the
similitude
taken
from
a
father
doth
shew
unto
us
▪
2.
The
love
which
nature
teacheth
a
father
to
bear
toward
his
obedient
childe
,
is
but
a
shadow
of
the
love
of
God
to
believers
:
Like
as
a
father
pitieth
his
children
,
so
the
Lord
pitieth
them
that
fear
him
.
3.
As
none
of
the
Lotds
children
want
their
own
infirmities
,
short
comings
in
duties
,
and
fallings
into
transgressions
;
so
all
of
them
are
looked
on
by
God
,
in
as
tender
pity
as
ever
father
did
shew
to
children
:
Like
as
a
father
pitieth
his
children
,
so
the
Lord
pitieth
them
that
feare
him
.
Understand
this
of
such
as
do
esteem
their
sinful
inclination
,
their
greatest
misery
.
Ver.
14.
For
he
knoweth
our
frame
;
he
remembreth
that
we
are
dust
.
The
fifteenth
reason
of
Gods
praise
,
is
his
discretion
in
moderating
his
dealing
with
us
,
so
as
our
weaknesse
may
beare
;
and
this
reason
serveth
to
clear
and
confirme
the
former
.
Whence
learn
,
1.
There
is
no
more
strength
in
man
of
himself
,
then
there
is
in
the
matter
he
was
made
of
;
We
are
but
dust
.
2.
The
Lord
knoweth
our
weaknesse
perfectly
,
and
what
we
are
able
●o
endure
:
He
knoweth
our
frame
,
what
stuffe
we
are
made
of
,
and
how
fraile
our
natural
constitution
is
.
3.
It
is
not
for
our
worthinesse
in
us
,
that
God
dealeth
gently
with
us
,
but
out
of
his
own
goodnesse
,
free-love
and
pity
;
He
pitieth
them
that
fear
him
;
for
he
knoweth
our
frame
.
Ver.
15.
As
for
man
,
his
dayes
are
as
grasse
:
as
a
flower
of
the
field
,
so
he
flourisheth
.
16.
For
the
winde
passeth
over
it
,
and
it
is
gone
,
and
the
place
thereof
shall
know
it
no
more
.
17.
But
the
mercy
of
the
LORD
is
from
everlasting
to
everlasting
upon
them
that
feare
him
:
and
his
righteousnesse
unto
childrens
children
:
18.
To
such
as
keep
his
covenant
,
and
to
those
that
remember
his
commandements
to
do
them
.
The
sixteenth
reason
of
Gods
praise
is
,
for
his
everlasting
mercie
,
and
constant
fidelity
in
performing
whatsoever
he
hath
promised
to
every
sincere
beleever
.
Whence
learn
,
1.
All
the
glory
of
man
in
his
naturals
,
when
he
is
adorned
at
the
best
,
with
learning
,
wisdome
,
beauty
,
strength
,
riches
,
honour
,
and
whatsoever
other
ornaments
he
can
have
,
is
but
like
the
glory
of
grasse
and
flowers
,
which
are
very
tender
and
subject
to
many
hazards
,
and
eas●ly
broken
down
or
blasted
;
and
albeit
no
harme
should
come
to
them
from
without
,
yet
of
themselves
they
endure
but
a
very
short
season
,
and
then
do
fade
away
:
As
for
man
,
his
dayes
are
as
grasse
,
as
a
flower
of
the
field
so
he
flourisheth
,
for
the
winde
passeth
over
it
,
and
it
is
gone
,
&c.
2.
Humane
infirmities
and
mortality
,
serve
indeed
to
humble
a
man
,
but
do
not
hinder
the
humbled
man
to
come
and
receive
of
God
compleat
mercy
,
that
is
,
pardon
of
sinnes
,
supply
of
all
wants
,
and
life
everlasting
:
Mans
dayes
are
as
the
flower
▪
the
winde
goeth
over
it
,
and
it
is
gone
,
and
the
place
thereof
shall
know
it
no
more
,
but
the
mercie
of
the
Lord
is
from
everlasting
to
everlasting
.
3.
The
true
believer
and
heire
of
the
promises
,
is
he
,
who
in
his
greatest
confidence
in
Gods
everlasting
mercie
,
doth
stand
in
awe
to
offend
God
;
The
mercy
of
the
Lord
is
upon
them
that
feare
him
.
4.
As
mercie
is
decreed
and
prepared
before
the
beginning
of
the
world
,
for
the
beleever
who
feareth
God
;
so
is
it
let
forth
in
actual
application
unto
him
in
this
life
,
and
for
evermore
after
this
life
is
gone
;
The
mercy
of
the
Lord
is
from
everlasting
to
everlasting
to
them
that
feare
him
.
5.
Such
as
out
of
love
to
God
are
loath
to
offend
him
;
and
out
of
faith
in
Gods
mercy
study
to
please
him
,
shall
have
justice
to
be
their
friend
,
to
themselves
and
to
their
children
who
follow
their
footsteps
,
from
one
generation
to
another
,
the
Lords
righteousnesse
shall
be
for
them
,
and
not
against
them
;
all
that
is
promised
to
the
Saints
,
shall
be
done
to
them
,
and
for
them
:
His
righteousnesse
shall
be
unto
his
childrens
children
.
6.
As
God
hath
given
the
offer
of
his
grace
by
Covenant
,
for
reconciliation
of
enemies
;
so
hath
he
given
his
Law
and
Commandments
for
a
rule
,
to
lead
the
reconciled
man
unto
salvation
,
and
he
only
is
the
heire
of
the
promise
of
everlasting
mercy
and
righteousnesse
,
who
studieth
to
prove
the
sincerity
of
his
faith
,
by
his
endeavouring
of
obedience
:
For
the
promise
here
is
made
to
such
as
keep
his
Covenant
,
and
to
those
that
remember
his
commandments
to
do
them
.
Ver.
19.
The
LORD
hath
prepared
his
throne
in
the
heavens
:
and
his
Kingdome
ruleth
over
all
.
The
last
reason
of
Gods
praise
,
is
his
universal
dominion
over
all
the
creatures
,
whereby
a
strong
obligation
is
put
upon
Angels
and
men
to
glorifie
him
.
Whence
learn
,
1.
What
God
doth
give
unto
Believers
,
he
is
able
to
preserve
unto
them
;
what
he
promiseth
,
he
is
able
to
performe
unto
them
;
whatsoever
power
in
earth
or
in
hell
be
against
them
,
he
is
able
to
defend
his
Church
and
every
Member
of
it
:
The
Lord
hath
prepared
his
throne
in
heaven
.
2.
Whatsoever
praise
we
owe
to
God
for
benefits
,
which
we
have
received
from
him
,
fewer
or
more
,
greater
or
lesser
;
we
must
remember
to
praise
him
also
for
his
glorious
and
great
Majesty
,
and
transcendent
excellency
over
all
the
creatures
:
He
hath
established
his
throne
in
heaven
,
and
his
dominion
is
over
all
.
3.
Whatsoever
confusions
do
appear
on
earth
;
whatsoever
re●●lutions
do
fall
in
Church
or
State
;
whatsoever
hardship
Gods
children
do
meet
with
,
God
guideth
the
whole
businesse
very
orderly
and
well
,
and
performeth
all
his
own
good
pleasure
:
His
Kingdome
ruleth
over
all
.
Ver.
20.
Blesse
the
LORD
,
ye
his
Angels
that
excell
in
strength
,
that
do
his
commandments
,
hearkening
unto
the
voice
of
his
word
.
21.
Blesse
ye
the
LORD
,
all
ye
his
hostes
:
ye
ministers
of
his
that
do
his
pleasure
.
22.
Blesse
the
LORD
,
all
his
works
in
all
places
of
his
dominion
:
blesse
the
LORD
,
O
my
soul.
In
the
last
three
verses
,
he
inviteth
Angels
and
men
and
all
creatures
to
joyne
with
his
soul
in
prai●●ng
God
:
True
it
is
,
that
the
Angels
need
not
to
be
exhorted
to
blesse
God
,
and
many
of
the
Lords
hostes
and
workes
are
not
capable
of
our
exhortation
;
yet
this
forme
of
speech
signifieth
,
that
all
of
them
in
their
own
kinde
,
and
materially
at
least
,
do
shew
forth
the
blessednesse
of
God
;
and
that
if
they
were
all
endued
with
reason
,
able
and
fitted
formally
,
expresly
,
and
directly
to
glorifie
God
,
they
were
all
too
few
for
the
work
,
and
could
not
either
severally
,
or
joyntly
glorifie
the
Lord
,
as
his
deserving
is
.
Whence
learne
,
1.
The
weight
of
the
●ffering
of
praise
unto
God
,
is
too
heavy
for
men
to
lift
;
and
as
for
Angels
,
it
will
take
up
all
their
strength
,
and
their
best
abilities
to
go
about
it
:
Blesse
the
Lord
,
ye
his
Angels
that
excell
in
strength
.
2.
It
is
the
commendation
of
Angels
,
that
they
obey
all
Gods
commands
readily
,
and
we
should
follow
their
example
,
and
aime
at
their
perfection
in
service
;
that
the
will
of
God
may
be
done
on
Earth
,
as
it
is
in
Heaven
:
For
they
do
his
Commandments
,
hearkening
to
the
voice
of
his
word
.
3.
All
the
several
rankes
of
creatures
,
are
so
many
mustered
hosts
,
ready
to
execute
Gods
judgements
,
as
they
are
directed
;
and
are
alwayes
in
their
kinde
setting
forth
on
all
hands
,
the
glory
and
goodnesse
of
God
:
Blesse
the
Lord
,
all
ye
his
hosts
.
4.
The
family
of
Beleevers
,
the
servants
of
the
Lord
,
who
know
his
will
,
and
study
to
do
it
;
and
in
speciall
,
his
Ministers
in
the
Church
,
servants
in
State
,
Pastors
and
Teachers
of
Gods
people
,
have
in
a
special
obligation
lying
on
them
to
blesse
the
Lord
,
who
has
intrusted
them
in
his
service
,
and
made
them
do
his
will
:
Blesse
the
Lord
,
ye
Ministers
of
his
that
do
his
pleasure
.
5.
There
is
none
of
Gods
works
in
any
part
of
the
world
;
nothing
which
his
hands
hath
made
,
how
base
and
mean
soever
it
may
seem
,
which
doth
not
contribute
matter
unto
the
song
of
Gods
praise
,
and
furnish
reasons
to
glorifie
and
blesse
the
Maker
:
Blesse
ye
the
Lord
,
all
his
works
,
in
all
places
of
his
dominion
.
6.
When
the
Believer
looketh
on
all
the
creatures
in
their
own
kinde
,
as
contributers
unto
the
glorifying
of
God
,
he
shall
finde
his
own
particular
obligation
for
special
mercies
bestowed
upon
himself
,
calling
for
particular
praise
and
thanks
at
his
hands
;
as
David
doth
here
,
who
when
he
hath
set
all
the
creatures
on
work
to
blesse
God
,
concludeth
thus
:
Blesse
the
Lord
,
O
my
soul.
PSALME
CIV
.
AS
in
the
former
Psalme
,
the
Prophet
stirred
up
himself
,
and
all
others
to
glorifie
God
,
specially
for
the
works
of
grace
;
so
here
he
stirreth
up
himself
,
and
others
to
glorifie
God
,
specially
for
the
works
of
creation
,
and
providence
:
And
in
the
first
place
he
sheweth
the
scope
of
all
the
Psalme
,
v.
1.
In
the
second
place
he
bringeth
arguments
for
pressing
the
duty
of
praising
God
,
from
the
first
dayes
work
of
creation
,
to
wit
,
the
light
;
And
from
the
second
dayes
work
in
spreading
forth
the
Heavens
,
v.
2
,
3
,
4.
And
from
the
3d.
days
work
of
bringing
forth
the
Earth
,
the
Sea
,
the
Floods
,
and
Plants
,
for
the
use
of
Man
and
Beast
,
which
were
the
work
of
the
sixth
day
,
v.
5
,
6
,
7
,
8
,
9
,
10
,
11
,
12
,
13
,
14
,
15
,
16
,
17
,
18.
And
from
the
works
of
the
fourth
day
,
Sun
and
Moon
,
v.
19
,
20
,
21
,
22
,
23
,
24.
And
from
the
works
of
the
fifth
day
,
Fishes
,
greater
and
smaller
,
v.
25
,
26
,
In
the
third
place
,
he
bringeth
arguments
of
Gods
praise
,
fr●m
the
preservation
,
specially
of
living
creatures
,
v.
27
,
28
,
29
,
30.
In
the
fourth
place
is
the
conclusion
of
the
Psalme
,
with
some
further
reasons
for
praising
of
GOD
,
v.
31
,
32
,
33
,
34
,
35.
Ver.
1.
BLesse
the
LORD
,
O
my
soul
,
O
LORD
my
God
,
thou
art
very
great
:
thou
art
cloathed
with
honour
and
majesty
.
Here
is
the
scope
of
the
whole
Psalme
,
wherein
he
stirreth
up
his
own
soul
,
and
by
his
own
example
,
all
others
that
have
ears
to
hear
,
to
glorifie
our
God
for
his
greatnesse
and
Majesty
,
manifested
in
his
works
of
Creation
and
Providence
.
Whence
learn
,
1.
The
Lord
is
to
be
praised
by
his
children
;
not
only
for
his
benefits
bestowed
upon
them
,
but
also
for
his
own
glorious
Majesty
and
greatnesse
;
not
only
is
he
to
be
praised
for
the
works
of
Redemption
and
Grace
to
his
Elect
children
,
but
also
for
the
works
of
Creation
,
and
what
he
hath
bestowed
upon
the
creatures
,
as
this
Psalme
compared
with
the
former
doth
teach
us
.
2.
Because
men
have
oft-times
the
words
of
praise
in
their
mouth
,
and
do
care
little
to
have
their
affection
suitable
to
the
work
in
their
heart
;
therefore
when
we
go
about
to
praise
God
we
should
stir
up
our
spirits
unto
a
Religious
disposition
,
as
David
doth
here
,
saying
:
Blesse
the
Lord
,
O
my
soul.
3.
When
we
go
about
the
work
of
●ods
praise
,
we
should
consider
his
Majesty
,
how
great
he
is
,
and
worthy
to
be
praised
:
O
LORD
,
thou
art
very
great
.
4.
Then
is
the
heart
best
fitted
for
Gods
praises
,
when
the
soul
that
is
about
the
work
of
praise
,
doth
apprehend
its
interest
in
God
,
and
looketh
upon
him
as
reconciled
,
and
in
Covenant
with
it self
:
O
Lord
my
God
,
thou
art
very
great
.
5.
The
praises
of
God
do
not
depend
upon
the
man
that
praiseth
him
,
but
are
fixed
in
God
,
and
flow
forth
from
himself
so
clearly
,
that
none
can
be
excused
of
ingratitude
,
who
do
not
acknowledge
his
glory
:
Thou
art
cloathed
with
honour
and
Majesty
.
Albeit
God
be
invisible
,
and
unsearchable
;
yet
his
honour
and
Majesty
may
be
seen
in
his
works
,
which
are
as
a
garment
,
both
to
hide
him
in
one
respect
,
and
hold
him
forth
in
another
to
be
seen
:
Thou
art
cloathed
with
honour
and
Majesty
.
Vers.
2.
Who
coverest
thy selfe
with
light
,
as
with
a
garment
:
who
stretchest
out
the
heavens
like
a
curtaine
.
3.
Who
layeth
the
beames
of
his
chambers
in
the
waters
,
who
maketh
the
clouds
his
charet
,
who
walketh
upon
the
wings
of
the
winde
.
4.
Who
maketh
his
Angels
spirits
:
his
ministers
a
flaming
fire
.
In
the
second
place
are
set
down
the
Arguments
for
praising
of
God
,
taken
from
the
works
of
creation
,
such
as
were
wrought
the
first
and
second
day
,
whereof
only
so
much
is
spoken
,
as
may
lead
us
unto
what
is
said
more
thereof
,
in
the
History
written
by
Moses
.
Whence
learne
,
1.
The
works
of
creation
,
besides
their
natural
use
,
do
serve
for
spiritual
uses
also
;
to
wit
,
to
furnish
unto
us
the
knowledge
of
God
,
to
edifie
us
in
faith
,
and
stirre
us
up
to
glorifie
the
Maker
,
as
here
doth
appear
.
2.
Among
all
the
sensible
creatures
of
God
,
the
creation
of
the
light
hath
the
first
place
,
for
manifestation
of
his
glory
;
whether
we
look
unto
the
brightnesse
and
admirable
purity
of
it
,
which
cannot
be
polluted
by
any
filthinesse
whereupon
it
shines
;
or
the
use
it
hath
in
operation
upon
,
and
setting
forth
of
the
beauty
of
the
r●st
of
the
creatures
,
therefore
he
beginneth
at
it
here
.
3.
Our
thoughts
of
God
should
be
higher
,
larger
more
purified
from
bodily
apprehensions
and
all
imperfections
,
then
our
thoughts
of
created
light
are
,
when
we
look
upon
the
light
i●●u●inated
all
the
world
at
once
;
For
as
the
garment
of
a
King
sheweth
his
Majesty
,
and
yet
is
no
part
of
his
substance
or
essence
,
and
in
its
nature
is
much
inferiour
to
his
worth
,
so
is
the
light
nothing
but
Gods
creature
,
serving
to
shew
forth
his
glory
,
and
is
infinitly
inferiour
unto
him
:
Who
covereth
himself
with
light
,
as
a
garment
.
4.
As
light
filling
the
world
,
is
nothing
but
as
the
garment
of
the
glorious
Creator
,
manifesting
himself
wirhin
the
compasse
of
the
world
to
his
creatures
;
so
the
Heavens
in
their
largest
circle
,
are
but
the
Canopy
cast
about
the
seat
of
a
King
:
for
he
stretcheth
out
the
heavens
like
a
curtaine
.
5.
This
world
is
like
a
stately
house
,
which
is
divided
in
upper
or
lower
roomes
,
by
joysts
,
beames
and
plankes
,
pu●
between
the
lower
roomes
and
the
higher
;
and
the
firmament
sustaining
the
clouds
,
is
the
first
division
:
Who
layeth
the
beames
of
his
chambers
in
the
waters
:
Or
in
the
second
region
of
the
aire
,
where
the
waters
in
the
clouds
are
gathered
,
and
stored
up
as
it
were
in
th●ir
distinct
chambers
,
for
the
severall
uset
which
God
hath
for
them
.
6.
As
the
glory
of
Kings
is
to
be
seen
when
they
go
i●
Coaches
;
and
their
train
is
following
them
,
or
when
they
ride
on
h●●●e-back
with
their
followers
attending
the●
;
so
is
the
glory
of
the
Lord
seen
,
when
he
maketh
the
weighty
clouds
,
having
in
them
fl●uds
of
water
,
to
move
from
place
to
place
,
as
charets
ab●ve
our
heads
,
and
not
fall
down
at
once
:
He
m●keth
ehe
clouds
his
chariot
.
7.
The
swift
and
unperceivable
motion
of
the
windes
,
being
raised
by
God
,
from
all
parts
in
all
places
of
the
world
,
doth
serve
as
a
shadow
to
point
out
the
everywhere-presence
of
God
;
Who
walketh
upon
the
wings
of
the
winde
.
8.
The
Angels
are
the
Lords
creatures
,
and
do
serve
him
at
his
pleasure
,
as
the
winds
and
flaming
fire
do
,
swiftly
going
where
he
commandeth
them
,
and
in
the
fervour
of
their
love
to
him
,
dispatching
every
businesse
committed
to
them
:
Who
maketh
his
Angels
spirits
,
and
his
Ministers
a
flame
of
fire
.
9.
Great
and
glorious
must
our
Lord
Jesus
be
,
who
is
the
Creator
and
Lord
of
Angels
:
And
maketh
his
Angels
spirits
.
Ver.
5.
Who
laid
the
foundations
of
the
earth
that
it
should
not
be
removed
for
ever
.
6.
Thou
coveredst
it
with
the
deep
as
with
a
garment
:
the
waters
stood
above
the
mountaines
.
7.
At
thy
rebuke
they
fled
:
at
the
voice
of
thy
thunder
they
hasted
away
.
8.
They
go
up
by
the
mountaines
:
they
go
downe
by
the
valleyes
,
unto
the
place
which
thou
hast
founded
for
them
.
9.
Thou
hast
set
a
bound
that
they
may
not
passe
over
:
that
they
turne
not
again
to
cover
the
earth
.
From
this
to
the
19th
.
ver.
he
describeth
the
third
dayes
work
of
the
Creation
,
prepared
for
the
use
of
man
and
beast
,
which
were
the
sixth
dayes
work
.
The
preparation
of
the
dwelling
house
of
man
and
beast
,
and
other
living
creatures
above
the
earth
,
is
set
down
in
these
five
Verses
.
Whence
learn
,
1.
The
setling
of
the
earth
in
a
like
distance
on
all
hands
from
the
circle
of
heaven
,
compassing
it
round
about
,
and
hanging
of
the
earth
in
the
midst
of
the
globe
,
and
fixing
it
by
his
sole
command
,
where
it
is
now
fixed
,
declareth
the
unsearchable
power
of
God
,
and
glory
of
his
workmanship
:
He
laid
the
foundations
of
the
earth
,
that
it
should
not
be
moved
for
ever
.
2.
The
natural
place
of
the
Element
of
water
,
is
to
be
above
all
●he
earth
on
●ll
parts
round
about
:
He
covereth
the
earth
with
the
depth
as
a
garment
,
and
the
waters
stood
above
the
mountaines
.
3.
That
a
dwelling
house
might
be
sitted
and
prepared
for
man
not
as
yet
created
,
the
Lord
by
his
powerful
command
,
made
the
waters
go
off
so
much
of
the
earth
as
might
serve
for
mans
use
;
and
straightway
,
as
if
the
waters
had
been
driven
and
chased
,
they
did
run
away
hastily
from
off
the
bounds
allotted
unto
them
,
as
it
were
terrified
at
the
thundering
,
imperious
and
effectual
command
of
God
:
At
thy
rebuke
they
fled
;
at
the
voice
of
thy
thunder
they
hasted
away
.
4
If
a
man
had
been
present
when
God
commanded
the
Seas
to
retreat
from
the
Earth
,
he
might
have
seen
both
a
terrible
and
a
joyful
spectacle
of
a
wonderful
hasty
chase
and
flight
of
the
waters
running
fiercely
over
the
mountaines
;
and
when
no
more
mountaines
were
in
their
way
,
glyding
down
through
the
valleys
into
the
place
wherein
they
are
now
:
They
go
up
by
the
mountaines
,
they
go
down
by
the
valleys
,
unto
the
place
which
thou
hast
founded
for
them
.
5.
The
waters
of
the
Sea
,
albeit
they
be
higher
then
the
Earth
,
yet
are
they
bounded
in
the
place
wherein
they
are
,
that
without
command
given
to
them
from
God
,
they
may
not
passe
over
the
bounds
prescribed
unto
them
,
but
do
stay
within
the
Sea-mark
,
and
there
lay
down
their
proud
boasting
waves
:
Thou
hast
set
a
bound
that
they
may
not
passe
over
,
that
they
turne
not
again
to
cover
the
earth
:
Which
they
would
infallibly
do
by
their
own
natural
motion
,
if
this
miraculous
standing
command
were
not
constantly
in
force
,
as
was
to
be
seen
in
the
flood
of
Noah
,
when
the
boundaries
were
loosed
for
a
year
,
till
God
did
execute
vengeance
on
the
wicked
world
,
and
thereafter
they
were
sent
back
never
to
come
again
for
such
an
universal
judgment
.
Ver.
10.
He
sendeth
the
springs
into
the
valleys
which
run
among
the
hills
.
11.
They
give
drink
to
every
beast
of
the
field
:
the
asses
quench
their
thirst
.
12
By
them
shall
the
fowles
of
the
heaven
have
their
habitation
,
which
sing
among
the
branches
.
13.
He
watereth
the
hills
from
his
chambers
:
the
earth
is
satisfied
with
the
fruit
of
thy
works
.
14.
He
causeth
the
grasse
to
grow
for
the
cattel
,
and
herbe
for
the
service
of
man
,
that
he
may
bring
forth
food
out
of
the
earth
:
15.
And
wine
that
maketh
glad
the
heart
of
man
,
and
oile
to
make
his
face
to
shine
,
and
bread
which
strengtheneth
mans
heart
.
16.
The
trees
of
the
LORD
are
full
of
sap
:
the
Cedars
of
Lebanon
,
which
he
hath
planted
.
17.
Where
the
birds
make
their
nests
:
as
for
the
Storke
,
the
Fir-trees
are
her
house
.
18.
The
high
hills
are
a
refuge
for
the
wilde
goates
,
and
the
rockes
for
the
Conies
.
Thus
the
ground
of
mans
habitation
is
swept
;
now
here
it
is
replenished
,
and
furnished
with
all
necessaries
serving
for
mans
use
,
and
to
fowles
and
beasts
for
mans
sake
.
Whence
learn
,
1.
Because
the
use
of
fresh
waters
was
necessary
for
man
,
and
necessary
it
was
that
man
should
have
it
nigh
hand
unto
him
;
for
the
more
commodious
use
,
the
Lord
broke
up
wells
of
water
in
several
places
,
and
made
brookes
and
waters
,
and
rivers
and
floods
,
like
veines
in
a
mans
body
,
to
carry
from
them
water
along
to
all
habitable
places
of
the
earth
,
where
God
had
appointed
men
to
dwell
:
He
sendeth
the
springs
into
the
valleys
,
which
run
among
the
hills
.
2.
Not
only
where
men
do
dwell
,
but
also
where
mens
ordinary
resort
is
not
,
the
Lord
hath
set
drinking
vessels
full
of
water
,
for
the
use
of
travelling
men
and
other
creatures
,
appointed
to
attend
man
,
and
some
way
to
serve
his
use
:
He
sendeth
the
springs
into
the
valleys
,
which
runne
among
the
hills
.
3.
For
the
furnishing
of
mans
house
on
earth
,
God
hath
pruvided
him
with
parks
for
beasts
to
feed
in
,
and
trees
for
fowles
and
birds
to
live
in
,
and
ponds
for
fishes
,
as
we
will
hear
afterward
;
and
these
beasts
and
fowles
,
and
singing
birds
,
have
their
drinking
vessels
set
for
them
:
They
give
drink
to
every
beast
of
the
field
,
the
wilde
asses
quen●h
their
thirst
.
4.
The
Lord
hath
adorned
the
habitation
of
man
,
with
trees
growing
beside
the
waters
;
not
only
for
his
own
proper
use
,
but
also
for
the
use
of
fowles
and
singing
birds
:
By
them
shall
the
fowles
of
heaven
have
their
habitat●on
,
which
sing
among
the
branches
.
5.
Where
wells
and
rivers
are
not
,
as
in
hills
and
high
places
it
is
seen
for
the
most
part
;
there
the
Lord
supplieth
the
inlack
of
waters
,
by
rain
from
the
clouds
:
He
watereth
the
hills
from
his
chambers
,
that
is
,
from
the
clouds
,
wherein
as
in
chambers
he
hath
stored
up
great
waters
.
6.
The
Lord
doth
not
dissolve
the
clouds
all
at
once
,
but
by
little
and
little
maketh
them
distill
smaller
or
greater
drops
only
:
He
watereth
the
hills
from
his
chambers
.
7.
There
is
no
part
of
the
earth
,
whereupon
God
bestoweth
not
so
much
of
the
fruit
of
his
operation
,
as
may
fill
it
full
of
his
glory
:
The
earth
is
satisfied
with
the
fruit
of
thy
works
.
8.
The
grasse
and
herbs
,
and
the
divers
sorts
of
them
,
serving
for
the
use
of
beasts
and
men
,
are
worthy
of
a
room
in
our
meditation
of
Gods
provident
care
for
man
and
beast
:
He
causeth
the
grasse
to
grow
for
the
cattel
,
and
herbs
for
the
service
of
man
,
that
he
may
bring
forth
food
out
of
the
earth
.
9.
The
Lords
allowance
upon
man
is
very
large
,
not
only
for
necessity
,
but
also
for
delectation
:
For
he
hath
provided
wine
,
and
oile
,
and
bread
.
10.
The
right
use
of
Gods
creatures
is
not
to
surfeit
,
and
burie
the
memorie
of
God
and
of
the
excellencie
of
man
above
beasts
,
in
gluttony
and
drunkenness
;
but
to
give
him
strength
and
gladnesse
in
such
a
measure
,
as
may
encourage
him
cheerfully
to
serve
his
Maker
;
And
wine
that
maketh
glad
the
heart
of
man
,
and
oile
to
make
his
face
to
shine
,
and
brcad
which
strengtheneth
mans
heart
.
11.
God
will
have
his
excellency
taken
notice
o●
in
every
thing
,
which
is
great
,
notable
,
excellent
:
upon
which
ground
,
great
trees
are
called
here
,
The
trees
of
the
Lord
.
12.
The
Lord
hath
furnished
trees
,
not
only
with
so
much
sap
as
might
make
them
grow
;
but
also
with
so
much
sap
,
as
might
serve
man
for
meat
and
drink
,
and
medicine
,
and
other
uses
:
The
trees
of
the
Lord
are
full
of
sap
.
13.
Among
the
trees
the
Lord
will
have
us
take
notice
of
the
Cedars
,
as
of
a
speciall
plant
of
his
husbandry
on
the
earth
,
for
their
height
and
greatnesse
,
and
durablenesse
of
the
timber
,
and
namely
of
those
of
Lebanon
,
designed
for
the
use
of
his
people
:
of
which
he
saith
,
The
Cedars
of
Lebanon
which
he
hath
planted
.
14.
It
is
worthy
of
our
marking
,
that
for
the
nests
of
birds
,
he
hath
provided
high
trees
,
where
they
might
breed
and
lodge
,
and
bring
forth
their
young
more
safely
and
securely
:
Where
the
birds
make
their
nests
:
as
for
the
Storke
,
the
Firre-trees
are
her
house
.
15.
It
is
worthy
of
our
observation
for
glorifying
of
God
,
that
God
hath
taught
weak
creatures
,
naturally
to
draw
themselves
to
strong
defences
;
and
sundry
sorts
of
them
,
to
have
their
severall
sorts
of
refuge
:
The
high
hills
are
a
refuge
for
the
wilde
goates
,
and
the
rocks
for
the
Conies
.
Ver.
19.
He
appointed
the
Moone
for
seasons
:
the
Sunne
knoweth
his
going
downe
.
20.
Thou
makest
darknesse
and
it
is
night
:
wherein
all
the
beasts
of
the
forrest
do
creep
forth
.
21.
The
young
lyons
roare
after
their
prey
,
and
seek
their
meat
from
God
.
22.
The
Sunne
ariseth
,
they
gather
themselves
together
:
and
lay
them
down
in
their
dennes
.
23.
Man
goeth
forth
unto
his
worke
,
and
to
his
labour
,
untill
the
evening
.
24.
O
LORD
,
how
manifold
are
thy
works
!
in
wisdome
hast
thou
made
them
all
;
the
earth
is
full
of
thy
riches
.
Here
he
bringeth
arguments
of
praise
from
the
works
of
Creation
on
the
fourth
day
,
and
sheweth
the
uses
thereof
:
Whence
learn
,
1.
The
minde
of
man
is
not
able
to
overtake
all
Gods
works
at
once
,
whether
in
their
number
or
order
,
or
properties
,
or
uses
,
as
the
Prophets
pitching
upon
some
of
them
only
,
doth
teach
us
.
2.
The
making
of
two
great
lights
,
the
Sunne
and
the
Moon
,
is
worthy
of
our
special
observation
;
for
by
them
the
glory
of
the
rest
of
the
works
,
is
much
manifested
:
He
appointed
the
Moon
for
seasons
,
&c.
3.
The
making
of
two
lights
to
move
about
the
earth
,
the
one
to
supply
in
a
sort
the
others
absence
,
is
a
reason
of
Gods
praise
:
He
made
the
Moon
and
the
Sun
.
4.
The
dividing
of
time
into
nights
and
dayes
,
and
sundry
seasons
that
the
continuance
thereof
might
not
be
i●ksome
unto
man
;
but
the
more
acceptable
by
their
interchanges
and
vicissi●udes
,
is
a
reason
for
magnifying
Gods
wisdome
and
goodnesse
to
man
:
He
appointed
the
Moon
for
seasons
,
the
Sun
knoweth
his
going
down
.
5.
The
Lord
hath
so
wise●y
mixed
the
motion
of
the
Sun
and
Moon
,
that
a
sweeter
temper
is
not
imaginable
:
for
if
their
motion
had
been
the
same
,
and
they
did
move
near
together
,
then
the
use
of
the
Moon
had
been
the
lesse
;
if
the
Moon
had
been
alwayes
punctually
opposite
to
the
Sun
,
then
she
should
have
been
in
a
perpetual
eclipse
;
if
the
course
of
the
Sun
had
not
been
compleat
once
a
year
,
and
the
course
of
the
Moon
once
every
moneth
,
the
earth
could
not
have
had
so
great
service
of
both
:
But
God
hath
appointed
the
Moon
for
seasons
,
and
the
Sun
knoweth
his
going
down
;
each
of
them
exactly
keeping
their
course
as
God
hath
ordained
.
6.
As
Gods
wisdome
and
goodnesse
is
to
be
seen
in
the
Light
,
so
also
in
the
vicissitude
of
Darknesse
between
day
and
day
;
For
Darknesse
intervening
between
dayes
,
maketh
Light
every
day
a
new
gift
,
and
Darknesse
calleth
man
from
his
labour
and
travel
unto
r●st
,
that
he
may
be
refreshed
therewith
,
and
with
sleep
:
Thou
makest
darknesse
,
and
it
is
night
7
It
is
a
remarkable
providence
,
that
ravenous
beasts
,
for
the
most
part
are
kept
in
their
dennes
all
day
,
and
not
let
loose
for
seeking
their
prey
,
till
night
,
wherein
all
the
beasts
of
the
forrest
creep
forth
.
8.
None
of
the
ravenous
beasts
finde
their
prey
,
till
God
bring
it
unto
them
:
For
the
young
Lions
,
for
hunger
,
roar●
after
their
prey
.
9.
The
natural
cries
of
the
distressed
creatures
,
are
in
substance
natures
prayer
to
its
Maker
for
relief
and
help
:
The
young
Lions
by
their
roaring
,
seek
their
meat
from
God
.
10.
It
is
a
matter
of
praise
to
God
,
that
the
day-light
is
made
a
natural
terrour
to
cruel
beasts
▪
or
that
any
measure
of
being
feared
by
man
is
left
in
them
:
The
Sun
ariseth
,
they
gather
themselves
together
,
and
lay
them
down
in
their
dennes
.
11.
It
is
the
Lords
praise
that
he
giveth
daily
new
use
of
the
light
of
the
Sun
to
man
,
that
he
may
follow
his
work
and
businesse
the
better
,
till
the
evening
,
and
suffereth
it
to
remaine
only
so
long
a
time
,
as
weak
bodies
may
endure
moderate
travell
:
Man
goeth
forth
to
his
work
,
and
labour
untill
the
evening
.
12.
The
more
men
do
meditate
on
Gods
works
,
the
more
do
they
finde
a
bottomlesse
deep
;
and
the
number
and
variety
of
them
,
more
and
more
unsearchable
:
O
Lord
how
manifold
are
thy
works
!
13.
Thus
much
may
be
learned
of
Gods
works
,
that
they
are
all
of
them
excellently
well
,
and
wisely
wrought
and
ordered
;
and
that
the
riches
of
Gods
bounty
to
man
and
to
the
creatures
,
doth
fill
all
the
earth
In
wisdome
hast
thou
made
them
all
,
the
earth
is
full
of
thy
riches
.
Ver.
25.
So
is
this
great
and
wide
Sea
,
wherein
are
things
creeping
innumerable
:
both
small
and
great
.
26.
There
go
the
ships
:
there
is
that
Leviathan
,
whom
thou
hast
made
to
play
therein
.
He
cometh
now
to
the
works
of
the
fifth
day
,
specially
the
furnishing
of
the
Sea
as
a
fish-pond
for
mans
use
;
and
making
it
portable
for
ships
to
saile
in
.
Whence
learn
,
1.
The
greatness
and
widenesse
of
the
Sea
,
the
ebbing
and
flowing
thereof
,
the
motion
and
saltnesse
of
it
to
keep
it
from
rotting
,
do
speak
of
the
glory
of
God
,
no
lesse
then
the
ornament
and
rich
furniture
of
the
earth
doth
.
For
,
as
the
earth
is
full
of
riches
,
so
is
this
great
and
wide
Sea
2.
The
diversity
and
number
of
great
and
small
fishes
in
the
Sea
,
speak
much
of
Gods
power
,
wisdome
and
bounty
:
wherein
are
things
creeping
innumerable
,
both
small
and
great
fishes
.
3.
The
making
of
the
Seas
for
the
use
of
Navigation
,
that
men
who
cannot
flee
nor
swim
,
might
the
more
commodiously
keep
commerce
one
with
another
in
all
parts
of
the
world
,
is
a
point
of
Gods
praise
;
There
go
the
ships
.
4
Albeit
all
and
every
one
of
Gods
works
do
set
forth
Gods
power
,
yet
some
of
them
do
it
more
eminently
then
other
some
,
for
making
men
see
Gods
glory
the
more
in
the
rest
,
yea
▪
and
in
the
meanest
of
his
works
;
Such
for
example
are
the
Elephant
on
earth
,
and
the
Whale
,
and
other
huge
great
monsters
in
the
Sea
:
That
Leviathan
whom
thou
hast
made
to
play
therein
.
Ver.
27.
These
wait
all
upon
thee
,
that
thou
mayest
give
them
their
meat
in
due
season
.
28.
That
thou
givest
them
,
they
gather
:
thou
openest
thine
hand
:
they
are
filled
with
good
,
29.
Thou
hidest
thy
face
,
they
are
troubled
,
thou
takest
away
their
breath
,
they
die
:
and
returne
to
their
dust
.
30.
Thou
sendest
forth
thy
spirit
,
they
are
created
:
and
thou
renewest
the
face
of
the
earth
.
In
the
third
place
,
he
bringeth
forth
arguments
of
Gods
praise
,
from
the
care
the
Lord
hath
of
the
preservation
of
his
works
,
which
most
appeareth
in
the
feeding
of
all
living
creatures
,
and
propagation
of
the
kinde
;
for
when
some
of
the
kinde
are
dying
from
time
to
time
,
others
are
quickened
and
put
in
their
room
.
Whence
learn
,
1.
There
is
a
natural
instinct
in
all
the
living
creatures
in
their
want
,
to
wait
on
Gods
providence
,
which
men
may
observe
in
them
;
although
the
brute
creatures
know
not
this
,
and
cannot
reflect
upon
their
own
inclinations
:
For
the
Psalmist
speaking
of
all
living
creatures
,
no
lesse
then
of
the
fishes
,
he
saith
;
These
all
wait
on
thee
,
that
thou
mayest
give
them
their
meat
.
2
So
long
as
God
will
have
any
creature
to
live
,
he
provideth
timously
enough
for
its
food
:
They
wait
for
thee
,
that
thou
mayest
give
them
their
meat
in
due
season
.
3.
Gods
providence
reacheth
to
the
least
bit
of
food
,
which
any
living
creature
meeteth
with
:
That
thou
givest
them
,
they
gather
.
4
The
Lord
is
liberal
in
his
dispensation
,
and
feede
h●
all
the
creatures
abundantly
,
so
long
as
he
will
have
them
to
live
:
Thou
openest
thy
hand
,
they
are
filled
with
good
.
5.
The
Lord
demonstrates
himself
to
be
the
fountain
of
life
,
and
that
the
living
creatures
do
hold
their
life
of
him
,
as
well
by
the
sickening
and
weakening
of
the
living
creatures
,
as
by
the
feeding
and
strengthening
of
them
:
For
when
God
withdraweth
in
any
measure
the
wonted
influence
of
his
power
from
them
,
then
they
finde
a
change
to
the
worse
:
Thou
hidest
thy
face
from
them
,
they
are
troubled
.
6.
God
hath
no
lesse
special
hand
in
●emoving
life
,
then
in
giving
of
it
:
Thou
takest
away
their
breath
,
they
die
,
and
return
to
their
dust
.
7.
Albeit
the
Lord
take
away
the
life
of
all
individual
living
creatures
,
yet
he
preserveth
the
species
and
kind
of
every
liling
creature
,
by
making
new
ones
,
and
raising
them
up
in
the
roome
of
those
that
are
taken
away
:
Thou
sendest
forth
thy
Spirit
,
they
are
created
.
8.
The
same
Spirit
which
created
the
world
in
the
beginning
,
worketh
yet
powerfully
in
forming
new
creatures
continually
:
Thou
sendest
out
thy
Spirit
;
they
are
created
.
9.
The
Lord
puts
a
new
face
as
it
were
upon
the
earth
,
from
time
to
time
,
partly
by
Spring-time
and
Summer
every
year
;
partly
by
young
living
creatures
,
in
their
several
generations
,
one
after
another
,
and
all
these
things
do
contribute
to
his
renewed
praise
:
Thou
renewest
the
face
of
the
earth
.
Ver.
31.
The
glory
of
the
LORD
shall
endure
for
ever
:
the
LORD
shall
reioyce
in
his
works
.
32.
He
looketh
on
the
earth
,
and
it
trembleth
:
he
toucheth
the
hills
,
and
they
smoke
,
In
the
last
place
is
the
conclusion
wherein
he
addeth
yet
more
reasons
for
praising
of
God
,
and
then
maketh
sundry
uses
of
the
former
Doctrine
.
He
taketh
up
all
that
he
would
say
,
in
this
;
That
God
shall
have
perpetual
glory
from
the
works
of
his
goodness
and
power
.
Whence
learn
,
1.
The
end
of
all
the
workmanship
of
God
,
is
Gods
glory
,
and
he
is
worthy
of
glory
for
his
work
,
and
shall
not
want
his
glory
from
his
works
for
ever
:
The
glory
of
the
Lord
shall
endure
for
ever
.
2.
As
the
Lord
saw
all
his
work
in
the
beginning
to
be
good
;
so
in
the
closing
thereof
,
he
shall
see
all
that
he
hath
done
,
to
be
good
,
and
nothing
properly
to
be
repented
of
,
whatsoever
he
hath
done
:
The
Lord
shall
rejoyce
in
his
works
.
3.
As
the
Lord
is
bountiful
to
his
creatures
:
so
also
is
he
terrible
to
the
strongest
of
them
,
that
he
may
be
feared
,
as
well
as
loved
and
praised
:
He
looketh
on
the
earth
,
and
it
trembleth
;
he
toucheth
the
hills
,
and
they
smoak
▪
4.
The
signes
of
his
terrible
power
which
he
hath
actually
manifested
,
in
shaking
of
the
earth
,
and
kindling
of
the
mountaines
,
do
bear
witnesse
how
powerful
and
terrible
the
Lord
is
:
He
looketh
on
the
earth
,
and
it
trembleth
;
he
toucheth
the
hills
,
and
they
smoak
.
Ver.
33.
I
will
sing
unto
the
LORD
as
long
as
I
live
:
I
will
sing
praise
to
my
God
:
while
I
have
my
being
.
34.
My
meditation
of
him
shall
be
sweet
:
I
will
be
glad
in
the
LORD
▪
35.
Let
the
sinners
be
consumed
out
of
the
earth
,
and
let
the
wicked
be
no
more
:
blesse
thou
the
LORD
,
O
my
soule
:
Praise
ye
the
LORD
.
Here
he
setteth
down
the
uses
of
this
Doctrine
,
which
are
five
,
teaching
us
so
many
Doctrines
:
For
the
first
use
,
here
he
bindeth
upon
himself
an
obligation
,
joyfully
to
praise
God
for
ever
,
teaching
us
to
do
the
same
,
when
we
consider
the
Lords
works
:
I
will
sing
unto
the
Lord
so
long
as
I
live
,
I
will
sing
praise
to
my
God
while
I
have
any
being
.
2.
For
the
second
use
of
this
Doctrine
,
he
promiseth
to
himself
joy
and
gladnesse
,
in
the
discharge
of
the
work
of
Gods
praise
;
which
teacheth
us
how
profitable
it
is
to
our selves
to
praise
God
:
Nothing
more
sweet
to
a
Believer
,
then
to
be
about
the
glorifying
of
God
,
and
beholding
the
matter
of
his
praise
,
My
meditation
of
him
shall
be
sweet
,
I
will
be
glad
in
the
Lord
.
3.
For
the
third
use
,
he
denounceth
wrath
and
destruction
unto
the
contemners
of
God
,
who
do
not
regard
his
glory
,
but
do
stand
out
as
common
enemies
of
God
,
and
of
all
his
workmanship
;
which
teacheth
us
,
that
such
as
do
not
j●yne
with
Gods
children
in
glorifying
of
God
,
but
go
on
in
transgressing
of
his
commands
,
and
abusing
of
his
creatures
,
sh●ll
be
separated
from
the
society
of
Gods
servants
;
unto
which
judgement
every
Beleever
must
subscribe
,
as
very
righteous
:
Let
the
sinners
be
consumed
out
of
the
earth
,
and
let
the
wicked
be
no
more
.
4.
For
the
fourth
use
,
he
stirreth
up
himself
to
blesse
the
Lord
for
his
own
particular
,
who
had
found
favour
to
be
no
more
of
the
numbe●
of
Gods
enemies
,
but
among
the
Lords
servants
,
whereby
he
teacheth
those
whom
God
has
called
from
the
state
of
sin
unto
his
holy
service
,
to
stir
up
●hemselves
to
thanksgiving
:
Blesse
thou
the
Lord
,
O
my
soul.
5.
For
the
fifth
use
,
he
calleth
upon
all
other
Beleevers
,
and
exhorteth
them
to
praise
God
,
and
teacheth
us
,
that
every
one
according
to
their
place
,
should
stirre
up
another
unto
the
honouring
of
God
:
Praise
ye
the
Lord
.
PSALM
CV
.
THe
first
part
of
this
Psalme
was
sung
at
the
carrying
up
of
the
Ark
of
God
to
the
City
of
David
,
1
Chron.
16.8
.
The
whole
containeth
an
exhortation
to
the
Church
of
Israel
,
to
praise
God
for
his
mercies
shewen
towards
them
,
with
reasons
serving
to
presse
the
duty
.
The
exhortation
is
set
down
,
ver.
1
,
2
,
3
,
4
,
5
,
6.
The
reasons
are
more
particularly
expressed
in
the
rest
of
the
Psalme
:
the
first
rank
whereof
is
taken
from
the
Lords
covenanting
with
Abraham
,
Isaac
and
Iacob
,
and
the
care
which
the
Lord
had
of
their
persons
,
ver.
7
,
8
,
9
,
10
,
11
,
12
,
13
,
14
,
15.
The
second
rank
is
taken
from
the
care
the
Lord
had
of
their
posterity
,
when
he
sent
them
down
to
Egypt
,
and
all
the
while
they
were
there
,
ver.
17
,
18
,
19
,
20
,
21
,
22
,
23
,
24
,
25.
The
third
rank
is
taken
from
the
manner
of
their
delivery
out
of
Egypt
,
when
they
were
oppressed
,
and
from
the
plaguing
of
the
Egyptians
for
their
sake
,
ver.
26
,
27
,
28
,
to
37.
The
fourth
rank
is
taken
from
the
Lords
care
in
leading
them
through
the
wildernesse
,
from
,
ver.
37
,
to
43.
and
the
last
rank
of
reasons
is
taken
from
the
Lords
placing
of
them
in
Canaan
,
where
they
might
serve
God
according
to
his
law
,
ver.
44
,
45.
Ver.
1.
O
Give
thanks
unto
the
LORD
,
call
upon
his
Name
:
make
known
his
deeds
among
the
people
.
The
Prophets
exhortation
unto
thankfulnesse
,
is
branched
forth
in
ten
particulars
,
whereof
three
are
in
this
verse
set
down
in
order
.
Whence
learn
,
1.
As
in
the
matter
of
glorifying
of
God
,
there
are
several
motives
,
so
should
there
be
several
considerations
of
these
motives
,
and
acts
of
praising
the
Lord
conforme
thereto
,
and
namely
in
relation
to
benefits
received
,
the
gifts
should
be
acknowledged
and
confessed
to
his
praise
;
O
give
thanks
unto
the
Lord
.
2.
In
relation
to
benefits
to
be
received
,
or
to
evils
to
be
removed
,
prayer
to
God
is
a
part
of
praise
:
Call
upon
his
Name
.
3.
It
is
a
part
of
true
thankfulness
unto
God
,
to
make
the
world
know
what
God
hath
done
to
and
for
his
Church
;
Make
known
his
deeds
among
the
people
.
Vers.
2.
Sing
unto
him
,
sing
psalmes
unto
him
:
talk
ye
of
all
his
wondrous
works
.
The
fourth
,
fifth
and
sixth
branches
of
the
exhottation
unto
thanksgiving
,
are
set
down
in
this
verse
:
Wherein
learn
,
1.
The
Lord
requireth
as
a
part
of
his
praise
,
and
of
our
thankfulnesse
,
that
we
rejoyce
in
him
,
and
expresse
our
joy
by
singing
;
Sing
unto
him
.
2.
It
is
not
sufficient
to
offer
the
empty
vessel
of
our
joy
unto
God
,
or
our
singing
voice
in
musical
tune
only
,
but
also
it
is
required
that
we
fill
our
joyful
voice
with
holy
matter
and
good
purpose
,
whereby
God
only
may
be
reasonably
praised
:
Sing
Psalmes
unto
him
.
3.
Albeit
we
have
nothing
to
speak
of
Gods
wonderful
works
,
but
what
is
known
to
any
neighbour
as
well
as
to
our selves
,
yet
it
is
a
part
of
Gods
praise
,
and
of
our
thankfulnesse
to
make
his
known
works
the
matter
of
our
talk
and
ordinary
conference
,
as
we
get
occasion
;
Talk
ye
of
all
his
wondrous
works
.
Ver.
3.
Glory
ye
in
his
Name
:
let
the
heart
of
them
rejoyce
that
seek
the
LORD
.
The
seventh
and
eighth
branch
of
the
exhortation
,
is
set
down
in
this
verse
;
Wherein
learn
,
1.
It
is
a
part
of
Gods
praise
,
and
of
our
thankfulnesse
to
him
,
to
make
our
boast
of
God
,
and
rejoyce
because
of
our
interest
in
him
;
and
to
proclaim
our selves
blessed
,
because
of
our
communion
with
him
;
Glory
ye
in
his
holy
Name
.
2.
Our
gloriation
in
God
should
be
holy
,
joyned
with
a
low
estimation
of
our selves
,
and
with
great
reverence
toward
our
most
holy
God
;
Glory
ye
in
his
holy
Name
.
3.
It
is
a
part
of
Gods
praise
and
of
our
thankfulnesse
,
to
professe
our
need
of
God
,
and
in
the
conscience
of
our
emptinesse
,
and
his
unsearchable
riches
,
to
seek
our
supply
in
him
;
for
here
the
seeking
of
God
is
recommended
unto
us
.
4.
As
seeking
communion
with
God
is
a
marke
of
a
childe
of
God
,
so
it
is
also
a
reason
of
gladness
and
joy
,
because
it
both
declares
that
we
are
of
the
number
of
Converts
and
true
worshippers
of
God
,
and
also
that
joy
is
reserved
for
us
;
Let
the
heart
of
them
rejoyce
that
seek
thee
.
Ver.
4.
Seek
ye
the
LORD
and
his
strength
:
seek
his
face
evermore
.
The
ninth
branch
of
the
exhortation
is
here
set
down
,
directing
the
people
where
and
how
,
and
for
what
cause
to
seek
God
,
to
wit
,
in
his
own
Ordinances
before
the
Arke
,
which
was
the
figure
of
Christ
to
be
incarnate
,
and
is
called
here
the
Lords
strength
,
because
it
was
a
pledge
of
Gods
powerful
presence
with
them
,
who
come
unto
God
through
Christ
●
as
also
it
is
called
Gods
face
,
because
God
is
reconciled
and
favourable
to
all
that
seek
him
in
Christ
,
who
was
signified
by
the
Arke
and
me●cy-seat
.
When●e
learn
,
1.
It
is
not
unusual
for
the
Scripture
,
to
give
the
name
of
the
thing
signified
unto
the
signe
appointed
of
God
,
to
represent
or
shadow
it
forth
,
because
of
the
judicial
union
of
the
signe
and
thing
signified
and
exhibited
unto
the
believer
,
by
the
appointment
and
institution
of
God
,
the
supreme
Judge
and
Law-giver
:
so
here
the
Ark
of
the
Conanr
is
called
the
Lord
,
and
the
Lords
strength
,
and
the
Lords
face
,
because
the
believer
,
seeking
God
according
to
his
Ordinance
,
did
meet
by
faith
with
the
Lord
,
and
his
strength
,
and
face
or
good
will
engaged
unto
the
true
worshipper
.
2.
Whensoever
the
beleever
maketh
use
of
holy
signes
of
Gods
presence
,
it
is
not
the
signe
,
but
God
or
Christ
signified
by
the
signe
,
which
the
believer
doth
fix
his
heart
upon
;
as
here
,
he
that
looked
toward
the
Ark
,
which
was
the
signe
of
God
in
Christ
,
reconciling
himself
to
the
world
,
not
imputing
their
trespasses
unto
them
,
is
commanded
to
seek
the
thing
signified
:
Seek
the
Lord
,
seek
his
strength
,
seek
his
face
.
3.
None
do
seek
the
Lord
so
earnestly
,
but
they
have
need
of
stirring
up
to
seek
him
more
earnestly
,
neither
have
any
attained
to
such
a
measure
of
communion
with
God
,
but
they
have
need
to
seek
for
a
further
measure
:
therefore
is
it
said
,
Seek
the
Lord
,
seek
his
strength
,
seek
his
face
evermore
.
Ver.
5.
Remember
his
marvellous
works
that
he
hath
done
:
his
wonders
,
and
the
judgements
of
his
mouth
.
6.
O
ye
seed
of
Abraham
his
servant
,
ye
children
of
Iacob
his
chosen
.
The
tenth
branch
of
the
exhortation
directed
,
together
with
all
the
former
branches
toward
the
seed
of
Abraham
.
Whence
learn
,
4.
It
is
a
part
of
Gods
praise
and
of
our
thankfulnesse
,
to
entertaine
the
memory
of
the
Lord
,
and
of
his
works
and
words
;
Remember
his
marvellous
works
which
he
hath
done
.
2.
The
remembrance
of
the
Lords
wonderful
works
,
and
gracious
words
,
is
to
be
joyned
with
seeking
of
his
face
,
as
a
special
help
of
us
unto
this
duty
,
as
the
conjunction
of
the
parts
of
the
exhortation
do●h
teach
us
.
3.
The
words
of
God
in
holy
Scripture
,
whether
Law
or
Gospel
,
are
to
be
looked
upon
as
decrees
,
given
forth
by
the
great
Judge
of
the
world
,
wherupon
certain
execution
is
to
follow
according
as
it
is
foretold
;
Remember
,
(
saith
he
)
the
judgments
of
his
mouth
.
4.
It
is
wisdom
to
joyn
the
remembrance
of
the
Lords
works
and
words
,
and
to
compare
the
one
with
the
other
,
that
we
may
the
better
conceiv
of
both
,
&
discern
bo●h
the
words
and
the
w●rks
to
be
the
Lords
works
and
words
:
Remember
,
(
saith
he
)
his
wonders
,
and
the
judgements
of
his
mouth
.
5.
Because
we
are
dull
in
apprehending
of
Gods
ordinary
working
,
he
worketh
sometimes
marvels
and
wonders
,
that
by
them
we
may
the
better
take
up
his
power
in
his
ordinary
works
;
and
therefore
for
this
end
,
so
much
the
more
should
the
wonders
be
remembred
;
Remember
his
marvellous
works
which
he
hath
done
,
and
h●s
wonders
.
6.
The
praise
of
God
which
is
called
for
at
the
Churches
h●nd
,
is
expected
only
of
believers
,
the
spiritual
children
of
Abrahams
and
Iacobs
faith
and
obedience
:
O
ye
seed
of
Abraham
his
servant
,
ye
children
of
Iacob
his
chosen
.
7.
As
the
consideration
of
Gods
grace
,
bestowing
spiritual
priviledges
on
us
,
doth
oblige
us
unto
praising
and
serving
God
:
so
also
it
serveth
to
stir
us
up
to
the
duty
;
for
therefore
are
the
faithful
called
,
The
seed
of
Abraham
his
servant
,
the
children
of
Iacob
his
chosen
.
Vers.
7.
He
is
the
LORD
our
God
:
his
judgements
are
in
all
the
earth
.
8.
He
hath
remembred
his
Covenant
for
ever
:
the
word
which
he
commanded
to
a
thousand
generations
.
9.
Which
Covenant
he
made
with
Abraham
,
and
his
Oath
unto
Isaac
:
10.
And
confirmed
the
same
unto
Iacob
for
a
law
:
and
to
Israel
for
an
everlasting
Covenant
.
11.
Saying
,
Vnto
thee
will
I
give
the
land
of
Canaan
,
the
lot
of
your
inheritance
.
In
the
first
rank
of
reasons
taken
from
the
Lords
Covenant
with
Abraham
,
Isaac
and
Iacob
,
and
from
his
care
of
their
persons
;
Learne
,
1.
Our
priviledge
to
be
in
Covenant
with
God
,
is
a
special
reason
of
thanks
and
praise
to
him
,
He
is
the
Lord
our
God
.
2.
The
Lords
sovereignty
without
the
Church
,
in
all
Nations
of
the
world
,
and
in
his
exercising
of
justice
among
all
men
,
as
it
is
the
Lords
praise
and
the
Churches
profit
:
so
it
is
the
Churches
obligation
unto
the
thankful
acknowledging
thereof
;
for
the
greatnesse
of
Gods
dominion
over
all
the
earth
,
doth
commend
the
speciality
of
his
respect
to
his
Church
;
His
judgements
are
in
all
the
earth
.
3.
As
the
Covenant
of
God
is
not
for
a
day
,
or
for
temporal
favours
only
,
but
also
and
especially
for
spiritual
&
everlasting
mercies
:
so
the
Lord
forgetteth
neither
lesse
nor
more
of
that
which
he
hath
promised
,
but
albeit
long
time
may
intervene
before
the
performance
of
his
promise
,
yet
neverthelesse
he
remembereth
it
still
,
till
it
be
fulfilled
;
He
hath
remembered
his
Covenant
for
ever
.
4
The
experience
of
every
age
and
proof
had
of
Gods
faithfulness
,
should
force
men
in
every
age
,
to
bear
witnesse
unto
the
Lords
stedfastnesse
in
his
Covenant
;
He
hath
remembred
his
Covenant
for
ever
,
the
word
which
he
hath
commanded
to
a
thousand
generations
.
5.
The
word
which
the
Lord
hath
said
he
will
do
,
in
special
his
promises
shall
certainly
take
effect
in
due
time
,
and
order
given
by
Magistrates
for
executing
of
their
decrees
,
is
but
a
shadow
of
the
effectual
accomplishment
of
Gods
promises
▪
which
are
called
here
,
A
word
which
he
commanded
to
a
thousand
generations
.
6.
Gods
Covenant
made
with
our
fathers
in
our
name
,
is
to
be
laid
hold
on
by
us
their
children
,
as
the
example
of
the
Israelites
here
doth
teach
us
;
Which
Covenant
he
made
with
Abraham
.
7.
For
further
engaging
and
confirming
the
children
of
Covenanters
,
there
is
need
to
repeat
and
apply
the
Covenant
unto
their
children
and
posterity
;
For
he
gave
his
Oath
unto
Isaac
,
and
confirmed
the
same
unto
Iacob
.
8.
The
Covenant
of
grace
is
an
everlasting
Covenan●
with
all
who
do
embrace
it
;
for
,
the
Covenant
made
with
Abraham
was
an
Oath
unto
Isaac
.
9.
It
is
not
free
for
the
children
of
Covenanters
,
to
embrace
or
reject
,
as
they
please
,
the
Covenant
of
God
made
with
their
fathers
,
because
the
Lord
imposed
the
Covenant
upon
the
posterity
,
as
a
duty
whereunto
they
were
obliged
from
generation
to
generation
:
For
he
confirmed
the
same
unto
Iacob
for
a
law
;
and
to
Israel
for
an
everlasting
Covenant
.
10.
The
Covenant
of
grace
made
with
Abraham
,
Isaac
and
Iacob
,
and
with
believers
after
them
,
did
consist
in
promises
made
by
God
,
and
embraced
of
them
by
faith
,
as
here
it
is
described
;
for
the
everlasting
Covenant
is
expounded
to
be
the
Lords
,
saying
:
Unto
thee
will
I
give
the
land
of
Canaan
,
the
lot
of
thy
inheritance
;
which
promise
being
received
by
faith
,
became
a
Covenant
with
the
believer
.
11.
The
everlasting
Covenant
of
grace
,
propounded
in
whatsoever
expressions
,
was
one
and
the
same
in
substance
unto
the
believers
:
for
these
promises
,
to
wit
,
(
In
thee
shall
all
the
families
of
the
earth
be
blessed
,
Gen.
12.3
.
and
again
,
Tell
the
starres
,
so
shall
thy
seed
be
,
which
promise
Abraham
receiving
,
believed
in
the
Lord
,
and
he
counted
it
unto
him
for
righteousnesse
,
Gen.
15.6
.
And
I
will
be
a
God
unto
thee
,
and
to
thy
seed
after
thee
,
Gen.
17.7
.
or
,
I
will
give
unto
thee
,
and
to
thy
seed
after
thee
,
the
land
wherein
thou
art
a
stranger
,
all
the
land
of
Canaan
,
for
an
everlasting
possession
,
and
I
will
be
their
God
,
Gen.
17.8
.
whereunto
this
place
doth
relate
)
are
all
taken
up
here
in
the
free
and
gracious
promise
,
of
giving
everlasting
life
to
the
believers
,
shadowed
forth
in
the
typical
termes
of
giving
the
land
of
Canaan
for
the
lot
of
their
in●eritance
.
Ver.
12.
When
they
were
but
a
few
men
in
number
:
yea
,
very
few
,
and
strangers
in
it
.
13.
When
they
went
from
one
Nation
to
another
,
from
one
Kingdome
to
another
people
.
14.
He
suffered
no
man
to
do
them
wrong
:
yea
,
he
reproved
Kings
for
their
sakes
:
15.
Saying
,
Touch
not
mine
anointed
,
and
do
my
Prophets
no
harme
In
the
care
which
God
had
of
the
persons
of
Abraham
,
Isaac
and
Iacob
,
who
were
in
Covenant
with
him
;
Learne
,
1.
They
who
are
in
Covenant
with
God
,
may
be
found
at
sometimes
but
a
small
number
;
They
were
but
a
few
men
in
number
:
yea
,
very
few
2.
They
who
are
in
Covenant
with
Go●
for
a
promised
blessing
,
may
be
far
from
appearance
of
the
possible
possession
of
what
is
promised
,
as
Abraham
▪
Isaac
and
Iacob
were
a
very
few
men
,
and
strangers
in
the
land
of
promise
.
3.
As
the
paucity
,
meanness
,
low
condition
,
unworthinesse
and
weakness
of
men
,
doth
not
hinder
God
to
enter
into
Covenant
with
them
,
but
rather
by
this
meanes
,
he
commendeth
the
freedome
and
riches
of
his
grace
unto
them
;
so
is
it
requisite
in
them
who
enter
into
Covenant
with
God
,
that
they
be
stripped
bare
of
all
conceit
of
both
their
own
and
their
fathers
worthinesse
,
and
yet
not
be
hindered
thereby
,
from
believing
,
embracing
,
and
holding
fast
the
Covenant
;
for
this
did
Abraham
,
Isaac
and
Iacob
,
when
they
were
very
few
,
and
strangers
in
the
land
promised
unto
them
.
4.
They
who
have
the
promises
both
of
this
life
and
the
life
to
come
,
may
be
pilgrims
and
sojourners
without
any
dwelling
place
in
the
world
;
The
Patriarchs
went
from
one
Nation
to
another
,
from
one
Kingdome
to
another
people
.
5.
In
whatsoever
worldly
condition
believers
are
,
and
whatsoever
they
want
in
things
earthly
,
yet
they
want
not
the
love
and
good
will
of
God
,
they
have
alwayes
the
defence
and
protection
of
God
,
as
his
federates
;
He
suffered
no
man
to
do
them
wrong
.
6.
No
power
or
place
how
high
soever
,
no
worldly
authority
on
earth
,
no
law
nor
priviledge
of
any
person
or
Kingdom
,
is
a
sufficient
plea
for
troubling
Gods
servants
,
walking
in
his
service
;
He
reproved
King●
for
their
sakes
.
8.
The
person
of
every
believer
walking
in
Gods
way
,
is
sacred
,
sanctified
,
and
set
apart
for
Gods
peculiar
;
They
are
the
Lords
anointed
.
9.
They
who
both
by
Covenant
and
special
calling
to
the
holy
Ministery
have
charge
to
declare
the
Lords
will
unto
the
world
,
are
owned
of
God
as
his
Prophets
,
and
are
fenced
with
a
strict
caveat
given
to
all
men
by
God
,
how
great
soever
,
that
they
harme
them
not
;
Touch
not
mine
anointed
,
and
do
my
Prophets
no
harme
.
And
upon
all
these
aforesaid
considerations
,
God
is
to
be
thanked
and
praised
by
his
people
.
Vers.
16.
Moreover
,
he
called
for
a
famine
upon
the
land
:
he
brake
the
whole
staffe
of
bread
.
17.
He
sent
a
man
before
them
:
even
Ioseph
,
who
was
sold
for
a
servant
.
18.
Whose
feet
they
hurt
with
fetters
:
he
was
laid
in
iron
.
19.
Vntil
the
time
that
his
Word
came
:
the
Word
of
the
LORD
tried
him
.
20.
The
King
sent
and
loosed
him
,
even
the
ruler
of
his
people
,
and
let
him
go
free
.
21.
He
made
him
Lord
of
his
house
;
and
ruler
of
all
his
substance
:
22.
To
binde
his
Princes
at
his
pleasure
:
and
teach
●is
Senatours
wisdome
.
In
the
second
rank
of
reasons
of
Gods
praise
,
taken
from
the
care
the
Lord
had
of
the
posterity
of
Abraham
,
Isaac
and
Iacob
,
in
bringing
them
into
Egypt
,
and
preserving
of
them
there
;
Learn
,
1.
Every
plague
,
and
in
special
famine
,
is
a
servant
of
God
,
ready
at
a
call
to
come
forth
,
and
execute
his
judgement
▪
Moreover
,
he
called
for
a
famine
on
the
land
.
2.
No
food
can
be
had
,
except
God
do
furnish
it
,
and
no
food
when
it
is
given
can
feed
,
except
God
give
a
powerful
blessing
with
it
;
when
that
is
removed
bread
feedeth
not
:
He
brake
the
whole
staffe
of
bread
.
3.
The
way
of
the
Lords
performing
of
his
Covenant
,
is
not
such
as
carnal
reason
would
prescribe
,
by
giving
probable
meanes
of
bringing
it
to
passe
,
but
the
way
he
chuseth
is
such
as
may
try
the
faith
of
his
children
,
to
wit
,
by
seeming
to
do
the
contrary
;
As
here
the
Patriarchs
having
the
promise
of
the
land
of
Canaan
,
shall
not
be
suffered
to
be
so
much
as
sojourners
in
it
,
but
must
leave
it
,
and
go
elsewhere
;
He
called
for
a
famine
on
that
land
:
which
might
seem
to
make
it
in
lesse
request
,
and
by
the
famine
also
did
force
them
to
go
where
●hey
might
finde
bread
.
4.
Whensoever
the
Lord
doth
bring
his
children
into
straits
and
difficulties
,
he
maketh
provision
for
their
sustenance
in
their
straits
,
and
deliverance
from
the
same
.
When
the
Lord
was
to
bring
his
people
into
Egypt
,
he
provided
so
as
they
should
have
a
friend
at
Court
before
they
came
:
He
sent
a
man
before
them
,
even
Ioseph
.
5.
Whatsoever
may
be
the
intent
of
men
or
devils
in
troubling
of
Gods
children
,
God
hath
a
hand
in
every
thing
which
doth
befal
them
,
how
accidentally
soever
it
may
seem
to
come
:
Iosephs
coming
down
to
Egypt
,
is
called
Gods
message
;
He
sent
a
man
before
them
,
even
Ioseph
.
6.
That
which
men
dw
sinfully
,
for
satisfacti●n
of
their
own
lusts
,
God
doth
holily
and
wisely
for
his
own
ends
:
by
Iosephs
brethren
their
selling
of
their
brother
,
to
be
rid
of
him
;
God
sendeth
Ioseph
into
Egypt
,
to
provide
for
their
livelihood
;
He
sent
a
man
before
them
,
they
sold
him
for
a
servant
.
7.
It
is
not
strange
to
see
the
man
whom
the
Lord
mindeth
to
exalt
,
most
humbled
before
he
be
exalted
;
and
cast
into
prison
,
before
he
be
lifted
up
to
liberty
.
Ioseph
was
sold
for
a
servant
,
whose
feet
they
hurt
with
fetters
.
8.
When
the
Lords
servants
are
entered
in
the
trial
of
their
faith
,
they
may
look
to
be
soundly
searched
,
before
they
have
ended
their
trials
,
and
that
by
sharp
affliction
,
as
Ioseph
was
tried
;
Whose
feet
they
hurt
with
fetters
,
he
was
laid
in
iron
.
9.
The
afflictions
and
trials
of
Gods
children
,
will
not
end
when
they
could
wish
,
but
they
have
a
set
measure
and
time
determined
of
God
:
He
was
laid
in
irons
until
the
time
came
,
&c.
10.
There
is
a
secret
word
of
Gods
decree
and
providence
,
for
ending
of
the
affliction
of
Gods
children
,
which
God
bringeth
forth
to
light
in
his
own
time
,
and
until
this
come
,
his
servants
must
lie
in
bonds
,
as
Ioseph
lay
in
iron
,
till
the
time
that
his
word
came
;
that
is
,
till
God
made
his
decree
manifest
about
the
loosing
of
him
.
11.
Before
affliction
shall
end
,
the
manifested
work
of
Gods
providence
in
affliction
,
must
put
the
afflicted
to
the
trial
of
all
that
is
in
him
,
and
trial
must
go
before
deliverance
;
The
word
of
the
Lord
tried
him
▪
12.
The
time
appointed
in
Gods
decree
,
to
send
delivery
to
his
afflicted
children
,
is
made
manifest
in
the
effectual
moving
of
instruments
and
meanes
of
delivery
,
and
in
this
case
if
need
be
,
Kings
shall
be
set
on
work
for
the
delivery
of
the
Lords
children
;
The
King
sent
and
loosed
him
.
13.
Such
as
are
bound
ignominiously
for
righteousnesse
,
shall
be
one
way
or
other
loosed
honourably
;
The
Ruler
of
the
people
let
him
go
free
.
14.
When
the
Lords
people
are
humbled
sufficiently
,
God
doth
raise
them
up
,
and
sometime
even
in
a
visible
manner
before
the
world
,
as
here
Ioseph
is
by
the
King
of
Egypt
made
Lord
of
his
house
,
and
Ruler
of
all
his
substance
.
15.
As
Gods
children
are
exalted
,
for
the
benefit
of
those
over
whom
they
are
set
,
so
should
they
manage
and
maintain
their
honour
and
power
,
by
doing
good
to
their
inferiours
,
as
Ioseph
did
who
was
exalted
;
To
binde
Pharaohs
Princes
at
his
pleasure
,
and
teach
his
Senators
wisdome
.
Ver.
23.
Israel
also
came
into
Egypt
,
and
Iacob
sojourned
in
the
land
of
Ham.
24.
And
he
increased
his
people
greatly
,
and
made
them
stronger
then
their
enemies
.
25.
He
turned
their
heart
to
hate
his
people
:
to
deal
subtilly
with
his
servants
.
After
Ioseph
,
the
rest
of
the
family
is
brought
down
into
Egypt
,
who
sojourned
there
,
and
were
preserved
till
they
grew
a
strong
people
,
and
then
began
their
affliction
as
a
preparation
to
their
out-birnging
.
Whence
learn
,
1.
Albeit
a
man
hath
wrastled
with
God
in
prayer
,
and
gotten
his
blessing
,
yet
may
he
be
tossed
in
the
world
by
troubles
;
Israel
also
came
into
Egypt
.
2.
The
heires
of
the
promise
,
and
the
Lords
dearest
children
may
be
made
sojourners
among
wicked
people
,
even
in
their
old
age
,
when
they
need
most
to
be
at
rest
;
Iacob
sojourned
in
the
land
of
Cham.
3.
As
when
the
Lords
people
grow
up
unto
any
considerable
number
among
idolaters
,
it
is
no
strange
thing
if
they
finde
enmity
:
so
it
is
no
strange
thing
in
Gods
way
,
to
make
them
grow
the
more
in
number
and
power
,
the
more
they
be
opposed
;
yea
,
and
to
make
them
under
oppression
and
persecution
,
to
become
mightier
then
their
adversaries
;
He
encreased
his
people
greatly
▪
and
made
them
stronger
then
their
enemies
.
4.
The
hearts
of
all
men
are
in
Gods
hand
,
to
turne
them
whither
he
pleaseth
to
love
or
hate
,
as
their
affections
may
serve
best
his
holy
purposes
:
He
turned
their
heart
to
hate
his
people
.
5.
The
trouble
and
exercise
of
Gods
people
,
by
whatsoever
instruments
it
be
moved
,
is
of
the
Lord
,
and
he
will
owne
the
evil
of
trouble
,
which
is
in
the
city
or
countrey
whatsoever
;
He
turned
their
heart
to
hate
his
people
6.
In
the
most
sinful
affections
,
plots
and
actions
of
the
wicked
against
Gods
people
and
servants
God
hath
a
holy
hand
,
and
is
not
the
cause
of
their
sin
:
for
all
the
motions
of
the
creatures
,
which
live
,
and
move
,
and
have
their
being
of
God
,
are
made
use
of
by
the
Creator
,
as
instruments
,
whereby
he
worketh
his
own
just
and
holy
work
for
his
own
ends
:
but
when
men
are
about
that
same
work
for
their
sinful
ends
,
it
becometh
sinful
in
them
,
what
is
holy
in
Gods
part
:
as
the
crucifying
of
Christ
was
most
holy
on
Gods
part
,
and
most
sinful
on
his
enemies
part
;
He
turned
their
heart
to
hate
his
people
:
to
deal
subtilly
with
his
servants
.
Ver.
26.
He
sent
Moses
his
servant
:
and
Aaron
whom
he
had
chosen
,
27.
They
shewed
his
signes
among
them
:
and
wonders
in
the
land
of
Ham.
In
the
third
rank
of
reasons
,
taken
from
Gods
delivering
of
his
people
out
of
Egypt
,
and
plaguing
of
the
Egyptians
;
Learn
,
1.
When
by
the
malice
of
enemies
Gods
people
are
brought
to
greatest
straits
,
then
is
deliverance
near
to
be
sent
from
God
unto
them
;
They
dealt
subtilly
with
his
servants
,
he
sent
Moses
his
servant
.
2.
As
it
is
the
Lord
who
bringeth
his
own
people
into
trouble
and
straits
,
so
it
is
he
who
delivereth
them
again
,
and
provideth
instruments
for
the
doing
thereof
;
He
sent
Moses
his
servant
.
3.
As
whosoever
do
serve
Gods
Church
to
any
good
purpose
,
do
it
not
of
themselves
,
but
by
stirring
up
,
or
commission
from
God
;
so
whosoever
are
about
to
do
the
Church
good
,
should
do
it
of
intention
,
as
doing
him
service
;
He
sent
Moses
his
servant
,
and
Aaron
his
chosen
.
4.
As
to
the
end
that
God
may
have
his
own
glory
in
every
good
work
,
his
part
is
to
be
distinguished
from
his
servants
part
:
so
when
his
servants
do
the
servants
duty
faithfully
,
God
will
have
them
commended
and
approved
for
it
among
men
;
Moses
therefore
is
called
Gods
servant
,
and
Aaron
his
chosen
.
The
signes
and
wonders
,
are
called
the
Lords
signes
and
wonders
,
and
Moses
and
Aarons
service
is
called
their
shewing
of
his
signes
;
They
shewed
his
signes
among
them
,
and
wonders
in
the
land
of
Ham.
Ver.
28.
He
sent
darknesse
,
and
made
it
dark
:
and
they
rebelled
not
against
his
word
.
29.
He
turned
their
waters
into
blood
:
and
slew
their
fish
.
30.
The
land
brought
forth
frogs
in
abundance
:
in
the
chambers
of
their
Kings
.
31.
He
spake
,
and
there
came
divers
sorts
of
flies
:
and
lice
in
all
their
coasts
.
32.
He
gave
them
haile
for
raine
:
and
flaming
fire
in
their
land
.
33.
He
smote
their
vines
also
and
their
fig-trees
:
and
brake
the
trees
of
their
coasts
.
34.
He
spake
,
and
the
locusts
came
:
and
caterpillars
,
and
that
without
number
.
35.
And
did
eat
up
all
the
herbs
in
their
land
:
and
devoured
the
fruit
of
their
ground
.
36.
He
smote
also
all
the
first-born
in
their
land
:
the
chief
of
all
their
strength
.
He
reckoneth
sundry
plagues
brought
upon
Egypt
,
which
are
sufficient
for
his
purpose
,
to
bring
the
whole
history
to
minde
.
Whence
learn
,
1.
The
Sun
cannot
expel
darknesse
in
the
aire
,
but
as
God
maketh
way
for
it
,
for
God
can
turn
the
day
into
palpable
darknesse
when
and
where
he
pleaseth
;
He
can
make
the
Sun
to
shine
in
one
place
,
and
take
the
comfortable
use
of
it
away
in
another
place
,
as
he
thinks
good
;
he
can
put
his
enemies
under
darknesse
when
his
people
have
light
;
He
sent
darknesse
,
and
made
it
dark
.
2.
It
is
a
piece
of
glory
unto
God
,
when
either
his
brute
creatures
,
or
his
rational
servants
do
what
he
doth
command
;
And
they
rebelled
not
against
his
Word
.
3.
God
can
make
most
useful
creatures
to
become
noisome
;
He
turned
their
waters
into
blood
.
4.
God
can
plague
men
in
the
matter
of
their
meat
,
as
well
as
in
their
drink
,
and
when
the
Lord
doth
plague
in
the
one
,
it
is
not
strange
if
he
shall
plague
in
the
other
also
;
He
turned
their
waters
into
blood
,
and
slew
their
fish
.
5.
God
can
daunt
the
pride
of
the
stoutest
of
his
enemies
,
by
his
meanest
creatures
;
The
land
brought
forth
frogs
in
abundance
,
in
the
chambers
of
their
Kings
.
6.
As
the
Lord
speaketh
,
so
shall
it
be
found
in
due
time
,
he
needeth
not
to
make
much
ado
in
any
businesse
,
but
speak
the
word
,
and
it
shall
be
done
;
He
spake
,
and
there
came
divers
sorts
of
flies
.
7.
When
the
proud
do
strive
against
God
,
they
gaine
nothing
but
more
and
more
shameful
abasement
;
He
brought
lice
in
all
their
coasts
.
8.
The
clouds
are
at
Gods
command
,
to
sent
down
soft
raine
,
or
hard
and
heavy
hailestones
;
He
gave
them
hail
for
raine
.
9.
Although
fire
and
ha●lstones
are
most
contrary
in
their
natures
,
yet
they
can
agree
well
in
the
work
of
Gods
service
,
when
he
employeth
them
;
He
gave
them
haile
for
raine
,
and
flaming
fire
in
their
land
.
10.
When
lighter
judgements
do
not
move
men
,
God
will
send
more
heavy
plagues
,
which
shall
leave
their
impression
behinde
them
;
He
smote
their
vines
also
,
and
their
fig-trees
,
and
brake
the
trees
of
their
coasts
.
11.
When
God
fights
against
a
people
,
all
the
creatures
are
ready
to
fight
against
them
also
,
as
they
are
called
forth
:
He
spake
,
and
the
locusts
came
,
and
Caterpillars
,
and
that
without
number
.
12.
Whatsoever
hath
escaped
the
dint
of
one
plague
,
God
can
over●ake
it
by
another
plague
:
They
did
eat
up
all
the
herbs
in
the
land
,
and
devoured
the
fruit
of
th●ir
ground
.
13.
When
God
doth
smite
the
creatures
which
do
serve
for
mans
use
,
he
sheweth
his
long-suffering
and
patience
towards
man
,
and
his
loathnesse
to
destroy
him
,
as
we
see
in
the
order
of
Gods
proceeding
with
Egypt
.
14.
When
warning
given
unto
man
doth
not
move
him
to
repentance
,
then
the
Lord
layeth
his
hand
on
that
which
is
most
precious
unto
him
;
He
smote
also
all
the
first-borne
in
th●ir
land
.
15.
When
the
Lord
pleaseth
to
put
forth
his
hand
▪
they
that
are
naturally
strongest
and
most
lively
,
are
no
lesse
near
to
death
,
then
they
who
are
naturally
weaker
:
He
smote
all
the
first-borne
,
the
chief
of
all
their
strength
.
Ver.
37.
He
brought
them
forth
also
with
silver
and
gold
:
and
there
was
not
one
feeble
person
among
their
tribes
.
38.
Egypt
was
glad
when
they
departed
:
for
the
feare
of
them
fell
upon
them
.
39.
He
spread
a
cloud
for
a
covering
,
and
fire
to
give
light
in
the
night
.
40.
The
people
asked
,
and
he
brought
quailes
:
and
satisfied
them
with
the
bread
of
Heaven
.
41.
He
opened
the
rocke
,
and
the
waters
gushed
out
:
they
ranne
in
the
dry
places
like
a
river
.
42.
For
he
remembred
his
holy
promise
,
and
Abraham
his
servant
.
In
the
Lords
bringing
of
his
people
out
of
Egypt
,
and
through
the
wildernesse
;
Learn
,
1.
Albeit
there
may
be
many
impediments
of
the
delivery
of
Gods
people
out
of
their
trouble
,
and
from
their
persecutors
,
yet
the
work
of
delivery
is
perfected
at
length
;
for
when
God
had
smitten
Egypt
in
favour
of
his
own
people
,
He
brought
his
people
forth
.
2.
All
riches
that
men
have
are
at
Gods
disposing
,
to
transfer
the
right
and
possession
thereof
to
whom
he
pleaseth
,
and
the
Lords
special
and
expresse
warrant
gave
●itle
to
the
Israelites
,
to
retain
the
Egyptians
borrowed
jewels
;
He
brought
them
forth
also
with
silver
and
gold
.
3.
When
God
grants
a
delivery
,
or
any
sort
of
benefit
,
it
is
a
new
gift
to
inable
a
man
to
make
use
of
the
offered
delivery
or
bestowed
benefit
,
such
was
the
benefit
bestowed
on
Israel
,
when
Go●
brought
his
people
out
of
Egypt
,
There
was
not
one
feeble
person
among
their
tribes
.
4.
The
Lord
can
make
bloody
persecutors
of
his
people
to
cease
from
their
persecution
,
and
to
contribute
to
their
delivery
;
and
to
be
desirous
to
be
rid
of
them
:
Egypt
was
glad
when
they
departed
.
5.
God
can
make
his
persecuted
people
terrible
to
their
persecutors
,
which
is
no
lesse
a
wonder
then
to
make
the
wolfe
tremble
for
feare
of
the
lambes
:
Egypt
was
glad
when
they
departed
,
for
the
feare
of
them
fell
upon
them
.
6.
Except
the
Lord
did
take
the
guiding
and
protecting
of
his
own
people
,
they
should
perish
many
wayes
,
after
their
delivery
out
of
trouble
:
but
whom
he
delivereth
he
taketh
a
care
of
them
,
as
he
did
of
Israel
,
for
whom
he
provided
the
pillar
of
cloud
,
to
temper
unto
them
the
heat
of
the
day
:
and
the
pillar
of
fire
,
to
temper
unto
them
the
darknesse
and
cold
of
the
night
,
and
made
both
of
them
to
direct
their
journey
:
He
spread
a
cloud
for
a
covering
,
and
fire
to
give
light
in
the
night
.
7.
Sometime
the
Lord
will
give
unto
his
people
at
their
earnest
desire
,
that
which
is
not
good
for
them
,
that
so
he
may
give
unto
them
evidence
of
his
readiness
,
much
more
to
give
them
what
is
good
for
them
,
when
they
earnestly
ask
it
;
The
people
asked
,
and
he
brought
quailes
.
8.
When
ordinary
meanes
of
the
preservation
of
Gods
people
do
faile
;
God
will
provide
for
them
wonderfully
,
as
he
gave
his
people
Manna
in
the
wildernesse
;
And
satisfied
them
with
the
bread
of
heaven
.
9.
As
the
fountain
of
the
feeding
of
Gods
people
,
is
not
in
the
creatures
:
but
in
God
,
so
should
the
eye
of
his
people
be
carried
above
the
creatures
,
unto
heaven
,
for
preservation
of
this
life
,
as
well
temporal
as
spiritual
:
for
this
end
it
is
said
,
He
satisfied
them
with
the
bread
of
heaven
.
10.
God
can
bring
consolation
unexpected
,
and
that
by
means
most
unlikely
to
yield
it
;
He
opened
the
rock
,
and
the
waters
gushed
out
.
11.
There
is
no
scarcity
in
God
,
of
what
the
Lords
people
do
stand
in
need
of
,
he
both
can
and
doth
furnish
plenteously
,
and
makes
the
opportunity
of
having
the
use
of
his
provision
follow
his
people
whithersoever
he
leadeth
them
;
The
waters
out
of
the
rock
ran
in
the
dry
places
as
a
river
.
12.
What
the
Lord
doth
to
his
people
,
he
doth
it
for
his
Covenants
sake
;
as
here
,
He
remembred
his
holy
promise
.
13.
How
many
yeares
soever
do
intervene
Gods
promise-making
,
and
the
performance
,
the
Lord
doth
not
forget
his
promise
,
as
here
we
see
after
foure
hundred
and
thirty
years
;
He
remembreth
his
holy
promise
,
and
Abraham
his
servant
.
Ver.
43.
And
he
brought
forth
his
people
with
joy
,
and
his
chosen
with
gladnesse
.
44.
And
gave
them
the
lands
of
the
heathen
;
and
they
inherited
the
labour
of
the
people
.
45.
That
they
might
observe
his
statutes
,
and
keep
his
Lawes
.
Praise
ye
the
LORD
.
From
the
manner
of
the
Lords
bringing
his
people
out
of
Egypt
,
and
planting
them
in
Canaan
;
Learn
,
1.
Whatsoever
bondage
the
Lords
people
do
fall
into
,
the
Lord
in
due
time
will
bring
them
out
of
it
,
as
he
brought
forth
his
people
from
the
bondage
of
Egypt
.
2.
How
much
soever
sorrow
his
people
may
finde
in
the
expectation
of
delivery
,
so
much
joy
shall
they
have
in
the
performance
of
the
Lords
promise
;
He
brought
forth
his
people
with
joy
,
and
his
chosen
with
gladnesse
.
3.
The
Lord
doth
not
leave
his
people
,
till
he
put
them
to
some
rest
after
their
troubles
,
as
he
gave
rest
to
his
people
Israel
,
whom
when
he
carried
them
through
the
wildernesse
,
he
gave
them
the
possession
of
Canaan
;
He
gave
them
the
lands
of
the
heathen
.
4.
The
Lord
maketh
no
end
of
multiplying
obligations
on
his
people
,
he
maintaines
them
in
their
possession
of
what
he
doth
give
them
;
They
inherited
the
labour
of
the
people
.
5.
The
end
of
the
Lords
liberality
,
is
to
engage
the
hearts
of
his
people
more
and
more
to
the
obedience
of
his
Ordinances
,
as
he
did
all
this
to
Israel
,
That
they
might
observe
his
statutes
.
6.
There
is
no
rule
for
serving
of
God
acceptably
,
except
his
own
commands
▪
for
Israels
rule
was
,
to
observe
his
statutes
,
and
keep
his
lawes
.
7.
The
right
use
which
we
should
make
of
whatsoever
good
was
done
to
the
Lords
people
,
is
to
glorifie
God
when
we
hear
of
it
,
or
read
of
it
,
as
here
we
are
directed
;
Praise
ye
the
Lord
.
PSALME
CVI.
THe
summe
of
this
Psalme
is
to
teach
the
godly
in
the
time
of
calamity
,
lying
upon
the
Church
,
or
upon
themselves
;
First
,
to
glorifie
God
by
faith
in
him
.
Secondly
,
to
reckon
up
for
their
encouragement
,
the
frequent
forgivenesse
of
grievous
sins
to
his
people
in
former
times
.
And
thirdly
,
to
pray
for
the
like
favour
to
themselves
;
and
in
hope
to
have
their
prayer
granted
,
to
give
thanks
to
God
.
There
are
three
parts
of
the
Psalme
answerable
thereunto
:
The
first
part
is
the
Prophets
strengthening
of
his
own
faith
▪
ver.
1.2
,
3
,
4
,
5.
The
second
part
is
the
confession
of
our
sins
in
general
,
v.
6.
and
in
special
of
eight
or
nine
gross
provocations
,
which
the
Lord
after
correction
did
pardon
,
and
gave
comfort
to
his
people
,
to
v.
46.
which
are
so
many
arguments
of
hope
,
to
finde
the
like
mercy
to
the
Church
in
this
time
.
The
first
sin
with
the
forgiveness
of
it
,
is
set
down
from
v.
7
,
to
v.
13.
The
second
sin
,
v
13.14
,
15.
The
third
sin
,
v.
17
,
18.
The
fourth
sin
,
v.
19
,
20
,
21
,
22
,
23.
The
fifth
sin
,
v.
24
,
25
,
16
,
27.
The
sixth
sin
,
v.
28
,
29
,
30
▪
31.
The
seventh
sin
,
v.
3●
,
33.
The
eighth
sin
,
from
v.
34
,
to
v.
43.
The
ninth
point
of
confession
is
of
a
general
heap
of
sins
,
oft-times
repeated
,
and
all
pardoned
,
with
pity
manifested
to
Gods
people
,
v
,
43
,
44
,
45
,
46.
The
third
part
of
the
Psalme
,
is
a
prayer
for
new
experience
of
like
mercy
,
and
a
close
of
the
Psalme
with
praise
and
thanksgiving
,
v.
47
,
48.
Ver.
1.
PRaise
ye
the
LORD
,
O
give
thanks
unto
the
LORD
▪
for
he
is
good
,
for
his
mercy
endureth
for
ever
.
The
Psalmist
stirreth
up
himself
and
others
foure
wayes
to
glorifie
God
under
sad
afflictions
,
by
believing
on
him
;
First
,
by
exhorting
all
to
praise
and
thank
the
Lord
for
his
goodness
.
Whence
learn
,
1.
The
exercise
of
praising
and
thanking
the
Lord
,
is
very
fit
for
a
soul
,
lying
under
the
sense
of
affliction
and
guiltiness
:
for
that
whieh
serveth
for
the
Lords
praise
,
serveth
also
▪
for
the
comfort
and
encouragement
of
humbled
sinners
:
therefore
,
saith
he
,
Praise
ye
the
LORD
.
2.
The
meditation
of
Gods
goodness
and
readiness
to
communicate
unto
men
of
his
bounty
,
is
fit
to
furnish
matter
of
his
praise
,
Praise
ye
the
LORD
for
he
is
good
.
3.
Albeit
a
man
be
consciencious
of
his
much
abusing
of
Gods
goodnesse
,
and
so
might
finde
this
to
be
the
matter
of
his
grief
,
yet
mercy
answereth
all
objections
,
everlasting
mercy
looseth
all
doubts
,
and
giveth
fresh
encouragement
to
the
humbled
sinner
to
draw
near
,
and
make
yet
again
use
of
his
goodnesse
;
for
his
mercy
endureth
for
ever
.
Ver.
2.
Who
can
utter
the
mighty
acts
of
the
LORD
?
who
can
shew
forth
all
his
praise
?
The
next
me●nes
which
he
useth
,
to
stir
up
himself
and
others
to
glorifie
God
in
believing
on
him
,
is
wondering
at
the
Lords
works
,
and
innumerable
causes
of
praise
.
Whence
learn
,
1.
It
is
a
disposition
fit
for
praising
of
God
,
to
be
sensible
of
our
unability
and
unfitness
,
for
so
great
a
work
,
as
the
Prophet
doth
shew
in
this
example
,
saying
,
Who
can
utter
the
mighty
acts
of
the
Lord
?
2.
There
is
such
an
impression
of
Gods
Omnipotency
on
all
Gods
works
,
and
in
special
on
those
works
wherein
he
hath
been
pleased
most
clearly
to
manifest
his
power
▪
that
no
man
can
comprehend
or
express
it
;
Who
can
utter
the
mighty
acts
of
the
Lord
?
3.
Albeit
the
praises
of
the
Lord
surpass
all
mens
ability
to
declare
them
,
yet
neither
must
the
greatness
of
the
work
,
nor
the
weakness
and
unworthiness
of
the
servant
of
God
,
hinder
him
to
praise
as
he
is
able
;
for
even
this
is
a
part
of
praising
of
God
,
to
confesse
and
say
,
Who
can
shew
forth
all
thy
praise
?
Ver.
3.
Blessed
are
they
that
keep
judgement
:
and
he
that
doth
righteousnesse
at
all
times
.
The
third
meanes
whereby
he
stirreth
up
himself
to
glorifie
God
by
believing
in
him
,
is
a
declaring
how
blessed
the
beleever
is
.
Whence
learn
,
1.
The
consideration
of
the
blessing
of
God
upon
every
true
believer
,
is
a
notable
encouragement
to
put
confidence
in
God
;
Blessed
are
they
that
keep
judgement
,
&c.
2.
The
evidence
of
a
sincere
believer
,
is
not
only
to
keep
judgement
,
that
is
,
to
receive
,
respect
and
entertain
the
Word
of
God
,
as
a
decree
wisely
given
forth
by
him
,
but
also
to
study
to
obey
it
in
practice
constantly
upon
all
occasions
:
Blessed
are
they
that
keep
judgement
,
and
he
that
doth
righteousnesse
at
all
times
.
Ver.
4.
Remember
me
,
O
LORD
,
with
the
favour
that
thou
bearest
unto
thy
people
:
O
visit
me
with
thy
salvation
.
5.
That
I
may
see
the
good
of
thy
chosen
,
that
I
may
rejoyce
in
the
gladness
of
thy
Nation
:
that
I
may
glory
with
thine
inheritance
.
The
fourth
meanes
of
stirring
up
himself
and
others
to
beleeve
in
God
,
especially
in
this
time
of
the
presupposed
calamity
of
the
Church
,
and
of
the
Supplicant
,
is
prayer
to
God
for
a
new
proof
of
the
loving
kindnesse
,
which
God
beareth
to
his
people
in
all
ages
.
Whence
learn
,
1.
Whatsoever
be
the
outward
afflicted
estate
of
Gods
people
,
yet
they
are
still
beloved
,
still
in
favour
,
even
when
tokens
of
anger
by
publick
calamities
are
manifested
against
them
:
Remember
me
with
the
favour
which
thou
bearest
unto
thy
people
.
2.
There
needeth
no
more
felicity
unto
any
man
,
save
to
be
one
of
Gods
people
:
it
may
content
any
man
to
have
his
lot
with
the
children
of
God
,
in
whatsoever
condition
they
are
put
into
:
for
the
Psalmist
craveth
no
more
,
but
,
Remember
me
,
O
LORD
,
with
the
favour
which
thou
bearest
unto
thy
people
.
3.
Albeit
the
Lords
people
seem
to
be
forgotten
,
yet
the
Lord
will
make
evident
that
he
doth
not
forget
them
,
nor
any
one
of
them
:
Remember
me
,
O
LORD
,
with
the
favour
which
thou
bearest
unto
thy
people
.
4.
Such
as
do
share
with
Gods
people
in
their
grief
,
shall
be
partakers
also
of
their
consolation
,
deliverance
and
salvation
,
which
God
hath
wisely
prepared
for
them
;
therefore
prayeth
the
Psalmist
,
O
visit
me
with
thy
salvation
,
&c.
5.
As
there
are
times
wherein
God
declareth
his
displeasure
against
the
sins
of
his
people
,
so
there
are
times
when
he
removeth
the
tokens
of
his
displeasure
,
and
letteth
forth
the
evidence
of
his
love
and
respect
to
them
,
in
doing
them
good
,
making
them
glad
,
and
causing
them
to
glory
in
him
;
this
is
it
which
the
Psalmist
looketh
after
,
Visit
me
with
thy
salvation
,
that
I
may
see
the
good
of
thy
chosen
,
that
I
may
rejoyce
in
the
gladnesse
of
thy
Nation
,
that
I
may
glory
with
thine
inheritance
.
6.
The
near
interest
which
God
hath
in
his
people
,
and
which
they
have
in
him
,
is
a
solid
ground
of
hope
of
good
,
and
gladness
,
joy
and
gloriation
reserved
for
them
;
for
they
are
Gods
chosen
,
Gods
Nation
,
appropriate
unto
him
:
and
his
inheritance
,
to
remain
in
his
possession
from
generation
to
generation
;
whereupon
the
Psalmist
doth
assure
himselfe
and
the
Church
of
his
hope
of
good
,
reserved
for
the
Church
;
That
I
may
see
the
good
of
thy
chosen
,
&c.
Ver.
6.
We
have
sinned
with
our
fathers
:
we
have
committed
iniquity
,
we
have
done
wickedly
.
In
the
second
place
is
the
confession
of
sins
,
for
which
God
justly
might
afflict
the
Supplicants
,
but
in
his
mercy
could
forgive
them
also
,
as
he
had
done
to
his
people
in
former
generations
.
The
force
of
his
reasoning
is
this
,
many
times
thou
didst
shew
mercy
to
our
fathers
in
their
afflictions
,
notwithstanding
their
grievous
provocations
,
therefore
we
must
intreat
thee
,
yea
,
and
hope
also
for
the
like
mercy
in
our
time
;
Whence
learn
,
1.
It
is
not
for
nought
that
the
Lord
bringeth
calamity
on
his
people
,
he
is
provoked
so
to
do
by
their
grievous
offences
;
We
have
sinned
.
2.
As
judgements
are
sent
to
convince
of
sin
,
and
to
draw
forth
the
acknowledgement
thereof
:
so
there
is
no
re●dier
way
to
remove
the
sin
and
judgement
also
,
then
by
confession
thereof
;
We
have
sinned
.
3.
As
God
when
he
punisheth
his
people
,
doth
reckon
with
them
,
both
for
their
own
,
and
also
for
their
fathers
faults
,
whose
footsteps
they
have
followed
:
so
must
the
penitent
reckon
with
God
for
their
own
faults
,
and
for
their
fathers
sins
whereunto
they
have
accession
;
We
have
sinned
with
our
fathers
,
&c.
4.
Confession
of
sins
must
not
be
slighted
,
but
seriously
gone
about
,
and
aggravated
duly
;
We
have
sinned
,
we
have
committed
iniquity
,
we
have
done
wickedly
.
5.
True
penitents
will
neither
excuse
their
sins
by
the
example
of
their
fathers
,
nor
justifie
themselves
,
how
holy
soever
they
be
,
when
God
is
pleading
with
his
Church
,
but
will
joyne
in
confession
with
the
multttude
,
as
here
the
holy
Prophet
doth
;
We
have
sinned
with
our
fathers
,
we
have
committed
iniquity
,
we
have
done
wickedly
.
Ver.
7.
Our
fathers
understood
not
thy
wonders
in
Egypt
,
they
remembred
not
the
multitude
of
thy
mercies
;
but
provoked
him
at
the
sea
,
even
at
th●
red-sea
.
The
first
particular
sin
which
he
confesseth
is
rebellion
at
the
red
sea
,
Exod.
14.10
,
11
,
12.
which
sin
was
so
much
the
greater
,
as
the
wonders
done
in
Egypt
for
them
were
great
and
many
.
Whence
learn
,
1.
Albeit
God
manifest
himself
in
extraordinary
working
in
the
sight
of
misbelievers
,
yet
will
they
remain
blinde
ignorants
,
and
brutish
beholders
of
his
operations
;
Our
fathers
understood
not
thy
wonders
in
Egypt
.
2.
Albeit
the
Lord
should
often
convince
a
misbeliever
,
both
of
his
justice
and
mercy
,
yet
the
Lords
works
do
take
no
lasting
impression
upon
his
minde
;
They
remembred
not
thy
mercies
.
3.
One
sin
is
a
degree
to
another
more
hainous
,
for
not
observing
,
is
followed
with
not
remembring
,
and
forgetfulnesse
of
duty
draweth
on
disobedience
and
rebellion
:
Our
fathers
understood
not
thy
wonders
in
Egypt
,
they
remembred
not
the
multitude
of
thy
mercies
,
but
provoked
him
at
the
sea
,
even
at
the
red-sea
.
Ver.
8.
Neverthelesse
,
he
saved
them
for
his
Names
sake
:
that
he
might
make
his
mighty
power
to
be
known
.
9.
He
rebuked
the
red-sea
also
,
and
it
was
dried
up
:
so
he
led
them
thorough
the
depths
,
as
through
the
wildernesse
.
10.
And
he
saved
them
from
the
hand
of
him
that
hated
them
:
and
redeemed
them
from
the
hand
of
the
enemy
.
11.
And
the
waters
covered
their
enemies
:
there
was
not
one
of
them
left
.
12.
Then
beleeved
they
his
words
;
they
sang
his
praise
.
As
he
observed
their
sin
,
so
he
observeth
Gods
mercy
to
his
people
;
for
notwithstanding
their
provocation
,
he
brought
them
through
the
red-sea
,
and
destroyed
their
enemies
;
Whence
learn
,
1.
The
evil
deserving
of
Gods
people
,
doth
not
alwayes
interrupt
the
course
of
Gods
goodnesse
toward
them
;
for
,
neverthelesse
of
the
aforesaid
peovocation
,
he
saved
them
.
2
As
the
Lords
goodnesse
doth
aggravate
mens
sins
,
so
mens
sins
do
amplifie
Gods
grace
,
and
make
his
goodnesse
to
the
unworthy
to
appear
the
more
;
Neverthelesse
he
saved
them
.
3.
The
Lord
hath
other
things
to
look
unto
,
when
he
hath
to
do
with
his
people
,
then
presently
to
fall
upon
the
punishing
of
their
wickednesse
and
misdeservings
,
even
when
they
are
found
Delinquents
:
he
useth
to
respect
the
glory
of
his
mercy
toward
his
people
,
and
the
declaration
of
his
power
against
his
enemies
in
favour
of
his
people
;
Neverthelesse
he
saved
them
for
his
Names
sake
,
that
he
might
make
his
mighty
power
to
be
known
.
4
The
manner
and
circumstances
of
Gods
working
,
is
as
well
to
be
considered
as
the
matter
,
and
how
easily
he
bringeth
the
greatest
works
to
passe
;
He
rebuked
the
red-sea
also
,
and
it
was
dried
up
.
5.
The
Lord
can
make
a
danger
to
turne
into
a
delivery
,
and
a
peril
wherein
a
man
was
like
to
perish
,
to
be
a
means
of
preservation
;
So
he
led
them
through
the
depths
,
and
through
the
wildernesse
.
6.
In
any
one
mercy
unfolded
,
we
may
take
up
more
mercies
then
one
,
and
each
particular
part
of
the
mercy
when
it
is
discovered
,
will
appear
no
lesse
glorious
,
then
the
whole
mercy
looked
upon
confusedly
and
in
grosse
,
as
here
in
the
delivery
at
the
red-sea
,
the
delivery
from
Pharaoh
,
whi●h
is
but
a
part
of
the
work
is
pitched
upon
;
And
he
saved
them
from
the
hand
of
him
that
hated
them
,
and
redeemed
them
from
the
hand
of
the
enemy
.
7.
The
comparing
of
Gods
dealing
with
his
own
people
,
and
with
their
enemies
,
amplifieth
Gods
goodness
to
his
people
,
and
their
obligation
unto
him
;
He
redeemed
them
from
the
hand
of
the
enemy
,
and
the
waters
covered
their
enemies
.
8.
When
the
Lords
time
cometh
to
enter
in
judgement
with
the
foes
of
his
Church
,
he
will
not
misse
one
whom
he
mindeth
to
overtake
,
as
here
,
There
was
not
one
of
them
left
.
9.
The
Lord
sometime
worketh
so
clearly
,
for
convincing
of
the
misbeliever
,
that
the
most
blinde
and
obstinate
infidel
shall
be
forced
to
acknowledge
his
works
;
When
the
waters
covered
their
enemies
,
then
believed
they
his
words
.
10.
It
serveth
much
for
Gods
glory
,
when
he
extorteth
credit
unto
his
words
by
wonderful
works
,
but
little
to
the
commendation
of
the
believers
,
who
give
credit
to
Gods
Word
upon
that
ground
only
;
as
here
we
see
,
for
not
before
,
but
then
did
they
believe
his
words
,
which
importeth
their
preceding
misbelief
,
and
that
their
duty
was
to
believe
his
Word
,
whatsoever
appearance
might
be
to
the
contrary
.
11.
A
temporary
belief
extorted
by
some
extraordinary
work
,
may
have
joyned
with
it
a
temporary
joy
,
and
praising
of
God
for
a
time
,
without
any
root
of
saving
grace
in
the
heart
:
Then
they
believed
his
words
,
they
sang
his
praise
.
Vers.
13.
They
soon
forgat
his
works
:
they
waited
not
for
his
counsel
:
14.
But
lusted
exceedingly
in
the
wildernesse
:
and
tempted
God
in
the
desert
.
15.
And
he
gave
them
their
request
:
but
sent
leannesse
into
their
soul.
The
second
sin
confessed
here
,
is
their
murmuring
for
want
,
not
of
water
,
but
of
flesh
,
Numb.
11.4
,
5
,
6.
which
lust
God
did
satisfie
in
his
wrath
to
them
.
Whence
learn
,
1.
Temporary
faith
with
the
fruits
thereof
,
lasteth
no
longer
then
a
new
tentation
doth
assault
,
and
faith
grounded
not
on
the
word
or
truth
of
it
,
but
only
on
Gods
sensible
works
,
is
ready
to
vanish
,
when
the
work
is
a
little
past
and
gone
;
They
soone
forget
his
works
.
2.
If
Gods
works
be
not
remembred
with
estimation
of
,
and
affection
to
God
the
worker
,
and
with
some
use
making
thereof
in
the
obedience
of
faith
,
God
doth
esteem
them
to
be
forgotten
;
as
here
:
for
this
cause
he
saith
,
They
soon
forgat
his
works
.
3.
What
the
Lord
doth
withhold
from
his
people
,
or
doth
unto
them
,
he
doth
it
for
good
purpose
resolvedly
,
to
train
his
people
unto
obedience
,
and
to
try
them
whether
they
will
follow
their
own
will
or
his
counsel
,
as
here
is
insinuated
.
4.
Misbelievers
take
the
ruling
of
themselves
into
their
own
hand
,
and
will
not
stay
upon
Gods
provision
for
them
,
but
must
needs
prescribe
what
they
love
to
have
done
,
and
do
murmure
if
their
carnal
desires
be
not
satisfied
;
as
here
the
sin
marked
in
the
Israelites
doth
shew
:
They
waited
not
for
his
counsel
,
but
lusted
.
5.
When
men
do
not
wait
on
Gods
direction
,
lusts
become
their
leaders
,
and
furious
drivers
of
them
as
poor
slaves
to
all
unreasonable
appetites
;
They
lusted
exceedingly
.
6.
When
God
by
circumstances
of
time
and
place
doth
call
for
moderation
of
carnal
appetite
,
the
transgression
is
the
more
hainous
and
offensive
unto
God
;
They
lusted
exceedingly
in
the
wildernesse
,
where
they
should
have
contented
themselves
with
any
sort
of
provision
.
7.
They
that
do
not
make
use
of
the
life
and
welfare
which
God
alloweth
and
provideth
,
but
prescribe
unto
God
what
they
would
have
done
to
them
,
do
tempt
God
;
They
tempted
God
in
the
desert
.
8.
Importunity
and
excessive
affection
to
any
unnecessary
worldly
thing
,
may
draw
out
of
Gods
hand
that
which
is
good
;
They
l●sted
,
and
God
gave
them
their
request
,
to
wit
,
flesh
in
abundance
.
9.
As
lawful
meanes
are
attended
with
Gods
blessing
,
so
unlawful
meanes
are
followed
with
Gods
curse
;
He
gave
them
their
request
but
sent
leannesse
into
their
soul.
Ver.
16.
They
envied
Moses
also
in
the
campe
:
and
Aaron
the
Saint
of
the
LORD
.
17.
The
earth
opened
,
and
swallowed
up
Dathan
:
and
covered
the
company
of
Abiram
.
18.
And
a
fire
was
kindled
in
their
company
:
the
flame
burnt
up
the
wicked
.
The
third
sin
confessed
is
sedition
which
brake
forth
in
K●rah
,
and
his
complices
,
&
was
fearfully
punished
,
Num.
16.1
,
2
,
3
,
&c.
Whence
learn
,
1.
The
manner
of
the
Lords
governing
his
people
,
how
gentle
soever
it
be
,
is
notwithstanding
unto
wicked
men
a
thing
insupportable
,
as
doth
appear
in
the
peoples
not
enduring
the
Lords
meek
governing
of
them
by
Moses
and
Aaron
.
2.
Rebellion
against
Gods
manner
of
governing
,
howsoever
it
be
indeed
against
God
,
yet
pretendeth
to
be
only
against
men
:
They
envied
Moses
in
the
Camp
.
3.
Ministers
are
to
be
looked
unto
as
men
consecrated
unto
God
,
and
injuries
done
to
them
are
against
the
Lord
;
They
envied
Aaron
the
Saint
of
the
Lord
.
4.
Whatsoever
open
wicked
course
is
set
on
foot
,
by
ring-leaders
to
any
mischief
,
and
is
not
disclaimed
by
the
body
of
the
people
,
may
justly
be
charged
upon
all
,
albeit
not
in
the
same
degree
of
guiltinesse
,
as
here
,
Korah
and
his
Complices
fault
is
charged
upon
the
people
,
They
envied
Moses
in
the
Campe.
5.
Authors
of
sedition
in
the
State
,
and
of
Schisme
in
the
Church
,
do
highly
provoke
God
to
punish
them
exemplarily
,
as
appeareth
here
:
The
earth
opened
and
swallowed
Dathan
,
and
covered
the
company
of
Abiram
.
6
Such
as
will
not
be
warned
to
eschew
sin
,
by
judgements
poured
forth
upon
others
,
do
provoke
God
to
make
themselves
spectacles
of
wrath
in
the
sight
of
others
;
A
fire
was
kindled
in
their
company
,
the
fire
burnt
up
the
wicked
.
Ver.
19.
They
made
a
calfe
in
Horeb
:
and
worshipped
the
molten
image
.
20.
Thus
they
changed
their
glory
into
the
similitude
of
an
Oxe
that
eateth
grass
.
21.
They
forgat
God
their
Saviour
:
which
had
done
great
things
in
Egypt
.
22.
Wonderous
works
in
the
land
of
Ham
:
and
terrible
things
by
the
red-sea
.
23.
Therefore
he
said
that
he
would
destroy
them
,
had
not
Moses
his
chosen
stood
before
him
in
the
breach
,
to
turne
away
his
wrath
,
lest
he
should
destroy
them
.
The
fourth
sin
confessed
,
is
the
idolatry
of
the
golden
calf
,
which
sin
is
aggravated
,
and
the
danger
of
their
destruction
for
it
,
(
till
Mo●es
interceded
for
them
)
is
briefly
set
down
here
,
but
more
largely
expressed
,
Exod
▪
32.
and
Deut.
9.
Whence
learn
,
1.
They
that
are
ready
to
change
the
Government
of
the
Church
,
which
God
hath
appointed
,
will
be
ready
also
to
change
the
worship
of
God
,
as
experience
in
the
Israelites
doth
teach
,
who
are
charged
with
the
one
fault
,
v.
16.
and
with
the
other
here
;
They
made
a
Calfe
in
Horeb
,
and
worshipped
the
molten
image
.
2.
Idolaters
are
so
bewitched
with
the
opinion
of
the
lawfulnesse
of
idolatry
,
as
they
dare
both
devise
and
practise
it
in
Gods
presence
;
They
made
a
Calfe
in
Mount
Horeb
;
the
mountaine
where
the
Lord
did
shew
himself
terrible
.
3.
Albeit
image-making
in
the
matter
of
Religion
and
image-worshipping
be
an
old
sin
,
yet
this
relative
worship
offered
unto
God
before
an
image
,
is
alwayes
rejected
of
God
as
no
worship
done
to
him
,
but
only
to
the
image
:
for
God
doth
not
expound
communication
of
worship
to
an
image
,
or
relative
worship
before
an
image
,
according
to
the
intention
of
the
worshipper
,
but
according
to
the
nature
of
the
action
,
which
is
discharged
in
the
second
command
of
the
moral
law
:
Israel
in
ended
to
offer
the
holy
day
to
the
Lord
,
and
appointed
the
worship
toward
the
golden
image
for
him
,
as
the
history
sheweth
,
Exod.
32.4
,
5.
To
morrow
is
a
feast
of
the
Lord
:
yet
here
the
Lords
Spirit
declareth
this
to
be
a
worship
,
not
of
God
,
but
of
the
image
;
They
worshipped
the
molten
image
.
4.
Making
of
images
to
represent
God
,
or
any
of
the
persons
of
the
holy
Trinity
,
is
but
a
vilifying
of
the
glory
of
God
,
and
giving
it
to
the
image
of
a
creature
;
yea
,
the
making
of
an
image
to
represent
God
,
is
the
changing
of
the
glory
of
God
into
a
vile
image
of
some
base
creature
,
and
the
placing
of
the
one
in
the
others
stead
and
room
,
for
so
God
judgeth
,
saying
,
Thus
they
changed
their
glory
into
the
similitude
of
an
Oxe
that
eateth
grasse
.
5.
To
have
God
for
our
God
,
and
to
have
him
alone
for
our
God
,
and
the
only
object
of
our
worship
,
without
any
mixture
of
humane
devices
is
our
glory
;
and
to
do
otherwise
is
the
shame
of
the
worshipper
:
They
changed
their
glory
into
the
image
of
an
Oxe
.
6.
To
devise
images
or
pictures
to
put
us
in
minde
of
God
,
is
a
very
forgetting
both
of
Gods
nature
,
and
of
his
authority
,
discharging
such
dyvices
,
for
so
doth
the
Lord
expound
it
;
They
forgot
God
their
Saviour
.
7.
Whatsoever
works
God
hath
wrought
,
for
making
people
know
him
,
are
all
forgotten
as
well
as
God
is
forgotten
,
whensoever
men
may
make
devices
of
their
own
for
memorials
of
God
:
They
forgot
God
their
Saviour
,
which
had
done
great
things
in
Egypt
,
wondrous
things
in
the
land
of
Ham
,
and
terrible
things
by
the
red-sea
.
8.
Idolatry
openly
committed
in
a
land
,
is
a
cause
sufficient
to
destroy
the
Nation
which
is
guilty
of
that
sin
:
for
,
Therefore
the
Lord
said
he
would
destroy
them
.
9.
As
they
who
feare
God
in
a
land
,
should
deprecate
Gods
wrath
that
it
fall
not
on
it
,
and
should
stand
in
the
gap
to
divert
the
Lords
wrath
:
so
is
their
intercession
acceptable
to
God
,
and
a
hopeful
means
to
divert
wrath
,
as
is
to
be
seen
in
Moses
▪
who
stood
up
before
him
to
turn
away
his
wrath
,
lest
he
should
destroy
them
10.
When
God
is
glorified
in
a
peoples
obedience
unto
him
,
he
is
a
wall
about
them
to
save
them
from
harme
;
but
when
he
is
provoked
by
open
idolatry
or
avowed
sin
,
then
is
a
gap
made
in
the
wall
of
his
protection
,
that
mischief
may
enter
now
in
upon
them
at
the
breach
:
He
said
he
would
destroy
them
,
had
not
Moses
his
chosen
stood
before
him
in
the
breach
.
24.
Yea
,
they
despised
the
pleasant
land
:
they
beleeved
not
his
word
:
25.
But
murmured
in
their
tents
:
and
hearkened
not
unto
the
voice
of
the
LORD
.
26.
Therefore
he
lifted
up
his
hand
against
them
,
to
overthrow
them
in
the
wildernesse
:
27.
To
overthrow
their
seed
also
among
the
Nations
,
and
to
scatter
them
in
the
lands
.
The
fifth
sin
confessed
,
is
the
contempt
of
Gods
most
precious
promises
,
figured
out
in
the
despising
of
the
promise
of
Canaan
unto
them
,
which
as
it
did
flow
from
misbelief
of
Gods
Word
,
so
it
brought
forth
murmuring
against
his
dispensation
,
which
did
put
them
in
hazard
of
dissipation
and
destruction
,
as
is
set
down
more
largely
,
Numb.
13.
and
14.
Whence
learn
,
1.
When
the
promised
inheritance
of
heaven
,
(
which
was
figured
by
the
pleasant
land
of
promise
,
)
is
not
counted
worthy
of
all
the
paines
and
difficulties
,
which
can
be
sustained
and
met
with
in
the
way
of
going
toward
it
:
the
promised
inheritance
is
but
little
esteemed
of
,
as
appeareth
in
the
Israelites
,
who
for
love
of
ease
,
and
fear
of
the
Canaanites
were
ready
to
turne
back
to
Egypt
;
They
despised
the
pleasant
land
.
2.
Misbelieving
of
Gods
Word
,
is
the
cause
of
disesteeming
of
his
precious
promises
,
as
here
is
shewen
;
They
believed
▪
not
his
Word
.
3.
Disestimation
of
Gods
precious
promises
,
maketh
men
to
quarrel
with
Gods
providence
▪
when
he
is
leading
men
to
the
possession
thereof
:
for
this
made
the
Israelites
male
content
with
all
that
God
had
done
unto
them
:
They
murmured
in
their
tents
.
4.
When
Gods
dispensation
doth
not
please
men
,
they
will
not
faile
to
take
a
course
of
their
own
,
and
misregard
what
God
commandeth
them
:
They
murmured
in
their
tents
,
and
hearkened
not
to
the
voice
of
the
Lord
.
The
faithlesse
man
is
secluded
from
heaven
,
and
from
Gods
rest
by
an
Oath
;
They
hearkened
not
unto
the
voice
of
the
Lord
,
therefore
he
lifted
up
his
hand
against
them
;
that
is
,
not
only
began
to
smite
them
;
but
also
as
it
is
,
Heb.
4.3
.
He
swore
they
should
not
enter
into
his
rest
.
6.
We
should
fear
,
lest
a
promise
being
left
us
of
entering
into
his
rest
,
any
of
us
should
seem
to
come
short
of
it
,
Heb.
4.1
.
and
we
should
labour
to
enter
into
that
rest
,
lest
any
man
fall
after
the
same
example
of
unbelief
,
Heb.
4.11
.
because
against
unbelieving
Israelites
,
God
lifted
up
his
hand
to
overthrow
them
in
the
wildernesse
.
7.
The
Lords
vengeance
against
unbelievers
,
and
despisers
of
the
Gospel
,
and
of
the
precious
promises
thereof
,
readily
doth
follow
the
posterity
of
unbelievers
,
as
here
the
vengeance
reached
,
To
overthrow
their
seed
also
among
the
nations
,
and
to
scatter
them
in
the
lands
.
8.
As
the
Lords
threatenings
do
go
forth
for
sure
execution
,
so
they
leave
room
to
repentance
and
intercession
,
and
do
make
both
the
man
that
perisheth
inexcusable
,
and
the
man
that
is
spared
to
know
the
wrath
which
he
hath
deserved
;
For
God
lifted
up
his
hand
to
destroy
the
unbeliever
in
the
wildernesse
,
before
he
did
destroy
them
▪
and
threatened
the
posterity
before
the
execution
did
come
:
For
this
the
Apostle
,
Heb
4.
doth
teach
us
,
from
the
example
of
Gods
dealing
with
the
Israelites
.
Ver.
28.
They
joyned
themselves
also
unto
Baal-Peor
:
and
ate
the
sacrifices
of
the
dead
.
29.
Thus
they
provoked
him
to
anger
with
their
inventions
:
and
the
plague
brake
in
upon
them
.
30.
Then
stood
up
Phinehas
,
and
executed
judgement
:
and
so
the
plague
was
stayed
.
31.
And
that
was
counted
unto
him
for
righteousnesse
:
unto
all
generations
for
evermore
.
The
sixth
sin
confessed
,
is
the
mixing
themselves
in
fornication
,
bodily
and
spirituall
,
in
open
Idolatry
with
the
Moabites
,
for
which
they
were
plagued
,
till
Phinehas
interceded
for
them
,
Numb
.
25.
Whence
learn
,
1.
Unbelievers
are
easily
induced
to
change
their
Religion
,
and
to
make
de●ection
from
God
,
as
is
evident
in
the
Israelites
;
who
by
the
lust
of
their
flesh
,
mixed
themselves
with
the
daughters
of
Moab
;
and
then
joyned
with
them
in
their
Idolatry
:
They
joyned
themselves
also
to
Baal-Peor
.
2.
Idolatry
is
a
breach
of
wed-lock
with
God
,
and
an
adulterous
joyning
of
a
mans
soul
to
an
Idol
;
They
joyned
themselves
to
Baal-Peor
.
3.
Communion
with
Idolaters
in
worship
,
or
in
ceremonies
and
appendicles
of
Idolatrous
worship
,
doth
prove
the
Communicants
to
be
guilty
of
Idolatry
;
They
are
the
sacrifice
of
the
dead
.
4.
Such
as
fall
from
true
Religion
to
Idolatry
,
do
make
an
ill
bargain
;
they
go
from
the
living
God
to
dead
Idols
,
and
deadly
Idolatry
;
They
are
the
sacrifice
of
the
dead
.
5.
Mens
devices
in
Religion
,
and
Gods
acceptable
Ordinances
,
do
stand
in
opposition
one
to
another
:
for
mens
inventions
cannot
please
God
,
For
thus
they
provoked
him
with
their
inventions
.
6.
Nothing
doth
draw
on
more
suddain
and
sore
judgement
,
then
change
of
the
true
worship
of
God
with
mens
inventions
:
They
provoked
him
to
anger
,
with
their
inventions
:
and
the
plague
brake
in
upon
them
7.
Such
as
have
warrant
from
God
to
punish
open
sin
,
should
not
delay
justice
;
for
thus
much
doth
the
extraordinary
service
of
Phinehas
teach
unto
the
ordinary
Magistrate
,
who
beareth
the
sword
by
office
:
Then
stood
up
Phineas
to
exceute
judgement
.
8.
As
the
Lord
is
loath
to
strike
when
he
is
provoked
,
so
he
is
ready
to
hold
his
hand
,
and
cease
upon
any
covenient
occasion
:
Phinehas
stood
up
to
execute
judgement
,
and
so
the
plague
was
stayed
.
9.
The
rule
and
order
which
God
hath
appointed
unto
men
to
follow
,
doth
not
hinder
God
to
give
extraordinary
commission
to
whom
he
pleaseth
,
for
any
extraordinary
piece
of
service
,
as
appeareth
in
this
instance
of
Phinehas
.
10.
What
God
doth
set
men
a
work
to
do
by
inward
and
immediate
inspiration
,
that
he
maketh
manifest
to
the
Church
by
his
revealed
word
of
approbation
,
as
the
inspired
command
given
to
Phinehas
,
was
justified
by
Gods
revealed
will
to
the
Church
:
I
say
,
by
inspiration
;
because
impressions
on
mens
spirits
,
or
instigations
unto
that
which
the
revealed
will
of
God
doth
not
allow
;
or
secret
impulses
unto
unlawful
actions
,
is
one
thing
,
and
inspiration
of
Gods
extraordinary
direction
unto
any
special
work
,
is
another
thing
:
for
inspiration
from
God
,
was
the
way
of
shunning
Gods
revealved
will
,
which
was
to
be
communicated
with
the
Church
,
by
a
moral
way
of
command
given
to
the
Prophet
;
such
as
was
that
inspiration
,
whereby
God
used
sometimes
to
reveal
his
will
to
the
Church
,
before
the
writing
of
the
Scripture
was
fully
closed
:
Thus
God
revealed
his
will
expressely
to
Abraham
,
concerning
the
offering
of
his
son
Isaac
:
Thus
God
gave
order
to
Moses
for
the
Israelites
borrowing
of
the
Jewels
of
the
Egyptians
,
upon
his
own
right
and
title
,
which
he
hath
unto
all
the
creatures
to
dispose
of
them
at
his
pleasure
:
Thus
the
whole
Scripture
was
not
of
private
interpretation
,
but
the
holy
men
of
God
spake
as
they
were
inspired
and
moved
by
the
Holy
Ghost
;
And
thus
was
Phinehas
instructed
unto
the
particular
service
:
but
impressions
,
impulsions
,
instigations
,
which
are
not
according
to
the
revealed
rule
of
Gods
Word
,
which
now
is
fully
set
down
in
Scripture
,
as
they
want
Gods
moral
direction
to
teach
them
,
so
also
they
want
Gods
moral
approbation
:
I
say
,
moral
direction
,
because
providential
leading
of
a
man
unto
any
action
,
is
one
thing
,
and
moral
direction
is
another
thing
.
In
the
way
of
providential
leading
,
a
man
may
be
led
in
Gods
justice
by
his
own
lusts
,
and
Satans
impulse
into
tentation
;
against
which
evil
Christ
directeth
us
to
pray
,
Lead
us
not
into
temptation
,
but
deliver
us
from
that
evil
,
or
the
evil
one
.
But
where
morall
direction
is
,
the
man
hath
his
manifested
commission
,
and
knoweth
formally
the
warrant
of
his
action
,
and
so
doth
not
sin
therein
;
in
providential
leading
,
a
man
is
onely
a
brute
instrument
,
as
the
Assyrians
and
Nebuchadnezzar
was
,
whom
God
made
use
of
as
of
a
rod
of
his
indignation
,
and
he
knew
it
not
:
but
in
moral
direction
,
the
man
is
a
rational
servant
,
as
knowing
what
he
doth
to
be
warrantable
service
;
and
so
was
Moses
in
all
the
house
of
God
a
faithful
servant
,
doing
all
as
God
commanded
Moses
;
and
so
was
Phinehas
here
Gods
servant
,
following
morally
a
clear
divine
inspiration
,
a
clear
command
and
direction
,
and
therefore
had
he
also
Gods
morall
approbation
:
For
it
was
counted
to
him
for
righteousnesse
.
11.
As
there
is
a
justification
of
a
mans
person
,
which
is
only
by
faith
in
Jesus
Christ
;
so
there
is
a
justification
of
a
certain
deed
or
action
,
when
it
is
accepted
by
God
for
service
;
and
of
this
sort
is
the
justification
of
Phinehas
his
zealous
act
:
for
this
act
was
imputed
unto
him
for
righteousnesse
,
or
for
a
righteous
piece
of
service
.
12.
What
God
doth
justifie
,
whether
it
be
a
man
,
or
a
mans
action
,
no
man
may
condemne
it
,
for
it
standeth
absolved
,
as
in
this
may
be
seen
;
It
wat
imputed
unto
him
for
righteousnesse
,
unto
all
generations
for
evermore
.
Ver.
32.
They
angred
him
also
at
the
waters
of
strife
:
so
that
it
went
ill
with
Moses
for
their
sakes
.
33.
Because
they
provoked
his
spirit
:
so
that
he
spake
unadvisedly
with
his
lip●
.
The
seventh
sin
confessed
,
is
murmuring
at
Meribah
for
want
of
water
,
whereby
meek
Moses
was
drawen
in
the
snare
of
a
rash
speech
,
and
of
a
notable
inconveniency
,
Numb
.
20.
Whence
learn
,
1.
Oft
repeated
sin
obstinately
persisted
in
,
cannot
but
provoke
God
to
anger
;
for
as
before
they
had
murmured
,
so
also
now
murmuring
again
,
They
angered
God
at
the
waters
of
strife
.
2.
When
the
Lords
servants
in
doing
their
calling
are
striven
against
,
there
God
is
also
striven
against
;
for
this
cause
the
place
where
the
people
strove
with
Moses
,
is
called
the
waters
of
strife
:
to
wit
,
with
God
,
because
they
strove
with
Moses
.
3.
The
Lords
servants
are
in
danger
to
be
drawen
into
sundry
tentations
and
snares
,
by
the
evil
carriage
of
the
people
,
over
whom
they
have
charge
,
as
by
occasion
of
the
peoples
murmuring
,
It
went
ill
with
Moses
for
their
sakes
.
4.
Albeit
men
are
to
be
pitied
who
are
provoked
to
sin
,
yet
the
provocation
excuseth
not
the
sinner
,
but
it
aggravateth
the
sin
of
the
provoker
;
as
here
,
It
went
ill
with
Moses
yet
for
their
sakes
:
Because
they
provoked
his
spirit
.
5.
In
the
holiest
of
men
,
there
are
reliques
of
sin
unmortified
,
and
such
weaknesse
,
as
they
may
readily
fall
into
sin
in
an
houre
of
tentation
:
For
Moses
spake
unadvisedly
with
his
lips
.
6.
It
is
a
dangerous
case
to
come
unto
the
Lords
holy
service
,
with
any
passion
or
carnal
perturbation
,
or
to
mingle
Gods
publick
service
with
our
passions
,
as
in
the
case
of
Moses
doth
appear
.
7.
The
leading
of
an
holy
life
in
the
former
time
of
a
●ans
life
,
cannot
justifie
nor
excuse
an
ill
action
thereafter
,
nor
hinder
Gods
wrath
when
the
sin
breaketh
forth
,
as
is
to
be
seen
in
Moses
case
,
with
whom
it
went
ill
,
because
he
spake
unadvisedly
with
his
lips
.
Ver.
34.
They
did
not
destroy
the
nations
▪
concerning
whom
the
LORD
commanded
them
:
The
eight
sin
,
is
their
disobedience
to
Gods
command
after
they
were
placed
in
the
land
of
Canaan
,
which
is
set
down
in
sundry
particulars
.
The
first
is
,
their
sparing
of
the
Canaanites
,
whom
God
commanded
them
to
destroy
.
Whence
learn
,
1.
Neglect
and
omission
of
that
which
God
doth
command
to
be
done
,
doth
bring
men
under
guiltinesse
and
challenge
and
wrath
,
and
proveth
the
fountain
of
more
mischief
afterwards
,
then
men
are
aware
of
,
as
here
appeareth
;
They
did
not
destroy
the
nations
,
concerning
whom
the
LORD
commanded
them
.
2.
Men
should
not
spare
the
lives
of
those
whom
God
commandeth
to
destroy
,
lest
God
make
a
quarrel
of
it
,
as
here
he
doth
against
the
Israelites
.
Ver.
35.
But
were
mingled
among
the
heathen
,
and
learned
their
works
.
36.
And
they
served
their
idols
:
which
were
a
snare
unto
them
.
The
second
particular
following
on
the
former
sparing
of
the
Canaanits
,
is
forbidden
marriages
with
them
,
and
contagion
of
their
ill
manners
.
Whence
learn
,
1.
Sinnes
of
omission
,
make
way
for
,
and
draw
on
sins
of
commission
,
as
here
we
see
.
2.
Unequall
matching
with
open
Idolaters
,
draweth
on
contagion
of
Idolatry
;
They
were
mingled
with
the
heathen
,
and
learned
their
works
.
And
they
served
their
Idols
:
3.
Making
of
images
in
the
matter
of
Religion
,
is
a
work
of
the
heathen
;
for
so
it
is
here
reckoned
and
called
,
their
work
.
4.
Image-worshipping
,
and
Idolatry
,
is
a
sin
that
is
easily
learned
,
the
contagion
whereof
doth
spread
quickly
,
For
the
Canaanites
Idols
were
a
snare
to
the
Israelites
.
5.
Service
to
Images
is
condemned
of
God
▪
as
worship
of
Images
is
condemned
:
yea
,
God
comprehendeth
under
service
,
all
and
whatsoever
respect
done
to
Images
,
as
an
abominable
and
damnable
sin
;
For
they
served
their
Idols
,
is
here
the
challenge
.
6.
How
pleasant
soever
,
and
delectable
,
and
profitable
men
do
plead
Images
to
be
;
yet
God
esteemeth
of
them
as
dolefull
inventions
,
which
bring
no
profit
to
their
servants
and
worshippers
,
save
dolour
and
grief
;
for
so
much
doth
the
word
in
the
Original
give
us
to
understand
.
7.
Whatsoever
faire
pretences
men
do
suffer
themselves
to
be
led
away
with
,
unto
the
fellowship
of
Idolaters
and
service
of
images
,
are
nothing
but
deluding
deceits
,
which
shall
bring
on
the
contrary
evils
undoubtedly
:
They
served
their
Idols
which
were
a
snare
to
them
.
Ver.
37.
Yea
,
they
sacrificed
their
sons
and
their
daughters
unto
devils
.
38.
And
shed
innocent
blood
,
even
the
blood
of
their
sons
and
of
their
daughters
:
whom
they
sacrificed
unto
the
idols
of
Canaan
:
and
the
land
was
polluted
with
blood
.
39.
Thus
were
they
defiled
with
their
own
works
:
and
went
a
whoring
with
their
own
inventions
.
A
third
particular
of
their
disobedience
in
Canaan
,
is
their
sacrificing
their
children
to
Idols
,
whereby
the
land
was
fearfully
polluted
.
Whence
learn
,
1.
When
men
depart
from
the
rule
of
Gods
Worship
,
there
is
no
stay
nor
standing
till
they
fall
into
the
grossest
Idolatry
,
whereunto
they
are
tempted
:
Yea
,
(
saith
he
)
they
sacrificed
their
sonnes
and
daughters
.
2.
The
rage
of
Idolatry
is
such
,
as
it
will
not
spare
whatsoever
is
dearest
,
even
the
lives
of
children
and
friends
to
maintain
it
:
They
sacrificed
their
sons
and
daughters
.
3.
The
service
done
to
Idols
,
and
Images
of
mans
devising
,
is
not
done
to
God
,
as
men
do
pretend
who
worship
them
;
but
to
Devils
,
who
are
the
devisers
,
suggesters
and
enticers
of
men
unto
all
sort
of
unlawful
worship
;
and
who
are
served
and
obeyed
in
effect
by
false
Religion
,
Deut.
32.17
.
2.
Chron.
11.15
▪
1
Cor.
10.20
.
They
sacrificed
their
sons
and
daught●rs
unto
devils
,
whom
they
sacrificed
unto
the
Idols
of
Canaan
.
4.
Idolaters
are
blood-thirsty
,
and
do
not
stand
for
the
innocency
of
any
party
or
person
,
by
whose
blood-shed
the
Idol
may
be
honoured
,
and
Satan
may
be
pleased
who
is
a
liar
and
murtherer
from
the
beginning
:
They
shed
innocent
blood
,
even
the
blood
of
their
sons
and
daughters
,
whom
they
sacrificed
to
the
Idols
of
Canaan
.
5.
When
innocent
blood
is
shed
,
the
land
is
polluted
,
whatsoever
be
the
cause
which
is
pretended
;
They
shed
innocent
blood
,
and
the
land
was
polluted
with
blood
.
6.
The
highest
point
of
holinesse
in
a
false
Religion
,
is
but
filthinesse
and
pollution
;
and
no
invention
of
man
can
make
the
followe●s
therof
more
holy
by
observation
thereof
,
but
doth
pollute
them
still
,
the
more
they
follow
them
:
For
thus
were
they
defiled
with
their
own
works
.
7.
Following
of
mens
inventions
in
Religion
,
is
Idolatry
or
spirituall
adultery
,
because
God
is
forsaken
in
so
farre
,
and
another
god
and
lord
in
Religion
is
received
in
Gods
stead
:
for
so
much
faith
the
Text
,
They
went
a
whoring
with
their
own
inventions
.
Ver.
40.
Therefore
was
the
wrath
of
the
LORD
kindled
against
his
people
:
insomuch
that
he
abhorred
his
own
inheritance
.
41.
And
he
gave
them
into
the
hand
of
the
heathen
:
and
they
that
hated
them
,
ruled
over
them
.
42.
Their
enemies
also
oppressed
them
:
and
they
were
brought
into
subjection
under
their
hand
.
Here
is
shewen
what
followed
on
their
following
of
their
own
inventions
,
to
wit
,
slavery
and
subjection
unto
men
,
in
Gods
indignation
.
Whence
learn
,
1.
When
men
do
follow
sin
and
their
own
wayes
,
wrath
followeth
them
:
For
therefore
was
the
wrath
of
God
kindled
against
his
own
people
.
2.
When
from
the
Word
of
the
Lord
men
will
not
believe
how
odious
superstition
is
to
him
,
he
will
make
them
finde
it
by
his
plagues
:
For
therefore
was
the
wrath
of
the
Lord
kindled
.
3.
No
priviledge
can
make
men
so
lovely
before
God
,
as
the
love
of
●dols
and
Images
in
the
matter
of
Religion
doth
make
them
to
be
loathed
of
him
:
His
wra●h
was
kindled
,
even
against
his
own
people
,
insomuch
that
he
abhorred
his
own
inheritance
.
4.
When
Gods
people
do
follow
the
superstition
of
Idolaters
,
either
by
complying
to
gratifie
them
,
or
in
way
of
pleasing
themselves
;
it
is
justice
with
God
to
make
Idolaters
their
masters
,
and
to
make
his
people
lose
the
benefit
hoped
for
by
complyance
:
And
he
gave
them
into
the
hand
of
the
heathen
.
5.
It
is
righteousnesse
with
God
to
put
his
people
under
the
yoke
of
men
that
hate
them
,
when
they
have
cast
off
the
easie
yoke
of
God
who
loveth
them
:
And
when
men
follow
wayes
which
God
abhorreth
,
God
justly
doth
make
them
suffer
what
they
do
most
abhorre
;
He
gave
them
over
into
the
hand
of
the
heathen
:
and
they
that
hated
them
,
ruled
over
them
.
6.
The
sins
of
Gods
people
do
make
open
way
for
their
enemies
,
and
do
put
strength
,
courage
,
and
victory
into
their
hands
;
and
lest
the
Lords
people
should
not
be
moved
by
that
change
of
government
,
he
makes
their
burden
under
their
enemies
unsupportable
:
Their
enemies
also
oppressed
them
.
7.
When
people
will
not
humble
themselves
in
the
way
of
repentance
,
it
is
righteousnesse
with
God
to
bring
them
low
by
judgements
,
as
here
is
seen
:
The
Israelites
do
not
repent
of
their
sins
,
And
they
were
brought
into
subjection
under
their
enemies
hand
.
Ver.
43.
Many
times
did
he
deliver
them
:
but
they
provoked
him
with
their
counsel
,
and
were
brought
low
for
their
iniquity
.
44.
Neverthelesse
,
he
regarded
their
affliction
,
when
he
heard
their
cry
.
45.
And
he
remembred
for
them
his
Covenant
:
and
repented
according
to
the
multitude
of
his
mercies
.
46.
He
made
them
also
to
be
pitied
of
all
that
carried
them
captives
.
The
ninth
and
last
point
of
confession
,
is
of
a
heap
of
manifold
sins
often
repeated
;
notwithstanding
which
God
did
shew
pity
to
his
people
for
his
Covenants
cause
.
Whence
learn
,
1.
The
Lord
leaveth
no
means
unessayed
to
gain
his
people
,
sometimes
he
puts
them
to
sore
trouble
,
sometimes
he
delivereth
them
,
and
exerciseth
them
with
the
vicissitude
of
calamities
,
and
deliveries
,
if
by
any
means
they
may
be
saved
:
Many
times
did
he
deliver
them
.
2.
Such
is
our
wickednesse
and
perverse
nature
,
that
still
we
give
the
Lord
a
bad
meeting
for
his
mercies
;
and
instead
of
thankfulnesse
,
do
provoke
him
by
doing
and
following
what
we
our selves
think
fittest
,
as
is
to
be
seen
in
the
Israelites
:
Many
times
did
God
deliver
them
,
but
they
provoked
him
with
their
counsel
.
3.
Men
in
the
course
of
their
sins
,
have
high
and
self-pleasing
conceits
of
themselves
,
and
no
impenitency
is
without
pride
;
but
by
sad
judgements
God
many
times
maketh
them
lie
low
in
affliction
,
who
do
not
walk
humbly
in
the
way
of
obedience
,
as
here
we
see
the
Israelites
provoked
God
by
their
counsel
,
that
is
,
by
their
own
devices
,
conceits
and
inventions
;
But
they
were
made
low
by
their
iniquities
.
4.
Albeit
Gods
people
oft-times
provoke
him
,
and
in
their
prosperity
do
not
regard
God
nor
his
commands
;
yet
God
regards
them
so
,
as
both
after
a
whiles
prosperity
,
to
correct
them
;
and
after
a
whiles
adversity
,
to
comfort
them
:
Neverthelesse
he
regarded
their
affliction
.
5.
God
by
heavy
affliction
moveth
men
to
cry
unto
him
,
who
otherwise
would
not
have
called
upon
him
at
all
,
as
his
dealing
with
proud
provoking
Israel
here
doth
shew
,
who
in
affliction
are
made
to
cry
.
6.
Albeit
there
be
commonly
great
unsoundnesse
in
the
cry
of
oppressed
people
;
yet
God
will
hear
that
cry
▪
and
help
them
out
of
a
temporal
trouble
,
as
here
;
He
regarded
their
affliction
,
when
he
heard
their
cry
.
7.
As
when
Gods
people
do
abuse
his
grace
,
and
do
forget
their
Covenant
,
and
are
plagued
for
their
sins
;
the
good
of
the
Covenant
,
and
confederacy
with
God
is
obscured
,
buried
,
and
as
it
were
forgotten
:
So
when
the
Lord
doth
change
his
dispensation
,
the
benefit
and
good
of
the
Covenant
is
brought
to
light
again
;
for
then
God
taketh
occasion
to
shew
,
that
albeit
his
people
do
forget
the
Covenant
,
yet
he
forgets
it
not
:
For
he
remembered
for
them
,
or
,
for
their
behalfe
,
his
Covenant
.
8.
The
unchangeablenesse
of
Gods
merciful
nature
and
love
to
his
people
,
maketh
him
change
the
course
of
justice
into
mercie
,
and
no
other
change
,
except
of
this
dispensation
is
meant
by
Gods
repentance
,
when
it
is
said
,
And
he
repented
according
to
the
multitude
of
his
mercies
.
9.
The
mercy
of
the
Lord
is
so
large
,
as
the
multitude
of
former
sins
,
and
abused
by-past
favours
cannot
hinder
the
sinner
once
again
to
come
unto
the
inexhaustible
fountaine
of
grace
,
and
cannot
hinder
God
once
more
to
shew
mercy
to
a
sinner
;
yea
,
albeit
God
hath
entered
in
judgment
with
the
sinner
,
and
hath
begun
to
poure
our
deserved
wrath
upon
him
;
even
justice
thus
begun
to
be
executed
,
cannot
hinder
God
to
hold
his
hand
,
and
shew
mercy
once
again
to
the
sinner
:
for
here
experience
teacheth
,
that
oft
times
when
he
had
entered
in
judgement
with
Israel
,
He
repented
according
to
the
multitude
of
his
mercies
.
10.
God
hath
the
ruling
of
all
mens
affections
,
to
make
them
turne
as
he
pleaseth
:
God
mixeth
the
most
bitter
cup
of
judgement
given
to
his
people
to
drinke
,
with
the
ingredient
of
compassion
;
and
what
pity
his
people
do
finde
from
any
hand
,
it
is
the
fruit
,
effect
,
and
evidence
of
Gods
pitie
toward
them
:
He
made
them
also
to
be
pitied
of
all
those
that
carried
them
capt●ves
.
Vers.
47.
Save
us
,
O
LORD
our
God
,
and
gather
us
from
among
the
heathen
,
to
give
thanks
unto
thy
holy
Name
,
and
to
triumpth
in
thy
praise
.
48.
Blessed
be
the
LORD
God
of
Israel
from
everlasting
to
everlasting
,
and
let
all
the
people
say
,
Amen
.
Praise
ye
the
LORD
.
The
last
part
of
the
Psalm
,
wherein
the
Psalmist
draweth
two
conclusions
from
what
he
hath
been
speaking
,
and
teacheth
the
Church
to
do
the
same
in
their
sad
afflictions
:
The
one
is
a
prayer
for
the
fresh
experience
of
the
like
mercy
unto
the
Church
;
and
to
every
member
thereof
in
their
time
,
v.
47.
The
other
is
a
praising
of
God
in
assurance
of
faith
,
that
he
would
certainly
do
so
,
v.
48.
Whence
learn
,
1.
The
right
use
of
the
history
of
Gods
mercies
to
his
Church
,
is
to
go
to
God
in
humility
,
and
to
encourage
our selves
to
seek
and
expect
the
like
to
our selves
:
Save
us
also
,
saith
the
Church
here
.
2.
Seeing
God
in
shewing
mercy
to
his
people
,
doth
alwayes
respect
the
Covenant
;
it
is
good
for
the
sinner
not
to
quit
his
interest
therein
,
but
to
claime
new
experience
of
mercy
,
according
to
the
tenour
thereof
:
For
this
respect
,
the
Church
prayeth
here
;
Save
us
,
O
LORD
our
God
.
3.
The
visible
Church
may
be
so
defaced
for
a
time
,
that
howsoever
the
visible
members
thereof
can
never
cease
to
be
,
but
one
generation
shall
follow
another
;
yet
the
outward
societies
and
solemne
assemblies
of
the
Church
,
may
be
dissolved
and
disappear
by
scattering
of
them
,
as
this
part
of
their
prayer
,
Gather
us
,
doth
import
.
4.
It
is
a
heavie
affliction
for
the
godly
to
live
in
the
company
of
enemies
:
and
of
men
of
a
false
Religion
:
from
this
evil
they
desire
to
be
delivered
,
Gather
us
from
among
the
heathen
.
5.
The
face
of
a
visible
Church
,
wherein
we
may
have
the
communion
of
Saints
,
and
occasions
to
dwell
together
with
them
,
and
enjoy
with
them
the
publick
and
free
use
of
Religion
;
is
a
great
mercy
,
and
worthy
that
God
should
be
intreated
for
it
:
Gather
us
from
among
the
heathen
,
to
give
thanks
to
thy
holy
Name
.
6.
The
Lords
people
are
allowed
to
glory
in
the
LORD
,
and
to
boast
in
his
praise
;
and
the
end
of
their
seeking
the
liberty
of
free
assembling
of
themselves
together
,
should
be
,
that
they
may
declare
the
LORDS
praise
,
and
glory
in
him
:
Gather
us
to
give
thanks
to
thy
holy
Name
,
and
to
triumph
in
thy
praise
.
7.
When
we
have
prayed
according
to
Gods
will
,
we
should
take
our
prayer
for
granted
,
and
leave
it
lying
at
GODS
feet
,
as
the
Church
doth
here
.
8.
Let
the
LORD
do
to
his
Covenanted
people
what
he
pleaseth
,
they
shall
never
want
reason
to
praise
,
thank
and
blesse
him
,
for
the
closing
of
this
Psalme
teacheth
so
much
:
Blessed
be
the
LORD
GOD
of
Israel
.
9.
The
LORD
is
the
everliving
Fountaine
of
spirituall
and
everlasting
blessings
to
his
owne
people
;
and
whatsoever
become
of
temporal
things
,
there
is
reason
of
blessing
GOD
for
spirituall
and
everlasting
mercies
;
and
to
say
,
Blessed
be
the
LORD
GOD
of
Israel
,
from
everlasting
to
everlasting
.
10
▪
When
the
Spirit
of
the
LORD
doth
raise
the
Song
of
the
praises
of
GOD
by
his
Prophets
and
Ministers
;
It
is
the
Brides
part
,
and
the
part
of
every
Member
of
the
Church
,
to
joyne
in
the
thanksgiving
,
and
subscribe
with
acclamation
unto
the
blessing
of
GOD
:
And
let
all
the
people
say
,
Amen
.
11.
When
the
Believer
hath
in
his
own
person
given
thanks
to
God
,
he
should
stirre
up
others
,
according
as
his
station
calleth
him
unto
it
,
to
praise
the
LORD
also
,
as
here
is
done
;
Praise
ye
the
LORD
.
PSALME
CVII
.
THis
is
a
Psalme
of
praise
for
Gods
gracious
and
wise
dispensations
towards
men
.
In
the
former
part
whereof
,
the
Psalmist
reckoneth
four
exercises
of
Gods
people
,
by
Gods
justice
,
bringing
them
to
straits
,
and
by
his
mercy
delivering
them
again
:
The
first
exercise
is
by
banishment
,
and
by
the
Lords
bringing
them
back
from
it
,
to
v.
10.
The
second
is
by
captivity
and
imprisonment
,
and
delivery
out
of
it
,
to
v.
17.
The
third
is
by
bodily
sicknesse
,
and
recovery
from
it
,
to
ver.
23.
The
fourth
is
by
danger
by
Sea
,
and
delivery
out
of
it
,
to
ver.
33.
In
the
latter
part
of
the
Psalme
,
he
praiseth
God
for
his
wise
dealing
with
people
and
Nations
,
in
changes
made
among
them
,
in
their
lands
,
persons
,
goods
and
estates
,
for
the
good
of
his
own
,
and
overthrow
of
the
proud
.
One
change
is
of
a
fertile
,
into
a
barren
wildernesse
,
for
the
Inhabitants
sins
,
v.
33
,
34.
Another
change
is
of
a
barren
land
into
a
fertile
and
plentiful
soile
,
well
peopled
,
to
v.
39.
A
third
change
is
,
wasting
and
spoyling
of
a
well
peopled
and
fertile
Countrey
,
v.
39.
A
fourth
change
is
,
pulling
down
Princes
,
and
Statesmen
,
and
confounding
of
them
,
so
that
they
know
not
what
to
do
,
or
whither
to
go
,
v.
40.
The
fifth
change
is
,
the
lifting
up
of
the
poor
and
desolate
,
and
enlarging
of
them
in
all
respects
,
v.
41.
The
best
witnesses
of
which
changes
,
are
the
godly
and
wise
observers
of
Gods
providence
,
who
for
a
reward
of
their
observation
shall
have
comfortable
use
and
benefit
of
all
Gods
dispensations
,
v.
42
,
43.
Ver.
1.
O
Give
thanks
unto
the
LORD
,
for
he
is
good
:
for
his
mercy
endureth
for
ever
.
2.
Let
the
redeemed
of
the
LORD
say
so
:
whom
he
hath
redeemed
from
the
hand
of
the
enemy
.
3.
And
gathered
them
out
of
the
lands
,
from
the
East
,
and
from
the
West
:
from
the
North
,
and
from
the
South
.
He
exhorteth
all
to
give
thanks
unto
the
Lord
,
and
specially
the
Lords
redeemed
ones
,
brought
back
from
exile
out
of
all
countreys
where
they
wandered
.
Whence
learn
,
1.
Unto
no
duty
are
we
more
dull
and
untoward
,
then
to
the
praise
▪
of
God
,
and
thanksgiving
unto
him
;
neither
is
there
any
duty
whereunto
there
is
more
need
that
we
should
be
stirred
up
,
as
this
earnest
exhortation
doth
import
:
O
give
thanks
unto
the
Lord
.
2.
Whether
men
do
acknowledge
the
grace
and
bounty
of
the
Lord
or
not
,
he
is
worthy
to
be
thanked
and
praised
;
partly
,
because
of
his
liberal
and
ready
communicating
his
goodnes
freely
,
not
only
to
not
deserving
,
but
also
to
ill
deserving
persons
,
and
that
out
of
meer
mercy
;
and
partly
,
because
he
followeth
the
man
who
hath
found
mercy
,
with
mercy
more
and
more
;
and
partly
,
because
he
refuseth
to
no
man
mercy
who
seeketh
it
,
or
shall
seek
it
of
him
,
at
what
time
soever
,
to
the
worlds
end
:
For
so
much
saith
the
reason
of
the
exhortation
,
For
he
is
good
,
for
his
mercy
endureth
for
ever
.
3.
Every
man
hath
matter
and
reason
,
and
obligation
lying
on
him
,
to
praise
God
;
but
specially
such
as
have
more
pa●ticular
,
oftner
and
greater
experience
of
mercies
then
others
have
had
:
Let
the
redeemed
of
the
Lord
say
so
.
4.
Redemption
made
by
Christ
of
his
own
Elect
,
is
the
fountaine
of
every
particular
benefit
bestowed
upon
them
:
for
the
Elect
are
called
the
reedeemed
of
the
Lord
here
,
before
the
particular
delivery
from
banishment
be
specified
;
and
that
delivery
is
called
a
redeeming
of
them
,
Whom
he
hath
redeemed
from
the
hand
of
the
enemie
,
as
flowing
from
the
great
Redemption
.
5
So
oft
as
men
have
●eceived
deliverances
,
they
owe
unto
God
so
many
lives
,
and
God
hath
so
many
titles
of
right
unto
them
,
as
they
have
received
preservations
:
And
those
will
the
Lord
have
to
be
witnesses
of
his
mercy
before
the
rest
of
the
world
:
Let
the
redeemed
of
the
Lord
say
so
,
whom
he
hath
redeemed
from
the
hand
of
the
enemie
.
6.
As
the
Lords
children
may
be
scattered
in
all
the
corners
of
the
world
,
and
excluded
from
the
external
communion
of
the
Saints
;
so
none
of
them
do
returne
from
exile
,
to
joyne
together
in
the
use
of
Religion
and
holy
Ordinances
,
except
by
Gods
speciall
hand
gathering
them
:
For
he
gathered
them
out
of
the
lands
,
from
the
East
and
from
the
West
,
from
the
North
and
from
the
South
.
Vers.
4.
They
wandered
in
the
wildernesse
,
in
a
solitary
way
:
they
found
no
city
to
dwell
in
.
5.
Hungry
and
thirsty
:
their
soul
fainted
in
them
.
Here
is
described
first
the
distresse
of
the
redeemed
in
their
exile
,
v.
4
,
5.
Then
their
exercise
in
calling
unto
God
.
And
thirdly
,
their
bringing
home
,
v
▪
6
,
7.
Whence
he
inferreth
the
duty
of
thanksgiving
,
whereunto
he
had
before
exhorted
,
v.
8
,
9.
From
their
distresse
,
Learn
,
1.
Such
as
the
Lord
hath
a
purpose
to
draw
into
the
fellowship
of
himself
and
of
his
Saints
,
are
subject
to
wandering
and
exile
,
both
bodily
and
spiritual
,
as
the
exercise
of
exiled
Israelites
sheweth
:
They
wandered
in
the
wildernesse
.
2.
The
Lords
exiled
ones
do
finde
no
home
,
till
they
be
brought
to
the
fellowship
of
the
Saints
;
They
wandered
in
the
wildernesse
,
in
a
solitary
way
:
they
found
no
city
to
dwell
in
.
3.
The
Lords
exiles
may
be
in
danger
of
famine
,
both
bodily
and
spirituall
,
and
like
to
faint
for
lack
of
food
,
bodily
or
spiritual
,
or
both
sorts
,
as
the
banished
here
;
Were
hungry
and
thirsty
,
and
their
soul
fainted
in
them
.
Ver.
6.
Then
they
cryed
unto
the
LORD
in
their
trouble
:
and
he
delivered
them
out
of
their
distresses
.
7.
And
he
led
them
forth
by
the
right
way
,
that
they
might
go
to
a
city
of
habitation
.
From
their
exercise
in
their
double
distresse
,
of
banishment
and
famine
,
and
from
their
delivery
;
Learn
,
1.
Straits
do
put
men
to
seek
God
in
a
serious
manner
:
Then
they
cryed
unto
the
Lord
in
their
trouble
.
2.
The
earnest
prayer
of
Gods
distressed
children
wanteth
not
a
good
answer
;
And
he
delivered
them
out
of
their
distresses
.
3.
When
the
Lord
will
comfort
a
supplicant
,
he
will
deliver
him
from
so
many
parts
of
his
trouble
,
as
may
serve
to
lead
him
on
his
journey
;
he
will
furnish
food
,
and
direction
,
both
whither
to
go
;
and
by
what
way
to
go
:
And
he
led
them
by
the
right
way
,
that
they
might
go
to
a
city
of
habitation
.
4.
To
be
directed
of
God
what
to
do
,
whether
it
be
in
relation
to
matters
temporal
or
spiritual
,
is
a
special
benefit
,
and
a
faire
fruit
of
prayer
:
For
he
whom
the
Lord
doth
guide
,
shall
walk
safely
,
and
prosper
in
his
way
:
He
led
them
by
the
right
way
,
that
they
might
go
to
a
city
of
habitation
.
Ver.
8.
O
that
men
would
praise
the
LORD
for
his
goodnesse
:
and
for
his
wonderful
works
to
the
children
of
men
.
9.
For
he
satisfieth
the
longing
soul
:
and
filleth
the
hungry
soul
with
goodnesse
.
From
the
duty
required
of
the
exile
now
returned
home
;
Learn
,
1.
The
mercies
of
the
Lord
shewed
to
his
own
,
do
call
for
praising
of
God
by
themselves
,
and
all
beholders
;
they
call
for
praise
,
both
in
secret
and
in
society
▪
O
that
men
would
praise
the
Lord
for
his
goodnesse
,
2.
The
Lords
manner
of
delivering
of
his
own
out
of
their
great
troubles
,
whether
bodily
or
spiritual
,
hath
ordinarily
some
observable
wonder
in
it
:
O
that
men
would
peaise
the
Lord
for
his
wonderfull
works
to
the
children
of
men
.
3.
The
poor
and
needy
supplicants
do
live
upon
Gods
furniture
;
he
is
a
provider
for
such
,
and
letteth
them
want
nothing
,
but
satisfieth
them
sufficiently
:
and
this
is
no
small
comfort
unto
us
and
matter
of
praise
unto
God
;
For
he
satisfieth
the
longing
soul
,
and
filleth
the
hungry
soul
with
goodnesse
.
Ver.
10.
Such
as
sit
in
darknesse
,
and
in
the
shadow
of
death
:
being
bound
in
affliction
and
iron
.
11.
Because
they
rebelled
against
the
words
of
God
:
and
contemned
the
counsel
of
the
most
High
.
12.
Therefore
he
brought
down
their
heart
with
labour
:
they
fell
down
,
and
there
was
none
to
help
.
13.
Then
they
cryed
unto
the
LORD
in
their
trouble
:
and
he
saved
them
out
of
their
distresses
.
14.
He
brought
them
out
of
darknesse
and
the
shadow
of
death
:
and
brake
their
bands
in
sunder
.
15.
Oh
that
men
would
praise
the
LORD
for
his
goodnesse
:
and
for
his
wonderful
works
to
the
children
of
men
.
16.
For
he
hath
broken
the
gates
of
brasse
:
and
cut
the
barres
of
iron
in
sunder
.
Here
is
set
down
the
second
exercise
of
Gods
people
,
to
wit
,
by
captivity
and
imprisonment
brought
upon
them
for
their
sins
,
and
their
delivery
from
it
,
upon
their
turning
to
God
,
with
the
use
thereof
.
Whence
learn
,
1.
As
liberty
of
our
persons
to
go
about
our
callings
freely
,
is
no
small
benefit
;
so
imprisonment
is
a
sore
affliction
,
even
a
sort
of
living
death
,
and
a
sort
of
burial
of
the
quick
:
For
they
sit
in
darknesse
,
and
in
the
shadow
of
death
.
2.
Bonds
and
chaines
put
upon
the
prisoner
,
do
adde
much
weight
unto
the
heavy
condition
of
the
imprisoned
,
and
yet
the
Lords
people
are
subject
to
both
:
for
here
is
presupposed
,
They
may
be
bound
in
affliction
and
iron
,
in
their
prison
.
3.
It
is
above
all
the
affliction
of
imprisonment
and
bonds
,
when
the
cause
of
the
imprisonment
is
not
righteousnesse
,
but
,
because
they
have
rebelled
against
the
word
of
God
,
and
contemned
the
counsel
of
the
most
High
.
4.
The
not
bearing
the
easie
yoke
of
obedience
,
may
bring
on
the
heavier
yoke
of
Iron
,
bonds
and
imprisonment
upon
us
,
as
here
is
expressed
.
5.
The
greatnesse
of
the
Majesty
of
God
,
aggravateth
the
sin
of
despising
his
Word
;
They
contemned
the
counsell
of
the
most
High
.
6.
As
the
Word
of
the
Lord
is
both
deep
counsel
for
wisdome
,
and
also
profitable
advice
for
us
;
so
the
contemning
of
it
is
so
much
the
greater
sinne
,
and
draweth
on
the
greater
wrath
:
They
were
bound
in
affliction
and
iron
,
because
they
rebelled
against
the
words
of
God
,
and
contemned
the
counsel
of
the
most
High
.
7.
The
Lord
bringeth
men
into
sore
distresses
,
to
make
them
sensible
of
their
despising
his
authority
;
and
to
break
their
natural
pride
,
and
stoutnesse
of
heart
against
him
,
and
to
shew
them
the
vanity
of
all
their
former
fleshly
confidence
:
Therefore
he
brought
down
their
heart
with
labour
.
8.
Affliction
is
then
come
to
the
height
,
and
its
compleat
measure
,
when
the
sinner
is
made
sensible
of
his
own
weaknesse
,
and
doth
see
that
there
is
no
help
for
him
,
save
in
God
alone
:
They
fell
down
,
and
there
was
none
to
help
.
9.
When
all
help
and
comfort
under
heaven
doth
faile
,
relief
may
be
found
in
God
for
them
that
cry
unto
him
for
it
:
There
was
none
to
help
,
then
they
cryed
to
the
Lord
in
their
trouble
.
10.
The
Lord
will
not
only
hear
and
help
them
who
are
unjustly
imprisoned
,
but
those
also
who
for
their
sins
are
so
punished
:
They
cryed
,
and
he
saved
them
out
of
their
distresses
.
11.
It
matters
not
how
deep
the
danger
be
wherein
a
man
is
,
when
he
turneth
to
God
for
relief
:
for
so
great
as
his
distresse
is
,
so
great
shall
be
his
delivery
:
He
brought
them
out
of
darknesse
and
the
shadow
of
death
,
and
brake
their
bonds
in
sunder
.
12.
The
end
of
the
delivery
of
poor
sinners
,
is
,
that
they
may
glorifie
the
Lord
,
and
may
invite
others
to
do
the
like
:
for
this
here
is
a
part
of
the
thankful
mans
duty
,
O
that
men
would
praise
the
Lord
for
his
goodnesse
,
and
for
his
wonderful
works
to
the
children
of
men
.
13.
No
power
of
man
,
no
bonds
,
no
opposition
which
any
creature
is
able
to
make
,
can
hinder
the
delivery
of
the
man
whom
God
will
own
:
He
hath
broken
the
gates
of
brasse
,
and
cut
the
barres
of
iron
in
sunder
.
Ver.
17.
Fooles
,
because
of
their
transgression
:
and
because
of
their
iniquities
are
afflicted
.
18.
Their
soul
abhorreth
all
manner
of
meat
:
and
they
draw
near
unto
the
gates
of
death
.
19.
Then
they
cry
unto
the
LORD
in
their
trouble
:
he
saveth
them
out
of
their
distresses
.
20.
He
sent
his
word
,
and
healed
them
:
and
delivered
them
from
their
destructions
.
21.
Oh
that
men
would
praise
the
LORD
for
his
goodnesse
:
and
for
his
wonderful
works
to
the
children
of
men
.
22.
And
let
them
sacrifice
the
sacrifices
of
thanksgiving
:
and
declare
his
works
with
reioycing
.
The
third
exercise
of
Gods
people
,
is
by
siknesse
of
body
;
the
drawing
on
whereof
he
sheweth
to
be
by
sin
,
v.
17
,
18.
The
means
of
delivery
to
be
by
prayer
,
v.
19.
whereupon
they
are
recovered
as
God
giveth
order
,
v.
20.
and
the
use
of
this
is
set
down
,
v.
21
,
22.
Whence
learn
,
1.
As
other
troubles
come
for
sinning
against
God
,
so
doth
sicknesse
come
amongst
the
rest
:
Fooles
because
of
their
transgression
,
and
because
of
their
iniquities
are
afflicted
.
2.
Sin
doth
blinde
sinners
,
and
bereave
them
of
the
right
use
of
their
reason
;
and
makes
them
choose
trifles
,
with
the
losse
of
what
should
be
most
precious
:
therefore
they
are
justly
called
fooles
.
3.
Natural
means
of
life
and
refreshment
,
are
unsavory
and
unable
to
refresh
,
except
God
give
the
man
ability
to
make
use
of
them
,
and
put
his
blessing
into
them
:
Their
soul
abhorreth
all
manner
of
meat
.
4.
As
in
other
troubles
,
so
in
sicknesse
,
men
are
not
easily
brought
to
the
sense
of
their
sin
,
till
trouble
be
at
the
height
,
and
the
man
made
low
:
Their
soul
abhorreth
all
manner
of
meat
,
and
they
draw
near
to
the
gates
of
death
.
5.
Great
is
the
stupidity
of
a
sleeping
conscience
,
which
cannot
be
wakened
up
to
seek
Gok
till
extremity
come
:
They
draw
near
to
the
gates
of
death
,
then
they
cry
unto
the
Lord
in
their
trouble
.
6.
When
men
are
brought
unto
the
sense
of
their
sins
and
misdeservings
,
and
of
their
danger
,
and
of
their
own
weaknesse
,
and
thereby
made
to
seek
unto
the
Lord
,
the
mercy
and
relief
is
near
at
hand
:
Then
they
cried
unto
the
Lord
in
their
trouble
,
so
he
saved
them
out
of
their
distresses
:
And
here
is
to
be
seen
mercy
and
goodnesse
in
God
,
to
cause
sicknesses
as
his
Serjeants
and
Messengers
to
lay
hold
on
the
fugitive
sinner
.
7.
Neither
sicknesse
nor
health
do
come
or
go
,
but
God
giveth
order
to
them
,
as
to
his
own
servants
:
He
saith
to
sicknesse
,
go
from
a
man
;
and
to
heal●h
,
returne
unto
him
:
He
sent
his
Word
,
and
healed
them
.
8.
When
trouble
doth
shew
wrath
,
and
that
doth
weaken
the
sense
of
sin
,
and
sense
of
sin
sends
the
man
to
seek
mercy
,
then
God
will
readily
remove
all
his
troubles
together
:
He
sent
his
word
and
healed
them
,
and
delivered
them
from
their
destructi●ns
.
9.
As
men
have
found
mercies
of
God
,
so
should
they
study
to
be
thankful
,
and
specially
in
such
a
way
as
may
be
most
profitable
to
others
:
O
that
men
would
pra●se
the
Lord
for
his
goodnesse
,
and
for
his
wonderful
works
to
the
children
of
men
.
10.
Morall
and
spirituall
service
is
more
acceptable
to
God
then
any
ceremonial
performance
,
the
sacrifice
of
thanks
is
more
then
the
sacrifice
of
an
oxe
:
Let
them
sacrifice
the
sacrifices
of
thansgiving
.
11.
The
special
matter
of
joy
in
the
receiving
of
a
benefit
,
is
the
manifestation
of
Gods
respect
to
us
,
in
his
working
for
us
;
And
let
them
declare
his
w●rks
with
rejoycing
.
Ver.
23.
They
that
go
down
to
the
Sea
in
ships
,
that
do
businesse
in
great
waters
:
24.
These
see
the
works
of
the
LORD
:
and
his
wonders
in
the
deep
.
24.
For
he
commandeth
,
and
raiseth
the
stormy
winde
:
which
lifteth
up
the
waves
thereof
.
26.
They
mount
up
to
the
heaven
:
they
go
down
again
to
the
depths
:
their
soul
is
melted
because
of
trouble
.
27.
They
reele
to
and
fro
,
and
stagger
like
a
drunken
man
:
and
are
at
their
wits
end
.
The
fourth
exercise
of
Gods
children
,
is
by
their
danger
in
Sea
,
and
their
delivery
from
their
danger
.
Whence
learn
,
1.
The
Art
of
Navigation
and
following
of
the
Merchant-Trade
by
Sea
,
how
dangerous
soever
it
be
;
yet
is
lawful
,
and
allowed
of
God
,
for
compassing
of
mens
affaires
,
in
commerce
between
Nation
and
Nation
:
for
this
is
set
down
here
as
the
vocation
and
occupation
of
some
men
,
to
wit
,
of
those
that
go
down
to
the
Sea
in
ships
,
that
do
businesses
in
great
waters
.
2.
Some
sort
of
persons
have
more
occasion
of
observation
,
and
experience
of
remarkable
passages
of
providence
in
preserving
of
mens
lives
,
then
others
have
,
and
these
most
of
all
should
bear
witnesse
of
Gods
work
according
to
their
experience
;
These
see
the
works
of
the
Lord
,
and
his
wonders
in
the
deep
.
3.
There
is
no
storme
or
motion
in
the
Sea
,
or
blowing
of
the
winds
out
of
any
part
,
but
as
God
actually
doth
raise
them
:
For
he
commandeth
,
and
raiseth
the
stormy
winde
▪
which
lifteth
up
the
waters
thereof
.
4.
When
God
will
try
a
man
by
trouble
,
he
will
not
leave
him
till
he
make
him
sensible
of
his
frailty
,
weaknesse
,
and
unability
to
overcome
dangers
:
They
mount
up
to
the
heaven
,
they
go
down
again
to
the
depths
:
their
soul
is
melted
be●ause
of
trouble
.
They
reel
too
and
fro
,
and
stagger
like
a
drunken
man
,
&c.
Ver.
28.
Then
they
cry
unto
the
LORD
in
their
trouble
:
and
he
bringeth
them
out
of
their
distresses
.
29
He
maketh
the
storme
a
calme
:
so
that
the
waves
thereof
are
still
.
30
▪
Then
are
they
glad
because
they
be
quiet
:
so
he
bringeth
them
unto
their
desired
haven
.
In
their
delivery
from
the
storme
;
Learn
.
1.
Albeit
the
LORD
doth
deliver
many
from
shipwrack
by
Sea
,
yet
he
takes
none
of
them
for
witnesses
of
his
mercy
,
but
such
as
had
recourse
to
him
in
their
strait
by
prayer
:
Then
they
cry
unto
the
Lord
in
their
trouble
▪
those
are
the
men
whom
the
Lord
remarketh
.
2.
The
fervent
prayer
of
the
Lords
Redeemed
,
who
at
length
at
least
make
God
their
refuge
in
trouble
,
have
deliverance
for
the
fruit
following
upon
it
:
They
cry
,
and
he
bringeth
them
out
of
their
distresses
.
3.
As
the
raising
of
a
storme
is
from
the
Lord
,
so
th●
quieting
of
it
again
is
his
work
also
;
and
both
the
one
and
the
other
work
hath
the
time
and
measure
of
it
so
disposed
of
,
as
may
best
serve
to
his
purpose
:
He
maketh
the
storme
a
calme
:
so
that
the
waters
thereof
are
still
.
4.
According
as
is
mens
grief
in
trouble
,
so
is
or
should
be
the
greatnesse
of
their
joy
in
their
delivery
:
Then
are
they
glad
,
because
they
be
quiet
.
5.
So
many
Sea-voyages
,
are
so
many
evidences
of
Gods
so
oft
conducting
and
convoying
of
Sea-men
to
and
fro
:
So
he
bringeth
them
to
their
desired
haven
.
Ver.
31.
Oh
that
men
would
praise
the
LORD
for
his
goodness
:
and
for
his
wonderful
works
to
the
children
of
men
.
32.
Let
them
exalt
him
also
in
the
Congregation
of
the
people
:
and
praise
him
in
the
assembly
of
the
Elders
.
From
the
use
of
this
exercise
here
required
;
Learn
,
1
:
That
it
is
the
part
of
every
man
,
who
come
to
the
knowledge
of
any
experience
or
new
proof
of
Gods
mercy
,
in
special
to
any
of
his
people
,
not
only
to
acknowledge
Gods
goodnesse
by
themselves
▪
but
also
to
wish
that
the
reason
of
his
praises
were
known
to
all
men
,
and
that
all
men
might
praise
God
also
for
it
:
O
that
men
would
praise
the
Lord
for
his
goodnesse
.
2.
It
is
the
duty
of
a
thankful
man
,
not
only
to
praise
God
for
the
experience
he
hath
had
of
Gods
goodnesse
in
his
own
person
;
but
also
to
praise
God
upon
that
occasion
,
for
any
other
the
wonderful
works
which
the
Lord
worketh
daily
for
the
children
of
men
:
O
that
men
would
praise
the
Lord
for
his
wonderful
works
to
the
children
of
men
.
3.
Sea-men
after
their
returning
home
,
should
carefully
observe
the
meetings
of
the
Church
,
as
for
other
reasons
:
so
because
they
have
been
withdrawen
so
long
from
those
assemblies
,
while
their
voyage
did
last
.
And
let
them
exalt
him
also
in
the
Congregation
of
the
people
.
4.
Beside
the
assembly
of
the
whole
Congregation
,
the
Scripture
maketh
mention
of
the
Church
or
Congregation
,
or
assembly
of
the
Elders
,
who
had
the
oversight
and
governing
of
the
particular
Synagogues
and
Churches
of
the
people
:
For
here
and
elsewhere
,
beside
the
Congregation
of
the
people
,
there
is
mention
made
of
the
assembly
of
the
Elders
,
as
distinguished
from
the
assembly
of
the
people
:
And
let
them
praise
him
in
the
assembly
of
the
Elders
.
5.
As
prayers
are
,
and
should
be
made
in
the
Congregation
for
such
of
the
flock
as
are
in
any
special
danger
of
their
lives
;
so
duty
requireth
that
praises
should
be
offered
for
their
remarkable
deliveries
,
or
recoveries
out
of
those
dangers
:
for
of
such
as
are
delivered
from
shipwrack
,
it
is
said
,
Let
them
exalt
him
also
in
the
Congregation
of
the
people
.
6.
As
it
is
a
part
of
the
peoples
duty
,
to
acquaint
the
Elders
of
the
Congregation
with
such
passages
of
Gods
most
remarkable
providence
about
them
,
as
may
be
most
for
glorifying
of
God
,
and
for
the
peoples
edifying
;
so
it
is
a
part
of
the
work
of
the
Eldership
to
take
notice
of
,
and
make
the
best
use
in
their
prudence
of
what
falleth
out
among
their
flocks
,
whereby
all
may
be
edified
:
For
as
the
right
judgeing
of
Gods
works
of
providence
requireth
prudence
and
wisdom
;
so
they
who
are
set
over
the
Congregation
,
as
most
eminent
therein
for
their
wisdome
and
prudence
,
should
go
about
this
part
of
their
charge
among
other
duties
;
For
it
is
said
,
And
let
them
praise
him
in
the
assembly
of
the
Elders
.
Ver.
33.
He
turneth
rivers
into
a
wildernesse
:
and
the
water-springs
into
dry
ground
:
34.
A
fruitful
land
into
barrennesse
,
for
the
wickednesse
of
them
that
dwell
therein
.
In
the
latter
part
of
the
Psalme
,
the
Lord
is
praised
for
his
wisdome
,
in
making
changes
upon
Countreys
and
Nations
,
mens
persons
and
estates
,
some
in
justice
,
some
in
mercy
,
as
he
seeth
fit
:
of
which
changes
he
reckoneth
up
five
.
The
first
whereof
is
,
the
turning
of
a
fertile
land
into
barrennesse
for
the
inhabitants
sins
.
Whence
learn
,
1.
When
fertile
land
becometh
barren
,
and
men
are
cut
short
of
their
commodities
by
sea
or
land
,
by
the
creatures
not
yielding
service
,
as
they
were
wont
to
do
,
men
should
lift
their
eyes
above
all
second
causes
,
and
fix
them
on
God
,
who
what
way
he
thinketh
best
bringeth
the
change
:
He
turneth
rivers
into
a
wildernesse
,
and
the
water-springs
into
dry
ground
;
that
is
to
say
,
a
fruitful
land
into
barrenness
.
2.
The
proper
meritorious
cause
of
Gods
cursing
of
a
fertile
land
,
is
the
sins
of
the
inhabitants
,
whom
God
will
have
so
answered
in
their
labours
on
the
ground
,
as
they
answer
the
Lord
in
his
husbandry
and
paines
taken
upon
them
,
and
whom
God
will
chastise
for
their
sin
,
and
so
move
them
to
repent
:
He
turneth
a
fruitful
land
into
barrennesse
,
for
the
wickednesse
of
them
that
dwell
therein
.
Ver.
35.
He
turneth
the
wilderness
into
a
standing
water
:
and
dry
ground
into
water-springs
.
36.
And
there
he
maketh
the
hungry
to
dwell
;
that
they
may
prepare
a
city
for
habitation
.
37.
And
sowe
the
fields
,
and
plant
vineyards
,
which
may
yield
fruits
of
intrease
.
38.
He
blessed
them
also
,
so
that
they
are
multiplied
greatly
:
and
suffereth
not
their
cattel
to
decrease
.
The
second
change
mentioned
,
is
of
a
barren
land
into
fertility
.
Whence
learn
,
1.
The
fertility
of
land
is
not
to
be
attributed
to
mens
industry
,
but
unto
God
:
He
turneth
the
wildernesse
into
a
standing
water
,
and
dry
ground
into
water-springs
.
2.
If
God
afflict
,
his
justice
findeth
the
cause
of
it
in
man
:
but
if
he
do
good
to
any
man
,
it
is
of
his
own
good
pleasure
,
without
any
cause
in
man
:
therefore
no
reason
is
given
here
of
this
change
,
as
was
of
the
former
,
but
simply
,
He
turneth
dry
ground
into
water-springs
.
3.
The
Lord
taketh
pleasure
to
provide
for
the
needy
,
and
they
shall
be
forced
to
acknowledge
his
goodnesse
in
his
provision
for
them
:
And
there
he
maketh
the
hungry
to
dwell
,
that
they
may
prepare
a
city
for
habitation
.
4.
When
God
openeth
a
door
of
blessing
men
,
he
will
have
it
improved
,
and
ordinary
meanes
diligently
used
,
as
here
,
He
will
have
them
sowe
the
fields
,
and
plant
vineyards
,
which
may
yield
fruits
of
increase
.
5.
When
the
Lord
is
pleased
●o
blesse
men
,
he
will
blesse
them
largely
in
the
growth
of
their
families
and
substance
,
and
will
extend
his
care
even
to
their
beasts
;
He
blesseth
them
also
,
so
as
they
are
multiplied
greatly
,
and
suffereth
not
their
cattel
to
decrease
.
Ver.
39.
Again
,
they
are
minished
and
brought
low
,
through
oppression
,
affliction
and
sorrow
.
The
third
change
is
,
by
spoiling
a
populous
and
well-planted
countrey
.
Whence
learn
,
1.
Such
as
have
been
raised
from
a
low
condition
,
can
hardly
bear
prosperity
,
but
are
readily
puffed
up
with
it
,
as
this
change
presupposeth
.
2.
God
can
bring
down
such
as
do
abuse
prosperity
,
and
make
them
as
base
as
ever
they
were
▪
Again
,
they
are
minished
and
brought
low
.
3.
The
Lord
hath
more
wayes
then
one
to
spoile
a
fertile
countrey
;
for
albeit
he
do
make
it
continue
fertile
,
yet
he
can
bring
the
sword
of
the
enemie
on
it
:
They
are
brought
low
,
through
oppression
,
affliction
and
sorrow
.
Ver.
40.
He
poureth
contempt
upon
Princes
:
and
causeeh
them
to
wander
in
the
wilderness
,
where
there
is
no
way
.
A
fourth
change
is
,
in
the
pulling
down
Princes
,
and
putting
Statesmen
to
perplexity
.
Whence
learn
,
1.
As
Kings
and
Rulers
do
not
keep
their
place
,
and
power
,
and
estimation
among
men
,
but
by
Gods
investing
them
with
dignity
,
so
when
they
lose
their
dignity
and
are
despised
,
they
must
look
to
God
as
the
doer
,
and
search
the
quarrel
:
for
God
will
honour
them
that
honour
him
,
and
they
who
despise
him
shall
be
lightly
esteemed
:
He
poureth
contempt
upon
Princes
.
2.
It
is
God
who
giveth
wisdom
and
prudence
unto
men
,
for
ruling
of
States
;
and
when
their
wit
is
employed
for
their
own
earthly
interest
,
he
can
take
their
wisdome
from
them
,
and
give
them
a
cup
of
giddie
wine
,
and
put
them
in
such
perplexity
,
as
they
know
not
what
to
do
;
he
can
banish
them
out
of
their
countrey
,
and
send
them
as
vagabonds
through
the
earth
;
He
causeth
them
to
wander
in
the
wildernesse
,
where
there
is
no
way
.
Ver.
41.
Yet
setteth
he
the
poore
on
high
from
affliction
:
and
maketh
him
families
like
a
flock
.
The
fifth
change
is
,
in
comforting
the
afflicted
,
and
raising
them
out
of
the
dust
into
a
better
condition
,
after
they
are
humbled
in
the
sense
of
their
own
poverty
.
Whence
learn
,
1.
Albeit
the
Lord
casteth
down
the
mighty
,
and
putteth
the
wise
to
perplexity
,
yet
he
will
pursue
them
no
further
then
unto
humiliation
,
if
so
be
they
take
with
their
sins
,
and
seek
reconciliation
with
God
,
as
his
Word
prescribeth
,
and
depend
upon
God
as
needy
poor
soules
,
he
will
lift
them
up
again
;
Yet
he
setteth
the
poore
on
high
from
affliction
.
2.
As
pride
and
self-estimation
,
because
of
riches
,
or
power
,
or
wisdom
,
or
any
other
earthly
reason
,
goeth
before
ruine
;
so
lowlinesse
of
minde
,
humiliation
in
the
sense
of
sin
and
of
unworthinesse
,
and
of
weaknesse
and
witlesnesse
,
driving
a
man
to
depend
on
God
,
as
a
begger
doth
for
almes
,
goeth
before
exaltation
;
He
setteth
the
poore
on
high
from
affliction
,
and
maketh
him
families
like
a
flock
.
Ver.
42.
The
righteous
shall
see
it
,
and
rejoyce
:
and
all
iniquity
shall
stop
her
mouth
.
43.
Who
so
is
wise
,
and
will
observe
those
things
:
even
they
shall
understand
the
loving
kindness
of
the
LORD
▪
He
closeth
the
Psalme
with
two
promises
,
one
of
performing
what
is
here
said
,
to
the
comfort
of
the
righteous
,
and
shame
of
the
misbelieving
proud
sinner
:
The
other
is
of
manifesting
his
loving
kindnesse
to
such
as
do
observe
and
make
use
of
Gods
providence
.
Whence
learn
,
1.
Such
as
being
justified
by
faith
,
do
endeavour
to
order
their
conversation
righteously
,
shall
be
witnesses
of
the
Lords
performing
of
his
Word
:
The
righteous
shall
see
it
.
2.
As
there
is
joy
in
believing
of
the
Lords
Word
,
so
there
is
yet
more
joy
in
beholding
the
performance
of
his
Word
;
The
righteous
shall
see
it
and
rejoyce
.
3.
Among
other
mercies
bestowed
upon
the
righteous
man
,
this
is
one
,
that
the
Lord
putteth
him
upon
the
counsel
of
his
working
,
doth
expound
his
providence
unto
him
by
his
Word
,
teacheth
him
to
compare
Gods
Word
and
his
Works
,
and
maketh
him
witnesse
that
God
is
as
good
as
his
Word
;
The
righteous
shall
see
it
and
rejoyce
.
4.
The
wicked
shall
be
disappointed
of
his
expectation
,
in
regard
of
the
good
which
he
hoped
to
himself
,
and
shall
finde
himself
mistaken
about
the
godly
,
whose
wayes
he
counted
to
be
folly
:
The
righteous
shall
rejoyce
,
and
all
iniquity
shall
stop
her
mouth
.
5.
As
the
works
of
the
Lords
goodnesse
,
justice
and
mercy
are
wrought
in
the
sight
of
men
,
that
they
may
observe
his
way
▪
and
keep
the
observation
thereof
in
memory
:
so
are
they
the
wisest
sort
of
men
,
who
do
observe
Gods
providence
best
,
and
do
compare
it
with
the
Lords
Word
,
that
they
may
understand
it
rightly
;
Who
so
is
wise
,
and
will
observe
these
things
.
The
wise
man
,
and
the
observer
of
Gods
wayes
toward
the
children
of
men
,
here
is
one
.
6.
Albeit
there
be
very
few
wise
observers
of
Gods
proceeding
with
men
in
justice
or
mercy
,
yet
so
many
as
are
his
disciples
▪
Students
of
his
Word
,
and
do
walk
answerably
thereunto
,
shall
never
want
matter
of
observation
of
Gods
kindnesse
toward
themselves
;
For
who
so
is
wise
,
even
they
shall
observe
the
loving
kindnesse
of
the
Lord
.
PSALM
CVIII
.
THis
Psalme
is
composed
of
a
part
of
the
fifty
seventh
Psalm●
from
v.
7.
to
the
end
,
and
of
a
part
of
the
sixty
Psalme
,
from
v.
5.
to
the
end
,
but
in
a
diverse
notion
;
for
in
the
fifty
seven
and
sixty
Psalmes
,
David
is
praying
for
experience
of
the
truth
of
the
promise
made
to
him
,
concerning
the
Kingdome
of
Israel
,
and
victory
over
his
enemies
on
all
sides
,
being
now
in
hazard
by
them
,
but
here
he
is
making
use
of
the
experience
received
,
and
of
victorie
obtained
over
enemies
within
and
without
the
Kingdome
of
Israel
,
for
the
encouragement
of
the
Church
militant
to
the
end
of
the
world
,
against
intestine
and
forreign
enemies
whatsoever
.
Again
,
in
these
two
former
Psalmes
,
whence
he
doth
repeat
the
words
of
this
Psalme
,
he
had
his
own
interest
to
plead
,
beside
what
was
typical
in
his
exercise
:
Here
,
his
own
interest
being
setled
,
and
the
promise
made
to
himself
performed
;
he
recommendeth
this
experience
of
his
in
a
more
abstract
notion
from
his
own
particular
,
and
in
a
more
typical
way
of
a
pledge
of
the
victory
of
the
true
Church
militant
,
under
her
Head
and
Lord
,
over
all
her
both
intestine
enemies
and
forreign
,
without
the
verge
of
the
visible
Profession
,
that
in
the
faith
of
Christ
,
and
hope
of
his
prevailing
in
the
work
of
enlarging
and
reforming
of
the
visible
Catholick
Church
,
and
overthrowing
of
the
open
enemies
of
Christs
Kingdome
,
typified
under
the
exercise
of
David
,
the
true
subjects
of
Christ
might
go
on
in
their
warfare
with
the
greater
confidence
.
This
Psalme
hath
two
parts
:
In
the
former
is
the
thanksgiving
of
faith
,
and
promise
of
praise
,
in
hope
of
obtaining
all
,
which
the
Church
is
here
to
pray
for
,
ver.
1
,
2
,
3
,
4
,
5.
In
the
latter
part
is
the
prayer
for
preservation
of
the
Church
,
ver.
6.
with
confidence
to
be
heard
and
helped
,
whatsoever
impediment
appear
,
against
all
who
stand
out
against
Christs
Kingdome
,
whether
within
the
visible
Church
,
v.
7
,
8.
or
whether
without
,
such
as
are
professed
enemies
unto
it
,
v.
9
,
10
,
11.
which
prayer
is
followed
forth
,
v.
12.
and
comfortably
closed
with
assurance
of
the
Churches
victo●y
by
the
assistance
of
God
,
v.
13.
Ver.
1.
O
God
,
my
heart
is
fixed
:
I
will
sing
and
give
praise
even
with
my
glory
.
2.
Awake
Psaltery
and
Harpe
:
I
my self
will
awake
early
.
In
the
thanksgiving
of
faith
,
and
promise
of
praise
,
he
composeth
himself
in
the
best
frame
of
spirit
unto
the
work
,
and
fitteeh
himself
by
all
meanes
unto
it
.
Whence
learn
,
1.
It
is
our
duty
,
especially
when
we
are
about
any
piece
of
immediate
spiritual
worship
,
to
take
heed
what
we
are
doing
,
what
the
work
is
about
which
we
are
going
,
who
the
Lord
is
with
whom
we
have
to
do
,
and
how
our
heart
is
disposed
,
that
so
we
may
approve
our selves
to
God
with
the
more
comfort
:
for
this
doth
the
Psalmists
example
teach
us
;
O
God
,
my
heart
is
fixed
,
I
will
sing
.
2.
In
Gods
worship
it
is
very
needful
we
should
have
our
mindes
present
without
diversion
▪
and
our
affections
composed
,
and
set
rightly
toward
the
Lord
,
and
the
work
in
hand
,
as
here
,
My
heart
is
fixed
.
3.
As
a
man
first
tuneth
his
instrument
,
and
then
playeth
on
it
:
so
should
the
holy
servant
of
God
first
labour
to
bring
his
spirit
,
heart
and
affections
into
a
solid
and
setled
frame
for
worship
,
and
then
go
to
work
;
My
heart
is
fixed
:
or
prepared
firmely
,
I
will
sing
and
give
praise
.
4.
As
the
glory
of
man
above
the
brute
creatures
,
is
,
that
from
a
reasonable
minde
he
can
expresse
what
is
his
will
by
his
tongue
:
so
the
glory
of
the
Saints
above
other
men
,
is
to
have
a
tongue
directed
by
the
heart
,
for
expressing
of
Gods
praise
:
I
will
sing
and
give
praise
,
even
with
my
glory
.
5.
That
only
is
our
glory
,
wherein
and
whereby
we
do
most
glorifie
God
:
for
this
cause
the
tongue
directed
by
a
holy
heart
,
is
here
called
Davids
glory
:
I
will
sing
and
give
praise
,
even
with
my
glory
.
6.
Under
typical
termes
we
are
taught
to
make
use
of
all
sanctified
meanes
for
stirring
of
us
up
unto
Gods
service
:
for
this
the
Psalmist
intendeth
,
when
he
saith
;
Awake
Psaltery
and
Harp
.
7.
We
our selves
must
first
be
stirred
up
to
make
right
use
of
the
meanes
before
the
meanes
can
be
fi●
to
stir
us
up
:
therefore
,
saith
he
,
I
my self
will
awake
early
.
Ver.
3.
I
will
praise
thee
,
O
LORD
,
among
the
people
,
and
I
will
sing
praise
unto
thee
among
the
Nations
.
4.
For
thy
mercy
is
great
above
the
Heavens
:
and
thy
truth
reacheth
unto
the
clouds
:
5.
Be
thou
exalted
,
O
GOD
,
above
the
Heavens
;
and
thy
glory
above
all
the
earth
.
Here
is
the
praise
of
God
,
and
the
reasons
thereof
;
Whence
learn
,
1.
It
is
no
small
help
unto
the
discharge
of
a
duty
,
to
engage
the
heart
unto
God
for
the
doing
of
it
,
for
in
effect
that
is
the
most
we
can
attain
unto
in
this
life
,
but
in
the
next
life
we
shall
have
full
vent
for
our
will
to
praise
God
,
and
shall
follow
our
purpose
with
perpetual
perseverance
:
I
will
praise
thee
,
O
Lord
,
among
the
people
.
2.
Sincerity
hath
confidence
to
professe
its
purpose
before
the
Lord
:
I
will
praise
thee
,
O
Lord
.
3.
As
it
is
the
duty
and
desire
also
of
a
true
worshipper
,
that
all
the
world
should
be
stirred
up
to
praise
the
Lord
:
so
it
was
the
comfort
of
the
Church
of
the
Jewes
,
to
foresee
the
joyning
of
the
Gentiles
in
the
song
,
and
to
see
the
Gentiles
stirred
up
by
the
songs
of
the
Jewish
Church
;
I
will
praise
thee
,
O
Lord
,
among
the
people
,
and
will
sing
praises
unto
thee
among
the
Nations
.
4.
The
matter
and
reasons
of
Gods
praise
,
are
higher
then
the
worshipper
can
reach
,
and
larger
then
he
can
fathom
,
and
in
special
the
mercy
of
the
Lord
toward
his
people
,
is
larger
then
the
wide
circle
of
Heaven
:
Thy
mercy
is
great
above
the
Heavens
.
5.
There
is
more
stuffe
and
substance
of
good
in
the
Lords
promises
,
then
the
sharpest-sigh●ed
Saint
ever
did
or
can
perceive
;
for
when
we
have
followed
the
promise
,
to
finde
out
all
the
truth
which
is
in
it
,
we
meet
with
a
cloud
of
unsearchable
riches
,
and
are
forced
to
leave
it
there
;
for
so
much
is
included
in
this
,
Thy
truth
reacheth
unto
the
clouds
.
6.
The
height
of
our
praising
of
God
,
is
to
put
the
work
of
praising
God
upon
himself
and
to
point
him
out
unto
others
,
as
going
about
the
magnifying
of
his
own
Name
,
and
to
be
glad
for
it
,
as
here
;
Be
thou
exalted
,
O
God
,
above
the
Heavens
,
and
thy
glory
above
all
the
earth
.
Ver.
6.
That
thy
beloved
may
be
delivered
:
save
with
thy
right
hand
,
and
answer
me
.
After
the
praise
of
God
from
faith
,
followeth
the
prayer
of
faith
.
Wherein
learn
,
1.
The
Church
is
the
Lords
beloved
,
or
the
incorporation
more
loved
then
any
thing
else
in
the
world
▪
therefore
here
called
,
Thy
beloved
.
2.
Because
the
Church
is
Gods
beloved
▪
the
care
of
it
should
be
most
in
our
minde
,
and
the
love
of
the
preservation
of
it
,
should
draw
forth
our
praye●
most
in
favour
of
it
;
That
thy
beloved
may
be
delivered
,
save
.
3.
Whosoever
is
entrusted
with
any
publick
charge
,
Civil
or
Ecclesiastick
in
a
special
manner
,
should
make
the
preservation
and
welfare
of
Gods
people
,
their
chief
aime
,
and
the
chief
matter
of
their
prayer
,
and
the
greatest
sa●●●faction
of
their
desires
,
as
here
is
done
;
That
thy
beloved
may
be
delivered
,
save
,
and
answer
me
.
4
As
it
is
presupposed
that
the
Church
shall
be
frequently
in
danger
,
so
it
is
certain
that
her
delive●y
and
preservation
must
be
brought
about
by
God
in
his
way
,
and
by
his
power
,
and
God
must
be
trusted
with
this
work
;
therefore
saith
he
,
That
thy
beloved
may
be
delivered
,
save
with
thy
right
hand
.
Ver.
God
hath
spoken
in
his
holinesse
,
I
will
rejoyce
,
I
will
divide
Shechem
:
and
mete
out
the
valley
of
Succoth
.
8.
Gilead
is
mine
,
Manasseh
is
mine
,
Ephraim
also
is
the
strength
of
mine
head
:
Iudah
is
my
Law-giver
.
Here
the
Psalmist
looketh
unto
the
word
of
promise
for
his
answer
.
Whence
learn
,
1.
Supplicants
must
take
the
answer
of
their
prayers
from
the
Word
of
promise
,
for
he
who
findeth
his
warrant
to
pray
,
hath
his
answer
before
he
begin
to
pray
▪
for
he
prayeth
according
to
the
Will
of
God
,
and
so
he
hath
his
petition
;
so
doth
David
teach
:
God
hath
spoken
in
his
holinesse
.
2.
Faith
closing
with
a
promise
will
furnish
joy
to
the
beleever
,
before
he
enjoy
the
performance
of
it
:
God
hath
spoken
,
saith
he
,
I
will
rejoyce
.
3.
The
believer
of
a
general
promise
,
may
branch
out
the
particulars
in
it
,
which
are
not
performed
no
lesse
clearly
,
then
if
they
had
been
particularly
expressed
:
for
so
doth
the
Psalmist
teach
,
saying
,
I
will
divide
Sechem
,
and
mete
out
the
valley
of
Succoth
,
which
thing
came
to
passe
as
he
believed
,
and
the
whole
Kingdome
under
him
was
now
setled
for
his
particular
interest
,
when
this
Psalm
was
composed
:
but
as
it
typified
the
reducing
of
the
distracted
parts
of
Christs
Kingdom
into
the
unity
of
Reformation
,
and
joynt
subjection
to
his
Government
,
it
was
to
be
performed
no
lesse
certainly
then
the
distracted
parts
of
the
typical
Kingdome
of
Israel
was
to
be
joyned
in
uniforme
subjection
under
David
,
who
here
saith
;
Gilead
is
mine
,
Manasseh
is
mine
,
Ephraim
also
is
the
strength
of
my
head
,
Iudah
is
my
Lawgiver
.
Ver.
9.
Moab
is
my
wash-pot
,
over
Edom
will
I
cast
out
my
shoe
,
over
Philistia
will
I
triumph
.
After
composing
of
the
tribes
of
Israel
,
representing
the
visible
Church
,
he
turneth
him
to
the
forreign
enemies
of
the
Kingdome
,
and
assureth
the
Church
of
victory
over
them
also
.
Whence
learn
,
1.
As
in
the
typical
victories
of
David
,
so
in
the
Conquest
which
Christ
maketh
,
some
are
more
sincere
and
cordial
subjects
,
some
do
feigne
subjection
out
of
constraint
or
carnal
motives
;
and
as
in
Davids
,
so
in
Christs
victories
,
some
are
vessels
of
honour
;
all
serving
for
the
use
of
the
great
house
:
Moab
is
my
wash-pot
,
over
Edom
will
I
cast
out
my
shoe
,
over
Philistia
will
I
triumph
.
2.
When
faith
doth
look
through
the
prospect
of
Gods
Word
and
Promises
,
it
will
discover
afarre
off
many
advantages
,
as
here
we
see
.
Ver.
10.
Who
will
bring
me
into
the
strong
City
?
who
will
lead
me
into
Edom
?
11.
Wilt
not
thou
,
O
God
,
who
hast
cast
us
off
?
and
wilt
not
thou
,
O
God
,
go
forth
with
our
hostes
?
In
the
war
against
Edom
,
the
difficulties
are
represented
,
which
the
Church
militant
shall
meet
with
in
her
battels
against
open
enemies
,
which
difficulties
are
here
overcome
by
faith
,
encouraging
her
against
all
impediments
.
Whence
learn
;
1.
The
Church
of
believers
may
finde
,
and
shall
finde
in
some
passages
of
their
exercise
,
some
maine
difficulties
meeting
them
in
their
progresse
,
and
some
enemies
harder
to
overcome
then
others
;
some
devils
more
strong
in
their
possession
then
others
,
represented
here
by
the
strongest
City
of
Edom
;
Who
will
bring
me
into
the
strong
City
?
2.
When
we
meet
with
any
difficulty
greater
then
any
former
hath
been
,
faith
must
give
more
employment
unto
God
,
and
put
in
to
him
for
more
assistance
and
strength
:
Who
will
lead
me
into
Edom
wilt
not
thou
,
O
God
?
3.
Faith
must
not
be
discouraged
in
her
warfare
,
from
any
tokens
of
Gods
displeasure
,
formerly
let
forth
against
his
people
,
but
rather
must
draw
encouragement
from
thence
,
taking
all
the
executions
of
threatnings
for
so
many
pawnes
and
pledges
of
the
performing
of
promises
,
as
the
Psalmist
doth
here
:
Wilt
not
thou
who
hadst
cast
us
off
?
and
wilt
not
thou
go
forth
with
our
hostes
?
Ver.
12.
Give
us
help
from
trouble
:
for
vaine
is
the
help
of
man
.
He
repeateth
his
prayer
,
and
insisteth
upon
his
request
▪
Whence
learn
,
1.
When
the
believer
findeth
his
faith
weakest
,
he
must
make
use
of
prayer
,
as
the
infirme
man
doth
of
a
staffe
in
his
walking
;
Give
us
help
from
trouble
.
2.
He
who
would
have
Gods
help
in
any
businesse
,
must
quit
confidence
in
mans
help
;
and
the
seeing
of
the
vanity
of
mans
help
,
must
make
the
believer
to
trust
the
more
unto
,
and
expect
the
more
confidently
Gods
help
,
as
here
is
done
;
Give
us
help
from
trouble
,
for
vain
is
the
help
of
man
.
Vers.
13.
Through
God
we
shall
do
valiantly
;
for
he
it
is
that
shall
tread
down
our
enemies
.
He
closeth
the
Psalme
comfortably
,
in
assurance
of
the
Churches
victory
.
Whence
learn
,
1.
Whatsoever
may
be
the
varietie
of
the
exercises
of
faith
,
victory
and
triumph
shall
close
the
war
,
and
crown
the
wrastler
;
Through
God
we
shall
do
valiantly
.
2.
Albeit
the
meanes
be
nothing
but
vanity
without
God
,
yet
they
must
be
used
,
for
they
are
something
when
they
are
used
by
us
,
and
put
in
Gods
hand
:
for
,
Through
God
we
shall
do
valiantly
.
3.
What
the
Lord
doth
by
the
believer
as
his
servant
,
or
by
any
other
instrument
,
God
must
have
the
glory
of
it
;
Through
God
(
saith
he
)
we
shall
do
valiantly
.
4.
The
faith
of
the
Churches
victory
over
her
enemies
,
is
grounded
upon
Gods
engaging
in
the
war
,
for
the
Church
,
and
against
our
enemies
;
For
he
it
is
that
shall
tread
down
all
our
enemies
.
PSALM
CIX
.
To
the
chief
Musician
.
A
Psalme
of
David
.
DAvid
,
as
a
type
of
Christ
,
hath
here
to
do
with
his
and
the
Lords
desperate
enemies
.
The
Psalme
hath
three
parts
.
In
the
first
part
,
he
complaineth
against
them
unto
God
,
v.
1
,
2
,
3
,
4
,
5.
In
the
second
,
he
pronounceth
the
fearful
vengeance
of
God
against
them
,
by
way
of
imprecation
in
the
Spirit
of
prophecie
,
unto
v.
21.
In
the
third
part
,
he
putteth
up
a
prayer
to
God
for
himself
,
and
is
comforted
.
In
all
which
he
is
a
type
of
Christ
,
and
hath
an
eye
unto
Christs
Kingdome
,
and
to
the
desperate
enemies
thereof
,
as
the
Apostle
Peter
doth
teach
us
in
his
application
of
what
is
here
spoken
,
as
a
Prophecie
to
be
in
part
compleated
in
Iudas
,
Acts
1.20
.
And
so
David
here
,
is
not
satisfying
his
own
private
revenge
against
Achitophel
,
or
any
other
such
like
traitor
,
but
as
a
Prophet
foretelling
what
judgement
was
to
fall
on
the
desperate
enemies
of
God
,
and
as
a
Saint
subscribing
to
Gods
righteous
judgements
,
for
the
terrour
of
all
opposers
of
Christs
Kingdom
.
Vers
1.
HOld
not
thy
peace
,
O
God
of
my
praise
:
2.
For
the
mouth
of
the
wicked
,
and
the
mouth
of
the
deceitful
are
opened
against
me
;
they
have
spoken
against
me
with
a
lying
tongue
.
3.
They
compassed
me
about
also
with
words
of
hatred
:
and
fought
against
me
without
a
cause
.
4.
For
my
love
they
are
mine
adversaries
:
but
I
give
my self
unto
prayer
.
5.
And
they
have
rewarded
me
evil
for
good
:
and
hatred
for
my
love
.
In
his
complaint
,
he
prayeth
the
Lord
to
shew
himself
in
justice
against
his
desperate
enemies
,
and
chargeth
them
for
false
and
malicious
calumnies
,
and
wicked
ingratitude
against
him
.
Whence
learn
,
1.
As
the
most
innocent
and
holy
servants
of
God
are
subject
to
heavy
slanders
,
and
false
calumnies
raised
against
them
,
so
the
best
remedy
and
relief
in
this
case
▪
is
to
go
to
God
with
the
matter
,
as
here
the
Psalmist
doth
.
2.
The
Lord
will
bear
witnesse
in
due
time
unto
the
innocency
of
his
oppressed
and
unjustly
defamed
servants
,
●s
here
the
Prophet
prayeth
for
in
his
prayer
,
and
doth
expect
it
:
Hold
not
thy
peace
,
O
God
.
3.
A
good
conscience
may
be
sure
to
be
cleared
from
false
imputations
,
and
should
comfort
it self
with
Gods
approbation
in
the
meane
time
,
because
whatsoever
infamie
the
believer
doth
lie
under
,
the
Lord
will
bring
forth
his
innocency
and
commendation
:
for
this
reason
among
others
,
the
Prophet
doth
call
the
Lord
,
O
God
of
my
praise
.
4.
Impudent
back-biters
will
put
such
a
face
upon
the
most
wicked
calumny
and
slander
of
an
innocent
servant
of
God
,
and
will
avow
it
openly
in
his
face
,
as
if
it
were
of
truth
,
as
here
we
see
:
For
the
mouth
of
the
wicked
,
and
the
mouth
of
the
deceitful
are
opened
against
me
,
they
have
spoken
against
me
with
a
lying
tongue
.
5
An
innocent
man
may
be
so
circumvented
with
calumnies
and
lies
forged
of
him
,
as
he
shall
be
unable
to
finde
out
any
way
to
clear
himself
,
as
here
we
see
;
They
compassed
me
about
also
with
words
of
hatred
,
6.
Albeit
,
when
an
innocent
man
hath
to
do
with
a
wicked
and
impudent
slanderer
,
he
may
be
put
to
no
lesse
hard
exercise
,
then
if
he
were
yoked
in
a
combat
to
fight
for
his
life
,
yet
it
is
comfort
when
God
and
his
own
conscience
know
that
he
suffereth
unjustly
:
They
fought
against
me
without
a
cause
.
7.
Innocency
,
kindnesse
and
good
deeds
,
done
by
the
godly
,
unto
the
wicked
instruments
of
Satan
,
will
not
exempt
them
from
their
malicious
calumniating
of
them
,
yea
,
no
man
is
more
subject
to
this
requital
then
they
who
do
deserve
best
of
the
wicked
world
,
even
Christ
and
his
servants
are
of
all
men
most
traduced
:
For
my
love
they
are
my
adversaries
,
saith
the
type
of
Christ
,
and
Christ
in
him
.
8.
It
is
not
the
way
to
overcome
the
calumnies
of
the
wicked
,
to
render
reviling
for
reviling
,
or
to
loose
the
tongue
unto
evil
words
;
but
the
only
way
to
overcome
all
,
is
to
go
to
God
as
Supplicants
,
as
here
the
Psalmist
did
;
But
I
gave
my self
to
prayer
.
9.
When
malicious
lips
against
a
man
are
joyned
with
the
ingratitude
of
the
Calumniator
,
it
maketh
up
a
fearful
ditty
against
the
slanderer
;
as
here
,
And
they
have
rewarded
me
evil
for
good
▪
and
hatred
for
my
love
.
Ver.
6.
Set
thou
a
wicked
man
over
him
:
and
let
Satan
stand
at
his
right
hand
:
7.
When
he
shall
be
judged
,
let
him
be
condemned
:
and
let
his
prayer
become
sin
.
8.
Let
his
dayes
be
few
:
and
let
another
take
his
office
:
9.
Let
his
children
be
fatherlesse
,
and
his
wife
a
widow
.
10.
Let
his
children
be
continually
vagabonds
,
and
beg
:
let
them
seek
their
bread
also
out
of
their
desolate
places
.
11.
Let
the
extortioner
catch
all
that
he
hath
:
and
let
the
stranger
spoile
his
labour
.
12.
Let
there
be
none
to
extend
mercy
unto
him
:
neither
let
there
be
any
to
favour
his
fatherlesse
children
.
13.
Let
his
posterity
be
cut
off
:
and
in
the
generation
following
let
their
name
be
blotted
out
.
14.
Let
the
iniquity
of
his
fathers
be
remembred
with
the
LORD
;
and
let
not
the
sin
of
his
mother
be
blotted
out
.
15.
Let
them
be
before
the
LORD
continually
;
that
he
may
cut
off
the
memory
of
them
from
the
earth
.
16.
Because
that
he
remembred
not
to
shew
mercy
,
but
persecuted
the
poore
and
needy
man
:
that
he
might
even
slay
the
broken
in
heart
.
17.
As
he
loved
cursing
,
so
let
it
come
unto
him
:
as
he
delighted
not
in
blessing
,
so
let
it
be
farre
from
him
.
18.
As
he
clothed
himself
with
cursing
,
like
as
with
his
garment
:
so
let
it
come
into
his
bowels
like
water
,
and
like
oile
into
his
bones
.
19.
Let
it
be
unto
him
as
the
garment
which
covereth
him
,
and
for
a
girdle
wherewith
he
is
girded
continually
.
20.
Let
this
be
the
reward
of
mine
adversaries
from
the
LORD
:
and
of
them
that
speak
evil
against
my
soul.
In
this
second
part
of
the
Psalme
,
he
pronounceth
the
most
fearful
vengeance
of
God
upon
malicious
calumniators
,
and
that
as
a
Prophet
and
the
Messenger
of
God
,
to
shew
the
wrath
of
God
against
such
wicked
persons
in
general
,
and
especially
against
the
enemies
of
the
Gospel
;
for
he
speaketh
here
as
the
type
of
Christ
,
as
Peter
sheweth
,
applying
this
prophecie
to
Iudas
by
name
,
Acts
1.20
.
Whence
learn
,
1.
Albeit
it
be
not
lawful
for
any
man
to
use
such
imprecations
,
out
of
private
revenge
,
or
against
any
man
in
particular
,
as
David
doth
,
who
was
led
as
a
Prophet
by
the
Spirit
of
God
,
yet
this
doth
shew
unto
us
,
that
fearful
and
heavie
are
those
judgements
which
attend
ingrateful
calumniators
of
honest
men
,
and
in
special
all
such
as
are
enemies
to
Christ
and
to
his
Gospel
,
and
to
his
faithful
Ministers
,
or
to
those
in
whom
the
work
of
Gods
grace
doth
appear
,
and
that
in
special
for
their
devising
and
fostering
lies
and
slanders
of
them
that
professe
Gods
truth
,
of
purpose
to
make
them
,
and
the
truth
which
they
maintaine
,
and
all
of
their
kinde
,
to
be
the
more
hated
and
despised
among
men
:
for
this
which
is
written
here
,
shall
be
their
judgment
,
according
as
they
draw
deeper
in
this
sort
of
transgression
,
and
do
approach
to
Iudas
his
treacherie
.
2.
More
specially
,
these
are
the
wages
and
reward
of
the
desperate
enemies
of
Christ
,
and
the
Gospel
,
and
Christs
servants
;
First
,
all
sort
of
mischief
shall
come
upon
such
a
mans
own
person
from
men
,
and
from
devils
,
and
from
Judicatories
,
and
from
Heaven
,
Wrath
shall
be
on
him
,
in
relation
to
his
liberty
,
to
his
enterprises
,
to
his
suits
of
law
,
and
his
exercise
of
Religion
,
till
he
be
cut
off
from
the
world
,
and
rooted
from
his
place
,
v.
6
,
7
,
8.
Secondly
,
mischief
shall
be
on
his
family
,
wife
and
children
,
goods
and
estate
,
whereof
his
children
shall
have
no
benefit
,
but
be
exposed
to
all
misery
without
pity
,
v.
9
,
10
,
11
,
12.
Thirdly
,
mischief
shall
be
upon
his
posterity
till
they
be
rooted
out
,
with
infamie
to
him
of
whom
they
came
,
being
pursued
in
wrath
to
the
third
and
fourth
generation
,
as
the
children
of
him
that
hated
God
,
till
his
fame
and
memory
perish
,
v.
13
,
14
,
15.
and
that
for
his
mercilesse
persecuting
of
the
Lords
poor
children
,
v.
16.
Fourthly
,
the
curse
of
God
,
without
hope
of
Gods
blessing
,
shall
pursue
his
gracelesse
and
cursed
disposition
,
to
the
vexation
of
his
soul
and
body
,
and
it
shall
be
fastened
on
him
on
all
hands
perpetually
,
v.
17
,
18
,
19.
as
the
just
reward
of
the
deadly
enemies
of
the
Lord
,
and
of
the
salvation
of
his
people
,
v.
20
▪
And
this
is
set
down
as
a
part
of
a
Psalme
of
David
,
to
be
sung
unto
Gods
praise
,
and
allowed
and
said
Amen
unto
,
by
all
the
people
of
God
,
against
the
desperate
and
unreconcileable
enemies
of
Christ
,
and
of
his
true
servants
,
whereby
the
Church
of
God
may
be
edified
and
kept
fast
in
the
faith
and
profession
of
Christ
,
and
free
from
persecution
of
his
faithful
servants
.
Ver.
21.
But
do
thou
for
me
,
O
GOD
,
the
Lord
,
for
thy
Names
sake
:
because
thy
mercy
is
good
:
deliver
thou
me
.
22.
For
I
am
poore
and
needy
:
and
my
heart
is
wounded
within
me
.
23.
I
am
gone
like
the
shadow
when
it
declineth
:
I
am
tossed
up
and
down
as
the
locust
.
24.
My
knees
are
weak
through
fasting
:
and
my
flesh
faileth
of
fatnesse
.
25.
I
became
also
a
reproach
unto
them
;
when
they
looked
upon
me
,
they
shaked
their
heads
.
The
third
part
of
the
Psalme
,
wherein
the
persecuted
Saint
putteth
up
prayer
unto
God
for
comfort
to
himself
,
and
for
delivery
,
using
sundry
reasons
for
strengthening
of
his
faith
,
to
v.
26.
where
he
repeateth
his
prayer
,
with
other
reasons
to
inforce
it
,
to
v.
●9
.
and
having
found
comfort
and
victory
,
he
closeth
the
Psalme
with
thanksgiving
,
v.
30
,
31.
From
his
first
prayer
,
and
the
reason
thereof
;
Learn
,
1.
Whatsoever
mischief
be
appointed
for
the
enemies
of
God
,
and
of
his
Son
Jesus
Christ
,
it
shall
not
prejudice
the
godly
persecuted
,
nor
hinder
their
accesse
unto
God
,
or
Gods
befriending
of
them
,
for
so
teacheth
the
Psalmist
;
But
do
thou
for
me
.
O
God
,
the
Lord
.
2.
It
concerneth
God
in
his
glory
,
as
to
punish
his
foes
,
so
to
defend
his
friends
and
children
:
Do
thou
for
me
for
thy
Names
sake
.
3.
The
plea
of
the
believer
is
not
his
own
goodness
,
but
the
readiness
of
Gods
mercy
unto
Supplicants
;
Because
thy
mercy
is
good
,
deliver
thou
me
4.
Because
God
is
good
and
merciful
▪
therefore
he
will
not
suffer
his
own
to
perish
in
their
affliction
;
Because
thy
mercy
is
good
,
deliver
thou
me
.
5.
Before
the
Lord
do
comfort
his
children
in
their
affliction
,
he
bringeth
them
to
the
sense
of
their
own
insufficiency
,
and
of
their
need
of
his
help
,
and
when
this
poverty
of
spirit
is
given
,
it
is
a
fore
runner
of
delivery
;
Deliver
thou
me
,
for
I
am
poor
and
needy
.
6.
As
the
Lord
by
affliction
doth
waken
the
sense
of
sin
,
and
wound
the
mans
spirit
,
so
is
he
a
ready
Physician
to
the
contrite
:
Deliver
thou
me
,
for
my
heart
is
wounded
within
me
.
7.
This
mortal
life
is
like
a
shadow
,
and
when
affliction
is
superadded
to
mortality
,
mans
life
is
like
the
shadow
of
the
evening
,
which
is
speedily
stretched
forth
til
it
vanish
,
and
when
a
Saint
is
in
this
condition
,
he
may
expect
the
fruit
of
Gods
compassion
,
as
here
,
Deliver
me
,
for
I
am
gone
like
a
shadow
when
it
declineth
.
8.
The
children
of
God
must
not
look
for
any
certain
dwelling
place
,
but
to
be
driven
to
and
fro
by
persecution
,
as
the
winde
maketh
the
locust
to
leap
from
place
to
place
;
I
am
tossed
up
and
down
as
the
locust
.
9.
The
grief
of
the
godly
under
persecutio●
may
overcome
the
natural
comfort
of
meat
and
drink
,
and
bring
their
body
to
wasting
leannesse
;
My
knees
are
weak
through
fasting
;
and
my
flesh
faileth
of
fatnesse
.
10.
As
it
is
usual
for
the
wicked
to
mock
the
godly
,
being
brought
low
by
persecution
:
so
there
is
no
part
of
the
crosse
more
heavie
to
the
godly
then
derision
;
I
became
also
a
reproach
unto
them
when
they
looked
upon
me
.
11.
That
which
God
doth
threaten
for
a
curse
on
the
wicked
,
may
for
the
point
of
outward
calamity
fall
upon
the
dearest
children
of
God
;
as
what
is
threatened
,
Deut
▪
28.
in
sundry
things
,
is
here
found
on
the
persecuted
childe
of
God
;
I
became
a
reproach
unto
them
,
they
shaked
their
heads
.
Vers.
26
▪
Help
me
,
O
LORD
my
God
:
O
save
me
according
to
thy
mercy
.
27.
That
they
may
know
that
this
is
thy
hand
:
that
thou
,
LORD
,
hast
done
it
.
28.
Let
them
curse
,
but
blesse
thou
:
when
they
arise
,
let
them
be
ashamed
,
but
let
thy
servant
rejoyce
.
29.
Let
mine
adversaries
be
clothed
with
shame
:
and
let
them
cover
themselves
with
their
own
confusion
as
with
a
mantle
.
He
prayeth
again
for
help
,
and
addeth
more
reasons
,
especially
this
reason
,
that
so
the
difference
of
Gods
dealing
with
his
servants
,
and
with
his
foes
may
the
better
appear
;
Whence
learn
,
1.
As
trouble
is
lengthened
and
lyeth
on
,
so
must
prayer
be
repeated
and
insisted
upon
,
as
here
:
Help
me
,
O
Lord
my
God
,
and
save
me
according
to
thy
mercy
.
2.
When
the
Lords
children
do
perceive
that
Gods
honour
is
obscured
by
their
suffering
,
they
become
no
lesse
desirous
to
have
God
restored
to
his
honour
,
then
to
have
themselves
delivered
from
trouble
;
Save
me
,
that
they
may
know
that
this
is
thy
hand
,
that
thou
,
Lord
,
hast
done
it
.
3.
Albeit
the
Lord
be
the
inflicter
of
the
troubles
of
the
godly
for
their
trial
,
and
for
manifestation
of
his
truth
toward
them
,
and
grace
in
them
,
yet
the
world
cannot
perceive
this
,
till
God
lift
up
the
hand
of
his
own
out
of
trouble
;
Save
me
,
that
they
may
know
that
this
is
thy
hand
,
and
that
thou
,
Lord
,
hast
done
it
.
4.
When
God
sheweth
himself
reconciled
to
a
soul
,
light
ariseth
in
trouble
,
to
let
them
see
both
their
own
relief
,
and
the
overthrow
of
their
adversaries
,
as
here
is
shewen
in
the
proposition
of
the
condition
of
the
godly
and
their
enemies
.
5.
It
matters
not
what
the
enemie
speak
against
the
godly
,
so
long
as
God
approveth
them
:
yea
,
the
more
the
enemie
be
despiteful
,
the
more
will
the
Lord
be
kinde
to
his
servants
:
Let
them
curse
,
but
blesse
thou
.
6.
When
the
controversie
between
the
godly
,
and
their
persecutors
cometh
before
the
Lord
to
be
judged
,
shame
shall
cover
the
face
of
the
persecutor
,
and
Gods
childe
shall
rejoyce
;
When
they
arise
,
(
to
wit
,
for
pleading
of
their
cause
)
let
them
be
ashamed
,
but
let
thy
servant
rejoyce
.
7.
The
pretences
whereby
the
wicked
deceive
their
own
consciences
in
persecuting
the
Saints
,
shall
be
their
sin
,
and
their
shame
and
confusion
;
Let
mine
adversaries
be
cloathed
with
shame
,
and
let
them
cover
themselves
with
their
own
confusion
,
as
with
a
mantle
.
Ver.
30.
I
will
greatly
praise
the
LORD
with
my
mouth
;
yea
,
I
will
praise
him
among
the
multitude
.
31.
For
he
shall
stand
at
the
right
hand
of
the
poore
:
to
save
him
from
those
that
condemne
his
soule
.
He
closeth
his
prayer
and
the
Psalme
comfortably
.
Whence
learn
,
1.
Albeit
the
persecuted
children
of
God
be
put
to
mourning
and
prayer
for
a
time
,
yet
the
issue
of
their
exercise
shall
be
joy
and
praise
;
For
I
will
greatly
praise
,
saith
the
Supplicant
here
.
2.
It
is
not
unusual
to
God
to
make
the
delivery
of
his
children
manifest
before
the
people
,
who
were
witnesses
of
their
hard
usage
by
the
wicked
,
and
to
make
his
servants
to
proclaim
his
praise
with
their
own
mouth
;
I
will
greatly
praise
the
Lord
with
my
mouth
,
yea
,
I
will
praise
him
among
the
multitude
.
3.
As
Satan
,
v.
6.
shal
stand
at
the
right
hand
of
the
Persecutor
,
both
to
drive
him
on
to
perdition
in
his
sin
,
and
then
to
accuse
him
&
torment
him
for
it
,
so
shall
the
Lord
stand
at
the
right
hand
of
his
persecuted
servants
in
their
lowest
condition
,
to
strengthen
them
under
their
trouble
,
and
to
deliver
them
out
of
it
;
For
he
shall
stand
at
the
right
hand
of
the
poor
▪
to
save
him
from
them
that
condemn
his
soul.
4.
Albeit
the
experience
of
the
promised
delivery
be
not
yet
come
,
yet
the
foresight
of
it
by
faith
in
Gods
Word
,
and
gracious
nature
,
is
sufficient
cause
of
joy
to
the
persecuted
Saint
,
and
matter
of
praise
unto
God
;
I
will
greatly
praise
the
Lord
with
my
mouth
,
for
he
shall
stand
at
the
right
hand
of
the
poor
to
save
him
.
PSALME
CX
.
THis
Psalme
containeth
the
doctrine
of
Christ
,
God
and
man
in
one
person
,
concerning
his
everlasting
Kingdom
and
Priesthood
,
whose
Kingdom
albeit
begun
to
be
manifested
among
the
Jewes
,
yet
was
to
be
extended
unto
the
Gentiles
with
great
success
,
v.
1
,
2
,
3
As
for
his
Priesthood
,
he
is
setled
therin
for
ever
by
an
Oath
,
v.
4.
and
that
with
the
overthrow
of
his
enemies
,
how
great
or
many
soever
,
v.
5
,
6.
yet
not
without
Christs
sufferings
,
by
which
he
was
first
to
be
humbled
,
and
then
to
be
exalted
,
v.
7.
Ver.
1.
THE
LORD
said
unto
my
Lord
,
Sit
thou
at
my
right
hand
:
until
I
make
thine
enemies
thy
footstool
.
In
the
first
place
,
the
Prophet
being
taught
of
God
,
describes
the
Person
of
Christ
,
in
both
his
Natures
,
and
in
his
Kingly
office
,
which
he
exerciseth
in
heaven
from
the
beginning
of
the
world
to
the
end
thereof
,
until
all
his
enemies
shall
be
destroyed
.
Whence
learn
,
1.
Albeit
the
understanding
of
Christs
person
and
offices
be
necessary
unto
the
Church
,
yet
none
know
the
Son
save
the
Father
,
and
they
to
whom
he
will
reveal
him
:
for
David
knew
Christ
only
by
the
Fathers
teaching
;
The
Lord
said
,
saith
he
.
2.
Christ
is
Davids
Son
,
and
Davids
Lord
also
:
Davids
Son
,
in
regard
Christ
assumed
his
humane
nature
of
Davids
seed
;
and
Davids
Lord
,
because
he
is
God
,
very
God
and
very
man
in
one
person
;
The
Lord
said
to
my
Lord
,
that
is
,
God
the
Father
revealed
to
me
concerning
God
the
Son
,
my
Lord
and
Redeemer
.
3.
Christ
in
his
Kingly
office
is
exalted
to
the
fellowship
of
glory
and
power
with
the
Father
,
authorized
by
him
in
his
Kingdome
,
and
established
therein
by
divine
decree
:
The
Lord
said
to
my
Lord
.
4.
Christ
since
the
beginning
of
the
world
hath
had
,
and
to
the
end
of
the
world
shall
have
enemies
to
his
Kingdome
,
who
shall
fight
against
him
,
but
he
shall
prevaile
over
them
complea●ly
and
gloriously
,
to
their
shame
and
confusion
:
Sit
thou
at
my
right
hand
,
until
I
make
thine
enemies
thy
footstool
.
5.
No
lesse
then
divine
power
is
able
to
subdue
the
enemies
of
Christs
Kingdome
;
for
devils
and
wicked
men
,
sin
,
death
and
hell
are
opposite
to
his
throne
;
Sit
there
until
I
make
thine
enemies
thy
footstool
.
6.
Albeit
this
victory
is
not
fully
obtained
,
till
the
end
of
the
world
,
because
of
the
renewing
of
the
battel
by
new
instruments
,
from
generation
to
generation
,
yet
till
then
and
for
ever
Christ
the
King
enjoyeth
his
glory
in
heaven
,
and
sitteth
judging
and
ruling
powerfully
all
things
for
the
good
of
his
Church
;
Sit
thou
at
my
right
hand
,
until
I
make
thine
enemies
thy
footstool
.
Ver.
2.
The
LORD
shall
send
the
rod
of
thy
strength
out
of
Zion
:
rule
thou
in
the
midst
of
thine
enemies
.
In
the
second
place
he
sheweth
the
meanes
and
manner
of
his
Conquest
and
governing
,
to
wit
,
by
the
preaching
the
Gospel
.
Whence
learn
,
1.
Christ
wanteth
not
a
rod
and
scepter
whereby
to
govern
,
but
he
hath
the
Word
of
God
preached
for
the
Ensign
of
his
Princely
power
and
preheminencie
,
which
is
the
arme
and
power
of
God
unto
salvation
to
every
one
that
believeth
▪
and
which
is
able
to
throw
down
every
strong
hold
exalted
against
the
knowledge
of
him
;
This
is
the
rod
of
thy
strength
.
2.
Christ
was
King
in
his
Church
,
and
was
in
exercise
of
his
office
before
his
Incarnation
,
and
that
by
his
Word
preached
,
which
is
the
rod
of
his
mouth
,
Isa.
11.4
.
For
he
shall
send
the
rod
of
thy
strength
out
of
Zion
,
presupposeth
the
rod
of
his
strength
in
Sion
.
3.
It
was
decreed
,
that
Christs
Kingdome
,
howsoever
first
and
most
clearly
manifested
among
the
Jewes
,
yet
should
not
be
limited
within
Iudea
,
but
should
go
forth
unto
the
Gentiles
for
subduing
them
;
The
Lord
shall
send
the
rod
of
thy
strength
out
of
Zion
.
4.
How
many
enemies
soever
shall
oppose
the
Kingdome
of
Christ
,
and
how
powerful
soever
they
shall
be
,
yet
Christ
shall
bear
rule
,
enjoy
his
Kingdome
,
maintaine
his
subjects
,
and
go
on
in
his
Conquests
;
Rule
thou
in
the
midst
of
thine
enemies
.
Ver.
3.
Thy
people
shall
be
willing
in
the
day
of
thy
power
,
in
the
beauties
of
holinesse
from
the
wombe
of
the
morning
:
thou
hast
the
dew
of
thy
youth
.
In
the
third
place
he
sheweth
what
successe
Christ
shall
have
;
for
he
shall
have
abundance
of
Converts
,
who
shall
come
to
his
Church
offering
themselves
▪
as
the
free-will-offerings
were
brought
to
the
beautiful
holy
Temple
,
and
that
in
such
multitudes
and
Con●●uence
,
as
his
young
Converts
shall
be
innumerable
,
like
the
dew
upon
the
grasse
,
which
dew
issueth
out
as
it
were
from
the
mornings
wombe
as
its
daily
birth
.
Whence
learn
,
1.
Whatsoever
course
our
Lord
shall
take
,
for
inviting
and
compelling
guests
to
come
to
his
feast
,
and
to
the
society
of
his
visible
Church
,
yet
only
his
Elect
,
his
redeemed
ones
,
all
of
them
are
made
most
willing
Converts
by
his
Omnipotent
power
,
effectually
inclining
their
hearts
,
and
making
them
willing
;
Thy
people
shall
be
willing
in
the
day
of
thy
power
.
2.
Christs
Church
by
the
administration
of
holy
Ordinances
,
by
the
setting
forth
of
the
Lords
holinesse
,
by
her
teaching
and
perswading
effectually
unto
the
duties
of
holinesse
,
is
exceeding
beautiful
in
the
eyes
of
God
,
and
of
spiritual
beholders
;
Thy
people
shall
be
willing
in
the
beauty
of
holinesse
.
3.
True
Converts
by
the
power
of
the
Gospel
are
Christs
children
and
off-spring
,
who
shall
grow
up
before
him
in
simplicity
and
harmlesnesse
,
as
the
youth
in
each
generation
do
grow
,
and
shall
be
for
multitude
as
the
starres
of
Heaven
,
as
the
sand
on
the
sea-shore
:
or
as
the
morning
dew
descending
from
the
Heaven
:
From
the
wombe
of
the
morning
,
thou
hast
the
dew
of
thy
youth
.
Ver.
4.
The
LORD
hath
sworne
,
and
will
not
repent
,
thou
art
a
Priest
for
ever
,
after
the
order
of
Melchizedech
.
In
the
fourth
place
,
is
his
Priesthood
setled
.
Whence
learn
,
1.
Christ
as
he
is
King
of
his
Church
,
so
he
is
Priest
also
,
for
the
teaching
of
Gods
will
to
his
subjects
,
for
reconciling
them
to
God
by
his
propitiatory
sacrifice
,
for
sanctifying
them
,
for
making
their
services
acceptable
,
for
bearing
the
iniquity
of
their
holy
things
,
for
interceding
alwayes
for
them
,
and
blessing
them
effectually
in
the
Name
of
the
Lord
:
Thou
art
a
Priest
,
saith
the
Lord
unto
our
Lord
.
2.
Christ
is
an
everlasting
Priest
,
who
liveth
for
ever
to
make
intercession
for
us
,
and
neither
needeth
nor
can
admit
any
successor
,
or
suffragan
to
himself
in
his
office
;
Thou
art
a
Priest
for
ever
.
3.
Christ
in
his
office
is
no
Usurper
,
for
he
is
called
to
it
,
his
Priesthood
is
unchangeable
,
confirmed
by
an
Oath
,
having
the
glory
of
God
laid
in
pawne
for
its
stability
and
continuation
without
change
:
The
Lord
hath
sworn
,
and
will
not
repent
,
thou
art
a
Priest
for
ever
.
4.
Aarons
order
was
not
confirmed
by
an
oath
,
but
was
an
imperfect
type
of
Christs
Priesthood
▪
to
endure
only
till
the
Lord
came
,
till
the
time
of
Reformation
came
,
and
was
to
be
changed
at
Christs
coming
;
for
seeing
a
change
behoved
to
be
made
of
the
Priesthood
.
a
change
behoved
also
to
be
made
of
the
Levitical
law
:
Thou
art
a
Priest
for
ever
▪
(
not
after
the
order
of
Aaron
,
but
)
after
the
order
of
Melchizedech
.
5.
Melchizedechs
order
,
was
not
the
patterne
,
but
a
type
and
shadowing
resemblance
of
Christs
Priesthhood
:
for
as
Melchizedech
in
his
Scriptural
being
is
mentioned
and
brought
in
,
without
shewing
who
was
his
father
or
mother
,
and
had
both
the
offices
of
King
and
Priest
joyned
in
his
person
,
and
was
first
King
of
righteousnesse
,
and
then
King
of
peace
;
as
is
more
largely
described
by
the
Apostle
in
his
Epistle
to
the
Hebrewes
:
so
is
Christ
really
without
beginning
and
ending
,
both
King
and
Priest
,
who
bringeth
perfect
righteousnesse
and
peace
to
his
subjects
;
Thou
art
a
Priest
for
ever
,
after
the
order
of
Melchizedech
.
Ver.
5.
The
Lord
at
thy
right
hand
shall
strike
through
Kings
in
the
day
of
his
wrath
.
6.
He
shall
judge
among
the
heathen
,
he
shall
fill
the
places
with
the
dead
bodies
:
he
shall
wound
the
heads
over
many
countreys
.
In
the
fifth
place
is
set
down
the
victory
of
Christ
over
his
enemie
.
Whence
learn
,
1.
Christ
the
Mediatour
,
and
King
of
his
Church
,
and
every
believer
in
him
,
have
God
ready
at
hand
in
all
that
they
have
to
do
:
for
as
Christ
is
at
the
right
hand
of
the
Father
for
glory
,
so
the
Father
is
at
Christs
right
hand
for
cooperation
and
assistance
:
The
Lord
at
thy
right
hand
,
saith
he
.
2.
As
the
Kings
and
Rulers
of
the
earth
are
usually
great
enemies
to
Christs
Kingdome
,
so
he
is
the
hardest
party
that
ever
they
sha●l
meet
with
:
The
Lord
at
thy
right
hand
shall
strike
through
Kings
.
3.
The
Lord
hath
a
time
of
patience
wherein
he
beareth
with
his
enemies
,
and
a
day
of
wrath
when
he
will
break
forth
against
his
adversaries
:
He
shall
strike
through
Kings
in
the
day
of
his
wrath
.
4.
Christs
Government
is
wise
and
just
,
convincing
some
of
sin
,
and
pordoning
the
penitent
;
convincing
others
of
sin
,
and
sealing
them
up
to
condemnation
,
casting
down
the
proud
,
and
comforting
the
cast
down
,
and
doing
all
things
for
the
good
of
the
subjects
most
discreetly
;
He
shall
judge
among
the
heathen
.
5.
Were
there
never
so
many
enemies
to
Christ
,
they
are
all
dead
men
before
him
,
whom
he
wili
kill
,
and
will
cast
their
carcases
in
the
ditches
of
their
own
campes
;
He
shall
fill
the
places
with
dead
bodies
.
6.
As
he
will
punish
the
multitudes
of
people
,
who
under
wicked
Commanders
do
oppose
his
Kingdome
:
so
will
he
in
special
punish
wicked
Rulers
,
that
lead
on
their
people
against
him
,
how
many
soever
they
be
who
are
joyned
in
conspiracy
;
He
shall
wound
the
heads
over
many
countreys
.
Ver.
7.
He
shall
drink
of
the
brook
in
the
way
:
therefore
shall
he
lift
up
the
head
.
In
the
last
place
is
set
down
the
manner
of
Christs
carrying
on
his
Kingdome
and
Priesthood
in
his
Church
,
to
wit
,
by
suffering
and
enderlng
hardship
,
as
a
good
souldier
pursuing
the
victory
:
for
which
his
humiliation
it
is
promised
he
shall
be
exalted
.
Whence
learn
,
1.
It
behoved
Christ
first
to
suffer
,
and
then
enter
into
glory
:
He
shall
drink
of
the
brook
in
the
way
;
or
,
he
shall
partake
of
the
waters
of
affliction
.
2.
Whatsoever
a
good
souldier
doth
,
or
suffereth
in
his
warfare
against
,
and
in
pursuit
of
his
enemies
,
Christ
did
and
suffered
in
pursuing
his
enemies
in
his
own
person
,
and
shall
do
and
suffer
in
his
mystical
body
;
He
shall
drink
of
the
brook
,
that
is
,
content
himself
with
any
obvious
entertainment
,
which
he
meeteth
with
in
the
chase
of
his
enemies
,
and
not
be
retarded
with
any
care
of
better
fare
,
then
what
may
further
his
purpose
.
3.
As
Christs
personal
sufferings
were
not
to
endure
any
longer
then
the
time
he
was
on
his
way
to
his
glory
,
so
neither
are
the
sufferings
of
his
souldiers
or
his
Church
militant
,
his
mystical
body
,
to
endure
any
longer
then
they
are
in
their
way
to
the
triumph
,
that
is
,
during
this
short
life
:
He
shall
drink
of
the
brook
in
the
way
.
4.
As
Christ
in
his
person
was
exalted
after
his
sufferings
as
Victor
,
and
did
enter
into
his
glory
:
so
shall
he
exalt
every
member
of
his
mystical
body
after
their
suffering
,
and
lift
up
their
head
:
for
it
is
appointed
even
for
the●●
,
through
many
afflictions
to
enter
into
glory
;
Therefore
shall
he
lift
up
the
head
.
PSALME
CXI
.
THe
scope
of
this
Psalme
is
to
stir
up
all
to
praise
God
,
and
that
for
so
many
reasons
as
there
are
verses
in
the
Psalme
.
The
exhortation
is
in
the
first
words
:
Praise
ye
the
Lord
.
The
reasons
follow
in
order
.
The
Psalme
is
composed
so
after
the
order
of
the
Hebrew
Alphabet
,
as
every
sentence
or
half
verse
beginneth
with
a
several
letter
of
the
A
B
C
in
order
,
and
all
the
Psalme
is
of
praise
only
.
Whence
we
learn
in
general
,
1.
Sometime
it
is
expedient
to
set
all
other
things
apart
,
and
employ
our selves
expressely
to
proclaim
the
praises
of
the
Lord
only
;
for
so
is
done
in
this
Psalme
.
2.
The
praises
of
the
Lord
are
able
to
fill
all
the
letters
,
and
words
composed
of
letters
,
in
all
their
possible
junctures
or
composition
;
for
so
much
doth
the
going
through
all
the
letters
of
the
A
B
C
point
out
unto
us
he
is
Alpha
and
Omega
,
and
all
the
middle
letters
of
the
A
B
C
of
praise
.
3.
The
praises
of
the
Lord
are
worthy
to
be
kept
in
memory
:
for
that
this
Psalme
may
be
the
better
remembred
,
it
is
composed
after
the
order
of
the
A
B
C
,
and
so
it
insinuateth
thus
much
to
us
.
Ver
1.
PRaise
ye
the
LORD
:
I
will
praise
the
LORD
with
my
whole
heart
in
the
Assembly
of
the
upright
,
and
in
the
Congregation
.
He
setteth
down
the
scope
of
the
Psalme
in
a
word
of
exhortation
to
praise
the
Lord
,
and
then
annexeth
ten
reasons
and
motives
thereunto
.
The
first
motive
is
from
his
own
example
;
Whence
learn
,
1.
When
we
are
about
any
part
of
divine
worship
.
it
shall
be
to
good
purpose
to
set
our
eye
mainly
upon
the
scope
which
we
propound
to
our selves
therein
:
for
so
with
lesse
wavering
of
thoughts
,
and
more
fixed
presence
of
minde
,
we
shall
follow
our
purpose
;
Thus
much
doth
the
Psalmists
example
here
teach
us
,
setting
down
all
he
purposeth
to
aime
at
in
this
word
,
Praise
ye
the
Lord
.
2.
The
Pastor
of
the
Congregation
,
being
about
to
stir
up
others
to
this
,
or
any
other
spiritual
duty
,
should
go
before
them
in
his
own
example
,
and
stir
up
himself
for
that
same
end
:
for
so
teacheth
the
Psalmist
,
saying
,
I
will
praise
the
Lord
.
3.
As
the
Lord
is
worthy
of
hearty
praises
,
so
should
we
with
our
heart
take
up
the
Song
,
and
bear
out
the
work
;
I
will
praise
the
Lord
with
my
whole
heart
.
4.
Solemn
meetings
of
Gods
children
for
Gods
publick
worship
,
and
furthering
one
another
therein
,
is
an
Ordinance
of
God
appointed
for
that
end
:
I
will
praise
in
the
Assembly
,
and
in
the
Congregation
.
5.
Albeit
the
true
members
of
the
Church
invisible
,
be
only
they
who
are
justified
,
and
who
are
regenerate
,
and
who
are
Students
of
sanctity
and
righteousnesse
;
and
albeit
such
only
are
fittest
hearers
,
discerners
and
joyners
in
the
Lords
worship
,
yet
must
the
whole
Congregation
,
or
visible
members
of
the
Church
,
whatsoever
they
be
before
God
,
be
admitted
to
the
fellowship
of
hearing
God
praised
;
for
thereby
the
elect
unconverted
may
be
regenerate
;
for
when
the
Psalmist
hath
said
,
I
will
praise
the
Lord
in
the
Assembly
of
the
upright
,
he
subjoyneth
also
,
and
in
the
Congregation
.
Ver.
2.
The
works
of
the
LORD
are
great
,
sought
out
of
all
them
that
have
pleasure
therein
.
The
second
reason
of
the
exhortation
to
praise
God
,
is
from
the
greatness
and
excellency
of
Gods
works
.
When●e
learn
,
1.
We
need
not
go
far
to
seek
matter
for
praising
the
Lord
,
his
works
are
at
our
hand
to
furnish
matter
;
and
albeit
the
Lords
works
in
comparison
one
with
another
be
some
of
them
greater
,
some
of
them
lesser
,
yet
all
and
every
one
of
them
being
looked
upon
severally
are
great
;
The
works
of
the
Lord
are
great
.
2.
Whatsoever
glory
doth
appear
in
Gods
works
▪
there
is
more
hid
treasure
and
excellency
therein
to
be
sought
out
,
and
if
men
do
not
see
much
in
Gods
works
,
it
i●
because
they
do
not
seek
them
out
;
The
works
of
the
Lord
are
great
,
sought
out
of
all
them
,
&c.
3.
It
is
a
mark
of
a
wise
childe
of
God
to
take
pleasure
in
Gods
work
,
and
to
take
pleasure
to
search
and
see
Gods
praise
therein
,
and
these
only
do
reap
the
right
use
and
benefit
thereof
;
They
are
sought
out
of
all
them
that
have
pleasure
therein
.
Ver.
3.
His
work
is
honourable
and
glorious
:
and
his
righteousnesse
endureth
for
ever
.
The
third
reason
of
praise
,
is
the
glory
and
honour
of
God
to
be
seen
in
his
works
.
Whence
learn
,
●
.
The
glory
of
Gods
wisdome
,
power
,
justice
or
mercy
,
or
some
of
his
attributes
,
is
stamped
upon
his
works
of
Creation
and
Providence
,
and
they
who
have
an
open
eye
to
look
upon
them
rightly
,
will
●cknowledge
it
;
His
work
is
honourable
and
glorious
.
2.
When
the
rayes
of
Gods
wisdom
,
power
,
goodnesse
,
or
any
attribute
,
are
perceived
in
his
work
,
they
cause
an
honourable
estimation
of
God
,
and
of
his
work
also
;
and
a
right
estimation
of
Gods
work
cannot
be
attained
till
his
glory
be
seen
in
it
;
His
work
is
honourable
and
glorious
.
3.
Albeit
the
world
alwayes
,
yea
,
and
Gods
children
also
,
do
often
misconstrue
the
Lords
work
and
dealing
with
themselves
and
with
others
,
yet
there
is
no
wrong
therein
,
there
was
never
any
wrong
,
nor
ever
shall
there
be
any
the
least
point
of
injustice
in
his
dealing
;
His
righteousnesse
endureth
for
ever
.
Ver.
4.
He
hath
made
his
wonderful
works
to
be
remembred
:
the
LORD
is
gracious
,
and
full
of
compassion
.
The
fourth
motive
to
praise
God
,
is
the
course
he
taketh
to
make
his
works
to
be
remembred
,
mixing
mercy
and
compassion
in
all
his
providence
towards
men
,
and
specially
his
own
people
.
Whence
learn
,
1.
What
the
Lord
hath
done
for
his
Church
,
he
hath
ordained
that
it
should
be
remembred
;
and
this
he
procureth
,
partly
by
printing
upon
his
works
the
large
impression
of
his
power
and
goodnesse
;
partly
by
doing
the
like
works
when
the
Church
standeth
in
need
thereof
;
and
partly
by
his
Ordinances
,
commanding
them
to
be
remembred
;
He
hath
made
his
wonderful
works
to
be
remembred
.
2.
As
the
grace
and
loving
pity
of
God
towards
his
Church
,
is
the
cause
of
the
wonderful
working
of
God
for
his
Church
:
so
are
they
strong
motives
to
cause
his
works
to
be
remembred
unto
his
praise
;
For
the
Lord
is
gracious
and
full
of
compassion
,
doth
here
infer
so
much
.
Ver.
5.
He
hath
given
meat
unto
them
that
feare
him
,
he
will
ever
be
mindful
of
his
Covenant
.
The
fifth
motive
to
praise
God
,
is
,
because
God
according
to
his
Covenant
provideth
for
the
necessities
of
his
people
.
Whence
learn
,
1.
The
Lord
in
all
ages
hath
carefully
furnished
maintenance
for
the
life
,
both
bodily
and
spiritual
of
his
own
people
;
He
hath
given
meat
to
them
that
feare
him
.
2.
As
what
good
the
Lord
doth
unto
his
people
,
is
because
of
his
Covenant
with
them
,
so
what
is
to
be
done
for
them
,
he
will
do
for
his
Covenants
sake
also
,
without
being
wearied
:
He
wil
ever
be
mindful
of
his
Covenant
.
Ver.
6.
He
hath
shewed
his
people
the
power
of
his
works
:
that
he
may
give
them
the
heritage
of
the
heathen
.
The
sixth
motive
to
Gods
praise
is
,
the
proof
which
he
gave
of
his
power
for
,
and
good-will
to
this
people
,
in
bringing
them
out
of
Egypt
and
unto
Canaan
.
Whence
learn
,
1.
The
Lords
working
wonderfully
and
extraordinarily
for
his
people
,
were
it
but
once
and
at
one
time
,
as
it
is
a
sufficient
reason
of
praising
him
ordinarily
at
all
times
thereafter
,
so
it
is
a
sufficient
prop
to
the
faith
of
his
people
at
all
times
;
for
this
use
are
we
taught
to
make
of
the
Lords
working
for
his
people
,
in
giving
them
the
heritage
of
the
heathen
.
2.
As
the
Lords
working
for
his
people
at
one
time
,
giveth
evidence
of
what
he
can
do
for
them
at
any
time
:
so
will
he
have
his
own
people
in
special
spectators
,
observers
and
witnesses
of
his
working
at
any
time
,
that
they
may
make
use
thereof
at
all
times
;
He
hath
shewed
his
people
the
power
of
his
works
,
that
he
may
give
them
the
heritage
of
the
heathen
.
Ver.
7.
The
works
of
his
hands
are
verity
and
judgement
:
all
his
Commandments
are
sure
.
8.
They
stand
fast
for
ever
and
ever
:
and
are
done
in
truth
and
uprightnesse
.
The
seventh
and
eighth
motives
to
Gods
praise
,
is
the
suitableness
of
his
Work
unto
his
Word
,
and
the
stability
of
his
Word
and
Works
in
truth
and
uprightness
.
Whence
learn
,
1.
The
works
of
the
Lord
done
for
his
Church
,
and
in
his
Church
to
his
people
for
their
correction
or
comfort
,
and
against
their
enemies
for
their
overthrow
,
do
prove
the
Lord
to
be
true
and
faithful
in
his
promises
and
threatenings
:
The
works
of
the
Lord
are
verity
and
judgement
.
2.
As
the
Words
and
working
of
the
Lord
agree
together
,
so
should
they
be
esteemed
of
,
acknowledged
and
commended
by
us
:
The
works
of
the
Lord
are
verity
and
judgement
.
3.
The
whole
Word
of
God
,
all
which
he
hath
commanded
us
to
observe
and
make
use
of
,
is
worthy
of
all
commendation
▪
and
of
perpetual
use
;
for
all
the
parts
of
it
do
agree
one
with
another
,
suitable
to
the
condition
of
his
people
in
all
ages
,
good
and
profitable
to
them
:
it
is
clear
and
plain
,
and
not
ambiguous
,
when
it
is
rightly
considered
and
compared
with
it self
:
for
even
the
ceremonial
law
,
albeit
abolished
for
the
outward
observation
of
the
carnal
ceremonie
,
which
figured
forth
Christ
to
come
,
yet
endureth
for
ever
in
the
real
signification
of
substance
,
benefits
and
duties
thereby
shadowed
forth
:
●nd
the
moral
law
▪
howsoever
it
serveth
to
condemne
me●
for
their
sins
;
yet
it
is
also
a
paedagogie
to
draw
and
drive
condemned
men
to
seek
righteousnesse
and
life
in
Christ
▪
and
to
lead
the
believer
along
i●
his
hand
to
heaven
;
All
his
Commandmnts
are
sure
,
they
stand
fast
for
ever
and
ever
,
and
are
done
in
truth
and
uprightnesse
.
Ver.
9.
He
sent
redemption
unto
his
people
:
he
hath
commanded
his
Covenant
for
ever
:
holy
and
reverend
is
his
Name
.
The
ninth
motive
to
Gods
praise
,
is
the
course
which
he
hath
taken
for
mans
salvation
,
and
for
his
divine
honour
.
Whence
learn
.
1.
The
Lord
ha●h
made
redemption
ready
for
men
,
and
haeh
given
forth
a
commission
for
making
offer
of
it
,
and
for
applying
it
to
the
benefit
of
the
believer
;
He
sent
redemption
to
his
people
.
2.
Whosoever
do
receive
the
message
of
Redemption
sent
unto
them
,
God
is
entered
with
them
in
an
everlasting
and
unchangeable
Covenant
,
for
grace
and
salvation
unto
them
:
He
hath
commanded
his
Covenant
for
ever
.
3.
Wherein
soever
God
hath
●ngaged
himself
by
Covenant
,
we
must
not
suspect
him
to
be
otherwayes
minded
then
he
hath
spoken
,
but
must
in
faith
and
fear
subscribe
to
his
declaration
,
lest
we
take
his
Name
in
vain
:
For
holy
and
reverend
is
his
Name
.
Ver.
10.
The
feare
of
the
LORD
is
the
beginning
of
wisdome
:
a
good
understanding
have
all
they
that
do
his
Commandments
,
his
praise
endureth
for
ever
.
The
tenth
motive
to
praise
God
is
,
from
the
fruit
of
believing
and
obeying
him
.
Whence
learn
.
1.
As
it
i●
true
wisdome
to
know
the
Lords
will
,
and
to
observe
it
:
so
then
do
men
begin
to
give
proof
of
wisdom
in
them
,
when
they
begin
to
make
conscience
of
the
obedience
of
faith
,
and
to
stand
in
awe
to
misbelieve
Gods
Word
,
or
disobey
his
commands
;
For
the
feare
of
the
Lord
is
the
beginning
of
wisdom
.
2.
Howsoever
the
wicked
who
follow
their
own
counsel
,
may
seem
wise
to
worldlings
,
and
the
Lords
children
to
be
simple
and
witlesse
,
yet
in
effect
,
the
man
that
studieth
constantly
unto
the
obedience
of
faith
,
is
the
only
wise
man
;
A
good
understanding
have
all
they
that
do
his
Commandments
.
3.
Albeit
many
do
neglect
to
praise
God
,
yet
he
shall
not
want
praise
:
for
the
matter
of
his
praise
shall
endure
,
and
he
shall
provide
such
as
shall
praise
him
,
from
generation
to
generation
,
and
for
evermore
;
His
praise
endureth
for
ever
.
PSALM
CXII
.
Ver.
1.
PRaise
ye
the
LORD
,
Blessed
is
the
man
that
feareth
the
LORD
:
that
delighteth
greatly
in
his
Commandments
.
THis
Psalme
is
a
praising
of
God
for
blessing
of
the
beleevers
,
and
the
whole
Psalme
doth
prove
that
the
beleever
is
blessed
,
which
Proposition
is
set
down
,
v.
1.
and
confirmed
with
so
many
reasons
as
there
are
verses
following
.
Whence
learn
,
1.
Albeit
in
singing
of
some
certain
Psalm
or
part
thereof
,
there
be
nothing
directly
spoken
of
the
Lord
,
or
to
the
Lord
,
yet
he
is
praised
when
his
truth
is
our
song
,
or
when
his
works
and
doctrine
is
our
song
,
as
here
it
is
said
;
Praise
ye
the
Lord
.
And
thereafter
the
blessedness
of
the
believer
taketh
up
all
the
Psalme
.
2.
It
is
the
Lords
praise
,
that
his
servants
are
the
only
blessed
people
in
the
world
:
Praise
ye
the
Lord
:
why
?
because
,
Blessed
is
the
man
that
feareth
the
Lord
.
3.
He
is
not
the
blessed
man
who
is
most
ob●ervant
to
catch
all
opportunities
to
have
pleasure
,
profit
and
worldly
preferment
,
and
careth
not
how
he
cometh
by
them
:
but
he
is
the
blessed
man
,
who
is
most
observant
of
Gods
will
,
and
careful
to
follow
it
;
Blessed
is
the
man
that
feareth
the
Lord
.
4.
As
there
is
matter
of
great
delight
and
contentment
in
Gods
Word
,
unto
all
them
who
feare
God
:
so
the
true
mark
of
a
sound
believer
and
fearer
of
God
,
is
delighting
to
know
,
beleeve
and
obey
Gods
Word
,
for
so
he
describeth
the
man
that
feareth
God
:
He
delighteth
greatly
in
his
Commandments
.
Ver.
2.
His
seed
shall
be
mighty
upon
earth
:
the
generation
of
the
upright
shall
be
blessed
.
The
first
proof
of
the
believers
blessednesse
,
is
the
blessing
of
his
children
,
(
if
God
shall
see
it
good
to
give
him
sons
and
daughters
of
his
body
,
)
or
the
blessing
of
those
that
do
by
his
teaching
and
example
follow
the
footsteps
of
his
faith
and
obedience
.
Whence
learn
,
1
Albeit
we
are
bound
to
serve
God
,
whether
he
give
unto
us
benefits
or
not
;
albeit
our
service
at
the
best
be
but
a
very
weak
endeavour
,
and
many
wayes
tainted
:
and
albeit
we
be
unprofitable
servants
,
presupposing
we
could
so
serve
,
as
we
should
give
perfect
obedience
,
and
do
all
that
is
commanded
;
yet
it
pleaseth
God
to
allure
us
unto
his
service
,
by
propounding
rewards
and
encouragements
unto
us
,
as
in
this
Psalme
we
see
.
2.
The
best
way
to
bring
a
blessing
on
our
children
and
posterity
,
is
to
feare
God
,
by
our
instruction
and
example
to
teach
them
to
follow
us
in
the
Lords
fear
;
For
their
seed
shal
be
mighty
upon
earth
,
even
Kings
and
Priests
unto
God
,
whatsoever
shall
be
their
worldly
portion
.
3.
Albeit
few
do
believe
,
yet
is
it
true
,
that
upright
dealing
hath
better
fruits
then
wittie
projecting
and
cunning
catching
:
The
generation
of
the
upright
shall
be
blessed
.
Ver.
3.
Wealth
and
riches
shall
be
in
his
house
:
and
his
righteousnesse
endureth
for
ever
.
The
second
proof
of
the
believers
felicity
,
is
the
blessing
of
him
in
his
outward
estate
.
Whence
learn
,
1.
Whether
God
shall
give
more
or
lesse
to
the
upright
man
,
one
way
or
other
it
shall
be
more
useful
to
him
then
all
the
wealth
of
the
wicked
can
be
to
them
:
Wealth
and
riches
shal
be
in
his
house
2.
Besides
the
temporal
commodity
and
fruits
in
this
life
of
the
believers
righteous
carriage
,
gracious
rewards
are
laid
up
for
him
in
another
life
for
ever
:
His
righteousnesse
endureth
for
ever
.
Ver.
4.
Vnto
the
upright
there
ariseth
light
in
the
darknesse
:
he
is
gracious
and
full
of
compassion
,
and
righteous
.
The
third
proof
of
the
believers
blessednesse
,
is
comfort
in
all
troubles
,
and
a
deliverance
out
of
all
difficulties
,
as
the
fruit
of
Gods
grace
enduring
in
him
.
Whence
learn
,
1.
Albeit
the
Lord
will
not
exempt
the
believer
from
dark
passages
of
his
providence
,
or
from
affliction
and
perplexity
,
yet
he
will
make
him
sure
of
comfort
,
direction
,
and
a
good
event
;
Unto
the
upright
there
ariseth
light
in
darknesse
.
2.
The
light
and
comfort
which
is
bestowed
upon
the
upright
,
is
the
fruit
of
Gods
grace
toward
him
,
and
of
the
juncture
of
saving
graces
in
him
:
for
the
words
may
be
extended
both
to
God
,
and
to
the
believer
by
Gods
donation
;
He
is
gracious
and
full
of
compassion
,
and
righteous
;
which
is
true
of
the
believer
in
some
degree
,
and
of
God
it
is
true
,
absolutely
and
infinitely
.
Ver.
5.
A
good
man
sheweth
favour
and
lendeth
;
he
will
guide
his
affaires
with
discretion
.
A
fourth
proof
of
the
believers
blessednesse
is
,
from
his
properties
or
fruitfulness
of
his
faith
,
in
the
works
of
justice
and
mercy
,
dispensed
with
discretion
.
Whence
learn
,
1.
The
believer
to
whom
God
hath
extended
favour
and
kindness
,
will
be
good
to
them
among
whom
he
liveth
,
and
by
the
fruits
of
equity
,
love
,
kindnesse
and
mercy
,
will
give
evidence
of
Gods
grace
dwelling
in
him
:
for
here
the
believer
is
called
,
A
good
man
,
who
sheweth
mercy
,
and
lendeth
.
2.
Grace
and
godlinesse
,
sound
and
fruitful
faith
,
do
not
make
men
to
become
fooles
without
discretion
,
but
do
consist
well
with
prudence
and
discretion
,
in
ordering
their
affaires
wisely
,
and
do
teach
them
to
give
,
when
,
what
,
and
to
whom
they
should
give
,
as
the
circumstances
of
time
,
and
place
,
and
person
,
need
of
the
partie
,
and
their
own
ability
do
require
:
He
will
guide
his
affaires
with
discre●ion
.
Ver.
6.
Surely
he
shall
not
be
moved
for
ever
:
the
righteous
shall
be
in
everlasting
remembrance
.
A
fifth
proof
of
the
beleevers
blessednesse
,
is
the
promise
of
his
stability
in
grace
,
and
estimation
with
God
for
ever
.
Whence
learn
,
1.
No
man
shall
serve
God
for
nought
;
the
grace
bestowed
upon
him
making
him
to
abound
in
well-doing
shall
be
followed
with
more
grace
,
rewarding
and
crowning
grace
in
him
,
and
in
special
he
shall
be
setled
in
the
state
of
grace
,
whatsoever
temporal
changes
of
inward
or
outward
condition
he
may
suffer
;
Surely
he
shall
not
be
moved
for
ever
.
2.
Albeit
the
world
may
misregard
the
believer
,
and
traduce
him
while
he
liveth
,
and
calumniate
him
when
he
is
dead
,
yet
his
memory
shall
remain
fresh
and
fragrant
before
God
,
Angels
and
good
men
who
know
him
:
The
righteous
shall
be
in
everlasting
remembrance
.
Ver.
7.
He
shall
not
be
afraid
of
evil
tydings
:
his
heart
is
fixed
,
trusting
in
the
LORD
.
A
sixth
proof
of
the
beleevers
blessednesse
,
is
from
the
peace
of
God
guarding
his
heart
against
the
fear
of
evil
.
Whence
learn
,
1.
Albeit
the
believer
wanteth
not
his
own
infirmities
and
feares
,
yet
he
is
not
overcome
of
fear
,
as
the
wicked
or
incredulous
are
;
He
shall
not
be
afraid
of
evil
tydings
.
2.
The
guard
of
the
godly
mans
heart
,
is
not
confidence
in
his
owne
wisdom
or
strength
,
natural
courage
or
any
earthly
thing
,
but
that
which
setleth
him
is
faith
in
God
:
His
heart
is
fixed
,
trusting
in
the
Lord
.
Ver.
8.
His
heart
is
established
,
he
shall
not
be
afraid
,
until
he
see
his
desire
upon
his
enemies
.
The
seventh
proof
of
the
believers
blessedness
,
is
his
security
from
his
enemies
.
Whence
learn
,
1.
Albeit
the
beleever
be
not
exempted
from
having
enemies
;
yea
,
and
those
mighty
and
terrible
,
and
such
as
will
be
studying
a
mischief
against
him
,
and
breathing
out
terrours
,
yet
faith
in
God
will
guard
his
heart
so
,
that
he
shall
not
be
moved
from
the
course
of
Gods
obedience
for
all
that
the
enemy
can
do
;
His
heart
is
established
,
he
shall
not
be
afraid
.
2.
The
light
of
Gods
Word
doth
shew
unto
the
believer
both
his
own
delivery
,
and
the
overthrow
of
his
enemies
▪
which
if
he
do
not
see
in
full
effect
in
his
own
time
,
yet
he
shall
foresee
it
in
the
predictions
of
Gods
Word
:
He
shall
not
be
afraid
,
until
he
see
his
desire
upon
his
enemies
.
Ver.
9.
He
hath
dispersed
,
he
hath
given
to
the
poor
:
his
righteousnesse
endureth
for
ever
:
his
horne
shall
be
exalted
with
honour
.
The
eighth
proof
of
the
believers
blessedness
,
is
from
his
constant
course
in
fruitfulness
of
faith
,
and
from
the
fruits
thereof
.
Whence
learn
,
1.
The
works
of
mercie
to
the
distressed
▪
are
a
special
fruit
and
commendation
of
the
faith
of
the
beleever
:
He
hath
dispersed
,
he
hath
given
to
the
poore
.
2.
The
beleever
so
giveth
as
he
may
be
still
able
to
give
to
many
;
He
hath
dispersed
.
3.
As
the
beleevers
righteousness
by
justification
,
so
his
endeavour
to
be
righteous
in
the
effect
of
sanctification
,
is
not
by
fits
,
but
constant
and
permanent
;
His
righteousnesse
endureth
for
ever
.
4.
Albeit
the
righteous
may
have
their
reputation
blasted
among
men
,
yet
God
in
due
time
shall
make
them
honourable
:
His
horne
shall
be
exalted
with
honour
.
Ver.
10.
The
wicked
shall
see
it
,
and
be
grieved
;
he
shall
gnash
with
his
teeth
,
and
melt
away
:
the
desire
of
the
wicked
shall
perish
.
The
last
proof
of
the
blessedness
of
the
beleever
is
,
that
his
enemies
shall
envie
his
happinesse
,
when
they
shall
see
the
godly
in
good
case
,
and
themselves
miserable
.
Whence
learn
,
1.
Sometime
,
even
in
this
life
the
Lord
so
exalteth
the
beleever
,
as
his
enemies
are
made
witnesses
thereof
to
their
grief
;
and
however
,
yet
at
length
at
the
great
day
they
shall
see
the
believers
joy
clearly
,
to
the
increase
of
their
own
sorrow
:
The
wicked
shall
see
it
,
and
be
grieved
.
2.
The
more
the
wicked
do
envie
the
good
of
the
godly
,
the
more
miserable
doth
he
make
himself
:
He
shall
gnash
with
his
teeth
and
melt
away
.
3.
As
the
seeming
good
which
the
wicked
doth
,
shall
be
consumed
and
vanish
;
so
the
good
which
he
hoped
and
desired
to
have
,
shall
never
come
to
be
enjoyed
by
him
,
but
shall
vanish
:
He
shall
melt
away
,
the
desire
of
the
wicked
shall
perish
.
PSALME
CXIII
.
THis
also
is
a
Psalme
of
praise
,
wherein
first
,
the
Proposition
,
that
God
is
to
be
praised
by
all
,
is
set
down
,
v.
1
,
2
,
3.
In
the
next
place
are
the
reasons
taken
from
his
incomparable
majesty
,
v.
4
,
5.
In
the
third
place
,
are
the
reasons
of
his
praise
taken
from
his
bountie
towards
men
,
in
raising
the
afflicted
unto
an
honourable
condition
,
v.
6
,
7
,
8.
and
enlarging
of
desolate
families
,
v.
9.
Ver.
1.
PRaise
ye
the
LORD
,
Praise
,
O
ye
servants
of
the
LORD
:
Praise
the
Name
of
the
LORD
.
2.
Blessed
be
the
Name
of
the
LORD
,
from
this
time
forth
,
and
for
evermore
.
3.
From
the
rising
of
the
Sunne
,
unto
the
going
down
of
the
same
:
the
LORDS
Name
is
to
be
praised
.
From
the
exhortation
to
praise
God
,
and
declaration
of
his
deserving
to
be
praised
;
Learne
,
1.
As
it
is
all
mens
duty
to
praise
the
Lord
,
so
in
special
it
is
the
duty
of
his
Ministers
,
and
Officers
of
his
house
.
First
,
because
their
office
doth
call
for
the
discharge
of
it
publickly
.
Next
,
because
as
they
should
be
the
best
esteemers
of
the
reasons
of
his
praise
,
so
also
should
they
be
the
fittest
instruments
to
declare
it
.
And
lastly
,
because
the
ungodly
are
deaf
unto
the
exhortation
,
and
dumb
in
the
obedience
of
it
:
therefore
when
he
hath
said
,
Praise
ye
the
Lord
,
he
subjoyneth
,
Praise
,
O
ye
servants
of
the
Lord
.
2.
As
the
Lord
will
not
be
known
,
but
as
he
declareth
himself
in
his
Word
,
so
he
will
not
be
praised
,
save
as
he
hath
declared
himself
;
Praise
the
Name
of
the
Lord
.
3.
The
time
of
the
exercise
of
Gods
praise
,
and
continuation
of
this
service
hath
no
terme
set
unto
it
,
but
is
to
endure
all
our
life
,
and
for
ever
after
;
Blessed
be
the
Name
of
the
Lord
from
this
time
forth
and
for
evermore
.
4.
The
praise
of
the
Lord
is
not
to
be
confined
unto
any
place
,
people
or
nation
,
but
course
should
be
taken
that
it
may
be
extended
from
one
end
of
heaven
to
the
other
,
from
east
to
west
,
on
both
hands
,
south
and
north
;
From
the
rising
of
the
Sunne
unto
the
going
down
of
the
same
,
the
Lords
Name
is
to
be
praised
;
for
every
where
there
is
matter
for
it
.
Ver.
4.
The
LORD
is
high
above
all
Nations
:
and
his
glory
above
the
Heavens
.
5.
Who
is
like
unto
the
LORD
our
God
?
who
dwelleth
on
high
.
In
the
reasons
taken
from
the
Lords
Majesty
;
Learn
,
1.
God
must
be
exalted
above
whatsoever
excellency
is
to
be
seene
in
Kings
and
People
in
all
the
earth
;
For
the
Lord
is
high
above
all
Nations
.
2.
God
must
be
exalted
above
whatsoever
glory
is
to
be
seen
in
the
Fabrick
of
Heaven
,
and
more
glory
must
be
given
to
him
then
what
all
the
creatures
can
expresse
:
for
heaven
and
earth
,
and
all
things
which
he
hath
made
,
are
but
the
effect
of
some
few
words
of
the
Lord
;
His
glory
is
above
the
Heavens
.
3.
Of
any
,
or
of
all
things
which
we
see
or
hear
of
,
or
can
imagine
,
there
is
no
comparison
to
be
made
with
God
,
who
hath
set
his
throne
above
all
the
creatures
;
Who
is
like
unto
the
Lord
our
God
,
who
dwelleth
on
high
?
Ver.
6.
Who
humbleth
himself
to
behold
the
things
that
are
in
heaven
,
and
in
the
earth
.
7.
He
raiseth
up
the
poor
out
of
the
dust
:
and
lifteth
the
needy
out
of
the
dunghil
.
8.
That
he
may
set
him
with
Princes
:
even
with
the
Princes
of
his
people
.
9.
He
maketh
the
barren
woman
to
keep
house
;
to
be
a
joyful
mother
of
children
:
Praise
ye
the
LORD
.
In
the
reasons
taken
from
the
Lords
gracious
providence
,
in
the
revolution
of
Kingdomes
and
families
;
Learne
,
1.
As
the
excellency
and
Majesty
of
God
is
so
great
,
that
in
regard
of
his
own
al-sufficiency
he
might
justly
despise
the
excellency
of
Angels
and
men
,
whereof
he
standeeh
in
no
need
:
so
the
Lords
taking
any
notice
of
men
or
Angels
,
is
a
point
of
humbling
of
himself
,
it
is
a
point
of
love
to
the
creature
,
making
him
stoop
so
low
as
to
look
toward
them
;
For
he
humbleth
himself
to
behold
the
things
that
are
in
heaven
,
and
in
the
earth
.
2.
As
the
Lord
declareth
himself
wonderful
in
the
works
of
Creation
,
so
also
in
the
works
of
Providence
,
in
changing
the
publick
affaires
of
Kingdomes
,
above
and
contrary
to
all
probability
and
expectation
of
men
;
He
raiseth
up
the
poor
o●t
of
the
dust
,
and
lifteth
the
needy
out
of
the
dunghil
.
3.
Preferment
unto
high
places
cometh
neither
from
the
east
,
nor
from
the
west
,
but
as
God
casteth
down
some
,
so
he
raiseth
other
some
,
That
he
may
set
them
with
Princes
,
even
with
the
Princes
of
his
People
.
4.
Gods
way
manifested
in
Scripture
,
is
contrary
to
the
course
of
levelling
,
for
he
will
have
some
to
be
in
a
mean
place
,
and
some
to
be
Princes
,
even
among
his
own
People
,
as
this
text
sheweth
.
5.
Howsoever
the
Lord
be
no
lesse
conspicuous
in
his
throwing
down
of
the
mighty
,
then
in
the
raising
of
the
poore
:
yet
will
he
rather
take
his
praise
here
from
his
lifting
up
of
the
needy
and
poore
,
then
from
the
casting
down
of
the
mighty
,
that
so
he
may
give
comfort
and
hope
to
the
dejected
that
depend
upon
him
:
He
lifteth
the
needy
out
of
the
dunghil
,
that
he
may
set
them
with
Princes
.
6.
It
ie
no
small
benefit
,
yea
,
it
is
the
greatest
dignity
in
the
world
,
to
be
advanced
not
in
wrath
,
but
in
mercy
,
to
rule
over
the
Lords
people
:
for
so
doth
God
here
commend
his
bounty
to
the
needy
;
That
he
makes
them
sit
with
the
Princes
of
his
People
.
7.
All
changes
in
mens
families
are
of
God
,
no
lesse
then
the
changes
of
St●te
;
He
maketh
the
barren
woman
to
keepe
house
.
8.
It
is
the
special
blessing
of
a
familie
to
increase
in
number
:
for
the
Lords
making
the
barren
beare
a
number
of
children
,
is
here
made
the
example
of
the
most
comfortable
change
of
a
distressed
house
:
He
maketh
the
barren
to
be
a
joyful
mother
of
children
.
9.
The
very
hearing
what
comfortable
changes
the
Lord
can
make
,
and
doth
make
the
afflicted
to
finde
,
is
a
matte●
of
refreshment
to
all
,
and
of
praise
to
God
from
all
▪
Praise
ye
the
Lord
.
PSALME
.
CXIV
.
THis
Psalm
is
a
praising
of
God
,
for
the
gracious
and
glorious
worke
of
delivering
of
his
people
out
of
Egypt
,
and
bringing
them
into
Canaan
,
and
that
for
six
reasons
.
The
first
whereof
is
,
v.
1.
The
next
,
v.
2.
The
third
,
v.
3.
The
fourth
,
v.
4.
The
fifth
with
the
special
use
thereof
,
v.
5
,
6
,
7.
The
sixth
,
v.
8.
Vers.
1.
WHen
Israel
went
out
of
Egypt
,
and
the
house
of
Iacob
from
a
people
of
strange
language
.
From
the
matter
of
praise
here
specified
;
Learn
,
1.
The
Lords
most
glorious
work
done
for
his
people
,
in
special
the
work
of
redemption
,
should
be
oftenest
remembred
,
as
the
mention-making
here
and
elsewhere
of
the
time
when
Israel
came
out
of
Egypt
,
sheweth
.
2.
Redemption
is
then
best
esteemed
of
,
when
the
miserable
condition
wherein
we
were
,
is
called
to
minde
,
as
here
Israels
Redemption
is
commended
from
the
state
they
were
in
,
in
Egypt
:
The
house
of
Iacob
went
from
a
people
of
a
strange
language
.
And
this
is
the
first
reason
of
commending
this
work
of
God
.
Vers.
2.
Iudah
was
his
sanctuary
:
and
Israel
his
dominion
.
The
next
reason
of
commending
this
glorious
work
,
is
the
joyning
of
delivered
Israel
in
a
near
fellowship
with
God
.
Whence
learn
,
1.
People
redeemed
by
God
,
are
no
more
their
own
,
but
are
the
Lords
purchase
,
redeemed
for
his
service
:
Iudah
was
his
sanctuary
,
and
Israel
was
his
dominion
.
2.
The
title
and
interest
which
God
justly
doth
claime
in
his
people
,
is
that
they
may
be
consecrated
unto
him
in
holinesse
,
and
subject
themselves
as
his
loyal
Subjects
to
his
Government
:
Iudah
was
his
sanctuary
,
and
Israel
was
his
dominion
.
3.
All
the
consecration
and
sanctification
of
Israel
,
is
comprehended
in
and
floweth
from
what
was
to
be
found
in
the
tribe
of
Iudah
,
and
that
is
in
Christ
Jesus
the
flower
of
his
tribe
:
All
Israel
is
his
dominion
,
but
Iudah
is
his
sanctuary
.
Vers.
3.
The
Sea
saw
it
,
and
fled
:
Iordan
was
driven
back
.
The
third
reason
of
Gods
praise
for
this
work
,
is
from
the
drying
of
the
red-sea
,
and
of
Iordan
,
that
his
people
might
passe
out
of
Egypt
,
and
into
Canaan
.
Whence
learn
,
1.
Gods
dealing
for
his
people
whom
he
hath
ransomed
,
doth
prove
his
wonderfull
power
for
them
,
and
love
towards
them
,
as
the
two
miracles
of
the
drying
of
the
sea
,
and
of
Iordan
do
commend
the
redemption
of
Israel
.
2.
When
God
will
deliver
his
people
,
no
opposition
can
hinder
,
and
when
he
will
possesse
them
in
what
he
promised
,
no
impediment
can
withstand
him
:
The
Sea
saw
it
,
and
fled
,
and
Iordan
was
driven
back
.
Vers.
4.
The
mountaines
skipped
like
rams
,
and
the
little
hills
like
lambs
.
The
fourth
reason
of
Gods
praise
,
is
the
causing
mount
Horeb
and
other
hills
(
in
their
way
to
Canaan
)
to
tremble
and
quake
,
when
he
put
forth
his
power
on
them
in
the
sight
of
his
people
.
Whence
learn
,
1.
There
is
no
power
in
the
earth
which
God
cannot
overtop
when
he
pleaseth
,
though
they
were
like
the
strongest
mountaines
:
for
as
he
can
shake
the
earth
,
so
can
he
move
and
remove
any
power
on
earth
,
as
he
gave
evidence
when
he
made
the
mountaines
by
earth-quake
to
skip
like
rams
,
and
the
little
hills
like
lambs
.
Vers.
5.
What
ailed
thee
,
O
thou
sea
,
that
thou
fleddest
?
thou
Iordan
that
thou
wast
driven
back
?
6.
Ye
mountaines
that
ye
skipped
like
rams
:
and
ye
little
hills
like
lambs
?
7.
Tremble
thou
earth
at
the
presence
of
the
LORD
:
at
the
presence
of
the
God
of
Iacob
:
The
fifth
reason
of
Gods
praise
,
is
the
evidencing
of
his
power
,
put
forth
before
his
people
,
in
so
wonderfull
and
miraculous
a
manner
,
as
no
cause
can
be
given
of
the
works
wrought
for
his
people
in
their
coming
out
from
Egypt
,
their
entry
into
Canaan
,
and
in
the
wildernesse
,
except
only
Gods
extraordinary
manifestation
of
his
presence
amongst
his
people
,
and
for
them
:
which
the
Psalmist
bringeth
forth
,
by
asking
the
cause
of
these
miracles
,
&
answering
the
question
by
the
terrible
presence
of
God
.
Whence
learn
,
1.
The
Lord
can
work
so
clearly
for
his
people
,
that
the
most
stupid
and
brute
souls
shal
be
convinced
of
his
respect
to
his
children
,
as
this
experience
doth
shew
.
2.
If
Atheisme
,
and
unbeliefe
in
men
could
finde
any
natural
reason
,
or
any
pretence
of
reason
,
whereby
they
might
obscure
the
glory
of
Gods
doing
for
his
people
,
they
would
not
faile
to
do
it
,
as
this
interrogation
teacheth
;
What
ailed
thee
,
O
thou
Sea
,
&
c
?
3.
The
more
narrowly
the
works
of
the
Lord
are
looked
unto
,
the
more
evidently
doth
his
power
and
presence
appeare
in
working
them
,
as
the
answer
unto
the
question
,
and
holding
forth
the
Lords
presence
twice
for
the
cause
of
such
changes
on
the
creatures
do
shew
.
4.
The
end
and
use
of
Gods
power
manifested
in
favour
of
his
people
,
is
first
,
that
all
flesh
should
fear
God
,
and
stand
in
awe
of
him
;
and
next
,
that
his
covenanted
people
should
look
upon
his
terrour
,
as
their
bulwarke
:
Tremble
thou
earth
at
the
presence
of
the
Lord
,
at
the
presence
of
the
God
of
Iacob
.
Vers.
8.
Which
turned
the
rock
into
a
standing
water
:
the
flint
into
a
fountain
of
waters
.
The
sixth
reason
of
Gods
praise
,
in
the
wo●k
of
delivery
of
his
people
out
of
Egypt
,
is
his
wonderfull
provision
for
their
drink
in
the
dry
wildernesse
,
by
dissolving
the
flinty
rock
into
water
.
Whence
learn
,
1.
Whomsoever
the
Lord
doth
redeem
,
and
set
upon
their
way
to
heaven
,
he
will
provide
for
whatsoever
is
necessary
for
their
sustentation
and
comfort
in
their
journey
,
as
his
providing
of
drink
for
the
camp
of
Israel
give●h
proof
.
2.
We
being
called
of
God
to
follow
our
Redeemer
,
till
we
be
put
in
possession
of
promises
,
must
not
stand
for
any
difficulty
,
or
disappearance
of
meanes
for
our
sustentation
and
comfort
,
for
God
can
work
his
purpose
by
contrary-like
meanes
:
He
turned
the
rock
into
a
standing
water
,
the
flint
into
a
fountaine-of
waters
.
PSALM
CXV
.
THe
Church
of
Israel
being
under
the
power
of
the
heathen
,
and
unable
to
help
themselves
,
do
flee
to
God
for
relief
;
and
in
the
former
part
of
the
Psalm
,
they
pray
for
delivery
,
strengthening
their
hope
to
be
heard
,
by
foure
argu●●●ts
,
unto
v.
●
.
In
the
latter
part
,
the
Church
is
encourage●
to
trust
in
God
,
and
to
expect
deliverance
in
due
time
,
by
several
reasons
,
all
serving
to
confirme
their
faith
,
unto
the
end
of
the
Psalme
.
Vers.
1.
NOt
unto
us
,
O
LORD
,
not
unto
us
,
but
unto
thy
Name
give
glory
:
for
thy
mercy
,
and
for
thy
truths
sake
.
In
praying
for
relief
from
the
bondage
of
idolaters
,
they
reject
all
confidence
in
themselves
,
and
bring
arguments
of
their
hope
to
be
helped
from
other
grounds
.
Whence
learn
,
1.
It
is
no
strange
thing
to
see
Gods
people
for
their
chastisement
,
or
trial
,
put
under
the
power
of
idolaters
,
as
this
experience
of
Israel
doth
shew
.
2.
When
we
seek
any
thing
from
God
,
we
ought
to
acknowledge
our
own
unworthinesse
and
ill
deserving
,
and
to
renounce
all
confidence
in
our selves
:
Not
unto
us
give
the
glory
,
saith
the
Church
here
.
3.
Albeit
the
Lords
afflicted
people
may
want
all
ground
of
hope
from
their
own
behaviour
,
yet
grounds
of
hope
can
never
be
wanting
,
when
they
look
to
Gods
mercy
and
truth
,
and
the
glory
of
his
grace
in
helping
of
them
:
Not
unto
us
,
O
LORD
,
not
unto
us
,
but
unto
thy
Name
give
glory
:
for
thy
mercy
,
and
for
thy
truths
sake
.
Vers.
2.
Wherefore
should
the
heathen
say
:
Where
is
now
their
God
?
The
second
reason
of
hope
to
have
their
〈◊〉
granted
,
is
because
if
the
Lord
do
not
deliver
them
,
idolaters
,
under
whose
power
they
do
lie
,
will
continue
to
blaspheme
the
true
Religion
,
and
the
true
God
,
whom
the
true
Church
doth
worship
.
Whence
learn
.
1.
The
enemies
of
the
Church
are
ready
to
blaspheme
the
true
Religion
,
when
the
Lords
people
are
brought
in
straits
,
and
under
their
power
,
as
here
,
The
heathen
say
,
Where
is
now
their
God
?
When
we
have
brought
our selves
in
misery
,
and
our
Religion
in
danger
of
disgrace
,
we
ought
to
be
more
carefull
to
have
the
Lord
restored
to
his
honour
;
and
true
Religion
restored
unto
its
own
beauty
,
then
to
be
freed
from
misery
;
for
the
Church
here
cannot
endure
the
dishonour
of
God
in
their
affliction
:
Wherefore
should
the
heathen
say
,
Where
is
now
their
God
?
Vers.
3.
But
our
God
is
in
the
heavens
:
he
hath
done
whatsoever
he
pleased
.
The
third
reason
of
hope
to
be
heard
,
is
,
because
God
is
omnipotent
,
and
supreme
Governour
of
all
things
,
and
his
authority
is
as
his
power
,
absolute
,
to
do
what
he
pleaseth
:
and
this
reason
strengthens
also
the
former
reason
.
Whence
learn
.
1.
The
more
the
wicked
do
oppose
God
and
the
true
Religion
,
the
more
should
his
servants
assert
his
glory
,
and
truth
:
as
the
Church
doth
here
,
saying
,
But
our
God
is
in
heaven
.
2.
The
consideration
of
Gods
absolute
power
,
and
authority
exalteth
God
above
all
idols
,
stoppeth
all
murmuration
against
his
dispensation
toward
his
people
,
and
their
enemies
;
closeth
all
disputation
against
his
revealed
will
,
and
looseth
all
objections
,
arising
from
difficulties
,
and
impediments
,
which
might
hinder
hope
to
be
helped
out
of
misery
,
as
here
we
see
,
Our
God
is
in
heaven
,
he
doth
whatsoever
he
pleaseth
.
Vers.
4.
Their
idols
are
silver
and
gold
:
the
work
of
mens
hands
.
5.
They
have
mouths
,
but
they
speake
not
:
eyes
have
they
,
but
they
see
not
.
6.
They
have
eares
,
but
they
hear
not
:
noses
have
they
,
but
they
smell
not
.
7.
They
have
hands
,
but
they
handle
not
:
feet
have
they
,
but
they
walk
not
:
neither
speak
they
through
their
throat
.
A
fourth
reason
of
hope
,
that
the
Church
shall
be
delivered
from
the
power
of
idolaters
,
is
,
because
there
is
no
other
God
to
deliver
them
,
save
the
Lord
:
Idols
can
neither
help
their
worshippers
,
nor
hurt
Gods
people
who
despise
them
,
and
therefore
his
people
will
hope
in
their
own
true
God
,
and
despise
idolaters
and
their
idols
both
.
Whence
learn
.
1.
Images
in
the
matter
of
Religion
whatsoever
they
seem
to
be
,
or
represent
,
are
but
idols
;
for
so
are
they
called
here
.
2.
Images
in
Religion
profit
nothing
,
but
bring
trouble
to
men
,
as
their
name
in
the
original
importeth
.
3.
Albeit
idolaters
do
bestow
largely
upon
their
Idols
;
and
put
upon
them
artificially
some
shape
,
to
represent
some
perfections
by
them
,
yet
the
riches
of
the
matter
can
give
them
no
excellency
:
They
are
but
silver
or
gold
at
the
best
,
their
forgers
and
authours
are
but
men
;
for
it
is
sufficient
to
disgrace
any
point
of
Religion
if
it
be
of
mans
devising
:
They
are
the
work
of
mens
hands
.
4
So
many
members
as
the
Images
have
,
serving
to
represent
some
perfections
by
them
,
are
so
many
lies
:
for
they
have
mouthes
,
but
speak
not
;
eyes
have
they
,
but
they
see
not
;
They
have
●ares
,
but
they
heare
not
;
noses
have
they
,
but
they
smell
not
;
they
have
,
hands
but
they
handle
not
;
feet
have
they
,
but
they
walk
not
,
neither
speak
they
through
their
throat
.
Vers.
8.
They
that
make
them
,
are
like
unto
them
:
so
is
every
one
that
trusteth
in
them
.
For
closing
this
reason
,
he
turneth
the
reproach
,
which
idolaters
did
cast
upon
the
true
God
and
his
worship
,
over
upon
themselves
.
Whence
learn
,
1.
Albeit
the
Lord
be
angry
at
his
own
people
,
yet
must
they
not
forsake
him
,
and
go
after
idols
to
be
helped
by
them
:
for
so
doth
the
Church
here
teach
us
.
2.
The
consideration
of
the
folly
of
false
Religion
,
should
make
us
cleave
the
closer
to
the
true
Religion
,
and
to
abhorre
the
errors
of
humane
devising
;
for
so
are
we
taught
by
this
example
.
3.
As
it
is
an
honour
to
be
of
the
true
Religion
,
so
it
is
the
greatest
disgrace
a
man
can
have
,
to
be
an
idolater
:
for
the
disgrace
of
the
idol
falleth
upon
the
worshipper
thereof
,
as
here
we
see
.
4.
All
idolaters
are
brutish
,
the
makers
of
idols
,
authorizers
of
them
,
worshippers
and
servers
of
them
,
are
all
like
reasonlesse
,
and
senslesse
blocks
,
in
this
matter
,
like
the
idols
which
they
make
:
They
that
make
them
,
are
like
unto
them
,
that
is
,
They
have
eyes
,
and
see
not
,
&c.
5
Whosoever
do
expect
any
good
,
by
making
or
worshipping
of
images
,
they
joyne
inward
worshipping
of
them
,
with
the
outward
:
and
in
their
expecting
any
good
by
that
means
,
they
prove
themselves
like
reasonlesse
blocks
,
as
void
of
true
wisdome
in
this
point
,
as
images
are
of
sense
and
motion
:
So
is
every
one
that
trusteth
in
them
.
Vers.
9.
O
Israel
trust
thou
in
the
LORD
,
he
is
their
help
,
and
their
sheild
.
10.
O
house
of
Aaron
,
trust
in
the
LORD
:
he
is
their
help
,
and
their
sheild
.
11.
Ye
that
fear
the
LORD
,
trust
in
the
LORD
:
he
is
their
help
,
and
their
shield
.
In
the
latter
part
of
the
Psalme
,
the
Church
is
encouraged
to
trust
in
the
Lord
,
and
so
to
expect
deliverance
according
to
the
petition
set
down
,
v.
1.
And
that
by
seven
reasons
.
The
exhortation
to
trust
in
God
is
threefold
,
one
directed
to
Israel
,
v.
9.
Another
to
the
Priests
,
and
Levits
,
v.
10.
The
third
to
all
that
fear
God
,
v.
11.
Unto
which
exhortation
,
the
first
reason
of
encouragement
is
added
and
repeated
again
and
again
.
Whence
learn
,
1.
No
tentation
of
affliction
should
drive
us
from
expecting
relief
in
trouble
,
and
trusting
in
God
for
it
:
for
notwithstanding
the
Church
here
is
under
the
feet
of
the
heathen
,
yet
all
are
exhorted
to
trust
in
God
:
O
Israel
,
trust
thou
in
the
Lord
.
2.
Whosoever
in
their
trouble
do
trust
in
God
,
may
be
assured
to
be
delivered
,
and
guarded
against
all
evils
which
may
marre
their
blessednesse
:
Trust
in
the
Lord
for
he
is
their
help
,
and
their
shield
.
3.
The
Ministers
of
Gods
house
should
go
before
the
Lords
people
in
trusting
in
God
,
and
adhering
to
him
,
specially
in
time
of
trouble
;
O
house
of
Aaron
,
trust
in
the
Lord
.
4.
Such
promises
as
are
made
in
common
to
the
house
of
Israel
,
are
sufficient
to
support
the
faith
of
publick
Ministers
of
the
Lords
house
,
as
here
we
see
:
He
is
their
help
,
and
shield
.
5.
As
every
one
that
feareth
God
,
is
of
the
number
of
true
Israelites
:
so
trusting
in
the
Lord
,
he
may
be
no
lesse
confident
of
the
consolation
,
and
protection
of
God
,
then
the
publick
Ministers
of
the
Lords
house
:
Ye
that
fear
the
Lord
,
trust
in
the
Lord
,
he
is
their
help
,
and
their
sh●●ld
.
And
this
is
the
first
reason
of
encouragement
to
trust
in
God
.
Ver.
12.
The
LORD
hath
been
mindfull
of
us
,
he
will
blesse
us
,
he
will
blesse
the
house
〈◊〉
Israel
:
he
will
blesse
the
house
of
Aaron
.
13.
He
will
blesse
them
that
fear
the
LORD
:
both
small
and
great
.
The
second
reason
of
encouragement
is
taken
from
former
experience
of
Gods
respect
unto
his
people
that
fear
him
:
and
the
third
is
taken
from
the
promise
of
blessing
them
,
in
time
to
come
.
Whence
learn
,
1.
Albeit
the
Lord
useth
to
afflict
his
people
,
yet
he
doth
not
forget
them
▪
or
lay
aside
affection
to
them
:
The
Lord
hath
been
mindful
of
us
.
2.
The
right
use
of
by-past
experience
of
Gods
care
of
us
in
affliction
and
trials
,
is
to
put
trust
in
God
in
after-times
of
new
trial
and
affliction
,
as
here
,
The
Lord
hath
been
mindfull
of
us
,
is
made
use
of
to
this
end
.
3
As
the
duty
in
trusting
in
the
Lord
,
is
common
to
all
sorts
of
persons
,
so
the
blessing
of
faith
is
common
▪
and
doth
belong
to
all
sorts
of
beleevers
,
great
and
small
:
He
will
blesse
us
,
he
will
blesse
the
house
of
Aaron
,
he
will
blesse
them
that
fear
the
Lord
,
both
great
and
small
.
Vers.
14.
The
LORD
shall
encrease
you
more
and
more
:
you
and
your
children
.
The
fourth
reason
of
encouragement
to
trust
in
the
Lord
,
is
,
because
the
number
of
beleevers
shall
be
multiplied
▪
Whence
learn
,
Albeit
the
Church
be
driven
,
to
deep
affliction
,
and
distresse
,
yet
the
number
of
the
believers
in
God
shall
increase
,
and
the
measure
of
Gods
graces
in
his
people
shall
be
augmented
,
and
no
age
even
unto
the
last
shall
want
a
posterity
of
believers
,
and
God
will
make
no
end
of
blessing
them
▪
which
is
●o
small
encouragement
unto
believers
:
The
Lord
shall
encrease
you
more
and
more
,
you
and
your
children
.
Vers.
15.
You
are
blessed
of
the
LORD
,
which
made
heaven
and
earth
.
The
fifth
reason
of
encouragement
is
,
because
God
omnipotent
hath
pronounced
believers
to
be
blessed
,
how
miserable
soever
they
may
seem
to
themselves
,
and
to
others
.
Whence
learn
,
1.
Whatsoever
distresse
believers
may
fall
into
,
yet
can
they
never
be
accursed
nor
deprived
of
the
blessing
of
righteousnesse
,
and
eternal
life
:
for
it
is
said
to
them
all
,
You
are
blessed
of
the
Lord
,
who
calleth
things
that
are
not
,
and
maketh
them
to
be
.
2.
The
sight
of
the
Lords
work
in
making
heaven
and
earth
of
nothing
,
should
strengthen
us
to
apprehend
how
richly
the
Lord
can
and
will
perfect
what
he
saith
of
blessing
his
people
:
You
are
blessed
of
the
Lord
,
who
made
the
heaven
and
the
earth
.
Vers.
16.
The
heaven
,
even
the
heavens
are
the
LORDS
:
but
the
earth
hath
he
given
to
the
children
of
men
:
The
sixth
reason
of
encouragement
to
trust
in
God
is
,
that
albeit
the
Lord
be
abundantly
satisfied
in
himselfe
,
and
needeth
nothing
from
the
world
,
yet
men
have
need
to
depend
upon
his
goodnesse
,
and
trust
in
him
,
who
hath
given
unto
them
the
use
of
his
creatures
on
the
earth
.
Whence
learn
,
1.
As
it
is
no
need
of
any
creature
which
hath
moved
God
to
make
a
world
,
but
rather
his
superabundant
self-sufficiency
hath
made
the
heavens
&
the
earth
,
to
this
end
,
that
therein
he
may
set
forth
his
al●●
sufficiency
to
the
creatures
:
so
is
it
no
need
of
mans
service
,
which
made
him
make
a
people
and
crave
service
of
them
:
for
he
could
be
served
with
what
he
hath
in
Heaven
;
The
heaven
,
even
the
heavens
are
the
Lords
.
2.
Albeit
God
hath
no
need
of
m●n
,
and
can
live
without
dependance
on
man
,
yet
man
cannot
live
without
dependance
on
God
,
and
use
of
his
creatu●es
in
the
world
▪
The
heaven
is
the
Lords
,
but
the
earth
hath
he
given
to
the
children
of
men
,
wherein
they
may
dwell
,
and
be
sustained
by
what
he
bestoweth
on
them
there
.
3.
As
the
plenty
of
●iches
of
the
earth
is
a
pawne
of
the
Lords
readinesse
to
give
better
things
unto
man
:
so
it
is
an
evidence
of
mans
poverty
,
and
need
of
the
service
of
so
many
of
Gods
creatures
,
and
of
his
obligation
to
trust
in
God
and
depend
upon
him
:
The
heaven
is
the
Lords
,
but
the
earth
hath
he
given
to
the
children
of
men
.
Vers.
17.
The
dead
praise
not
the
LORD
:
neither
any
that
go
down
into
silence
.
18.
But
we
will
blesse
the
LORD
▪
from
this
time
forth
and
for
evermore
.
Praise
the
LORD
.
The
seventh
reason
of
encouragement
to
trust
in
God
,
is
,
because
the
Church
of
believers
shall
be
continued
from
generation
to
generation
,
and
shall
never
want
reason
to
praise
and
blesse
God
,
from
this
time
forth
▪
and
for
ever
▪
Therefore
in
confidence
of
this
mercy
,
let
them
trust
in
him
,
and
praise
him
:
this
reason
he
maketh
clear
thus
;
The
dead
spiritually
cannot
praise
the
Lord
,
and
if
the
succession
of
the
Church
of
believers
should
be
now
cut
off
with
this
afflicted
generation
,
neither
could
we
who
live
,
praise
God
in
the
earth
longer
then
we
live
on
it
,
nor
should
there
be
any
Church
after
us
to
discharge
this
duty
among
the
children
of
men
:
but
this
is
impossible
,
for
God
shall
not
want
a
generation
of
living
believers
to
praise
and
blesse
him
for
his
goodnesse
to
the
worlds
end
;
Therefore
we
shall
〈◊〉
and
come
forth
of
this
present
affliction
,
and
ere
we
die
,
another
generation
of
believers
shall
take
this
work
off
our
hand
,
and
so
shall
we
that
are
the
Church
of
God
,
blesse
him
from
this
time
forth
and
for
evermore
:
Whereupon
he
exhorteth
all
men
in
this
confidence
to
praise
the
Lord
,
and
closeth
the
Psalme
.
Whence
learn
,
1.
If
there
were
not
a
Church
of
believers
,
God
should
want
his
praise
on
the
earth
:
for
the
dead
,
to
wit
spiritually
,
do
not
praise
the
Lord
.
2.
And
if
in
any
time
of
affliction
,
while
the
world
standeth
,
there
were
not
a
deliveran●●●●to
the
Church
,
so
that
one
generation
of
believers
might
●ot
follow
another
,
then
should
Gods
praise
among
the
children
of
men
be
abolished
out
of
the
world
:
for
as
the
〈◊〉
spiritually
cannot
praise
the
Lord
,
so
neither
can
the
dead
bodily
praise
him
among
them
that
know
him
not
;
that
is
;
on
the
earth
,
where
God●
praise
is
to
be
taught
unto
men
:
For
the
dead
praise
〈◊〉
the
Lord
,
so
neither
any
that
go
down
into
silence
.
3.
Because
God
shall
never
want
living
men
on
earth
to
praise
him
,
and
blesse
him
for
his
goodnesse
,
therefore
the
Church
of
believers
shall
be
continued
from
one
generation
to
another
;
that
they
may
blesse
and
praise
the
Lord
in
every
age
,
as
here
is
said
,
But
we
shall
praise
the
Lord
,
from
this
time
forth
and
for
evermore
.
4.
The
Churches
affliction
cannot
be
so
heavy
,
but
they
shall
have
cause
to
blesse
the
Lord
for
his
goodnesse
,
and
to
stirre
up
others
to
praise
God
with
them
:
for
the
Prophet
closeth
the
Psalme
made
in
deep
affliction
of
the
Church
with
,
Praise
the
Lord
.
PSALME
CXVI
.
THis
Psalme
is
a
threefold
engagement
of
the
Psalmist
unto
thanksgiving
unto
God
for
his
mercy
unto
him
,
and
in
particular
for
some
notable
delivery
of
him
from
death
,
both
bodily
and
spirituall
:
The
first
engagement
is
,
that
he
shall
out
of
love
have
his
recourse
unto
God
alwayes
by
prayer
,
v.
1
,
2.
The
reasons
and
motives
whereof
are
set
down
,
because
of
his
delivery
out
of
a
great
strait
,
v.
3
,
4
,
5
,
6
,
7
,
8.
The
second
engagement
is
to
a
holy
conversation
,
v.
9.
The
motives
and
reasons
whereof
are
set
down
,
v.
10
,
11
,
12.
The
third
engagement
is
,
unto
promised
praises
,
or
paying
of
praises
and
vowes
before
the
Church
,
with
the
reasons
thereof
,
v.
13
,
14
,
15
,
16
,
17
,
18
,
19.
Vers.
1.
I
Love
the
LORD
:
because
he
hath
heard
my
voyce
,
and
my
supplications
.
2.
Because
he
hath
enclined
his
eare
unto
me
:
therefore
will
I
call
upon
him
,
as
long
as
I
live
.
In
his
first
engagement
unto
a
constant
dependance
upon
God
,
and
calling
on
him
by
prayer
;
Learn
.
1.
As
it
is
among
the
wise
purposes
of
God
to
put
his
children
to
straites
,
that
they
may
call
on
him
,
and
he
by
granting
their
petition
may
give
them
a
new
proof
of
his
love
to
them
,
and
so
stirre
up
their
love
to
him
:
so
is
it
the
duty
of
his
children
,
to
stirre
up
their
love
to
God
,
upon
every
fresh
experience
of
his
respect
to
them
:
for
this
doth
the
example
of
the
Prophet
teach
us
,
I
love
the
Lord
,
because
he
hath
heard
my
prayer
.
2.
Not
Gods
benefits
,
but
God
himselfe
is
the
satisfactory
object
of
our
complacency
,
and
love
wherein
we
may
acquiesce
:
I
love
the
Lord
,
saith
the
Prophet
,
after
he
had
perceived
the
benefit
.
3.
To
lo●●
〈◊〉
for
himself
,
and
to
love
him
for
his
favour
,
and
benefits
bestowed
upon
us
,
do
consist
well
together
:
for
the
loving
of
him
for
his
favour
bestowed
on
us
,
doth
lead
us
to
love
him
for
himselfe
:
I
love
the
Lord
;
because
he
heard
my
voyce
,
and
my
supp●●●●ious
.
4.
The
root
of
thanksgiving
is
love
to
God
,
therefore
love
is
professed
,
before
thanksgiving
be
promised
;
I
love
the
Lord
,
is
first
set
down
,
and
then
a
promise
to
call
upon
him
in
all
straits
thereafter
.
5.
It
is
no
small
comfort
and
obligation
put
upon
a
man
,
to
have
experience
of
Gods
regarding
of
his
prayer
,
and
granting
of
his
request
,
as
the
Psalmists
twice
mentioning
of
it
sheweth
,
once
▪
v.
1.
and
here
again
;
because
he
hath
enclined
his
care
unto
me
.
6.
One
proof
of
Gods
hearing
of
our
prayer
,
may
and
should
stirre
us
up
to
believe
in
him
,
worship
him
,
and
have
our
recourse
by
prayer
unto
him
all
the
rest
of
our
life
:
Because
he
hath
enclined
his
eare
to
me
:
therefore
will
I
call
upon
him
,
as
long
as
I
live
.
Vers.
3.
The
sorrows
of
death
compassed
me
,
and
the
paines
of
hell
gat
hold
upon
me
:
I
〈◊〉
trouble
and
sorrow
.
The
summe
of
the
reasons
of
this
engagement
,
is
set
down
in
his
late
experience
,
containing
his
deep
●rouble
,
v.
3.
His
calling
to
God
for
relief
,
v.
4
And
Gods
grace
and
mercy
usually
extended
unto
poor
supplicants
,
which
helped
him
out
of
his
low
condition
,
v.
5
,
6
The
use
whereof
,
name
〈◊〉
rest
on
God
who
had
delivered
him
,
is
in
v.
7
▪
8.
From
his
trouble
and
danger
wherein
he
was
;
Learn
,
1.
It
is
no
〈◊〉
thing
to
see
a
godly
person
〈◊〉
be
in
fear
of
death
,
bodily
and
spirituall
,
temporal
and
everlasting
,
at
one
time
:
The
sorrows
of
death
compassed
me
,
and
the
paines
of
hell
got
hold
upon
me
.
2.
The
trouble
of
minde
and
conscience
also
,
whereunto
Gods
children
are
subject
,
as
they
are
found
in
their
several
degrees
,
cannot
easily
be
expressed
,
therefore
here
are
divers
words
used
,
Sorrowes
of
death
,
paines
of
hell
,
trouble
and
felt
sorrow
.
3.
The
greatnesse
of
the
trouble
,
danger
,
misery
and
straits
,
whereinto
the
Lord
doth
cast
his
own
,
doth
lay
a
greater
obligation
on
them
who
are
delivered
from
those
evils
,
and
maketh
Gods
glory
to
be
the
more
manifested
in
their
bringing
out
of
them
,
as
the
scope
of
the
Psalmists
laying
forth
of
his
troubles
here
doth
teach
us
.
Vers.
4.
Then
called
I
upon
the
Name
of
the
LORD
:
O
LORD
,
I
beseech
thee
deliver
my
soul.
From
his
course
taken
to
have
relief
by
calling
on
God
;
Learn
,
1.
The
only
true
remedy
of
a
grieved
soul
,
is
God
being
called
upon
by
prayer
;
for
he
is
a
strong
refuge
whereunto
the
humble
soul
may
flee
,
and
be
exalted
:
I
called
upon
the
Name
of
the
Lord
.
2.
There
is
place
and
time
for
prayer
,
even
when
the
danger
seemeth
greatest
,
and
the
condition
of
the
party
supplicant
appeareth
desperate
,
as
here
we
see
,
When
the
paines
of
hell
caught
hold
upon
me
,
then
called
I
on
the
Name
of
the
Lord
.
3.
Whether
our
desires
be
laid
open
before
God
in
many
words
,
or
few
,
it
is
not
material
before
God
:
such
a
hearty
speech
as
this
will
passe
before
God
for
prayer
,
O
Lord
,
I
beseech
thee
,
deliver
my
soul.
Vers.
5.
Gracious
is
the
LORD
,
and
righteous
:
yea
,
our
God
is
merciful
.
6.
The
LORD
preserveth
the
simple
:
I
was
brought
low
,
and
he
helped
me
:
From
the
fountaine
of
grace
and
mercy
,
whence
he
was
helped
;
Learn
.
1.
Gods
gracious
and
merciful
actions
do
give
evidence
of
his
gracious
nature
,
and
readinesse
to
shew
favour
to
all
men
,
who
according
to
the
tenor
of
the
Covenant
of
grace
do
●all
on
him
,
as
here
the
Psalmist
to
shew
the
cause
of
his
receiving
actually
a
good
answer
,
saith
,
Gracious
is
the
Lord
,
and
righteous
,
yea
,
our
God
is
mercifull
.
2.
There
is
nothing
wanting
in
Gods
attributes
,
which
may
give
assurance
to
the
believing
supplicant
,
to
have
his
request
granted
:
he
is
gracious
,
and
standeth
not
for
the
persons
unworthinesse
;
he
is
just
and
righteous
,
and
will
not
faile
to
keep
Covenant
,
and
performe
all
promises
;
he
is
mercifull
,
and
doth
not
stand
to
pardon
sinne
,
iniquity
and
transgressions
:
Gracious
is
the
Lord
,
and
righteous
,
yea
,
our
God
is
merciful
.
3.
The
Lords
children
commonly
are
not
the
worldly-wisest
people
,
but
for
the
most
part
are
of
mean
worldly
wit
,
and
whosoever
of
them
hath
any
measure
of
prudence
,
they
are
for
the
course
which
they
keep
in
trials
and
troubles
,
accounted
foolish
,
yea
,
and
in
their
own
estimation
they
are
very
witlesse
,
and
dare
not
leane
〈◊〉
their
own
understanding
,
but
do
seek
to
be
directed
of
God
;
therefore
they
are
here
and
elsewhere
called
simple
.
4.
Such
as
are
emptied
of
conceit
of
their
own
wisdome
,
and
seek
their
direction
,
protection
,
and
preservation
from
God
,
do
lie
nearest
unto
the
fountain
of
Gods
mercy
and
help
in
every
difficulty
:
For
the
Lord
preserveth
the
simple
.
5.
Any
one
example
of
Gods
grace
and
mercy
to
any
believer
,
is
sufficienr
to
prove
Gods
nature
,
inclination
,
readinesse
,
and
good
will
to
every
believer
that
calleth
on
him
;
so
reasoneth
the
Psalmist
,
I
was
brought
low
,
and
he
helped
me
.
Vers.
7.
Returne
unto
thy
rest
,
O
my
soul
:
for
the
LORD
hath
dealt
bountifully
with
thee
.
8.
For
thou
hast
delivered
〈◊〉
soul
from
death
,
mine
eyes
from
teares
,
and
my
feet
from
falling
.
Here
is
a
twofold
use
of
this
experience
,
one
to
settle
his
confidence
on
God
,
another
to
praise
God
▪
for
the
experience
of
so
great
a
delivery
.
Whence
learn
,
1.
The
general
use
of
all
the
experiences
of
Gods
favour
which
we
finde
,
is
the
strengthening
of
our
faith
in
God
,
as
here
we
are
taught
.
2.
〈◊〉
trouble
and
tentations
do
not
overcome
our
faith
,
yet
the
〈…〉
usually
do
pe●●urbe
,
if
not
the
peace
of
〈◊〉
conscien●●
〈…〉
least
the
pe●●●
of
our
minde
,
and
somet●●●●
the
peace
of
both
:
for
,
O
〈◊〉
,
returne
to
thy
rest
,
imports
a
disquieting
of
him
from
his
rest
.
3.
As
we
should
study
not
only
to
lay
hold
on
God
by
faith
,
but
also
to
rest
and
acquiesce
in
his
love
and
truth
confidently
:
so
should
we
take
advantage
of
every
fresh
experience
of
Gods
favour
,
whereby
we
encourage
our selves
to
relie
upon
Gods
grace
and
mercy
,
as
here
the
Psalmist
doth
:
Returne
unto
thy
rest
,
O
my
soul
,
for
the
Lord
hath
dealt
bountifully
with
thee
.
4.
Meditation
of
Gods
goodnesse
to
us
,
and
speaking
of
i●
in
the
third
person
,
is
a
ready
way
to
bring
us
unto
nearer
accesse
unto
God
,
and
to
speak
unto
his
Majesty
in
the
second
person
,
as
here
we
see
:
For
thou
hast
delivered
my
soul
from
death
,
saith
he
,
directing
his
speech
to
God
.
5.
When
outward
trouble
and
inward
tentations
do
set
upon
a
soul
at
one
time
,
when
men
do
shew
their
wrath
,
and
God
hideth
his
face
,
it
is
a
sad
condition
,
able
to
draw
teares
from
the
stoutest
heart
,
and
to
put
him
in
hazard
of
sinning
,
and
in
peril
to
perish
:
Thou
hast
delivered
my
soul
from
death
,
mine
eyes
from
teares
,
and
my
feet
from
falling
.
6.
As
an
humble
and
sensible
soul
will
pack
up
many
troubles
joyned
together
in
one
,
so
a
thankfull
soul
will
branch
one
mercy
out
in
sundry
particular
branches
,
as
here
the
Psalmist
distinguisheth
,
the
delivery
of
his
soul
from
death
,
of
his
eyes
from
teares
,
and
of
his
feet
from
falling
.
Vers.
9.
I
will
walk
before
the
LORD
,
in
the
land
of
the
living
.
The
second
engagement
by
way
of
thankfulnesse
,
is
unto
a
more
holy
way
of
walking
with
God
,
whereunto
as
his
faith
made
him
confident
,
that
he
should
attain
,
v.
10.
so
his
recovery
from
desperation
made
him
a
debtor
to
pursue
the
duty
,
v.
11.
and
a
debtor
in
so
high
a
measure
,
as
he
knew
not
how
to
be
thankfull
,
v.
1●
.
F●om
his
hopefull
engagement
to
a
holy
carriage
before
God
▪
and
his
Church
;
Learn
,
1.
It
is
a
good
use
of
experiences
of
Gods
goodnesse
unto
us
,
to
engage
and
oblige
our selves
to
a
more
sure
and
holy
ordering
of
our
wayes
,
as
the
Psalmist
did
:
I
will
walk
before
the
Lord
.
2.
As
the
time
of
our
life
is
the
proper
opportunity
of
shewing
our
thankfulnesse
to
God
:
so
the
visible
〈…〉
is
the
fittest
society
we
can
live
in
,
for
expressing
our
thankfulnesse
:
for
while
we
are
living
,
and
living
among
the
godly
(
beside
whose
society
the
rest
of
the
world
is
as
a
company
of
dead
corpses
)
we
have
time
and
place
o●
ma●●●esting
our
obedience
unto
God
:
I
will
walk
before
the
Lord
in
the
land
of
the
living
.
3.
As
a
sincere
conversation
hath
God
and
men
to
be
witnesses
unto
it
,
so
should
the
upright
servant
of
God
study
to
approve
himselfe
to
both
,
as
the
Psalmist
doth
:
I
will
walk
before
the
Lord
,
in
the
land
of
the
living
.
Vers.
10.
I
beleeved
,
therefore
have
I
spoken
:
I
was
greatly
afflicted
.
11.
I
said
in
my
haste
:
All
men
are
liars
.
12.
What
shall
I
render
unto
the
LORD
for
all
his
benefits
towards
me
?
He
addeth
motives
unto
this
his
confiden●
〈◊〉
●opefull
engagement
.
Whence
learn
,
1.
Faith
giveth
boldnesse
to
promise
to
our selves
,
and
of
our selves
,
what
the
Lords
Word
doth
give
warrant
for
:
I
believed
,
therefore
have
I
spoken
.
2.
Faith
is
our
surest
holding
of
Gods
blessings
,
more
sure
then
present
sense
,
or
experience
past
,
or
begun
possession
,
for
all
those
may
be
interrupted
,
and
overclouded
,
but
faith
laying
hold
on
Gods
Word
,
holds
fast
,
when
all
things
else
do
fail
.
I
believed
therfore
I
have
spoken
.
3.
Our
comfort
,
confidence
,
and
quietnesse
,
and
delivery
are
so
much
the
sweeter
,
as
heavy
troubles
and
tentations
have
gone
before
them
,
as
here
the
engagement
,
is
more
chearful
,
and
confidence
more
precious
,
Because
(
saith
he
)
I
was
greatly
afflicted
,
and
more
specially
,
I
said
in
〈◊〉
hast●●
:
All
men
are
liars
,
which
if
we
take
it
of
David
,
doth
shew
that
he
doubted
of
the
performance
of
the
promise
〈◊〉
●ingdome
,
made
in
Gods
Name
to
him
by
Samuel
,
and
therefore
was
so
much
the
more
comforted
,
when
he
saw
the
truth
of
it
appear
again
.
4.
The
servants
of
God
do
not
stick
to
confesse
their
faults
and
infirmities
unto
their
own
shame
,
when
thereby
God
may
be
glorified
;
as
here
the
Psalmist
saith
,
I
said
in
my
haste
▪
&c.
5.
Mis-beliefe
may
sometimes
so
farre
prevaile
▪
as
it
may
seem
to
reigne
,
and
a●
a
Judge
to
sit
down
,
and
give
ou●
decrees
:
I
said
in
my
haste
,
that
is
,
I
gave
it
forth
as
〈…〉
ion
or
decree
.
6.
As
hastinesse
is
the
proper
〈…〉
belief
,
so
it
cannot
endure
long
in
a
bel●●●er
,
but
〈…〉
the
time
▪
〈◊〉
inconsiderate
passion
,
and
〈◊〉
of
tentation
▪
I
said
〈◊〉
my
〈◊〉
.
7.
When
mis-belief
dares
not
directly
v●nt
it selfe
against
God
,
or
Gods
expresse
Word
,
it
fails
to
●uarrel
with
the
messenger
,
and
his
fidelity
in
his
commission
;
I
said
in
my
haste
,
All
men
are
liars
.
8.
He
that
seeth
Gods
benefits
rightly
,
shall
see
himself
unable
to
give
thanks
as
becomes
him
,
and
shall
be
forced
to
say
,
What
shall
I
render
unto
the
Lord
?
Yea
,
one
benefit
well
considered
,
shall
call
to
minde
many
by-past
,
and
present
with
it
,
many
other
present
mercies
,
as
this
one
delivery
maketh
the
Psalmist
say
,
What
shall
I
render
to
the
Lord
for
all
his
benefits
towards
me
?
9.
The
seen
impossibility
to
render
due
thanks
,
and
praise
to
God
for
his
mercies
to
us
,
should
not
hinder
us
,
but
rather
stirre
us
up
to
aime
at
the
duty
,
as
we
are
enabled
,
as
here
it
doth
the
Psalmist
.
Vers.
13.
I
will
take
the
cup
of
salvation
:
and
call
upon
the
Name
of
the
LORD
.
14.
I
will
pay
my
vowes
unto
the
LORD
,
now
in
the
presence
of
all
his
people
.
The
third
engagement
is
unto
expresse
praising
of
God
,
before
the
Congregation
,
as
he
had
vowed
,
v.
13
,
14.
the
reason
whereof
is
given
,
v.
15
,
16.
and
the
engagement
repeated
,
v
17
▪
18
,
19.
In
his
promising
to
pay
his
vows
,
and
to
give
thanks
publickly
,
〈…〉
to
the
forme
of
the
Levitical
ceremony
,
used
in
drink-offerin●
〈◊〉
as
1
Cor.
10.16
.
Whence
learn
,
1.
All
that
we
can
do
when
God
hath
bestowed
upon
us
all
that
can
be
desired
,
is
to
acknowl●d●●
the
goodnesse
of
God
,
and
to
thank
him
for
it
,
and
this
also
〈…〉
presented
unto
God
by
our
High
Priest
Jesus
Christ
▪
〈…〉
is
accepted
▪
I
will
take
the
cup
of
salvation
:
or
▪
I
will
take
the
cup
of
blessing
,
and
thanksgiving
for
salvation
granted
to
me
for
the
true
sacrifices
sake
.
2.
It
is
reckoned
by
God
as
a
point
of
thankfulnesse
for
benefits
already
received
,
to
come
to
God
,
and
seek
yet
more
benefits
of
him
,
as
our
need
requireth
▪
as
here
we
see
:
I
will
take
the
cup
of
salvation
,
and
call
upon
the
Name
of
the
Lord
.
3.
In
time
of
straits
it
is
lawfull
〈…〉
of
our
faith
,
and
to
tie
us
the
more
firmly
to
give
〈…〉
God
,
to
make
a
vow
to
God
that
we
will
praise
him
〈…〉
we
vow
nothing
but
what
God
doth
allow
,
and
〈…〉
not
〈◊〉
to
put
an
obligement
upon
God
to
help
〈…〉
here
,
I
will
pay
my
vowes
unto
the
Lord
▪
now
in
presence
of
all
his
people
4.
When
a
law●●ll
vow
is
made
,
we
should
be
mindfull
to
performe
it
truly
,
as
the
Psalmists
example
here
teacheth
us
.
Vers.
15.
Precious
in
the
sight
of
the
LORD
,
i●
the
death
of
his
Saints
.
16.
O
LORD
,
truly
I
am
thy
servant
,
I
am
thy
servant
,
and
the
sonne
of
thy
handmaid
:
thou
hast
loosed
my
bonds
.
The
motives
of
this
engagement
are
:
first
,
because
God
esteemeth
much
of
the
blood
of
his
servants
,
〈…〉
,
because
God
had
used
him
as
own
of
hi●
own
family
▪
and
made
him
as
a
free-born
childe
,
to
be
set
〈…〉
the
bondage
he
was
in
,
v.
16.
Whence
learn
▪
〈◊〉
children
are
,
and
should
study
to
be
more
and
more
good
,
mercifull
,
and
me●k
:
for
thus
much
doth
●he
word
Saints
in
the
O●iginal
signifie
.
2.
Albeit
the
Lords
children
are
very
precious
in
his
eyes
,
yet
will
he
put
them
to
sufferings
,
and
hazard
of
life
,
but
lets
them
not
be
killed
,
except
he
see
it
for
his
own
honour
,
and
theirs
also
;
and
in
that
case
,
howsoever
the
world
shall
esteem
of
their
death
,
yet
shall
it
be
deare
and
precious
in
Gods
eyes
:
Precious
in
the
eyes
of
the
Lord
,
is
the
death
of
his
saints
.
3.
What
estimation
God
manifesteth
himselfe
to
have
of
any
of
〈…〉
,
he
hath
the
same
estimation
of
all
;
and
what
proof
he
〈◊〉
of
his
estimation
of
them
,
in
the
preservation
of
〈…〉
in
time
of
their
danger
and
suffering
,
it
may
〈…〉
his
care
of
all
:
for
the
Psalmist
intending
to
〈…〉
the
care
he
had
of
him
,
draweth
up
the
praise
with
〈…〉
the
Saints
:
Precious
in
the
sight
of
the
Lord
,
is
the
〈◊〉
of
his
Saints
,
without
exception
.
4.
What
priviledges
we
do
believe
to
belong
to
Gods
children
,
we
may
and
should
apply
them
to
our selves
,
as
the
Psalmist
doth
〈…〉
the
general
doctrine
of
Gods
estimation
of
his
〈…〉
to
himselfe
in
particular
saying
,
〈…〉
5.
He
who
feareth
,
or
〈…〉
children
to
himselfe
under
some
〈…〉
apply
it
to
himselfe
under
some
〈…〉
condition
〈…〉
as
here
,
〈…〉
say
,
〈…〉
handmaid
,
that
is
,
●
born
〈…〉
of
the
bond-maid
under
the
〈◊〉
was
born
a
〈…〉
to
the
Master
of
the
family
.
6.
How
unworthy
soever
we
finde
our selves
of
the
meanest
stiles
of
the
Lords
children
,
yet
must
we
joyne
our selves
to
that
number
under
some
title
,
and
not
suffer
our selves
to
be
put
out
of
that
society
,
as
here
the
Psalmist
,
albeit
conscious
to
his
own
unworthiness
and
infirmity
in
service
,
yet
being
conscious
also
to
an
honest
purpose
,
and
endeavour
to
serve
God
,
doth
averre
and
assert
his
interest
in
God
as
a
servant
,
and
doubleth
and
trebleth
the
asseveration
:
Truly
I
am
thy
servant
,
and
again
,
I
am
thy
servant
,
and
the
third
time
,
The
sonne
of
thine
handmaid
;
because
borne
within
the
visible
Church
,
a
childe
of
the
Covenant
,
claiming
right
unto
Gods
family
by
it
.
7
Albeit
we
can
speak
little
of
our
doing
service
unto
God
,
yet
if
we
can
speak
of
Gods
doing
to
us
and
for
us
,
as
for
his
own
children
▪
delivering
us
from
the
bonds
of
sin
,
Satan
,
hell
,
and
hellish
torments
of
conscience
,
we
shall
prove
the
point
of
our
interest
in
God
,
as
here
the
Psalmist
,
for
proof
that
his
death
was
precious
in
Gods
eyes
▪
and
that
he
was
cared
for
as
a
childe
of
the
family
,
saith
;
Thou
hast
loosed
my
bonds
,
and
so
he
proveth
his
point
.
Vers.
17.
I
will
offer
to
thee
the
sacrifice
of
thanksgiving
,
and
will
call
upon
the
Name
of
the
LORD
.
18.
I
will
pay
my
vowes
unto
the
LORD
,
now
in
the
presence
of
all
his
people
:
19.
In
the
courts
of
the
LORDS
house
:
in
the
middes
of
thee
,
O
Ierusalem
:
Praise
ye
the
LORD
.
He
repeateth
the
third
engagement
unto
solemn
praising
of
God
,
and
with
this
also
,
the
first
engagement
unto
dependance
on
God
,
by
worshipping
and
invocating
of
his
Name
.
Whence
learn
,
1.
Believers
in
the
Church
of
Israel
before
Christ
,
did
not
rest
upon
the
extern●l
ceremonies
,
but
did
look
through
them
to
the
spiritual
intent
and
signification
of
the
ceremonies
:
for
moral
and
spiritual
service
is
here
promised
by
the
Psalmist
;
I
will
offer
to
thee
the
sacrifice
of
thanksgiving
,
and
will
cal●
upon
the
Name
of
the
Lord
.
2.
Believers
in
the
Church
of
Israel
knew
that
even
no
moral
service
,
nor
spiritual
service
was
acceptable
to
God
,
except
through
the
intercession
,
suffering
,
and
oblation
of
Christ
,
signified
by
the
sacrifices
;
for
therefore
doth
he
call
his
praising
of
God
a
sacrifice
;
I
will
offer
unto
thee
the
sacrifice
of
thanksgiving
.
3.
The
promises
and
vowes
of
the
sincere
servant
of
God
,
should
not
be
fleeting
motions
,
and
rash
expressions
,
but
resolute
and
fixed
purposes
of
the
heart
,
which
a
man
needs
not
repent
or
alter
,
as
the
repeating
of
the
former
engagement
here
doth
teach
us
:
I
will
pay
my
vowes
,
&c.
is
repeated
in
the
same
words
.
4.
Publike
assemblies
of
Gods
people
and
places
to
meet
in
are
needful
,
that
by
this
meanes
God
may
be
more
solemnly
glorified
,
and
his
people
edified
and
strengthened
in
the
service
of
God
,
and
profession
of
his
truth
:
I
will
pay
my
vowes
in
the
courts
of
the
Lords
house
,
in
the
midst
of
thee
,
O
Ierusalem
.
5.
When
a
man
hath
said
all
he
can
for
Gods
praise
;
he
must
acknowledge
that
Gods
praise
is
a
work
which
requireth
more
hands
then
his
own
,
to
lift
at
such
a
weighty
sacrifice
;
for
this
doth
the
Prophets
example
teach
us
,
closing
the
Psalme
with
Praise
ye
the
Lord
.
PSALM
CXVII
.
Ver.
1.
O
Praise
the
LORD
all
ye
Nations
:
praise
him
all
ye
people
.
2.
For
his
merciful
kindness
is
great
towards
us
:
and
the
truth
of
the
LORD
endureth
for
ever
.
Praise
ye
the
LORD
.
THis
Psalme
is
an
exhortation
to
the
Gentiles
to
praise
God
,
v.
1.
for
his
mercy
and
truth
toward
his
people
,
v.
2.
Whence
learn
,
1.
In
Gods
worship
it
is
not
alwayes
necessary
to
be
long
;
few
words
sometime
say
what
is
sufficient
,
as
this
short
Psalme
giveth
us
to
understand
.
2.
The
Conversion
of
the
Gentiles
was
foreseen
and
foretold
long
before
the
Jewes
were
rejected
,
as
this
exhortation
directed
unto
them
,
and
prophesying
of
their
praising
God
doth
give
evidence
.
3.
Invitation
of
any
to
the
fellowship
of
Gods
worship
,
and
in
special
unto
praise
and
thanksgiving
,
is
an
invitation
of
them
to
renounce
their
sinful
course
,
and
to
subject
themselves
unto
God
in
Christ
,
and
to
embrace
the
offer
of
his
grace
,
that
so
they
may
joyne
with
the
Church
in
the
song
of
praises
:
for
all
the
Nations
are
invited
to
come
unto
the
society
of
the
Church
in
these
words
;
O
praise
the
Lord
,
all
ye
Nations
.
4.
Yea
,
this
invitation
of
all
the
Nations
to
praise
God
,
set
down
in
Scripture
,
is
a
prophecy
which
was
to
take
effect
in
all
the
elect
Gentiles
in
all
Nations
,
for
so
reasoneth
the
Apostle
,
Rom.
15.11
.
from
this
place
,
Praise
him
all
ye
people
.
5.
Albeit
there
be
matter
of
praise
unto
God
in
himself
,
though
we
should
not
be
partakers
of
any
benefit
from
him
,
yet
the
Lord
doth
give
his
people
cause
to
praise
him
for
favours
to
them
in
their
own
particular
:
For
his
merciful
kindnesse
is
great
towards
us
.
6.
There
is
no
lesse
reason
to
praise
God
for
what
he
hath
promised
,
then
for
what
he
hath
given
already
;
For
the
truth
of
the
Lord
endureth
for
ever
,
is
made
a
reason
of
his
praise
.
7.
As
Gods
kindnesse
and
truth
are
the
pillars
of
our
salvation
,
so
also
are
they
the
matter
of
our
praise
,
which
alwayes
go
together
,
and
run
in
the
same
channel
toward
the
same
persons
,
and
do
run
abundantly
and
for
ever
together
;
His
kindnesse
is
great
towards
us
,
and
the
truth
of
the
Lord
endureth
for
ever
.
8.
All
they
who
hear
of
God
,
are
bound
to
praise
God
:
Praise
ye
the
Lord
.
PSALME
CXVIII
.
THe
Psalmist
in
this
thanksgiving
for
bringing
him
so
wonderfully
to
the
Kingdome
,
prophesieth
in
this
Psalme
of
Christs
troubles
by
his
enemies
,
and
of
his
victories
over
them
,
both
in
his
own
person
,
and
in
his
mystical
body
.
This
Psalm
hath
such
an
eye
and
respect
unto
Christ
and
his
Church
,
that
whatsoever
shadow
of
these
things
may
be
found
in
David
,
the
main
substance
and
accomplishment
of
all
things
herein
contained
,
are
to
be
found
most
clearly
and
fully
in
Christs
wrastling
with
his
enemies
,
and
his
triumphing
over
them
for
the
comfort
of
the
Church
,
and
glory
of
the
Father
:
and
this
the
Church
of
Israel
did
perceive
and
acknowledge
,
as
appeareth
by
their
acclamation
taken
out
of
this
Psalme
,
and
made
to
Christ
at
his
coming
into
Ierusalem
as
King
riding
,
and
by
Christs
interpretation
,
and
appropriating
of
it
unto
himself
,
Mat.
21.9
,
15
,
42.
For
this
cause
also
the
Psalmist
doth
not
prefixe
his
name
unto
this
Psalme
,
whatsoever
might
be
fit
for
his
particular
experience
in
it
,
but
leaveth
it
to
run
the
more
clearly
and
directly
toward
the
Messiah
,
or
Christ
,
who
is
here
mainly
intended
.
The
Psalm
may
be
divided
into
three
parts
.
In
the
first
,
the
Psalmist
,
and
Christ
represented
by
him
,
exhorteth
the
Church
to
praise
God
,
and
giveth
sundry
reasons
for
it
,
unto
v.
14.
In
the
second
,
he
reneweth
the
song
of
Gods
praise
,
and
giveth
new
reasons
for
the
same
,
to
v.
19.
In
the
third
,
Christs
triumph
is
set
down
;
wherein
he
goeth
into
the
Temple
and
solemn
Assembly
of
the
Church
,
and
here
Christ
by
his
rejoycing
stirreth
up
the
Church
to
rejoyce
,
and
the
Church
giveth
acclamation
to
him
as
their
Lord
and
King
,
and
all
the
company
do
rejoyce
together
,
and
Priests
and
people
stir
up
one
ano●her
to
praise
the
Lord
,
unto
the
end
of
the
Psalme
.
Ver.
1.
O
Give
thanks
unto
the
LORD
,
for
he
is
good
:
because
his
mercy
endureth
for
ever
.
2.
Let
Israel
now
say
:
that
his
mercy
endureth
for
ever
.
3.
Let
the
house
of
Aaron
now
say
:
that
his
mercy
endureth
for
ever
.
4.
Let
them
now
that
feare
the
LORD
,
say
:
that
his
mercy
endureth
for
ever
.
The
exhortation
is
unto
the
visible
Church
in
general
,
to
thank
God
for
his
everlasting
mercy
,
and
to
the
house
of
Aaron
,
and
to
those
that
fear
God
more
specially
,
to
praise
him
for
that
same
cause
.
Whence
learn
▪
1.
Upon
all
occasions
we
ought
to
glorifie
God
,
and
stir
up
others
to
do
so
,
especially
when
we
consider
what
God
doth
for
the
Kingdom
of
Christ
,
and
here
let
us
say
:
O
give
thanks
unto
the
Lord
.
2.
Albeit
the
wisdom
,
power
and
justice
of
God
,
be
glorious
matter
of
praising
of
him
,
yet
none
can
heartily
glorifie
him
for
these
reasons
,
till
they
first
have
experience
of
the
sweetnesse
of
his
goodness
and
mercie
;
Give
thanks
,
for
he
is
good
,
for
his
mercy
endureth
for
ever
.
3.
Such
as
are
partakers
of
the
goodness
which
is
purchased
by
Christ
,
may
lay
hold
on
everlasting
mercies
,
and
give
thanks
for
those
;
Because
his
mercy
endureth
for
ever
.
4
Albeit
all
the
elect
have
interest
in
Gods
praise
,
for
mercies
purchased
by
Christ
unto
them
,
yet
the
elect
of
Israel
have
the
first
room
in
the
song
:
for
Christ
is
first
promised
to
them
,
and
came
of
them
according
to
the
flesh
,
and
will
be
most
marvellous
about
them
:
Let
Israel
now
say
,
that
his
mercy
endureth
for
ever
.
5.
Men
who
have
more
gifts
,
higher
place
,
and
in
special
they
who
are
Ministers
of
Gods
house
,
should
go
before
others
in
glorifying
Gods
mercy
manifested
in
Christ
:
Let
the
house
of
Aaron
now
say
,
that
his
mercy
endureth
for
ever
.
6.
Whatsoever
othe●s
do
,
such
as
worship
God
in
their
spirits
sincerely
,
should
let
forth
their
thankfulnesse
for
Gods
grace
manifested
to
them
through
Christ
;
Let
them
now
that
feare
the
Lord
say
,
that
his
mercy
endureth
for
ever
.
7.
As
the
salvation
of
the
elect
is
one
,
and
the
love
of
God
to
them
one
:
so
should
their
song
be
one
;
as
here
foure
several
times
it
is
said
;
His
mercy
endureth
for
ever
.
8.
Christ
being
come
at
length
into
the
world
,
in
the
fulnesse
of
time
,
and
having
ended
his
sufferings
,
and
entered
into
his
Kingdome
,
notwithstanding
all
the
provocations
of
men
to
move
God
to
cut
short
this
mercy
,
hath
given
proof
once
for
all
of
his
everlasting
goodnesse
and
mercy
:
therefore
is
it
said
,
Let
Israel
now
;
Let
Aaron
now
;
Let
them
that
feare
God
now
,
say
,
that
his
mercy
endureth
for
ever
.
And
this
is
one
reason
of
his
praises
.
Ver.
5.
I
called
upon
the
LORD
in
distresse
:
the
LORD
answered
me
,
and
set
me
in
a
large
place
.
Another
reason
of
this
thanksgiving
is
,
the
Psalmists
experience
,
representing
Christs
suffering
and
victory
,
he
called
to
God
and
was
delivered
.
Whence
learn
,
1.
As
the
deliverance
which
David
had
out
of
his
troubles
,
was
a
reason
of
joy
to
all
the
Kingdom
of
Israel
,
because
of
the
benefits
which
they
enjoyed
under
his
Government
:
so
the
deliverance
which
Christ
had
out
of
his
sufferings
,
is
a
reason
of
joy
,
thanksgiving
,
and
glorifying
God
to
all
his
subjects
;
I
called
upon
the
Lord
in
distresse
,
he
answered
me
,
and
set
me
in
a
large
place
.
2.
Albeit
the
Lord
do
bring
his
children
into
straits
,
yet
he
will
not
leave
them
in
distresse
,
but
will
bring
them
forth
into
a
large
place
,
as
this
experience
of
the
Psalmist
,
and
of
Christ
our
Head
,
both
distressed
and
delivered
for
our
sake
,
doth
give
assurance
.
3.
The
distresse
of
the
Lords
children
is
not
so
bitter
,
as
the
delivery
and
enlargement
out
of
it
is
sweet
;
For
he
answered
me
,
and
set
me
in
a
large
place
,
is
here
the
matter
of
victorious
joy
,
and
of
Gods
high
praises
.
4
Delivery
out
of
any
great
danger
,
is
a
matter
of
glorifying
God
,
especially
when
it
is
the
returne
of
prayer
,
as
here
,
I
called
on
the
Lord
,
and
he
answered
me
,
&c.
Vers.
6.
The
LORD
is
on
my
side
,
I
will
not
feare
:
what
can
man
do
unto
me
?
7.
The
LORD
taketh
my
part
with
them
that
help
me
:
therefore
shall
I
see
my
desire
upon
them
that
hate
me
.
A
third
reason
of
praise
is
,
because
the
Psalmist
hath
by
this
experience
received
such
confirmation
of
Gods
respect
to
him
,
as
made
him
fearlesse
for
time
to
come
,
and
assured
of
the
overthrow
of
his
enemies
.
Whence
learn
,
1.
Experience
of
hearing
our
prayer
should
confirme
us
about
Gods
friendship
:
as
here
from
his
late
experience
he
draweth
this
Conclusion
;
The
Lord
is
on
my
side
.
2.
Gods
favour
and
friendship
believed
should
free
us
from
the
feare
of
men
;
The
Lord
is
on
my
side
.
I
will
not
feare
.
3.
Albeit
the
power
of
man
be
an
ordinary
tentation
to
divert
the
godly
from
their
duty
,
yet
when
Gods
favour
and
displeasure
are
well
weighed
,
and
compared
with
mans
hatred
and
favour
,
it
shall
be
found
to
be
but
little
which
mans
either
terrour
or
allurement
can
do
,
as
rhis
interrogation
speaketh
;
What
can
man
do
unto
me
?
4.
Faith
obtaineth
more
good
by
deliveries
,
then
it
findeth
hurt
by
assaults
,
and
then
is
true
saith
victorious
,
when
Gods
friendship
is
opposed
to
whatsoever
the
wrath
of
the
creature
can
do
,
as
here
is
seen
.
5.
Albeit
we
have
gotten
some
notable
victories
against
our
enemies
,
yet
we
must
know
our
warfare
is
not
ended
:
for
so
much
doth
the
Psalmist
insinuate
,
when
he
goeth
to
make
party
against
his
enemies
;
The
Lord
is
on
my
side
,
the
Lord
taketh
my
part
.
6.
Albeit
the
Lords
people
do
not
despise
meanes
and
helpers
,
yet
they
rely
not
on
them
,
but
on
Gods
help
,
who
can
blesse
the
meanes
:
The
Lord
taketh
my
part
with
them
that
help
me
.
7.
Faith
in
its
own
victory
by
Gods
assistance
,
seeth
also
the
overthrow
of
the
adversaries
;
The
Lord
taketh
my
part
,
therefore
I
shall
see
my
desire
on
them
that
hate
me
.
8.
Many
good
uses
may
a
believer
make
of
one
benefit
,
one
victory
,
one
experience
,
as
here
the
Psalmist
doth
,
he
confirmeth
himself
in
his
reconciliation
and
friendship
with
God
,
he
encourageth
himself
against
dangers
to
come
,
he
exalteth
God
,
and
putteth
down
to
nought
the
hatred
and
favour
of
man
,
he
resolveth
to
use
meanes
,
and
to
expect
the
blessing
from
God
,
with
other
sundry
good
uses
which
follow
hereafter
.
Ver.
8.
It
is
better
to
trust
in
the
LORD
,
then
to
put
confidence
in
man
.
9.
It
is
better
to
trust
in
the
LORD
,
then
to
put
confidence
in
Princes
.
A
fourth
reason
of
praise
and
thanks
unto
God
,
is
for
blessing
the
course
of
faith
,
and
making
it
better
then
the
course
of
policy
or
carnal
reason
;
Whence
learn
,
1.
As
faith
gathereth
strength
,
when
it
seeth
what
blessing
doth
follow
on
beleeving
,
so
God
getteth
praise
by
blessing
the
obedience
of
faith
;
It
is
better
to
trust
in
the
Lord
,
then
to
put
confidence
in
men
.
2.
Such
as
beleeve
in
God
,
in
whatsoever
mean
condition
they
may
be
in
,
are
in
better
case
then
the
minions
of
Kings
,
who
lean
only
to
mens
favour
,
and
time
will
prove
this
to
be
true
;
That
it
is
better
to
trust
in
the
Lord
,
then
to
put
confidence
in
Princes
.
Vers.
10.
All
Nations
compassed
me
about
:
but
in
the
Name
of
the
LORD
will
I
destroy
them
.
11.
They
compassed
me
about
,
yea
,
they
compassed
me
about
:
but
in
the
Name
of
the
LORD
I
will
destroy
them
.
12.
They
compassed
me
about
like
bees
,
they
are
quenched
as
the
fire
of
thornes
:
for
in
the
Name
of
the
LORD
I
will
destroy
them
.
A
fifth
reason
of
thanks
unto
God
,
is
Davids
victory
in
the
type
,
and
Christs
victory
signified
,
begun
and
made
sure
to
be
perfected
over
a
world
of
adversaries
.
Whence
learn
,
1.
Many
adversaries
had
David
,
but
Christ
hath
more
;
for
all
the
world
are
deadly
adversaries
to
him
,
All
Nations
compassed
me
about
.
2.
The
Church
and
Kingdom
of
Christ
hath
neither
power
to
defend
it self
,
nor
way
in
this
world
to
escape
from
its
enemies
;
All
Nations
compassed
me
about
,
is
thrice
expressed
.
3.
Christs
enemies
are
so
despiteful
,
that
in
fighting
against
his
Kingdome
,
they
regard
not
what
becomes
of
themselves
,
so
be
they
may
hurt
his
people
;
but
as
the
Bee
undoeth
her self
in
stinging
,
and
loseth
her
life
or
her
power
with
her
sting
,
so
do
they
;
They
compassed
me
about
like
bees
.
4.
All
that
the
enemies
of
Christs
Church
can
do
against
his
people
,
is
but
to
trouble
her
externally
▪
their
wounds
are
like
the
sting
of
a
Bee
,
that
is
▪
unto
paine
and
swelling
,
and
a
short
trouble
only
,
but
are
not
deadly
.
They
compassed
me
about
like
bees
.
5.
The
power
whereby
victory
is
obtained
over
the
enemies
of
Christ
and
his
people
,
is
meerly
divine
,
even
the
Omnipotency
of
the
Godhead
of
our
Lord
,
who
fighteth
all
his
own
battels
and
ours
:
In
the
Name
of
the
Lord
will
I
destroy
them
,
thrice
expressed
.
6.
Particular
victories
now
and
then
,
do
give
ground
of
hope
of
compleat
victory
over
all
enemies
;
for
Christ
hath
undertaken
here
to
destroy
them
all
;
In
the
Name
of
the
Lord
I
will
destroy
them
.
7.
The
rejoycing
of
the
enemies
,
and
the
putting
forth
of
their
malice
against
the
Church
,
is
but
for
a
short
time
,
and
all
to
destroy
themselves
;
They
are
quenched
as
the
fire
of
thornes
.
Ver.
13.
Thou
hast
thrust
sore
at
me
that
I
might
fall
:
but
the
LORD
helped
me
.
A
sixth
reason
of
thanks
,
is
,
for
delivery
to
Christ
mystical
,
from
the
chief
ruler
of
the
adverse
powers
,
that
is
,
from
Satan
.
Whence
learn
,
1.
Whosoever
be
the
instruments
of
persecution
of
Christ
in
his
members
,
Satan
is
the
prime
Agent
,
the
Captain
of
these
cursed
souldiers
:
for
toward
him
mainly
is
this
speech
directed
;
Thou
hast
thrust
sore
at
me
.
2.
The
aime
of
Satan
in
his
opposition
unto
the
Church
,
is
to
drive
them
from
their
station
which
they
have
by
faith
in
God
,
that
they
may
despaire
and
sin
:
Thou
hast
thrust
sore
at
me
that
I
might
fall
.
3.
How
weak
soever
the
Lords
persecuted
children
are
,
when
Satan
raiseth
persecution
against
them
,
and
driveth
his
dar●s
at
them
,
yet
doth
he
not
prevaile
,
because
God
assisteth
●hem
;
But
th●
Lord
helped
me
.
4.
The
Lords
servants
being
assisted
in
their
trials
,
shall
have
such
deliverances
,
as
shall
give
them
reason
to
insult
,
time
out
of
minde
,
over
Satan
and
all
their
enemies
,
as
here
the
Psalmist
,
as
a
type
and
souldier
of
Christ
,
and
Christ
our
Chieftain
doth
.
Ver.
14.
The
LORD
is
my
strength
and
Song
:
and
is
become
my
salvation
.
This
we
make
the
second
part
of
the
Psalme
,
wherein
the
song
of
praise
and
thanksgiving
is
renewed
,
and
foure
new
reasons
are
added
▪
And
first
,
he
giveth
all
the
glory
of
his
victory
unto
God
his
strength
and
salvation
.
Whence
learn
,
1.
As
humane
strength
is
not
sufficient
to
overcome
Satan
,
so
must
the
wrastler
be
emptied
of
the
conceit
of
his
own
abilities
,
and
betake
himself
unto
God
,
as
the
compleat
furnisher
of
him
,
as
this
example
doth
teach
us
.
2.
He
that
hath
renounced
confidence
in
created
strength
,
and
hath
betaken
himself
unto
Gods
furniture
promised
in
his
Word
,
shall
have
cause
to
sing
,
The
Lord
is
my
strength
and
song
.
3.
Experimental
proof
of
the
truth
of
Gods
promises
,
is
a
new
impression
of
believed
truth
,
and
a
new
taking
up
of
it
,
which
maketh
a
man
say
,
I
perceive
of
a
truth
that
God
is
such
as
he
calleth
himself
;
He
is
become
my
salvation
,
doth
import
so
much
:
and
this
is
the
first
reason
of
his
renewed
song
.
Ver.
15.
The
voice
of
rejoycing
,
and
salvation
is
in
the
tabernacles
of
the
righteous
:
the
right
hand
of
the
LORD
doth
valiantly
.
16.
The
right
hand
of
the
LORD
is
exalted
:
the
right
hand
of
the
LORD
doeth
valiantly
.
The
second
reason
is
from
the
joy
which
cometh
to
the
justified
through
faith
in
Christ
,
for
the
certainty
of
their
salvation
purchased
by
his
sufferings
and
battels
.
Whence
learn
,
1.
Such
as
believe
in
Christ
,
and
do
endeavour
new
obedience
,
as
they
are
the
persons
to
whom
Christ
hath
purchased
salvation
,
so
shall
they
finde
the
joy
of
the
purchase
,
and
acknowledge
it
to
Gods
glory
:
The
voice
of
rejoycing
and
salvation
is
in
the
tabernacles
of
the
righteous
.
2.
Albeit
the
righteous
be
pilgrims
and
have
no
setled
dwelling
place
,
yet
is
their
pilgrimage
and
private
tabernacles
made
refreshful
to
them
by
the
joy
of
their
salvation
;
The
voice
of
rejoycing
and
salvation
is
in
the
tabernacles
of
the
righteous
.
3.
The
matter
of
the
joy
of
the
righteous
,
is
the
sight
of
Gods
power
employed
for
their
safety
,
and
victoriously
working
out
their
salvation
and
his
own
glory
;
The
right
hand
of
the
Lord
doth
valiantly
;
The
right
hand
of
the
Lord
is
exalted
;
The
right
hand
of
the
Lord
doth
valiantly
.
Ver.
17.
I
shall
not
die
,
but
live
:
and
declare
the
works
of
the
LORD
.
The
third
reason
of
thanksgiving
,
is
assurance
of
compleat
victory
,
and
employment
of
all
gifts
given
to
him
in
Gods
service
.
Whence
learn
,
1.
The
believer
may
be
assured
,
that
death
shall
not
prevent
him
,
till
he
have
ended
his
appointed
service
:
and
that
as
death
had
not
dominion
over
Christ
,
so
shall
it
not
have
lasting
dominion
over
him
;
I
shall
not
die
,
but
live
:
and
declare
the
works
of
the
Lord
.
2.
To
honour
and
praise
God
in
this
life
,
should
be
life
to
the
beleever
,
and
dearer
to
him
then
his
life
,
in
regard
he
loveth
this
life
,
and
the
next
also
,
mainly
because
he
shall
therein
praise
God
:
I
shall
not
die
,
but
live
,
and
declare
the
works
of
the
Lord
.
Ver.
18.
The
LORD
hath
chastened
me
sore
:
but
he
hath
not
given
me
over
unto
death
.
The
fourth
reason
of
thanksgiving
is
,
the
Lords
moderating
all
chastisements
so
,
as
the
Psalmist
is
not
destroyed
by
them
.
Whence
learn
,
1.
As
Christ
our
Head
was
chastised
for
our
peace
,
and
tasted
of
death
,
but
was
not
given
over
unto
it
:
so
his
servants
,
albeit
not
exempted
from
chastisements
,
yet
they
shall
not
be
destroyed
by
them
;
The
Lord
hath
chastened
me
sore
,
yet
he
hath
not
given
me
over
to
death
,
saith
the
type
of
Christ
,
speaking
history
of
himself
,
and
prophecie
of
Christ
.
2.
The
moderation
of
chastisements
and
salvation
wrought
by
them
,
should
swallow
up
the
grief
of
them
,
and
make
them
the
matter
of
our
Song
,
as
here
we
are
taught
;
The
Lord
hath
chastened
me
sore
,
yet
he
hath
not
given
me
over
unto
death
.
3.
It
is
wisdom
to
observe
the
moderation
of
chastisements
,
as
well
as
their
sharpnesse
and
weight
,
and
to
remember
that
when
adversaries
do
trouble
us
,
and
would
destroy
us
,
God
is
about
only
to
correct
us
,
and
do
us
good
:
as
here
is
observed
.
Ver.
19.
Open
to
me
the
gates
of
righteousnesse
:
I
will
go
into
them
,
and
will
praise
the
LORD
.
20.
This
is
the
gate
of
the
LORD
,
into
which
the
righteous
shall
enter
.
The
third
part
of
the
Psalme
,
wherein
is
set
down
the
royal
triumph
of
the
Psalmist
,
as
the
type
of
Christ
;
First
,
his
marching
up
to
the
Sanctuary
,
v.
19
,
20.
Then
,
his
beginning
the
Song
of
praise
,
and
exhorting
all
the
Church
to
rejoyce
with
him
,
v.
21
,
22
,
23
,
24.
Thirdly
,
the
Churches
acclamation
to
her
triumphing
King
,
v.
25
,
●6
,
27.
Fourthly
,
the
Psalmist
as
a
type
of
Christ
,
glorifieth
God
reconciled
by
Covenant
to
the
Church
,
and
promiseth
to
praise
him
still
,
and
closeth
the
Psalm
with
an
exhortation
to
thanksgiving
,
as
he
began
,
v.
28
,
29
As
for
the
first
,
the
Psalmist
as
the
type
of
Christ
,
commands
to
make
way
for
his
entering
into
the
Lords
Temple
,
and
assembly
of
the
Saints
where
he
may
praise
the
Lord.
Whence
learn
,
1.
The
place
of
Christs
and
the
believers
triumphing
on
the
earth
,
is
the
Assembly
of
the
Church
,
and
they
who
are
touched
with
the
feeling
of
Gods
grace
and
salvation
,
have
and
should
have
a
great
desire
to
have
God
glorified
in
the
holy
Assemblies
:
Open
to
me
the
gates
of
righteousnesse
.
2.
As
the
material
Temple
of
Ierusalem
was
:
so
every
visible
Assembly
of
the
Saints
▪
is
the
place
where
the
righteousnesse
of
faith
and
obedience
is
to
be
preached
,
where
the
Saints
are
to
be
edified
in
the
course
of
righteousnesse
,
and
toward
which
the
truly
righteous
have
and
should
have
great
affection
and
desire
to
frequent
and
honour
these
meetings
:
Open
to
me
the
gates
of
righteousnesse
,
in
which
the
righteous
enter
:
I
will
go
into
them
.
3.
The
exercise
of
the
Church
met
together
,
is
mainly
to
proclaim
the
Lords
praise
:
I
will
go
into
them
,
and
praise
the
Lord
.
4.
The
Church-assembly
is
the
convenient
place
,
where
the
Lord
and
the
righteous
do
meet
;
This
is
the
gate
of
the
Lord
,
into
which
the
righteous
shall
enter
.
And
this
is
the
first
part
of
the
description
of
the
triumph
.
Ver.
21.
I
will
praise
thee
,
for
thou
hast
heard
me
:
and
art
become
my
salvation
.
22.
The
stone
which
the
builders
refused
,
is
become
the
head
-
stone
of
the
corner
.
23.
This
is
the
LORDS
doing
:
it
is
marvellous
in
our
eyes
.
24.
This
is
the
day
which
the
LORD
hath
made
:
we
will
rejoyce
and
be
glad
in
it
.
The
second
part
of
the
description
of
the
triumph
▪
hath
the
song
of
the
Psalmist
,
as
the
type
of
Christs
song
of
praise
,
wherin
he
in
his
own
name
and
in
the
name
of
all
believers
praiseth
God
for
hearing
of
the
intercession
made
for
the
Church
,
and
for
granting
salvation
to
them
.
Whence
learn
,
1.
The
intercession
of
Christ
,
and
the
prayers
also
of
the
Saints
put
up
in
his
Name
,
are
all
granted
,
and
thereby
God
is
greatly
glorified
:
I
will
praise
thee
,
for
thou
hast
heard
me
.
2.
The
several
victories
of
Christ
,
and
of
his
militant
members
,
are
the
fruits
of
Christs
intercession
,
and
evidence
of
salvation
to
his
mystical
members
;
Thou
hast
heard
me
,
and
art
become
my
salvation
.
3.
As
David
the
type
,
so
Christ
represented
by
him
,
was
first
despised
and
set
at
nought
by
the
chief
Rulers
,
before
he
was
exalted
;
for
he
was
indeed
that
precious
stone
set
at
nought
by
men
;
The
stone
which
the
builders
refused
.
4.
Men
may
have
high
place
in
the
visible
Church
,
who
cannot
take
up
Christ
when
he
sheweth
himself
,
who
have
little
skill
to
embrace
Christ
,
and
apply
him
to
themselves
or
others
,
as
the
builders
of
the
Church
,
Priests
,
Scribes
and
Pharisees
refused
to
acknowledge
Christ
so
much
as
for
a
true
member
of
the
Church
;
He
is
that
stone
which
the
builders
refused
.
5.
Albeit
men
do
misregard
Christ
offering
himself
in
his
doctrine
and
ordinances
,
yet
he
is
the
rock
whereon
the
Church
is
builded
,
the
foundation
whereupon
to
settle
it
,
the
corner-stone
to
hold
the
building
compact
together
,
and
the
head-stone
of
the
corner
for
adorning
and
perfecting
the
building
gloriously
,
Matth.
21.
9
,
15
,
42.
He
is
become
the
head-stone
of
the
corner
.
6.
In
nothing
more
doth
the
wisdome
,
grace
and
power
of
God
appear
,
then
in
the
magnifying
of
Jesus
Christ
,
and
building
of
his
Church
;
This
is
the
work
of
the
Lord
.
7.
When
the
weakness
of
the
Church
in
her self
,
and
the
power
of
her
manifold
enemies
▪
and
the
impediments
of
this
work
are
looked
upon
,
it
is
a
wonder
of
wonders
to
see
the
going
on
of
Gods
work
in
it
:
This
is
the
work
of
the
Lord
,
and
it
is
marvellous
in
our
eyes
.
8.
Albeit
there
be
no
day
which
God
hath
not
made
,
yet
in
the
day
of
the
manifestation
of
righteousnesse
,
and
life
immortal
through
Christ
,
the
time
of
the
Gospel
,
and
most
specially
the
day
of
the
resurrection
of
Christ
from
the
dead
,
wherein
Christ
was
declared
victoriously
the
only
begotten
Son
of
God
,
is
made
a
day
of
light
and
gladnesse
to
poor
self-condemned
sinners
:
This
is
the
day
which
the
Lord
hath
made
.
9.
Christ
alloweth
joy
and
gladnesse
to
every
beleever
,
and
true
member
of
his
Church
,
and
willeth
them
to
glorifie
God
in
this
holy
joy
,
wherein
he
will
joyne
with
them
;
We
will
rejoyce
and
be
glad
in
it
.
Ver.
25.
Save
now
,
I
beseech
thee
,
O
LORD
:
O
LORD
,
I
beseech
thee
,
send
now
prosperity
.
26.
Blessed
be
he
that
cometh
in
the
Name
of
the
LORD
:
we
have
blessed
you
out
of
the
house
of
the
LORD
.
27.
God
is
the
LORD
which
hath
shewed
us
light
,
bind
the
sacrifice
with
cords
,
even
unto
the
hornes
of
the
Altar
.
This
is
the
third
part
of
the
triumph
,
wherein
the
Church
makes
her
Lord
welcome
,
and
congratulateth
his
victory
,
prayeth
for
a
blessing
upon
his
Kingdome
,
prophesieth
of
the
blessings
,
and
sets
her self
to
offer
the
sacrifices
of
praise
and
thanksgiving
to
God
for
it
.
Whence
learn
,
1.
As
it
is
the
duty
,
so
is
it
the
hearty
desire
of
every
believer
to
welcome
Christ
offering
himself
as
our
victorious
Mediatour
and
King
:
for
he
is
worthy
,
to
whom
Hosanna
(
as
it
is
written
,
Matth.
21.
)
should
be
sung
.
2.
Where
Christ
cometh
,
salvation
also
and
spiritual
prosperity
cometh
,
which
was
promised
before
,
and
shadowed
forth
in
types
:
for
,
Save
now
,
I
beseech
thee
,
send
now
prosperity
,
is
a
promising
prayer
.
3.
Albeit
Christ
hath
no
need
of
our
prayers
,
for
advancing
of
his
own
Kingdome
,
yet
will
he
have
us
to
pray
for
his
peoples
sake
,
that
his
Kingdome
may
come
,
and
will
have
all
believers
in
testimony
of
their
love
to
his
honour
,
to
draw
the
chariot
of
his
triumph
,
that
it
may
ride
prosperously
,
saying
,
Save
now
,
I
beseech
thee
,
O
Lord
,
send
now
prosperity
.
4.
Christ
is
not
come
unsent
into
the
world
,
but
with
commission
to
save
his
people
from
their
sins
;
He
cometh
in
the
Name
of
the
Lord
.
5.
Together
with
Christ
all
blessings
do
come
,
which
every
believer
should
heartily
acknowledge
and
proclaim
;
Blessed
be
he
that
cometh
in
the
Name
of
the
Lord
.
6.
The
Priests
and
Ministers
of
the
Lord
have
warrant
from
the
Lord
to
blesse
all
them
that
blesse
Jesus
Christ
;
for
after
the
acclamation
which
the
people
give
to
Christ
,
the
Ministers
of
the
Lord
pronounce
the
people
,
so
many
as
do
heartily
receive
him
as
thei●
King
,
to
be
blessed
:
We
have
blessed
you
,
(
say
they
to
the
people
)
out
of
the
house
of
the
Lord
.
7.
Comfort
against
all
sin
and
misery
,
is
brought
unto
the
Church
by
Christ
,
and
they
who
sate
in
darknesse
,
in
him
have
seen
a
great
light
,
which
should
be
acknowledged
,
as
here
,
God
is
the
Lord
who
hath
shewen
unto
us
light
.
8.
As
the
Ministers
of
the
Lord
do
preach
that
believers
in
Christ
are
blessed
,
so
should
they
set
them
all
on
work
,
and
themselves
also
with
them
,
to
expresse
by
all
means
their
thankfulnesse
to
God
for
the
great
grace
sent
by
him
;
Binde
the
sacrifice
with
cords
,
even
unto
the
bornes
of
the
Altar
.
Ver.
28.
Thou
art
my
God
,
and
I
will
praise
thee
:
thou
art
my
God
,
I
will
exalt
thee
.
29.
O
give
thanks
unto
the
LORD
,
for
he
is
good
:
for
his
mercy
endureth
for
ever
.
In
the
last
place
,
the
Psalmist
,
as
a
type
of
Christ
,
proclaimeth
the
Covenant
between
the
Father
and
Christ
,
and
between
God
and
himself
in
Christ
,
as
a
setled
and
ratified
bargain
,
and
exhorteth
the
Church
to
thanksgiving
,
as
he
began
:
as
we
take
this
for
the
speech
of
Christ
triumphing
in
his
Church
;
We
learn
,
1.
The
Father
and
Christ
,
both
before
he
was
incarnate
and
after
,
do
stand
agreed
in
the
Covenant
of
Redemption
:
for
Christ
faith
here
to
the
Father
,
Thou
art
my
God
.
2.
By
vertue
of
the
Covenant
of
Redemption
between
God
and
and
Christ
the
Mediator
,
all
sufferings
and
battels
for
the
elect
are
undertaken
,
and
such
deliverance
given
from
all
troubles
,
and
victory
over
all
enemies
is
obtained
,
as
the
Mediatour
is
satisfied
about
it
,
and
praiseth
God
:
Thou
art
my
God
,
and
I
will
praise
thee
;
and
over
again
,
Thou
art
my
God
,
and
I
will
exalt
thee
.
3.
By
vertue
of
the
Covenant
of
Redemption
God
is
the
believers
God
also
,
and
ought
to
be
praised
,
and
more
and
more
exalted
in
our
hearts
,
and
outwardly
by
us
;
for
as
Ch●ist
calleth
God
his
Father
,
and
our
Father
,
his
God
and
our
God
,
so
every
one
who
do
believe
in
him
,
may
say
to
God
,
Thou
art
my
God
,
and
I
will
praise
thee
:
thou
art
my
God
,
I
will
exalt
thee
.
4.
The
goodnesse
of
the
Lord
,
in
sending
Christ
a
Saviour
unto
us
,
and
the
constancy
of
his
mercy
to
us
●n
him
calleth
for
everlasting
praise
and
thanks
unto
God
from
us
;
O
give
thanks
unto
the
Lord
,
for
he
is
good
,
for
his
mercy
endureth
for
e●er
.
PSALME
CXIX
.
WE
read
of
no
man
,
who
had
more
troubles
and
exercises
of
conscience
,
or
greater
vicissitude
of
changes
outward
and
inward
,
or
more
frequent
experiences
of
his
owne
weaknesse
,
witlesnesse
and
sinfulnesse
,
or
of
Gods
merciful
direction
,
consolation
and
deliverance
,
then
David
.
This
man
did
the
Lord
fit
,
by
the
immediate
inspiration
of
the
Holy
Ghost
,
for
the
edification
of
the
Church
,
to
expresse
his
exercises
,
and
good
deliverances
from
them
all
:
and
in
this
Psalme
as
in
a
bundle
,
he
hath
collected
the
summe
of
his
holy
meditations
,
and
of
the
profitable
uses
which
he
made
of
the
revealed
Will
of
God
in
Scripture
,
in
all
the
conditions
wherein
he
was
,
to
teach
all
the
faithful
after
him
,
to
have
the
Word
of
God
in
special
regard
,
and
to
have
respect
unto
it
,
as
the
only
rule
whereby
they
might
finde
direction
,
consolation
and
salvation
,
however
matters
went
.
To
this
end
,
for
memories
sake
,
he
hath
filled
the
Hebrew
Alphabet
,
with
twenty
two
meditations
,
every
one
of
them
beginning
with
a
several
letter
of
the
Alphabet
,
and
every
section
having
eight
verses
,
beginning
with
the
same
letter
,
and
every
verse
almost
of
every
section
,
under
some
expression
,
making
mention
of
the
Scripture
.
The
words
wherein
the
Scripture
,
or
revealed
Will
of
God
in
Scripture
,
here
is
expressed
,
is
one
of
these
ten
.
1.
The
law
or
doctrine
,
which
signifieth
the
Lords
Will
to
be
taught
of
God
,
that
all
men
should
learn
it
.
2.
Statutes
which
signifieth
,
that
this
revealed
Will
of
God
containeth
the
duties
which
God
hath
appointed
and
prescribed
for
our
rule
.
3.
Precepts
,
which
signifieth
that
this
Will
of
God
is
imposed
by
the
authority
of
our
sovereign
Law-giver
.
The
fourth
is
commands
,
which
signifieth
that
this
revealed
Will
is
committed
unto
our
trust
to
be
kept
.
The
fifth
,
testimonies
,
which
signifieth
that
this
revealed
Will
of
God
doth
testifie
of
our
dutie
and
our
doings
,
whether
conforme
or
not
to
the
Rule
,
and
testifieth
also
what
event
may
be
expected
by
our
beleeving
or
misbelieving
,
by
our
obedience
or
disobedience
thereof
.
6.
Iudgements
which
signifieth
the
Scripture
to
be
Gods
judicial
decree
,
ordaining
how
our
words
,
deeds
and
thoughts
should
be
ordered
,
what
shall
be
the
execution
of
his
will
answerable
thereto
.
7.
Oracle
or
speech
,
because
the
Scripture
proceedeth
,
as
it
were
,
from
the
mouth
of
God
.
8.
The
Word
,
which
signifieth
Gods
expounding
his
minde
to
us
,
as
if
he
were
speaking
unto
us
.
9.
The
way
of
God
,
which
signifieth
the
Lords
giving
direction
for
our
several
actions
how
we
should
walk
,
as
by
so
many
steps
unto
the
Kingdome
of
Heaven
.
10.
Righteousnesse
,
which
signifieth
that
the
Word
of
God
hath
in
it
,
the
way
how
a
man
shall
be
justified
,
to
wit
,
by
faith
,
and
how
a
justified
man
should
approve
himself
to
God
and
man
,
as
justified
by
faith
,
and
that
every
sonne
of
wisdom
,
must
and
will
justifie
this
Word
of
God
,
as
the
perfect
Rule
of
righteousnesse
.
ALEPH.
In
the
first
section
,
he
describeth
the
blessed
men
to
be
only
they
who
walk
in
the
obedience
of
faith
,
as
Gods
Word
prescribeth
,
ver.
1
,
2
,
3.
and
then
he
maketh
application
of
this
doctrine
to
himself
,
v.
4
,
5
,
6
,
7
,
8.
Ver.
1.
BLessed
are
the
undefiled
in
the
way
:
who
walk
in
the
law
of
the
LORD
.
2.
Blessed
are
they
that
keep
his
testimonies
,
and
that
seek
him
with
the
whole
heart
.
3.
They
also
do
no
iniquity
:
they
walke
in
his
wayes
.
In
the
description
of
the
truly
blessed
man
;
Learn
,
1.
This
is
the
first
lesson
for
direction
of
a
mans
life
,
to
know
wherein
true
blessednesse
doth
stand
,
and
who
is
the
blessed
man
;
for
the
beginning
of
this
Psalme
with
this
doctrine
insinuateth
so
much
.
2.
Albeit
every
m●n
confusedly
desireth
happinesse
,
yet
it
is
the
propertie
of
the
children
of
God
,
effectually
and
in
earnest
to
seek
true
happinesse
:
as
the
description
of
the
blessed
man
doth
shew
.
3.
As
the
Word
of
God
only
doth
reveal
true
happinesse
,
and
the
way
to
it
:
so
only
they
are
blessed
,
who
choose
the
clear
way
of
Gods
Word
,
to
direct
them
to
blessednesse
,
and
do
make
conscience
sincerely
to
put
this
doctrine
in
practice
:
Blessed
are
the
undefiled
in
the
way
that
walk
in
th●
law
of
the
Lord
.
4.
God
hath
testified
in
his
Word
,
how
a
man
shall
be
pardoned
of
his
sins
,
reconciled
to
God
,
and
have
right
unto
eternal
life
,
to
wit
,
by
faith
in
the
Messiah
Jesus
Christ
,
and
blessed
is
the
man
who
doth
hold
this
way
fast
:
Blessed
are
they
who
keep
his
testimonies
.
5.
The
true
believer
of
Gods
testimonies
,
about
the
way
of
true
blessedness
,
doth
studie
to
have
communion
with
God
,
and
to
grow
in
the
fellowship
of
his
grace
sincerely
:
They
seek
the
Lord
with
their
whole
heart
.
8
▪
As
the
blessed
man
holds
fast
the
Lords
testimonies
for
reconciliation
and
communion
with
God
,
so
he
ordereth
his
conversation
in
the
way
which
God
in
his
Word
hath
prescribed
,
eschewing
sin
,
and
studying
to
please
God
;
They
also
do
no
iniquitie
,
that
is
,
they
are
not
workers
of
iniquity
,
They
walk
in
his
way
,
that
is
,
they
aime
and
endeavour
to
follow
the
course
which
God
doth
prescribe
.
7.
Albeit
there
be
no
man
who
sinneth
not
,
yet
such
as
do
flee
to
Gods
grace
offered
in
Christ
for
dai●y
pardon
,
and
do
set
themselves
to
obey
Gods
directions
set
down
in
his
Word
,
are
esteemed
to
be
no
workers
of
iniquity
,
but
men
going
homeward
to
God
,
howsoever
clogged
with
infirmities
;
They
also
do
no
iniquity
:
How
so
?
They
walk
in
his
wayes
.
Ver.
4.
Thou
hast
commanded
us
to
keep
thy
Precepts
diligently
.
This
doctrine
the
Psalmist
applieth
to
himself
,
and
first
acknowledgeth
his
obligation
to
follow
the
direction
of
the
Lord
in
the
obedience
of
faith
,
v.
4.
and
then
he
wisheth
to
have
grace
to
obey
,
v.
5
,
6
,
7
,
And
thirdly
,
engageth
himself
to
follow
this
course
by
promise
and
prayer
,
v.
8.
from
the
acknowledgement
of
his
obligation
to
obey
Gods
Word
;
Learn
,
1.
The
doctrine
of
faith
and
obedience
set
down
in
Scripture
,
i●
not
left
to
our
arbitrement
,
but
is
enjoyned
unto
us
by
divine
authority
:
there
is
a
command
given
forth
unto
us
to
believe
in
the
Son
of
God
,
and
a
command
to
follow
the
duties
of
love
to
God
and
man
:
Thou
hast
commanded
us
to
keep
thy
Precepts
▪
2.
Albeit
the
obedience
of
Gods
Word
had
no
promise
of
reward
,
and
albeit
felicity
were
not
proposed
unto
us
,
as
the
gracious
reward
of
the
obedience
of
faith
,
yet
the
very
command
it
sel●
,
and
the
authority
of
God
,
should
be
a
sufficient
motive
unto
it
:
which
obligation
as
we
should
acknowledge
,
so
should
we
subject
our selves
unto
it
,
and
say
,
Thou
hast
commanded
us
to
keep
thy
Precepts
.
3.
Howsoever
there
be
great
weaknesse
,
even
in
reconciled
soules
,
and
albeit
there
be
some
strong
reliques
of
corrupt
nature
in
them
,
hindering
them
to
do
as
th●y
would
,
yet
God
will
have
them
aiming
to
keep
hi●
Precepts
,
diligently
making
conscience
of
all
duties
to
God
and
man
,
of
the
smaller
duties
as
well
as
of
the
greater
,
and
that
on
all
occasions
,
in
all
times
,
places
and
companies
,
with
their
best
affection
and
strength
;
Thou
hast
commanded
us
to
keep
thy
Precepts
diligently
.
Ver.
5.
O
that
my
wayes
were
directed
to
keep
thy
statutes
.
6.
Then
shall
I
not
be
ashamed
;
when
I
have
respect
unto
all
thy
Commandments
.
7.
I
will
praise
thee
with
uprightnesse
of
heart
:
when
I
shall
have
learned
thy
righteous
judgements
.
The
Psalmist
wisheth
to
have
grace
to
obey
;
1.
Because
so
he
should
not
he
ashamed
nor
disappointed
of
his
hope
,
v.
6.
and
also
,
so
he
should
be
enabled
to
glorifie
and
praise
God
,
more
perfectly
,
v.
7.
Whence
learn
,
1.
The
Commandments
of
God
are
not
grievous
to
the
honest
heart
▪
for
albeit
he
be
unable
to
do
what
he
should
,
yet
it
is
the
desire
of
his
heart
to
do
what
is
commanded
:
O
that
my
wayes
were
directed
to
keep
thy
statutes
,
is
his
hearty
wish
.
2.
When
we
have
received
the
general
direction
of
Gods
Word
,
we
have
need
of
the
effectual
direction
of
Gods
Spirit
,
to
apply
the
Word
rightly
to
our
particular
actions
:
O
that
my
wayes
were
directed
,
saith
he
3.
The
holiest
man
is
most
sensible
of
his
coming
short
in
understanding
,
and
of
his
weaknesse
to
keep
Gods
commands
,
and
most
desirous
of
Gods
help
,
as
this
example
teacheth
us
.
No
man
shall
ever
have
cause
to
repent
of
a
sincere
e●deavou●●
〈◊〉
obey
Gods
revealed
will
:
for
howsoever
he
may
suffer
hard
things
from
men
,
and
be
mocked
for
his
sincerity
,
yet
shall
he
not
be
disappointed
of
his
hopes
,
nor
be
confounded
before
God
:
Then
shall
I
not
be
ashamed
when
I
have
respect
to
all
thy
Commands
.
5.
Sincerity
must
aime
at
universal
obedience
:
for
to
pretend
to
keep
one
command
,
and
to
be
found
a
misregarder
of
other
commands
,
is
a
matter
of
shame
,
and
a
mark
of
unsoundness
:
For
then
shall
I
not
be
ashamed
,
when
I
have
respect
to
all
thy
commands
.
6.
As
Gods
Word
and
Commands
are
all
righteous
decrees
in
themselves
,
and
unalterable
by
men
;
so
are
they
seen
to
be
such
by
those
who
know
them
best
:
Even
Gods
righteous
judgements
.
7.
Men
do
praise
God
uprightly
,
only
in
that
measure
,
that
they
are
careful
to
frame
their
life
to
Gods
Will
:
for
honour
given
to
God
with
the
mouth
,
agreeth
not
with
dishonour
done
to
him
in
deeds
,
in
a
mans
life
and
conversation
:
I
will
praise
thee
with
uprightnesse
of
heart
,
when
I
have
learned
thy
righteous
judgements
.
8.
Sound
praises
of
God
are
the
fruit
of
soundness
in
piety
and
righteousness
;
and
the
holiest
of
Gods
servants
are
but
Scholars
and
Students
in
the
knowledge
and
obedience
of
both
:
I
will
praise
thee
with
uprightnesse
of
heart
,
when
I
shal●
have
learned
thy
righteous
judgements
.
Ver.
8.
I
will
keep
thy
statutes
:
O
forsake
me
not
utterly
.
From
his
engagement
to
observe
this
course
;
Learn
,
1
▪
Albeit
our
resolutions
and
purposes
have
no
strength
of
themselves
,
yet
God
requireth
of
us
that
we
should
with
full
purpose
of
heart
cleave
unto
his
service
,
and
this
course
he
will
blesse
,
for
so
doth
this
practice
teach
us
;
I
will
keep
thy
statutes
;
that
is
,
I
resolve
to
aime
at
upright
obedience
of
thy
Word
:
for
this
is
keeping
of
Gods
statutes
,
to
endeavour
to
obey
them
.
2.
As
he
who
is
most
upright
in
his
resolution
,
is
most
diffident
of
his
owne
strength
to
performe
his
resolution
:
so
is
he
also
most
earnest
with
God
in
prayer
,
to
enable
him
to
do
as
he
resolveth
,
as
this
example
doth
teach
us
;
I
will
keep
thy
statutes
,
O
forsake
me
not
.
3.
Albeit
no
man
can
be
exempted
from
temporal
desertions
,
whereby
his
Christian
graces
may
be
tried
,
and
his
corruptions
mortified
,
yet
the
beleever
may
both
pray
and
expect
,
that
he
shall
not
be
deserted
;
so
as
his
faith
should
faile
,
and
his
course
of
obedience
should
be
cut
off
:
for
so
much
doth
this
prayer
promise
;
O
forsake
me
not
utterly
.
BETH
.
In
this
section
,
first
he
propounds
this
doctrine
;
the
Word
of
God
is
the
only
rule
,
and
effectual
instrument
of
renewing
and
sanctifying
of
an
unrenewed
man
:
and
the
only
way
to
finde
the
efficacy
of
the
Word
,
is
to
studie
to
conforme
a
mans
minde
,
will
and
actions
thereunto
,
v.
1.
And
then
in
the
next
place
,
to
the
end
he
may
teach
men
to
make
use
of
this
doctrine
by
his
example
,
he
sheweth
the
sincerity
of
his
owne
endeavour
,
by
seven
evidences
in
the
seven
following
verses
.
Ver
9.
Wherewithal
shall
a
young
man
cleanse
his
way
?
by
taking
heed
thereto
according
to
thy
Word
.
In
the
doctrine
about
the
meanes
of
regeneration
and
reformation
of
life
;
Learn
,
1.
As
all
men
are
from
the
birth
polluted
with
sin
,
so
should
they
early
and
timously
be
sensible
of
this
evil
,
and
seek
for
the
remedy
of
the
running
issues
of
sin
:
for
here
it
is
presupposed
,
That
a
young
man
should
cleanse
his
way
.
2.
Seeing
death
is
uncertain
,
and
sin
groweth
stronger
through
custome
;
seeing
justice
is
the
more
provoked
,
the
longer
men
shall
continue
in
sin
;
seeing
no
age
is
fitter
to
serve
Satan
then
youth
,
being
enclined
to
take
liberty
to
be
headst●ong
,
self-willed
,
and
given
to
despise
grave
admonition
,
and
no
age
hath
more
excuses
to
continue
in
●in
to
its
own
perdition
,
therefore
no
age
hath
more
need
of
remedy
from
God
then
youth
hath
,
and
this
is
imported
in
the
question
;
Wherewith
shall
a
young
man
cleanse
his
way
?
3.
Seeing
youth
is
loose
,
inconsiderate
and
unattentive
;
seeing
the
way
of
obedience
is
slippery
,
and
many
by-paths
are
offered
to
the
way-faring
man
;
seeing
danger
of
perishing
is
great
,
and
many
are
the
enemies
of
mans
salvation
,
who
are
alwayes
seeking
whom
they
may
devoure
,
and
seeing
no
reconciliation
can
be
made
with
God
,
no
forgiveness
of
sin
can
be
obtained
,
no
solid
sanctification
nor
salvation
can
be
had
,
except
the
Word
of
God
be
held
for
the
only
rule
of
direction
of
faith
and
conversation
:
therefore
no
meanes
can
be
,
To
cleanse
the
young
mans
way
,
but
by
taking
heed
thereto
,
according
to
thy
Word
.
Vers.
10.
With
my
whole
heart
have
I
sought
thee
:
O
let
me
not
wander
from
thy
Commandments
.
After
he
hath
set
down
the
rule
of
a
young
mans
Conversion
and
conversation
,
he
offereth
himself
as
an
example
to
follow
this
rule
,
and
here
are
the
first
and
second
evidences
of
his
sincerity
in
aiming
at
this
way
;
The
first
is
,
the
conscience
of
his
upright
seeking
of
God
:
and
the
second
evidence
is
his
prayer
,
to
be
preserved
from
wandering
from
the
way
of
Gods
obedience
Whence
learn
,
1.
The
sight
of
what
others
have
attained
unto
,
is
a
great
encouragement
to
young
Scholars
in
Gods
schoole
:
for
to
encourage
the
young
man
,
the
Psalmist
sh●w●eth
here
his
own
profiting
in
his
study
2.
Sensiblenesse
of
a
mans
own
imperfections
,
sins
and
dangers
,
and
seeking
in
unto
God
all-sufficient
,
for
relief
of
sin
and
misery
,
and
for
a
daily
more
and
more
near
communion
with
God
,
is
a
mark
of
sincerity
in
Religion
;
With
my
whole
heart
have
I
sought
thee
3
The
more
experience
a
man
hath
in
the
wayes
of
God
,
the
more
sensible
is
he
of
his
own
readiness
to
wander
insensibly
,
by
ignorance
and
unadvertance
from
the
wayes
of
God
;
but
the
young
souldier
dare
run
hazards
,
ride
into
his
adversaries
camp
,
and
talk
with
tentations
,
being
confident
he
cannot
easily
go
w●ong
,
he
is
not
so
feared
,
as
David
here
,
crying
,
O
let
me
not
wander
.
4.
To
be
diff●●ent
of
our
own
wit
and
strength
,
and
to
depend
upon
God
,
instantly
praying
to
be
kept
in
,
and
recalled
from
wandring
,
proveth
the
sincerity
of
the
purpose
of
holinesse
:
O
let
me
not
wander
from
thy
Commandments
.
5.
The
going
on
of
the
beleever
in
the
course
of
obedience
,
and
his
living
the
life
of
God
,
is
not
from
what
he
hath
received
before
,
but
must
flow
from
present
influence
of
grace
,
sustaining
what
was
given
before
,
and
from
grace
furnishing
fresh
supply
drawn
forth
by
prayer
;
as
this
prayer
,
O
let
me
not
wander
,
doth
testifie
.
Ver.
11.
Thy
word
have
I
hid
in
mine
heart
:
that
I
might
not
sin
against
thee
.
The
third
evidence
of
his
sincere
endeavour
to
cleanse
his
way
,
by
taking
heed
thereto
according
to
his
Word
,
is
,
the
laying
up
of
the
Word
by
faith
in
his
heart
;
Whence
learn
,
1.
It
is
not
sufficient
to
have
the
Word
of
God
in
brain-knowledge
,
and
common
memory
,
for
not
wit
and
memory
,
but
the
heart
is
the
chest
to
keep
it
in
:
I
hid
thy
Word
in
my
heart
.
2.
Seeing
it
is
impossible
to
keep
sin
out
of
the
heart
,
void
of
the
Word
of
God
,
it
is
necessary
for
the
servant
of
God
,
to
lay
up
the
Lords
Word
in
his
heart
by
faith
and
honest
affection
to
it
:
Thy
Word
have
I
hid
in
my
heart
,
that
I
should
not
sin
against
thee
3.
It
is
a
proof
of
our
sincere
endeavour
to
profit
by
the
Word
of
God
in
the
course
of
sanctification
,
to
be
careful
that
we
let
not
the
Word
of
God
slide
from
us
,
that
we
be
not
spoiled
of
it
by
feare
of
men
,
or
force
of
tentation
:
that
we
be
not
deceived
by
Satans
wiles
,
that
we
suffer
it
not
to
go
by
our
negligence
and
forgetfulness
of
it
,
and
that
we
be
careful
to
approve
our selves
to
God
,
in
our
love
to
the
Lords
Word
,
and
estimation
of
it
,
as
of
a
most
precious
Jewel
,
as
here
we
see
;
Thy
Word
have
I
hid
in
my
heart
,
that
I
should
not
sin
against
thee
.
Ver.
12.
Blessed
art
thou
,
O
LORD
:
teach
me
thy
statutes
.
A
fourth
evidence
of
his
sincerity
,
in
making
use
of
the
Wo●d
of
God
,
is
his
blessing
God
for
the
knowledge
he
hath
received
of
it
,
joyned
with
prayer
for
encreasing
the
measure
thereof
.
Whence
learn
,
1.
It
is
a
mark
of
sincerity
of
obedience
,
to
be
thankful
for
what
measure
we
have
received
,
and
to
be
seeking
to
encrease
,
as
young
birds
receive
their
food
and
cry
for
more
:
Blessed
art
thou
,
O
Lord
,
teach
me
thy
statutes
.
2.
Beside
all
external
teaching
,
we
have
need
of
inward
and
effectual
teaching
from
God
,
to
make
knowledge
lively
and
fruitful
;
Teach
me
thy
statutes
.
3.
The
goodness
of
God
,
and
his
readiness
to
blesse
more
and
more
,
is
a
ground
of
encouragement
to
seek
a
greater
measure
of
his
blessing
;
Blessed
art
thou
,
O
Lord
,
teach
me
thy
statutes
.
Vers.
13.
With
my
lips
have
I
declared
all
the
judgements
of
thy
mouth
.
A
fifth
evidence
of
his
sincere
endeavour
to
make
use
of
Gods
Word
,
is
his
care
to
edifie
others
,
and
glorifie
God
by
the
knowledge
and
experience
which
he
had
of
it
.
Whence
learn
,
1.
The
revealed
will
of
God
in
Scripture
should
be
the
matter
of
our
speech
and
conference
with
others
;
With
my
lips
have
I
declared
all
the
judgements
of
thy
mouth
.
2.
The
Word
of
God
in
Scripture
should
be
looked
upon
as
the
sentence
of
the
supreme
Judge
,
uncontrollable
and
unalterable
by
any
creature
,
and
whereby
men
must
judge
of
all
truth
,
and
look
to
be
judged
by
it
:
for
therefore
it
is
called
,
The
judgement
of
his
mouth
.
3.
As
the
conscience
of
communicating
of
our
knowledge
,
and
our
spiritual
gifts
,
is
a
means
of
encouragement
to
seek
a
greater
measure
:
so
it
is
an
evidence
of
the
sincerity
and
fruitfulness
of
what
knowledge
we
have
;
Teach
me
thy
statutes
,
with
my
lips
have
I
declared
all
the
judgments
of
thy
mouth
.
Ver.
14.
I
have
rejoyced
in
the
way
of
thy
testimonies
:
as
much
as
in
all
riches
.
The
sixth
evidence
of
his
sincere
endeavour
to
conforme
his
way
to
Gods
Word
,
is
his
joy
in
Gods
service
.
Whence
learn
,
1.
Delight
in
Gods
service
and
worship
,
is
a
mark
of
sincere
obedience
of
his
Word
:
I
have
rejoyced
in
the
way
of
thy
testimonies
.
2.
Spiritual
joy
in
spiritual
objects
farre
exceedeth
any
joy
in
worldly
possessions
;
I
have
rejoyced
in
the
way
of
thy
testimonies
,
more
then
in
all
riches
.
3.
It
is
a
most
sure
joy
,
which
ariseth
from
the
conscience
of
practical
obedience
,
and
not
from
contemplation
only
;
I
have
rejoyced
in
the
way
of
thy
testimonies
Ver.
15.
I
will
meditate
in
thy
Precepts
:
and
have
respect
unto
thy
wayes
.
16.
I
will
delight
my self
in
thy
statutes
:
I
will
not
forget
thy
word
.
The
seventh
evidence
of
his
sincere
endeavour
to
conforme
his
way
unto
Gods
Word
,
is
his
engagement
to
set
his
heart
toward
Gods
Word
in
time
to
come
,
and
not
to
rest
upon
any
thing
already
past
and
done
.
Whence
learn
,
1
Sincerity
of
our
obedience
present
and
past
,
is
proved
best
,
by
joyning
of
our
hearty
resolution
and
purpose
to
go
on
for
time
to
come
:
I
have
rejoyced
,
I
will
meditate
,
I
will
delight
in
thy
statutes
.
2.
It
is
a
profitable
meanes
to
grow
in
grace
,
to
meditate
on
Gods
Word
;
I
will
meditate
on
thy
Precepts
.
3.
Meditation
is
then
fruitful
,
when
in
our
conversation
we
have
respect
to
the
wayes
of
God
set
down
in
his
Word
,
whereupon
we
have
meditated
;
I
will
have
respect
unto
thy
wayes
.
4.
In
meditation
on
the
Word
,
and
endeavour
to
make
use
of
it
in
our
life
,
we
will
easily
wax
weary
,
except
we
make
this
course
our
delight
;
I
will
delight
my self
in
thy
statutes
.
5.
Meditation
will
faile
,
and
delectation
will
wax
cold
,
except
the
Word
be
treasured
up
in
a
sanctified
memory
:
I
will
not
forget
thy
Word
.
Thus
a
copy
is
cast
for
a
young
man
to
cleanse
his
way
,
and
to
make
his
life
comfortable
.
GIMEL
.
In
this
section
he
prayeth
the
Lord
for
continuance
of
his
life
,
that
he
may
have
occasion
of
further
service
,
which
he
desireth
may
be
done
by
him
,
and
for
this
end
also
he
prayeth
,
that
he
may
have
a
deeper
insight
in
the
mysteries
of
Gods
Word
,
v.
17
,
18.
And
these
two
petitions
he
presseth
by
three
reasons
,
v.
19
,
20
,
21.
He
prayeth
also
for
clearing
of
his
innocency
,
and
for
removing
reproach
from
him
,
for
other
three
reasons
,
v.
22
,
23
,
24.
Ver.
17.
Deal
bountifully
with
thy
servant
,
that
I
may
live
,
and
keep
thy
word
.
18.
Open
thou
mine
eyes
,
that
I
may
behold
wonderous
things
out
of
thy
law
.
From
the
first
two
petitions
;
Learn
,
1.
As
lengthening
of
life
is
the
good
gift
of
God
in
it self
,
and
no
small
benefit
to
the
man
who
purposeth
to
employ
it
well
:
so
life
may
be
lawfully
prayed
for
:
Deal
bountifully
with
thy
servant
,
that
I
may
live
.
2.
As
the
end
of
our
life
should
be
,
that
God
may
be
served
:
so
life
should
not
be
desired
not
loved
,
except
for
that
end
,
but
willingly
laid
down
,
rather
then
we
should
forsake
his
command
:
Deal
bountifully
with
thy
servant
,
that
I
may
live
and
keep
thy
Word
.
3.
A
faithful
servant
should
count
his
by-past
service
richly
rewarded
,
by
being
employed
yet
more
in
further
service
,
as
this
prayer
teacheth
:
Deal
bountifully
with
thy
servant
,
that
I
may
live
and
keep
thy
Word
.
4.
The
whole
Word
of
God
is
a
law
,
a
Canon
or
rule
,
whereby
we
should
square
our
faith
and
conversation
,
for
it
is
here
called
also
,
Thy
law
.
5.
We
by
nature
are
blinde
,
and
cannot
see
the
light
which
doth
shine
in
the
Word
of
God
,
till
he
open
our
eyes
to
behold
it
,
therefore
prayeth
he
.
Open
thou
mine
eyes
.
6.
The
Word
of
God
is
full
of
wonders
,
high
and
heavenly
mysteries
,
and
he
who
seeth
them
best
,
doth
wonder
most
:
Open
thou
mine
eyes
,
that
I
may
behold
wondrous
things
out
of
thy
law
.
Vers.
19.
I
am
a
stranger
in
the
earth
:
hide
not
thy
Commandments
from
me
.
20.
My
soul
breaketh
for
the
longing
that
it
hath
unto
thy
judgements
at
all
times
.
21.
Thou
hast
rebuked
the
proud
that
are
cursed
:
which
do
erre
from
thy
Commandments
.
Of
the
three
reasons
of
his
petition
:
one
is
,
because
he
is
but
a
stranger
here
,
except
for
service
:
another
is
,
because
he
longeth
much
to
know
more
of
Gods
Word
.
The
third
is
,
because
he
seeth
Gods
vengeance
following
them
who
studie
not
to
serve
God
.
Wh●nce
learn
,
1.
Albeit
the
believer
live
on
the
earth
,
yet
he
is
not
at
home
,
so
long
as
he
is
on
the
earth
;
I
am
a
stranger
in
the
earth
.
2.
Whatsoever
possession
a
godly
man
hath
in
the
earth
,
were
it
a
Kingdome
,
he
should
be
a
stranger
for
the
matter
of
estimation
of
,
or
affection
to
any
thing
on
earth
:
I
am
a
stranger
in
the
earth
.
3.
Acquaintance
with
the
Word
of
God
,
is
able
to
make
up
all
the
losses
of
the
pilgrim
,
and
to
season
all
his
griefs
,
it
is
able
to
supply
the
room
of
friends
and
counsellors
,
to
furnish
light
,
joy
,
strength
,
food
,
armour
and
defence
;
and
whatsoever
else
the
pilgrim
needeth
:
for
the
Lords
Word
shall
either
bring
all
these
good
things
to
the
pilgrim
,
or
lead
him
to
God
,
where
he
shall
finde
them
all
;
I
am
a
stranger
in
the
earth
,
hide
not
thy
Commandments
from
me
.
4.
There
is
a
hiding
of
the
Word
of
God
,
when
meanes
to
hear
it
explained
by
Preachers
,
are
wanting
:
and
there
is
a
hiding
of
the
comfortable
and
lively
light
of
the
Spirit
,
who
must
quicken
the
Word
unto
us
,
and
from
both
those
evils
may
we
,
and
should
we
pray
to
be
saved
;
Hide
not
thy
Commandments
from
me
.
5.
Albeit
the
godly
be
the
dearest
souls
unto
God
of
all
men
in
the
world
,
yet
will
he
exercise
them
with
heart-breaking
,
especially
for
spiritual
causes
,
that
so
he
may
raise
in
them
an
estimation
of
his
own
presence
,
and
furnish
work
in
the
mean
time
to
their
faith
;
My
heart
breaketh
for
the
longing
which
it
hath
unto
thy
judgements
.
6.
It
is
not
every
faint
and
cold
wish
,
which
maketh
a
beleever
profit
in
Gods
school
,
there
must
be
some
heat
and
earnestness
in
holy
desires
:
and
this
affection
,
as
it
may
not
be
cold
,
so
neither
must
it
be
fle●ting
,
but
constant
;
My
heart
breaketh
for
the
longing
which
it
hath
at
all
times
.
7.
These
are
proud
men
before
God
,
who
are
not
penitent
for
their
sin
,
and
are
not
subjected
to
his
obedience
;
for
so
are
they
here
called
.
8.
The
Word
of
God
condemneth
the
proud
,
and
pronounceth
a
curse
upon
them
,
so
long
as
they
continue
proud
and
impenitent
;
Thou
hast
rebuked
the
proud
that
are
cursed
.
9.
To
dare
to
wander
after
a
mans
own
will
,
and
go
away
from
the
direction
which
God
giveth
us
,
is
pride
indeed
,
and
a
bold
hazarding
where
God
commandeth
to
fear
:
The
proud
erre
from
thy
Commandments
.
Vers.
22.
Remove
from
me
reproach
and
contempt
:
for
I
have
kept
thy
testimonies
.
23.
Princes
also
did
sit
and
speak
against
me
:
but
thy
servant
did
meditate
in
thy
statutes
.
24.
Thy
testimonies
also
are
my
delight
:
and
my
counsellors
.
He
prayeth
also
to
be
cleared
in
his
innocency
,
and
that
his
reproach
may
be
removed
,
and
giveth
three
reasons
thereof
.
One
is
,
because
indeed
he
was
innocent
in
the
point
wherein
he
was
challenged
by
his
enemies
;
Another
,
because
he
had
sustained
the
wrath
of
Princes
,
for
his
obedience
to
God
:
And
the
third
,
because
he
had
chosen
Gods
Word
for
counsellors
and
comforters
.
Whence
learn
,
1.
As
it
is
no
strange
exercise
for
the
godly
,
to
be
traduced
,
calumniated
and
reproached
,
so
it
is
no
light
burden
to
bear
it
,
but
such
as
the
godly
have
cause
to
seek
the
removal
of
it
;
Remove
from
me
reproach
and
contempt
.
2.
A
good
conscience
is
a
ground
of
comfort
,
in
the
case
of
being
reproached
,
and
a
ground
of
confidence
,
to
seek
of
God
reliefe
from
it
:
Remove
contempt
,
for
I
have
kept
thy
testimonies
.
3.
It
is
not
strange
to
see
,
not
only
the
rascal
multitude
,
but
also
Judges
and
Rulers
who
should
defend
the
godly
,
to
be
their
enemies
;
Princes
also
did
sit
,
and
speak
against
me
.
4.
Troubles
will
try
men
whether
they
do
feare
God
or
men
most
,
and
except
the
godly
take
heed
to
Gods
Word
,
they
cannot
stand
under
the
tentations
wherewith
they
may
meet
;
Princes
did
speak
against
me
,
but
thy
servant
did
meditate
in
thy
statutes
.
5.
The
Word
of
God
is
able
,
not
only
to
uphold
a
man
in
his
trouble
,
but
also
to
make
him
rejoyce
in
his
trouble
:
Thy
testimonies
are
my
delight
.
6.
A
King
with
his
cabinet-councel
,
shall
not
be
so
well
furnished
to
persecute
the
innocent
,
as
the
godly
Patient
shall
be
advised
by
the
Word
of
God
,
how
to
answer
and
carry
himself
in
his
trouble
;
Thy
testimonies
are
my
delight
and
my
counsellors
.
DALETH
.
Vers.
25.
My
soule
cleaveth
unto
the
dust
:
quicken
thou
me
according
to
thy
word
.
In
this
section
,
there
are
six
petitions
with
their
several
reasons
annexed
unto
them
,
some
of
them
set
down
before
▪
some
of
them
set
down
after
the
petition
.
The
first
petition
is
for
comfort
,
because
of
his
heavy
condition
.
Whence
learn
,
1.
Beside
the
outward
trouble
from
men
which
the
godly
oft-times
do
feel
,
it
pleaseth
God
to
exercise
them
also
somtimes
with
trouble
of
mind
,
immediately
from
his
own
hand
;
My
soul
cleaveth
unto
the
dust
.
2.
Albeit
the
Lord
suffer
his
owne
to
lie
so
long
low
in
their
heavy
condition
of
spirit
,
as
they
may
seem
dead
,
yet
by
faith
in
his
Word
he
keepeth
in
so
much
life
,
as
doth
furnish
unto
them
prayer
to
God
for
comfort
;
Quicken
thou
me
according
to
thy
Word
.
Ver.
26.
I
have
declared
my
wayes
:
and
thou
heardest
me
:
teach
me
thy
statutes
.
Another
petition
is
for
direction
and
power
to
obey
Gods
Word
▪
because
he
had
laid
open
before
God
all
his
own
course
,
and
confessed
what
he
knew
of
his
own
way
.
Whence
learn
,
1.
When
we
are
deserted
in
the
point
of
consolation
,
it
is
wisdom
to
search
our
way
,
if
any
thing
in
it
possibly
hath
grieved
Gods
Spirit
,
and
what
we
finde
right
,
or
wrong
,
or
doubtful
,
it
is
our
wisdome
to
lay
it
out
before
the
Lord
in
sincerity
as
here
,
I
have
declared
my
wayes
.
2.
As
we
have
found
audience
and
comfort
after
confession
in
former
times
,
so
may
we
expect
to
finde
the
like
again
:
I
have
declared
my
wayes
,
and
thou
heardest
me
.
3.
The
end
of
our
exercise
is
to
make
us
study
to
walk
with
God
more
holily
,
and
to
feel
his
direction
and
guiding
more
effectually
:
Teach
me
thy
statutes
.
Vers.
27.
Make
me
to
understand
the
way
of
thy
Precepts
:
so
shall
I
talk
of
thy
wonderous
works
.
A
third
petition
is
,
for
encrease
of
understanding
of
the
mysteries
of
Gods
Word
,
that
thereby
he
might
edifie
others
.
Whence
learn
,
1.
Great
is
our
natural
blindnesse
in
Gods
matters
,
and
the
disease
is
obstinate
,
and
therefore
the
petition
for
light
is
so
much
the
more
to
be
insisted
in
▪
Make
me
to
understand
.
2.
It
is
not
sufficient
to
know
the
meaning
of
the
Word
,
except
we
know
also
the
way
of
practising
it
prudently
:
Make
me
to
understand
the
way
of
thy
Precepts
.
3.
Desire
of
knowledge
should
not
be
for
satisfying
of
curiosity
,
or
for
ostentation
,
or
for
worldly
gaine
,
but
to
edifie
our selves
and
others
in
wisdome
:
So
shall
I
talke
of
thy
works
.
4.
It
is
good
first
to
understand
,
and
then
to
talk
of
,
and
to
expresse
truth
formerly
meditated
and
digested
,
as
the
order
of
these
two
doth
teach
us
.
5.
The
works
of
Creation
,
Redemption
and
Providence
,
either
set
down
in
Scripture
,
or
observed
in
our
own
experience
,
do
transcend
our
capacity
,
and
cannot
but
draw
admiration
from
them
that
see
them
well
;
I
shall
talke
of
thy
wondrous
works
.
Ver.
28.
My
soul
melteth
for
heaviness
:
strengthen
thou
me
according
unto
thy
Word
.
A
fourth
petition
is
for
strength
and
consolation
,
in
his
felt
fainting
.
Whence
learn
,
1.
The
Lords
children
do
finde
supernatural
both
joyes
and
sorrowes
,
which
the
natural
man
who
wanteth
experience
of
spiritual
exercise
,
doth
not
understand
,
as
this
expression
sheweth
:
My
soul
melteth
for
heaviness
.
2.
No
natural
meanes
can
be
a
remedy
to
a
spiritual
disease
,
but
the
Word
of
God
only
,
being
quickned
by
himself
is
the
proper
cure
;
Strengthen
thou
me
,
according
to
thy
Word
.
3.
Spiritual
exercise
doth
give
unto
the
Saints
the
clearest
discerning
of
their
own
weaknesse
,
and
need
of
support
from
God
:
My
heart
melteth
,
strengthen
thou
me
.
4.
Whatsoever
the
believer
needeth
,
God
doth
by
the
Word
supply
unto
him
,
as
light
,
that
he
may
not
wander
:
life
,
that
he
die
not
:
comfort
,
that
he
saint
not
:
and
strength
,
that
he
fall
not
:
Strengthen
me
according
to
thy
Word
.
Ver.
29.
Remove
from
me
the
way
of
lying
:
and
grant
me
thy
law
graciously
.
A
fifth
petition
is
,
to
be
freed
from
the
course
of
sinning
in
general
,
and
from
the
course
of
lying
in
particular
,
that
so
he
might
neither
deceive
others
,
nor
be
deceived
himself
,
but
directed
by
Gods
law
,
which
can
deceive
no
man
.
Whence
learn
,
1.
All
sinful
courses
in
life
or
religion
,
are
all
ways
of
lying
,
because
they
cannot
but
deceive
a
man
,
whatsoever
pretences
they
carry
;
Remove
from
me
the
way
of
lying
.
2.
As
lying
in
special
,
and
all
sinful
courses
are
liable
to
our
nature
,
and
do
lie
close
unto
us
:
so
should
we
pray
the
more
against
them
unto
God
,
who
only
can
remove
them
:
Remove
from
me
the
way
of
lying
.
3.
Nothing
can
decipher
unto
us
a
lying
way
,
nor
guard
us
from
it
,
but
Gods
law
which
is
the
only
true
way
:
therefore
,
saith
he
,
Grant
me
thy
law
.
4.
Not
only
are
we
enclined
naturally
to
lying
,
but
also
we
have
so
foully
defiled
our selves
with
the
lying
way
of
sinning
,
that
it
is
so
much
the
more
grace
to
finde
any
deliverance
from
it
:
Grant
me
thy
law
graciously
.
Ver.
30.
I
have
chosen
the
way
of
truth
:
thy
judgements
have
I
laid
before
me
.
31.
I
have
stuck
unto
thy
testimonies
:
O
LORD
,
put
me
not
to
shame
.
32.
I
will
run
the
way
of
thy
Commandments
:
when
thou
shalt
enlarge
my
heart
.
A
sixth
petition
,
is
to
be
saved
from
shame
,
and
comforted
,
with
the
reason
thereof
:
because
he
had
adhered
to
the
obedience
of
the
Word
,
and
hoped
to
go
on
chearfully
in
the
obedience
thereof
,
if
God
should
be
pleased
,
by
the
removal
of
his
feared
reproach
,
to
comfort
and
enlarge
his
heart
.
Whence
learn
,
1.
When
a
man
is
about
to
resolve
upon
the
way
of
his
carriage
,
in
general
or
particular
,
many
rules
and
counsels
will
be
suggested
and
offered
unto
him
,
each
of
them
having
a
pretence
of
some
good
,
so
as
a
man
had
need
to
be
well
advised
what
course
he
chooseth
;
and
then
only
doth
a
man
resolve
rightly
when
he
chooseth
the
way
of
obedience
of
Gods
Word
,
which
cannot
deceive
him
;
I
have
chosen
the
way
of
thy
truth
.
2.
He
that
would
have
special
direction
in
any
particular
trial
,
must
be
a
man
resolved
to
follow
the
Rule
of
Gods
Word
,
in
all
his
wayes
in
general
,
for
otherwise
he
may
be
left
without
direction
when
he
hath
most
need
,
except
he
may
say
for
the
whole
course
of
his
life
,
I
have
chosen
the
way
of
truth
.
3.
The
solid
consideration
,
that
Gods
Word
is
Gods
decree
,
may
guard
a
believer
against
mens
terrours
and
allurements
,
and
fix
him
in
his
right
choice
,
as
here
;
Thy
judgements
I
have
laid
before
me
.
4.
As
he
who
hath
been
most
stedfast
in
trialls
,
in
not
past
danger
of
being
driven
from
Gods
Word
:
so
of
all
men
it
is
greatest
shame
for
such
a
man
in
trialls
to
quit
his
hold
;
I
have
stuck
to
thy
testimonies
:
O
Lord
,
put
me
not
to
shame
.
5.
In
the
triall
of
our
stedfast
obedience
unto
God
,
there
is
no
way
to
persevere
,
except
in
the
sense
of
our
weaknesse
,
and
faith
of
Gods
goodnesse
,
we
shall
call
on
God
to
save
us
,
who
will
not
suffer
us
to
be
confounded
:
O
Lord
,
put
me
not
to
shame
.
6.
The
child
of
God
is
subject
to
bondage
of
spirit
,
even
after
regeneration
,
in
sundry
cases
,
especially
when
God
bringeth
troubles
upon
him
;
hideth
his
comfort
from
him
;
and
letteth
forth
appearance
of
wrath
upon
him
:
as
the
straitening
of
Davids
heart
here
doth
import
.
7.
As
when
a
mans
spirit
is
in
bonds
,
hardly
can
he
walk
in
Gods
service
chearfully
,
so
when
God
sheweth
his
countenance
and
comforteth
a
man
,
then
all
Gods
service
is
easie
:
I
will
runne
the
way
of
thy
commandments
,
when
thou
hast
enlarged
my
heart
.
8.
When
the
Lord
giveth
large
comfort
,
and
looseth
a
mans
affection
from
the
spirit
of
bondage
,
he
useth
to
give
also
large
measure
of
strength
and
activity
in
his
service
,
albeit
not
so
large
as
the
mans
affection
is
:
I
will
runne
the
way
of
thy
commandments
,
when
thou
hast
enlarged
my
heart
.
HE
Vers.
33.
Teach
me
,
O
LORD
,
the
way
of
thy
statutes
:
and
I
shall
keep
it
unto
the
end
.
In
this
section
there
are
eight
petitions
,
according
to
the
number
of
the
verses
.
From
the
first
;
Learn
,
1.
The
narrow
way
of
Gods
obedience
is
hard
to
be
found
,
hardly
kept
,
and
easily
mistaken
,
except
God
do
teach
us
daily
by
his
Spirit
,
what
he
doth
at
any
time
teach
us
by
his
Word
,
and
therefore
we
have
need
again
and
again
to
pray
,
Teach
me
,
O
Lord
,
the
way
of
thy
statutes
.
2.
As
the
Lord
requireth
our
perseverance
in
his
service
,
so
our
perseverance
dependeth
on
his
continued
direction
and
assistance
,
which
the
believer
and
daily
supplicant
for
grace
may
promise
to
himselfe
in
Gods
Name
:
Teach
me
,
O
Lord
,
the
way
of
thy
statutes
,
and
I
shall
keep
it
to
the
end
.
Vers.
34.
Give
me
understanding
,
and
I
shall
keep
thy
law
:
yea
,
I
shall
observe
it
with
my
whole
heart
.
From
the
second
petition
;
Learn
,
1.
There
is
no
true
wisdome
,
except
by
the
knowledge
of
Gods
will
revealed
in
Scripture
,
and
applied
by
him
,
and
this
we
should
alwayes
pray
for
:
Give
me
understanding
.
2.
Where
God
becometh
teacher
▪
the
disciple
may
promise
obedience
:
Give
me
understanding
,
and
I
shall
keep
thy
law
.
3.
As
no
service
pleaseth
God
,
but
that
which
a
man
desireth
,
at
least
to
do
heartily
:
so
he
that
purposeth
to
persevere
,
must
purpose
also
to
serve
God
affectionately
:
Yea
,
I
shall
observe
it
with
my
whole
heart
.
Vers.
35.
Make
me
to
go
in
the
path
of
thy
commandments
:
for
therein
do
I
delight
.
From
the
third
petition
;
Learn
,
1.
Because
there
are
innumerable
by-paths
from
terrors
and
allurements
without
,
to
make
us
decline
from
the
obedience
of
God
,
and
we
of
our selves
are
both
weak
and
subject
to
errors
within
us
,
therefore
should
we
be
the
more
instant
in
prayer
,
Make
me
to
go
in
the
path
of
thy
commandements
.
2.
As
it
is
a
faire
grace
of
God
to
have
pleasure
and
delectation
in
Gods
service
,
so
he
who
hath
gotten
of
God
this
grace
,
may
expect
also
direction
and
strength
,
to
go
on
in
the
path
of
Gods
obedience
:
for
therein
do
I
delight
,
is
given
as
a
reason
of
his
praying
,
Make
me
to
go
in
the
path
of
thy
commandments
.
Vers.
36.
Incline
my
heart
unto
thy
testimonies
:
and
not
to
covetousnesse
.
From
the
fourth
petition
;
Learn
,
1.
As
the
most
holy
of
Gods
servants
have
in
them
the
remainder
of
their
natural
stifnesse
,
and
aversnesse
from
the
obedience
of
Gods
Word
,
so
are
they
of
all
men
most
sensible
of
this
sicknesse
,
and
most
instant
with
God
,
the
only
Physician
to
heal
it
:
Incline
my
heart
unto
thy
testimonies
.
2.
The
heart
cannot
want
some
object
whereunto
it
must
cleave
,
a
man
must
love
something
:
and
if
the
heart
be
not
set
on
things
spiritual
and
heavenly
,
it
will
not
faile
to
pitch
upon
things
base
,
and
earthly
,
as
here
is
insinuated
by
opposition
of
covetousnesse
to
Gods
testimonies
.
3.
The
love
of
Gods
testimonies
,
or
of
obedience
to
Gods
Word
,
and
the
love
of
base
objects
,
as
the
lust
of
the
eye
,
the
lust
of
the
flesh
,
and
the
pride
of
life
,
are
inconsistent
;
for
the
one
is
contrary
to
the
other
,
as
here
is
shewn
:
Incline
mine
heart
unto
thy
testimonies
,
and
not
unto
covetousnesse
.
Vers.
37.
Turne
away
mine
eyes
from
beholding
vanity
:
and
quicken
thou
me
in
thy
way
.
From
the
fifth
petition
;
Learn
,
1.
The
sinful
concupiscence
of
the
heart
hath
defiled
the
externall
senses
,
and
made
them
servants
unto
it selfe
,
except
God
do
heal
both
the
heart
and
the
senses
,
as
the
petition
,
Turne
away
mine
eyes
,
doth
import
.
2.
Albeit
the
corruption
of
the
heart
be
deadly
wounded
,
yet
it
may
soon
recover
life
and
strength
by
the
external
objects
of
the
senses
,
if
watching
over
the
external
man
be
neglected
,
as
,
turn
away
mine
eyes
from
beholding
vanity
,
doth
import
.
3.
Whatsoever
doth
draw
away
the
heart
from
Gods
obedience
,
is
but
deceit
and
folly
,
whatsoever
it
may
seem
to
the
beholder
:
Turn
away
mine
eyes
from
beholding
vanity
.
4.
Albeit
we
know
that
the
outward
allurements
of
sinne
be
nothing
but
vanity
,
yet
we
cannot
beware
of
them
,
nor
renounce
them
,
except
the
Lord
help
us
,
when
the
baite
is
offered
:
therefore
is
it
needfull
to
pray
,
Turn
away
mine
eyes
from
beholding
vanity
.
5.
As
God
setteth
a
watch
over
the
senses
,
and
keepeth
the
Covenant
between
the
renewed
heart
,
and
the
eyes
,
and
doth
renew
the
vigour
of
the
life
of
gra●e
;
so
is
the
inward
corruption
suppressed
and
mortified
:
for
the
dying
of
sinne
,
is
by
the
quickening
of
gracious
habits
in
the
heart
,
unto
actuall
exercise
,
as
,
quicken
thou
me
in
thy
way
,
doth
import
.
Vers.
38.
Stablish
thy
word
unto
thy
servant
:
who
is
devouted
to
thy
fear
.
In
the
sixth
petition
,
he
prayeth
for
the
fruit
of
Gods
promises
,
for
circumcising
his
heart
,
and
purifying
of
it
,
and
that
by
experience
●he
may
be
settled
in
the
faith
of
the
promises
.
Whence
learn
.
1.
Faith
purisieth
the
heart
by
laying
hold
on
the
promises
of
sanctification
,
and
urging
of
God
by
prayer
to
the
performance
of
them
:
Stablish
thy
Word
unto
thy
servant
,
2.
Albeit
the
promise
be
sure
in
it selfe
,
and
sure
unto
faith
also
,
yet
when
experimental
performance
cometh
,
the
truth
of
it
is
much
more
confirmed
to
us
:
Stablish
thy
word
unto
the
servant
.
3.
Then
do
we
believe
the
promises
,
when
we
take
them
as
made
not
onely
to
others
,
but
also
as
made
to
our selves
by
name
,
as
this
prayer
sheweth
,
Stablish
thy
word
to
me
thy
servant
,
(
to
wit
,
the
promise
of
sanctification
made
to
believers
)
and
so
to
me
thy
servant
.
4.
He
who
prayeth
for
the
performance
of
promises
,
should
resolve
to
be
a
servant
,
and
carefull
to
observe
precepts
:
Stablish
thy
word
to
thy
servant
.
3.
That
man
indeed
is
Gods
servant
,
how
weak
soever
he
be
in
practice
,
who
is
devoted
unto
Gods
fear
:
for
he
proveth
himselfe
to
be
a
servant
by
this
,
Because
I
am
devoted
to
thy
fear
.
Vers.
39.
Turn
away
my
reproach
which
I
fear
:
for
thy
judgements
are
good
.
From
the
seventh
petition
;
Learn
,
1.
As
the
godly
are
subject
to
sinful
out-breakings
,
which
may
bring
reproach
on
them
,
and
on
their
profession
:
so
are
they
also
jealous
of
themselves
,
as
unable
to
keep
themselves
,
except
God
prevent
them
from
giving
scandal
:
Turn
away
my
reproach
which
I
fear
.
2.
The
way
to
be
kept
blamelesse
,
is
to
feare
to
offend
,
and
to
pray
unto
God
for
preservation
,
and
to
watch
over
our
hearts
,
as
we
are
taught
here
,
Turn
away
my
reproach
which
I
fear
.
3.
As
the
fear
of
dishonouring
of
our
profession
by
sinne
,
is
a
guard
on
the
one
hand
:
so
estimation
and
love
of
prescribed
holinesse
,
as
of
a
good
and
profitable
thing
,
is
a
guard
against
sinne
on
the
other
hand
;
Turn
away
my
reproach
which
I
fear
,
for
thy
judgements
are
good
.
40.
Behold
,
I
have
longed
after
thy
precepts
:
quicken
me
in
thy
righteousnesse
.
From
the
eighth
petition
▪
Learn
,
1.
Sincerity
loveth
to
come
to
the
light
,
and
offereth
it selfe
to
be
approved
to
God
;
Behold
,
I
have
longed
after
thy
precepts
.
2.
To
love
and
long
for
sanctified
subjection
unto
Gods
Word
,
is
a
proof
of
sincerity
;
I
have
longed
after
thy
precepts
.
3.
A
Saint
may
have
a
great
desire
to
believe
,
and
obey
Gods
Word
,
and
yet
in
his
own
sense
feel
much
deadnesse
in
his
affections
for
a
time
;
I
have
longed
,
quicken
me
.
4.
They
who
bewaile
their
own
deadnesse
unto
God
,
shall
finde
according
to
his
righteous
promises
,
life
spirituall
recovered
and
quickened
:
Quicken
me
according
to
thy
righteousnesse
.
VAU
Vers.
41.
Let
thy
mercies
come
also
unto
me
,
O
LORD
:
even
thy
salvation
according
to
thy
Word
.
42.
So
shall
I
have
wherewith
to
answer
him
that
reproacheth
me
:
for
I
trust
in
thy
word
.
In
this
section
,
he
prayeth
,
first
,
for
deliverance
out
of
his
hard
condition
,
and
giveth
reasons
for
strengthening
his
hope
in
this
prayer
,
v.
41
,
42.
and
next
,
he
prayeth
for
grace
to
confesse
Gods
truth
openly
,
till
the
deliverance
come
and
he
strengthens
his
hope
by
six
or
seven
reasons
,
in
the
rest
of
the
section
.
From
his
first
petition
,
and
the
reasons
of
it
;
Learn
.
1.
The
believer
must
lay
hold
on
mercies
not
seen
,
and
must
not
rest
till
he
draw
them
forth
by
prayer
;
Let
thy
mercies
come
also
unto
me
,
O
Lord
.
2.
Whatsoever
may
remove
our
sinnes
,
and
evill
merits
,
and
make
way
for
performance
of
promises
,
is
mercy
in
effect
,
and
must
be
sought
no
lesse
then
inward
quickning
and
consolation
:
Let
thy
mercies
come
also
unto
me
.
3.
As
perils
and
hazards
of
life
must
be
resolved
upon
by
Gods
servant
,
so
deliverances
one
after
another
,
and
salvation
may
be
surely
expected
:
Let
thy
mercies
come
unto
me
,
even
thy
salvation
.
4.
It
is
not
any
sort
of
delivery
by
any
meanes
,
which
the
servant
of
God
being
in
straits
doth
call
for
,
or
desire
,
but
such
a
deliverance
as
God
will
allow
,
and
be
pleased
to
give
in
a
holy
way
:
Let
thy
salvation
come
.
5.
As
the
Word
of
promise
is
the
rule
of
our
petition
,
so
is
it
a
pawn
of
the
thing
promised
,
and
must
be
held
fast
till
the
performance
come
;
Let
thy
salvation
come
,
according
to
thy
word
:
and
this
is
one
reason
of
the
petition
.
6.
As
the
Lords
delivering
of
his
children
from
the
hand
of
persecutors
,
doth
stop
the
mouthes
of
their
enemies
,
who
say
of
them
,
that
they
are
in
a
wrong
course
,
and
that
God
is
not
their
friend
:
so
the
believer
desireth
the
Lord
to
appeare
for
him
,
to
this
very
end
,
that
the
mouth
of
the
enemy
may
be
stopped
:
So
shall
I
have
wherewith
to
answer
him
that
reproacheth
me
:
and
this
is
another
reason
of
his
petition
.
7.
Whatsoever
be
our
encouragements
in
our
sufferings
,
the
Word
of
God
received
by
faith
must
be
the
ground
of
our
comfort
and
confidence
,
or
else
the
work
will
not
be
sound
;
for
I
trust
in
thy
Word
,
is
the
ground
of
Davids
comfort
.
Vers.
43.
And
take
not
the
Word
of
truth
utterly
out
of
my
mouth
:
for
I
have
hoped
in
thy
judgements
.
44.
So
shall
I
keep
thy
law
continually
:
for
ever
and
ever
.
45.
And
I
will
walke
at
liberty
:
for
I
seek
thy
precepts
.
46.
I
will
speake
of
thy
testimonies
also
before
Kings
,
and
will
not
be
ashamed
.
47.
And
I
will
delight
my selfe
in
thy
commandments
which
I
have
loved
.
48.
My
hands
also
will
I
lift
up
unto
thy
commandments
which
I
have
loved
:
and
I
will
meditate
in
thy
statutes
.
From
the
next
petition
,
and
the
seven
reasons
added
thereunto
;
Learn
,
1.
It
is
not
sufficient
for
Gods
glory
,
that
we
believe
the
Word
of
God
in
our
heart
,
but
we
must
also
confesse
it
with
our
mouth
in
the
time
of
trial
;
Take
not
thy
Word
out
of
my
mouth
.
2.
As
God
may
justly
for
our
sinnes
desert
us
in
the
time
of
trial
,
when
his
glory
and
our
duty
calleth
for
a
testimony
:
so
we
must
in
the
sense
of
our
ill
deserving
,
flee
to
Gods
grace
by
prayer
,
and
say
with
confidence
,
Take
not
thy
Word
out
of
my
mouth
.
3.
If
it
shall
please
God
,
for
humbling
of
us
,
to
desert
us
in
some
passage
of
our
trial
,
yet
let
us
believe
in
him
,
and
deal
with
him
not
to
forsake
us
altogether
in
our
trial
:
Take
not
the
Word
of
truth
utterly
out
of
my
mouth
.
4.
Where
the
beliefe
of
Gods
executing
of
his
Word
of
threatening
and
promise
hath
place
with
Gods
children
,
there
is
hope
that
neither
mens
terror
nor
allurement
shall
overcome
them
in
their
trials
:
for
I
have
hoped
in
thy
judgements
,
is
set
down
here
for
the
first
reason
of
his
hope
to
obtaine
his
petition
.
5.
The
Lords
keeping
our
heart
in
faith
▪
and
our
mouth
and
outward
man
in
the
course
of
confession
and
obedience
,
is
the
cause
of
our
perseverance
;
So
shall
I
keep
thy
law
continually
,
for
ever
and
ever
:
and
this
is
the
second
reason
of
his
petition
.
6.
As
he
who
departs
from
confessing
of
Gods
truth
▪
doth
cast
himselfe
in
straits
,
in
dangers
,
and
bonds
:
so
he
that
beareth
out
the
confession
of
the
truth
,
doth
walk
as
a
free-man
,
the
truth
doth
set
him
free
;
And
I
will
walke
at
liberty
:
which
is
the
third
reason
of
his
petition
.
7.
Even
the
conscience
of
honest
endeavour
to
obey
the
Word
,
hath
the
promise
of
not
being
utterly
deserted
in
the
day
of
trial
:
for
I
have
fought
thy
precepts
,
is
the
fourth
reason
of
the
petition
.
8.
The
terror
of
Kings
,
and
of
men
in
power
,
is
an
ordinary
hindrance
of
free
confession
of
Gods
truth
in
time
of
persecution
,
but
faith
in
the
truth
sustained
in
the
heart
by
God
,
is
able
to
bring
forth
a
confession
upon
all
hazards
:
I
will
speak
of
thy
testimonies
before
Kings
.
9.
He
that
is
resolved
to
confesse
the
questioned
truth
of
God
,
whosoever
do
mock
at
it
,
shall
not
be
ashamed
of
his
confession
,
but
rather
shall
have
credit
by
it
:
I
will
speak
of
thy
testimonies
also
before
Kings
,
and
will
not
be
ashamed
:
and
this
is
the
fifth
reason
of
the
petition
.
10.
The
more
men
do
know
the
excellency
of
Gods
truth
,
and
do
feel
the
power
of
Gods
hand
,
sustaining
them
in
the
faith
and
confession
of
it
,
the
more
will
they
love
,
delight
and
take
pleasure
in
the
Word
of
the
Lord
:
I
will
delight
my selfe
in
thy
commandments
,
which
I
have
loved
:
which
is
the
sixth
reason
of
his
petition
.
11.
He
that
findeth
himself
born
out
in
the
confession
of
the
truth
in
time
of
triall
,
should
in
all
time
after
so
much
the
more
as
his
experience
is
greater
,
embrace
heartily
the
Lords
commands
,
as
precious
gifts
,
and
should
give
up
himselfe
absolutely
to
be
governed
thereby
:
for
the
lifting
up
of
his
hands
to
the
Lords
commandments
,
doth
import
so
much
.
12.
He
who
out
of
love
to
Gods
commands
,
hath
endured
trial
by
trouble
,
and
hath
overcome
tentations
,
may
comfortably
approve
himself
in
his
former
loving
of
the
Lords
commands
,
and
thereby
renew
,
and
increase
his
love
to
the
obedience
of
them
:
for
after
he
hath
said
,
I
will
lift
up
my
hands
to
thy
commandments
,
he
sheweth
that
he
will
do
so
,
with
a
ratification
,
and
approbation
of
his
love
to
them
,
by
adding
,
thy
commandments
which
I
have
loved
.
13.
The
experience
of
the
worth
of
divine
truth
,
which
is
able
to
bear
out
it selfe
,
and
the
man
also
who
doth
confesse
it
,
should
set
a
believer
on
a
more
and
more
earnest
study
,
to
know
the
minde
of
God
revealed
therein
,
as
the
Prophet
resolveth
to
do
,
And
I
will
meditate
in
thy
statutes
:
and
this
engagement
is
the
last
reason
of
the
petition
.
ZAIN
.
Vers.
9.
Remember
the
Word
unto
thy
servant
,
upon
which
thou
hast
caused
me
to
hope
.
In
this
section
,
he
prayeth
for
the
performance
of
the
promise
,
which
he
hath
believed
,
and
whereof
he
hath
found
the
fruits
already
in
a
good
measure
.
Whence
learn
,
1.
The
promises
of
the
Gospel
and
grace
of
God
,
give
liberty
and
confidence
to
the
believer
to
draw
neer
to
God
,
to
seek
the
full
performance
thereof
,
as
here
,
Remember
the
Word
wherein
thou
hast
caused
me
to
hope
.
2.
The
general
offer
of
the
Gospel
,
and
the
promises
made
to
the
believer
,
do
make
promises
to
be
every
believers
propriety
,
no
lesse
then
if
his
name
were
inserted
in
the
promise
,
or
written
in
the
Bible
:
Remember
the
Word
spoken
unto
thy
servant
,
or
promised
to
me
.
3.
God
that
maketh
the
offer
of
the
Word
,
is
he
who
also
worketh
faith
in
the
believer
,
and
moveth
him
to
apply
it
and
trust
in
it
,
the
acknowledging
whereof
,
as
it
is
Gods
glory
,
so
is
it
the
believers
profit
:
Remember
the
Word
upon
which
thou
hast
caused
me
to
hope
:
for
faith
and
hope
is
not
of
our selves
,
it
is
the
gift
of
God
.
Ver.
50.
This
is
my
comfort
in
my
affliction
:
for
thy
Word
hath
quickened
me
.
51.
The
proud
have
had
me
greatly
in
derision
,
yet
have
I
not
declined
from
thy
Law
.
52.
I
remembred
thy
judgements
of
old
,
O
LORD
:
and
have
comforted
my selfe
.
53.
Horror
hath
taken
hold
upon
me
,
because
of
the
wicked
that
forsake
thy
Law
.
54.
Thy
statutes
have
been
my
songs
,
in
the
house
of
my
pilgrimage
.
55.
I
have
remembred
thy
Name
,
O
LORD
,
in
the
night
:
and
have
kept
thy
Law
.
56.
This
I
had
,
because
I
kept
thy
precepts
.
The
fruits
which
he
hath
found
already
by
his
faith
in
the
Word
,
are
seven
,
all
in
order
set
down
in
the
rest
of
the
verses
of
this
section
.
Whence
learn
,
1.
Faith
and
hope
in
God
do
not
exempt
Gods
children
from
troubles
,
but
do
comfort
them
in
their
trouble
,
so
as
all
other
consolations
are
naught
in
comparison
;
This
is
my
consolation
in
my
affliction
.
2.
When
the
believer
is
damped
with
trouble
,
and
sometime
as
it
were
dead
in
regard
of
spiritual
operations
,
motions
and
affections
,
faith
draweth
life
againe
out
of
the
Word
of
promise
;
for
thy
Word
hath
quickened
me
:
and
this
is
the
first
fruit
of
faith
in
Gods
Word
.
3.
Albeit
impenitent
,
gracelesse
men
do
mock
grace
,
do
mock
faith
and
obedience
in
the
godly
;
and
(
in
Satans
drift
and
theirs
)
to
the
intent
they
may
make
the
godly
forsake
Gods
law
,
yet
faith
in
the
Word
is
able
to
bear
the
believer
up
against
derision
,
as
experience
sheweth
:
The
proud
have
had
me
greatly
in
derision
,
yet
have
I
not
declined
from
thy
Law
:
and
this
is
the
second
felt
fruit
of
his
faith
.
4.
It
is
good
to
have
a
number
of
examples
of
Gods
dealing
with
his
servants
,
and
with
his
adversaries
,
laid
up
in
the
storehouse
of
a
sanctified
memory
,
that
thereby
faith
may
be
strengthened
in
the
day
of
affliction
:
for
so
are
we
here
taught
,
I
remembred
thy
judgements
of
old
,
O
Lord
.
5.
Faith
doth
draw
comfort
out
of
the
execution
of
Gods
Word
of
promise
,
and
of
threatening
also
,
in
former
times
;
I
remembred
thy
judgements
of
old
,
O
Lord
,
and
was
comforted
:
and
this
is
the
thi●d
felt
fruit
of
his
faith
.
6.
It
is
an
evidence
of
sincerity
in
Gods
service
,
to
see
wrath
and
judgement
in
the
face
of
sinne
,
and
to
be
diverted
from
sinning
by
the
sight
of
Gods
judgement
threatened
and
executed
upon
the
wicked
:
horrour
hath
taken
hold
upon
me
,
because
of
the
wicked
that
forsake
thy
law
:
and
this
is
the
fourth
felt
fruit
of
his
faith
.
7.
As
Gods
children
are
in
this
world
strangers
and
pilgrims
in
affection
,
and
dealt
with
as
strangers
where
they
live
,
so
also
are
they
oft-times
banished
from
their
native
Countrey
:
Thy
statutes
have
been
my
song
in
the
house
of
my
pilgrimage
.
8.
Wheresoever
the
believer
is
,
and
whatsoever
be
his
outward
condition
,
the
Word
of
God
received
by
faith
,
shall
bear
him
company
,
and
furnish
him
with
matter
of
comfort
and
rejoycing
:
Thy
statutes
have
been
my
song
in
the
hou●e
of
my
pilgrimage
:
and
this
is
the
fifth
felt
fruit
of
his
faith
.
9.
The
knowledge
and
deep
impression
of
the
Majesty
of
God
,
as
he
revealeth
himselfe
in
his
works
,
and
Word
,
is
a
powerfull
meanes
to
strengthen
us
in
the
obedience
of
faith
;
I
have
rem●mbred
thy
Name
,
O
Lord
,
and
have
kept
thy
Law
:
and
this
is
the
sixth
felt
fruit
of
his
faith
.
10.
Well
spent
time
in
secret
when
we
are
solitary
,
shall
be
rewarded
openly
by
a
good
carriage
in
society
and
company
:
I
remembred
thy
Name
in
the
night
,
I
have
kept
thy
law
.
11.
It
is
no
small
benefit
to
see
and
observe
what
good
we
have
had
by
our
obedience
to
God
,
and
how
grace
hath
been
rewarded
by
grace
in
our
persons
:
This
I
had
(
to
wit
,
all
the
former
fruits
,
)
because
I
kept
thy
precepts
:
and
this
is
the
seventh
felt
fruit
of
faith
,
that
a
man
may
enjoy
the
approbation
and
comfort
of
the
fruits
of
faith
.
12.
Those
are
reckoned
keepers
of
Gods
precepts
,
not
who
have
no
sinne
in
them
,
but
who
study
to
be
free
of
sinne
,
and
to
do
Gods
will
:
This
I
had
,
because
I
kept
thy
precepts
.
13.
It
is
wisdome
to
reckon
what
good
we
have
by
faith
in
God
,
and
to
endeavour
to
please
him
,
rather
then
to
reckon
our
temporary
and
light
afflictions
in
our
service
,
as
here
we
are
taught
.
CHETH
.
Vers.
57.
Thou
art
my
portion
,
O
LORD
,
I
have
said
,
that
I
would
keep
thy
words
.
58.
I
intreated
thy
favour
with
my
whole
heart
,
be
mercifull
unto
me
according
to
thy
Word
.
59.
I
thought
on
my
wayes
:
and
turned
my
feet
unto
thy
testimonies
.
60.
I
made
haste
,
and
delayed
not
to
keep
thy
Commandments
.
61.
The
bands
of
the
wicked
have
robbed
me
:
but
I
have
not
forgotten
thy
Law
.
62.
At
midnight
I
will
rise
to
give
thanks
unto
thee
,
because
of
thy
righteous
judgements
.
63.
I
am
a
companion
of
all
them
that
fear
thee
:
and
of
them
that
keep
thy
precepts
.
64.
The
earth
,
O
LORD
,
is
full
of
thy
mercy
;
teach
me
thy
statutes
.
In
this
section
he
laboureth
to
confirme
his
faith
,
and
to
comfort
himselfe
in
the
certainty
of
his
regeneration
,
by
eight
properties
of
a
sound
believer
,
or
eight
marks
of
a
new
creature
.
The
first
whereof
is
,
his
choosing
of
God
for
his
portion
.
Whence
learn
,
1.
Such
as
God
hath
chosen
and
effectually
called
,
they
get
grace
to
make
God
their
choice
,
their
delight
,
and
their
portion
:
and
such
as
have
chosen
God
for
their
portion
,
have
an
evidence
of
their
regeneration
and
election
also
;
for
here
David
maketh
this
a
mark
of
his
regeneration
:
Thou
art
my
portion
,
O
Lord
.
2.
It
is
another
mark
of
regeneration
,
after
believing
in
God
,
and
choosing
of
him
for
our
portion
,
to
resolve
to
bring
out
the
fruits
of
faith
in
new
obedience
,
as
David
did
;
I
have
said
that
I
will
keep
thy
words
.
3.
As
it
is
usuall
for
Gods
children
,
now
and
then
because
of
sinne
falling
out
,
to
be
exercised
with
the
sense
of
Gods
displeasure
:
so
it
is
a
mark
of
a
new
creature
,
not
to
lie
stupid
and
senslesse
under
this
exercise
,
but
to
deal
with
God
earnestly
,
for
restoring
the
sense
of
reconciliation
,
and
giving
new
experience
of
his
mercy
,
as
the
Psalmist
did
;
I
intreated
thy
favour
with
my
whole
heart
:
and
this
is
the
third
evidence
of
a
new
creature
.
4.
The
penitent
believer
hath
the
Word
of
grace
,
and
Covenant
of
God
,
for
his
assurance
to
be
heard
when
he
seeketh
mercy
:
Be
mercifull
to
me
according
to
thy
Word
.
5.
The
searching
in
what
condition
we
are
in
,
and
examination
of
our
wayes
according
to
the
Word
,
and
renewing
of
repentance
,
with
an
endeavour
of
amendment
,
is
a
fourth
mark
of
a
new
creature
:
I
thought
on
my
wayes
,
and
turned
my
feet
unto
thy
testimonies
.
6.
When
we
do
see
our
sin
,
we
are
naturally
slow
to
amend
our
doings
,
but
the
sooner
we
turne
us
to
the
way
of
Gods
obedience
,
we
speed
the
better
,
and
the
more
speedy
the
reforming
of
our
life
be
,
the
more
sound
mark
is
it
of
a
new
creature
:
I
made
haste
,
and
delayed
not
to
keep
thy
commandments
.
7.
Enduring
of
persecution
,
and
spoiling
of
our
goods
,
for
adhering
to
Gods
Word
,
without
forsaking
of
our
cause
,
is
a
fifth
mark
of
a
new
creature
:
The
bands
of
the
wicked
have
robbed
me
,
but
I
have
not
forgotten
thy
law
.
8
As
it
is
the
lot
of
Gods
children
who
resolve
to
be
godly
to
suffer
persecution
,
and
to
be
forced
either
to
lose
their
temporal
goods
▪
or
else
to
lose
a
good
cause
,
and
a
good
conscience
:
so
it
is
the
wisdome
of
the
godly
,
to
remember
what
the
Lords
Word
requireth
of
us
,
and
speaketh
unto
us
,
and
this
shall
comfort
our
conscience
more
,
then
the
losse
of
things
temporal
can
trouble
our
mindes
:
The
bands
of
the
wicked
robbed
me
,
but
I
have
not
forgotten
thy
Law
.
9.
A
sixth
mark
of
a
new
creature
,
is
to
be
so
farre
from
fretting
under
hard
exercise
,
as
to
thank
God
in
secret
chearfully
for
his
gracious
Word
,
and
for
all
the
passages
of
his
providence
,
where
none
seeth
us
,
and
where
there
is
no
hazard
of
ostentation
:
At
midnight
I
will
rise
to
give
thanks
unto
thee
,
because
of
thy
righteous
judgements
.
10.
A
seventh
mark
of
a
renewed
creature
,
is
,
to
associate
our selves
,
and
keep
communion
with
such
as
are
truly
gracious
,
and
do
fear
God
indeed
,
as
we
are
able
to
discerne
them
:
I
am
a
companion
of
all
them
that
fear
thee
.
11.
The
fear
of
God
is
evidenced
by
believing
and
obeying
the
doctrine
and
direction
of
the
Scripture
,
and
no
other
wayes
:
I
am
a
companion
of
all
them
that
fear
thee
,
and
of
them
that
keep
thy
precepts
.
12.
The
eighth
mark
of
a
new
creature
,
is
not
to
rest
in
any
measure
of
renovation
,
but
earnestly
to
deal
with
God
for
the
encrease
of
saving
knowledge
,
and
fruitfull
obedience
of
it
:
for
,
Teach
me
thy
statutes
,
is
the
prayer
of
the
man
of
God
,
in
whom
all
the
former
marks
are
found
.
13.
As
the
whole
creatures
are
witnesses
of
Gods
bounty
to
man
,
and
partakers
of
that
bounty
themselves
:
so
are
they
pawnes
of
Gods
pleasure
to
bestow
upon
his
servants
greater
gifts
then
these
,
even
the
encrease
of
sanctification
,
in
further
illumination
of
minde
and
reformation
of
life
:
for
this
the
Psalmist
useth
for
an
argument
,
to
be
more
and
more
sanctified
;
The
whole
earth
is
full
of
thy
bounty
,
O
Lord
,
teach
me
thy
statutes
.
TETH.
Ver.
65.
Thou
hast
dealt
well
with
thy
servant
,
O
LORD
,
according
unto
thy
word
.
In
this
section
,
he
gives
eight
marks
of
a
thankfull
soul
delivered
from
heavy
trouble
for
a
time
.
The
first
mark
is
his
hearty
acknowledgement
of
Gods
goodnesse
toward
himself
.
Whence
learn
,
1.
There
is
a
time
to
acknowledge
mercies
received
,
as
well
as
to
pray
for
good
things
not
as
yet
received
:
and
as
it
is
the
duty
of
a
believer
to
pray
in
his
need
,
so
it
is
the
duty
of
the
thankfull
man
to
confesse
what
he
hath
received
for
supplying
of
his
need
:
Thou
hast
dealt
well
with
thy
servant
.
2.
The
Lord
will
so
performe
his
promise
,
as
he
shall
make
the
believing
supplicant
witnesse
of
his
fidelity
:
Thou
hast
dealt
well
with
thy
servant
,
according
to
thy
word
.
3.
As
gifts
prayed
for
,
so
also
gifts
received
ought
to
be
examined
,
whether
they
be
given
to
us
,
as
to
servants
of
God
,
and
according
to
the
promises
made
to
his
servants
in
the
Word
,
or
not
:
otherwise
a
man
can
neither
make
right
use
of
them
,
nor
be
thankfull
for
them
,
as
the
Psalmist
doth
here
,
who
saith
,
Thou
hast
dealt
well
with
thy
servant
according
to
thy
word
.
Vers.
66.
Teach
me
good
judgement
and
knowledge
:
for
I
have
believed
thy
Commandments
.
Another
work
of
his
thankfulnesse
,
is
his
seeking
the
increase
of
wisdome
and
discretion
,
for
enabling
of
him
unto
better
service
of
God
in
time
to
come
.
Whence
learn
,
1.
Beside
the
knowledge
of
the
general
rule
of
Gods
will
,
it
is
necessary
to
have
the
gift
of
discretion
,
to
know
our
duty
,
when
particulars
cloathed
with
circumstances
,
come
to
be
tried
by
the
rule
:
and
this
the
thankfull
man
should
pray
for
;
Teach
me
good
judgement
and
knowledge
.
2.
He
that
would
be
directed
in
the
faith
and
obedience
of
Gods
Word
in
particular
,
ought
to
be
cleare
in
general
of
his
estimation
and
belief
of
all
Gods
Word
in
Scripture
.
Teach
me
good
judgement
,
(
saith
he
)
for
I
have
believed
thy
commandments
.
Ver.
67.
Before
I
was
afflicted
,
I
went
a
stray
:
but
now
have
I
kept
thy
word
.
The
third
mark
of
his
thankfulnesse
is
,
his
acknowledgement
of
the
wisdome
and
goodnesse
of
God
,
manifested
in
,
and
wrought
by
afflicting
of
him
.
Whence
learn
,
1.
So
perverse
are
we
by
nature
,
as
we
are
the
worse
oft-times
by
prosperity
:
Before
I
was
afflicted
I
went
astray
.
2.
When
prosperity
is
abused
,
it
is
Gods
mercy
to
us
to
visit
us
with
the
rod
of
affliction
,
and
by
it
to
drive
us
to
make
better
use
of
his
Word
;
But
now
have
I
kept
thy
word
.
3.
When
affliction
is
sanctified
and
found
in
the
fruits
thereof
,
it
is
no
lesse
sweet
when
it
is
past
,
then
it
was
bitter
when
it
was
present
;
as
the
comparison
of
times
here
doth
shew
.
Ver.
68.
Thou
art
good
,
and
doest
good
;
teach
me
thy
statutes
.
The
fourth
mark
of
his
thankfulness
,
now
being
comforted
after
trouble
is
,
his
acknowledgement
of
the
goodnesse
of
Gods
nature
and
working
,
and
his
drawing
from
this
fountain
more
sanctification
.
Whence
learn
,
1.
As
goodnesse
is
Gods
nature
,
and
good
is
his
work
:
so
it
is
the
thankful
mans
part
to
observe
it
,
acknowledge
it
,
and
heartily
to
praise
him
for
it
,
especially
when
he
●s
called
unto
this
by
late
favours
,
as
the
Psalmist
doth
here
:
Thou
art
good
,
and
doest
good
.
2.
When
the
goodness
of
God
is
solidly
apprehended
,
it
furnisheth
ground
of
great
confidence
to
seek
further
fruits
thereof
towards
us
▪
as
here
the
Psalmist
doth
.
3.
Of
all
the
fruits
of
Gods
goodness
,
which
a
thankful
man
can
crave
to
himself
,
none
is
fitter
to
be
sought
,
then
the
growth
of
the
grace
of
sanctification
:
as
here
,
Teach
me
thy
statutes
.
Vers.
69.
The
proud
have
forged
a
lie
against
me
:
but
I
will
keep
thy
Precepts
with
any
whole
heart
.
A
fifth
mark
of
a
thankful
man
comforted
,
is
his
renewed
purpose
not
to
sin
,
for
fear
of
the
malice
or
craft
of
any
persecutors
.
Whence
learn
,
1.
Beside
violence
and
crueltie
we
shall
finde
lies
and
false
calumnies
to
be
the
weapons
of
the
wicked
against
the
godly
;
The
proud
have
forged
a
lie
against
me
.
2.
The
slanders
and
calumnies
of
the
wicked
against
the
godly
,
are
so
trimmed
and
dressed
up
with
much
artifice
,
as
if
they
were
cast
in
a
mould
;
The
proud
have
forged
a
lie
against
me
.
3.
The
only
way
of
resisting
and
overcoming
this
tentation
,
is
by
the
sincere
adhering
to
God
in
the
faith
and
obedience
of
his
Word
;
But
I
will
keep
thy
Precepts
with
my
whole
heart
.
Ver.
70.
Their
heart
is
as
fat
as
grease
:
but
I
delight
in
thy
law
.
The
sixth
mark
of
a
thankful
man
comforted
after
affliction
and
persecution
,
is
his
despising
the
prosperity
of
the
wicked
,
in
comparison
of
the
benefit
of
a
good
conscience
,
and
joy
in
God
.
Whence
learn
,
1.
It
is
the
prosperity
of
the
proud
,
which
encourageth
them
to
persecute
the
godly
,
yea
,
their
prosperity
so
benummeth
their
consciences
,
that
they
may
not
fear
to
persecute
:
Their
heart
is
as
fat
as
grease
.
2.
As
a
benummed
and
seared
conscience
is
a
sin
annexed
to
the
sin
of
persecution
,
so
is
it
also
the
plague
of
God
upon
them
ordinarily
,
that
they
should
not
repent
;
Their
heart
is
as
fat
as
grease
.
3.
The
comfort
of
a
good
conscience
,
and
the
comfort
of
delighting
in
the
obedience
of
faith
,
is
a
greater
welfare
to
the
godly
then
prosperity
,
how
great
soever
it
can
be
unto
the
wicked
,
and
so
the
godly
need
not
envie
the
proud
and
prosperous
man
:
Their
heart
is
fat
as
grease
,
but
I
delight
in
thy
law
.
Ver.
71.
It
is
good
for
me
that
I
have
been
afflicted
,
that
I
might
learn
thy
statutes
.
The
seventh
mark
of
a
thankful
minde
comforted
after
affliction
,
is
his
estimation
that
holiness
wrought
by
affliction
bringeth
more
pleasure
and
gain
,
then
affliction
did
bring
with
it
losse
or
pain
.
Whence
learn
,
1.
The
godly
have
as
evil
natures
as
the
wicked
have
,
which
cannot
be
subdued
and
beaten
down
,
except
by
affliction
,
as
appeareth
by
this
experience
of
the
Psalmist
.
2.
Albeit
no
affliction
for
the
present
be
pleasant
,
yet
afterward
it
proveth
medicine
to
the
godly
,
whose
wisdom
it
is
to
observe
all
the
advantages
which
come
thereby
,
as
the
Psalmist
doth
here
:
It
is
good
for
me
that
I
was
afflicted
.
3.
Profiting
in
sanctification
,
is
more
then
may
recompence
all
the
trouble
which
we
are
put
unto
in
learning
of
it
:
It
is
good
for
me
that
I
have
been
afflicted
,
that
I
might
learn
thy
statutes
.
Ver.
72.
The
Law
of
thy
mouth
is
better
unto
me
,
then
thousands
of
gold
and
silver
.
The
eighth
mark
of
his
thankful
minde
comforted
after
affliction
,
is
his
preferring
the
advantage
of
the
written
Word
of
God
to
all
riches
.
Whence
learn
,
1.
No
affection
to
the
Word
of
God
can
be
in
a
man
,
till
it
be
esteemed
by
him
,
as
it
is
indeed
,
the
Word
of
Gods
mouth
,
as
it
were
breathed
out
by
himself
speaking
it
:
for
it
is
called
here
,
The
law
of
thy
mouth
,
to
direct
and
inforce
our
obedience
.
2.
The
spiritual
advantage
which
a
holy
man
doth
make
of
Gods
Word
,
is
more
worth
then
all
earthly
riches
:
The
law
of
thy
mouth
is
better
unto
me
then
thousands
of
gold
and
silver
.
IOD
.
Ver.
73.
Thy
hands
have
made
me
and
fashioned
me
:
give
me
understanding
that
I
may
learn
thy
Commandments
.
74.
They
that
feare
thee
will
be
glad
when
they
see
me
:
because
I
have
hoped
in
thy
word
.
In
this
section
is
set
down
the
example
of
the
right
carriage
of
a
believer
,
brought
out
of
one
calamity
,
and
cast
into
another
:
his
good
behaviour
consisteth
in
these
six
duties
.
The
first
is
,
to
guard
well
against
sin
,
by
seeking
wisdome
from
God
to
bear
well
the
tentation
of
new
trouble
.
Whence
learn
,
2.
Albeit
nothing
can
satisfie
misbelief
,
yet
true
faith
will
make
use
of
the
most
common
benefit
of
Creation
to
strengthen
it self
;
Thine
hands
have
made
me
and
fashioned
me
.
2.
It
is
a
good
way
of
reasoning
with
God
,
to
ask
another
gift
,
because
we
have
received
one
:
and
because
he
hath
given
common
benefits
,
to
ask
that
he
would
give
us
also
saving
graces
:
Thy
hands
have
made
me
and
fashioned
me
,
give
me
understanding
that
I
may
learn
thy
Commandments
.
3.
Seeing
God
is
our
Creator
,
and
the
end
of
our
Creation
is
to
serve
God
,
we
may
confidently
aske
whatsoever
grace
may
enable
us
to
serve
him
,
as
the
Psalmists
example
doth
teach
us
.
4.
As
the
afflicted
Petitioner
for
grace
to
obey
Gods
Commandments
,
is
strengthened
in
his
faith
,
by
the
hope
of
the
glory
which
may
come
unto
God
by
his
holy
behaviour
,
so
also
is
he
strengthened
in
his
prayer
,
by
the
hope
of
the
edification
,
which
others
the
Lords
children
may
have
by
beholding
his
carriage
;
They
that
feare
thee
,
will
be
glad
when
they
see
me
.
5.
It
should
be
the
joy
of
all
believers
,
to
see
one
of
their
number
sustained
,
and
borne
out
in
their
sufferings
;
for
in
the
proof
and
example
of
one
sufferer
,
a
pawne
is
given
to
all
the
rest
,
that
God
will
help
them
in
the
like
case
:
They
that
feare
thee
will
be
glad
when
they
see
me
.
6.
The
Lord
shall
so
work
for
the
man
that
hopes
in
his
Word
,
that
both
he
and
others
shall
have
cause
to
be
glad
,
for
the
grace
of
faith
and
hope
bestowed
on
him
:
They
shall
be
glad
when
they
see
me
,
because
I
hoped
in
thy
word
.
Ver.
75.
I
know
,
O
LORD
,
that
thy
judgements
are
right
:
and
that
thou
in
faithfulness
hast
afflicted
me
.
The
second
duty
of
the
suffering
beleever
,
is
to
●ustifie
God
in
afflicting
of
him
.
Whence
learn
,
1.
Albeit
we
see
not
the
particular
reasons
of
Gods
dispensation
,
yet
the
belief
of
the
Lords
righteousnesse
and
wisdome
should
quiet
our
mindes
from
all
murmuring
and
disputation
,
and
suspicion
about
the
Lords
doing
,
as
here
is
done
;
I
know
,
O
Lord
,
that
thy
judgements
are
right
.
2.
It
is
not
sufficient
that
we
justifie
God
,
and
forbear
to
murmure
against
Gods
afflicting
of
us
,
but
we
must
believe
that
God
out
of
love
doth
afflict
us
,
by
way
of
performing
of
his
Covenant
unto
us
;
I
know
that
thou
in
thy
faithfulness
hast
afflicted
me
.
Ver.
76.
Let
,
I
pray
thee
,
thy
merciful
kindness
be
for
my
comfort
,
according
to
thy
Word
unto
thy
servant
.
77.
Let
thy
tender
mercies
come
unto
me
,
that
I
may
live
:
for
thy
law
is
my
delight
.
The
third
duty
of
the
afflicted
servant
of
God
,
is
to
seek
comfort
from
God
,
according
to
his
promise
.
Whence
learn
,
1.
Albeit
we
know
that
our
sins
have
drawn
on
our
affliction
,
yet
that
must
not
hinder
us
to
seek
comfort
from
God
in
that
affliction●
and
nothing
can
comfort
the
afflicted
,
except
the
sense
of
Gods
kindnesse
and
mercy
to
him
:
Let
,
I
pray
thee
,
thy
merciful
kindnesse
be
for
my
comfort
.
2.
Albeit
full
remedy
be
promised
in
the
Word
,
and
albeit
salve
for
every
sore
be
treasured
up
there
,
yet
the
sweet
effect
of
these
promises
we
cannot
have
,
without
dealing
with
God
by
prayer
,
to
apply
in
particular
,
what
faith
in
the
Word
beleeveth
in
general
:
Let
thy
merciful
kindnesse
be
for
my
comfort
according
to
thy
Word
.
3.
To
the
end
we
may
have
the
benefit
of
the
promise
,
it
is
wisdome
to
thrust
in
our selves
among
those
to
whom
the
promise
is
made
,
under
one
title
or
other
as
we
can
and
to
put
our
name
in
Gods
Writ
:
Let
comfort
come
into
me
,
according
to
thy
Word
to
thy
servant
:
that
is
,
the
Word
of
Promise
which
is
made
to
servants
,
and
so
to
me
,
and
so
let
it
come
to
me
.
4.
The
sense
of
Gods
tender
mercy
to
the
beleever
,
is
the
very
life
of
the
beleever
,
it
is
death
to
him
to
want
it
:
Let
thy
tender
mercies
come
unto
me
,
that
I
may
live
.
5.
As
we
love
the
sense
of
Gods
mercy
,
so
must
we
love
Gods
Word
,
and
studie
the
obedience
of
faith
,
and
he
who
hath
the
one
,
may
pray
and
hope
for
the
other
;
Let
thy
tender
mercies
come
unto
me
,
for
thy
law
is
my
delight
.
Ver.
78.
Let
the
proud
be
ashamed
,
for
they
dealt
perversly
with
me
without
a
cause
:
but
I
will
meditate
in
thy
Precepts
.
The
fourth
duty
of
the
afflicted
servant
of
God
,
especially
by
persecution
,
is
to
pray
against
his
enemies
,
and
then
to
go
on
in
his
way
of
serving
God
.
Whence
learn
,
1.
Proud
,
gracelesse
,
impenitent
men
,
will
not
prove
friends
to
the
godly
,
but
unreasonable
persecutors
of
them
,
as
they
finde
occasion
:
The
proud
have
dealt
perversly
with
me
without
a
cause
.
2.
When
the
proud
and
wicked
in
the
world
are
our
party
,
God
will
be
a
friend
to
us
who
do
seek
for
relief
from
him
,
and
will
disappoint
them
of
their
plots
against
us
:
Let
the
proud
be
ashamed
,
for
they
dealt
perversly
with
me
without
a
cause
.
3.
Persecution
by
the
wicked
maketh
and
should
make
the
godly
studie
to
understand
the
Word
of
God
more
clearly
and
fully
then
before
:
Let
the
proud
be
ashamed
,
but
I
will
meditate
in
thy
Precepts
.
4.
The
best
defence
against
persecution
,
is
to
stand
fast
in
a
good
cause
,
and
studie
obedience
to
Gods
Word
;
for
by
this
meanes
the
afflicted
do
remain
Gods
servants
,
and
the
Lord
is
engaged
to
do
for
them
as
his
servants
;
for
this
is
the
course
the
Psalmist
taketh
.
Ver.
79.
Let
those
that
feare
thee
turne
unto
me
:
and
those
that
have
known
thy
testimonies
.
The
fifth
duty
of
the
afflicted
and
persecuted
is
,
to
labour
to
know
friendship
and
fellowship
with
others
who
are
godly
,
which
may
both
strengthen
themselves
and
others
.
Whence
learn
,
1.
As
it
should
not
seem
strange
unto
us
if
the
godly
forsake
our
fellowship
when
we
are
persecuted
,
seeing
God
doth
suffer
this
for
the
humbling
,
and
trying
,
and
turning
us
to
believe
in
God
alone
:
so
it
is
our
duty
to
recover
them
who
have
deserted
us
,
and
to
draw
them
in
unto
us
again
,
and
to
pray
to
God
to
further
us
:
Let
those
that
feare
thee
turne
unto
me
,
doth
teach
all
this
.
2.
As
God
when
he
pleaseth
,
diverts
the
comfort
of
the
fellowship
of
godly
friends
,
so
he
can
bring
them
back
again
to
us
,
as
the
prayer
doth
import
.
3.
Only
they
▪
who
with
feare
to
offend
God
,
have
the
sound
knowledge
of
Gods
Word
,
are
fit
comforters
and
strengtheners
of
the
godly
under
persecution
;
Let
those
that
feare
thee
,
turne
unto
me
,
and
those
that
keep
thy
testimonies
.
Ver.
80.
Let
my
heart
be
sound
in
thy
statutes
,
that
I
be
not
ashamed
.
The
sixth
duty
of
the
afflicted
,
is
to
studie
above
all
things
,
to
be
sincere
in
his
carriage
,
and
in
his
defence
of
a
good
cause
;
uprightly
aiming
to
do
what
is
right
rightly
,
and
for
the
right
ends
.
Whence
learn
,
1.
Minde
and
heart
in
the
best
men
,
are
so
perverted
by
natural
corruption
,
(
which
is
not
fully
abolished
in
any
)
that
not
mans
free
will
,
but
Gods
free
grace
must
help
this
evil
:
for
this
prayer
,
Let
my
heart
be
sound
in
thy
statutes
,
doth
import
so
much
.
2.
Sound
knowledge
of
the
statutes
,
and
sound
affection
toward
the
statutes
,
and
a
sound
purpose
in
the
following
of
the
statutes
,
must
be
joyned
together
in
the
Lords
Martyrs
;
Let
my
heart
be
sound
in
thy
statutes
.
3.
As
the
unsound
heart
will
not
bear
out
the
good
cause
,
nor
keep
up
with
the
godly
in
their
good
way
,
but
will
fall
off
to
his
own
shame
:
so
the
upright
man
fleeing
unto
God
in
the
fear
of
his
owne
weaknesse
,
and
suspicion
of
the
deceit
of
his
own
heart
,
shall
be
preserved
from
shame
,
as
this
prayer
importeth
:
Let
my
heart
be
sound
in
thy
statutes
,
that
I
be
not
ashamed
.
CAPH
.
In
this
section
is
shewen
how
deep
the
persecuted
servant
of
God
may
draw
in
his
affliction
before
God
give
him
comfort
,
in
the
first
foure
verses
thereof
,
and
how
he
should
behave
himself
in
that
sad
condition
,
in
the
last
foure
.
Vers.
81.
My
soule
fainteth
for
thy
salvation
:
but
I
hope
in
thy
word
.
82.
Mine
eyes
faile
for
thy
word
:
saying
,
When
wilt
thou
comfort
me
?
83.
For
I
am
become
like
a
bottle
in
the
smoak
:
yet
do
I
not
forget
thy
statutes
.
84.
How
many
are
the
dayes
of
thy
servant
?
when
wilt
thou
execute
judgement
on
them
that
persecute
me
?
As
for
the
first
,
there
are
foure
degrees
of
his
deepnesse
in
distresse
,
to
wit
,
fainting
of
faith
,
almost
failing
of
hope
,
failing
of
the
body
,
and
longing
for
death
;
Whence
learn
,
1.
It
is
not
strange
to
see
God
breaking
the
heart
of
his
own
childe
with
affliction
,
even
when
he
is
suffering
persecution
,
that
so
his
faith
may
be
tried
and
trained
unto
more
strength
:
My
soule
fainteth
.
2.
A
beleever
in
God
,
how
afflicted
soever
he
be
,
seeketh
not
to
be
delivered
,
but
in
a
way
allowed
of
God
;
My
soul
fainteth
for
thy
salvation
:
or
,
till
thou
deliver
me
in
thy
good
way
.
3.
The
strength
of
the
faith
of
the
strongest
of
Gods
servants
will
prove
but
small
,
when
affliction
is
great
,
and
Gods
help
is
delayed
:
My
soule
fainteth
for
thy
salvation
.
4.
Albeit
the
faith
of
the
Lords
children
seem
to
faint
,
yet
it
cannot
die
,
it
cannot
faile
altogether
:
for
it
looketh
to
the
Word
,
and
thereby
gathereth
strength
and
hope
;
My
soule
fainteth
,
but
I
hope
in
thy
Word
.
5.
Albeit
hope
keepeth
the
eye
of
the
minde
so
fixed
upon
the
promise
,
as
it
is
ever
looking
for
deliverance
,
yet
long
delay
of
help
maketh
hope
weak
,
and
ready
to
faint
;
Mine
eyes
faile
for
thy
word
.
6.
Hope
,
and
patience
,
and
complaining
unto
God
may
stand
altogether
,
but
they
must
never
be
severed
from
prayer
;
Mine
eyes
faile
for
thy
word
,
saying
,
When
wilt
thou
comfort
me
?
7.
Longer
exercise
by
trouble
may
affect
the
bodie
of
Gods
dearest
children
,
so
as
wasting
leanness
may
be
seen
on
it
:
I
am
become
as
a
skin-bottle
dried
in
the
smoak
.
8.
No
trouble
should
drive
us
to
sin
,
but
we
should
choose
rather
to
pine
away
in
affliction
,
then
to
be
freed
from
it
with
sin
;
I
am
become
like
a
bottle
in
the
smoke
,
yet
I
do
not
forget
thy
statutes
.
9.
It
is
good
in
time
of
persecution
or
affliction
whatsoever
,
to
have
an
eye
both
on
the
Promises
,
and
on
the
Precepts
:
for
the
looking
to
the
Promise
doth
encourage
to
hope
,
and
the
eyeing
of
the
Precepts
doth
prove
the
hope
to
be
sound
:
The
Psalmist
hoped
in
the
word
,
v.
81.
and
v.
83.
He
forgate
not
the
statutes
.
10.
Albeit
long
affliction
be
able
to
make
the
believer
weary
of
life
,
and
to
desire
to
die
,
yet
must
he
yield
unto
God
,
to
live
so
long
as
he
pleaseth
:
How
many
are
the
dayes
of
thy
servant
?
11.
The
delivery
of
the
persecuted
is
ordinarily
joyned
with
the
punishment
of
the
persecutors
,
and
the
afflicted
must
wait
till
their
cup
be
full
;
When
wilt
thou
execute
judgement
on
them
that
persecute
me
?
Ver.
85.
The
proud
have
digged
pits
for
me
:
which
are
not
after
thy
law
.
86.
All
thy
Commandments
are
faithful
:
they
persecute
me
wrongfully
;
help
thou
me
.
87.
They
had
almost
consumed
me
upon
earth
:
but
I
forsook
not
thy
Precepts
.
88.
Quicken
me
after
thy
loving
kindnesse
:
so
shall
I
keep
the
testimony
of
thy
mouth
.
He
sheweth
yet
further
how
he
carried
himself
in
this
condition
:
he
layeth
out
his
enemies
carriage
before
God
,
v.
85
,
86.
and
his
owne
stedfastnesse
in
extream
danger
,
v.
87.
and
prayeth
for
comfort
,
that
he
may
in
his
trial
beare
out
,
v.
88.
Whence
learn
,
1.
The
course
of
persecutors
,
is
full
of
traps
and
snares
,
whereby
they
studie
to
overtake
the
godly
,
without
fear
of
sinning
in
so
doing
;
The
proud
have
digged
pits
for
me
,
which
are
not
after
thy
law
.
2.
As
the
common
quarrel
of
the
wicked
against
the
godly
,
is
for
keeping
of
Gods
commands
:
so
the
common
comfort
of
the
godly
is
,
that
they
have
a
good
cause
to
defend
;
All
thy
Commandments
are
faithful
,
they
persecute
me
wrongfully
.
3.
The
worse
the
cause
and
course
is
,
which
our
adversaries
do
follow
,
the
more
hopeful
may
we
be
to
be
helped
of
God
:
They
persecute
me
wrongfully
,
help
thou
me
.
4.
It
is
a
good
meanes
of
courage
,
and
comfort
,
and
strength
in
persecution
,
to
lay
the
carriage
,
and
cause
of
us
,
and
of
our
adversaries
before
our
eyes
,
and
compare
them
together
by
the
Word
,
and
then
lay
them
forth
before
God
,
as
the
Psalmist
doth
here
.
5.
Albeit
the
godly
may
run
the
hazard
of
losing
all
things
they
have
in
the
earth
,
yet
that
is
the
height
of
their
hazard
in
defence
of
Gods
truth
,
for
what
they
have
in
Heaven
cannot
be
taken
from
them
:
They
had
almost
consumed
me
upon
earth
.
6.
No
hazard
of
whatsoever
we
have
in
the
world
,
life
,
lands
,
goods
,
friends
,
liberty
,
or
what
else
,
can
warrant
a
man
to
depart
from
the
obedience
of
Gods
command
,
controverted
between
the
persecutor
and
him
:
They
had
almost
consumed
me
upon
earth
,
but
I
forsook
not
thy
Precepts
.
7.
Through
the
infirmity
of
the
flesh
,
the
feeling
of
the
comforts
of
Religion
,
and
the
freedome
of
following
Gods
service
chearfully
,
may
be
interrupted
,
as
quicken
me
,
here
doth
import
.
8.
Whatsoever
measure
of
spiritual
life
,
strength
or
comfort
can
be
abated
and
diminished
by
affliction
,
the
renewed
sense
of
Gods
love
and
friendship
to
us
,
(
which
we
should
seek
after
always
,
)
can
easily
restore
and
recompense
it
:
Quicken
me
after
thy
loving
kindness
,
so
shall
I
keep
the
testimonies
of
thy
mouth
.
LAMED
.
In
this
section
,
he
sheweth
,
first
,
how
he
was
comforted
under
persecution
,
by
faith
in
Gods
Word
:
and
to
this
end
he
commends
the
worth
of
the
Word
of
God
,
or
of
the
Scripture
,
for
foure
reasons
:
The
first
is
,
because
of
the
stability
of
it
in
heaven
,
v.
89.
The
next
,
for
the
durable
usefulness
of
it
in
every
age
of
the
Church
,
v.
90.
The
third
is
,
because
by
Gods
Word
the
earth
is
established
,
v
,
90
,
91.
The
fourth
is
,
because
of
his
own
experience
of
comfort
and
strength
by
it
in
his
affliction
,
v.
91.
And
in
the
next
part
,
he
expresseth
his
thankfulnesse
in
the
rest
of
the
verses
of
this
section
.
Ver.
89.
For
ever
,
O
LORD
,
thy
word
is
setled
in
heaven
.
90.
Thy
faithfulnesse
is
unto
all
generations
:
thou
hast
established
the
earth
,
and
it
abideth
.
91.
They
continue
this
day
according
to
thine
ordinances
:
for
all
are
thy
servants
.
92.
Vnlesse
thy
law
had
been
my
delight
:
I
should
then
have
perished
in
mine
affliction
.
In
his
setting
down
his
comfort
,
which
he
had
by
faith
in
the
Word
,
and
what
estimation
he
had
of
the
Scripture
;
Let
us
learn
,
1.
God
hath
given
unro
us
his
Word
to
bear
up
our
faith
,
in
every
hardest
condition
,
and
it
is
a
sure
rock
which
wil
not
fail
us
,
whatsoever
appear
,
or
howsoever
we
do
faile
or
faint
:
For
ever
,
O
Lord
,
thy
word
is
established
.
2.
Albeit
the
effect
of
Gods
Word
doth
not
appear
sometime
,
but
is
over-clouded
with
trouble
and
tentations
,
yet
it
is
sure
and
fixed
by
Gods
decree
unalterable
in
heaven
,
and
cannot
want
the
effect
in
due
time
:
For
ever
,
O
Lord
,
thy
word
is
setled
in
heaven
.
3.
The
stability
of
the
Lords
Word
depends
upon
the
stability
of
Gods
truth
and
faithfulness
,
which
because
he
is
absolutely
unchangable
,
his
Word
is
so
also
;
Thy
faithfulness
is
unto
all
generations
.
4.
The
truth
of
God
is
not
alwayes
hid
up
in
heaven
,
but
in
all
generations
the
truth
of
the
Word
,
and
the
faithfulness
of
God
who
hath
spoken
it
,
is
from
age
to
age
made
manifest
among
men
;
Thy
faithfulness
is
unto
all
generations
.
5.
The
stability
of
the
earth
is
nothing
but
the
effect
of
Gods
Word
,
and
the
stability
of
the
earth
,
and
frame
of
the
world
,
is
a
pawne
of
the
stability
of
Gods
Word
:
Thou
hast
established
the
earth
,
and
it
abideth
.
6.
As
heaven
and
earth
do
continue
in
their
motion
and
station
,
and
do
serve
God
as
his
Word
hath
ordained
,
so
should
we
do
:
They
continue
this
day
according
to
thy
Ordinances
,
for
all
are
thy
servants
.
7
Affliction
draweth
forth
the
worth
of
Gods
Word
,
which
otherwise
could
not
be
known
,
and
lets
it
be
seen
,
that
the
Word
of
God
is
able
to
save
a
sinking
man
in
tribulation
;
Unlesse
thy
law
had
been
my
delight
,
I
should
then
have
perished
in
my
affliction
.
8.
The
Word
of
God
,
being
received
by
faith
,
is
able
not
only
to
save
the
believer
from
desperation
in
trouble
,
but
also
to
make
him
rejoice
,
as
he
who
is
feeding
on
delicates
,
as
experience
hath
proved
;
Unlesse
thy
law
had
been
my
delight
,
I
should
have
perished
in
mine
affliction
.
Ver.
93.
I
will
never
forget
thy
Precepts
:
for
with
them
thou
hast
quickened
me
.
94.
I
am
thine
,
save
me
:
for
I
have
sought
thy
Precepts
.
95.
The
wicked
have
waited
for
me
to
destroy
me
:
but
I
will
consider
thy
testimonies
.
96.
I
have
seen
an
end
of
all
perfection
:
but
thy
Commandment
is
exceeding
broad
.
In
the
latter
part
of
this
section
,
he
sheweth
his
thankfulness
:
first
,
by
engaging
his
heart
to
the
faith
and
obedience
of
the
Word
,
v.
93.
Then
,
by
dedication
of
himself
unto
God
,
as
his
servant
,
to
be
saved
by
him
,
v.
94.
Thirdly
,
by
engagement
of
his
heart
to
continue
against
all
persecution
in
the
obedience
of
the
Word
,
v.
95.
And
fourthly
,
by
commendation
of
the
Word
above
all
things
in
the
world
,
v.
96.
Whence
learn
,
1.
The
worth
of
the
Word
of
God
is
found
so
excellent
in
the
experience
of
the
believers
,
that
their
experience
doth
sixe
and
settle
their
estimation
of
it
,
their
love
to
it
,
and
their
purpose
to
make
use
of
it
alwayes
;
I
will
never
forget
thy
Precepts
,
for
with
them
thou
hast
quickened
me
.
2.
The
believer
is
the
Lords
peculiar
servant
,
bound
to
him
by
the
bonds
of
Creation
,
Redemption
and
Covenant
;
and
it
is
his
duty
thankfully
to
reckon
his
interest
and
right
in
God
,
and
Gods
interest
in
him
,
for
his
own
encouragement
and
for
Gods
praise
;
I
am
thine
.
3.
When
a
mans
faith
is
strengthened
about
his
own
interest
in
God
,
then
may
he
be
confident
to
pray
to
God
,
and
to
expect
for
salvation
temporal
and
eternal
from
him
:
I
am
thine
,
save
me
.
4.
Honest
endeavour
to
obey
Gods
commands
,
how
weak
soever
,
doth
prove
the
believers
interest
in
God
,
and
confirmeth
his
hope
to
be
saved
by
him
;
I
am
thine
,
save
me
,
for
I
have
sought
thy
Precepts
.
5.
Persecutors
of
Gods
servants
for
obedience
to
Gods
Word
,
are
in
effect
murtherers
both
of
soul
and
body
,
in
driving
them
to
forsake
Gods
commands
:
The
wicked
have
waited
for
me
to
destroy
me
.
6.
The
trouble
which
the
godly
sustain
by
persecutors
,
should
drive
them
to
search
more
deeply
into
the
Word
of
God
,
and
to
harden
themselves
against
all
that
the
persecutors
can
do
:
and
every
comfort
given
to
them
from
the
Word
,
should
do
the
same
;
But
I
will
consider
thy
testimonies
.
7.
The
use
of
all
things
visible
is
temporal
,
but
the
use
and
benefit
of
the
Scripture
is
everlasting
:
all
things
visible
have
their
own
perfections
in
their
own
kinde
,
and
do
extend
some
of
them
to
one
temporal
use
,
others
of
them
to
another
use
,
but
the
Word
of
God
extendeth
in
its
kinde
to
all
uses
,
which
may
bring
blessedness
in
this
life
,
and
in
the
world
to
come
;
A
man
may
satisfie
himself
in
the
contemplation
of
the
worth
and
vertue
of
any
thing
,
which
is
visible
in
the
world
,
but
the
riches
of
the
Word
of
God
is
unsearchable
,
the
deep
wisdome
of
God
in
the
Scriptures
is
unscarchable
,
and
the
perfection
of
the
Scripture
is
above
all
comparison
;
I
have
seen
,
(
saith
he
)
an
end
of
all
perfection
,
but
thy
Commandment
is
exceeding
broad
.
MEM.
Ver.
97.
O
how
love
I
thy
law
!
it
is
my
meditation
all
the
day
.
He
goeth
on
in
this
section
,
to
commend
the
Word
of
God
,
and
to
shew
his
estimation
of
it
for
eight
reasons
.
The
first
is
,
because
it
hath
gained
the
affection
of
his
heart
unto
it
,
so
as
he
cannot
but
continually
dwell
upon
the
meditation
of
it
.
Whence
learn
,
1.
As
the
Scripture
in
it self
is
most
lovely
for
the
Author
,
matter
and
use
thereof
:
so
is
it
most
affectionately
loved
by
the
beleever
,
and
none
can
either
expresse
or
judge
,
how
great
is
his
affection
to
it
,
except
God
only
,
O
how
love
I
thy
law
!
2.
True
love
to
the
Scripture
maketh
good
memory
of
it
,
and
frequent
meditation
of
it
also
;
It
is
my
meditation
all
the
day
.
Ver.
98.
Thou
through
thy
Commandments
hast
made
me
wiser
then
mine
enemies
:
for
they
are
ever
with
me
.
The
second
reason
of
commending
the
Scripture
,
is
the
wisdom
which
it
teacheth
against
enemies
.
Whence
learn
,
1.
Holiness
is
great
wisdome
:
for
albeit
learning
,
and
malice
,
and
long
experience
may
teach
persecutors
much
,
yet
wisdom
from
the
Word
of
God
doth
teach
the
persecuted
believer
far
more
:
Through
thy
Commandments
thou
hast
made
me
wiser
then
mine
enemies
.
2.
Such
as
derive
their
wisdom
not
from
the
Word
of
God
,
but
from
the
counsel
of
flesh
and
blood
,
within
or
without
themselves
,
cannot
have
their
counsellors
alwayes
with
them
to
consult
with
,
but
he
that
seeketh
his
wisdom
from
God
and
his
Word
,
hath
his
counsel
alwayes
present
with
him
,
to
bring
to
his
remembrance
what
he
hath
learned
,
and
to
teach
him
to
make
use
of
it
;
For
thy
Commandments
are
ever
with
me
.
3.
Whatsoever
use
or
benefit
we
make
by
the
Word
of
God
,
all
the
glory
thereof
belongeth
to
the
Lord
;
For
thou
through
thy
Commandments
hast
made
me
wiser
then
mine
enemies
.
Vers.
99.
I
have
more
understanding
then
all
my
teachers
:
for
thy
Testimonies
are
my
meditation
.
The
third
reason
of
commending
the
Scripture
is
,
because
the
beleever
thereby
is
made
more
wise
then
his
teachers
.
Whence
learn
,
1.
Wisdome
is
not
so●ied
to
teachers
,
but
God
is
free
to
give
as
much
and
more
to
those
that
are
taught
:
I
have
more
understanding
then
my
teachers
.
2.
Though
the
teacher
give
forth
the
general
doctrine
of
faith
and
manners
,
yet
there
is
a
more
particular
application
of
the
Word
to
the
hearers
,
which
only
God
furnisheth
unto
the
beleever
by
the
Word
:
and
in
this
respect
the
believer
may
say
,
I
have
more
understanding
then
all
my
teachers
.
3.
The
special
application
of
the
Word
to
our
several
necessities
,
cometh
by
joyning
private
means
with
the
publick
,
such
as
are
reading
,
praying
and
meditation
:
For
thy
testimonies
are
my
meditation
.
Ver.
100.
I
understand
more
then
the
ancients
:
because
I
keep
thy
Precepts
.
The
fourth
reason
of
the
commending
of
the
Word
is
,
because
it
is
able
to
make
a
man
more
wise
then
old
age
,
and
long
experience
of
the
affaires
of
men
in
the
world
can
do
.
Whence
learn
,
1.
Old
age
and
experience
in
common
affaires
,
is
not
effectual
to
direct
men
in
the
course
of
Gods
obedience
,
especially
when
they
have
to
do
with
persecutors
,
but
Gods
special
wisdom
by
the
Word
must
come
in
here
and
teach
:
I
understand
more
then
the
ancients
.
2.
To
keep
close
to
direction
of
Gods
Word
is
more
safe
then
to
follow
the
minde
of
antiquity
departing
from
the
Word
,
or
the
authority
of
men
;
I
have
more
understanding
then
the
ancients
,
because
I
keep
thy
Precepts
.
Ver.
101.
I
have
refrained
my
feet
from
every
evil
way
:
that
I
may
keep
thy
Word
.
The
fifth
reason
of
the
commendation
of
the
Scripture
,
which
is
also
an
evidence
of
his
respect
unto
it
is
,
because
for
the
love
of
the
understanding
of
it
,
and
keeping
of
it
,
he
had
abandoned
every
sinful
course
▪
how
pleasant
and
how
profitable
soever
it
seemed
to
be
.
Whence
learn
,
He
that
would
be
a
wise
disciple
of
Gods
Word
,
must
beware
●o
follow
sinful
courses
,
for
so
he
shall
grieve
Gods
Spirit
,
who
must
make
the
Word
clear
unto
him
:
neither
is
it
sufficient
to
abstain
from
notorious
sins
only
,
but
also
from
every
evil
way
for
the
same
reason
;
I
have
restrained
my
feet
from
every
evil
way
,
that
I
may
keep
thy
Word
.
Ver.
102.
I
have
not
departed
from
thy
judgements
:
for
thou
hast
taught
me
.
The
sixth
reason
of
his
commending
the
Word
is
,
because
he
was
enabled
by
it
to
overcome
all
tentations
which
tended
to
divert
him
from
obedience
thereof
.
Whence
learn
,
1.
As
there
are
nor
wanting
tentations
on
all
hands
,
to
divert
men
from
obedience
of
the
Word
,
specially
in
time
of
persecution
:
so
there
is
great
need
of
adhering
unto
it
alwayes
,
and
specially
in
time
of
trouble
,
as
the
Psalmist
did
:
I
have
not
departed
from
thy
Commandment
.
2.
He
who
hath
stood
fast
in
his
obedience
in
the
day
of
trouble
,
may
lawfully
take
comfort
in
it
afterward
,
but
must
give
the
glory
thereof
unto
God
,
as
here
:
I
have
not
departed
from
thy
judgements
,
for
thou
hast
taught
me
.
Ver.
103.
How
sweet
are
thy
words
unto
my
taste
!
yea
,
sweeter
then
honey
to
my
mouth
.
The
seventh
reason
of
his
commending
the
Scripture
is
,
because
of
felt
sweetnesse
in
it
.
Whence
learn
,
1.
There
is
pleasure
and
delight
to
be
found
in
hearing
,
reading
,
speaking
and
meditating
on
Gods
Word
,
yet
only
the
believer
is
he
who
can
discern
it
:
How
sweet
are
thy
words
to
my
taste
!
2.
Spiritual
pleasure
doth
far
surmount
earthly
and
carnal
pleasure
;
Thy
words
are
sweeter
then
honey
to
my
mouth
.
Ver.
104.
Through
thy
Precepts
I
get
understanding
:
therefore
I
hate
every
false
way
.
The
eighth
reason
of
his
commending
the
Word
is
,
because
he
is
made
wise
to
sanctification
by
it
,
and
made
to
hate
all
sin
for
it
.
Whence
learn
,
1.
As
men
are
involved
in
error
,
because
they
understand
not
the
Scriptures
:
so
by
the
knowledge
of
it
they
are
delivered
from
errour
,
and
made
wise
against
seducers
:
Through
thy
Precepts
I
get
understanding
.
2.
He
that
rightly
understandeth
the
Scripture
,
as
he
cannot
choose
but
love
and
commend
it
,
so
he
cannot
choose
but
hate
every
course
contrary
to
it
:
Therefore
I
hate
every
false
way
.
3.
Because
every
sinful
way
is
a
false
way
,
and
cannot
but
deceive
the
man
that
walketh
therein
,
therefore
we
must
hate
every
sinful
way
,
and
that
from
the
fountain
of
love
to
the
Word
of
God
;
Through
thy
Precepts
I
get
understanding
,
therefore
I
hate
every
false
way
.
NUN
.
Ver.
105.
Thy
Word
is
a
lamp
unto
my
feet
:
and
a
light
unto
my
path
.
As
in
the
former
section
he
gave
evidences
of
his
love
&
respect
to
the
Word
of
God
,
so
in
this
section
he
giveth
eight
evidences
of
his
sincere
purpose
to
make
use
of
it
in
his
practice
for
time
to
come
.
The
first
is
,
his
resolution
to
make
it
his
light
to
direct
him
in
all
his
actions
.
Whence
learn
,
1.
A
mans
wayes
are
all
in
darknesse
,
except
in
so
far
as
he
followeth
the
direction
of
Scripture
;
but
he
that
followeth
the
rule
of
the
Word
,
knoweth
whither
he
goeth
,
and
what
he
doth
;
Thy
Word
is
a
lamp
unto
my
feet
.
2.
The
light
of
Scripture
is
not
only
able
to
give
a
man
general
rules
for
ordering
his
life
,
but
also
to
direct
every
particular
action
.
Thy
Word
is
a
light
unto
my
path
.
3.
Love
to
the
word
,
&
estimation
of
it
(
which
is
the
duty
set
forth
in
the
former
section
)
is
best
evidenced
by
making
practical
use
of
it
in
a
mans
conversation
,
which
is
the
duty
set
down
in
this
section
:
and
whosoever
loveth
it
,
and
loveth
it
so
as
to
obey
it
,
shall
finde
a
sweet
,
lively
and
comfortable
light
in
it
,
to
carry
him
through
all
the
dark
passages
of
this
miserable
and
sinful
life
,
that
he
shall
have
cause
to
say
,
Thy
Word
is
a
lamp
unto
my
feet
,
&c.
Ver.
106.
I
have
sworn
▪
and
I
will
perform
it
:
that
I
will
keep
thy
righteous
judgements
.
The
second
evidence
of
his
purpose
,
to
conforme
his
life
to
the
rule
of
the
Word
,
is
the
tying
of
himself
by
an
oath
to
endeavour
to
keep
it
.
Whence
learn
,
1.
The
upright
man
is
willing
to
be
bound
to
the
obedience
of
Gods
Word
,
not
only
with
the
necessary
bond
of
Gods
Command
,
and
of
his
natural
duty
to
his
Sovereign
,
but
also
by
the
straitest
voluntary
bonds
he
can
,
and
will
not
repent
his
resolution
for
ever
:
I
have
sworne
and
will
perform
it
,
that
I
will
keep
thy
righteous
judgements
.
2.
Vowes
,
Covenants
and
Oathes
,
to
tie
us
unto
the
faith
,
profession
and
obedience
of
the
true
Religion
set
down
in
Scripture
,
are
lawful
and
sanctified
meanes
to
help
us
to
be
constant
;
I
have
vowed
and
will
perform
it
,
that
I
will
keep
thy
righteous
judgements
.
3.
The
equity
of
all
the
Commands
of
God
should
be
a
great
motive
to
fasten
us
unto
the
obedience
thereof
;
I
will
keep
thy
righteous
judgements
.
Vers.
107.
I
am
afflicted
very
much
:
quicken
me
,
O
LORD
,
according
to
thy
Word
.
A
third
evidence
of
his
purpose
to
make
use
of
Gods
Word
is
,
his
seeking
nothing
for
his
comfort
and
encouragement
in
his
greatest
affliction
,
except
the
quickening
of
spiritual
life
in
himself
by
the
Word
.
Whence
learn
,
1.
It
is
no
strange
thing
for
the
most
holy
men
to
be
acquainted
with
the
saddest
sort
of
affliction
,
bodily
and
spiritual
:
I
am
afflicted
very
much
.
2.
From
whence
soever
affliction
doth
come
,
faith
goeth
to
God
only
for
comfort
,
as
here
,
Quicken
me
,
O
Lord
.
3.
When
God
is
pleased
to
make
the
Word
of
Promise
lively
,
or
to
performe
what
the
promise
alloweth
us
to
expect
,
such
a
consolation
is
a
sufficient
antidote
to
the
heaviest
affliction
;
Quicken
me
,
O
Lord
,
according
to
thy
Word
.
Ver.
108.
Accept
,
I
beseech
thee
,
the
free-will-offerings
of
my
mouth
,
O
LORD
,
and
teach
me
thy
judgements
.
A
fourth
evidence
of
his
purpose
to
make
use
of
Gods
Word
,
is
his
present
practising
of
it
,
in
offering
spiritual
sacrifices
of
confession
,
praise
and
prayer
,
that
his
service
may
be
acceptable
,
and
that
he
may
be
taught
yet
more
in
the
obedience
of
the
Word
.
Whence
learn
,
1.
It
was
spiritual
,
moral
service
,
which
the
Lord
by
the
Ceremonial
Law
did
teach
his
people
of
old
to
offer
unto
him
through
Christ
,
and
the
godly
in
the
Jewish
Church
were
not
ignorant
of
this
;
for
here
the
Psalmist
prayeth
:
Accept
,
I
beseech
thee
,
the
free-will-offerings
of
my
mouth
.
2.
Albeit
our
best
service
be
unworthy
of
it self
to
be
presented
to
God
,
but
must
have
weight
by
Gods
gracious
acceptation
,
yet
must
we
offer
it
,
and
have
hope
through
Christs
sacrifice
that
it
shall
be
accepted
:
Accept
,
I
beseech
thee
,
the
free-will-offerings
of
my
mouth
.
3.
Together
with
the
offer
of
our
present
service
,
it
is
good
to
joyne
the
purpose
of
growing
in
obedience
and
prayer
for
grace
so
to
do
still
;
Accept
the
free-will-offerings
of
my
mouth
,
and
teach
me
thy
judgements
.
Ver.
109.
My
soule
is
continually
in
my
hand
:
yet
do
I
not
forget
thy
law
.
The
fifth
evidence
of
his
purpose
to
practise
Gods
Word
,
is
his
resolution
on
all
hazards
,
even
of
his
life
,
to
keep
affectionate
memory
,
and
actual
respect
unto
Gods
revealed
will
.
Whence
learn
,
Whosoever
will
live
godly
,
must
resolve
to
run
hazard
of
life
daily
in
the
time
of
persecution
,
and
he
who
layeth
his
reckoning
so
,
hath
evidence
in
himself
of
his
upright
purpose
,
to
follow
Gods
Word
;
My
soul
,
or
my
life
is
continually
in
my
hand
,
as
ready
to
be
laid
down
for
maintaining
of
righteousness
:
Yet
do
I
not
forget
thy
law
.
Ver.
110.
The
wicked
have
laid
a
snare
for
me
:
yet
I
erred
not
from
thy
Precepts
.
The
sixth
evidence
of
his
purpose
of
constancy
in
Gods
service
,
is
his
approving
of
his
former
carriage
,
in
his
by-past
trial
,
which
sheweth
he
is
resolved
so
to
do
also
for
time
to
come
.
Whence
learn
,
1.
It
is
usual
with
persecutors
to
make
acts
and
statutes
,
or
to
broach
some
danger
one
or
other
,
which
shall
either
force
the
godly
to
go
off
the
right
way
of
obedience
to
Gods
Word
,
or
to
fall
in
the
snare
;
The
wicked
have
laid
a
snare
for
me
.
2.
The
godly
must
hold
on
the
royal
way
of
Gods
commands
,
whether
he
fall
in
the
snare
of
worldly
inconvenience
or
not
,
as
the
Psalmist
did
:
Yet
I
erred
not
from
thy
Precepts
.
3.
He
who
hath
kept
the
high-way
,
and
hath
troden
upon
snares
,
and
repenteth
not
his
course
,
giveth
evidence
of
his
sincere
purpose
to
follow
the
Lord
thereafter
also
,
through
all
dangers
,
as
this
example
teacheth
us
.
Vers.
111.
Thy
testimonies
have
I
taken
as
an
heritage
for
ever
:
for
they
are
the
rejoycing
of
my
heart
.
A
seventh
evidence
of
his
purpose
to
adhere
to
Gods
Word
,
is
,
his
placing
of
his
riches
and
pleasure
in
his
adhering
unto
it
.
Whence
learn
,
1.
The
Word
of
God
beleeved
,
is
the
surest
riches
of
the
Saints
,
which
when
all
things
faile
,
doth
maintaine
and
hold
up
their
right
unto
God
and
eternal
life
and
so
should
it
be
looked
upon
by
the
beleever
;
Thy
testimonies
have
I
taken
as
my
heritage
for
ever
.
2.
The
felt
benefit
of
the
Word
of
God
,
furnishing
spiritual
light
,
comfort
,
peace
,
strength
,
meat
,
drink
,
clothing
,
and
whatsoever
commodities
an
inheritance
can
yield
,
is
and
should
be
the
joy
of
the
believer
,
and
a
tie
upon
his
heart
to
make
him
stick
close
unto
it
;
Thy
testimonies
have
I
taken
as
my
heritage
for
ever
,
for
they
are
the
rejoycing
of
my
heart
.
Ver.
112.
I
have
inclined
mine
heart
to
perform
thy
statutes
alway
:
even
unto
the
end
.
The
eighth
evidence
of
his
purpose
to
practise
the
Word
of
God
,
is
the
bent
of
his
heart
,
carrying
him
on
to
performe
whatsoever
God
doth
command
all
the
dayes
of
his
life
.
Whence
learn
,
1.
Albeit
it
be
Gods
work
only
to
incline
the
heart
unto
Gods
testimonies
,
as
we
see
,
v.
36.
yet
when
God
hath
made
the
change
,
and
his
childe
is
content
to
follow
the
direction
of
Gods
Word
,
this
inclination
of
the
heart
is
counted
also
the
mans
own
work
,
as
here
,
I
have
enclined
my
heart
.
2.
As
only
hearty
service
pleaseth
the
Lord
,
so
that
only
is
sincere
and
constant
,
which
proceeds
from
the
heart
:
and
he
who
findeth
this
inclination
,
hath
in
himself
the
witnesse
of
his
sincerity
;
I
have
enclined
my
heart
to
perform
thy
statutes
alwayes
even
to
the
end
.
SAMECH
.
Vers.
113.
I
hate
vaine
thoughts
:
but
thy
Law
do
I
love
.
114.
Thou
art
my
hiding
place
,
and
my
shield
:
I
hope
in
thy
Word
.
As
he
gave
before
evidences
of
his
affection
to
the
Scripture
,
and
of
his
purpose
to
obey
it
in
his
practice
:
so
in
this
section
he
giveth
six
evidences
of
his
hatred
of
the
evil
,
which
is
contrary
to
the
good
,
which
is
promised
and
commanded
in
the
Scripture
.
The
first
evidence
is
his
hatred
of
the
most
secret
and
meanest
degrees
of
actual
breaches
of
the
Lords
law
:
and
for
this
protestation
he
giveth
three
reasons
.
Whence
learn
,
1.
With
earnest
love
to
good
,
hatred
of
evil
necessarily
must
be
joyned
,
as
the
connexion
of
these
duties
in
several
sections
doth
teach
.
2.
Every
dislike
of
evil
is
not
sufficient
,
but
perfect
hatred
is
required
of
us
against
all
sorts
and
degrees
of
sin
:
I
hate
vain
thoughts
.
3.
All
sinful
courses
in
Religion
or
conversation
,
(
such
as
are
all
those
that
are
not
warrantable
by
Gods
Word
,
)
are
unprofitable
,
and
shall
disappoint
all
those
who
do
follow
them
;
I
hate
vaine
thoughts
.
4.
Hatred
of
sin
is
then
acceptable
to
God
,
when
it
floweth
from
the
love
of
Gods
Word
set
down
in
Scripture
:
But
thy
law
do
I
love
.
And
this
is
the
first
reason
of
his
protestation
.
5.
The
protection
and
defence
which
is
to
be
found
in
God
against
the
evil
of
trouble
,
should
strengthen
the
believer
in
the
hatred
of
the
evil
of
sin
,
as
here
it
doth
:
Thou
art
my
hiding
place
and
my
shield
:
and
this
is
the
second
reason
of
his
protestation
.
6.
Faith
in
Gods
Word
is
the
fountain
of
the
hating
of
sin
,
and
confiding
in
God
;
I
hope
in
thy
Word
:
and
this
is
the
third
reason
of
his
protestation
.
Ver.
115.
Depart
from
me
ye
evil
doers
:
for
I
will
keep
the
Commandments
of
my
God
.
A
second
evidence
of
his
hatred
of
sin
,
is
his
renouncing
all
fellowship
in
sinning
with
whatsoever
person
or
persons
;
let
them
seek
Associates
where
they
list
,
he
would
have
no
fellowship
with
them
in
the
unfruitful
works
of
darknesse
.
Whence
learn
,
1.
He
that
would
eschew
sin
,
must
beware
to
comply
with
wicked
men
in
their
wicked
courses
,
and
in
this
respect
must
separate
from
them
,
not
altogether
from
conversing
with
them
,
for
then
a
man
must
go
out
of
the
world
,
but
from
fellowship
with
them
in
evil
doing
:
for
in
this
respect
is
it
that
he
saith
,
Depart
from
me
ye
evil
doers
.
2.
Nothing
can
save
a
man
from
complying
with
sinners
,
but
sincere
resolution
to
keep
Covenant
and
Communion
with
God
,
and
not
to
displease
him
;
For
I
will
keepe
the
Commandments
of
my
God
.
Vers.
116.
Vphold
me
according
unto
thy
Word
,
that
I
may
live
:
and
let
me
not
be
ashamed
of
my
hope
.
The
third
evidence
of
his
hatred
of
sin
,
is
partly
his
estimation
of
it
as
a
shameful
thing
,
and
partly
his
prayer
to
be
preserved
from
the
shame
which
sin
doth
draw
after
it
.
Whence
learn
,
1.
The
believer
doth
not
lean
to
his
own
strength
,
or
holy
purpose
,
but
is
sensible
that
he
shall
easily
fall
into
sin
,
except
God
preserve
spiritual
life
in
him
:
and
therefore
he
prayeth
:
Uphold
me
that
I
may
live
2.
Albeit
a
beleever
be
not
able
in
himself
to
persevere
,
yet
because
of
Gods
promise
to
hold
up
the
weak
who
lean
unto
him
,
he
may
be
confident
to
stand
,
Uphold
me
,
according
to
thy
Word
,
that
I
may
live
.
3.
Sin
should
therefore
be
hateful
,
because
it
bringeth
shame
to
the
sinner
of
it self
,
and
shameful
disappointment
of
his
hoped
for
felicity
;
Uphold
me
,
and
let
me
not
be
disappointed
of
my
hopes
.
Ver.
117.
Hold
thou
me
up
,
and
I
shall
be
safe
:
and
I
will
have
respect
unto
thy
statutes
continually
.
The
fourth
evidence
of
his
hatred
of
sin
,
is
his
fear
of
mischief
and
perishing
,
which
he
cannot
eschew
,
except
by
Gods
preserving
of
him
in
the
course
of
his
obedience
.
Whence
learn
;
1.
The
strongest
believer
is
most
sensible
of
his
own
weaknesse
,
and
most
afraid
to
sin
,
and
most
apprehensive
of
the
evil
of
sinning
,
and
of
the
good
of
persevering
in
the
obedience
of
God
:
therefore
again
he
prayeeh
,
Hold
thou
me
up
,
and
I
shall
be
safe
.
2.
Gods
preserving
a
man
from
sinful
courses
,
giveth
great
encouragement
to
him
to
persevere
sincerely
in
the
obedience
of
all
Gods
commands
:
Hold
thou
me
up
,
and
I
will
have
respect
unto
thy
statutes
continually
.
3.
The
believer
may
undertake
any
duty
,
provided
he
take
God
for
the
surety
of
his
performance
,
who
if
he
be
sought
unto
by
prayer
,
and
relied
upon
in
the
use
of
the
meanes
,
will
not
refuse
to
inable
us
to
performe
whatsoever
duty
we
shall
undertake
;
Hold
thou
me
up
,
and
I
will
have
respect
unto
thy
statutes
continually
.
Vers.
118.
Thou
hast
troden
down
all
them
that
erre
from
thy
statutes
:
for
thy
deceit
is
falshood
.
119.
Thou
puttest
away
all
the
wicked
of
the
earth
like
drosse
:
therefore
I
love
thy
testimonies
.
The
fifth
evidence
of
his
hatred
of
sin
,
is
his
observation
of
the
mischief
decreed
and
begun
to
be
executed
against
evil
doers
.
Whence
learn
,
1.
It
is
a
special
meanes
to
preserve
us
from
sinful
courses
,
to
observe
the
mischief
which
followeth
thereupon
:
Thou
hast
troden
down
them
that
erre
from
thy
statutes
.
2.
Only
they
who
fear
to
sin
,
do
see
the
evil
of
other
folks
sinning
,
and
only
they
can
make
good
use
of
Gods
judgement
on
others
,
who
are
sensible
of
the
merit
of
sin
,
if
they
should
fal
into
it
themselves
:
for
this
is
the
observation
of
a
believer
.
3.
Albeit
the
wicked
hold
their
head
high
,
and
lift
up
themselves
in
their
sinful
courses
against
God
,
yet
he
hath
already
trod
down
many
such
persons
,
and
hath
decreed
to
tread
down
all
of
that
sort
:
Thou
hast
troden
down
all
them
,
&c.
4.
Not
only
such
as
openly
and
grossely
are
wicked
and
prophane
,
but
also
all
they
who
please
themselves
in
the
by-pathes
of
their
own
wandering
,
and
do
not
care
for
pleasing
of
God
,
shall
perish
:
Thou
hast
troden
down
all
them
that
erre
from
thy
statutes
.
5.
Whatsoever
be
the
baits
of
pleasure
,
profit
and
preferment
which
draw
men
from
the
obedience
of
God
,
and
whatsoever
be
the
excuses
,
pretences
and
confidences
which
do
secure
the
impenitent
sinners
consciences
,
all
will
be
found
to
be
selfe-deceit
,
lies
and
vanity
:
For
their
deceit
is
falsehood
.
6.
The
godly
and
wicked
live
together
in
the
visible
Church
,
as
drosse
and
good
mettal
,
but
God
who
is
the
purger
of
his
Church
,
will
not
fail
by
diversity
of
trials
,
and
judgements
to
put
difference
between
them
,
and
at
last
will
make
a
perfect
separation
of
them
,
and
cast
away
the
wicked
as
refuse
:
Thou
puttest
away
all
the
wicked
of
the
earth
as
drosse
.
7.
The
destruction
of
evill
doers
,
as
it
should
make
us
hate
sinne
,
so
should
it
move
us
to
love
the
course
of
holinesse
:
Thou
puttest
the
wicked
away
,
therefore
I
love
thy
testimonies
.
Vers.
120.
My
flesh
trembleth
for
fear
of
thee
:
and
I
am
afraid
of
thy
judgements
.
The
sixth
evidence
of
his
hatred
of
sinne
,
is
the
fear
he
had
of
Gods
threatening
,
and
wrath
,
and
judgements
.
Whence
learn
,
1.
A
render
heart
is
easily
affected
,
as
with
Gods
mercies
,
so
also
with
Gods
judgements
:
My
flesh
trembleth
.
2.
The
godly
because
of
the
remainder
of
sinne
in
them
,
and
their
natural
frailty
,
are
not
exempted
from
the
sense
of
the
terror
of
God
,
yea
,
it
is
needfull
they
be
now
and
then
exercised
therewith
,
that
so
they
may
be
kept
in
awe
,
and
their
joy
may
be
tempered
with
fear
and
trembling
,
and
their
prayer
may
be
sharpened
,
and
they
may
be
kept
watchfull
,
and
so
their
obedience
may
be
furthered
:
My
flesh
trembleth
for
fear
of
thee
,
and
I
am
afraid
of
thy
judgements
.
AIN
.
Ver.
121.
I
have
done
judgement
and
justice
:
leave
me
not
to
mine
oppressors
.
In
this
section
he
prayeth
to
be
directed
,
comforted
and
helped
against
his
oppressors
,
for
six
reasons
.
The
first
whereof
,
is
because
his
carriage
and
cause
was
righteous
,
Whence
learn
,
1.
It
is
no
strange
thing
to
see
godly
innocent
men
troubled
,
persecuted
and
oppressed
:
for
here
is
one
oppressed
,
who
saith
truly
,
I
have
done
judgement
and
justice
.
2.
A
believer
put
in
the
power
of
oppressors
for
a
good
cause
,
may
call
for
,
and
look
for
Gods
assistance
,
and
presence
,
and
not
to
be
given
over
to
the
will
of
the
persecutors
:
Leave
me
not
to
mine
oppressors
.
Vers.
122.
Be
surety
for
thy
servant
for
good
,
let
not
the
proud
oppresse
me
.
Another
reason
of
his
petition
,
is
because
he
hath
ground
by
the
Covenant
of
grace
,
to
request
God
to
engage
for
him
,
that
he
shall
not
be
oppressed
utterly
.
Whence
learn
.
1.
Seeing
the
Lord
is
obliged
to
his
people
by
Covenant
,
to
defend
his
servants
against
their
enemies
,
and
that
all
things
shall
turn
to
their
good
,
the
believer
hath
warrant
to
imploy
God
in
his
need
,
to
interpose
himselfe
for
the
relief
of
his
servant
,
that
he
be
not
distressed
:
Be
surety
for
thy
servant
for
good
,
and
let
not
the
proud
oppresse
me
.
2.
Before
men
do
turne
persecutors
of
the
godly
,
they
forget
both
God
and
their
own
condition
,
and
become
proud
:
Let
not
the
proud
oppresse
me
.
Vers.
123.
Mine
eyes
faile
for
thy
salvation
:
and
for
the
word
of
thy
righteousnesse
.
A
third
reason
,
because
he
is
like
to
faint
,
and
to
lose
hope
by
the
Lords
long
delaying
of
delivery
.
Whence
learn
,
1.
As
men
have
received
a
greater
measure
of
faith
,
so
use
they
to
get
a
greater
measure
of
trial
,
as
here
this
Champion
is
suffered
to
lie
in
trouble
till
he
be
like
to
sink
in
it
:
Mine
eyes
faile
for
thy
salvation
.
2.
Albeit
the
words
of
promise
be
neither
performed
,
nor
like
to
be
performed
,
yet
faith
should
justifie
the
promise
,
for
true
and
faithfull
:
Mine
eyes
faile
for
the
word
of
thy
righteousnesse
.
Vers.
124.
Deal
with
thy
servant
according
unto
thy
mercy
:
and
teach
me
thy
statutes
.
125.
I
am
thy
servant
,
give
me
understanding
,
that
I
may
know
thy
testimonies
.
The
fourth
reason
of
his
petition
for
delivery
and
help
,
and
for
direction
how
to
carry
himselfe
in
trouble
,
in
the
mean
time
〈◊〉
delivery
come
,
is
because
the
Lord
useth
to
deal
with
his
servants
,
not
in
justice
,
but
in
mercy
.
Whence
learn
,
1.
The
course
of
Gods
dealing
with
his
children
,
is
not
the
rule
of
strict
justice
,
or
the
Covenant
of
works
,
but
the
way
of
mercy
:
Deal
with
thy
servant
according
to
thy
mercy
.
2.
It
should
satisfie
the
request
of
the
child
of
God
under
persecution
,
if
God
shall
direct
him
to
walk
holily
and
righteously
till
the
delivery
come
,
and
to
profit
in
sanctification
:
Deal
with
thy
servant
according
to
thy
mercy
▪
and
teach
me
thy
statutes
.
3.
When
tentation
unto
mis-beliefe
doth
oppose
our
petition
,
or
the
reasons
thereof
,
it
is
wisdome
to
resist
it
,
and
to
assert
our
interest
in
the
promise
,
whatsoever
be
opposed
,
and
to
pursue
our
petition
:
I
am
thy
servant
,
give
me
understanding
,
that
I
may
know
thy
testimonies
.
Vers.
126.
It
is
time
for
thee
,
LORD
,
to
work
:
for
they
have
made
void
thy
Law
.
The
fifth
reason
of
his
petition
▪
is
because
the
persecutors
were
come
to
the
height
of
sinne
,
and
did
stand
in
no
awe
of
God
,
or
his
Word
,
but
rejected
it
as
a
thing
of
nought
.
Whence
learn
,
1.
As
sinners
grow
in
sinne
till
they
trample
Gods
law
under
their
feet
,
so
according
as
they
grow
in
their
sinne
,
the
time
of
Gods
manifesting
his
justice
draweth
near
;
It
is
time
for
thee
,
Lord
,
to
work
.
2.
What
persecutors
do
intend
,
yea
,
and
what
their
work
of
persecution
driveth
at
,
and
intendeth
,
is
put
upon
the
persecutors
score
;
for
they
have
made
void
thy
Law
,
is
charged
upon
them
for
their
controvening
of
it
so
grosly
,
as
if
they
had
intended
to
abolish
it
.
Vers.
127.
Therefore
I
love
thy
Commandments
above
gold
,
yea
,
above
fine
gold
.
128.
Therefore
I
esteem
all
thy
precepts
concerning
all
things
to
be
right
:
and
I
hate
every
false
way
.
The
sixth
reason
of
his
petition
,
is
because
the
more
the
persecutors
do
go
about
to
make
Gods
law
void
,
the
Psalmist
was
the
more
zealous
for
it
,
loved
it
,
esteemed
of
it
,
justified
it
,
and
hated
whatsoever
was
contrary
to
it
so
much
the
more
.
Whence
learn
,
The
hatred
of
holinesse
and
of
Gods
truth
,
perceived
in
the
persecutors
,
should
stirre
up
the
love
of
the
godly
to
the
truth
so
much
the
more
,
Therefore
I
love
thy
commandments
.
The
more
that
the
wicked
despise
Gods
Word
,
we
should
esteem
the
more
of
it
;
I
love
thy
commands
above
gold
,
yea
,
above
fine
gold
.
The
more
they
wrangle
,
and
wrest
it
in
any
point
,
the
more
should
we
defend
and
justifie
it
in
every
point
;
Therefore
I
esteem
thy
precepts
concerning
all
things
to
be
right
.
And
the
more
the
wicked
love
wickednesse
,
we
should
the
more
hate
it
,
and
all
the
branches
of
it
;
I
hate
every
false
way
.
PE.
In
this
section
he
professeth
,
his
high
estimation
of
,
and
affection
to
the
Word
of
God
,
v.
129
,
130
,
131
,
and
prayeth
for
the
benefits
which
are
offered
,
and
may
be
had
in
it
,
in
the
rest
of
the
section
.
Vers.
129.
Thy
testimonies
are
wonderfull
:
therefore
doth
my
soul
keep
them
.
130.
The
entrance
of
thy
words
giveth
light
:
it
giveth
understanding
unto
the
simple
.
131.
I
opened
my
mouth
,
and
panted
:
for
I
longed
for
thy
commandments
.
He
falleth
here
in
a
new
admiration
of
the
excellency
of
the
Word
of
God
,
and
in
a
vehement
passion
of
love
toward
it
.
Whence
learn
,
1.
As
the
Word
of
God
in
Scripture
is
wonderfull
in
it selfe
,
and
wonderfull
in
the
operations
thereof
so
when
it
is
best
seen
,
it
is
most
admired
,
and
every
new
looking
upon
it
,
raiseth
new
admiration
of
it
:
Thy
testimonies
are
wonderfull
.
2.
The
more
the
Word
is
admired
,
the
more
is
it
loved
and
submitted
unto
,
and
more
earnest
desires
are
kindled
to
make
use
thereof
in
practice
:
Therefore
doth
my
soul
keep
them
.
3.
The
innermost
cabinet
of
a
mans
soul
,
is
the
proper
case
wherein
to
keep
the
knowledge
of
faith
,
love
,
and
purpose
of
obedience
of
Gods
testimonies
:
My
soul
doth
keep
them
.
4.
Albeit
the
Word
of
God
in
Scripture
be
full
of
high
mysteries
,
yet
(
which
is
indeed
wonderfull
)
it
may
be
read
with
profit
by
simple
people
,
or
any
who
desire
knowledge
;
and
it
is
so
plaine
to
every
one
who
will
be
Gods
disciple
,
as
it
giveth
light
and
direction
presently
to
the
reader
,
in
the
maine
points
of
salvation
,
and
commanded
duties
:
The
entrance
of
thy
word
giveth
light
.
5.
An
humble
soul
loving
to
be
instructed
,
albeit
weak
in
natural
judgement
,
shall
be
made
wise
to
salvation
by
it
:
It
giveth
understanding
to
the
simple
.
6.
The
more
a
man
know
the
wonderfull
excellency
,
use
,
and
benefit
of
the
Scripture
,
the
more
will
he
love
it
,
and
long
to
understand
more
of
it
,
as
here
the
Psalmists
experience
teacheth
:
I
opened
my
mouth
,
I
panted
,
for
I
longed
for
thy
commandments
.
7.
Common
and
ordinary
affection
,
or
desire
after
the
saving
knowledge
of
the
Scripture
,
is
not
sufficient
,
but
affection
earnestly
bended
,
is
necessary
according
as
the
excellency
of
the
wisdome
in
it
doth
require
:
I
opened
my
mouth
,
and
panted
.
8.
The
Word
of
God
is
no
lesse
necessary
,
and
comfortable
to
a
mans
soul
,
then
meat
is
to
the
hungry
,
drink
to
the
thirsty
,
or
coole
aire
to
the
weary
:
I
opened
my
mouth
and
panted
.
9.
When
a
mans
affection
and
love
to
Religion
is
kindled
,
he
hath
great
need
to
study
hard
,
to
have
sound
knowledg
and
understanding
of
the
Scripture
,
lest
his
zeal
and
affection
miscarry
:
I
longed
for
thy
commandments
.
Vers.
132.
Look
thou
upon
me
,
and
be
mercifull
unto
me
:
as
thou
usest
to
do
unto
those
that
love
thy
Name
.
Unto
this
profession
of
his
estimation
and
affection
unto
the
Scripture
,
he
subjoyneth
four
petitions
for
the
right
use
and
benefit
thereof
.
The
first
is
the
sense
of
that
mercy
which
is
promised
and
usually
bestowed
upon
such
as
love
the
Lord.
Whence
learn
,
1.
The
Lord
bestoweth
but
short
glimpse
of
his
favour
and
reconciliation
on
his
servants
,
that
they
may
finde
their
need
to
have
that
sense
often
renewed
unto
them
:
Look
thou
upon
me
,
and
be
mercifull
unto
me
.
2.
As
it
is
a
mark
of
Gods
child
to
finde
in
himselfe
love
of
Gods
Name
,
so
it
is
a
mark
put
upon
him
,
to
be
visited
by
God
with
glimpse
of
kindnesse
,
and
mercy
to
him
:
Look
upon
me
,
and
be
mercifull
unto
me
,
as
thou
usest
to
do
to
them
that
love
thy
Name
.
3.
As
it
is
good
to
mark
Gods
usual
dealing
with
his
own
children
,
so
it
is
good
to
study
conformity
with
Gods
children
in
our
affection
to
God
,
that
we
may
finde
conformity
with
them
in
consolation
,
for
so
doth
the
Psalmist
here
.
4.
It
is
wisdome
for
us
not
to
affect
singularity
of
divine
dispensations
toward
us
,
but
to
be
content
to
be
dealt
with
as
others
of
Gods
children
before
us
have
been
dealt
with
:
Be
mercifull
to
me
,
as
thou
usest
to
do
unto
those
that
love
thy
Name
.
Vers.
133.
Order
my
stepts
in
thy
word
,
and
let
not
any
iniquity
have
dominion
over
me
.
The
second
petition
is
for
sanctification
of
his
actions
,
and
for
mortification
of
sinne
.
Whence
learn
,
1.
Albeit
we
have
the
Word
of
God
for
our
perfect
rule
,
yet
we
have
need
that
God
should
fit
us
,
and
strengthen
us
to
the
obedience
of
it
:
Order
my
stepts
in
thy
word
.
Albeit
by
nature
we
are
ignorant
and
erroneous
,
uncertaine
and
unstable
in
the
way
of
Gods
obedience
,
yet
in
the
sense
of
our
sinne
and
weaknesse
,
we
may
pray
to
God
with
confidence
to
be
heard
;
Direct
,
order
,
and
establish
my
steps
in
thy
word
:
for
so
much
the
Word
in
the
Original
doth
import
.
3.
Albeit
by
nature
we
are
slaves
to
sinne
,
and
any
sinne
may
bring
us
in
subjection
,
yet
when
in
the
sense
of
our
weaknesse
,
we
have
recourse
to
God
to
be
helped
,
we
may
pray
with
hope
to
be
heard
:
Let
not
any
iniquity
have
dominion
over
me
.
Ver.
134.
Deliver
me
from
the
oppression
of
man
:
so
will
I
keep
thy
precepts
.
The
third
petition
is
for
delivery
from
the
oppression
of
persecutors
,
that
they
be
not
able
to
drive
us
from
the
belief
and
obedience
of
Gods
Word
.
Whence
learn
,
1.
Beside
the
body
of
sinne
and
inward
tentations
,
the
godly
have
the
persecution
of
the
wicked
without
to
drive
them
from
Gods
service
,
as
this
prayer
doth
import
.
2.
When
the
Lords
servants
in
the
sense
of
their
weaknesse
,
do
seek
help
against
persecutors
,
he
both
can
and
will
deliver
them
either
by
breaking
the
yoke
of
the
oppressor
,
or
by
giving
strength
to
them
to
bear
out
in
holy
obedience
of
Gods
Word
,
under
the
burthen
:
Deliver
me
from
the
oppression
of
man
.
3.
The
end
of
our
seeking
to
be
free
from
bodily
bondage
and
trouble
from
men
should
be
,
that
we
may
serve
God
the
more
chearfully
:
Deliver
me
,
so
will
I
keep
thy
statutes
.
Ver.
135.
Make
thy
face
to
shine
upon
thy
servant
,
and
teach
me
thy
statutes
.
The
fourth
petition
is
for
spiritual
consolation
,
and
increase
of
sanctification
.
Whence
learn
,
1.
Albeit
the
sense
of
Gods
favour
to
us
may
be
withdrawn
for
a
time
,
yet
the
right
which
we
have
to
God
reconciled
to
us
in
Christ
,
may
bear
us
out
in
the
hope
of
having
it
renewed
unto
us
in
his
service
:
Make
thy
face
to
shine
upon
thy
servant
.
2.
Because
the
Lord
useth
,
with
the
light
of
consolation
,
to
give
also
the
light
of
direction
in
duties
we
should
seek
both
,
and
wait
for
both
from
the
Lord
:
Make
thy
face
to
shine
,
and
teach
me
thy
statutes
.
3.
As
there
are
degrees
of
Gods
manifesting
of
his
favour
,
and
degrees
of
profiting
in
the
obedience
of
Gods
Word
:
so
should
we
seek
the
increase
of
both
,
and
no
measure
received
should
hinder
the
seeking
of
a
greater
measure
,
as
the
often
repeating
of
the
same
petitions
in
effect
doth
shew
:
Make
thy
face
to
shine
upon
thy
servant
,
and
teach
me
thy
statutes
.
Ver.
136.
Rivers
of
waters
runne
down
mine
eyes
:
because
they
keep
not
thy
Law
.
He
addeth
a
reason
to
this
last
petition
,
because
it
grieved
him
much
to
see
God
dishonoured
by
them
among
whom
he
lived
,
and
to
see
them
,
by
not
obeying
Gods
statutes
,
draw
upon
themselves
Gods
wrath
.
Whence
learn
,
1.
He
who
is
sorrowfull
for
dipleasure
and
dishonour
done
to
God
,
may
look
to
be
comforted
by
God
,
as
the
connexion
of
this
reason
with
the
former
petition
doth
teach
.
2.
True
zeal
is
so
farre
from
private
revenge
of
personal
injuries
received
by
persecutors
,
as
it
can
pitty
their
miserable
case
,
and
mourn
for
them
:
Rivers
of
waters
runne
down
mine
eyes
,
because
they
keep
not
thy
Law
.
3.
Godly
affections
are
larger
then
bodily
expressions
can
set
forth
and
that
which
bodily
expressions
do
set
forth
,
signifieth
a
will
to
vent
much
more
then
the
body
could
furnish
.
Rivers
of
waters
runne
down
mine
eyes
,
because
they
keep
not
thy
Law
.
TSADDI
.
Ver.
137.
Righteous
art
thou
,
O
LORD
:
and
upright
are
thy
judgements
.
In
the
last
verse
of
this
section
,
he
prayeth
for
a
greater
measure
of
the
saving
knowledge
of
the
Scripture
,
most
ardently
,
and
premiseth
eight
reasons
before
the
prayer
,
from
which
he
doth
inferre
his
petition
as
a
conclusion
:
The
first
reason
of
this
petition
,
is
from
the
righteousnesse
of
God
,
which
appeareth
in
the
Scripture
,
and
in
the
execution
of
Gods
Word
.
Whence
learn
,
1.
The
way
set
down
in
Scripture
for
justifying
of
men
,
and
the
way
set
down
for
sanctifying
of
men
,
and
for
the
saving
of
such
as
follow
the
way
prescribed
of
God
for
salvation
,
and
the
punishing
of
such
as
despise
the
way
of
life
p●esc●ibed
,
are
very
righteous
,
when
they
are
well
considered
:
Upright
are
thy
judgements
.
2.
The
way
of
righteousnesse
set
down
in
Scripture
,
and
of
execution
made
according
to
it
,
may
be
demonstrated
by
the
essential
righteousnesse
of
Gods
nature
,
because
as
he
is
righteous
,
so
must
his
Word
and
working
conforme
the●eto
be
righteous
also
:
Righteous
art
thou
,
O
Lord
,
and
●pright
are
thy
judgements
.
Vers.
138.
Thy
testimonies
that
thou
hast
commanded
,
are
righteous
:
and
very
faithfull
.
The
second
reason
of
the
petition
is
,
because
the
testimonies
of
Scripture
which
God
hath
commanded
us
to
believe
and
obey
,
are
not
only
righteous
but
also
very
faithfull
,
which
can
never
faile
a
man
that
believeth
and
obeyeth
them
.
Whence
learn
,
1.
To
the
end
that
our
faith
and
obedience
may
be
solidly
grounded
,
we
must
hold
for
a
foundation
,
that
the
Scriptures
are
righteous
and
true
,
and
that
every
truth
revealed
therein
,
doth
include
a
command
to
believe
it
;
and
every
duty
of
men
declared
therein
,
includeth
a
command
to
obey
it
:
Thy
testimonies
which
thou
hast
commanded
,
are
righteous
,
and
very
faithfull
.
2.
It
is
needfull
for
a
believer
to
labour
to
have
the
impression
of
the
truth
,
and
righteousnesse
of
the
Word
of
God
in
Scripture
stamped
on
his
own
heart
by
freequent
meditation
,
and
acknowledgement
thereof
,
as
the
Psalmists
example
here
doth
teach
us
.
Ver.
139.
My
zeal
hath
consumed
me
:
because
mine
enemies
have
forgotten
thy
words
.
The
third
reason
of
the
petition
is
,
because
his
zeal
to
the
commands
of
God
was
so
great
,
as
the
opposition
which
his
enemies
made
unto
them
,
did
torment
him
,
and
such
zeal
required
growing
knowledge
.
Whence
learn
,
1.
Zeal
had
great
need
of
sound
knowledge
,
that
it
misccary
not
,
and
he
that
findeth
zeal
kindled
in
his
breast
,
should
labour
to
informe
himselfe
well
,
as
the
Psalmist
doth
,
v.
144.
and
here
:
My
zeal
hath
consumed
me
,
because
mine
enemies
have
forgotten
thy
word
.
2.
Holy
affections
are
able
to
work
upon
the
body
,
no
lesse
then
common
and
natural
affections
:
My
zeal
hath
consumed
me
.
3.
The
contempt
and
misregard
of
the
Word
of
God
,
perceived
in
any
,
especially
in
professors
within
the
visible
Church
,
is
a
just
reason
of
zeal
,
a
just
cause
of
grief
and
anger
against
such
workers
of
iniquity
:
My
zeal
hath
consumed
me
,
because
mine
enemies
have
forgotten
thy
word
.
Ver.
140.
Thy
word
is
very
pure
:
therefore
thy
servant
loveth
it
.
The
fourth
reason
of
his
petition
,
is
because
he
seeth
such
holinesse
and
unmixed
truth
in
Gods
Word
,
as
he
cannot
choose
but
love
it
,
and
therefore
must
pray
that
he
may
know
more
of
it
.
Whence
learn
,
1.
The
Word
of
God
is
a
Word
clean
from
all
mix●●re
of
flattery
or
falsehood
,
tried
to
be
true
in
the
experience
of
all
ages
:
Thy
word
is
very
pure
.
2.
New
contemplations
of
the
excellency
of
the
Word
of
the
Lord
,
draweth
forth
new
commendations
of
it
,
and
raiseth
fresh
affection
of
love
to
it
:
Thy
word
is
very
pure
,
therefore
thy
servant
loveth
it
.
Ver.
141.
I
am
small
and
despised
:
yet
do
I
not
forget
thy
precepts
.
The
fifth
reason
of
his
petition
is
,
because
the
Word
of
God
held
up
his
heart
,
and
comforted
him
against
all
the
contempt
of
men
.
Whence
learn
,
1.
The
godly
may
readily
lose
reputation
at
wicked
mens
hands
,
when
they
will
not
comply
with
their
wickednesse
:
I
am
small
and
despised
.
2.
Albeit
we
do
lose
estimation
for
adhering
to
the
Word
of
God
,
yet
the
Word
should
not
lose
estimation
for
that
with
us
:
I
am
despised
,
yet
do
I
not
forget
thy
precepts
.
Vers.
142.
Thy
righteousnesse
is
an
everlasting
righteousnesse
:
and
thy
Law
is
the
truth
.
The
sixth
reason
of
his
petition
,
is
because
everlasting
righteousnesse
,
and
everlasting
truth
is
in
Gods
Word
,
and
may
be
found
in
experience
by
it
.
Whence
learn
,
1.
This
is
the
excellency
of
the
Law
of
God
above
all
the
lawes
of
men
,
that
not
only
it
is
righteous
at
the
first
giving
out
,
but
also
righteous
in
all
ages
and
times
:
Thy
righteousnesse
is
an
everlasting
righteousnesse
:
and
thy
law
is
truth
.
2.
The
righteousnesse
which
God
hath
devised
and
set
down
in
his
Word
to
justifie
sinfull
men
,
is
an
everlasting
righteousnesse
,
even
the
righteousnesse
by
faith
in
Jesus
Christ
,
borne
witnesse
unto
by
the
Law
and
the
Prophets
:
Thy
righteousnesse
is
an
everlasting
righteousnesse
,
and
thy
Law
is
truth
.
3.
It
is
good
for
the
setling
and
strengthning
of
the
holds
of
our
faith
,
to
consider
again
and
again
,
what
excellent
profit
may
be
had
by
it
,
and
how
true
it
is
,
as
here
the
Psalmist
doth
.
Ver.
143.
Trouble
and
anguish
have
taken
hold
on
me
:
yet
thy
Commandments
are
my
delight
.
The
seventh
reason
of
his
petition
,
is
because
the
Word
of
God
hath
been
his
delight
,
when
trouble
and
vexation
hath
befallen
him
for
obedience
of
it
.
Whence
learn
,
1.
The
believer
is
not
exempted
from
outward
trouble
for
righteousnesse
,
nor
from
the
vexation
and
inward
anguish
of
spirit
which
may
follow
it
:
Trouble
and
anguish
have
taken
hold
on
me
.
2.
After
that
the
believer
hath
felt
his
own
weaknesse
,
and
the
force
of
trouble
,
he
may
expect
victory
over
trouble
,
and
to
be
rid
from
the
vexation
of
it
,
and
brought
even
to
rejoycing
in
tribulation
▪
yet
thy
Commandements
are
my
delight
.
Vers.
144.
The
righteousnesse
of
thy
testimonies
is
everlasting
:
give
me
understanding
,
and
I
shall
live
.
The
eighth
reason
of
his
petition
,
is
because
life
everlasting
is
to
be
had
by
the
everlasting
righteousnesse
set
down
in
Gods
Word
,
therefore
he
prayeth
to
have
more
understanding
thereof
,
that
is
,
to
have
more
clear
knowledge
and
more
strong
faith
in
Gods
testimonies
.
Whence
learn
,
1.
This
is
the
main
Doctrine
in
all
the
Word
of
God
,
to
teach
men
concerning
everlasting
righteousnesse
,
or
how
a
man
is
justified
before
God
,
therefore
is
this
again
repeated
,
Thy
righteousnesse
,
or
,
the
righteousnesse
of
thy
testimonies
is
everlasting
.
2.
The
belief
or
saving
understanding
of
this
Doctrine
bringeth
eternal
life
to
the
believer
:
and
for
this
end
being
joyned
as
the
last
reason
with
the
former
seven
reasons
,
it
should
make
a
man
seek
to
grow
in
the
faith
,
or
in
the
saving
knowledge
of
the
testimonies
of
God
set
down
in
his
Word
:
Give
me
understanding
,
and
I
shall
live
.
COPH.
Vers.
145.
I
cried
with
my
whole
heart
:
heare
me
,
O
LORD
,
I
will
keep
thy
statutes
.
In
this
section
he
falleth
on
another
maine
petition
unto
God
,
for
restoring
unto
him
,
and
encreasing
in
him
the
vigour
of
spiritual
life
by
his
Word
,
v.
149.
and
to
presse
this
petition
he
useth
foure
arguments
,
some
going
before
,
some
following
after
it
.
The
first
argument
hath
foure
branches
;
the
first
is
,
because
he
had
prayed
earnestly
before
for
quickening
of
him
,
that
so
he
might
be
enabled
to
serve
God
.
Whence
learn
,
1.
When
the
world
is
crying
,
Who
will
shew
us
any
good
thing
?
this
man
wishing
for
pleasure
,
and
that
man
for
riches
,
and
he
for
honour
,
and
he
for
preferment
,
the
Lords
children
should
be
seeking
grace
to
serve
God
,
as
the
Psalmist
did
:
I
cried
with
my
whole
heart
,
hear
me
,
O
Lord
,
and
I
will
keep
thy
statutes
.
2.
When
the
conscience
can
bear
witnesse
of
hearty
seeking
of
grace
to
serve
God
,
the
Supplicant
may
confidently
call
for
,
and
expect
comfortable
quickening
of
his
spirit
unto
Gods
service
,
as
the
comparison
of
this
verse
with
the
149.
verse
doth
shew
.
3.
Whatsoever
spiritual
grace
we
seek
of
God
,
we
should
seek
it
earnestly
:
for
if
we
seek
it
,
so
as
if
we
did
not
regard
whether
we
obtained
our
request
or
not
,
such
seeking
should
under-value
the
grace
which
we
seek
;
I
cried
with
my
whole
heart
.
Vers.
146.
I
cried
unto
thee
,
save
me
:
and
I
shall
keep
thy
testimonies
.
Another
branch
of
the
argument
is
,
because
he
did
not
pray
for
delivery
out
of
his
trouble
,
for
satisfaction
of
his
natural
desire
,
but
that
he
might
give
further
proof
of
his
purpose
to
obey
Gods
Word
.
Whencee
learn
,
The
conscience
of
a
sincere
purpose
to
seek
God
,
may
encourage
us
to
seek
both
consolation
,
and
lively
ability
to
serve
him
;
I
cried
unto
thee
,
save
me
,
and
I
shall
keep
thy
testimonies
.
Vers.
147.
I
prevented
the
dawning
of
the
morning
,
and
cried
:
I
hoped
in
thy
word
.
A
third
branch
of
the
argument
is
,
because
out
of
hope
to
finde
the
fruit
of
Gods
promises
,
he
had
been
early
about
the
duty
of
prayer
.
Whence
learn
,
1.
Prayer
should
be
earnestly
followed
and
with
no
small
diligence
in
using
of
the
meanes
,
specially
of
prayer
,
so
the
Lords
children
come
by
their
holy
desires
,
as
here
we
see
;
I
prevented
the
dawning
of
the
morning
,
and
cried
.
2.
Looking
unto
the
Word
doth
furnish
faith
and
hope
,
and
faith
and
hope
do
furnish
prayer
,
or
else
the
Supplicant
might
soon
faint
:
I
cried
,
I
hoped
in
thy
Word
.
Ver.
148.
Mine
eyes
prevent
the
night-watches
:
that
I
might
meditate
in
thy
word
.
A
fourth
branch
of
the
argument
is
,
because
when
his
nights
rest
was
broken
by
troubles
,
he
did
meditate
on
Gods
Word
:
when
his
persecutors
were
securely
sleeping
.
Whence
learn
,
1.
The
difficultie
wherein
the
Lords
children
are
cast
many
times
,
doth
bereave
them
of
their
nights
rest
:
Mine
eyes
prevent
the
night-watches
.
2.
The
time
which
solicitude
doth
take
from
our
sleep
,
is
to
be
spent
upon
prayer
and
meditation
of
Gods
Word
,
and
not
upon
perplexing
thoughts
:
Mine
eyes
prevent
the
night-watches
,
that
I
might
meditate
in
thy
Word
.
Vers.
149.
Heare
my
voice
according
unto
thy
loving
kindnesse
:
O
LORD
,
quicken
me
according
to
thy
judgement
.
This
is
the
main
petition
in
this
section
,
put
up
for
renewing
and
encreasing
in
him
the
vigour
of
spiritual
life
by
faith
in
the
Word
,
wherein
he
giveth
a
second
reason
of
this
his
prayer
,
taken
from
Gods
kindnesse
expressed
in
his
promises
.
Whence
learne
,
1.
Albeit
a
man
had
no
special
promise
of
help
in
a
particular
exercise
of
trouble
,
yet
the
consideration
of
Gods
mercy
and
loving
kindnesse
,
manifested
in
general
in
his
Word
,
is
a
sufficient
ground
to
strengthen
his
hope
to
be
helped
:
Hear
my
voice
,
according
to
thy
loving
kindnesse
;
O
quicken
me
according
to
thy
judgements
.
2.
As
the
feeling
of
spiritual
deadnesse
doth
argue
life
and
sense
in
Gods
children
,
so
doth
it
fit
a
man
for
renewed
influence
,
and
sense
of
spiritual
life
:
O
Lord
,
qu●cken
me
according
to
thy
testimonies
.
Vers.
150.
They
draw
nigh
that
follow
after
mischief
:
they
are
far
from
thy
law
.
151.
Thou
art
near
,
and
all
thy
Commandments
are
truth
.
The
third
reason
of
his
petition
is
,
because
his
enemies
were
ready
to
do
him
a
mischief
,
and
were
far
from
regarding
Gods
law
,
but
he
believed
God
was
the
more
n●ar
to
deliver
him
,
and
that
his
Word
was
true
,
and
therefore
he
desireth
renewed
vigour
of
spiritual
life
.
Whence
learn
,
1.
The
more
near
that
danger
is
,
the
more
ground
of
confidence
have
Gods
children
in
their
danger
,
to
call
and
hope
for
the
influence
of
his
Spirit
:
They
draw
near
that
follow
after
mischief
.
2.
The
further
the
enemies
of
the
godly
are
from
Gods
law
,
and
the
nearer
they
are
to
do
a
mischief
,
the
nearer
are
Gods
children
to
finde
the
communion
of
the
life
of
God
;
They
draw
near
that
follow
after
mischief
,
they
are
far
from
thy
law
.
3.
For
the
consolation
of
a
sufferer
for
righteousnesse
,
it
is
necessary
to
believe
Gods
readiness
to
deliver
him
,
and
to
believe
the
truth
of
Gods
Word
,
whereby
his
cause
is
justified
;
for
the
following
of
Gods
command
▪
is
a
pledge
of
Gods
assisting
of
him
,
and
delivery
also
,
no
lesse
then
a
promise
:
Thou
art
near
,
and
all
thy
Commandments
are
Vers.
12.
Concerning
thy
Testimonies
,
I
have
known
of
old
,
that
thou
hast
founded
them
for
ever
.
A
fourth
reason
of
the
petition
is
because
he
had
long
since
experience
of
the
everlasting
stability
of
Gods
testimonies
,
and
therfore
craveth
to
be
quickned
according
to
them
.
Whence
learn
,
1.
The
faith
of
the
stability
&
unchangablenes
of
Gods
Word
in
general
,
is
a
good
meanes
of
applying
and
making
use
of
the
passages
thereof
in
particular
;
Concerning
thy
testimonies
,
I
know
that
thou
hast
founded
them
for
ever
.
2.
By-past
experience
of
the
truth
of
Gods
Word
,
is
an
encouragement
to
hope
for
help
in
like
trials
afterward
;
Concerning
thy
testimonies
,
I
know
of
old
,
that
thou
hast
founded
them
for
ever
.
RESH
.
Vers.
153.
Consider
mine
affliction
,
and
deliver
me
:
for
I
do
not
forget
thy
law
.
In
this
section
he
prayeth
for
delivery
out
of
his
affliction
,
and
for
quickening
of
him
,
by
consolation
and
spiritual
ability
,
to
serve
God
till
the
delive●y
came
;
and
to
strengthen
himself
in
the
hope
of
obtaining
this
,
he
bringeth
forth
eight
reasons
of
his
petition
.
The
first
is
,
the
conscience
of
his
adherence
unto
,
and
endeavour
to
obey
the
Lords
Word
.
Whence
learn
,
1.
Albeit
the
Lord
cannot
but
see
and
consider
our
trouble
,
yet
we
can
hardly
rest
satisfied
,
till
he
by
real
effect
make
it
evident
that
he
piti●th
us
in
our
affliction
,
and
delivereth
us
out
of
it
:
Consider
mine
affliction
,
and
deliver
me
.
2.
As
no
trouble
or
tentation
should
drive
us
from
the
obedience
of
Gods
Word
,
so
the
more
closely
we
adhere
to
the
Word
in
the
obedience
of
faith
▪
the
more
may
we
be
assured
to
be
delivered
:
Deliver
me
,
for
I
do
not
forget
thy
law
.
Ver.
154.
Plead
my
cause
,
and
deliver
me
:
quicken
me
according
to
thy
Word
.
He
urgeth
the
same
petition
,
and
insinuateth
a
second
reason
for
it
,
from
the
Lords
engagement
by
his
Word
,
to
be
Advocate
for
him
,
to
deliver
him
,
and
to
quicken
him
.
Whence
learne
,
1
Albeit
the
godly
under
persecution
have
a
good
cause
,
yet
they
cannot
plead
it
,
except
God
their
Redeemer
shew
himself
as
Advocate
for
them
:
therefore
prayeth
the
Psalmist
,
Plead
my
cause
.
2.
When
God
the
Redeemer
pleadeth
a
mans
cause
,
he
doth
it
to
purpose
really
and
effectually
:
Plead
my
cause
,
and
deliver
me
.
3.
Except
the
Lords
Clients
shall
finde
new
influence
from
God
from
time
to
time
in
their
troubles
,
they
are
but
as
dead
men
in
their
exercise
:
for
,
Quieken
me
,
importeth
this
.
4.
Till
we
find
lively
encouragement
given
to
us
in
trouble
,
we
must
adhere
to
the
Word
of
promise
:
Quicken
me
according
to
thy
Word
.
5.
What
the
believer
hath
need
of
,
that
God
hath
not
only
a
will
to
supply
,
but
also
an
office
to
attend
it
,
and
power
to
effectuate
it
,
as
here
he
hath
the
office
of
an
Advocate
,
and
of
a
powerful
Redeemer
also
,
wherein
the
believer
may
confidently
give
him
daily
employment
,
as
he
needeth
;
Plead
my
cause
,
and
deliver
me
,
quicken
me
according
to
thy
Word
.
Ver.
155.
Salvation
is
far
from
the
wicked
:
for
they
seek
not
thy
statutes
.
A
third
reason
of
his
petition
of
delivery
is
,
because
the
wicked
who
misregard
Gods
commands
when
they
fal
into
trouble
,
are
far
from
delivery
.
Whence
learn
,
1.
The
wicked
have
neither
rght
to
salvation
,
nor
to
temporal
delivery
from
trouble
when
they
fall
into
it
;
Salvation
is
far
from
the
wicked
.
2.
It
is
the
mark
of
a
wicked
person
to
misregard
,
or
not
to
care
to
know
and
obey
Gods
Word
:
Salvation
is
far
from
the
wicked
,
for
they
seek
not
thy
statutes
.
3.
Salvation
is
near
to
those
that
make
conscience
to
obey
Gods
Word
,
how
strait
soever
their
condition
shall
seem
,
for
so
much
doth
the
force
of
this
reason
import
.
Ver.
156.
Great
are
thy
tender
mercies
,
O
LORD
:
quicken
me
according
to
thy
judgements
.
A
fourth
reason
of
his
petition
is
,
because
Gods
tender
mercies
are
great
,
and
therefore
the
Psalmist
may
expect
the
influence
of
life
till
he
be
delivered
.
Whence
learn
,
1.
When
the
godly
do
think
or
speak
of
the
damnable
condition
of
the
wicked
,
they
should
not
be
senselesse
of
their
own
deserving
,
nor
of
Gods
grace
,
which
hath
made
the
difference
between
the
wicked
and
them
;
Great
are
thy
tender
mercies
,
O
Lord
.
2.
As
the
mercies
of
the
Lord
,
which
are
the
fountain
of
all
the
benefits
which
the
believer
doth
ask
,
are
very
excellent
in
themselves
:
so
are
they
in
the
estimation
of
the
believer
,
when
he
looketh
upon
them
:
they
are
many
and
mother-like
,
tender
and
great
;
Great
are
thy
tender
mercies
,
O
Lord
.
3.
Spiritual
life
is
subject
to
often
fainting
,
and
hath
need
frequently
to
be
supported
and
restored
by
the
believers
looking
on
the
promise
,
and
presenting
of
his
case
unto
God
on
the
one
hand
,
and
by
Gods
granting
of
the
petition
on
the
other
hand
:
Quicken
me
according
to
thy
judgements
.
Vers.
157.
Many
are
my
persecutors
,
and
mine
enemies
;
yet
do
I
not
decline
from
thy
testimonies
.
A
fifth
reason
of
his
petition
is
,
because
he
had
many
persecutors
,
and
yet
did
adhere
to
Gods
Word
.
Whence
learn
,
1.
As
it
is
no
strange
thing
to
see
the
godliest
men
exposed
most
to
persecution
;
so
it
is
no
small
measure
of
grace
which
God
bestoweth
on
them
,
to
bear
out
the
truth
against
all
opposition
;
Many
are
my
persecutors
and
mine
enemies
,
yet
do
I
not
decline
from
thy
testimonies
.
2.
He
who
continueth
in
the
▪
faith
and
obedience
of
the
Word
against
persecution
,
may
expect
sustenance
and
consolation
in
his
trouble
,
and
delivery
out
of
it
:
for
this
is
the
force
of
the
reason
.
Vers.
158.
I
beheld
the
transgressours
,
and
was
grieved
;
because
they
kept
not
thy
Word
.
A
sixth
reason
of
his
petition
is
,
because
he
was
sorrowful
to
see
his
enemies
provoke
God
by
their
transgressions
.
Whence
learn
,
1.
Anger
,
grief
,
indignation
and
loathing
(
which
the
word
in
the
original
doth
bear
)
are
lawful
in
Gods
quarrel
against
sin
;
I
beheld
the
transgressors
,
and
was
grieved
,
because
they
kept
not
thy
word
.
2.
He
who
is
affected
with
grief
,
anger
and
vexation
for
Gods
cause
▪
when
he
seeth
God
provoked
by
transgressors
,
may
expect
consolation
and
strength
to
himself
in
the
defence
of
Gods
cause
,
as
the
force
of
the
reason
doth
import
.
Ver.
159.
Consider
how
I
love
thy
Precepts
:
quicken
me
,
O
LORD
,
according
to
thy
loving
kindnesse
.
A
seventh
reason
of
his
petition
is
,
because
he
did
sincerely
love
the
Lords
Word
,
and
therefore
expected
to
be
quickened
in
the
sense
of
Gods
kindnesse
.
Whence
learn
,
1.
It
is
a
mark
of
true
zeal
for
God
,
which
floweth
from
love
of
the
Lords
Word
,
and
he
who
findeth
this
mark
in
himself
,
may
offer
it
to
God
for
a
proof
of
his
sincerity
;
Consider
how
I
love
thy
Precepts
.
2.
He
who
can
approve
his
love
to
Gods
Word
,
and
his
zeal
for
God
to
be
sincere
,
may
expect
consolation
and
strength
from
God
in
his
need
,
as
the
reason
doth
prove
.
3.
So
oft
as
we
finde
deadnesse
in
our
spirits
,
so
oft
should
we
run
to
Gods
kindnesse
,
the
fountain
of
life
to
repaire
it
:
Quicken
me
,
O
Lord
,
according
to
thy
loving
kindnesse
.
Vers.
160.
Thy
Word
is
true
from
the
beginning
:
and
every
one
of
thy
righteous
judgements
endureth
for
ever
.
The
eighth
reason
of
his
petition
is
,
because
the
Word
of
God
,
and
every
part
of
it
,
according
whereunto
he
craved
comfort
and
delivery
out
of
his
trouble
,
was
true
and
unchangeable
for
ever
.
Whence
learn
,
1.
Such
is
the
excellency
of
the
Word
of
God
,
as
neither
it
can
be
sufficiently
commended
,
nor
the
believer
satisfie
himself
in
commmendation
thereof
,
as
this
among
many
commendations
doth
testifie
.
2.
Truth
,
and
all
truth
is
the
short
summe
of
the
whole
Scripture
,
from
the
beginning
to
the
ending
of
it
nothing
but
truth
;
nothing
allowed
in
it
but
righteousnesse
:
Thy
Word
is
true
from
the
beginning
,
and
every
one
of
thy
righteous
judgements
endure
for
ever
.
3.
He
who
foundeth
his
prayer
for
comfort
and
delivery
on
the
rock
of
Gods
faithful
and
righteous
Word
,
may
be
sure
to
obtain
his
request
:
as
the
force
of
this
reason
doth
evidence
.
SHIN
Vers.
161.
Princes
have
persecuted
me
without
a
cause
;
but
my
heart
standeth
in
awe
of
thy
Word
.
In
this
section
,
he
taketh
comfort
by
six
approved
evidences
of
saving
grace
felt
in
himself
,
which
he
presenteth
unto
God
to
be
sealed
by
him
.
The
first
evidence
is
his
adherence
to
the
obedience
of
faith
,
notwithstanding
of
his
being
persecuted
by
Princes
.
Whence
learn
,
1.
It
is
a
sore
tentation
when
the
godly
are
persecuted
for
righteousnesse
by
their
Governours
,
by
whom
they
should
be
encouraged
and
defended
,
and
yet
this
exercise
of
the
godly
is
no
strange
matter
:
Princes
have
persecuted
me
without
a
cause
.
2.
As
it
is
an
ease
,
and
a
piece
of
comfort
to
the
godly
,
that
they
have
not
deserved
persecution
:
so
their
innocency
is
an
aggravation
of
the
sin
of
the
persecutor
,
as
here
;
They
have
persecuted
me
without
a
cause
.
3.
There
is
no
means
to
save
us
from
sinning
for
fear
of
men
,
but
the
fear
of
the
supreme
power
of
the
Almighty
;
But
my
heart
standeth
in
awe
of
thy
word
,
which
is
all
one
as
to
stand
in
awe
of
God
.
4.
To
bear
out
persecution
of
Princes
,
out
of
respect
to
the
obedience
of
Gods
Word
,
and
fear
to
offend
God
,
is
a
mark
of
saving
grace
,
as
here
it
is
brought
forth
.
Vers.
162.
I
rejoyce
at
thy
Word
:
as
one
that
findeth
great
spoile
.
The
seeond
evidence
of
saving
grace
in
him
,
is
a
greater
joy
felt
in
Gods
Word
,
then
in
any
thing
in
the
world
,
yea
,
such
a
joy
,
as
the
greatest
joy
of
worldly
men
,
is
but
a
shadowing
similitude
of
it
.
Whence
learn
,
1.
He
that
feareth
to
offend
God
more
then
he
feareth
to
fall
into
any
worldly
inconvenience
,
may
rejoyce
in
the
obedience
of
faith
more
then
in
any
worldly
advantage
,
as
the
experience
of
the
Psalmist
doth
teach
,
who
saith
;
My
heart
stood
in
awe
of
thy
Word
,
when
Princes
did
persecute
me
,
and
subjoyneth
,
I
rejoyce
in
thy
Word
,
as
one
that
findeth
great
spoile
.
2.
The
joy
of
a
believer
,
which
he
findeth
in
the
obedience
of
faith
,
is
so
great
,
as
the
joy
which
a
Victor
in
battel
doth
finde
in
the
spoile
of
his
defeated
enemies
,
which
is
but
a
shadow
of
it
,
albeit
the
joy
of
delivery
from
death
,
the
joy
of
victory
,
the
joy
of
riches
,
honour
and
peace
,
and
ease
are
joyned
in
the
Victors
breast
altogether
on
a
sudden
:
I
rejoyced
at
thy
Word
,
as
one
that
findeth
great
spoile
.
3.
The
juncture
of
fear
to
offend
God
,
and
joy
in
obedience
of
him
,
is
a
mark
of
a
gracious
spirit
,
as
the
Psalmists
producing
of
it
as
a
mark
of
grace
in
him
maketh
evident
.
Vers.
163.
I
hate
and
abhor
lyeing
:
but
thy
Law
do
I
love
.
The
third
evidence
of
saving
grace
in
the
Psalmist
,
is
his
joynt
hating
and
abhorring
of
all
sin
,
and
loving
of
the
obedience
of
Gods
Word
.
Whence
learn
,
1.
As
the
speaking
of
untruth
,
or
concealing
of
truth
which
should
be
confessed
,
is
a
lying
;
so
every
controvening
of
professed
obedience
unto
Gods
Word
,
is
a
work
of
lying
and
self-deceiving
,
which
a
beleever
should
hate
and
eschew
:
I
hate
and
abhor
lying
.
2.
Slight
hatred
of
a
sinful
course
,
is
not
sufficient
to
guard
a
man
against
it
:
for
where
the
enmity
is
not
great
,
the
mans
agreement
with
sin
may
soon
be
made
,
but
such
abhorring
and
deadly
hatred
of
sin
is
required
,
as
cannot
admit
reconciliation
:
I
hate
and
abhor
lying
.
3.
Ha●ing
and
abhorring
of
all
sin
arising
from
,
and
joyned
with
the
love
of
Gods
Word
,
is
a
solid
mark
of
saving
grace
:
for
abhorring
of
some
sin
,
and
of
all
sin
,
for
temporary
reasons
,
may
prove
unsound
;
but
this
is
sincerity
,
when
a
man
can
say
,
I
hate
and
abhor
lying
,
but
thy
Law
do
I
love
.
Ver.
164.
Seven
times
a
day
do
I
praise
thee
:
because
of
thy
righteous
judgements
.
The
fourth
evidence
of
saving
grace
in
the
Psalmist
,
is
the
frequent
admiration
of
the
goodnesse
of
God
to
man
,
set
forth
in
Gods
Word
,
with
hearty
praising
of
God
for
it
.
Whence
learn
,
1.
As
the
studying
of
the
Word
of
God
bringeth
the
believer
to
see
his
own
blessednesse
revealed
in
it
:
so
it
bringeth
him
also
to
admire
and
praise
God
for
that
and
for
all
his
righteousnesse
declared
in
it
:
Seven
times
a
day
do
I
praise
thee
,
because
of
thy
righteous
judgements
.
2.
The
more
a
man
discover
Gods
glory
in
the
Wo●d
,
and
be
taken
with
the
love
of
God
,
and
admiration
of
God
for
what
he
seeth
,
and
doth
make
use
of
Gods
Word
unto
Gods
praise
,
the
more
clear
evidence
hath
he
of
the
work
of
saving
grace
in
himself
,
as
here
the
Psalmist
maketh
use
of
the
mark
;
Seven
times
a
day
do
I
praise
thee
,
because
of
thy
righteous
judgements
.
Vers.
165.
Great
peace
have
they
which
love
thy
law
:
and
nothing
shall
offend
them
.
For
confirmation
of
the
former
marks
of
saving
grace
,
he
commendeth
the
love
of
Gods
Word
,
by
two
notable
effects
;
One
is
,
that
it
bringeth
a
glorious
peace
with
it
:
Another
is
,
that
it
maketh
a
man
hold
on
the
way
of
Gods
obedience
,
whatsoever
impediments
or
stumbling
blocks
shall
be
cast
in
his
way
.
Whence
learn
,
1.
The
receiving
of
the
truth
of
God
in
love
,
giveth
great
peace
,
peace
passing
understanding
:
for
the
law
of
works
doth
shew
a
mans
debt
and
danger
,
and
the
beleever
subscribeth
lovingly
to
the
justice
thereof
:
and
the
law
of
saving
faith
sheweth
remission
of
sin
,
righteousnesse
and
eternal
life
through
the
Messiah
Jesus
Christ
,
and
the
beleever
embraceth
the
offer
heartily
:
and
the
law
of
new
obedience
directeth
the
justified
man
how
to
go
on
to
the
full
possession
of
blessednesse
,
and
the
believer
doth
heartily
take
on
this
holy
yoke
upon
him
,
and
so
he
walketh
as
a
man
reconciled
with
God
,
and
at
peace
with
him
:
Great
peace
have
they
who
love
thy
law
.
2.
Albeit
there
be
many
stumbling
blocks
and
impediments
to
divert
the
beleeer
,
from
the
obedience
of
Gods
Word
,
arising
from
the
terrour
and
allurements
of
the
world
,
from
the
troubles
and
exercises
of
the
godly
,
from
the
scandals
given
by
Professors
,
and
such
like
,
yet
the
love
of
Gods
Word
is
able
to
carry
a
man
strait
on
his
way
to
heaven
▪
without
stumbling
or
turning
aside
to
the
one
hand
or
the
other
:
Great
peace
have
they
who
love
thy
law
,
and
nothing
shall
offend
them
.
Vers.
●66
.
LORD
,
I
have
hoped
for
thy
salvation
:
and
done
thy
Commandments
.
The
fifth
evidence
of
saving
grace
in
the
Psalmist
is
,
the
conscience
of
his
sound
faith
and
obedience
.
Whence
learn
,
1.
Sound
hope
of
salvation
is
joyned
with
the
care
of
keeping
the
Commandments
:
for
he
who
hath
this
hope
purifieth
himself
,
that
he
may
be
holy
:
Lord
,
I
have
hoped
for
thy
salvation
,
and
done
thy
Commandments
.
2.
As
none
can
have
heart
or
hand
to
keep
Gods
commands
,
except
he
have
hope
to
be
helped
out
of
every
trouble
wherinto
he
may
fall
,
and
to
be
fully
saved
at
last
:
so
he
who
hath
the
hope
of
salvation
,
hath
great
encouragement
unto
obedience
,
and
where
the
conjunction
of
these
two
are
found
,
the
man
hath
evidence
of
saving
grace
,
and
boldness
to
go
to
God
in
this
confidence
,
as
the
Psalmist
doth
;
Lord
,
I
have
hoped
for
thy
salvation
,
and
done
thy
Commandments
.
Ver.
167.
My
soule
hath
kept
thy
Testimonies
:
and
I
love
them
exceedingly
.
168.
I
have
kept
thy
Precepts
and
thy
Testimonies
:
for
all
my
wayes
are
before
thee
.
The
sixth
evidence
of
saving
grace
is
,
the
approved
testimony
of
his
conscience
concerning
the
sincerity
of
his
heart
,
and
that
after
a
new
examination
of
the
soundnesse
of
former
marks
,
which
here
are
looked
upon
over
again
,
and
presented
to
God
with
other
three
marks
of
sincerity
,
to
wit
,
spiritualness
in
obedience
,
exceeding
love
to
the
Word
,
and
daily
walking
as
in
the
sight
of
God
.
Whence
learn
,
1.
After
a
believer
hath
found
marks
of
saving
grace
in
himself
,
it
is
wisdome
for
him
to
examine
these
marks
over
again
,
whether
they
be
in
him
indeed
and
in
truth
or
not
:
for
if
they
be
indeed
in
him
,
how
weak
soever
they
be
,
and
albeit
joyned
with
imperfections
,
if
compared
with
the
perfection
of
the
moral
law
,
yet
will
they
beare
weight
in
the
balance
of
the
Gospel
,
(
where
any
measure
of
uprightnesse
passeth
for
perfection
,
)
as
here
the
example
of
the
Psalmist
doth
teach
.
2.
Where
the
soul
,
or
the
renewed
part
of
the
man
is
for
the
obedience
of
faith
,
there
is
a
sincere
keeping
of
the
commands
:
My
soule
hath
kept
thy
testimonies
.
3.
Where
the
love
to
Gods
Word
,
and
the
obedience
thereof
exceedeth
the
mans
love
to
any
thing
which
might
divert
him
,
there
is
a
sincerity
in
keeping
of
the
Word
;
I
love
thy
testimonies
exceedingly
.
4.
As
the
looking
alwayes
unto
Gods
all-seeing
eye
,
is
a
special
meanes
to
make
a
man
keep
his
commands
:
so
the
conscience
of
his
endeavour
so
to
do
,
testifieth
sincerity
;
I
have
kept
thy
Precepts
and
thy
Testimonies
:
for
all
my
wayes
are
before
thee
.
TAU.
Vers.
149.
Let
my
cry
come
near
before
thee
,
O
LORD
:
give
me
understanding
according
to
thy
Word
.
In
this
last
section
,
he
closeth
all
the
former
sweet
meditations
,
and
comfortable
expressions
concerning
his
faith
and
love
,
and
the
fruits
thereof
,
with
five
petitions
.
The
first
is
,
for
the
encrease
of
saving
knowledge
of
the
Scriptures
.
Whence
learn
.
1.
Nothing
is
so
necessary
to
be
sought
of
God
as
practical
knowledge
▪
whereby
a
man
may
know
how
to
behave
himself
toward
God
and
man
in
every
estate
,
according
to
the
rule
of
Scripture
;
Give
me
understanding
according
to
thy
word
.
2.
If
God
delay
to
answer
us
in
this
petition
or
any
other
,
or
seem
to
hide
himself
from
us
,
let
us
follow
hard
after
him
with
earnest
supplication
,
as
the
Psalmist
teacheth
us
;
Let
my
cry
come
near
before
thee
,
O
Lord
.
3.
The
promises
of
Gods
Word
are
sufficient
to
give
us
breath
in
crying
,
and
hope
to
have
a
good
answer
,
and
patience
till
it
come
:
Give
me
understanding
according
to
thy
Word
.
Ver.
170.
Let
my
supplications
come
before
thee
:
deliver
me
according
to
thy
Word
.
The
next
petition
is
,
for
deliverance
out
of
his
trouble
.
Whence
learn
,
1.
Albeit
the
believer
is
not
exempted
from
trouble
,
but
rather
engaged
to
bear
the
crosse
,
till
he
come
to
the
crown
,
yet
is
he
priviledged
to
have
accesse
to
God
in
prayer
for
comfort
,
strength
and
deliverance
from
it
;
Let
my
supplication
come
before
thee
:
deliver
me
according
to
thy
Word
.
2.
The
believer
craveth
nothing
but
what
is
promised
,
and
as
that
may
,
so
it
doth
satisfie
him
:
Deliver
me
according
to
thy
Word
.
Vers.
171.
My
lips
shall
utter
praise
:
when
thou
hast
taught
me
thy
statutes
.
172.
My
tongue
shall
speak
of
thy
Word
:
for
all
thy
Commandments
are
righteousness
.
He
strengthens
his
hope
in
these
two
prayers
,
by
a
promise
of
thankfulness
for
any
measure
of
a
gracious
answer
.
Whence
learn
▪
1.
As
the
end
of
our
petitions
should
be
that
we
may
be
enabled
to
praise
God
really
,
so
the
use
of
granting
of
our
petitions
should
be
thanks
and
praise
;
My
lips
shall
utter
thy
praise
,
when
thou
hast
taught
me
thy
statutes
.
2.
Thanksgiving
in
words
doth
best
beseem
the
man
,
who
indeed
is
obedient
in
his
life
unto
God
:
and
as
no
man
can
obey
God
in
his
deeds
,
but
he
that
is
taught
of
God
,
so
he
that
is
taught
of
God
to
obey
in
deeds
,
may
well
promise
upon
that
condition
,
to
praise
God
in
words
also
:
My
lips
shall
utter
praise
,
when
thou
hast
taught
me
thy
statutes
.
3.
To
teach
others
the
wayes
of
God
,
requireth
that
we
our selves
be
taught
of
God
;
When
thou
hast
taught
me
thy
statutes
,
my
tongue
shall
speak
of
thy
Word
.
4.
There
is
no
ground
of
edifying
our selves
and
others
,
and
of
glorifying
of
God
,
but
from
the
Word
of
the
Lord
:
My
tongue
shall
speak
of
thy
Word
.
5.
True
righteousness
is
to
be
found
only
in
the
Word
of
God
;
and
nothing
is
approved
in
it
,
nor
recommended
to
us
by
it
,
save
righteousnesse
only
,
which
should
move
us
thy
more
to
study
it
our selves
,
and
then
to
communicate
it
to
others
:
For
all
thy
Commandments
are
righteousnesse
.
Ver.
173.
Let
thine
hand
help
me
:
for
I
have
chosen
thy
Precepts
.
174.
I
have
longed
for
thy
salvation
,
O
LORD
:
and
thy
Law
is
my
delight
.
A
third
petition
is
for
assistance
in
trouble
,
till
God
should
send
full
delivery
to
him
,
whereof
three
reasons
are
subjoyned
:
One
,
from
his
making
choice
of
the
Word
above
all
earthly
things
:
Another
,
from
his
longing
and
expecting
of
deliverance
according
to
it
:
And
the
third
,
is
from
his
delight
in
the
Word
.
Whence
learn
,
1.
As
they
who
are
resolved
to
serve
God
may
be
sure
of
opposition
,
and
of
adversaries
,
and
of
trouble
from
them
:
so
may
they
be
perswaded
to
finde
Gods
help
in
all
their
troubles
against
adversaries
,
for
this
much
is
imported
in
those
words
,
Let
thy
hand
help
me
.
2.
A●beit
allurements
to
divert
the
believer
from
Gods
obedience
,
be
offered
unto
him
,
yet
must
he
reject
them
,
and
deliberately
prefer
Gods
obedience
to
them
all
:
for
thus
much
is
imported
in
the
Psalmists
practice
:
For
I
have
chos●n
thy
Precepts
.
3.
He
who
hath
preferred
obedience
to
the
baits
of
sin
,
and
hath
resolved
rather
to
suffer
then
to
sin
,
may
look
for
Gods
assistance
to
sustain
him
in
his
trouble
,
that
he
shall
never
have
cause
to
repent
him
of
his
choice
:
Help
me
,
for
I
have
chosen
thy
Precepts
.
4.
Albeit
it
be
natural
to
seek
deliverance
out
of
trouble
,
yet
it
is
proper
to
the
godly
to
love
no
deliverance
but
such
as
God
sendeth
by
his
owne
meanes
in
his
own
time
,
and
in
this
minde
to
wait
for
this
sort
of
deliverance
in
the
way
of
Gods
obedience
;
For
I
have
longed
for
thy
salvation
,
O
Lord
,
was
the
Psalmists
way
to
be
delivered
.
5.
The
beleever
is
not
comfortlesse
in
his
trouble
,
he
hath
his
own
spiritual
comfort
,
pleasure
and
delight
in
Gods
truth
or
in
God
manifested
therein
;
Thy
Law
is
my
delight
,
saith
the
Psalmist
in
trouble
.
Ver.
175
,
Let
my
soule
live
,
and
it
shall
praise
thee
:
and
let
thy
judgements
help
me
.
A
fourth
petition
is
,
for
continuation
of
his
life
for
honouring
of
God
.
Whence
learn
,
1.
As
the
godly
have
no
will
to
fall
into
the
hands
of
men
,
or
to
lose
their
life
by
murtherers
:
so
do
they
not
love
life
,
but
for
further
glorifying
of
God
:
Let
my
soule
live
,
and
it
shall
praise
thee
.
2.
Whosoever
have
a
design
to
honour
God
in
their
life
,
which
design
they
have
not
as
yet
attained
,
may
lawfully
pray
for
prolonging
their
life
a
while
;
Let
my
soule
live
,
and
it
shall
praise
thee
.
3.
As
the
Word
of
God
hath
pronounced
sentence
already
for
the
sustaining
of
his
suffering
servants
,
and
for
taking
order
with
their
persecutors
:
so
accordingly
may
the
godly
pray
and
expect
to
be
helped
;
Let
thy
judgements
help
me
.
Ver.
176.
I
have
gone
astray
like
a
lost
sheep
,
seek
thy
servant
:
for
I
do
not
forget
thy
Commandments
.
The
fifth
and
last
petition
is
,
that
the
Lord
would
recal
the
Psalmist
,
now
being
a
banished
exile
,
and
bring
him
home
to
the
communion
of
his
people
,
as
a
wandring
sheep
is
brought
home
to
the
flock
by
a
kindly
shepherd
.
Whence
learn
,
1.
As
the
beleever
is
alwayes
a
pilgrim
in
his
affection
toward
this
earth
:
so
also
he
may
be
corporally
banished
from
his
native
countrey
,
and
thrust
out
f●om
the
fellowship
of
the
Church
,
as
the
experience
of
the
Psalmist
teacheth
,
who
doth
lament
his
case
,
saying
,
I
have
gone
astray
like
a
l●st
sheep
,
driven
out
by
storme
or
dark
day
,
or
by
the
hunting
of
the
dogs
,
chased
out
from
the
rest
of
the
flock
.
2.
Albeit
the
banished
beleever
be
separated
from
the
fellowship
of
the
Church
,
and
from
his
friends
,
yet
not
from
communion
with
God
the
good
shepherd
,
who
heareth
the
bleating
of
the
poor
wandering
sheep
whereever
it
be
,
and
will
take
care
of
it
,
and
seek
it
out
:
Seek
thy
servant
,
saith
the
exile
Psalmist
unto
the
Lord
.
3.
The
way
for
the
beleever
to
keep
communion
with
God
in
his
trouble
of
banishment
or
whatsoever
other
trouble
,
is
to
remember
the
direction
of
God
in
his
Word
,
for
going
on
in
the
way
of
faith
and
obedience
,
and
he
may
assure
himself
that
the
good
shepherd
shall
not
forget
him
:
Seek
thy
servant
,
for
I
do
not
forget
thy
Commandments
.
PSALME
CXX
.
THe
scope
of
this
Psalme
is
,
by
the
experience
of
the
Psalmist
,
to
teach
and
comfort
such
as
shall
be
traduced
,
and
falsely
slandered
.
His
exercise
and
deliverance
is
set
down
summarily
,
v.
1.
And
his
prayer
in
his
distresse
,
more
largely
in
the
rest
of
the
Psalme
.
Ver.
1.
IN
my
distresse
I
cried
unto
the
LORD
;
and
he
heard
me
.
From
his
exercise
in
general
,
and
deliverance
;
Learn
,
1.
The
godly
oft-times
are
put
to
straits
and
perplexities
,
tha●
they
know
not
what
to
do
till
they
go
to
God
by
prayer
:
In
my
distresse
I
called
unto
the
Lord
.
2.
Distresse
is
a
means
to
make
prayer
fervent
,
and
fervent
prayer
wanteth
not
a
good
answer
:
I
cried
unto
the
Lord
,
and
he
heard
me
.
Ver.
2.
Deliver
my
soule
,
O
LORD
,
from
lying
lips
:
and
from
a
deceitful
tongue
.
In
the
rest
of
the
Psalm
he
first
puts
up
his
petition
to
be
saved
from
the
bloody
tongue
of
the
calumniator
,
v.
2.
and
then
denounceth
Gods
judgement
against
him
,
v.
3
,
4.
and
closeth
with
a
lamentation
,
v.
5
,
6
,
7.
From
his
particular
petition
;
Learn
,
1.
How
innocently
soever
the
godly
shall
behave
themselves
,
yet
are
they
subject
to
the
bitter
back-biting
of
bloody
calumniators
,
traduc●ng
them
,
and
forging
lies
against
them
,
to
make
their
Governours
and
Judges
fall
upon
them
,
as
the
Psalmists
experience
sheweth
:
Deliver
my
soule
,
or
my
life
,
O
Lord
,
from
lying
lips
,
and
from
a
deceitful
tongue
.
2.
Albeit
the
innocent
beleever
can
finde
no
meanes
to
refute
the
calumnie
,
nor
be
able
to
eschew
the
danger
wherein
to
he
is
cast
thereby
,
yet
God
can
finde
a
way
for
clearing
of
his
name
,
and
saving
his
person
,
as
the
prayer
teacheth
:
Deliver
my
soule
,
O
LORD
,
from
lying
lips
.
Ver.
3.
What
shall
be
given
unto
thee
?
or
what
shall
be
done
unto
thee
,
thou
false
tongue
?
4.
Sharp
arrowes
of
the
mighty
?
with
coales
of
Iuniper
,
He
denounceth
Gods
judgement
against
the
calumniator
,
however
the
matter
shall
go
.
Whence
learn
,
1.
The
calumniator
hath
as
little
advantage
by
his
sin
,
as
any
sort
of
sinner
,
but
for
the
judgement
of
God
he
is
sure
of
it
:
For
what
shall
be
given
unto
thee
▪
thou
false
tongue
?
2.
The
traducer
of
the
godly
hath
exquisite
vengeance
waiting
for
him
,
which
he
never
dreamed
of
,
and
which
no
tongue
can
sufficiently
expresse
:
What
shall
be
done
unto
thee
,
thou
false
tongue
?
3.
As
calumnies
do
hurt
the
name
of
the
godly
suddenly
,
before
he
can
be
aware
,
and
the
wound
remaineth
long
,
as
arrowes
shot
against
them
:
and
as
the
coales
of
Juniper
have
the
greatest
heat
,
and
burne
long
ere
they
be
quenched
:
so
shall
the
judgement
of
the
calumniator
be
:
Sharp
arrowes
of
the
mighty
,
or
shot
by
a
strong
man
,
and
coales
of
Iuniper
.
Ver.
5.
Wo
is
me
,
that
I
sojourne
in
Mesech
;
that
I
dwell
in
the
tents
of
Kedar
.
6.
My
soule
hath
long
dwelt
with
him
that
hateth
peace
.
7.
I
am
for
peace
,
but
when
I
speak
,
they
are
for
warre
.
In
his
lamentation
;
Learn
,
1.
False
brethren
counterfeit
professors
of
Religion
,
rotten
members
of
the
visible
Church
,
are
no
better
neighbours
then
savage
and
wilde
Barbarians
,
robbers
,
Muscovites
,
and
Arabians
,
Men
of
Mesech
,
and
Kedar
,
without
the
verge
of
the
visible
Church
.
2.
It
is
a
wofull
condition
to
dwell
among
the
wicked
,
and
yet
the
godly
cannot
eschew
it
,
they
may
well
lament
it
:
Wo
is
me
that
I
sojourne
in
Mesech
,
that
I
dwell
in
the
tents
of
Kedar
.
3.
So
long
as
the
godly
live
among
wicked
calumniators
,
they
reckon
themselves
as
banished
men
living
in
a
forreigne
Countrey
,
and
are
made
oft-times
to
lament
their
condition
:
Wo
is
me
that
I
sojourn
in
Mes●ch
,
and
dwell
in
the
tents
of
Kedar
.
4.
A
man
should
have
a
great
cause
of
lamenting
before
he
give
〈◊〉
to
his
wo
:
his
patience
should
do
its
part
for
a
sufficient
〈◊〉
time
,
in
hope
to
have
the
evil
remedied
:
for
the
Psalmist
〈◊〉
not
break
forth
at
first
,
but
saith
,
My
soul
hath
long
dwelt
with
him
that
hateth
peace
.
5.
It
is
not
sufficient
to
live
innocently
with
the
wicked
,
but
duty
requireth
that
we
should
labour
〈◊〉
mitigate
the
fury
of
adversaries
,
as
the
Psalmist
did
:
I
am
for
peace
.
6.
If
peace
be
studied
with
those
among
whom
we
do
live
,
and
we
obtain
it
not
▪
yet
shall
the
ditty
of
the
wicked
be
so
much
the
more
augmented
thereby
:
When
I
speake
,
they
ar●
for
warre
.
PSALME
CXXI
.
A
Song
of
degrees
.
The
scope
of
this
Psalme
is
to
shew
,
that
howsoever
we
〈◊〉
ready
to
seek
help
any
where
else
,
rather
then
in
God
,
ye
〈◊〉
help
is
to
be
had
,
except
from
God
:
perfect
help
,
and
full
de●●very
is
to
be
had
in
him
undoubtedly
,
as
the
Psalmists
expe●●ence
and
example
of
faith
do
teach
:
wherein
the
Psalmist
leaving
all
other
confidences
beside
God
,
betaketh
him
to
●od
Almighty
only
,
v.
1.2
.
And
from
his
own
experience
,
giveth
encouragement
to
all
Gods
people
to
place
their
confidence
in
God
alone
,
by
six
promises
,
in
the
six
verses
following
,
to
the
end
of
the
Psalme
.
Vers.
1.
I
Will
lift
up
mine
eyes
unto
the
hills
from
whence
cometh
my
help
.
2.
My
help
cometh
from
the
LORD
,
which
made
heaven
and
earth
.
From
the
Psalmists
example
and
exercise
;
Learn
,
1.
The
Lord
useth
to
bring
such
trouble
upon
his
own
children
,
as
shall
make
them
sensible
of
their
own
weaknesse
,
and
of
their
need
of
help
;
for
otherwayes
we
are
ready
to
encounter
with
smaller
troubles
,
in
our
own
strength
:
I
will
lift
up
mine
eyes
to
the
hills
,
from
whence
cometh
my
help
.
2.
Some
one
earthly
power
or
other
,
is
the
first
refuge
which
naturally
we
do
lo●k
unto
,
to
see
what
help
may
be
found
there
:
which
our
natural
inclination
the
Psalmist
taxeth
indirectly
in
the
name
of
lifting
the
eyes
to
the
hills
,
to
wit
,
to
the
powers
of
the
world
,
rather
then
to
the
heavenly
hills
of
Gods
omnipotency
;
I
lift
up
mine
eyes
unto
the
hills
;
not
these
earthly
ones
,
will
he
say
,
which
I
see
cannot
help
me
,
but
to
hills
higher
▪
then
the
highest
earthly
help
,
as
afterward
he
maketh
clear
.
3.
Nothing
can
satisfie
faith
,
except
the
alsufficiency
of
God
,
who
made
heaven
and
earth
of
nothing
,
and
can
give
help
where
there
is
no
appearance
of
relief
:
My
help
cometh
from
the
Lord
,
which
made
heaven
and
earth
.
Vers.
3.
He
will
not
suffer
thy
foot
to
be
moved
▪
he
that
keepeth
thee
will
not
slumber
.
For
the
confirmation
of
his
own
faith
,
and
the
faith
of
others
,
that
they
may
rest
on
God
,
and
depend
upon
him
only
for
reliefe
in
their
straits
,
whether
they
have
means
of
delivery
,
or
not
,
he
bringeth
forth
six
promises
of
God
unto
the
believer
▪
for
our
faith
being
weak
hath
need
to
have
the
promises
of
God
branched
into
small
parts
,
and
multiplied
in
particulars
,
that
so
they
may
be
the
more
easily
applied
.
The
first
promise
is
in
this
verse
.
Whence
learn
,
1.
Albeit
the
believer
be
of
himselfe
weak
and
ready
to
fall
,
yet
the
Lord
will
save
him
from
ruine
,
and
keep
him
fast
in
the
defence
of
the
truth
for
which
he
is
put
in
straits
:
He
will
not
suffer
thy
foot
to
be
moved
.
2.
The
providence
of
God
is
so
vigilant
for
the
safety
of
the
beleever
,
as
the
believer
needeth
not
to
fear
,
lest
he
suffer
any
inconveniency
by
Gods
oversight
;
for
,
He
that
keepeth
thee
will
not
slumber
.
Ver.
4.
Behold
,
he
that
keepeth
Israel
,
shall
neither
slumber
nor
sleep
.
A
second
promise
made
to
all
Gods
people
,
which
also
confirmeth
the
former
promise
.
Whence
learn
,
1.
The
Lord
is
keeper
and
watchman
over
his
Church
,
and
every
member
thereof
,
and
this
is
his
Stile
and
memorial
in
all
ages
:
Behold
,
he
that
keepeth
Israel
,
shall
neither
slumber
nor
sleep
.
2.
The
right
which
particular
believers
have
unto
promises
,
doth
belong
unto
them
,
because
they
are
made
to
the
Church
;
over
which
the
Lord
taketh
such
ca●e
▪
as
he
never
in
no
moment
of
time
faileth
in
his
attending
the
Church
,
and
every
particular
member
thereof
:
He
that
keepeth
Israel
,
shall
neither
slumber
nor
sleep
.
Ver.
5.
The
LORD
is
thy
keeper
:
the
LORD
is
thy
shade
upon
thy
right
hand
.
The
third
promise
particularly
directed
to
the
believer
,
including
the
Psalmist
himselfe
▪
Whence
learn
,
1.
Albeit
the
believer
hath
not
a
promise
to
be
free
from
trouble
and
persecution
▪
yet
he
hath
a
promise
of
consolation
in
it
,
and
of
defence
from
the
hurt
of
it
:
The
Lord
is
thy
keeper
,
the
Lord
is
thy
shade
.
2.
When
trouble
cometh
the
Lord
is
not
farre
to
seek
,
but
is
ready
to
be
found
,
for
protection
and
consolation
:
The
Lord
is
thy
shade
upon
thy
right
hand
.
Vers.
6.
The
Sunne
shall
not
smite
thee
by
day
:
nor
the
Moon
by
night
.
The
fourth
promise
made
with
allusion
unto
,
and
application
of
that
care
which
God
had
over
his
people
,
when
he
brought
them
out
of
Egypt
through
the
wilderness
,
whom
he
guarded
them
from
the
heat
of
the
Sunne
,
by
a
cloud
by
day
;
and
from
the
cold
and
moistnesse
of
the
night
and
Moon
,
by
a
pillar
of
〈◊〉
by
night
.
Whence
learn
,
1.
Albeit
the
believer
be
subject
to
sund●y
perils
from
adversity
,
and
prosperity
,
from
one
adversary
power
at
one
time
,
and
from
another
adversary
power
at
another
time
;
yet
the
Lord
so
careth
for
him
,
and
so
t●●perateth
,
and
moderateth
his
exercises
,
that
he
shall
be
sure
not
to
be
harmed
,
in
order
and
relation
to
the
carrying
on
of
his
felicity
:
The
Sunne
shall
not
smite
thee
by
day
,
nor
the
Moon
by
night
.
2.
What
care
the
Lord
had
over
his
people
in
the
wildernesse
,
the
same
hath
he
still
over
every
believer
,
as
the
application
of
the
like
mercy
doth
shew
:
The
Sunne
shall
not
smite
thee
by
day
,
&c.
Ver.
7.
The
LORD
shall
preserve
thee
from
all
evil
,
he
shall
preserve
thy
soul.
From
the
fifth
promise
;
Learn
,
1.
Whatsoever
trouble
shall
befall
the
believer
,
he
shall
be
freed
from
the
evil
of
it
,
because
God
shall
make
all
troubles
work
together
for
his
good
:
The
Lord
shall
preserve
thee
from
all
evil
.
2.
If
the
believer
lose
any
thing
by
trouble
,
he
shall
not
lose
what
is
most
precious
;
the
Lord
shall
save
his
soul
,
and
(
so
long
as
it
is
expedient
)
his
bodily
life
also
:
He
shall
preserve
thy
soul.
Ver.
8.
The
LORD
shall
preserve
thy
going
out
,
and
thy
coming
in
:
from
this
time
forth
,
and
even
for
evermore
.
From
the
sixth
promise
;
Learn
,
1.
Albeit
all
men
have
need
to
have
their
carriage
in
all
their
affaires
directed
of
God
,
yet
none
hath
the
promise
of
direction
and
successe
,
save
the
believer
only
,
to
whom
it
is
said
here
;
The
Lord
shall
preserve
thy
going
out
and
thy
coming
in
.
2.
The
Lord
so
taketh
his
own
by
the
hand
to
care
for
them
,
as
he
doth
not
leave
them
nor
forsake
them
afterward
,
but
goeth
along
with
them
for
ever
:
The
Lord
shall
preserve
thy
going
out
,
and
thy
coming
in
:
from
this
time
forth
,
and
even
for
evermore
.
PSALME
CXXII
.
THe
Arke
of
God
had
for
a
long
time
moved
from
place
to
place
,
at
length
the
Lord
revealeth
unto
David
the
place
wherof
Moses
had
spoken
,
to
be
Sion
where
the
Arke
should
rest
,
and
there
David
set
up
the
A●ke
,
having
revealed
unto
the
people
the
Oracle
:
whereupon
the
people
did
heartily
embrace
the
will
of
God
,
and
came
to
that
place
appointed
for
publick
worship
,
and
did
invite
one
another
to
go
up
to
worship
▪
In
this
Psalme
,
we
have
first
Davids
joy
for
the
peoples
willingnesse
to
assemble
unto
the
Lords
house
,
v.
1
,
2.
In
the
next
place
,
he
praises
Ierusalem
,
v.
3
,
4
,
5.
In
the
third
place
,
he
exhorteth
all
to
pray
for
the
peace
of
Ierusalem
,
representing
the
universal
Church
,
and
useth
some
reasons
to
set
them
forward
on
the
duty
,
v.
6
,
7
,
8
,
9.
Ver.
1.
I
Was
glad
when
they
said
unto
me
:
Let
us
go
into
the
house
of
the
LORD
.
2.
Our
feet
shall
stand
within
thy
gates
,
O
Ierusalem
.
From
the
joy
which
David
had
in
the
peoples
willingnesse
,
to
joyne
together
in
the
publick
worship
of
the
Lord
;
Learn
,
1.
Sometime
the
message
of
the
Lords
servants
is
well
taken
at
their
hand
,
and
the
fruit
of
their
labour
is
●eturned
upon
them
,
to
their
no
small
joy
,
as
here
David
professeth
in
his
experience
:
I
was
glad
,
when
they
said
unto
me
,
Let
us
go
.
2.
As
people
lawfully
may
,
yea
,
and
should
not
only
stirre
up
one
another
,
by
their
example
and
mutual
private
exhortation
,
unto
the
service
of
God
,
but
also
stirre
up
their
teachers
,
and
Rulers
:
so
teachers
and
Rulers
should
think
it
no
incroachment
upon
their
office
,
nor
disparagement
to
their
person
or
gifts
,
or
place
,
to
be
stirred
up
to
their
duties
by
the
people
,
but
rather
should
cherish
and
foster
the
peoples
holy
zeal
,
as
here
we
are
taught
by
Davids
practice
:
I
was
glad
when
they
said
unto
me
,
Let
us
go
into
the
house
of
the
Lord
.
3.
As
it
is
no
small
benefit
to
have
a
setled
place
for
publick
Assemblies
unto
Gods
worship
,
so
should
it
be
thankfully
acknowledged
when
it
is
bestowed
and
resolutely
made
use
of
,
as
here
we
see
the
people
did
:
Our
feet
shall
stand
within
thy
gates
,
O
Ierusalem
.
Ver.
3.
Ierusalem
is
builded
as
a
city
,
that
is
compact
together
.
4.
Whither
the
tribes
go
up
▪
the
tribes
of
the
LORD
,
unto
the
testimony
of
Israel
,
to
give
thanks
unto
the
Name
of
the
LORD
.
5.
For
there
are
set
the
thrones
of
judgement
the
thrones
of
the
house
of
David
.
He
commendeth
Ierusalem
,
the
figure
of
the
Church
of
God
and
of
the
corporation
of
his
people
.
First
,
as
a
City
for
a
community
.
Secondly
,
as
the
place
of
Gods
publick
Assemblies
for
religious
worship
.
Thirdly
,
as
the
place
of
publick
judicatories
,
for
governing
the
Lords
people
under
David
,
the
type
of
Christ
.
Whence
learn
,
1.
The
Church
of
God
is
not
without
cause
compared
to
a
City
,
and
especially
to
Ierusalem
,
because
of
the
union
,
concord
,
community
of
lawes
,
mutual
commodities
,
and
conjunction
of
strength
,
which
should
be
among
Gods
people
:
Ierusalem
is
builded
as
a
city
that
is
compact
together
.
2.
That
which
commendeth
a
place
most
of
any
thing
,
is
the
erecting
of
the
Lords
banner
of
love
in
it
,
and
making
it
a
place
for
his
people
,
to
meet
together
for
his
worship
;
Ierusalem
is
a
city
whither
the
tribes
go
up
.
3.
Whatsoever
civil
distinction
Gods
children
have
among
themselves
,
and
howsoever
they
dwell
scattered
in
several
places
of
the
earth
,
yet
as
they
are
the
Lords
people
,
they
should
entertain
a
communion
and
conjunction
among
themselves
as
members
of
one
universal
Church
,
as
the
signification
of
the
peoples
meeting
thrice
in
the
year
at
Ierusalem
,
did
teach
:
Whither
the
tribes
did
go
up
,
the
tribes
of
the
Lord
,
4.
As
the
tribes
,
so
all
particular
Churches
,
how
farre
soever
scattered
,
have
one
Lord
,
one
Covenant
,
one
Law
and
Scripture
,
signified
by
the
tribes
going
up
to
the
testimony
of
Israel
,
or
to
the
Ark
of
the
Covenant
or
testimony
,
where
the
whole
ordinances
of
God
were
to
be
exercised
5.
The
end
of
the
ordinances
of
God
,
of
holy
covenanting
and
communion
,
and
joyning
in
publick
worship
,
is
to
acknowledge
the
grace
and
goodnesse
of
God
,
and
to
glorifie
him
:
for
the
tribes
did
go
up
to
give
thanks
unto
the
Name
of
the
Lord
.
6.
The
Church
of
God
wanteth
not
the
one
Government
and
Governours
,
Courts
and
Judicatories
,
belonging
to
Christ
and
his
Church
,
as
the
erecting
of
Ecclesiastick
Judicatories
in
Ierusalem
did
signifie
and
teach
:
for
there
are
set
thrones
of
judgement
.
7.
The
civil
Governours
in
their
civil
power
,
should
contribute
what
their
power
can
,
to
the
furtherance
of
the
Church-Government
,
and
the
Courts
thereof
:
as
the
thrones
of
the
house
of
David
,
joyning
their
assistance
in
Ierusalem
unto
the
Ecclesiastick
Courts
,
did
signifie
and
teach
:
There
are
set
the
thrones
of
the
house
of
David
.
Vers.
6.
Pray
for
the
peace
of
Ierusalem
:
they
shall
prosper
that
love
thee
.
7.
Peace
be
within
thy
walls
:
and
prosperity
within
thy
palaces
.
8.
For
my
brethren
and
companions
sake
,
I
will
now
say
,
Peace
be
within
thee
.
9.
Because
of
the
house
of
the
LORD
our
God
,
I
will
seek
thy
good
.
In
the
last
place
he
exhorteth
all
to
pray
for
the
peace
of
Ierusalem
,
or
of
the
Church
signified
by
it
,
and
joyneth
four
motives
unto
it
.
One
because
as
it
was
a
proof
of
love
to
the
Church
,
so
it
had
a
promise
of
a
blessing
,
v.
6.
Another
motive
is
,
from
his
own
example
,
praying
for
it
.
v.
7.
A
third
,
because
so
did
love
to
the
brethren
require
,
v.
8.
A
fourth
motive
,
because
so
did
respect
and
love
to
the
Church
or
house
of
God
require
,
v.
9.
Whence
learn
,
1.
The
Universal
Church
militant
,
should
be
dear
to
every
member
thereof
,
and
prayed
for
,
that
it
may
prosper
:
Pray
for
the
peace
of
Ierusalem
.
2.
As
none
can
pray
for
the
welfare
of
the
Church
heartily
,
except
they
love
her
:
so
none
shall
love
her
and
seek
her
welfare
,
but
shall
fare
the
better
for
it
;
for
it
is
promised
here
,
They
shall
prosper
that
love
thee
.
3.
The
Church
is
a
warre-town
,
and
a
walled
town
which
is
situated
among
enemies
,
and
may
not
trust
them
who
are
without
,
but
must
be
upon
its
keeping
,
as
the
type
thereof
,
Ieru●alem
,
with
her
walls
and
towers
did
shadow
forth
:
Peace
be
within
thy
walls
.
4.
Peace
within
the
Church
is
no
lesse
needfull
,
then
prosperity
within
it
;
and
if
peace
be
within
the
Church
,
it
matters
the
lesse
what
enemies
she
have
without
:
Peace
be
within
thy
walls
,
and
prosperity
within
thy
palaces
,
doth
import
or
insinuate
so
much
.
5.
All
the
members
of
the
Church
militant
,
should
be
affected
one
to
another
,
as
brethren
,
as
fellow-partners
in
losse
and
gaine
;
for
the
relation
which
they
have
to
one
Father
the
Lord
,
and
one
Mother
the
Universal
Church
:
For
my
brethren
,
and
companions
sake
,
I
will
now
say
,
Peace
be
within
thee
.
6.
Seeing
the
Church
is
the
Lords
dwelling
house
in
this
world
,
whosoever
loveth
the
Lord
must
not
onely
inwardly
affect
,
but
also
effectually
by
all
means
endeavour
to
promote
the
good
of
the
Church
,
that
is
to
say
,
every
true
member
of
the
Church
must
do
what
in
him
lieth
,
and
as
his
calling
will
suffer
,
to
have
Religion
established
,
Gods
ordinances
obeyed
,
publick
worship
erected
,
the
Word
truly
preached
,
Sacraments
rightly
administred
,
and
Church-Government
according
to
the
Word
of
God
exercised
:
for
so
teacheth
this
example
;
Because
of
the
house
of
the
Lord
my
God
,
I
will
seek
thy
good
.
PSALME
.
CXXIII
.
THe
scope
of
this
Psalm
is
to
teach
the
Lords
people
,
how
to
carry
themselvs
when
they
are
oppressed
by
the
tyranny
of
their
proud
adversaries
,
and
are
destitute
of
all
help
under
heaven
,
wherein
the
Psalmist
maketh
his
addresse
to
God
,
in
patience
,
humility
,
and
hope
,
v.
1
,
2.
And
prayeth
for
comfort
under
,
and
relief
from
,
the
contempt
of
the
proud
adversaries
▪
v.
3
,
4.
Ver.
1.
UNto
thee
lift
I
up
mine
eyes
:
O
thou
that
dwellest
in
the
heavens
.
2.
Behold
,
as
the
eyes
of
servants
look
unto
the
hand
of
their
masters
,
and
as
the
eyes
of
a
maiden
unto
the
hand
of
her
Mistresse
:
so
our
eyes
wait
upon
the
LORD
our
God
,
until
that
he
hath
mercy
on
us
.
From
the
Psalmists
addresse
unto
God
,
by
this
short
prayer
,
under
the
oppression
of
the
Church
;
Learn
,
1.
The
force
of
prayer
doth
not
consist
in
multitude
of
words
,
but
in
faith
,
and
fervent
laying
forth
of
desires
before
the
Lord
,
as
here
we
see
.
2.
It
is
not
strange
to
see
Gods
children
oppressed
,
and
despised
,
and
destitute
of
all
relief
,
except
of
what
may
be
expected
from
heaven
,
as
this
case
here
set
down
sheweth
.
3.
Albeit
the
Lord
seem
to
hide
himselfe
from
all
manifestation
of
his
kinde
respects
unto
his
people
on
earth
,
yet
he
will
be
found
in
heaven
,
and
there
must
we
betake
our selves
in
hardest
straites
:
Unto
thee
lift
I
up
mine
eyes
,
O
thou
that
dwellest
in
the
heavens
.
4.
The
very
lifting
up
of
the
bodily
eye
of
the
believer
towards
God
in
his
trouble
,
hath
its
own
use
and
force
with
God
.
Unto
thee
lift
I
up
mine
eyes
.
5.
As
servants
of
old
were
in
their
condition
slaves
,
deprived
of
the
common
comfort
of
liberty
,
might
wear
no
weapons
,
were
exposed
to
all
injuries
,
and
had
no
help
or
comfort
,
except
the
favour
of
their
Master
or
Mistresse
:
so
fares
it
oft-times
with
the
believer
for
his
outward
condition
,
as
the
similitude
and
present
case
of
the
Church
here
teacheth
:
Behold
,
as
the
eyes
of
servants
look
unto
the
hand
of
their
Masters
.
6.
It
is
fitting
that
the
persecuted
believer
have
a
low
estimation
of
himself
before
God
,
be
patient
under
his
hand
,
submissive
to
his
dispensation
,
and
hopefull
of
help
in
his
addresse
unto
God
:
for
so
much
the
similitude
from
servants
behaviour
toward
their
master
and
mistresse
doth
teach
:
As
the
eyes
of
a
maiden
unto
the
hand
of
her
mistresse
,
so
our
eyes
wait
upon
the
Lord
.
7.
The
interest
which
the
believer
hath
in
God
under
any
relation
,
hath
comfort
sufficient
included
in
it
,
as
here
the
Lords
being
Master
,
is
sufficient
to
sweeten
bondage
of
servant
,
and
handmaid
,
but
Covenant-interest
sweeteneth
it
much
more
:
Our
eyes
are
upon
the
Lord
our
God
.
8.
As
masters
and
mistresses
are
taught
to
shew
pitty
,
mercy
,
bounty
,
and
protection
unto
their
servants
▪
on
the
one
hand
,
and
servants
are
here
taught
on
the
other
hand
,
by
their
good
behaviour
,
not
to
marre
their
favour
:
so
the
believer
is
taught
to
behave
himselfe
before
God
,
as
a
servant
indeed
,
by
endeavouring
indeed
to
obey
God
.
9.
The
terme
of
the
Saints
patience
and
waiting
,
is
till
God
shew
mercy
:
Behold
,
as
the
eyes
of
the
servants
,
&c.
so
our
eyes
wait
on
the
Lord
our
God
,
until
that
he
have
mercy
on
us
.
Vers.
3.
Have
mercy
upon
us
,
O
LORD
,
have
mercy
upon
us
:
for
we
are
exceedingly
filled
with
contempt
.
4.
Our
soul
is
exceedingly
filled
with
the
scorning
of
those
that
are
at
ease
,
and
with
the
contempt
of
the
proud
.
From
his
prayer
for
comfort
and
relief
;
Learn
,
1.
Whatsoever
aileth
the
Church
,
the
Lords
mercy
is
the
remedy
;
Have
mercy
.
2.
Each
member
of
the
Church
should
be
sensible
of
the
trouble
of
the
whole
body
,
and
deal
for
it
as
for
himself
:
Have
mercy
upon
us
,
O
Lord
.
3.
As
misery
is
more
pressing
,
so
should
petitions
be
doubled
,
and
poured
forth
in
the
Lords
bosome
:
Have
mercy
,
have
mercy
upon
us
.
4.
Contempt
,
disdain
and
derision
of
Gods
suffering
servants
,
is
the
heaviest
and
most
grievous
part
of
their
affliction
;
Have
mercy
upon
us
,
for
we
are
exceedingly
filled
with
contempt
.
5.
They
that
prosper
in
wickednesse
,
are
ready
instruments
to
afflict
the
godly
,
and
to
persecute
them
for
righteousnesse
,
and
to
mock
the
godly
in
their
misery
,
when
they
have
wrongfully
troubled
them
:
Our
soul
is
exceedingly
filled
with
the
scorning
of
them
that
are
at
ease
.
6.
So
long
as
persecutors
and
oppressors
of
Gods
Church
do
prosper
,
and
finde
successe
in
their
wayes
,
they
will
not
cease
to
please
themselves
in
their
wicked
course
,
and
despise
both
the
persons
and
the
cause
of
Gods
people
,
whatsoever
be
said
against
them
:
Our
soul
is
filled
with
the
contempt
of
the
proud
.
PSALME
.
CXXIV
.
THe
scope
of
this
Psalme
is
;
first
,
to
acknowledge
the
delivery
of
the
Church
,
to
be
evidently
the
Lords
own
work
,
the
danger
being
so
great
out
of
which
they
were
lately
delivered
,
v.
1
,
2
,
3
,
4
,
5.
and
next
,
to
blesse
the
Lord
for
their
preservation
v.
6
,
7
,
8.
Vers.
1.
IF
it
had
not
been
the
LORD
who
was
on
our
side
:
now
may
Israel
say
.
2.
If
it
had
not
been
the
LORD
who
was
on
our
side
,
when
●en
rose
up
against
us
.
3
Then
they
had
swallowed
us
up
quick
:
when
their
wrath
was
kindled
against
us
.
4.
Then
the
waters
had
overwhelmed
us
,
the
stream
had
gone
over
our
soul.
5.
Then
the
proud
waters
had
gone
over
our
soul.
In
the
acknowledgment
of
their
wonderful
delivery
,
the
Psalmist
doth
shew
that
their
adversaries
on
the
one
hand
,
were
so
strong
,
so
many
,
so
crafty
,
so
cruel
&
malicious
,
and
the
Lords
people
on
the
other
hand
were
so
weak
,
and
so
destitute
of
all
counsell
and
help
,
that
their
deliverance
could
be
ascribed
to
no
cause
,
save
to
Gods
strong
power
assisting
his
own
.
Whence
learn
,
1.
Albeit
the
Lord
do
suffer
his
Church
sundry
times
to
be
brought
near
to
destruction
,
yet
alwayes
doth
he
prove
himselfe
the
Churches
friend
and
helper
,
against
their
enemies
;
If
it
had
not
been
the
Lord
who
was
on
our
side
.
2.
The
Lord
so
doth
help
his
people
,
as
he
draweth
forth
the
acknowledgement
of
their
weaknesse
to
help
themselves
,
and
of
utter
impossibility
to
be
safe
without
his
assistance
:
If
the
Lord
had
not
been
on
our
side
,
may
Israel
now
say
.
3.
After
we
are
delivered
out
of
a
danger
,
we
should
study
to
apprehend
it
no
lesse
livelily
,
then
when
we
are
in
the
danger
,
and
that
so
much
the
more
as
we
are
naturally
disposed
to
the
contrary
,
as
the
repeating
and
new
representing
of
the
danger
they
were
in
doth
import
and
teach
.
4.
Men
in
the
state
of
nature
are
ready
to
be
party
adversaries
unto
the
Church
:
If
the
Lord
had
not
been
on
our
side
,
when
men
rose
up
against
us
.
5.
The
wicked
have
an
appetite
after
the
blood
of
Gods
people
,
as
wilde
beasts
have
after
their
prey
:
Then
they
had
swallowed
us
up
quick
.
6.
If
God
should
not
bridle
the
fury
of
the
wicked
against
his
people
,
the
worldly
strength
of
the
godly
to
defend
themselves
,
is
nothing
:
Then
they
had
swallowed
us
up
quick
▪
when
their
wrath
was
kindled
against
us
.
7.
If
the
wickednesse
of
the
world
were
let
loose
against
Gods
people
,
it
should
runne
as
violently
against
the
Church
,
as
floods
of
water
against
those
that
are
within
the
channell
:
Then
the
waters
had
overwhelmed
us
,
the
stream
had
gone
over
our
soul.
8.
The
more
the
matter
of
the
Churches
delivery
is
looked
upon
,
the
danger
is
the
better
seen
,
and
the
greatnesse
of
their
delivery
also
,
as
the
insisting
in
the
similitude
doth
teach
:
Then
the
proud
waters
had
gone
over
our
soul.
Vers.
6.
Blessed
be
the
LORD
,
who
hath
not
given
us
as
a
prey
to
their
teeth
.
7.
Our
soul
is
escaped
as
a
bird
out
of
the
snare
of
the
fowlers
:
the
snare
is
broken
,
and
we
are
escaped
.
8.
Our
help
is
in
the
Name
of
the
LORD
:
who
made
heaven
and
earth
.
In
the
Churches
thanksgiving
for
their
delivery
,
they
make
a
threefold
use
of
their
experience
.
First
,
they
praise
and
blesse
Gods
goodnesse
,
v.
6.
Secondly
,
they
make
much
of
the
benefit
and
rejoyce
therein
,
v.
7.
And
thirdly
,
they
strengthen
their
faith
in
God
for
time
to
come
,
v.
8.
Whence
learn
,
1.
It
is
our
duty
after
delivery
from
dangers
,
to
acknowledge
not
only
Gods
power
for
us
,
but
his
goodnesse
also
toward
us
,
and
to
acknowledge
him
the
fountaine
of
all
blessednesse
upon
that
occasion
:
Blessed
be
the
Lord
who
hath
not
given
us
as
a
pr●y
to
their
teeth
.
2.
As
the
Churches
enemies
are
superiour
to
her
in
worldly
strength
,
so
also
in
policy
,
craftinesse
,
and
wordly
wit
,
as
the
fowler
is
craftier
then
the
bird
;
Our
soul
is
escaped
as
a
bird
out
of
the
snare
of
the
fowlers
.
3.
According
as
the
danger
is
fearful
,
so
is
the
delivery
sweet
and
joyful
:
The
snare
is
broken
,
and
we
are
escaped
.
4.
It
is
as
easie
for
God
to
deliver
his
people
out
of
their
enemies
hands
,
even
when
they
have
the
godly
in
their
power
,
as
to
break
a
net
made
of
threed
or
yarn
,
wherewith
birds
are
taken
:
Blessed
be
the
Lord
,
the
snare
is
broken
,
and
we
are
escaped
.
5.
The
fairest
fruits
of
our
by
past
experience
is
to
glorifie
God
by
confidence
in
him
for
time
to
come
,
as
here
,
Our
help
is
in
the
Name
of
the
Lord
.
6.
Then
is
our
confidence
in
God
to
be
delivered
from
evil
well
bottomed
,
when
we
consider
the
Lords
Omnipotency
manifested
in
the
creation
of
the
world
,
and
held
out
by
his
Word
unto
us
:
for
so
much
doth
the
Psalmist
teach
,
when
he
maketh
mention
of
the
Name
of
the
Lord
,
and
the
work
of
the
Lord
,
in
professing
of
his
confidence
:
Our
help
is
in
the
Name
of
the
Lord
,
who
made
heaven
and
earth
.
PSALME
CXXV
.
THe
scope
of
this
Psalme
is
to
confirme
the
faith
of
the
believer
,
persecuted
and
oppressed
by
the
wicked
,
that
he
may
hold
out
walking
in
the
straight
way
of
Gods
obedience
:
and
to
this
end
,
the
Psalmist
useth
four
arguments
.
The
first
is
from
the
stability
of
the
believers
felicity
,
v.
1
,
2.
The
second
,
is
from
the
short
time
of
his
trouble
,
which
he
shall
suffer
by
persecutors
,
v.
3.
The
third
,
is
from
the
goodnesse
which
God
will
manifest
toward
him
,
set
down
in
the
Psalmists
prayer
,
v.
4.
The
fourth
,
is
from
the
Lords
judgement
upon
backsliding
hypocrites
,
who
make
shift
for
themselves
to
be
freed
from
trouble
by
unlawfull
meanes
,
v.
5.
Vers.
1.
THey
that
trust
in
the
LORD
shall
be
as
mount
Sion
,
which
cannot
be
removed
:
but
abideth
for
ever
.
2.
As
the
mountaines
are
round
about
Ierusalem
,
so
the
LORD
is
round
about
his
people
:
from
hence
forth
even
for
ever
.
From
the
first
encouragement
to
trust
in
God
in
the
time
of
trial
;
Learn
,
1.
There
is
no
service
more
acceptable
to
God
,
or
more
profitable
to
us
,
then
glorifying
of
God
by
faith
in
him
,
when
tentations
do
assault
us
,
as
the
professing
of
the
duty
,
and
motives
which
are
used
here
do
teach
us
.
2.
Seeing
the
happinesse
of
the
believer
is
so
established
that
he
cannot
misse
of
it
,
he
may
the
more
chearfully
hazard
in
God
service
all
things
temporal
and
moveable
,
trusting
in
the
Lord
:
They
that
trust
in
the
Lord
,
shall
he
as
mount
Sion
,
which
cannot
be
removed
,
but
abideth
for
ever
.
3.
The
preservation
of
the
believer
,
and
the
stability
of
his
blessednesse
,
floweth
not
from
any
strength
in
himselfe
,
but
from
the
Lords
guarding
of
him
:
As
the
mountaines
are
round
about
Ierusalem
,
so
the
Lord
is
round
about
his
people
.
Ver.
3.
For
the
rod
of
the
wicked
shall
not
rest
upon
the
lot
of
the
righteous
,
lest
the
righteous
put
forth
their
hands
unto
iniquity
.
From
the
second
encouragement
of
the
beleever
to
trust
in
God
in
the
time
of
trial
;
Learn
,
1.
No
promise
made
to
the
believer
,
must
secure
him
from
being
exercised
with
trouble
,
but
rather
must
fore-warne
him
of
,
and
fore-arme
him
against
trouble
:
for
here
it
is
presupposed
he
may
be
burthened
by
the
rod
of
the
wicked
.
2.
It
is
a
sore
trial
for
the
godly
,
to
have
their
Rulers
their
persecutors
for
righteousnesse
,
but
this
exercise
shall
not
last
long
:
For
the
rod
(
which
is
the
signe
of
power
)
of
the
wicked
,
shall
not
rest
on
the
lot
of
the
righteous
.
3.
Because
there
is
hazard
lest
the
believer
should
faint
in
trouble
,
therefore
the
Lord
will
not
trie
his
own
who
believe
in
him
above
their
strength
,
but
will
give
them
a
deliverance
that
they
may
escape
:
The
rod
of
the
wicked
shall
not
rest
on
the
lot
of
the
righteous
,
lest
the
righteous
put
forth
their
hands
unto
iniquity
.
Ver.
4.
Do
good
,
O
LORD
,
unto
those
that
be
good
:
and
to
them
that
are
upright
in
their
hearts
.
From
the
third
motive
to
believe
in
God
in
time
of
trial
especially
;
Learn
,
1.
The
true
believer
is
a
good
man
,
harmless
,
bountifull
,
delighting
to
do
good
to
all
men
▪
and
to
do
wrong
to
no
man
,
for
here
he
is
so
called
:
Do
good
,
O
Lord
,
to
those
that
be
good
.
2.
Albeit
the
believer
seem
to
be
hardly
handled
by
afflictions
,
yet
shall
it
afterward
appear
that
God
hath
thereby
been
working
for
his
welfare
;
for
the
pra●er
of
the
Psalmist
indited
by
God
,
doth
promise
so
much
;
Do
good
,
O
Lord
▪
unto
those
that
be
good
.
3.
As
a
man
that
trusts
in
God
is
honest
in
his
heart
,
how
weak
soever
,
in
doing
the
good
he
would
,
and
he
taketh
care
not
only
to
cleanse
his
life
,
but
also
to
purifie
his
heart
:
so
shall
he
be
dealt
with
by
God
as
a
good
man
,
whatsoever
be
his
own
estimation
of
himselfe
:
Do
good
to
those
that
are
good
,
and
unto
them
that
a●e
upright
in
their
heart
.
Ver.
5.
As
for
such
as
turn
aside
unto
their
crooked
wayes
,
the
LORD
shall
lead
them
forth
with
the
workers
of
iniquity
:
but
peace
shall
be
upon
Israel
.
From
the
fourth
motive
to
believe
in
God
for
bearing
out
in
trial
;
Learn
,
●●
.
In
the
time
of
trial
,
there
will
sundry
be
found
hypocrites
,
counterfeit
dealers
,
misbelievers
;
who
will
shift
for
themselves
,
and
turn
aside
from
the
obedience
of
faith
,
by
their
own
crooked
●ourses
,
as
here
is
insinuated
:
As
for
such
that
turne
aside
unto
their
crooked
wayes
.
2.
God
will
decipher
hypocrites
,
who
do
not
trust
God
,
or
do
not
adhere
to
the
obedience
of
faith
in
time
of
trouble
and
triall
,
and
will
put
them
as
complyers
with
the
wicked
,
in
the
same
reckoning
with
his
open
enemies
:
The
Lord
will
lead
them
forth
with
the
workers
of
iniquity
.
3.
To
look
upon
the
judgements
of
God
,
pursuing
backsliding
mis-believers
in
time
of
persecution
,
should
be
a
strong
motive
,
to
make
professors
constant
in
the
obedience
of
faith
,
on
all
hazards
in
time
of
trial
:
for
the
punishment
of
the
wylle
mis-believer
is
set
down
here
,
to
teach
men
to
be
honest
and
stout
in
the
faith
and
obedience
of
God
;
For
such
as
turn
aside
unto
their
crooked
wayes
,
the
Lord
shall
lead
them
forth
with
the
workers
of
in●quity
.
4.
Whatsoever
trouble
the
Lords
people
shall
be
put
unto
in
the
time
of
trial
,
they
shall
still
remaine
in
Gods
favour
and
grace
;
and
when
the
Lord
hath
purged
his
Church
in
some
measure
,
by
winnowing
corrupt
hypocrites
out
from
among
his
people
,
the
Church
shall
be
restored
to
her
peace
▪
But
peace
shall
be
upon
Israel
.
PSALME
CXXVI
THis
is
the
Churches
song
of
thanksgiving
for
her
delivery
from
the
captivity
of
Babylon
,
wherein
first
the
greatness
of
the
mercy
is
set
down
,
v.
1
,
2
,
3.
then
a
Prayer
to
God
for
enlarging
of
the
benefit
,
by
making
many
to
embrace
the
offer
of
delivery
,
v.
4.
and
thirdly
,
an
encouraging
consolation
to
such
as
had
returned
or
should
returne
from
Babylon
to
their
own
land
,
v.
5
,
6.
Ver.
1.
WHen
the
LORD
turned
again
the
captivity
of
Zion
:
we
were
like
them
that
dream
.
2.
Then
was
our
mouth
filled
with
laughter
,
and
our
tongue
with
singing
:
then
said
they
among
the
heathen
:
The
LORD
hath
done
great
things
for
them
.
3.
The
LORD
hath
done
great
things
for
us
,
whereof
werre
glad
.
In
the
thanksgiving
the
mercy
is
magnified
;
First
,
because
it
was
above
all
their
expectation
,
v.
1.
Secondly
,
because
it
not
only
rejoyced
Gods
people
,
but
also
convinced
the
heathen
of
Gods
power
for
,
and
goodnesse
toward
his
people
,
v.
2.
Thirdly
,
because
it
was
in
it self
a
mercy
worthy
to
be
praised
and
rejoyced
for
,
v.
3.
Whence
learn
,
1.
As
the
Lord
sometime
giveth
evidence
of
his
justice
in
afflicting
his
Church
:
so
also
sometime
he
giveth
evidence
of
his
mercy
to
his
people
,
by
delivering
of
them
,
restoring
and
comforting
them
:
as
this
Psalm
holdeth
forth
.
2.
Whosoever
be
the
instruments
of
the
delivery
and
consolation
of
the
Church
,
the
Lord
will
so
order
matters
as
he
shall
be
seen
to
be
the
worker
of
the
work
himself
;
therefore
is
it
said
here
;
When
the
Lord
turned
again
the
captivity
of
Zion
.
3.
The
performance
of
Gods
promises
is
more
glorious
then
the
beleever
can
perceive
or
apprehend
before
he
see
it
;
When
the
Lord
turned
again
the
captivity
of
Zion
,
we
were
like
them
that
dream
.
4.
The
delivery
and
consolation
of
Gods
Church
is
no
lesse
matter
of
joy
,
and
gladnesse
,
and
praising
of
God
,
then
their
affliction
is
of
sorrow
;
Then
was
our
mouth
filled
with
laughter
,
and
our
tongue
with
singing
.
5.
In
the
delivery
of
the
Church
the
Lord
useth
to
work
so
evidently
for
his
people
,
as
their
adversaries
are
forced
to
acknowledge
it
;
Then
said
they
among
the
heathen
,
The
Lord
hath
done
great
things
for
them
.
6.
Inward
joy
in
God
,
and
outward
acknowledgement
of
Gods
working
for
his
people
,
is
the
duty
of
every
true
member
of
the
Church
,
and
is
all
which
can
be
done
at
the
first
receipt
of
the
mercy
by
way
of
thankfulnesse
;
The
Lord
hath
done
great
things
for
us
.
7.
There
is
a
special
eminencie
of
the
Lords
working
for
his
people
,
above
what
he
worketh
for
the
rest
of
the
world
in
governing
of
them
:
The
Lord
hath
done
great
things
,
say
both
the
heathen
and
the
Church
.
8.
There
is
this
great
difference
between
the
praise
which
the
heathen
are
forced
to
give
to
God
,
and
that
which
the
Lords
people
heartily
offer
unto
him
:
the
one
doth
speak
as
having
no
interest
nor
share
in
the
mercy
;
the
other
do
speak
as
they
to
whom
the
mercy
is
intended
,
and
wherein
they
have
their
portion
with
others
:
He
hath
done
great
things
for
them
,
say
the
heathen
:
but
,
he
hath
done
great
things
for
us
,
say
the
Lords
people
.
Ver.
4.
Turne
again
our
captivity
,
O
LORD
,
at
the
streams
in
the
South
.
From
the
prayer
;
Learn
,
1.
The
offer
and
opportunity
given
of
a
mercy
,
is
one
benefit
:
and
the
embracing
of
the
offer
,
and
taking
the
opportunity
to
make
use
of
it
,
is
another
benefit
:
many
have
the
one
who
receive
not
the
other
,
as
many
had
the
liberty
of
returning
from
the
captivity
of
Babylon
,
who
made
no
use
thereof
,
but
did
prefer
the
ease
and
pleasures
of
Babylon
,
unto
the
prerogatives
of
Zion
,
as
this
prayer
importeth
.
2.
It
is
no
lesse
mercy
to
give
people
a
heart
to
embrace
and
make
use
of
offered
mercy
,
then
it
is
to
purchase
the
meanes
,
and
proclaim
the
offer
of
it
in
their
audience
:
as
this
prayer
doth
import
.
3.
Such
as
have
found
grace
to
embrace
the
offer
of
Gods
mercy
,
should
pity
and
pray
for
others
,
that
they
may
finde
the
like
mercy
also
;
Turn
again
our
captivity
,
O
Lord
.
4.
As
the
restauration
of
the
Church
is
no
lesse
comfortable
,
then
is
the
making
of
a
river
run
in
a
dry
land
:
so
is
the
one
no
lesse
possible
to
God
then
the
other
;
Turne
again
our
captivity
,
as
the
rivers
of
the
South
,
or
droughtie
lands
.
Ver.
5.
They
that
sowe
in
tears
:
shall
reap
in
joy
.
6.
He
that
goeth
forth
and
weepeth
,
bearing
precious
seed
,
shall
doubtlesse
come
again
with
rejoycing
,
bringing
his
sheaves
with
him
.
From
the
encouraging
consolation
of
all
the
Lords
afflicted
people
;
Learn
,
1.
As
the
Lord
hath
appointed
harvest
to
follow
the
seed-time
,
so
hath
he
appointed
the
consolation
of
his
own
Church
to
follow
after
their
afflictions
:
this
doth
the
similitude
import
.
2.
As
the
husband
man
hath
first
toyling
,
labour
and
great
expences
,
and
a
time
to
endure
in
patience
,
till
he
finde
the
fruit
of
his
labours
:
so
fareth
it
with
Gods
children
,
they
may
be
in
grief
for
a
time
,
before
they
finde
the
good
of
Religion
:
this
also
doth
the
similitude
hold
forth
.
3.
There
is
a
difference
between
the
husbandman
and
the
Lords
afflicted
childe
;
the
husbandman
may
have
an
ill
harvest
,
but
the
childe
of
God
afflicted
,
and
using
the
meanes
,
shall
never
have
an
ill
harvest
,
his
labour
shall
not
be
in
vaine
in
the
Lord
:
his
sorrow
shall
be
turned
into
joy
,
and
his
fruit
shall
be
multiplied
unto
him
abundantly
;
For
they
that
sowe
in
tears
,
shall
reap
in
joy
:
He
that
goeth
forth
,
and
weepeth
,
bearing
precious
seed
,
shall
undoubtedly
come
again
with
rejoycing
,
bringing
his
sheaves
with
him
▪
His
consolation
shall
be
sweeter
,
then
his
affliction
was
bitter
.
PSALME
CXXVII
.
A
Song
of
degrees
for
Solomon
.
THe
scope
of
the
Psalme
is
to
shew
first
,
that
the
defence
of
our
persons
,
and
successe
in
our
affaires
,
do
depend
upon
Gods
blessing
upon
the
meanes
used
,
v.
1
,
2.
Next
,
to
shew
that
multitude
of
children
is
Gods
blessing
also
,
v.
3
,
4
,
5.
The
Psalm
is
intituled
for
Solomon
,
who
was
to
build
the
house
of
God
,
and
to
enlarge
the
Kingdom
of
Israel
.
Whence
learn
,
1.
All
truth
of
God
must
be
studied
,
but
specially
that
part
whereof
we
are
to
have
special
use
in
our
life
,
and
exercise
of
our
calling
,
as
this
doctrine
here
commended
to
Solomon
doth
teach
.
2.
Neither
Solomon
,
nor
the
wisest
and
most
active
among
men
,
must
ascribe
more
to
themselves
in
compassing
their
affaire
,
then
other
men
may
do
:
for
this
doctrine
is
taught
unto
Solomon
.
3.
Whatsoever
we
have
,
or
we
do
,
or
we
purchase
,
or
can
atchieve
by
whatsoever
lawful
meanes
,
God
must
be
acknowledged
as
the
giver
,
doer
and
blesser
of
us
therein
:
for
the
scope
of
this
Psalme
,
is
to
teach
this
lesson
unto
Solomon
,
and
to
the
whole
Church
.
Ver.
1.
EXcept
the
LORD
build
the
house
,
they
labour
in
vaine
that
build
it
;
except
the
LORD
keep
the
City
,
the
watchman
waketh
but
in
vaine
.
2.
It
is
vaine
for
you
to
rise
up
early
,
to
sit
up
late
,
to
eat
the
bread
of
sorrowes
:
for
so
he
giveth
his
beloved
sleep
.
From
the
first
doctrine
,
shewing
that
the
defence
of
our
persons
,
and
successe
in
our
affaires
do
depend
on
Gods
blessing
;
Learn
,
We
are
subject
to
a
twofold
practical
errour
▪
One
is
,
we
ordinarily
look
first
to
means
,
or
to
our
own
strength
,
or
to
appearances
of
accomplishing
our
designes
,
and
in
the
confidence
of
those
we
follow
our
businesse
.
Another
is
,
when
any
successe
is
found
,
we
are
ready
to
sacrifice
to
our
own
nets
,
and
to
intercept
the
praise
due
to
God
,
as
this
doctrine
doth
presuppose
.
2
To
correct
our
natural
errour
,
it
is
wisdom
to
consider
,
that
many
men
have
had
plenty
of
meanes
,
and
have
managed
them
skilfully
and
painfully
,
and
yet
without
successe
:
For
except
the
Lord
build
the
house
,
they
labour
in
vaine
that
build
it
.
3
As
it
is
a
duty
for
men
to
provide
for
their
own
commodious
living
,
and
their
families
well-being
by
allowed
meanes
,
and
in
their
incorporations
to
provide
for
Magistrates
,
Rulers
,
and
other
things
needful
for
the
defence
and
welfare
of
the
incorporation
,
and
not
to
neglect
the
meanes
:
so
must
God
be
looked
unto
,
believed
in
,
and
depended
upon
,
because
he
only
can
give
the
blessing
,
he
can
work
without
meanes
,
but
the
meanes
can
effect
nothing
without
him
;
Except
the
Lord
keep
the
City
,
the
watchman
doth
watch
but
in
vain
.
4.
The
Lord
justly
doth
plague
the
painfulnesse
of
some
,
who
toile
like
infidels
in
the
use
of
the
meanes
,
whereby
the
truth
of
the
doctrine
doth
appear
;
It
is
vain
for
you
to
rise
up
early
,
to
set
up
late
,
and
to
eat
the
bread
of
sorrowes
,
that
is
,
sparingly
to
feed
upon
course
morsels
,
to
eschew
expences
.
5.
It
is
the
only
way
for
having
a
quiet
minde
,
and
good
successe
,
to
use
the
meanes
without
anxiety
,
and
to
commit
the
successe
unto
God
:
and
this
wisdom
is
the
proper
gift
of
Gods
chosen
children
:
For
so
he
giveth
his
beloved
sleep
.
Ver.
3.
Lo
,
children
are
an
heritage
of
the
LORD
:
and
the
fruit
of
the
wombe
is
his
reward
.
4.
As
arrowes
are
in
the
hand
of
a
mighty
man
,
so
are
children
of
the
youth
.
5.
Happy
is
the
man
that
hath
his
quiver
full
of
them
,
they
shall
not
be
ashamed
:
but
they
shall
speak
with
the
enemies
in
the
gate
.
From
the
second
doctrine
▪
Learn
,
1.
The
Lord
will
be
seen
in
a
special
manner
in
the
withholding
or
giving
children
to
married
persons
,
and
will
have
the
benefit
acknowledged
when
he
doth
bestow
it
:
Lo
,
children
are
an
heritage
of
the
Lord
,
and
the
fruit
of
the
wombe
is
his
reward
.
2.
When
God
giveth
children
for
a
blessing
,
he
giveth
grace
,
as
to
the
Parents
to
bring
them
well
up
,
so
to
the
children
to
be
comfortable
to
their
Parents
,
and
to
go
about
their
Parents
businesse
,
so
readily
as
arrowes
out
of
the
bowe
;
As
arrowes
are
in
the
hand
of
a
mighty
man
,
so
are
children
of
the
youth
.
3.
In
peace
and
war
,
dutiful
children
will
do
for
their
Parents
,
and
for
their
Pastors
,
Magistrates
,
Rulers
,
as
their
fathers
and
mothers
:
for
the
Parents
who
have
such
children
,
shall
not
be
ashamed
,
but
shall
speak
with
the
enemies
in
the
gate
.
4.
Temporal
benefits
are
then
evidences
of
happinesse
,
when
the
man
is
a
believer
in
God
,
and
a
depender
upon
him
,
and
is
blessed
spiritually
by
God
:
for
of
such
only
doth
the
Psalmist
say
,
Happy
is
the
man
that
hath
his
quiver
full
of
such
arrowes
,
as
gracious
children
,
or
gracious
subjects
are
.
PSALME
CXXVIII
.
THe
scope
of
this
Psalme
is
to
shew
the
blessedness
of
the
man
that
feareth
God
,
which
doth
appeare
:
First
,
in
the
temporal
blessing
of
him
in
his
calling
,
v.
1
,
2.
Secondly
,
in
his
familie
,
v.
3
,
4.
Thirdly
,
in
pouring
spiritual
blessings
upon
him
,
v.
5
,
6.
Ver.
1.
BLessed
is
every
one
that
feareth
the
LORD
:
that
walketh
in
his
wayes
.
2.
For
thou
shalt
eat
the
labour
of
thine
hands
:
happy
shalt
thou
be
,
and
it
shall
be
well
with
thee
.
From
the
doctrine
of
the
blessedness
of
the
man
that
feareth
God
;
Learn
,
1.
That
the
sure
evidence
of
a
sound
believer
,
and
truly
blessed
man
,
is
the
true
fear
of
God
,
keeping
him
in
the
awe
and
reverent
obedience
of
God
:
Blessed
is
every
one
that
feareth
the
Lord
.
2.
He
is
not
the
man
that
feareth
God
,
whose
fear
is
taught
by
the
Precepts
of
men
,
or
who
deviseth
to
himself
wayes
of
Gods
service
,
and
bindeth
superstitious
bonds
upon
his
own
conscience
,
but
he
that
walketh
in
the
prescribed
paths
of
the
obedience
of
Gods
commands
:
only
he
feareth
God
,
that
walketh
in
his
wayes
.
3.
The
fear
of
God
doth
not
consist
with
an
idle
life
,
but
requireth
that
a
man
according
to
his
abilities
should
be
employed
in
some
lawful
exercise
,
profitable
for
the
use
of
the
incorporation
where
he
liveth
:
for
here
the
labour
of
his
hands
is
presupposed
,
whereby
Gods
blessing
of
him
may
be
derived
unto
him
:
Thou
shalt
eat
the
labour
of
thine
hands
.
4.
It
is
no
small
favour
from
God
,
to
have
the
right
and
comfortable
use
of
Gods
benefits
given
unto
us
,
and
only
the
godly
man
who
is
painful
in
his
calling
,
hath
the
promise
of
this
;
Happy
shalt
thou
be
,
and
it
shall
be
well
with
thee
.
Ver.
3.
Thy
wife
shall
be
as
a
fruitful
vine
by
the
sides
of
thine
house
,
thy
children
like
Olive-plants
,
round
about
thy
table
.
4.
Behold
,
that
thus
shall
the
man
be
blessed
,
that
feareth
the
LORD
▪
From
the
second
evidence
,
which
is
Gods
blessing
of
his
familie
;
Learn
,
1.
Marriage
is
a
state
of
life
well
beseeming
the
godly
man
,
and
it
neither
hindereth
the
fear
of
God
,
nor
the
mans
felicity
,
but
consisteth
well
therewith
:
Thy
wife
shall
be
as
a
fruitful
vine
.
2.
Godlinesse
is
great
gain
,
it
hath
the
promise
of
this
life
,
(
so
far
as
is
good
for
us
,
)
and
of
the
life
to
come
:
wife
and
children
,
and
a
table
with
maintenance
competent
for
the
sustenance
of
the
family
,
are
branches
of
blessednesse
,
when
bestowed
upon
a
godly
man
,
and
should
be
so
looked
upon
;
Thy
wife
shall
be
as
a
fruitful
vine
by
the
sides
of
thy
house
,
thy
children
like
Olive-plants
round
about
thy
Table
.
3.
There
is
a
reward
for
the
righteous
,
even
in
this
life
,
and
albeit
it
be
not
alwayes
discerned
,
yet
he
who
shall
behold
and
consider
Gods
providence
about
the
godly
man
,
shall
see
this
temporal
favour
,
or
the
equivalent
granted
unto
him
:
therefore
is
it
said
,
Behold
,
thus
(
that
is
,
in
this
or
the
equivalent
benefit
,
)
shall
the
man
he
blessed
that
feareth
the
Lord
.
Ver.
5.
The
LORD
shall
blesse
thee
out
of
Zion
▪
and
thou
shalt
see
the
good
of
Ierusalem
,
all
the
days
of
thy
life
.
6.
Yea
,
thou
shalt
see
thy
childrens
children
:
and
peace
upon
Israel
.
From
the
third
evidence
of
Gods
blessing
of
the
true
believer
and
fearer
of
his
Name
,
by
giving
him
things
spiritual
;
Learn
,
1.
What
measure
soever
of
things
temporal
the
Lord
shall
give
to
the
man
that
feareth
him
,
he
reserveth
unto
him
all
the
promises
of
righteousnesse
and
life
,
which
the
Lords
Word
holdeth
forth
to
the
Church
,
and
of
those
he
shall
be
sure
;
The
Lord
shall
blesse
thee
out
of
Zion
.
2.
The
godly
man
shall
not
want
succession
,
if
God
see
it
good
for
him
or
if
not
children
of
his
bobody
,
yet
followers
of
his
faith
and
footsteps
in
Piety
,
whom
he
hath
been
instrumental
to
convert
:
Thou
shalt
see
thy
childrens
children
.
3.
Whatsoever
estate
the
Church
of
God
be
in
,
during
the
godly
mans
life-time
,
he
shall
behold
in
the
mirrour
of
the
Lords
Word
,
and
in
the
sensible
feeling
of
his
own
experience
,
he
shall
perceive
and
take
up
the
blessed
condition
of
the
true
Church
of
God
,
and
rejoyce
therein
all
his
dayes
;
Thou
shalt
see
the
good
of
Ierusalem
all
the
dayes
of
thy
life
,
thou
shalt
see
peace
upon
Israel
.
PSALME
CXXIX
.
THe
scope
of
this
Psalme
is
,
to
confirme
the
faith
of
Gods
people
against
persecution
.
The
parts
thereof
are
two
:
The
former
is
,
praise
to
God
for
delivering
many
times
his
Church
from
the
oppression
of
persecutors
,
v.
1
,
2
,
3
,
4.
The
other
hath
a
prophetical
curse
against
the
enemies
of
the
Church
,
v.
5
,
6
,
7
,
8.
Vers.
1.
MAny
a
time
have
they
afflicted
me
from
my
youth
,
may
Israel
now
say
.
2.
Many
a
time
have
they
afflicted
me
from
my
youth
:
yet
they
have
not
prevailed
against
me
.
In
praising
God
for
the
Churches
delivery
lately
granted
to
her
he
calleth
to
minde
many
by
past
persecutions
,
wherein
the
Lord
had
preserved
his
Church
from
overthrow
.
Whence
learn
,
1.
The
visible
Church
from
the
beginning
of
the
world
is
one
body
,
and
as
it
were
one
man
,
growing
up
from
infancie
to
riper
age
:
for
so
speaketh
the
Church
here
;
Many
a
time
have
they
afflicted
me
from
my
youth
.
2.
The
wicked
enemies
of
the
Church
,
they
also
are
one
body
,
one
adverse
armie
,
from
the
beginning
of
the
world
continuing
war
against
the
Church
:
Many
a
time
have
they
afflicted
me
from
my
youth
.
3.
As
the
former
injuries
done
to
the
Church
,
are
owned
by
the
Church
in
after-ages
,
as
done
against
the
same
body
,
so
also
the
persecution
of
former
enemies
is
imputed
and
put
upon
the
score
of
present
persecutors
;
Many
a
time
have
they
afflicted
me
from
my
youth
,
may
Israel
now
say
.
4.
New
experiences
of
persecution
,
when
they
call
to
minde
the
exercises
of
the
Church
in
former
ages
,
serve
much
for
encouragement
and
consolation
in
troubles
:
Many
a
time
have
they
afflicted
me
,
may
Israel
now
say
.
5.
Albeit
this
hath
been
the
endeavour
of
the
wicked
in
all
ages
to
destroy
the
Church
,
yet
God
hath
still
preserved
her
from
age
to
age
;
Yet
they
have
not
prevailed
.
Vers.
3.
The
Plowers
plowed
upon
my
back
:
they
made
long
their
●●rrowes
.
4.
The
LORD
is
righteous
:
he
hath
cut
asunder
the
cords
of
the
wicked
.
He
repeateth
the
same
praise
of
God
in
delivering
his
Church
from
oppression
of
the
enemie
,
under
the
similitude
of
cutting
the
cords
of
the
plough
,
which
tilleth
up
another
mans
field
.
Whence
learn
,
1.
The
enemies
of
the
Church
do
no
more
regard
her
,
then
they
do
the
earth
under
their
feet
,
and
do
seek
to
make
their
own
advantage
of
her
,
as
usurpers
use
to
do
in
possessing
and
labouring
of
another
mans
field
;
The
Plowers
plowed
upon
my
back
.
2.
The
Lord
useth
to
suffer
his
enemies
to
break
up
the
fallow
ground
of
his
peoples
proud
and
stiffe
hearts
with
the
plough
of
persecution
▪
and
to
draw
deep
and
long
furrows
on
them
;
They
made
long
their
furrowes
.
3.
What
the
enemies
do
against
the
Church
,
the
Lord
maketh
use
of
it
,
for
manuring
the
Church
,
which
is
his
field
,
albeit
they
intend
no
good
to
Gods
Church
,
yet
they
serve
in
Gods
wisdom
to
prepare
the
Lords
people
for
receiving
the
seed
of
Gods
Word
;
for
the
similitude
speaketh
of
their
tilling
of
the
Church
,
but
nothing
of
their
sowing
,
for
that
is
reserved
for
the
Lord
himself
,
who
is
Owner
of
the
field
.
4.
When
the
wicked
have
plowed
so
much
of
Gods
husbandry
,
as
he
thinketh
good
to
suffer
them
,
then
he
stoppeth
their
designe
,
and
looseth
their
plough
;
He
hath
cut
asunder
the
cords
of
the
wicked
.
5.
In
all
the
exercise
of
the
Church
,
and
in
all
Gods
patience
towards
the
persecutors
thereof
,
and
in
his
delivering
of
the
Church
,
and
punishing
of
the
wicked
,
the
Lord
is
upon
a
laudable
work
of
chastising
,
humbling
,
trying
and
training
his
people
to
better
service
,
and
shewing
of
his
mercy
on
his
people
,
when
they
are
humbled
,
and
of
his
justice
against
the
wicked
;
The
Lord
is
righteous
,
he
hath
cut
asunder
the
cords
of
the
wicked
.
Vers.
5.
Let
them
all
be
confounded
and
turned
back
that
hate
Zion
.
6.
Let
them
be
as
the
grasse
upon
the
house
tops
,
which
withereth
afore
it
groweth
up
.
7.
Wherwith
the
mower
filleth
not
his
hand
:
nor
he
that
bindeth
sheaves
,
his
bosome
.
8.
Neither
do
they
which
go
by
say
,
The
blessing
of
the
LORD
be
upon
you
:
we
blesse
you
in
the
Name
of
the
LORD
.
In
the
latterpart
of
the
Psalme
he
prayeth
against
all
the
enemies
of
the
Church
,
and
curseth
them
.
Whence
learn
,
1.
All
those
are
the
enemies
of
the
Church
,
who
love
her
not
,
who
seek
not
her
welfare
,
who
are
glad
when
it
goeth
ill
with
her
,
and
do
envie
her
prosperity
;
They
hate
Zion
.
2.
Confusion
of
face
and
destruction
shall
be
their
portion
,
who
are
enemies
to
Gods
people
,
and
the
Church
may
lawfully
pray
for
it
in
the
general
:
Let
them
all
be
confounded
,
and
turned
back
,
who
hate
Zion
.
3.
Albeit
the
trouble
of
the
Church
,
which
she
sustaineth
by
persecution
,
seem
long
,
yet
the
time
of
the
persecutors
is
but
short
,
like
the
time
of
grasse
on
the
house
top
,
which
withereth
ere
it
grow
up
;
their
glory
is
but
a
vain
shew
,
like
the
greennesse
of
grasse
on
the
house
top
;
their
high
place
is
their
ruine
,
as
the
house
top
exposeth
the
grasse
on
it
,
to
the
greater
heat
of
the
Sun
;
their
strength
wanteth
root
,
like
the
grasse
on
the
house
top
,
which
withereth
before
it
grow
up
,
wherewith
the
mower
filleth
not
his
hand
,
nor
he
that
bindeth
sheaves
,
his
bosome
.
4.
To
salute
the
reapers
of
the
field
,
or
any
within
the
visible
Church
,
whom
we
finde
about
their
lawful
labour
or
employment
,
and
to
pray
God
to
speed
them
and
blesse
them
is
not
unlawful
,
nor
a
taking
of
Gods
Name
in
vain
,
(
when
done
honestly
)
for
in
the
Psalmists
dayes
,
it
was
the
laudable
custome
of
Gods
people
,
as
they
went
by
the
reapers
of
the
field
,
to
say
,
The
blessing
of
the
Lord
be
upon
you
,
we
blesse
you
in
the
Name
of
the
Lord
5.
It
is
no
small
losse
,
which
the
wicked
persecutors
of
the
Church
sustaine
by
this
,
that
their
work
is
not
blessed
unto
them
of
the
Lord
,
and
that
they
shall
want
the
benefit
of
the
prayers
of
the
Church
:
for
they
shall
be
as
the
grasse
,
which
cometh
to
no
ripeness
nor
good
fruit
,
whereupon
any
man
can
crave
a
blessing
from
God
unto
them
:
they
who
go
by
them
at
this
their
work
,
shall
not
say
,
The
blessing
of
the
Lord
be
upon
you
,
we
blesse
you
in
the
Name
of
the
Lord
.
PSALME
CXXX
.
THis
Psalme
containeth
the
exercise
of
the
Psalmist
,
wrastling
under
the
sense
of
sin
with
fearful
tentations
,
which
were
like
to
overcome
him
,
wherein
he
prayeth
for
relief
,
v.
1
,
2.
opposeth
Gods
mercy
to
his
justice
,
v.
3
,
4.
and
waiteth
for
comfort
,
v.
5
,
6.
then
he
bringeth
forth
the
use
which
he
maketh
of
the
relief
and
comfort
which
God
gave
unto
him
,
by
encouraging
the
Church
to
trust
in
Gods
mercy
,
because
he
will
deliver
his
people
from
all
trouble
and
sin
,
v.
7
,
8.
Ver.
1.
OVt
of
the
depths
have
I
cried
unto
thee
,
O
LORD
.
2.
Lord
,
heare
my
voice
,
let
thine
eares
be
attentive
to
the
voice
of
my
supplications
.
In
the
first
two
verses
we
have
his
distresse
,
and
prayer
for
relief
in
general
termes
.
Whence
learn
,
1.
The
dearest
Saints
of
God
have
been
hardly
exercised
by
trouble
in
their
spirits
,
and
brought
into
danger
of
desperation
sometime
,
while
they
seemed
to
themselves
to
be
in
a
lost
condition
,
like
a
man
ready
to
drown
in
deep
waters
:
Out
of
the
depths
did
I
cry
unto
thee
,
O
Lord
.
2.
How
desperate
soever
our
condition
,
or
case
of
our
soul
seem
unto
us
to
be
,
yet
should
we
not
cease
from
prayer
unto
God
:
Out
of
the
depths
have
I
cried
vnto
thee
,
O
Lord
.
3
Albeit
our
prayers
seem
to
us
sometime
to
be
misregarded
of
God
,
and
neglected
,
yet
should
we
not
give
way
to
such
thoughts
as
those
,
but
should
double
our
petitions
so
much
the
more
,
as
tentations
do
disswade
us
to
pray
,
as
the
Psalmist
did
:
Lord
,
hear
my
voice
,
let
thine
eares
be
attentive
to
the
voice
of
my
supplications
.
Ver.
3.
If
thou
,
LORD
,
shouldest
mark
iniquities
:
O
LORD
,
who
shall
st●an
?
4.
But
there
is
forgivenesse
with
thee
:
that
thou
mayest
be
feared
.
In
these
two
verses
,
we
have
the
objection
made
against
his
prayer
,
from
the
conscience
of
his
sins
,
according
to
the
law
,
and
his
answer
unto
the
objection
from
the
mercy
of
God
,
according
to
the
grounds
of
the
Gospel
;
Whence
learn
,
1.
Sin
furnisheth
ground
to
all
our
vexations
,
and
tentations
,
and
objections
made
against
our
prayers
,
our
comfort
and
our
faith
:
as
the
experience
of
the
Psalmist
doth
teach
us
,
against
whom
his
iniquities
here
stood
up
;
to
hinder
his
answer
from
God
.
2.
In
the
case
of
conscience
wherein
sin
is
justly
charged
upon
us
,
there
is
no
shift
for
us
to
deny
or
excuse
sin
:
it
must
be
confessed
and
laid
open
before
God
,
as
the
Psalmist
doth
here
.
3.
If
the
Lord
should
deal
with
Supplicants
in
the
way
of
strict
justice
,
according
to
the
tenour
of
the
Law
or
Covenant
of
works
,
no
man
could
escape
condemnation
and
the
curse
;
If
thou
,
Lord
,
shouldest
mark
iniquities
,
O
Lord
,
who
shall
stand
?
that
is
,
no
man
should
stand
.
4.
He
who
is
fled
for
refuge
unto
Gods
mercy
,
according
to
the
Covenant
of
grace
in
Christ
Jesus
,
may
decline
judgement
according
to
the
Covenant
of
works
,
and
betake
him
unto
the
way
of
Justification
by
faith
,
according
to
the
Covenant
of
grace
,
whereby
remission
of
sin
is
promised
to
the
beleever
;
If
thou
,
Lord
,
shouldest
mark
iniquities
,
O
Lord
,
who
shall
stand
?
but
there
is
forgiveness
with
thee
.
5.
The
belief
of
Gods
mercifulnesse
doth
open
our
mouth
in
prayer
,
and
encourageth
us
unto
the
hearty
worship
,
service
and
obedience
of
God
,
whereunto
otherwise
we
could
never
have
heart
nor
hand
:
But
forgivenesse
is
with
thee
,
that
thou
mayest
be
feared
.
6.
Then
is
grace
and
mercy
in
God
rightly
made
use
of
,
when
we
feare
to
offend
God
,
so
much
the
more
as
we
believe
him
to
be
gracious
,
to
forgive
the
penitent
Supplicant
;
Forgivenesse
is
with
thee
,
that
thou
mayest
be
feared
.
Ver.
5.
I
wait
for
the
LORD
,
my
soul
doth
wait
:
and
in
his
Word
do
I
hope
.
6.
My
soule
waiteth
for
the
LORD
,
more
then
they
that
watch
for
the
morning
;
I
say
,
more
then
they
that
watch
for
the
morning
.
Having
prayed
and
wrastled
by
faith
against
the
terrour
of
Gods
justice
,
he
waiteth
for
a
good
answer
,
and
for
consolation
.
Whence
learn
,
1.
Albeit
the
Lord
doth
not
at
first
heal
the
conscience
of
sin
,
and
the
smart
of
it
,
yet
the
believer
may
surely
expect
comfort
from
him
:
I
wait
for
the
Lord
.
2.
Then
doth
faith
its
own
part
,
when
it
frameth
the
heart
to
patient
waiting
on
God
,
and
hope
in
him
;
My
soule
doth
wait
.
3.
He
that
waiteth
for
a
good
answer
from
the
Lord
,
must
have
the
Word
of
Promise
,
made
in
the
Gospel
to
such
as
seek
mercy
from
God
,
for
the
warrant
of
his
hope
;
My
soul
doth
wait
,
and
in
his
Word
do
I
hope
.
4.
He
that
waiteth
on
God
for
comfort
,
should
perswade
himself
of
his
speeding
,
and
must
not
slack
his
hope
for
a
delay
,
but
grow
in
desire
after
the
Lord
,
more
then
the
Watchman
waiteth
for
the
morning
;
My
soule
waiteth
for
the
Lord
more
then
they
that
watch
for
the
morning
,
I
say
,
more
then
they
that
watch
for
the
morning
.
Ver.
7.
Let
Israel
hope
in
the
LORD
,
for
with
the
LORD
there
is
mercy
:
and
with
him
is
plenteous
redemption
.
8.
And
he
shall
redeem
Israel
from
all
his
iniquities
.
In
the
latter
part
of
the
Psalme
,
it
is
presupposed
he
hath
go●ten
comfort
,
and
here
he
exhorteth
all
the
Lords
people
to
follow
his
example
,
in
the
day
of
their
outward
trouble
and
perplexity
of
conscience
,
assuring
them
of
grace
to
be
found
in
God
to
their
full
satisfaction
.
Whence
learn
,
1.
When
God
hath
delivered
us
out
of
straits
,
it
is
our
duty
to
extend
the
fruit
of
that
mercy
as
far
as
we
may
,
and
to
exhort
others
according
to
our
place
,
to
follow
the
way
of
faith
in
God
;
Let
Israel
hope
in
the
Lord
.
2.
Mercy
according
to
the
Covenant
of
grace
,
giveth
the
same
ground
of
hope
unto
every
one
within
the
Church
,
which
it
giveth
to
the
Psalmist
,
or
to
a
Writer
of
the
Scripture
;
Let
Israel
hop●
in
●e
Lord
,
for
with
the
Lord
there
is
mercy
,
saith
the
Psalmist
from
his
own
experience
.
3.
So
many
straits
as
the
Lords
people
can
fall
into
,
so
many
escapes
and
deliveries
hath
the
Lord
in
store
for
them
:
With
him
is
plenteous
▪
Redemption
.
4.
As
sin
is
the
root
of
all
trouble
,
and
the
chief
evil
of
Gods
people
:
so
the
remission
of
sin
is
the
chief
cure
of
all
their
trouble
,
and
this
the
believer
may
be
sure
of
;
He
shall
redeem
Israel
from
iniquities
.
5.
When
the
Lord
forgiveth
sin
to
his
own
,
he
forgiveth
all
sin
lesse
and
more
,
whereof
his
believing
childe
is
guilty
;
He
shall
redeem
Israel
from
all
his
iniquities
.
6.
The
delivery
of
Gods
people
from
sin
and
trouble
,
flowe●h
all
from
the
Covenant
of
Redemption
,
and
every
delivery
of
them
is
a
part
of
the
execution
of
that
Covenant
:
With
him
is
plenteous
Redemption
,
and
he
shall
redeem
Israel
from
all
his
iniquities
.
PSALME
CXXXI
.
Ver.
1.
LORD
,
my
heart
is
not
haughtie
,
nor
mine
eyes
loftie
:
neither
do
I
exercise
my self
in
great
matters
,
or
in
things
too
high
for
me
.
2.
Surely
I
have
behaved
my selfe
,
as
a
childe
that
is
weaned
of
his
mother
:
my
soule
is
even
as
a
weaned
childe
.
3.
Let
Israel
hope
in
the
LORD
,
from
henceforth
and
for
ever
.
IN
this
Psalme
,
the
Prophet
minding
to
teach
the
godly
to
be
humble
before
God
,
however
matters
go
with
them
,
doth
propound
his
own
example
,
v.
1
,
2.
that
so
the
believer
may
persevere
in
hope
,
v.
3.
He
proveth
his
humility
by
the
lowlinesse
of
his
heart
,
sobriety
of
carriage
,
and
keeping
himself
within
his
vocation
,
v.
1.
and
by
the
submission
of
his
will
unto
Gods
dispensation
,
v.
2.
the
use
and
profit
whereof
,
as
he
had
found
in
his
own
experience
,
so
he
recommendeth
the
following
of
his
example
unto
all
Gods
people
,
as
the
way
to
be
constant
in
their
hope
,
v.
3.
Whence
learn
,
1.
Albeit
pride
be
a
ri●e
vice
,
which
attendeth
vaine
man
in
every
degree
of
excellency
,
and
supposed
worth
in
him
,
yet
the
grace
of
God
is
able
to
keep
humble
a
wise
,
rich
and
potent
man
,
yea
to
keep
humble
a
King
and
Conquerour
:
for
it
is
David
who
saith
here
:
Lord
,
my
heart
is
not
haughtie
.
2.
He
who
will
approve
himself
in
his
humility
unto
God
,
must
purge
his
heart
as
the
fountain
from
pride
,
and
his
eyes
and
outward
carriage
also
,
that
they
be
not
the
signes
and
tokens
of
pride
,
and
watch
over
his
actions
,
that
they
go
not
without
the
bounds
of
his
calling
,
and
commission
given
to
him
in
Gods
Word
:
Lord
,
my
heart
is
not
haughty
,
nor
mine
eyes
lofty
,
neither
do
I
exercise
my self
in
great
matters
,
or
in
things
too
high
for
me
3
Albeit
the
most
excellent
of
men
are
but
witless
,
weak
and
unclean
things
,
comparable
to
young
children
lately
weaned
from
the
breasts
,
yet
it
is
the
property
of
the
godly
to
know
this
,
and
acknowledge
himself
to
be
as
a
childe
that
is
weaned
of
his
mother
.
4.
The
Lord
is
as
a
mother
,
wise
and
tender
toward
his
children
,
dealing
with
them
as
their
age
,
weaknesse
,
witlesnesse
,
and
other
necessit●es
do
require
:
for
so
much
doth
the
similitude
lead
us
unto
.
5.
The
godly
must
not
look
to
be
satisfied
in
their
childish
will
and
appetite
,
but
must
resolve
to
be
deprived
of
their
carnal
comforts
,
which
naturally
they
most
affect
,
as
a
childe
weaned
is
put
from
the
breast
to
a
more
hard
diet
,
this
doth
the
comparison
import
.
6.
The
humble
man
must
be
content
to
be
handled
and
dealt
with
as
the
Lord
pleaseth
,
and
to
submit
himself
absolutely
unto
Gods
dispensation
,
must
depend
upon
his
care
and
favour
,
and
wait
for
the
manifesting
of
it
,
when
and
how
it
shall
please
God
to
dispose
,
and
this
most
of
all
doth
prove
humility
;
My
soule
is
even
as
a
weaned
childe
.
7.
The
peace
and
quiet
comfort
of
humility
is
such
,
as
the
humble
man
from
his
own
experience
may
encourage
every
man
to
follow
that
way
,
with
confidence
to
finde
the
benefit
of
it
:
for
,
Let
Israel
hope
in
the
Lord
,
saith
the
Psalmist
here
from
his
own
experience
.
8.
The
servant
of
God
who
desireth
to
persevere
to
the
end
,
must
wait
on
God
in
the
way
of
humility
,
and
hope
in
him
unto
the
end
:
Let
Israel
hope
in
the
Lord
,
from
hence
forth
and
for
ever
.
From
this
doctrine
we
may
have
the
description
,
both
of
a
proud
man
,
and
of
an
humble
.
He
is
a
proud
man
,
who
being
ignorant
or
insensible
of
his
sinfulnesse
and
infirmities
,
doth
lift
up
himself
in
some
vaine
confidence
,
to
follow
some
unwarrantable
course
,
for
satisfying
his
own
minde
,
and
will
not
submit
himself
unto
Gods
dispensation
.
Again
,
he
is
an
humble
man
,
who
in
the
sense
of
his
sins
and
infirmities
standeth
in
awe
of
God
,
keepeth
himself
within
the
bounds
of
his
calling
and
commission
,
renounceth
all
confidence
in
his
own
wit
,
and
submitteth
unto
Gods
dealing
,
in
hope
to
be
helped
by
God
in
all
things
,
as
he
standeth
in
need
.
PSALME
CXXXII
.
IN
this
Psalme
the
Church
is
taught
to
pray
,
according
to
the
Covenant
made
with
David
,
representing
Christ
:
First
,
for
the
maintenance
of
true
Religion
,
to
v.
10.
Next
,
for
the
continuing
of
the
Kingdom
in
his
race
,
and
preservation
of
the
Church
of
Israel
,
and
so
of
the
Kingdom
and
Church
of
Christ
figured
by
it
:
In
the
first
petition
,
he
prayeth
for
the
Lords
affectionate
and
effectual
remembrance
of
David
,
and
of
the
sufferings
undergone
by
David
,
for
maintaining
his
Covenant
with
God
,
v.
1.
And
then
,
calleth
to
minde
the
care
which
David
had
in
setling
of
the
place
of
Gods
worship
,
v.
2
,
3
,
4
,
5.
Thirdly
,
he
sheweth
,
how
after
the
Lords
departing
from
Shiloh
,
his
Arke
was
found
in
Kiriath-jearim
,
and
thence
brought
up
to
the
City
of
David
,
v.
6.
Fourthly
,
the
Church
professeth
her
willingness
and
purpose
to
worship
the
Lord
,
now
asc●nded
unto
Mount
Sion
▪
v.
7
,
8.
And
fifthly
,
he
prayeth
for
holinesse
of
doctrine
in
the
Lords
Ministers
,
and
joy
to
the
godly
in
obeying
them
,
v.
9.
In
the
next
petition
,
first
,
the
Church
prayeth
for
the
Covenants
sake
made
with
David
,
that
the
Lord
would
not
withdraw
his
countenance
from
his
off-spring
,
v.
10.
Then
,
to
strengthen
their
faith
in
the
petition
,
they
repeat
the
Covenant
of
God
made
with
David
,
as
we
have
it
,
Psal.
89.
concerning
his
off-spring
,
and
mainly
concerning
Christ
,
v.
11
,
12.
Then
,
they
pray
●oncerning
the
Temple
and
City
of
Ierusalem
,
representing
the
universal
Church
,
v.
13
,
14.
and
concerning
his
Ministery
,
v.
15
,
16.
and
concerning
the
increase
of
Christs
Kingdome
,
and
for
confusion
of
his
enemies
,
v.
17
,
18.
for
we
must
not
conceive
this
prayer
delivered
to
the
Church
for
the
use
of
all
ages
,
to
have
the
full
accomplishment
,
except
Christ
and
his
Church
and
Kingdome
be
mainly
comprehended
and
aimed
at
in
it
.
From
the
whole
Psalme
in
general
;
Learn
,
1.
There
is
a
perpetual
Kingdom
and
Priesthood
,
appointed
to
be
established
among
the
people
of
God
in
his
Church
,
as
the
prayer
given
to
the
Church
,
to
be
applied
and
made
use
of
in
all
ages
,
doth
give
us
to
understand
,
and
this
is
the
Kingdom
and
Priesthood
of
Christ
.
2.
As
the
evident
appearing
of
this
Kingdome
and
Priesthood
of
Christ
,
should
be
dear
to
the
hearts
of
all
Gods
children
,
so
should
supplication
daily
be
made
to
God
,
that
this
his
Kingdome
may
come
,
with
its
own
blessing
following
upon
it
,
as
the
Church
is
taught
here
.
Ver.
1.
LORD
,
remember
David
,
and
all
his
afflictions
.
In
the
first
petition
;
Learn
,
1.
Seeing
the
Covenant
made
with
David
,
especially
concerning
sure
mercies
,
was
known
mainly
to
belong
to
Christ
,
and
to
concern
the
Church
and
every
member
thereof
;
it
is
wisdom
for
the
Church
in
all
ages
to
look
to
their
interest
in
this
Covenant
,
and
to
hold
up
before
God
the
memory
and
use
thereof
,
as
here
the
Church
is
taught
to
do
:
Lord
remember
David
,
that
is
,
remember
the
Covenant
made
with
David
in
type
,
and
with
Christ
represented
by
him
.
2.
Albeit
the
Lord
can
properly
forget
nothing
,
yet
he
is
said
to
remember
,
when
he
by
effectual
working
testifieth
his
not
forgetting
;
this
is
the
remembrance
which
the
Saints
do
here
pray
for
;
Lord
remember
David
.
3.
The
Covenant
made
with
David
and
with
Christ
,
consisteth
well
with
afflictions
probatory
on
Davids
part
,
and
expiatory
on
Christs
part
,
and
neither
the
one
sort
nor
the
other
wanted
their
own
respects
with
God
,
but
Christs
afflictions
being
redemptory
and
meritorious
,
are
most
to
be
heeded
by
the
Church
;
Remember
David
,
and
all
his
afflictions
.
4.
Whatsoever
care
the
godly
have
to
promote
Gods
honour
,
whatsoever
grief
and
sorrow
they
bear
when
they
finde
opposition
,
or
want
successe
in
this
their
endeavour
,
whatsoever
trouble
and
persecution
they
suffer
in
the
maintaining
or
promoting
of
Gods
cause
,
all
is
reckoned
up
unto
them
as
parts
of
service
,
which
God
will
not
forget
to
follow
with
mercy
to
them
,
and
to
theirs
after
them
;
Lord
,
remember
David
,
and
all
his
afflictions
.
Ver.
2.
How
he
sware
unto
the
LORD
,
and
vowed
unto
the
mighty
God
of
Iacob
.
3.
Surely
I
will
not
come
into
the
Tabernacle
of
my
house
:
nor
go
up
into
my
bed
.
4.
I
will
not
give
sleep
to
mine
eyes
:
or
slumber
to
mine
eye-lids
.
5.
Vntil
I
finde
out
a
place
for
the
LORD
:
an
habitation
for
the
mighty
God
of
Iacob
.
In
the
second
place
is
set
down
the
care
which
David
had
to
settle
the
worship
of
God
in
the
land
;
what
time
this
Vow
and
Oath
was
made
by
David
,
it
is
not
specified
in
any
other
place
of
Scripture
,
neither
is
it
needful
for
us
to
be
curious
about
the
time
or
forme
of
words
;
for
the
meaning
is
not
,
as
if
David
on
a
certain
day
,
being
ignorant
of
the
place
of
setling
of
Gods
Ark
and
building
the
Temple
,
did
limit
God
to
reveal
it
unto
him
ere
night
came
;
but
the
meaning
is
,
that
David
swore
to
have
a
care
of
the
setling
of
Gods
Ark
,
before
he
setled
his
own
house
,
and
that
he
would
not
enjoy
the
commodities
which
his
royal
Palace
(
not
as
yet
builded
)
might
yield
unto
him
,
before
he
saw
the
Ark
setled
in
the
place
where
the
Temple
should
be
built
.
Whence
learn
,
1.
It
is
lawful
to
tie
our selves
by
an
Oath
unto
that
duty
,
whereunto
we
were
absolutely
tied
by
law
before
:
yea
,
and
it
may
sometimes
be
expedient
to
tie
our selves
unto
a
duty
by
swearing
,
for
evidencing
our
hearty
purpose
to
follow
that
duty
cheerfully
,
and
for
stirring
up
of
our selves
so
much
the
more
to
follow
it
,
as
we
are
conscious
of
our
slacknesse
unto
it
,
or
feeblenesse
to
resist
temptations
;
for
here
▪
David
sware
unto
the
Lord
,
that
he
would
discharge
such
a
duty
.
2.
A
lawful
Vow
is
a
part
of
divine
worship
,
due
to
be
made
to
God
alone
;
for
David
offered
this
religious
worship
to
God
only
:
He
vowed
unto
the
mighty
God
of
Iacob
.
3.
The
Omnipotency
of
God
is
the
treasure
of
the
Churches
strength
,
wherein
every
believer
hath
an
interest
:
He
is
that
mighty
one
of
Iacob
.
4.
The
care
of
Gods
publick
worship
,
and
establishing
of
Religion
,
where
we
have
place
and
power
,
should
be
more
earnest
and
greater
in
every
true
subject
of
Gods
Kingdom
,
then
the
care
of
his
own
private
affaires
,
and
in
the
case
of
competition
and
comparison
,
the
setling
of
Gods
worship
should
be
preferred
before
our
setling
in
any
worldly
commodity
:
as
the
example
of
David
here
doth
teach
us
.
Vers.
6.
Lo
,
we
heard
of
it
at
Ephrata
:
we
found
it
in
the
fields
of
the
wood
.
In
the
third
place
,
the
Church
speaketh
and
compareth
the
setled
condition
of
the
Ark
now
with
the
fleeted
condition
wherein
it
was
before
,
for
it
was
sometime
in
Shiloh
,
in
the
tribe
of
Ephraim
,
and
now
say
they
;
Lo
,
we
heard
of
it
at
Ephrata
:
and
when
it
was
in
a
manner
lost
,
being
taken
by
the
Philistines
▪
they
say
,
they
found
as
a
thing
once
lost
,
the
Ark
in
Kiriath-jearim
,
or
City
of
the
woods
;
We
found
it
in
the
fields
of
the
wood
,
and
now
it
is
setled
will
they
say
,
we
know
where
to
finde
it
established
:
for
this
to
be
the
Churches
meaning
is
given
us
to
understand
in
the
next
verse
,
wherein
they
say
:
We
will
go
up
into
his
tabernacles
.
Whence
learn
,
1.
The
presence
of
the
Lord
in
his
Ordinances
,
was
never
so
fixed
in
any
place
but
that
mercy
may
be
turned
into
a
story
of
,
It
was
or
hath
been
:
if
it
be
abused
,
as
what
the
Lord
did
to
his
house
in
Shiloh
,
was
a
history
in
the
dayes
of
the
Kings
,
Lo
,
we
have
heard
of
it
:
(
that
is
,
of
the
Ark
of
the
Covenant
)
at
Ephrata
.
2.
When
once
the
Lord
hath
fleeted
the
tokens
of
his
presence
far
out
of
a
land
,
it
is
a
rare
mercy
and
unexpected
,
and
no
lesse
then
is
the
finding
of
a
treasure
,
or
of
a
lost
jewel
,
to
see
the
restoring
of
his
Ordinances
again
,
as
was
to
be
seen
when
God
brought
back
the
Ark
from
the
Philistines
to
Kiriath-jearim
;
which
mercy
the
Church
here
acknowledgeth
;
We
found
it
in
the
fields
of
the
wood
.
3.
The
way
of
God
,
about
the
shewing
of
his
presence
in
his
holy
Ordinances
in
any
place
,
is
not
as
men
may
expect
,
but
as
God
seeth
good
to
dispose
,
as
the
Churches
speech
giveth
us
to
understand
;
We
found
the
Ark
in
the
fields
of
the
wood
.
Ver.
7.
We
will
go
into
his
Tabernacles
:
we
will
worship
at
his
footstool
.
8.
Arise
,
O
LORD
into
thy
rest
,
thou
and
the
Ark
of
thy
strength
.
In
the
fourth
place
,
the
Church
stirreth
up
her self
to
worship
God
in
Sion
,
where
the
Ark
,
representing
Christ
,
was
placed
,
praying
now
for
the
benefit
of
Gods
presence
,
as
Moses
prayed
at
the
marching
and
setling
of
the
Ark.
Whence
learn
,
1.
When
God
hath
revealed
his
will
in
any
point
of
Religion
,
we
should
without
delay
or
dispute
go
follow
his
direction
,
as
the
Church
doth
here
,
when
the
Ark
is
setled
in
Sion
;
We
will
go
into
his
Tabernacles
.
2.
Where
the
Lord
hath
promised
to
be
found
,
there
must
we
come
and
keep
trust
with
him
,
and
worship
him
▪
We
will
go
into
his
tabernacles
,
we
will
worship
at
his
footstool
.
3.
The
true
worshipper
must
lift
his
minde
above
every
external
and
visible
Ordinance
of
God
,
and
seek
him
in
heaven
where
his
glory
shineth
most
,
counting
all
things
on
the
earth
no
more
but
as
his
footstool
:
for
so
was
the
Church
of
old
directed
to
do
,
when
they
had
the
Lord
most
sensibly
manifesting
himself
in
his
Tabernacle
and
Temple
:
We
will
worship
at
his
footstool
.
4.
The
Church
in
after-ages
may
call
for
,
and
expect
the
like
benefit
of
Gods
presence
with
his
Ordinances
,
which
his
Church
in
former
ages
hath
found
,
as
the
prayer
of
the
Church
here
,
being
one
with
the
prayer
of
the
Church
in
the
wildernesse
,
doth
teach
us
:
Arise
,
O
Lord
,
as
Moses
said
,
when
the
Ark
did
remove
.
3.
The
Ark
of
the
Covenant
was
the
figure
of
God
incarnate
,
the
type
of
Christ
in
whom
the
fulnesse
of
the
Godhead
dwelleth
bodily
,
and
therefore
,
after
the
manner
of
Sacraments
,
the
signe
receiveth
the
name
of
the
thing
signified
;
Arise
,
O
Lord
,
thou
and
the
Ark
of
thy
strength
.
Vers.
9.
Let
thy
Priests
be
clothed
with
righteousnesse
:
and
let
thy
Saints
shout
for
joy
.
Now
he
closeth
the
first
petition
with
a
prayer
for
Gods
blessing
of
his
Ministers
,
and
of
their
Ministery
among
the
people
;
Whence
learn
,
1.
Where
the
Lord
is
received
,
he
must
have
Ministers
,
men
set
apart
for
his
publick
worship
and
service
,
as
the
Prayer
for
the
Priests
doth
presuppose
.
2
▪
The
chief
badge
and
cognizance
of
the
Lords
Minister
,
is
the
true
doctrine
of
justification
and
obedience
of
faith
in
a
holy
conversation
:
Let
thy
Priests
be
clothed
with
righteousnesse
.
3.
People
have
reason
to
rejoyre
,
who
have
the
benefit
of
such
approved
Ministers
;
and
whosoever
do
really
embrace
the
true
doctrine
of
justification
by
grace
,
whereby
men
justified
by
faith
,
become
the
servants
of
righteousness
in
their
life
,
are
indeed
Saints
,
and
are
called
to
rejoyce
;
Let
thy
Priests
be
cloathed
with
righteousnesse
,
and
let
thy
Saints
shout
for
joy
.
4.
It
is
the
duty
of
the
whole
Church
to
pray
for
such
a
Ministery
,
and
for
such
effectual
blessing
following
on
it
,
as
may
make
sinners
become
Saints
,
and
sad
souls
to
sing
for
joy
,
as
here
is
prayed
for
.
Vers.
10.
For
thy
servant
Davids
sake
:
turne
not
away
the
face
of
thine
anointed
.
The
second
maine
petition
is
,
for
the
manifestation
of
Gods
respect
unto
Davids
off-spring
,
wherein
under
the
figure
of
Davids
successors
in
the
Kingdom
,
he
prayeth
for
the
Kingdome
of
Christ
,
as
before
he
prayed
for
his
Priesthood
.
Whence
learn
,
1.
Every
faithful
member
of
the
Church
should
pray
,
as
for
the
Churches
welfare
,
so
also
for
the
welfare
of
the
supreme
Magistrate
,
and
of
the
Civil
State
whereof
they
are
members
:
for
so
runneth
the
prayer
here
in
the
figure
:
Turne
not
away
the
face
of
thine
anointed
,
to
wit
,
the
King
of
Israel
,
for
whom
they
pray
,
that
he
benot
put
to
shame
by
disappointment
of
his
hopes
.
2.
The
Lords
anointed
,
or
the
supreme
Ruler
of
the
Lords
people
,
should
be
a
daily
Supplicant
unto
God
,
and
a
depender
upon
him
:
for
the
petition
doth
presuppose
,
that
his
face
was
toward
the
Lord
,
praying
to
him
▪
and
waiting
for
good
from
him
:
Turne
not
away
the
face
of
thine
anointed
.
3.
The
Lords
Covenant
is
of
great
respect
with
God
,
and
should
be
made
much
use
of
by
us
,
as
here
we
are
taught
;
For
thy
servant
Davids
sake
,
turne
not
away
the
face
of
thine
anointed
,
that
is
,
for
the
Covenants
sake
made
with
David
in
the
type
,
and
with
Christ
represented
by
him
,
refuse
not
his
lawful
petitions
.
4.
The
truth
intended
in
the
type
,
teacheth
us
that
the
intercession
of
Christ
for
his
subjects
shall
never
miscarey
,
nor
shall
Christ
be
refused
in
what
he
willeth
to
be
done
to
or
for
his
subjects
:
for
in
him
the
prayer
is
surely
heard
:
Christ
that
anointed
One
cannot
be
refused
,
nor
any
who
truly
do
pray
in
his
Name
.
Vers.
11.
The
LORD
hath
sworne
in
truth
unto
David
,
he
will
not
turne
from
it
:
Of
the
fruit
of
thy
body
will
I
set
upon
thy
throne
.
12.
If
thy
children
will
keep
my
Covenant
and
my
Testimony
,
that
I
shall
teach
them
,
their
children
also
shall
sit
upon
thy
throne
for
evermore
.
For
strengthening
of
faith
in
this
petition
,
he
calleth
to
minde
more
particularly
the
Covenant
of
God
with
David
.
Whence
learn
,
1.
Every
Word
and
circumstance
of
Gods
promise
,
is
worthy
to
be
looked
upon
,
and
well
considered
,
as
this
example
teacheth
us
.
2.
Whosoever
do
seek
a
benefit
,
according
to
Gods
Word
,
ought
firmly
to
believe
the
promise
of
it
,
and
to
rest
upon
the
stability
of
the
promise
,
as
here
we
finde
the
example
:
The
Lord
hath
sworne
,
he
will
not
turne
from
it
.
3.
Albeit
the
promise
,
that
Christ
should
come
of
David
be
absolute
,
and
setled
with
an
Oath
,
yet
the
promises
of
temporal
things
made
to
David
,
are
conditional
,
as
God
should
see
fit
to
give
them
,
and
as
his
children
should
carry
themselves
in
Gods
obedience
,
so
should
they
have
temporal
benefits
,
and
succeed
him
in
the
temporal
throne
:
If
thy
children
will
keep
my
Covenant
and
my
testimonies
,
thy
children
also
shall
sit
upon
thy
throne
for
evermore
,
Ver.
13.
For
the
LORD
hath
chosen
Zion
:
he
hath
desired
it
for
his
habitation
.
14.
This
is
my
rest
for
ever
:
here
will
I
dwell
,
for
I
have
desired
it
.
He
giveth
a
reason
for
the
absolute
promise
of
Christs
coming
to
rule
the
spiritual
Kingdom
of
Israel
,
or
the
Church
,
because
the
Lord
had
chosen
Zion
in
the
type
,
and
the
universal
Church
under
the
figure
,
to
be
his
chosen
Temple
and
habitation
,
wherein
he
delighted
.
Whence
learn
,
1.
Where
God
will
settle
his
Sanctuary
,
there
he
will
settle
his
Kingdome
also
:
Sion
must
not
want
a
King
;
for
the
reason
here
,
why
the
Lord
will
with
an
oath
set
up
one
who
shall
be
the
fruit
of
Davids
body
upon
the
throne
,
is
,
Because
he
hath
chosen
Sion
.
2.
The
Lords
pitching
upon
any
place
to
dwell
in
,
or
persons
to
dwell
among
,
cometh
not
of
the
worthinesse
of
the
place
,
or
persons
,
but
from
Gods
good
plea●ure
alone
;
For
the
Lord
hath
chosen
Sion
,
he
hath
desired
it
for
his
habitation
.
3.
The
Lord
resteth
in
his
love
toward
his
Church
,
accepting
the
persons
,
prayers
,
and
service
of
his
chosen
people
:
he
smelleth
a
sweet
savour
in
Christ
here
,
and
his
love
maketh
his
seat
among
his
people
stedfast
:
This
is
my
rest
,
I
have
desired
it
4
What
is
promised
under
typical
figures
,
is
really
everlasting
,
not
in
regard
of
the
figure
,
but
in
regard
of
the
signification
:
For
this
is
my
rest
for
ever
,
is
true
only
in
respect
of
the
Church
,
represented
by
Sion
.
5.
No
reason
is
to
be
craved
for
Gods
everlasting
good
will
to
any
person
or
incorporation
;
his
pleasure
may
suffice
for
a
cause
:
This
is
my
rest
for
ever
,
here
will
I
dwell
,
for
I
have
desired
it
,
or
have
pleasure
in
it
.
Vers.
15.
I
will
abundantly
blesse
her
provision
:
I
will
satisfie
her
poor
with
bread
.
16.
I
will
also
cloath
her
Priests
with
salvation
:
and
her
Saints
shall
shout
aloud
for
joy
.
The
rest
of
the
articles
of
the
Lords
Covenant
with
David
,
are
so
many
promises
which
the
Lord
doth
make
concerning
the
blessing
of
the
Ministers
of
Christ
,
unto
the
Churches
good
,
and
the
encrease
of
Christs
Kingdome
,
in
despite
of
his
enemies
,
in
the
last
verses
.
From
the
promise
made
concerning
the
blessing
of
the
Ministery
for
the
peoples
good
;
Learn
,
1.
The
true
subjects
of
Christ
,
shall
not
want
the
meanes
of
spiritual
life
,
spiritual
meat
,
drink
,
cloathing
,
and
whatsoever
is
necessary
for
their
salvation
:
I
will
abundantly
blesse
her
provision
.
2.
The
dispensation
of
good
things
unto
Gods
children
,
is
such
as
shall
make
them
sensible
of
their
own
insufficiency
;
they
are
not
exempted
from
feeling
their
wants
,
and
being
in
straits
,
but
as
they
feel
their
need
,
so
shall
they
be
provided
for
:
every
evil
which
they
feel
,
shall
have
a
perfect
remedy
in
Christ
,
and
in
his
Word
,
which
shall
satisfie
the
needy
soul
:
I
will
satisfie
her
poor
with
bread
3.
Christs
Church
shall
neither
want
Ministers
,
nor
shall
his
sent
Ministers
want
commission
for
teaching
of
saving
truth
,
but
shall
be
cloathed
with
authority
to
preach
and
to
proclaime
salvation
to
the
believers
:
I
will
also
cloath
her
Priests
with
salvation
.
4.
The
Ministers
of
righteousness
teaching
the
true
way
of
justification
,
and
obedience
of
faith
,
are
also
the
Ministers
of
salvation
:
for
the
cloathing
of
the
Priests
with
righteousnesse
,
v.
9.
is
here
,
the
cloathing
of
them
with
salvation
.
5.
Comfort
and
joy
shall
the
Lords
people
have
,
who
do
imbrace
a
Ministery
cloathed
with
commission
to
hold
forth
righteousnesse
and
salvation
in
Christ
unto
them
:
Her
saints
shall
shout
aloud
for
joy
.
Vers.
17.
There
will
I
make
the
horne
of
David
to
bud
,
I
have
ordained
a
lamp
for
mine
anointed
.
18.
His
enemies
will
I
cloath
with
shame
:
but
upon
himselfe
shall
his
crown
flourish
.
From
the
promises
made
in
favour
of
Christs
Kingdome
;
Learn
,
1.
As
Sion
in
the
type
was
the
place
where
Christ
manifested
himselfe
King
of
Israel
,
so
also
the
Church
mainly
signified
by
it
,
is
the
place
and
incorporation
,
wherein
Christ
is
to
be
seen
manifestly
to
be
King
:
There
will
I
make
the
horne
of
David
to
bud
.
2.
The
glory
of
typicall
Davids
Kingdome
,
was
revived
in
Christ
the
true
David
;
the
budding
of
Christs
Kingdome
in
Ierusalem
,
was
the
budding
of
Davids
Kingdome
in
a
more
glorious
way
then
ever
his
temporal
Kingdome
flourished
:
There
will
I
make
the
horne
of
David
to
bud
.
3.
This
is
the
Crown
and
accomplishment
of
the
Churches
felicity
,
that
she
hath
Christ
for
her
King
:
There
will
I
make
the
horne
of
David
to
bud
.
4.
How
low
soever
Christs
Kingdome
can
be
brought
in
the
world
,
yet
it
is
fixed
as
a
well
rooted
tree
,
it
is
rooted
as
the
horne
of
an
Unicorne
;
although
it
may
seem
gone
,
or
so
weak
as
it
cannot
subsist
,
yet
it
shall
bud
and
grow
in
despite
of
all
opposition
:
There
will
I
make
the
horne
of
David
to
bud
.
5.
It
is
no
wonder
to
see
adversaries
opposing
Christs
Kingdome
,
for
it
is
here
foretold
and
presupposed
:
His
enemies
will
I
cloath
with
shame
.
6.
Albeit
the
enemies
of
Christ
do
promise
to
themselves
advantage
,
by
their
opposition
made
unto
Christ
,
and
hope
to
overturne
his
Kingdome
,
yet
have
they
all
been
,
and
shall
be
ashamed
for
ever
of
their
expectation
,
whosoever
do
hate
his
Kingdome
:
His
enemies
will
I
cloath
with
shame
,
which
they
shall
not
be
able
to
hide
,
but
must
put
on
and
walk
therein
,
as
a
man
doth
in
his
garments
.
7.
The
more
Christ
is
opposed
,
the
more
shall
his
splendor
,
and
glory
grow
in
the
world
:
But
upon
himselfe
shall
his
crown
flourish
.
PSALME
CXXXIII
.
Ver.
1.
BEhold
,
how
good
,
and
how
pleasant
it
is
,
for
brethren
to
dwell
together
in
unity
.
2.
It
is
like
the
precious
ointment
upon
the
head
,
that
ranne
down
upon
the
beard
,
even
Aarons
beard
:
and
went
down
to
the
skirts
of
his
garments
.
3.
As
the
dew
of
Hermon
:
and
as
the
dew
that
descended
upon
the
mountaines
of
Sion
,
for
there
the
Lord
commanded
the
blessing
:
even
life
for
evermore
.
This
Psalme
doth
fit
the
condition
of
Gods
people
,
in
Davids
time
,
when
after
their
civil
warres
they
were
brought
to
an
happy
unity
in
Religion
,
and
civil
Government
.
This
sort
of
concord
and
communion
of
Saints
is
here
commended
to
the
Church
as
both
pleasant
and
profitable
.
The
goodnesse
of
it
is
spoken
of
,
v.
1.
The
pleasantnesse
of
it
,
v.
2.
The
profitablenesse
of
it
,
v.
3.
Whence
learn
,
1.
Those
are
most
fit
to
put
a
price
,
and
right
estimation
upon
peace
and
concord
,
who
have
seen
and
felt
the
evil
of
discord
and
contention
,
as
Davids
experience
proveth
;
for
this
is
a
Psalme
of
David
,
who
had
proofe
both
of
warre
and
peace
.
2.
The
fruits
of
peace
in
the
reformation
of
Religion
,
and
of
civil
Judicatories
,
do
so
redound
unto
the
comfort
of
all
families
and
private
persons
,
as
the
good
of
concord
may
be
demonstrated
sensibly
:
Behold
,
how
good
it
is
!
3.
Such
a
concord
is
true
concord
,
and
worthy
of
the
name
,
which
doth
unite
the
members
of
the
visible
Church
,
as
brethren
,
or
children
of
one
Father
,
in
the
true
Religion
,
for
the
mutual
discharge
of
all
the
duties
of
love
:
How
g●od
is
it
for
brethren
to
dwell
together
in
unity
!
4.
Some
things
are
pleasant
and
not
profitable
,
and
some
things
are
profitable
and
not
pleasant
,
but
the
concord
of
Gods
people
,
or
holy
peace
within
the
visible
Church
in
any
place
,
is
both
pleasant
and
profitable
:
Behold
,
how
good
a●d
pleasant
it
is
,
for
brethren
to
dw●ll
together
in
unity
.
5.
This
blessing
is
not
to
be
expected
by
any
,
but
through
Christ
,
on
whom
the
oile
of
gladnesse
,
and
all
the
graces
of
the
Spirit
are
first
poured
out
,
and
then
from
him
are
carried
to
the
meanest
member
of
his
body
,
as
Aarons
head
being
anointed
with
oile
,
the
benefit
of
it
extended
it self
to
the
uttermost
borders
of
his
garments
;
for
the
similitude
borrowed
from
Aarons
anointing
,
as
the
type
of
Christ
,
doth
teach
us
so
much
:
It
is
like
the
precious
ointment
,
&c.
And
this
similitude
representeth
the
pleasantnesse
of
concord
,
the
sweet
smell
whereof
refresheth
all
that
have
any
spiritual
sense
.
6.
As
dew
maketh
the
herbs
and
trees
to
flourish
,
for
the
utility
of
man
:
so
is
concord
profitable
to
the
Church
and
State
▪
As
the
dew
of
Hermon
,
or
dew
that
descended
upon
the
mountaines
of
Sion
.
7.
Where
holy
concord
maketh
its
residence
among
brethren
dwelling
together
in
unity
,
there
the
blessing
of
the
God
of
peace
in
this
life
,
and
for
the
life
to
come
;
makes
its
residence
also
:
There
the
Lord
commanded
the
blessing
,
even
life
for
evermore
.
8.
This
blessing
of
brethren
living
in
the
unity
of
the
spirit
and
bond
of
peace
,
is
not
promised
only
,
but
also
there
is
an
everlasting
order
given
forth
from
the
Supream
Ruler
of
all
things
,
for
the
forthwith
applying
of
the
blessing
effectually
to
those
that
thus
live
together
:
There
the
Lord
commanded
the
blessing
,
even
life
for
evermore
.
PSALME
CXXXIV
.
In
this
short
Psalme
,
the
Spirit
of
the
Lord
,
by
the
mouth
of
the
Psalmist
,
exhorteth
the
Lords
Ministers
to
go
about
the
exercise
of
their
publick
Ministery
,
in
praying
,
preaching
and
praising
God
,
v.
1
,
2.
and
blessing
the
congregation
met
together
.
v.
3.
Vers.
1.
BEhold
,
blesse
ye
the
LORD
:
all
ye
servants
of
the
LORD
:
which
by
night
stand
in
the
house
of
the
LORD
.
2.
Lift
up
your
hearts
in
the
Sanctuary
:
and
blesse
the
LORD
.
From
the
exhortation
to
the
Lords
Ministers
;
Learn
,
1.
The
publick
worship
of
God
is
to
be
carefully
looked
unto
:
and
all
men
,
but
especially
Ministers
,
had
need
to
be
stirred
up
to
take
heed
to
themselves
,
and
to
the
work
of
Gods
publick
worship
when
they
go
about
it
:
for
so
much
doth
behold
,
in
this
place
import
.
2.
The
scope
and
special
end
of
publick
worship
is
to
set
forth
the
blessednesse
of
God
in
himselfe
,
and
in
his
operation
for
,
and
toward
his
Church
:
for
all
the
parts
of
publick
worship
and
service
,
in
prayer
,
reading
of
Scripture
,
preaching
,
praising
,
and
thanksgiving
,
singing
of
Psalmes
,
and
blessing
of
the
people
,
do
aime
at
this
:
Behold
,
blesse
ye
the
Lord
.
3.
The
discharging
of
the
publick
worship
of
God
,
requireth
that
there
be
publick
Ministers
,
appointed
by
God
,
and
separated
unto
this
holy
function
;
Blesse
ye
the
Lord
,
all
ye
servants
of
the
Lord
.
4.
It
was
commanded
in
the
Law
,
Exod.
27
▪
20
,
21.
that
so
soon
as
day-light
began
to
fall
at
even
,
lamps
should
be
lighted
,
and
shine
all
night
in
the
Tabernacle
,
till
the
morning
,
and
that
the
Priests
and
Levits
should
by
course
waite
upon
his
service
,
that
there
should
not
be
darknesse
in
the
Lord
house
,
but
light
alwayes
night
and
day
:
whereby
was
signified
,
that
howsoever
the
world
lieth
in
the
darknesse
of
ignorance
,
of
sinne
and
misery
,
yet
in
the
Lords
Church
remedy
against
all
those
evils
,
and
relief
from
them
is
to
be
had
:
and
that
God
hath
ordained
Ministers
,
and
publick
Officers
,
to
entertaine
and
hold
forth
the
shining
of
the
light
unto
the
Church
;
and
to
this
end
not
to
stand
to
break
their
nights
rest
,
when
the
service
doth
call
for
it
:
Blesse
the
Lord
,
all
ye
servants
of
the
Lord
,
which
by
night
stand
in
the
house
of
the
Lord
.
5.
Prayer
to
God
,
as
the
mouth
of
the
people
,
is
a
part
of
the
office
of
the
Lords
Ministers
:
for
so
much
is
imported
by
pointing
at
the
gesture
of
the
supplicant
:
Lift
up
your
hands
in
the
Sanctuary
,
that
is
,
in
the
place
where
the
people
assemble
.
6.
To
praise
the
Lord
,
and
to
teach
the
people
what
the
Lord
is
,
what
blessednesse
is
to
be
found
in
him
,
and
how
they
should
acknowledge
this
,
and
make
use
of
it
,
is
another
part
of
the
Ministers
office
:
Lift
up
your
hands
in
the
Sanctuary
,
and
blesse
the
Lord
.
Ver.
3.
The
Lord
that
made
heaven
and
earth
:
blesse
thee
out
of
Sion
.
In
this
verse
the
Lords
Ministers
as
they
are
directed
,
so
they
go
about
to
blesse
the
people
out
of
Sion
,
in
the
Name
of
the
Lord
:
Out
of
Sion
,
because
there
was
the
Arke
of
the
Covenant
,
the
figure
of
Christ
,
God
incarnate
,
through
whom
alone
the
Lords
blessing
is
derived
unto
his
Church
.
Whence
learn
,
1.
All
men
lie
under
the
curse
▪
till
God
bring
them
into
the
fellowship
of
his
Church
,
and
pronounce
them
blessed
by
his
Word
,
as
,
The
Lord
blesse
thee
,
doth
import
.
2.
It
is
a
part
of
the
office
of
the
Lords
Ministers
,
to
pronounce
with
authority
Gods
blessing
upon
his
people
,
which
is
no
more
then
a
wish
or
prayer
for
them
;
for
they
are
sent
of
God
with
commission
to
say
.
The
Lord
blesse
thee
,
3.
No
blessing
is
to
be
expected
but
from
Christ
,
represented
by
the
Arke
of
the
Covenant
,
which
was
in
Sion
:
The
Lord
blesse
thee
out
of
Sion
.
4.
The
confidence
of
the
believer
to
obtain
whatsoever
is
promised
in
the
Lords
Word
,
is
builded
upon
the
Covenant
of
God
,
and
the
omnipotency
of
God
:
and
what
can
a
soul
stand
in
need
of
,
which
this
fountaine
cannot
yield
?
The
Lord
that
made
heaven
and
earth
,
blesse
thee
out
of
Sion
.
PSALME
.
CXXXV
.
THe
scope
of
this
Psalme
,
is
to
set
forth
the
praises
of
the
Lord
:
wherein
there
is
an
earnest
exhortation
of
all
the
Church
,
and
of
all
the
Lords
Ministers
to
praise
God
,
v.
1
,
2
,
3.
whereunto
are
added
seven
motives
or
reasons
,
from
v.
3
,
to
v.
12.
In
the
next
place
,
the
Psalmist
turneth
his
speech
towards
the
Lord
,
and
praiseth
him
;
and
giveth
two
reasons
more
for
the
praising
of
God
,
v.
13
,
14
,
15
,
16
,
17
,
18.
In
the
third
place
,
more
specially
he
exhorteth
the
Ministers
,
and
every
particular
member
of
the
Church
to
praise
God
,
and
so
closeth
with
blessing
of
him
.
Ver.
1.
PRaise
ye
the
LORD
,
praise
ye
the
Name
of
the
LORD
:
praise
him
,
O
ye
servants
of
the
LORD
.
2.
Ye
that
stand
in
the
House
of
the
LORD
,
in
the
courts
of
the
House
of
our
God
.
In
the
exhortation
directed
to
the
whole
Church
,
and
to
the
Ministers
;
Learn
,
1.
The
work
of
praising
God
,
should
be
gone
about
affectionately
;
and
unto
it
should
we
stirre
up
our selves
,
and
others
with
all
our
might
:
as
this
manifold
exhortation
to
praise
the
Lord
,
and
sing
praise
,
doth
teach
us
.
2.
That
which
is
spoken
or
manifested
of
God
,
must
be
carefully
taken
notice
of
,
that
he
may
be
praised
out
of
knowledge
:
for
he
will
not
have
praises
,
but
as
his
Word
doth
direct
;
for
this
doth
,
Praise
the
Name
of
the
Lord
,
import
.
3.
The
publick
Ministers
of
Gods
House
,
who
are
set
apart
for
teaching
and
leading
of
the
people
in
his
service
,
by
reason
of
their
Office
and
imployment
,
must
stirre
up
themselves
unto
this
work
of
praising
God
,
whatsoever
may
be
their
own
private
condition
,
sad
or
joyfull
:
for
their
obligation
so
to
do
is
greatest
,
Praise
him
,
O
ye
Saints
of
the
Lord
,
O
ye
servants
of
the
Lord
.
4.
As
our
priviledges
are
more
then
the
rest
of
the
world
,
by
being
in
Covenant
with
God
▪
and
admitted
to
have
room
in
the
holy
assemblies
of
his
people
,
so
should
our
care
to
praise
God
be
the
greater
;
Ye
that
stand
in
the
house
of
the
Lord
,
in
the
Courts
of
the
house
of
our
God
.
Vers.
3.
Praise
the
LORD
,
for
the
LORD
is
good
:
sing
praises
unto
his
Name
,
for
it
is
pleasant
.
He
insisteth
in
the
exhortation
,
and
beginneth
to
give
reasons
to
move
us
to
praise
God
.
Whence
learn
,
1.
The
Lord
is
worthy
to
be
praised
,
not
only
for
his
essential
goodnesse
,
but
also
for
the
letting
forth
thereof
on
the
creatures
,
and
towards
his
people
most
of
all
;
Praise
the
Lord
,
for
the
Lord
is
good
:
and
this
is
the
first
reason
or
motive
to
praise
.
2.
Singing
of
the
Lords
praises
is
a
part
of
the
moral
worship
of
God
,
and
should
be
done
with
cheerfulnesse
of
heart
,
as
a
work
wherein
we
rejoyce
to
be
employed
:
Sing
praises
unto
his
Name
.
3.
The
work
of
praising
God
,
hath
a
sort
of
reward
joyned
with
it
:
when
we
praise
God
most
,
we
get
most
benefit
by
so
doing
:
it
is
so
comely
in
it self
,
so
pleasant
unto
God
,
and
profitable
to
the
person
that
offereth
praises
,
so
fit
to
chear
up
his
spirit
,
and
strengthen
his
faith
in
God
,
whose
praises
are
the
pillars
of
the
believers
confidence
and
comfort
,
that
a
man
should
be
allured
the●eunto
:
Sing
praises
unto
his
Name
,
for
it
is
pleasant
;
and
this
is
the
second
motive
or
reason
to
praise
God
.
Vers.
4.
For
the
LORD
hath
chosen
Iacob
unto
himselfe
:
and
Israel
for
his
peculiar
treasure
.
The
third
reason
of
praising
God
is
,
because
he
hath
by
electing
Israel
,
put
a
great
respect
and
price
upon
his
people
.
Whence
learn
,
1.
The
Jewes
have
a
respect
of
honour
put
upon
them
,
(
how
unworthy
soever
they
have
proved
themselves
of
it
many
times
,
)
above
all
the
Nations
of
the
world
,
in
that
God
hath
chosen
them
to
be
his
people
▪
among
whom
he
will
alwayes
have
a
chosen
number
,
which
of
no
other
Nation
can
be
said
:
For
the
Lord
hath
chosen
Iacob
unto
himself
.
2.
The
Lords
Covenanted
people
are
no
lesse
precious
in
his
eyes
,
then
a
peculiar
treasure
is
in
a
mans
eyes
;
He
hath
chosen
Israel
for
his
peculiar
treasure
.
Ver.
5.
For
I
know
that
the
LORD
is
great
:
and
that
our
LORD
is
above
all
gods
.
The
fourth
reason
of
Gods
praise
is
,
because
the
Lord
is
greater
then
all
earthly
,
yea
,
then
all
imaginable
excellencies
in
the
world
,
as
the
Church
doth
both
believe
and
know
by
experience
.
Whence
learn
,
1.
The
largenesse
of
Gods
dominion
over
all
Nations
,
and
over
all
imagined
excellency
of
the
idols
of
the
Gentiles
,
doth
commend
the
mercy
of
God
to
that
Nation
,
which
he
doth
prefer
unto
the
rest
,
by
taking
them
in
Covenant
with
himself
▪
The
Lord
is
great
,
and
our
Lord
is
above
all
gods
.
2.
As
the
Lord
doth
by
his
extraordinary
working
for
his
people
make
manifest
his
glorious
and
great
majestie
to
them
,
so
should
they
so
much
the
more
for
their
experience
praise
him
before
all
the
world
:
For
I
know
that
the
Lord
is
great
,
and
our
Lord
is
above
all
gods
,
doth
import
not
only
the
Psalmists
belief
of
the
point
,
and
experience
of
the
truth
thereof
,
but
also
his
practice
of
the
duty
.
Ver.
6.
Whatsoever
the
LORD
pleased
,
that
did
he
in
heaven
,
and
in
earth
:
in
the
seas
,
and
all
deepe
places
.
The
fifth
reason
of
Gods
praise
,
serving
also
to
confirm
the
former
reason
is
,
because
God
is
the
Omnipotent
Creator
,
and
absolute
Governour
of
all
things
,
disposing
of
them
as
he
pleaseth
.
Whence
learn
,
1.
The
great
works
of
Creation
,
Sustentation
,
and
governing
all
things
,
do
shew
the
Lords
greatnesse
,
and
do
furnish
matter
of
his
praise
:
Whatsoever
the
Lord
pleased
,
that
did
he
in
heaven
and
in
earth
,
in
the
sea
and
all
deep
places
.
2.
The
Lords
will
and
pleasure
is
the
measure
of
the
extending
of
his
Omnipotency
,
and
no
further
must
we
extend
his
power
unto
action
,
then
his
revealed
will
giveth
warrant
;
Whatsoever
the
Lord
pleased
▪
that
did
he
.
3.
The
Lords
will
is
the
sovereign
and
absolute
cause
of
all
his
working
,
and
that
whereon
all
mens
faith
and
reason
must
rest
;
Whatsoever
he
pleased
,
he
did
.
Ver.
7.
He
causeth
the
vapours
to
ascend
from
the
ends
of
the
earth
,
he
maketh
lightenings
for
the
raine
,
he
bringeth
the
winde
out
of
his
treasuries
.
The
sixth
reason
of
Gods
praise
is
,
because
there
is
no
motion
in
the
clouds
or
in
he
aire
,
but
that
which
he
maketh
.
Whence
learn
,
There
is
none
of
the
motions
of
the
creatures
so
light
o●
variable
,
which
are
not
wrought
by
God
,
and
wherein
his
providence
doth
not
actually
put
forth
it self
in
vapours
,
clouds
,
rain
,
lightnings
,
windes
and
all
:
He
causeth
the
vapours
to
ascend
from
the
ends
of
the
earth
,
he
maketh
lightnings
for
the
raine
,
he
bringeth
the
winde
out
of
his
treasuries
.
Ver.
8.
Who
smote
the
first-borne
of
Egypt
:
both
of
man
and
beast
.
9.
Who
sent
tokens
and
wonders
into
the
midst
of
thee
,
O
Egypt
,
upon
Pharaoh
,
and
upon
all
his
servants
.
10.
Who
smote
great
Nations
:
and
slew
mighty
Kings
.
11.
Sihon
King
of
the
Amorites
,
and
Og
King
of
Bashan
:
and
all
the
Kingdomes
of
Canaan
.
12.
And
gave
their
land
for
an
heritage
:
an
heritage
unto
Israel
his
people
.
The
seventh
reason
of
Gods
praise
is
,
for
his
wonderful
Redemption
of
his
people
out
of
Eqypt
,
and
powerful
overthrow
of
the
Canaanites
,
and
placing
of
his
people
in
their
room
.
Whence
learn
,
1.
The
Lords
working
for
his
Church
in
former
times
,
is
matter
of
praising
God
in
all
after-ages
:
as
this
example
of
the
mentioning
so
oft
of
the
slaughter
of
the
first-born
of
Egypt
,
both
of
man
and
beast
,
doth
teach
.
2.
Gods
working
for
his
people
is
such
,
that
their
enemies
being
posed
,
must
acknowledge
his
wonderful
acts
:
He
sent
tokens
and
wonders
in
the
midst
of
thee
,
O
Egypt
,
upon
Pharaoh
and
all
his
servants
.
3.
When
God
engageth
for
his
people
,
he
will
overtop
the
mightiest
Kings
and
Kingdomes
,
and
tread
them
under
in
favour
of
his
Church
;
Who
smote
great
Nations
,
and
slew
mighty
Kings
,
Sihon
King
of
the
Amorites
,
and
Og
King
of
Bashan
,
and
all
the
Kingdomes
of
Canaan
.
4.
The
care
of
God
for
his
people
is
indefatigable
,
he
ceaseth
not
to
prosecute
begun
favours
,
till
he
bring
them
to
an
end
:
He
followeth
Israels
Redemption
out
of
Egypt
,
till
he
give
them
possession
of
Canaan
.
5.
Albeit
there
be
difficulties
and
opposition
to
the
setling
of
Gods
people
in
their
possession
,
yet
the
work
goeth
on
,
and
must
be
perfected
;
and
the
close
of
Gods
work
is
no
lesse
glorious
then
the
beginning
of
it
:
He
gave
their
land
for
an
heritage
,
an
heritage
unto
Israel
his
people
.
Vers.
13.
Thy
Name
,
O
LORD
,
endureth
for
ever
:
and
thy
memorial
,
O
LORD
,
throughout
all
generations
.
In
the
second
place
,
the
Psalmist
turneth
his
speech
toward
the
Lord
,
and
praiseth
him
yet
more
:
and
then
,
in
the
following
verses
addeth
other
two
reasons
of
his
praising
God
.
From
this
verse
,
Learn
,
1.
What
the
Lord
doth
declare
himself
to
be
in
one
generation
toward
his
Church
,
may
and
should
be
a
meanes
to
know
what
he
will
do
in
all
time
to
come
for
his
people
,
as
need
shall
require
▪
Thy
Name
,
O
Lord
,
endureth
for
ever
,
and
thy
memorial
,
O
Lord
,
throughout
all
generation
.
2.
As
the
constancy
of
Gods
love
toward
his
people
,
and
care
for
them
is
a
matter
of
high
praise
unto
God
:
so
it
is
a
matter
of
sweet
refreshing
joy
to
the
beleever
,
which
maketh
him
look
up
kindly
unto
God
,
and
praise
him
:
as
here
the
Psalmist
in
praising
Gods
constancy
,
turneth
his
speech
twice
toward
him
:
O
Lord
,
O
Lord
.
Ver.
14.
For
the
LORD
will
judge
his
people
:
and
he
will
repent
himselfe
concerning
his
servants
.
The
first
new
reason
of
Gods
praise
is
the
hope
,
that
the
Lord
will
plead
the
cause
of
his
afflicted
people
,
and
will
comfort
them
.
Whence
learn
,
1.
Then
are
by-past
mercies
of
God
rightly
made
use
of
,
when
they
strengthen
faith
and
hope
in
God
for
mercies
to
come
:
as
here
we
see
the
Lords
memorial
made
use
of
,
for
the
Churches
present
comfort
.
2.
Wheresoever
Gods
people
are
oppressed
by
their
enemies
,
howsoever
God
hath
ever
just
quarrel
against
his
people
,
yet
will
he
examine
what
moved
the
enemies
to
trouble
them
:
and
albeit
he
do
not
at
first
give
out
sentence
,
yet
he
will
execute
justice
in
favour
of
his
people
in
due
time
:
For
the
Lord
will
judge
his
people
,
to
wit
,
by
pleading
their
cause
against
their
enemies
.
3.
The
constancy
of
Gods
love
to
his
people
,
makes
the
change
of
his
sad
dispensations
into
more
comfortable
,
to
be
certain
:
and
therefore
Gods
afflicting
of
his
people
,
is
a
work
wherein
he
will
not
continue
▪
because
his
mercy
toward
his
people
is
everlasting
▪
For
the
Lord
will
judge
his
people
,
and
he
will
repent
himself
concerning
his
servants
.
4.
As
it
is
a
sort
of
grief
to
God
to
afflict
his
people
,
so
it
is
a
sort
of
comfort
to
him
to
comfort
his
people
by
delivering
of
them
from
their
sad
affliction
;
for
the
word
,
Repent
himself
,
in
the
Originall
doth
signifie
also
to
comfort
himself
.
Ver.
15.
The
idols
of
the
heathen
are
silver
and
gold
,
the
work
of
mens
hands
.
16.
They
have
mouthes
,
but
they
speak
not
:
eyes
have
they
,
but
they
see
not
.
17.
They
have
ears
,
but
they
heare
not
:
neither
is
there
any
breath
in
their
mouthes
.
18.
They
that
make
them
are
like
unto
them
:
so
is
every
one
that
trusteth
in
them
.
The
second
new
reason
of
Gods
praise
,
is
taken
from
the
businesse
of
all
idols
compared
with
God
:
and
of
all
idolaters
compared
wi●h
his
servants
.
Whence
learn
,
1.
True
wo●shippers
of
God
do
detest
images
and
idols
,
and
all
false
religion
,
how
gorgeously
soever
they
be
decked
up
by
idolaters
:
The
idols
of
the
heathen
are
silver
and
gold
,
the
work
of
mens
hands
.
2.
How
delectable
soever
the
invention
of
images
,
or
worshipping
of
idols
seem
to
be
,
yet
do
these
vanities
bring
nothing
to
the
worshippers
,
save
grief
and
vexation
:
for
so
doth
their
name
in
the
Original
import
▪
3.
Worshippers
of
images
are
not
esteemed
according
to
their
intention
and
profession
,
when
they
say
they
worship
the
thing
represented
by
them
,
but
are
to
be
judged
by
Gods
verdict
of
them
,
who
hath
p●onounced
their
gods
to
be
no
other
thing
,
then
their
images
which
are
shaped
by
the
Artificer
like
a
man
;
They
have
mouthes
,
but
they
speak
not
,
&c.
4
Idolatry
is
a
benumming
sin
,
which
bereaveth
the
idolater
of
the
right
use
of
his
senses
and
reason
;
They
that
make
them
are
like
to
them
.
5.
Beside
outward
worship
offered
by
idolaters
to
their
images
,
they
are
found
to
offer
unto
them
also
the
inward
worship
of
their
souls
:
They
trust
in
them
;
and
in
trusting
in
them
,
or
looking
for
any
good
by
them
,
they
are
but
brutish
,
or
like
senselesse
blocks
;
So
is
every
one
that
trusteth
in
them
.
Vers.
19.
Blesse
the
LORD
,
O
house
of
Israel
:
blesse
the
LORD
,
O
house
of
Aaron
.
20
Blesse
the
LORD
,
O
house
of
Levi
:
ye
that
fear
the
LORD
blesse
the
LORD
.
21.
Blessed
be
the
LORD
out
of
Zion
:
which
dwelleth
at
Ierusalem
:
Praise
●e
the
LORD
.
In
the
close
of
the
Psalme
,
the
Psalmist
exhorteth
all
ranks
of
the
godly
,
both
publick
Officers
and
private
members
of
the
Church
to
blesse
God
,
and
giveth
example
of
obedience
in
his
own
person
.
Whence
learn
,
1.
As
the
whole
incorporation
of
the
Church
receiveth
common
benefits
from
God
more
then
any
incorporation
beside
,
and
as
every
rank
and
order
of
people
do
receive
benefits
more
particularly
to
themselves
:
so
should
the
whole
incorporation
together
,
and
every
one
of
every
rank
give
pr●ise
unto
God
,
and
set
forth
his
blessednesse
before
others
,
as
their
vocation
permitteth
:
for
,
Blesse
the
Lord
,
O
house
Israel
,
is
spoken
to
the
whole
incorporation
;
and
,
Blesse
the
Lord
,
O
house
of
Aaron
,
doth
speak
to
the
Priests
;
and
Blesse
the
Lord
,
O
house
of
Levi
,
is
directed
to
the
under
officers
of
Gods
house
.
2.
Albeit
all
men
are
exhorted
,
and
each
person
in
their
several
places
called
upon
,
yet
they
only
who
feare
God
,
will
discharge
the
duty
conscionably
,
therefore
after
all
it
is
said
,
Ye
that
fear
the
Lord
,
blesse
the
Lord
.
3.
The
true
worshipper
of
God
draweth
this
special
point
of
Gods
praise
,
from
Gods
manifesting
of
himself
to
his
Church
in
and
through
,
and
for
Christ
:
for
this
is
signified
by
the
types
,
figures
and
tokens
of
his
presence
in
Sion
and
Ierusalem
;
Blessed
be
the
Lord
out
of
Sion
,
which
dwelleth
at
Ierusalem
4
When
the
song
of
praise
is
sung
unto
God
,
the
work
of
his
praise
is
not
en●ed
,
but
must
be
continued
,
renewed
and
followed
still
;
Praise
ye
the
Lord
.
PSALME
CXXXVI
.
THis
Psaime
is
an
exhortation
to
confesse
Gods
goodnesse
and
and
mercy
,
and
to
praise
and
thank
him
for
the
manifestation
thereof
,
in
so
many
sundry
works
of
his
:
upon
this
ground
,
because
the
fountain
of
his
mercy
,
whence
his
works
did
flow
,
doth
run
still
,
and
endure
for
ever
,
to
the
benefit
of
his
owne
people
in
special
.
The
reasons
of
the
exhortation
unto
thanks
and
praise
,
are
set
down
in
order
,
so
many
in
number
as
the
verses
are
,
unto
every
one
whereof
is
added
one
common
reason
▪
from
the
everlasting
endurance
of
his
mercy
In
the
fi●st
place
,
the
exhortation
is
thrice
propounded
,
with
reasons
taken
f●om
the
Lords
attributes
or
names
,
v.
1
,
2
,
3.
In
the
second
place
▪
reasons
are
given
from
his
works
,
and
in
special
from
the
work
of
Creation
,
v.
4
,
to
v.
10.
In
the
third
place
,
reasons
are
given
from
the
work
of
Redemption
of
Israel
,
and
bringing
them
forth
out
of
Egypt
▪
&
planting
them
in
Canaan
,
from
10
,
to
v.
23
▪
In
the
fourth
place
,
reasons
of
thanks
are
given
,
from
his
late
mercy
to
the
Church
in
the
Psalmists
time
,
v.
23
,
24.
And
last
of
all
,
a
reason
is
given
,
from
his
goodnesse
to
all
living
crea●ures
,
v.
25.
whereupon
he
closeth
with
an
exhortation
unto
thanksgiving
to
the
God
of
heaven
,
v.
26·
Vers.
1.
O
Give
thanks
unto
the
LORD
,
for
he
is
good
:
for
his
mercy
endureth
for
ever
.
2.
O
give
thanks
unto
the
God
of
gods
:
for
his
mercy
endureth
for
ever
.
3.
O
give
thanks
to
the
Lord
of
lords
:
for
his
mercy
endureth
for
ever
.
From
the
threefold
exhortation
to
give
thanks
,
with
the
reasons
subjoyned
thereto
:
●earn
,
1.
When
we
have
praised
God
for
what
reasons
we
have
offered
unto
us
in
one
Psalme
,
we
must
begin
again
,
and
praise
for
other
reasons
,
and
when
we
have
done
so
,
we
have
not
overtaken
our
task
,
the
duty
lieth
still
at
our
door
to
be
discharged
afresh
:
as
this
Psalme
doth
shew
.
2.
God
is
to
be
acknowledged
and
praised
as
the
fountain
of
the
being
,
continuance
and
preservation
of
all
things
that
are
in
the
world
,
and
as
the
performer
of
all
his
promises
:
O
give
thanks
unto
the
Lord
Iehova
.
2.
The
knowledge
of
Gods
attributes
,
properties
or
Name
,
and
in
special
of
his
goodnesse
,
is
able
to
draw
forth
the
praising
of
God
from
every
believer
:
O
give
thanks
unto
the
Lord
,
f●r
he
is
good
.
3.
Neither
is
God
weary
of
doing
good
,
nor
is
his
mercy
spent
,
by
what
he
hath
already
let
forth
of
it
,
but
it
continueth
as
a
river
still
running
;
For
his
mercy
endureth
for
ever
.
4.
Whatsoever
is
the
Lords
praise
is
for
our
profit
and
advantage
,
and
so
is
a
matter
of
thanks
from
us
unto
his
majesty
:
O
give
thanks
unto
the
Lord
,
for
he
is
good
.
5.
The
Lord
is
more
excellent
then
all
the
Magistrates
,
Rulers
,
Princes
and
Kings
in
the
world
:
yea
,
he
hath
all
those
perfections
joyned
in
one
in
him
,
which
idolate●s
do
feigne
to
be
scattered
among
their
idols
,
of
whom
they
conceive
one
to
excel
in
one
thing
,
and
another
in
another
thing
:
O
give
thanks
to
the
God
of
gods
.
6.
To
whom
the
Lord
is
God
by
Covenant
,
he
is
alwayes
and
for
ever
their
God
;
For
his
mercy
endureth
for
ever
.
7.
God
is
the
only
sovereign
Lord
of
all
things
,
and
the
only
Potentate
,
who
hath
absolute
right
,
and
absolute
power
to
do
what
he
pleaseth
,
and
can
when
he
will
,
overtop
all
principa●ities
and
powers
,
to
the
benefit
of
his
followers
:
O
give
thanks
to
the
Lord
of
lords
.
8.
The
perpetuity
of
Gods
mercy
doth
make
the
benefit
of
Gods
sovereignty
forth-coming
for
ever
to
the
believer
,
and
to
stand
as
a
matter
of
const●nt
praise
and
thanksgiving
to
him
;
Give
thanks
to
the
Lord
of
lords
:
for
his
mercy
endureth
for
ever
.
Vers.
4.
To
him
who
alone
doth
great
wonders
:
for
his
mercy
endureth
for
ever
.
5.
To
him
that
by
wisdom
made
the
Heavens
:
for
his
mercy
endureth
for
ever
.
6.
To
him
that
stretched
out
the
earth
above
the
waters
:
for
his
mercy
endureth
for
ever
.
7.
To
him
that
made
great
lights
:
for
his
mercy
endureth
for
ever
.
8.
The
Sun
to
rule
by
day
:
for
his
mercy
endureth
for
ever
.
9.
The
Moone
and
Starres
to
rule
by
night
:
for
his
mercy
endureth
for
ever
.
From
the
reasons
of
praise
and
thanks
to
be
given
to
God
,
which
are
taken
from
his
works
of
Creation
;
Learn
,
1.
Every
work
of
God
is
wonderful
,
and
able
to
make
a
man
astonished
if
it
be
well
considered
:
To
him
who
doth
great
wonders
.
2.
Whatsoever
instruments
the
Lord
is
pleased
to
use
in
any
of
his
wonderful
works
,
he
alone
is
the
worker
,
and
will
not
communicate
the
glory
of
the
work
with
any
creature
:
To
him
who
alone
doth
great
wonders
.
3.
The
constancy
of
Gods
mercy
to
his
own
,
doth
make
the
use
of
Gods
wonderful
power
constantly
forth-coming
to
them
,
as
their
need
requireth
:
For
his
mercy
endureth
for
ever
.
4.
The
making
of
the
Heaven
,
as
it
is
a
wonderful
work
,
and
a
matter
of
constant
praise
unto
God
,
so
a
wonderous
benefit
unto
his
people
in
many
respects
;
To
him
that
made
the
Heavens
.
5.
The
wisdom
of
God
appearing
in
the
fabrick
of
heaven
,
as
it
is
worthy
to
be
praised
,
because
it
is
of
so
large
a
compasse
,
as
the
motion
of
it
shall
be
no
wayes
troublesome
to
man
:
the
stars
so
glorious
an
ornament
,
so
useful
to
man
,
and
so
regular
in
their
motion
as
is
wonderful
:
To
him
that
by
wisdom
made
the
Heavens
.
6.
It
is
the
mercy
of
God
that
the
Heavens
do
continue
in
their
service
to
sinful
men
▪
For
his
mercy
endureth
for
ever
.
7.
The
earths
standing
up
above
the
w●ters
,
which
by
course
of
nature
should
be
above
the
earth
,
)
is
a
standing
miracle
for
the
use
of
man
,
that
he
might
have
a
pleasant
dwelling
while
he
is
in
the
world
;
To
him
that
stretched
forth
the
earth
above
the
waters
.
8.
It
is
the
mercy
of
God
▪
that
the
waters
do
not
return
to
their
natural
course
to
cover
the
earth
as
they
did
in
the
flood
of
Noah
;
For
his
mercy
endureth
for
ever
.
9.
The
illumination
of
the
world
by
so
great
lights
,
as
might
at
once
shine
upon
the
one
half
of
the
earth
,
(
which
otherwise
should
be
in
darknesse
for
the
most
part
)
is
a
matter
of
Gods
praise
,
and
mans
profit
,
deserving
thanks
from
man
unto
God
:
To
him
who
made
great
lights
.
10.
It
is
the
Lords
mercy
that
he
hath
not
changed
this
course
,
nor
removed
this
much
abused
benefit
from
us
;
For
his
mercie
endureth
for
ever
,
11.
The
making
the
Sun
to
be
the
fixed
fountain
of
day-light
,
rather
then
to
have
served
the
world
with
the
light
which
shined
the
first
three
dayes
of
the
Creation
,
is
for
the
greater
benefit
of
man
,
as
for
many
other
reasons
so
for
this
,
that
every
part
of
the
day
might
be
better
distinguished
,
according
to
the
motion
of
the
body
of
the
Sun
.
The
Sun
to
rule
the
day
.
12.
That
God
hath
not
discharged
the
Sun
to
shine
upon
sinful
men
▪
who
deserve
to
live
in
darknesse
,
is
a
proof
of
his
endlesse
mercy
to
his
own
:
For
his
mercy
endureth
for
ever
.
13.
The
tempering
of
the
darknesse
of
the
night
by
the
Moones
light
,
and
by
the
light
of
the
starres
in
their
courses
,
is
a
matter
of
Gods
praise
,
and
of
mans
comfort
,
and
the
continuing
of
this
favour
still
,
is
the
evidence
of
his
mercy
to
his
people
:
He
maketh
the
Moone
and
Starres
to
rule
by
night
,
for
his
mercy
endureth
for
ever
.
Ver.
10.
To
him
that
smote
Egypt
in
their
first-borne
;
fer
his
mercy
endureth
for
ever
.
11.
And
brought
out
Israel
from
among
them
:
for
his
mercy
endureth
for
ever
.
12.
With
a
strong
hand
,
and
with
a
stretched
out
arme
:
for
his
mercy
endureth
for
ever
.
13.
To
him
which
divided
the
Red-sea
into
parts
:
for
his
mercy
endureth
for
ever
.
14.
And
made
Israel
to
passe
thorow
the
midst
of
it
:
for
his
mercy
endureth
for
ever
.
15.
But
overthrew
Pharaoh
and
his
hoste
in
the
Red
sea
:
for
his
mercy
endureth
for
ever
.
16.
To
him
which
led
his
people
thorow
the
wildernesse
;
for
his
mercy
endureth
for
ever
.
17.
To
him
which
smote
great
Kings
:
for
his
mercy
endureth
for
ever
.
18.
And
slew
famous
Kings
;
for
his
mercy
endureth
for
ever
.
19.
Sihon
King
of
the
Amorites
:
for
his
mercy
endureth
for
ever
.
20.
And
Og
the
King
of
Bashan
:
for
his
mercy
endureth
for
ever
.
21.
And
gave
their
land
for
an
heritage
;
for
his
mercy
endureth
for
ever
.
22.
Even
an
heritage
unto
Israel
his
servant
:
for
his
mercy
endureth
for
ever
.
In
the
reasons
of
Gods
praise
,
taken
from
the
work
of
delivery
of
Israel
out
of
Egypt
,
convoying
of
them
through
the
wildernesse
,
and
planting
them
in
Canaan
:
Learn
,
1.
The
Lord
should
be
praised
for
the
works
of
Creation
,
as
by
all
men
,
so
especially
by
those
who
are
partakers
of
the
benefit
of
Redemption
:
and
those
only
who
are
sensible
of
the
benefit
of
Redemption
,
will
give
him
praise
for
the
works
of
Creation
,
and
common
Providence
,
as
the
fastening
of
the
duty
of
praise
,
especially
upon
Israel
,
here
doth
teach
us
.
2.
The
Lords
preserving
of
his
Church
from
the
beginning
doth
concern
the
true
members
of
the
Church
in
all
times
after
,
to
be
thankful
for
it
,
no
lesse
then
for
the
continuing
of
the
course
of
the
Heavens
,
Sun
,
Moon
and
Stars
;
as
the
context
of
the
Psalm
doth
hold
forth
.
3.
The
Lords
punishing
of
the
enemies
of
his
Church
in
Egypt
,
is
an
obligation
on
the
Church
to
praise
him
for
ever
:
and
his
constant
mercy
giveth
assurance
,
that
he
will
avenge
the
quarrel
of
his
oppressed
people
in
all
ages
:
To
him
that
smote
Egypt
in
their
first-borne
,
for
his
mercy
endureth
for
ever
.
4.
The
delivery
of
Israel
from
the
bondage
of
Egypt
,
is
a
matter
of
Gods
perpetual
praise
:
and
it
is
a
pledge
of
Gods
mercy
to
his
Church
in
all
ages
;
He
brought
out
Israel
from
amongst
them
;
for
his
mercy
endureth
for
ever
.
5.
As
the
work
of
the
Churches
delivery
is
more
difficult
,
so
doth
the
Lord
put
forth
more
clearly
his
Omnipotency
for
perfecting
of
it
,
as
appeared
in
Israels
bringing
forth
out
of
Egypt
,
with
a
strong
hand
and
out-stretched
arme
.
6.
One
proof
of
Gods
power
manifested
for
his
Church
,
is
a
pawne
of
his
purpose
to
give
so
oft
proof
as
need
shall
be
,
of
his
power
for
his
peoples
relief
;
For
his
mercy
endureth
for
ever
.
7.
The
most
improbable
deliverances
from
danger
,
are
very
possible
to
God
,
who
can
turn
the
sea
into
dry
land
for
his
peoples
escaping
;
To
him
which
divided
the
sea
into
parts
.
8.
The
constancy
of
Gods
mercy
to
his
Church
,
maketh
his
dividing
of
the
sea
a
pawne
of
his
power
and
purpose
to
deliver
his
Church
how
great
soever
their
straits
shall
be
:
For
his
mercy
endureth
for
ever
.
9.
It
is
a
work
of
no
lesse
mercy
and
power
,
to
give
his
people
grace
to
make
use
of
an
offered
meanes
of
delivery
,
then
to
prepare
the
deliverance
for
them
,
but
the
constancy
of
Gods
mercy
doth
not
only
provide
the
meanes
,
but
also
giveth
his
people
grace
to
make
use
thereof
in
all
ages
:
He
made
Israel
to
passe
through
the
midst
of
it
,
for
his
mercy
endureth
for
ever
.
10
▪
God
can
make
that
meanes
which
proveth
effectual
for
the
safety
of
his
people
,
to
prove
a
snare
to
the
wicked
for
their
destruction
,
as
the
Red
sea
was
a
snare
to
the
Egyptians
;
But
he
overthrew
Pharaoh
and
his
hoste
in
the
Red-sea
.
11.
The
constancy
of
Gods
mercy
toward
his
people
,
is
a
pledge
of
the
constant
course
of
his
justice
against
their
enemies
;
For
his
mercy
endureth
for
ever
.
12.
As
thankfulnesse
maketh
search
of
many
mercies
in
the
bosome
of
one
,
so
the
innumerable
multitude
of
Gods
mercies
doth
force
the
thankful
man
to
summe
up
many
mercies
in
one
:
as
here
all
the
mercies
in
the
fourty
yeares
journeying
in
the
wildernesse
are
drawn
up
in
a
word
;
To
h●m
that
led
his
people
thorough
the
wildernesse
.
13.
It
is
the
constancy
of
Gods
mercy
,
which
maketh
him
continue
the
conduct
of
his
people
,
and
bear
with
their
manners
,
till
he
put
an
end
to
their
journey
;
He
led
his
people
through
the
wildernesse
,
for
his
mercy
endureth
for
ever
.
14.
The
people
of
God
may
meet
with
no
lesse
difficulties
in
their
way
to
heaven
,
then
they
have
found
hinderances
of
their
Conversion
,
as
the
typical
example
of
Israels
meeting
with
opposition
before
they
entred
Canaan
doth
shew
.
15.
Albeit
Kings
and
potent
Powers
should
oppose
the
setling
of
Gods
Church
in
any
place
where
he
pleaseth
to
plant
it
,
yet
they
shall
not
be
able
to
hinder
his
work
:
for
his
mercy
is
forth-coming
in
one
age
as
well
as
in
another
,
that
praise
and
thanks
may
alwayes
be
given
unto
him
;
Who
smote
great
Kings
,
for
his
mercy
endureth
for
ever
.
16.
Men
of
renown
lose
their
credit
,
when
they
meddle
with
the
Lords
Church
,
and
readily
they
lose
their
lives
also
:
and
this
should
be
a
document
to
all
mighty
men
,
and
a
matter
of
comfort
to
Gods
people
;
He
slew
famous
Kings
,
for
his
mercy
endureth
for
ever
.
17.
The
Lord
will
have
the
first
opposers
of
the
setling
of
his
people
exemplarily
punished
,
and
their
punishment
made
no
lesse
famous
then
their
sin
hath
been
;
He
slew
Sihon
King
of
the
Amorites
:
and
the
like
will
the
Lord
do
in
all
ages
against
the
chief
adversaries
of
his
people
:
For
his
mercy
endureth
for
ever
.
18.
When
judgement
upon
one
enemie
doth
not
terrifie
others
of
them
from
opposing
Gods
people
,
the
like
destruction
shall
fall
upon
those
that
make
head
against
the
Church
;
And
he
slew
Og
King
of
Bashan
.
19.
The
slaughter
of
the
enemies
of
Gods
people
is
the
work
of
the
Lord
,
whosoever
be
the
instruments
;
for
it
is
not
here
said
that
the
Israelites
slew
Sihon
and
Og
,
but
the
Lord
slew
them
;
and
the
like
mercy
may
the
Church
look
for
in
all
ages
;
For
his
mercy
endureth
for
ever
.
20.
It
is
the
Lord
who
giveth
heritages
at
his
pleasure
,
and
who
can
dispossesse
such
men
of
their
lands
,
who
will
not
suffer
the
Lords
people
to
inherit
that
land
which
the
Lord
hath
given
them
:
He
slew
Sihon
and
Og
,
and
gave
their
land
for
an
heritage
;
and
the
like
mercy
may
the
Church
look
for
in
all
ages
,
as
it
shall
be
found
good
for
her
:
For
his
mercy
endureth
for
ever
.
21.
When
the
Lord
puts
down
the
enemies
,
and
puts
his
servants
in
their
place
,
it
is
a
double
mercy
;
As
He
gave
the
lands
of
Sihon
and
Og
to
be
an
heritage
unto
Israel
his
servants
.
22.
There
can
no
cause
be
found
in
Gods
people
,
why
God
should
do
good
to
them
,
or
why
he
hath
done
good
unto
them
:
but
the
constancy
of
his
own
mercie
only
;
For
his
mercy
endureth
for
ever
.
Vers.
23.
Who
remembred
us
in
our
low
estate
;
for
his
mercy
endureth
for
ever
.
24.
And
hath
redeemed
us
from
our
enemies
;
for
his
mercy
endureth
for
ever
.
In
the
reasons
of
Gods
praise
taken
from
the
late
experience
of
the
Church
in
the
dayes
of
the
Psalmist
:
Learn
,
1.
Unto
whatsoever
praise
we
can
give
to
God
for
what
he
hath
done
before
our
time
,
we
should
adde
praises
also
for
what
the
Lord
hath
done
for
us
in
our
time
,
as
here
the
Church
in
the
P●almists
dayes
doth
unto
all
the
former
adde
this
:
Who
remembered
us
in
our
low
estate
.
2.
The
season
and
ordinary
time
of
the
Lords
manifesting
himself
for
his
people
is
,
when
they
are
brought
low
,
and
emptied
of
their
own
strength
,
and
of
all
hope
of
worldly
assistance
;
Who
remembered
us
in
our
low
estate
.
3.
The
Lords
presence
,
help
and
assistance
,
good-will
and
respect
to
us
,
is
better
observed
by
afflicted
people
then
by
prosperous
:
for
troubles
,
necessities
and
straits
,
are
meanes
to
open
mens
eyes
,
and
waken
up
their
senses
,
to
take
up
the
worth
of
the
Lords
working
:
He
remembred
us
in
our
low
estate
.
4.
The
mercy
of
the
Lord
is
set
on
work
for
his
people
,
both
when
they
are
in
adversity
to
sustain
them
,
and
to
raise
them
out
of
it
:
and
in
prosperity
to
maintain
them
in
it
,
and
to
teach
them
the
good
use
of
it
,
in
looking
wisely
on
Gods
dealing
with
them
in
both
conditions
:
He
remembred
us
in
our
low
estate
,
for
his
mercy
endureth
for
ever
.
5.
Albeit
the
proud
enemies
of
the
Church
may
prevaile
,
and
bring
the
Church
into
bondage
for
a
time
,
yet
the
Lord
will
not
suffer
the
enemie
to
oppresse
,
nor
his
people
to
be
oppressed
alwayes
,
but
will
deliver
his
own
in
due
time
:
as
here
,
He
hath
redeemed
us
from
our
enemies
.
6.
The
same
reason
and
cause
is
to
be
found
of
the
delivery
of
Israel
out
of
Egypt
,
and
of
the
delivery
of
the
Church
at
any
time
from
their
enemies
,
and
that
is
mercy
only
;
For
his
mercy
endureth
for
ever
.
Ver.
25.
Who
giveth
food
to
all
flesh
;
for
his
mercy
endureth
for
ever
.
In
the
reason
of
Gods
praise
taken
from
his
goodnesse
to
all
living
creatures
;
Learn
,
1.
The
Lords
goodnesse
and
fatherly
care
of
all
living
creatures
,
is
worthy
to
be
marked
and
made
use
of
for
his
praise
,
in
special
the
giving
of
every
living
creature
their
ow●
food
convenien●
for
them
,
and
that
in
due
season
every
day
:
Who
giveth
food
to
all
flesh
.
2.
The
mercy
of
the
Lord
toward
his
children
,
is
the
cause
of
●his
care
and
respect
unto
such
other
creatures
,
as
man
hath
need
of
:
For
his
mercy
endureth
for
ever
.
3.
The
care
which
God
hath
of
all
flesh
to
give
them
their
food
,
is
a
ground
of
assurance
to
his
people
of
his
far
greater
care
of
them
;
For
his
mercy
endureth
for
ever
,
to
them
.
Ver.
26.
O
give
thanks
unto
the
God
of
Heaven
;
for
his
mercy
endureth
for
ever
.
From
the
close
of
the
Psalme
;
Learne
,
1.
Heaven
and
heavenly
gifts
are
the
height
of
all
the
felicity
of
the
Saints
,
and
the
flower
of
all
Gods
benefits
unto
his
children
,
for
which
above
all
other
favours
he
is
to
be
thanked
and
praised
by
his
people
:
O
give
thanks
unto
the
God
of
Heaven
.
2
God
is
the
strong
God
of
heaven
,
not
only
because
he
made
the
heaven
,
and
sheweth
his
glory
most
there
,
but
especially
because
he
hath
promised
to
give
heaven
,
and
all
spiritual
graces
unto
eternal
life
in
heaven
,
to
his
own
people
by
an
everlasting
Covenant
:
of
which
heaven
and
heavenly
mercies
he
is
God
:
O
give
thanks
unto
the
God
of
heaven
3.
As
mercy
hath
intituled
heaven
unto
the
Saints
,
so
doth
mercy
preserve
them
in
their
right
,
and
will
preserve
them
in
the
possession
thereof
for
ever
:
For
his
mercy
endureth
for
ever
.
PSALME
CXXXVII
.
THis
Psalme
may
be
divided
into
three
parts
.
In
the
first
,
is
set
down
the
lamentable
condition
wherein
the
Lords
people
were
in
their
captivity
in
Babylon
,
ver.
1.2
,
3.
In
the
next
,
is
their
constancy
in
Religion
,
ver.
4
,
5
,
6.
In
the
third
,
is
their
denouncing
of
judgement
by
way
of
imprecation
against
the
instruments
and
chief
authors
of
their
calamity
,
ver.
7
,
8
,
9.
Ver.
1.
BY
the
rivers
of
Babylon
there
we
sate
down
,
yea
,
we
wept
:
when
we
remembred
Zion
.
In
the
first
part
,
wherein
the
sorrowful
condition
of
the
captive
Church
of
God
is
set
down
;
Learn
,
1.
The
people
of
God
by
their
sins
may
procure
the
taking
away
of
the
face
of
a
visible
Church
from
them
,
and
the
taking
away
of
their
civil
liberties
also
,
and
may
procure
banishment
from
their
own
countrey
among
idolaters
,
as
the
captivity
of
the
Jewes
in
Babylon
doth
shew
.
2.
When
men
do
not
make
use
of
the
priviledges
of
Gods
publick
worship
,
it
is
righteousnesse
with
God
to
remove
these
abused
favours
,
and
to
cast
the
abusers
thereof
out
among
idolaters
,
as
here
the
Jewes
were
,
who
because
they
made
not
use
of
Ierusalem
,
the
vision
of
peace
,
they
are
thrust
out
into
Bab●lon
,
a
place
of
all
confusion
.
3.
When
the
Lords
people
provoke
God
against
them
,
the
wickedest
wretches
and
vilest
idolaters
in
the
world
may
overcome
them
in
a
battel
,
and
rule
over
them
as
over
slaves
:
as
the
experience
of
the
Jewes
doth
prove
.
4.
When
desolation
is
brought
upon
Gods
people
,
no
wonder
to
see
them
remain
in
that
condition
for
a
time
,
and
not
to
be
delivered
immediately
out
of
it
:
By
the
rivers
of
Babylon
there
we
sate
down
.
5.
The
publick
miseries
of
the
Church
,
are
causes
of
heavinesse
unto
the
true
members
thereof
,
and
motives
of
mourning
:
There
we
sate
,
yea
,
we
wept
.
6.
Comparison
of
a
prosperous
condition
by-past
,
with
adversity
present
,
doth
augaugment
misery
and
increaseth
grief
,
especially
when
by-past
mercies
abused
are
compared
with
just
judgments
inflicted
in
the
palce
thereof
:
We
wept
,
when
we
remembred
Sion
.
7.
They
who
will
not
esteem
of
the
priviledges
of
Sion
when
they
have
them
,
will
be
forced
to
acknowledge
the
worth
thereof
with
sorrow
when
they
want
them
:
We
wept
,
when
we
remembred
Sion
.
Vers.
2.
We
hanged
our
harps
upon
the
willowes
,
in
the
midst
thereof
.
The
Lords
people
carried
with
them
into
their
captivity
their
harps
;
first
,
as
meanes
of
stirring
up
their
affections
,
in
their
private
worship
of
God
.
Secondly
,
in
hope
to
have
some
use
of
them
afterward
in
the
Lords
worship
,
in
their
own
land
.
And
thirdly
,
that
thereby
they
might
make
profession
before
their
oppressors
of
their
Religion
,
and
of
their
hope
of
restitution
in
Gods
appointed
time
,
albeit
they
could
not
frame
their
heart
for
the
present
to
rejoyce
as
they
were
wont
to
do
▪
Whence
learn
,
1.
Means
to
help
in
private
devotion
must
be
the
more
made
use
of
,
that
publick
meanes
are
wanting
:
for
the
Jewes
debarred
from
the
Temple
do
carry
their
harps
with
them
into
their
scattering
and
captivity
▪
2.
In
the
midst
of
our
calamity
we
ought
both
to
have
hope
of
deliverance
out
of
our
trouble
▪
and
to
professe
it
before
those
that
have
us
under
their
power
;
for
so
did
the
captive
Jewes
in
their
captivity
,
they
carried
their
harps
into
Babylon
.
3.
There
are
times
when
the
signes
of
our
joy
may
be
suppressed
,
and
the
signes
of
our
sorrow
expressed
:
We
hanged
our
harps
on
the
willowes
.
4.
The
most
lawfull
and
commendable
sorrow
,
is
that
which
is
taken
for
the
dishonour
of
God
,
and
the
desolation
of
the
Church
:
When
we
remembered
Sion
,
we
hanged
our
harps
.
5.
No
natural
comfort
,
nor
invitation
unto
carnall
joy
,
can
counterbalance
the
causes
of
spiritual
grief
,
neither
rivers
,
nor
shadow
of
willowes
,
nor
any
thing
else
can
stay
the
godly
grief
of
Gods
captived
people
:
We
hanged
our
harps
upon
the
willowes
,
in
the
midst
thereof
.
Ver.
3.
For
there
they
that
carried
us
away
captive
,
required
of
us
a
song
,
and
they
that
wasted
us
,
required
of
us
mirth
,
saying
,
Sing
us
one
of
the
songs
of
Sion
.
Their
affliction
was
augmented
by
the
insulting
of
the
Babylonians
over
them
,
calling
for
a
song
from
the
Jewes
,
to
feed
their
godlesse
mirth
.
Whence
learn
,
1
▪
Oft-times
sorrowes
do
not
go
single
,
and
alone
,
but
one
grief
is
joyned
to
another
,
one
de●p
calleth
to
another
:
as
here
,
insultation
of
the
Babylonians
is
joyned
with
the
bondage
and
captivity
of
Gods
people
.
2.
As
the
sorrow
of
the
godly
is
the
matter
of
the
laughter
and
joy
of
their
enemies
and
no
sport
to
the
wicked
is
so
relishing
,
as
a
jest
broken
upon
the
true
Religion
:
so
no
affliction
unto
the
godly
is
so
heavy
,
as
to
finde
their
own
sinnes
to
draw
not
only
misery
on
themselves
,
but
also
dishonour
upon
their
Religion
:
as
here
we
see
,
the
Jewes
hanged
up
their
harps
,
and
why
?
For
they
that
carried
us
away
captive
,
required
of
us
a
song
:
and
they
that
wasted
us
,
required
of
us
mirth
,
saying
,
Sing
us
one
of
the
songs
of
Sion
.
3
Corrupt
nature
maketh
no
other
use
of
spirituall
things
,
then
thereby
to
satisfie
their
sensual
desires
:
as
here
it
is
mirth
,
and
singing
only
,
for
which
the
Babylonians
do
seek
to
hear
a
Psalme
sung
:
Sing
us
one
of
the
songs
of
Sion
.
Vers.
4.
How
shall
we
sing
the
LORDS
song
in
a
strange
land
?
5.
If
I
forget
thee
,
O
Ierusalem
:
let
my
right
hand
forget
her
cunning
.
6.
If
I
do
not
remember
thee
,
let
my
tongue
cleave
to
the
roofe
of
my
mouth
;
if
I
preferre
not
Ierusalem
above
my
chiefe
joy
.
In
the
second
place
,
wherein
the
Jewes
constant
profession
of
their
Religion
is
set
down
,
and
their
refusing
to
satisfie
their
enemies
desire
,
in
prostituting
the
Lords
worship
to
their
ca●nal
pleasure
;
Learn
,
1.
Albeit
we
be
under
the
feet
of
our
enemies
and
albeit
we
have
drawn
on
our
misery
by
our
sinning
,
yet
must
we
neither
deny
our
Religion
,
nor
any
part
thereof
for
fear
of
man
,
nor
subject
our
Religion
to
mens
pleasure
,
as
men
think
good
to
direct
us
in
it
,
whatsoever
may
be
the
danger
;
for
so
doth
the
example
of
the
captive
people
of
God
teach
us
,
refusing
to
sing
Psalmes
at
the
desire
of
the
Babylonians
:
How
shall
we
sing
the
Lords
song
in
a
strange
land
?
2.
The
place
where
God
is
not
worshipped
,
should
be
a
strang
land
unto
us
his
people
,
and
no
place
kindely
or
comfortable
unto
us
,
but
where
the
Lords
people
may
enjoy
the
liberty
of
Gods
publick
worship
,
and
of
the
communion
of
Saints
:
How
shall
we
sing
the
Lords
Song
in
a
strange
land
?
3.
Whatsoever
be
our
own
private
condition
,
worse
or
better
,
it
must
not
take
up
the
room
in
our
affection
,
which
is
due
to
the
Church
;
it
must
not
make
us
forget
the
affliction
of
Ioseph
,
for
that
were
to
provoke
God
to
make
those
benefits
uselesse
unto
us
,
which
did
divert
us
from
sympathy
with
the
Church
:
If
I
forget
thee
,
O
Ierusalem
,
let
my
right
hand
forget
her
cunning
,
or
if
the
Church
of
God
,
and
the
good
of
it
be
not
preferred
above
our
own
private
contentments
,
it
shall
be
righteousnesse
with
God
to
turn
the
meanes
of
our
private
contentment
,
to
be
the
means
of
our
private
grief
:
If
I
do
not
remember
thee
,
let
my
tongue
cleave
to
the
roof
of
my
mouth
,
if
I
preferre
not
Ierusalem
to
my
chief
joy
.
4.
To
seek
mens
favour
with
the
det●iment
of
any
point
of
Religion
,
or
to
consent
unto
mens
encroachment
upon
matters
of
Religion
,
that
we
may
have
their
favour
,
or
that
we
may
be
freed
from
their
trouble
,
or
sit
at
more
ease
under
them
,
is
to
forget
God
and
his
Church
,
and
our
respects
which
we
owe
to
God
,
and
to
his
Church
:
as
we
are
taught
by
the
example
of
the
Jewes
,
refusing
to
sing
Psalmes
at
the
Babylonians
desire
or
direction
,
and
expounding
their
obedience
to
the
Babylonians
in
this
point
,
to
be
nothing
else
but
a
forgetting
of
Ierusalem
,
and
a
denying
of
their
Religion
,
if
they
should
have
yielded
.
Vers.
7.
Remember
,
O
LORD
,
the
children
of
Edom
,
in
the
day
of
Ierusalem
:
who
said
,
Rase
it
,
rase
it
,
even
to
the
foundation
thereof
.
8.
O
daughter
of
Babylon
,
who
art
to
be
destroyed
:
happy
shall
he
be
that
rewardeth
thee
,
as
thou
hast
served
us
.
9.
Happy
shall
he
be
that
taketh
and
dasheth
thy
little
ones
agaenst
the
stones
.
In
the
imprecation
used
against
the
enemies
of
the
Church
,
and
in
particular
against
their
false
brethren
the
Edomites
,
who
helped
on
their
affliction
,
and
against
the
Babylonians
who
were
the
chief
oppressors
of
them
;
Learn
,
1.
False
brethren
are
the
chief
instruments
of
persecution
of
the
true
members
of
the
Church
,
whensoever
they
finde
occasion
,
a●
the
Edomites
,
the
posterity
of
Esau
did
prove
in
the
destruction
of
Ierusalem
:
Remember
,
O
Lord
,
the
children
of
Edom.
2.
Whosoever
do
delight
in
the
Churches
calamity
,
and
do
endeavour
the
Churches
ruine
by
word
or
deed
;
by
their
stirring
up
of
others
to
afflict
them
;
or
by
any
oppression
which
may
tend
to
the
Churches
prejudice
,
when
the
Lord
is
visiting
her
,
their
sinne
shall
not
be
forgotten
of
God
in
the
day
,
when
the
Lord
judgeth
his
people
,
but
shall
be
severely
punished
;
Remember
,
O
●ord
,
the
children
of
Edom
,
in
the
day
of
Ierusalem
.
3.
No
lesse
will
suffice
the
adversaries
of
the
Church
then
the
utter
ruine
,
and
rasing
of
it
to
the
ground
;
Who
said
of
Ierusalem
,
Rase
it
,
rase
it
,
even
to
the
foundation
thereof
.
4.
The
estate
of
the
Church
at
the
worst
is
better
then
the
estate
of
Babylon
,
or
any
estate
of
her
adversaries
,
how
prosperous
soever
,
at
the
best
;
for
albeit
the
Church
be
in
captivity
and
oppressed
,
yet
she
shall
not
be
destroyed
,
but
it
is
not
so
with
her
adversaries
:
but
,
O
daughter
of
Babylon
,
who
art
to
be
destroyed
,
5.
Faith
is
neither
blinded
by
the
prosperity
of
the
wicked
,
nor
by
the
adversity
of
the
Church
,
but
doth
see
through
the
prospect
of
the
Lords
Word
,
both
her
approaching
delivery
of
the
Church
,
and
the
ruine
of
her
enemies
:
for
,
O
daughter
of
Babylon
,
who
art
to
be
destroyed
,
doth
shew
unto
the
captive
Jewes
so
much
.
6.
As
the
enemies
of
Gods
Church
have
measured
out
unto
the
Lords
people
,
so
it
shall
be
measured
back
again
and
more
,
for
a
reward
unto
her
adversaries
:
Happy
shall
he
be
that
rewardeth
thee
,
as
thou
hast
served
us
.
7.
There
is
an
happinesse
,
wherein
blessednesse
doth
not
consist
,
which
neither
is
a
part
,
or
branch
of
blessednesse
,
nor
a
proper
mark
of
blessednesse
,
but
only
signifieth
some
happinesse
in
the
consequence
of
a
mans
work
,
tending
to
the
glory
of
God
and
good
of
his
Church
;
and
such
is
the
happinesse
of
the
Medes
,
and
Persians
here
spoken
of
,
who
,
whatsoever
were
their
corrupt
intentions
in
their
warre
,
did
work
,
albeit
not
as
religious
servants
,
yet
as
Gods
instruments
,
a
good
work
of
justice
upon
the
oppressors
of
Gods
people
,
and
a
good
work
of
delivery
of
the
Lords
people
:
Happy
shall
he
be
that
taketh
and
dasheth
thy
little
ones
against
the
stones
.
8.
Albeit
it
be
a
sinfull
thing
to
satisfie
our
carnall
affection
in
the
misery
of
any
man
;
yet
it
is
lawfull
in
Gods
cause
to
wish
that
God
be
glorified
,
albeit
in
the
confusion
of
his
enemies
:
and
here
great
need
is
to
have
the
heart
well
guarded
with
the
fear
of
God
,
for
wherwise
to
allow
the
dashing
of
little
ones
against
the
stones
,
might
make
a
man
guilty
of
savage
cruelty
.
PSALME
CXXXVIII
.
THis
Psalme
is
Davids
thanksgiving
unto
God
,
and
praising
of
him
for
the
experience
he
had
of
his
love
and
faithfulnesse
.
The
promise
of
praise
or
thanksgiving
,
is
set
down
,
v.
1.
and
six
reasons
are
to
be
subjoyned
in
the
verses
following
,
which
are
closed
with
a
prayer
in
the
end
of
the
Psalme
.
Vers.
1.
I
Will
praise
thee
with
my
whole
heart
:
before
the
gods
will
I
sing
praises
unto
thee
.
In
the
promise
of
praising
God
;
Learn
,
1.
It
is
a
part
of
our
thankfulnesse
,
to
engage
our
heart
to
praise
God
for
after-time
,
when
we
finde
that
all
the
thanks
we
can
give
for
the
present
,
are
short
of
our
duty
or
desire
to
praise
him
;
I
will
praise
thee
,
saith
David
.
2.
As
sometimes
the
believer
will
finde
his
heart
set
at
liberty
in
Gods
worship
,
which
at
another
time
he
will
finde
to
be
in
bands
,
so
should
he
take
the
opportunity
of
an
enlarged
heart
,
to
runne
in
the
way
of
Gods
service
,
as
David
doth
here
:
I
will
praise
thee
with
my
whole
heart
.
3.
Albeit
the
faces
of
Princes
,
Rulers
,
and
Magistrates
,
use
to
lay
some
restraint
upon
the
liberty
of
speech
,
which
men
use
to
take
before
mean
persons
,
and
albeit
Princes
ordinarily
love
rather
to
hear
themselves
praised
by
flatterers
,
then
to
hear
either
God
or
man
magnified
in
their
audience
,
yet
a
heart
enlarged
with
the
sense
of
Gods
Majesty
,
greatnesse
,
and
goodnesse
,
will
not
stand
to
confesse
,
and
proclaim
Gods
truth
,
greatnesse
and
goodnesse
,
and
other
points
of
his
praise
,
in
the
audience
of
the
greatest
men
on
the
earth
,
pu●
case
they
should
think
themselves
cried
down
,
and
more
lightly
esteemed
of
,
by
this
meanes
:
Before
the
Lord
will
I
sing
praise
to
thee
.
Ver.
2.
I
will
worship
toward
thy
holy
Temple
,
and
praise
thy
Name
,
for
thy
loving
kindnesse
,
and
for
thy
truth
:
for
thou
hast
magnified
thy
Word
above
all
thy
Name
.
He
engageth
himselfe
also
unto
the
publick
ordinary
worship
of
God
,
according
to
Gods
command
,
and
then
giveth
the
reasons
of
his
engagement
.
Whence
learn
,
1.
Worshipping
of
God
in
secret
is
indeed
necessary
,
but
it
is
not
sufficient
for
the
man
who
mindeth
thankfulnesse
to
God
,
except
he
follow
the
publick
meanes
also
,
and
that
after
the
way
which
is
prescribed
by
God
,
directing
all
his
service
to
be
offered
to
God
through
Christ
:
for
this
is
imported
in
Davids
worshipping
toward
the
Arke
,
which
was
placed
in
the
tabernacle
or
Temple
:
I
will
worship
toward
the
holy
Temple
,
and
praise
thy
Name
.
2.
The
experience
of
the
Lords
kindnesse
and
faithfulnesse
in
his
promises
made
to
his
people
,
is
a
lively
motive
unto
believers
to
praise
him
:
I
will
praise
thy
Name
for
thy
loving
kindnesse
,
and
thy
truth
.
3.
There
is
more
to
be
seen
and
felt
in
the
experience
of
Gods
children
,
then
they
could
promise
to
themselves
out
of
Gods
Word
:
for
they
finde
that
God
in
effect
is
better
in
his
payment
then
in
his
promises
,
for
thus
much
doth
this
commendation
import
;
Thou
hast
magnified
thy
Word
above
all
thy
Name
,
that
is
,
I
have
found
more
effect
in
the
performance
of
thy
promise
,
then
the
promise
seemed
unto
me
to
hold
forth
in
thy
Name
,
and
this
is
the
first
reason
of
Davids
engagement
unto
thankfulnesse
.
Vers.
3.
In
the
day
when
I
cried
,
thou
answeredst
me
:
and
strengthenedst
me
with
strength
in
my
soul.
The
second
reason
of
his
thanksgiving
is
more
speciall
,
because
God
had
upholden
him
by
his
inward
comfort
in
the
time
of
his
trouble
,
and
had
answered
his
prayer
graciously
.
Whence
learn
,
1.
The
Lord
useth
to
put
his
children
unto
straits
before
he
deliver
them
,
that
he
may
be
seen
the
more
clearly
to
be
their
deliverer
:
for
David
cried
unto
the
Lord
,
before
the
answer
of
his
ordinary
and
daily
prayer
was
given
unto
him
;
In
the
day
when
I
cried
,
saith
he
.
2.
To
be
supported
in
trouble
,
and
to
have
strength
to
bear
out
in
trouble
till
the
full
delivery
come
,
is
a
reall
and
remarkable
answer
from
God
to
his
peoples
prayers
:
In
the
day
when
I
cried
,
thou
answeredst
me
,
and
strengthenedst
me
with
strength
in
my
soul.
3.
Albeit
before
the
outward
and
compleat
delivery
come
,
the
passages
of
Gods
secret
sustaining
of
a
man
be
not
well
marked
,
yet
when
they
are
looked
back
upon
in
the
clear
light
of
accomplished
deliverance
,
the
least
degrees
of
delivery
and
secret
supporting
of
the
man
under
trouble
;
will
appear
clearly
to
be
answerers
of
prayer
,
and
begun
delivery
:
as
David
here
observeth
,
and
giveth
account
thereof
.
In
the
day
when
I
cried
,
thou
answeredst
me
,
and
strengthenedst
me
with
strength
in
my
soul.
Ver.
4.
All
the
kings
of
the
earth
shall
praise
thee
,
O
LORD
:
when
they
hear
the
words
of
thy
mouth
.
5.
Yea
,
they
shall
sing
in
the
wayes
of
the
LORD
:
for
great
is
the
glory
of
the
LORD
.
The
third
reason
of
his
thanksgiving
is
,
because
he
foreseeth
in
the
Spirit
of
prophecy
,
how
great
glory
and
praise
,
and
thanks
the
Lord
shall
have
,
when
he
shall
convert
the
Gentiles
,
and
reveal
his
Word
and
works
unto
them
.
Whence
learn
,
1.
The
foresight
of
the
glory
which
God
shall
have
in
the
world
before
its
end
,
by
the
promised
propagation
of
his
Gospell
,
should
stirre
up
all
who
believe
the
approaching
glory
of
God
,
to
magnifie
and
praise
him
in
their
own
time
:
for
the
foresight
of
the
glory
of
God
to
be
manifested
among
the
Gentiles
▪
is
here
the
matter
of
the
song
of
David
,
and
of
the
Church
of
the
Jewes
All
the
kings
of
the
earth
shall
praise
thee
,
O
Lord
.
2.
When
the
glory
of
the
Lord
is
seen
it
doth
overshine
all
the
glory
in
the
world
:
for
Kings
when
they
see
Gods
glory
,
shall
fall
down
and
praise
God
:
All
the
kings
of
the
earth
shall
praise
thee
,
O
Lord
.
3.
It
is
the
Word
of
God
mainly
which
sheweth
forth
the
glory
of
the
Lord
,
and
maketh
his
works
to
be
wonderfull
▪
All
the
kings
of
the
earth
shall
praise
thee
,
when
they
hear
the
words
of
thy
mouth
.
4.
Albeit
the
knowledge
of
God
which
cometh
onely
by
his
works
,
be
able
to
convince
even
the
Heathen
,
of
the
Lords
care
over
his
people
,
and
to
astonish
them
,
yet
not
the
knowledge
of
the
Lord
which
cometh
by
his
works
,
but
that
which
cometh
by
the
hearing
of
the
Word
of
the
Lord
,
is
able
to
convert
a
man
,
and
to
make
him
walk
in
the
obedience
of
faith
,
and
to
rejoyce
in
God
,
and
to
sing
his
praises
cheerfully
:
When
they
hear
the
words
of
thy
mouth
,
they
shall
sing
in
the
wayes
of
the
Lord
,
5.
The
glory
of
the
Lord
which
is
manifested
in
his
Word
,
is
the
highest
glory
which
is
manifested
to
the
world
;
for
after
all
the
glory
of
his
works
of
Creation
and
Providence
,
which
the
Word
holdeth
forth
,
it
sheweth
forth
the
glory
of
Gods
grace
and
mercy
to
the
self-condemned
sinner
,
which
mercie
to
the
penitent
soul
in
some
re●pect
,
is
above
all
Gods
works
,
for
in
this
respect
it
is
here
said
:
Great
is
the
glory
of
the
Lord
.
Vers.
6.
Though
the
LORD
be
high
,
yet
hath
he
respect
unto
the
lowly
:
but
the
proud
he
knoweth
afar
off
.
A
fourth
reason
of
Davids
thanksgiving
and
praising
of
God
,
is
for
his
different
dealing
with
the
humble
and
proud
.
Whence
learn
,
1.
Albeit
the
Lord
be
so
highly
exalted
above
all
the
creatures
,
as
it
is
a
sort
of
humbling
himself
to
behold
his
creatures
,
even
in
the
heavens
,
yet
he
is
so
good
and
gracious
,
that
his
superlative
grandour
,
doth
not
hinder
his
taking
notice
of
the
meanest
lost
sinner
,
who
humbleth
himself
before
him
:
Though
the
Lord
be
high
,
yet
hath
he
respect
unto
the
lowly
.
2.
The
greatness
of
the
Majestie
of
God
commendeth
his
humility
,
and
the
Lords
looking
low
for
the
good
of
the
poore
Supplicant
,
commendeth
his
greatnesse
,
and
maketh
it
more
lovely
:
for
it
is
here
put
for
a
point
of
his
praise
:
That
though
the
Lord
be
high
,
yet
hath
he
respect
unto
the
lowly
.
3.
The
Lord
observeth
the
disposition
of
men
,
who
are
proud
and
who
are
humble
before
him
▪
for
this
doth
the
text
point
at
.
4.
The
humble
do
lose
nothing
by
their
humility
,
nor
do
the
proud
gain
any
thing
by
their
pride
,
but
by
the
contrary
the
humble
finde
grace
,
and
the
proud
are
resisted
of
God
;
He
hath
respect
to
the
lowly
,
but
the
proud
he
knoweth
afar
off
.
5.
Pride
excludeth
a
man
from
accesse
to
God
,
and
a
proud
man
cannot
have
communion
with
God
:
He
knoweth
the
proud
afar
off
.
Ver.
7.
Though
I
walk
in
the
midst
of
trouble
,
thou
wilt
revive
me
,
thou
shalt
stretch
forth
thine
hand
against
the
wrath
of
mine
enemies
,
and
thy
right
hand
shall
save
me
.
The
sixth
reason
of
his
giving
thanks
&
praise
unto
God
,
is
his
confidence
,
that
whatsoever
trouble
he
shall
fal
into
hereafter
by
his
enemies
,
the
Lord
will
sustain
him
under
it
,
and
deliver
him
out
of
it
Whence
learn
,
1.
It
is
a
good
use
of
by-past
experience
,
to
conceive
hope
to
be
helped
of
God
in
time
to
come
:
as
the
example
of
David
here
teacheth
us
.
2.
Whatsoever
trouble
a
man
hath
been
in
,
he
may
fall
in
as
great
or
greater
afterward
:
yea
,
he
may
possibly
be
in
a
comfortlesse
condition
,
and
helplesse
and
hopelesse
for
any
thing
can
be
seen
,
yea
,
and
be
compassed
about
with
trouble
on
all
hands
,
yea
he
may
faint
under
the
burden
,
and
be
as
a
dead
man
:
for
thus
much
David
presupposeth
may
be
his
condition
afterward
:
Though
I
walk
in
the
midst
of
trouble
.
3.
How
great
soever
,
and
how
many
soever
straits
and
difficulties
the
believer
can
forecast
and
foresee
,
he
may
promise
to
himself
as
great
and
a●
many
supplies
of
strength
,
and
deliveries
from
God
:
Though
I
walk
in
the
midst
of
troubles
,
thou
wilt
revive
me
,
that
is
,
thou
wilt
put
new
life
and
comfort
in
me
.
4.
Against
the
power
and
wrath
of
adversaries
,
Gods
power
and
good-will
is
a
sufficient
guard
,
succour
and
relief
:
Thou
shalt
stretch
forth
thine
hand
against
the
wrath
of
mine
enemies
,
and
thy
right
hand
shall
save
me
.
Vers.
8.
The
LORD
will
perfect
that
which
concerneth
me
:
thy
mercy
,
O
LORD
,
endureth
for
ever
:
forsake
not
the
works
of
thine
own
hands
.
The
sixth
reason
of
his
giving
thanks
and
praise
,
is
his
confidence
of
the
Lords
constant
continuing
with
him
,
and
making
him
to
persevere
in
Gods
obedience
unto
the
end
,
which
he
closeth
with
a
prayer
that
he
may
persevere
.
Whence
learn
,
1.
The
believers
heart
cannot
be
quiet
,
till
it
be
sure
of
perseverance
,
and
of
this
he
may
be
made
assured
:
for
the
same
Spirit
of
grace
which
hath
made
him
see
the
Lords
engagement
for
him
in
time
past
,
can
give
certainty
of
the
continuing
of
Gods
grace
in
time
to
come
;
The
Lord
will
perfect
that
which
concerneth
me
:
He
findeth
a
work
of
Gods
love
to
him
already
begun
,
and
then
gathers
hence
that
the
Lord
wil
perf●ct
that
work
of
grace
which
he
hath
begun
2
The
believer
doth
not
build
his
hope
of
perseverance
upon
any
strength
or
constancy
in
himself
,
but
upon
the
unchangeablenesse
of
Gods
eve●lasting
mercy
,
as
here
David
sheweth
unto
us
:
The
Lord
will
perfect
that
which
concerneth
me
,
why
?
and
upon
what
ground
is
he
so
confident
?
Thy
mercy
,
O
Lord
,
endureth
for
ever
.
3.
True
assurance
of
perseverance
must
be
joyned
with
the
sense
of
a
mans
own
weaknesse
and
unworthinesse
,
and
ill
deserving
,
(
if
God
should
deal
wi●h
him
in
justice
)
yea
,
it
must
be
joyned
with
dependance
upon
God
in
faith
and
prayer
,
and
use
of
the
meanes
;
for
such
was
the
assurance
which
David
had
,
who
after
that
he
hath
said
,
The
Lord
will
perfect
that
which
concerneth
me
,
subjoyneth
,
forsake
not
the
work
of
thine
own
hands
,
which
importeth
so
much
.
4.
Faith
hath
alwayes
for
its
own
strengthening
to
make
use
of
all
bonds
betwixt
God
and
it self
as
a
creature
,
and
in
special
as
a
new
creature
,
that
seeing
his
calling
and
gifts
are
without
repentance
,
he
would
make
out
the
work
of
grace
and
salvation
,
where
he
hath
begun
it
,
as
David
teacheth
us
:
Forsake
not
the
work
of
thy
own
hands
.
PSALME
CXXXIX
.
DAvid
being
wickedly
slandered
and
persecuted
by
his
adversaries
,
findeth
his
zeal
kindled
against
them
:
and
l●st
his
own
hearts
corruption
should
deceive
him
,
as
being
carnal
in
this
matter
,
he
presenteth
his
heart
unto
God
,
the
all-seeing
and
every-where-present
Judge
of
the
secrets
of
all
hearts
▪
and
he
presenteth
also
his
adversaries
both
persons
and
cause
,
with
his
own
carriage
toward
them
to
be
tried
by
God
,
praying
that
himself
may
be
directed
toward
life
everlasting
.
In
the
first
place
,
the
Omniscience
of
God
is
declared
,
v.
1
,
2
,
3
,
4
,
5
,
6.
In
the
next
,
the
Omnipresence
of
God
,
with
his
Omniscience
is
set
forth
,
v.
7
,
8
,
9
,
10
,
11
,
12.
In
the
third
place
,
the
reason
is
given
of
Gods
so
exact
knowledge
of
all
the
secrets
of
his
heart
,
because
the
Lord
did
forme
and
fashion
him
,
in
so
wonderfully
wise
and
powerful
a
way
,
as
he
could
neither
expresse
nor
comprehend
,
v.
13
,
14
,
15
,
16
,
17
,
18.
In
the
fourth
place
,
he
confesseth
to
God
his
judgement
of
wicked
men
,
and
his
hatred
of
their
wayes
,
making
God
,
who
is
the
searcher
of
hearts
,
Witnesse
and
Judge
of
his
sincerity
:
Corrector
and
Director
of
his
course
toward
everlasting
life
,
v.
19
,
20
,
21
,
22
,
23
,
24.
Vers.
1.
O
LORD
,
thou
hast
searched
me
,
and
known
me
.
Ver.
2.
Thou
knowest
my
downe-sitting
,
and
mine
uprising
:
thou
understandest
my
thought
afar
off
.
3.
Thou
compassest
my
path
,
and
my
lying
down
,
and
art
acquainted
with
all
my
ways
.
4.
For
there
is
not
a
word
in
my
tongue
:
but
lo
,
O
LORD
,
thou
knowest
it
altogether
.
5.
Thou
hast
beset
me
behinde
and
before
:
and
laid
thine
hand
upon
me
.
6.
Such
knowledge
is
too
wonderful
for
me
:
it
is
high
,
I
cannot
attain
unto
it
.
In
his
acknowledging
of
Gods
Omniscience
,
and
perfect
knowledge
of
every
thing
in
him
,
and
in
his
betaking
himself
unto
God
,
for
clearing
of
him
,
comforting
of
him
,
and
bearing
him
through
all
calumnies
and
reproaches
:
Learn
,
1
The
godly
may
sometimes
be
so
overclouded
with
calumnies
and
reproaches
,
as
they
cannot
finde
a
way
to
clear
themselves
before
men
,
but
must
content
and
comfort
themselvs
with
the
testimony
of
a
good
conscience
,
and
with
Gods
approbation
of
their
integrity
,
as
here
David
doth
,
saying
,
O
Lord
,
thou
hast
searched
me
and
known
me
.
2.
As
the
knowledge
which
the
Lord
hath
of
us
is
most
accurate
,
having
,
as
it
were
,
a
perfect
searching
joyned
with
it
:
so
the
belief
of
this
point
is
necessarily
to
be
applied
to
our selves
,
that
it
may
rule
our
conversation
,
breed
us
comfort
and
peace
,
and
confidence
in
our
approaches
unto
God
,
whosoever
be
against
us
,
as
Davids
example
here
doth
teach
us
.
3.
The
Lord
is
acquainted
with
all
the
motions
of
the
external
man
,
the
meanest
gesture
of
the
body
falleth
under
his
cognition
and
observation
:
Thou
knowest
my
down-sitting
and
my
uprising
.
4.
What
advisements
we
are
upon
,
what
consultations
and
deliberations
we
are
about
,
the
Lord
knoweth
all
perfectly
before
we
conclude
any
thing
:
Thou
understandest
my
thoughts
afarre
off
.
5.
The
Lord
doth
not
only
observe
our
aime
and
scope
,
but
also
how
we
purpose
to
convey
out
matters
,
and
how
we
go
on
and
proceed
in
accomplishing
of
our
purposes
,
what
rule
we
follow
or
reject
,
from
the
morning
to
the
evening
:
Thou
compassest
my
path
,
and
my
lying
down
.
6.
The
Lord
knoweth
us
so
well
as
the
best
knowledge
which
our
entire
friend
can
have
of
us
,
with
whom
we
do
communicate
our
minde
,
and
who
knoweth
all
our
designe
and
way
to
go
about
it
,
is
but
a
shadowing
similitude
of
Gods
knowledge
of
us
:
Thou
art
acquainted
with
all
my
wayes
.
7.
There
is
not
a
word
which
we
speak
,
either
idle
or
to
purpose
,
but
the
Lord
considereth
it
perfectly
:
For
there
is
not
a
word
in
o●r
tongue
,
but
lo
,
O
Lord
,
thou
knowest
it
altogether
.
8.
We
are
so
inclosed
within
the
view
of
Gods
beholding
of
us
,
and
so
compassed
by
his
providence
,
and
so
powerfully
ruled
by
his
power
,
as
we
cannot
turne
this
way
or
that
way
,
but
we
are
still
in
his
sight
,
and
under
his
disposing
of
us
,
as
he
seeth
fit
:
Thou
hast
beset
me
behinde
and
before
,
and
laid
thy
hand
upon
me
.
9.
The
knowledge
which
God
hath
of
us
and
of
our
wayes
,
is
so
particular
and
perfect
,
so
far
above
our
capacity
,
as
we
cannot
comprehend
the
manner
of
it
:
Such
knowledge
is
too
wonderful
for
me
.
10.
When
we
are
about
to
look
upon
Gods
perfections
,
we
should
observe
our
own
imperfections
,
and
thereby
learn
to
be
the
more
modest
in
our
searching
of
Gods
unsearchable
perfection
:
Such
knowledge
,
saith
David
,
is
too
high
for
me
,
I
cannot
attain
unto
it
.
11.
Then
do
we
see
most
of
God
,
when
we
see
him
incomprehensible
,
and
do
see
our selves
swallowed
up
in
the
thoughts
of
his
perfection
,
and
are
forced
to
fall
in
admiration
of
God
,
as
here
,
Such
knowledge
is
too
wonderful
for
me
,
it
is
high
,
I
cannot
attain
unto
it
.
Vers.
7.
Whither
shall
I
go
from
thy
Spirit
:
or
whither
shall
I
flee
from
thy
presence
?
8.
If
I
ascend
up
into
heaven
,
thou
art
there
:
if
I
make
my
bed
in
hell
,
behold
,
thou
art
there
.
9.
If
I
take
the
wings
of
the
morning
,
and
dwell
in
the
uttermost
parts
of
the
sea
,
10.
Even
there
shall
thine
hand
lead
me
:
and
thy
right
hand
shall
hold
me
.
11.
If
I
say
▪
Surely
the
darknesse
shall
cover
me
:
even
the
night
shall
be
light
about
me
.
12.
Yea
,
the
darknesse
hideth
not
from
thee
,
but
the
night
shineth
as
the
day
:
the
darknesse
and
the
light
are
both
alike
to
thee
.
In
Davids
setting
forth
the
Lords
Omnipresence
and
Omniscience
to
be
such
,
as
he
cannot
escape
his
sight
and
power
;
Learn
,
1.
The
right
making
use
of
Gods
all-seeing
providence
,
and
every
where
presence
is
,
to
consider
our
duty
to
walk
before
God
,
as
in
his
sight
alwayes
,
and
not
to
seek
to
hide
our selves
,
or
our
counsel
from
him
▪
as
David
doth
here
:
Whither
shall
I
go
from
thy
Spirit
,
or
whither
shall
I
flee
from
thy
presence
?
2.
Whosoever
walk
in
the
darknesse
of
their
own
devices
,
and
misregard
God
in
their
wayes
,
as
if
they
might
escape
his
sight
,
or
eschew
his
hand
,
are
much
mistaken
:
for
there
is
no
place
of
refuge
from
his
pursuing
;
Whither
shall
I
go
from
thy
Spirit
,
or
wh●ther
shall
I
flee
from
thy
presenec
?
3.
Neither
mens
presumption
and
blessing
of
themselves
in
courses
not
allowed
by
God
,
nor
their
estimatinn
of
high
prefe●ment
in
Church
or
State
,
(
which
are
a
sort
of
a
mans
lifting
up
himself
to
heaven
,
)
can
availe
a
man
,
when
he
cometh
to
be
tried
before
God
;
If
I
ascend
to
heaven
,
thou
art
there
:
where
fugitives
from
God
cannot
h●ve
place
.
4.
A
mans
base
condition
and
meannesse
in
the
world
,
or
his
desperate
resolution
to
perish
,
provided
he
can
have
his
will
for
a
time
,
yea
,
his
desperate
dispatching
himself
,
when
he
is
incurably
miserable
,
will
not
avail
a
man
,
nor
carry
him
through
:
for
God
fastening
the
man
in
the
misery
which
he
hath
resolved
to
endure
,
will
make
him
finde
that
he
hath
too
sore
a
party
:
If
I
make
my
bed
in
hell
,
behold
,
thou
art
there
.
5.
Changing
from
place
to
plaee
,
and
fleeing
from
one
countrey
to
another
,
or
going
to
such
solitary
places
where
no
man
resorteth
,
cannot
deliver
a
man
from
Gods
pursuing
and
overtaking
of
him
;
If
I
take
the
wings
of
the
morning
,
and
dw●ll
in
the
uttermost
parts
of
the
sea
,
even
there
shall
thy
hand
lead
me
,
and
thy
right
hand
shall
hold
me
.
6.
Whithersoever
a
man
shall
go
,
he
must
be
furnished
with
power
and
strength
from
God
to
go
thither
:
for
,
there
shall
thy
hand
lead
me
,
importeth
so
much
.
7.
Gods
power
and
justice
shall
ever
be
a
mans
master
,
go
whithersoever
he
shall
go
;
Thy
right
hand
shall
hold
me
.
8.
The
fugitive
sinner
hath
many
devices
in
his
head
,
to
elude
Gods
sight
and
justice
,
and
all
to
deceive
himself
,
and
will
run
from
one
shift
to
another
,
before
he
turne
himself
to
God
;
and
his
thoughts
of
Gods
presence
are
so
grosse
,
as
amongst
other
thoughts
,
to
think
himself
hid
in
the
night
from
God
,
but
in
all
,
poor
fool
,
he
is
deceived
;
for
if
I
say
,
Surely
the
darknesse
shall
cover
me
,
even
the
night
shall
be
light
about
me
;
yea
,
the
darknesse
hideth
not
from
thee
,
bus
the
night
shineth
as
the
day
,
the
darknesse
and
the
night
are
both
alike
to
thee
.
Vers.
13.
For
thou
hast
possessed
my
reines
:
thou
hast
covered
me
in
my
mothers
wombe
.
14.
I
will
praise
thee
,
for
I
am
fearfully
and
wonderfully
made
:
marvellous
are
thy
works
,
and
that
my
soule
knowes
right
well
.
15.
My
substance
was
not
hid
from
thee
,
when
I
was
made
in
secret
,
and
curiously
wrought
in
the
lonest
parts
of
the
earth
.
16.
Thine
eyes
did
see
my
substance
yet
being
unperfect
,
and
in
thy
book
all
my
members
were
written
,
which
in
continuance
were
fashioned
:
when
as
yet
there
was
none
of
them
.
17.
How
precious
also
are
thy
thoughts
unto
me
,
O
God
:
how
great
is
the
summe
of
them
?
18.
If
I
should
count
them
,
they
are
more
in
number
then
the
sand
:
when
I
awake
,
I
am
still
with
thee
.
In
the
third
place
,
where
the
Psalmist
giveth
a
reason
of
Gods
exact
knowledge
of
,
and
power
over
him
,
because
he
hath
formed
him
in
the
belly
wonderfully
;
Learn
,
1.
In
regard
that
God
hath
made
us
in
the
wombe
,
and
we
live
,
and
move
,
and
subsist
by
his
power
,
it
is
not
possible
that
God
should
not
know
our
words
,
works
and
thoughts
and
all
,
and
have
us
alwayes
in
his
sight
and
under
his
power
:
For
thou
hast
possessed
my
reines
,
thou
hast
covered
me
in
my
mothers
wombe
.
2.
The
knowledge
of
God
,
and
his
Government
of
the
creature
,
is
not
like
a
mans
,
who
setteth
himself
for
a
while
on
this
object
,
and
then
turneth
off
to
another
object
,
but
Gods
Knowledge
and
Government
is
a
setled
possessing
of
his
own
workmanship
,
by
a
constant
beholding
,
by
a
setled
ruling
of
his
work
,
by
a
constant
maintaining
and
judging
of
the
most
secret
motion
of
a
mans
spirit
:
For
thou
hast
possessed
my
reines
,
thou
hast
covered
me
in
my
mothers
wombe
.
3.
The
Lord
in
framing
our
bodies
in
our
mothers
wombe
,
did
cover
his
tender
work
with
his
mighty
power
from
all
inconveniences
,
as
with
a
shield
:
Thou
hast
covered
me
in
my
mothers
wombe
.
4.
The
right
sight
of
Gods
workmanship
in
our
very
bodies
,
will
force
us
to
praise
Gods
unspeakable
wisdom
:
I
will
praise
thee
,
for
I
am
fearfully
made
.
5.
When
God
is
seen
in
his
glory
in
any
thing
,
his
majesty
becometh
terrible
to
the
beholder
,
his
glory
is
so
bright
;
I
am
fearfully
made
.
6.
As
the
Lords
rare
works
,
without
consideration
,
look
upon
a
man
very
common
like
,
so
his
common
works
being
well
considered
,
become
very
wonderful
:
I
am
wonderfully
made
.
7.
The
right
sight
of
any
one
of
Gods
works
,
giveth
light
in
all
his
works
,
to
shew
them
all
wonderous
:
Marvellous
are
thy
works
.
8.
The
consideration
of
Gods
work
in
our
bodies
well
digested
,
is
profitable
for
our
soul
:
And
that
my
soul
knoweth
right
well
.
9.
As
the
Lord
doth
acqu●int
us
with
his
works
,
we
should
observe
them
well
,
and
bear
witnesse
to
what
we
observe
for
his
glory
,
as
David
doth
,
saying
,
And
that
my
soule
knoweth
right
well
.
10.
In
the
framing
of
our
bodies
God
knoweth
what
he
is
making
,
neither
darknesse
nor
distance
of
heaven
from
earth
,
nor
any
other
impediment
,
doth
hinder
him
in
his
working
:
My
substance
was
not
hid
from
thee
,
when
I
was
made
in
secret
.
11.
The
making
of
a
mans
body
of
so
many
bones
,
arteries
,
veines
,
sinewes
,
&c.
is
a
most
curious
piece
of
work
;
I
was
curiously
wrought
in
the
lowest
parts
of
the
earth
.
12.
God
seeth
th●ngs
before
they
be
made
,
and
his
purpose
to
make
hath
no
lesse
clearnesse
of
kn●wledge
of
the
thing
to
be
made
,
then
the
subsistence
of
it
when
it
is
made
can
give
;
and
God
in
his
decree
to
do
,
knoweth
the
thing
to
be
done
,
as
fully
as
when
it
is
done
:
Thine
eyes
did
see
my
substance
,
yet
being
imperfect
,
and
in
thy
book
all
my
members
were
written
,
which
in
continuance
were
fashioned
,
when
as
yet
there
was
none
of
them
.
13.
The
Lords
decrees
of
things
to
be
done
,
are
so
clear
,
so
determinate
,
so
certain
,
as
if
the
description
and
history
of
the
thing
already
come
to
passe
were
written
in
a
book
:
for
so
much
doth
the
comparison
taken
from
a
written
book
to
shew
the
nature
of
Gods
decrees
,
Import
;
In
thy
book
all
my
members
were
written
,
which
in
continuance
were
fashioned
,
when
as
yet
there
was
none
of
them
.
14.
There
is
rare
wisdome
to
be
learned
out
of
Gods
decrees
and
works
;
How
precious
are
thy
thoughts
unto
me
?
15.
What
pains
a
man
taketh
in
the
searching
thereof
,
is
well
recompensed
with
pleasure
and
profit
,
as
Davids
experience
doth
teach
.
16.
We
should
studie
this
wisdom
till
we
finde
it
sweet
,
and
then
lay
it
up
as
a
precious
jewel
in
our
minde
,
when
we
have
found
it
:
How
precious
also
are
thy
thoughts
unto
me
,
O
God
?
17.
All
Gods
revealed
decrees
,
are
the
matter
of
the
beleevers
comfort
and
his
joy
,
how
harsh
soever
they
seem
to
the
unbeliever
and
unrenewed
man
;
How
precious
also
are
thy
thoughts
unto
me
,
O
God
?
18.
The
particulars
of
Gods
purpose
and
decreed
will
toward
his
own
children
,
which
from
time
to
time
do
come
to
light
,
as
they
are
revealed
by
the
daily
execution
of
them
,
are
innumerable
;
How
great
is
the
summe
of
them
?
if
I
should
count
them
,
they
are
more
in
number
then
the
sand
.
19.
Albeit
the
most
vigilant
of
the
Saints
sometimes
fall
in
drowsinesse
and
sleepinesse
of
Spirit
,
that
they
cannot
perceive
Gods
presence
with
them
,
and
care
of
them
,
and
love
unto
them
,
yet
when
the
Lord
wakeneth
up
their
soules
,
and
reneweth
their
spiritual
senses
,
they
are
forced
to
see
and
acknowledge
that
the
Lord
doth
never
leave
them
,
even
when
they
least
perceive
his
presence
:
For
,
when
I
awake
,
I
am
still
with
thee
,
doth
import
all
this
.
Ver.
19.
Surely
thou
wilt
slay
the
wicked
,
O
God
:
depart
from
me
therefore
ye
bloody
men
.
20.
For
they
speak
against
thee
wickedly
:
and
thine
enemies
take
thy
Name
in
vain
.
In
the
last
place
,
he
confesseth
his
judgement
of
,
and
affection
toward
his
adversaries
,
and
offereth
all
to
be
searched
and
approved
of
God
,
and
himself
to
be
directed
thereafter
unto
life
everlasting
:
and
first
,
he
sheweth
his
judgement
of
his
adversaries
,
and
the
reason
of
his
abhorring
the
fellowship
of
their
courses
.
Whence
learn
,
1.
Where
we
perceive
wickeddesse
to
reign
,
there
we
may
be
assured
destruction
will
follow
:
Surely
,
thou
wilt
slay
the
wicked
,
O
God
.
2.
When
we
do
passe
our
judgement
of
mens
persons
and
courses
,
we
had
need
to
conform
our
judgment
unto
what
we
know
the
Lord
will
allow
as
here
the
Psalmist
doth
,
directing
his
speech
to
God
,
3.
When
the
Lord
will
comfort
his
servants
under
persecution
,
he
will
let
them
see
not
only
their
own
blessednes
in
himself
,
but
also
the
destruction
of
their
enemies
approaching
,
as
here
we
see
.
4.
When
we
see
destruction
attending
upon
the
way
wherein
others
are
walking
,
we
ought
to
keep
off
from
fellowship
with
their
unfruitful
works
or
darknesse
:
for
otherwise
whatsoever
duties
any
special
relations
do
call
for
at
our
hands
,
David
was
very
observant
of
them
toward
his
greatest
enemies
▪
but
he
separated
from
them
only
as
wicked
and
as
bloody
,
and
as
they
were
on
a
course
of
perdition
;
Depart
from
me
therefore
ye
bloody
men
.
5.
When
we
have
a
controversie
with
the
wicked
,
we
should
take
heed
that
private
spleen
do
not
rule
us
,
but
that
only
our
in●erest
in
Gods
quarrel
with
them
doth
move
us
,
as
the
Psalmist
doth
here
:
For
they
speak
against
thee
wickedly
.
6.
What
the
wicked
do
or
speak
against
Gods
servants
for
righteousnesse
sake
,
it
is
against
God
in
effect
;
They
speak
against
thee
,
and
are
thy
enemies
.
7.
Such
as
professe
themselves
to
be
the
people
of
God
,
and
yet
do
persecute
the
godly
unjustly
,
under
the
colour
of
law
,
or
some
specious
pretences
,
do
in
effect
take
Gods
Name
in
vain
:
Thine
enemies
take
thy
Name
in
vain
.
Ver.
21.
Do
not
I
hate
them
,
O
LORD
,
that
hate
thee
?
and
am
not
I
grieved
with
those
that
rise
up
against
thee
?
22.
I
hate
them
with
perfect
hatred
:
I
count
them
mine
enemies
.
After
declaring
his
judgement
of
his
enemies
,
he
professeth
his
hatred
to
their
persons
,
qualified
with
wickednesse
,
as
is
said
Whence
learn
,
1.
There
are
some
men
,
who
beside
the
common
enmity
which
is
in
all
men
against
God
,
do
oppose
themselves
in
an
eminent
way
against
God
and
godlinesse
,
as
haters
of
God
;
for
this
the
text
doth
presuppose
.
2.
Such
as
are
perceived
open
enemies
unto
God
,
we
may
lawfully
hate
them
,
without
breach
of
the
law
of
love
:
for
the
love
which
we
owe
unto
God
absolutely
,
giveth
warrant
to
hate
them
who
oppose
God
comparatively
:
Do
not
I
hate
them
that
hate
thee
?
3.
Injuries
done
against
God
,
should
touch
and
affect
us
,
no
lesse
nearly
then
injuries
done
to
our selves
;
And
am
not
I
grieved
with
those
that
rise
up
against
thee
?
4.
When
God
is
injured
by
our
enemies
,
we
had
great
need
to
look
to
the
sincerity
of
our
affection
,
that
our
hatred
against
them
,
and
our
zeal
for
God
and
his
truth
be
upright
,
so
as
we
may
say
with
David
,
I
hate
them
with
a
perfect
hatred
,
I
count
them
mine
enemies
.
Ver.
23.
Search
me
,
O
God
,
and
know
my
heart
:
try
me
,
and
know
my
thoughts
.
24.
And
see
if
there
be
any
wicked
way
in
me
:
and
lead
me
in
the
way
everlasting
.
When
David
hath
searched
himself
,
and
is
approved
of
his
own
conscience
,
he
offereth
himself
over
again
to
be
searched
by
God
.
Whence
learn
,
1.
As
we
have
need
to
try
our
zeale
,
when
Gods
quarrel
and
our
interest
are
joyned
,
that
there
be
not
some
dregs
of
our
ill
humours
mixed
therewith
:
so
must
we
not
rest
upon
the
testimony
of
our
own
conscience
in
this
case
,
but
must
offer
our
heart
to
be
searched
of
God
,
over
and
over
again
,
and
must
intreat
him
to
purge
us
of
every
corrupt
mixture
,
as
David
doth
;
Search
me
,
O
God
,
and
know
my
heart
,
try
me
,
and
know
my
thoughts
.
2.
He
had
need
to
be
sincere
in
all
his
wayes
,
who
craveth
Gods
approbation
in
any
one
of
his
wayes
,
for
if
a
man
be
corrupt
in
any
of
his
wayes
,
he
may
deceive
his
own
heart
in
all
other
of
his
wayes
:
this
doth
David
import
,
when
he
saith
,
And
see
if
there
be
any
wicked
way
in
me
.
3.
Every
wicked
way
,
is
a
way
of
grief
,
trouble
and
sorrow
:
for
so
imports
the
name
given
to
it
in
the
original
.
4.
The
good
way
allowed
of
God
,
is
a
lasting
way
appointed
of
God
of
old
,
and
will
be
approved
by
him
for
ever
:
Lead
me
in
the
way
everlasting
.
5
We
cannot
walk
in
the
wayes
of
God
,
without
his
actual
and
effectual
leading
of
us
therein
,
beside
his
direction
given
in
common
by
his
Word
;
and
therefore
we
had
need
to
pray
with
David
,
Lead
me
in
the
way
everlasting
.
PSALME
CXL
.
DAvid
,
being
pursued
for
his
life
,
and
loaded
with
false
calumnies
of
wicked
men
,
prayeth
,
First
,
for
deliverance
from
them
,
v.
1
,
2
,
3
,
4
,
5
,
6
,
7.
Secondly
,
prayeth
against
them
,
v.
8
,
9
,
10
,
11.
Thirdly
,
declareth
the
Lords
gracious
answer
,
v.
12
,
13.
Ver.
1.
DEliver
me
,
O
LORD
,
from
the
evil
man
:
preserve
me
from
the
violent
man
.
2.
Which
imagine
mischiefes
in
their
heart
:
continually
are
they
gathered
together
for
warre
.
3.
They
have
sharpened
their
tongues
like
a
serpent
:
adders
poison
is
under
their
lips
.
Selah
.
In
his
prayer
for
deliverance
;
First
,
he
requesteth
for
preservation
from
their
cruel
devices
and
slanders
,
v.
1
,
2
,
3.
Then
repeateth
his
prayer
for
preservation
from
the
present
danger●
wherein
he
was
,
by
reason
of
the
snares
laid
for
him
,
v.
4
,
5.
Thirdly
,
he
repeateth
his
petition
,
with
some
special
grounds
of
confidence
and
hope
to
be
relieved
,
v.
6.
From
the
first
request
;
Learn
,
That
most
innocent
and
godly
men
,
by
the
calumnies
of
the
wicked
,
are
sometimes
cast
in
great
dangers
,
whence
they
see
no
appearance
of
deliverance
,
for
clearing
their
name
,
or
saving
of
their
life
,
except
God
finde
it
out
:
and
in
this
case
God
is
and
should
be
their
refuge
;
Deliver
me
,
O
Lord
,
from
the
evil
man
.
2.
How
wicked
soever
,
how
violent
soever
the
enemies
of
Gods
children
be
,
God
can
rescue
his
servants
out
of
their
hands
:
Preserve
me
from
the
violent
man
.
3.
Such
as
not
only
in
fit
of
passion
,
but
also
in
cold
blood
,
resolve
to
do
mischief
to
the
godly
,
may
justly
be
esteemed
evil
men
,
violent
men
,
for
so
are
they
here
described
;
Which
imagine
mischief
in
their
hearts
.
4.
When
wicked
men
have
devised
what
they
can
by
themselves
against
the
righteous
,
they
cannot
trust
their
own
wits
,
as
able
to
make
the
plot
fast
,
except
they
consult
one
with
another
frequently
,
that
they
may
joyne
their
counsels
and
their
forces
together
,
to
make
the
snare
sure
;
Continually
they
are
gathered
together
for
warre
.
5.
That
wicked
men
may
the
better
carry
on
their
designe
against
the
godly
,
they
possesse
the
simple
people
with
prejudices
of
them
,
devising
and
spreading
false
lies
,
and
bloody
calumnies
of
them
,
contrived
with
great
cunning
,
and
made
very
probable
in
appearance
,
lest
any
should
pity
them
,
when
they
are
cut
off
;
They
have
sharpenyd
their
tongue
like
a
serpent
.
6.
When
the
wicked
have
vented
deadly
lies
of
the
godly
,
they
have
in
readinesse
new
slanders
and
capital
crimes
to
charge
them
with
falsely
:
Adders
poison
is
under
their
lips
.
Ver.
4.
Keep
me
,
O
LORD
,
from
the
hands
of
the
wicked
:
preserve
me
from
the
violent
man
,
who
have
purposed
to
overthrow
my
goings
.
5.
The
proud
have
hid
a
snare
for
me
,
and
cords
,
they
have
spread
a
net
by
the
way-side
:
they
have
se●
grinnes
for
me
.
Selah
.
In
his
repeated
petition
for
pr●servation
;
Learn
,
1.
It
wil
not
suffice
the
wicked
to
defame
the
godly
,
and
murther
them
in
heart
and
tongue
,
but
also
they
seek
to
have
them
in
their
grips
,
except
God
interpose
himself
for
their
safety
:
Keep
me
,
O
Lord
,
from
the
hands
of
the
wicked
.
2.
The
desperate
resolution
of
the
wicked
to
overcome
the
godly
,
must
not
discourage
the
godly
,
but
sharpen
their
prayer
:
Preserve
me
from
the
violent
man
,
who
have
purposed
to
overthrow
my
goings
.
3.
Hunters
and
Fowlers
did
never
go
more
cunningly
to
work
,
by
snares
,
nets
and
traps
to
catch
their
prey
,
then
the
wicked
go
about
to
have
the
advantage
of
the
godly
,
to
bring
their
life
under
their
power
:
The
proud
have
laid
a
snare
for
me
and
cords
,
they
have
spread
a
net
by
the
way-side
,
they
have
set
grinnes
for
me
.
Ver.
6.
I
said
unto
the
LORD
,
Thou
art
my
God
:
heare
the
voice
of
my
supplications
,
O
LORD
.
7.
O
GOD
the
Lord
,
the
strength
of
my
salvation
:
thou
hast
covered
my
head
in
the
day
of
battel
.
In
the
repeating
of
his
petition
the
third
time
,
with
reasons
of
hope
to
be
helped
;
Learn
,
1.
The
malice
of
men
should
move
the
believer
to
make
use
of
Gods
favour
and
friendship
,
and
of
the
Covenant
with
him
,
I
said
unto
the
Lord
,
Thou
art
my
God
.
2.
The
claim
which
faith
layeth
unto
God
,
should
proceed
from
a
fixed
purpose
,
to
stand
to
its
right
and
interest
it
hath
in
God
:
I
said
unto
the
Lord
,
Thou
art
my
God
.
3.
When
faith
findeth
the
Covenant
fixed
,
then
prayer
findeth
vent
,
and
the
man
poureth
forth
his
desire
with
hope
,
as
here
:
Hear
the
voice
of
my
supplication
,
O
Lord
.
4.
When
misbelief
doth
present
to
the
godly
the
greatnesse
of
the
danger
,
the
mans
own
weaknesse
,
and
the
power
of
the
adversarie
,
faith
should
present
,
in
opposition
to
these
,
the
strength
of
God
and
his
power
for
salvation
,
as
engaged
by
Covenant
to
the
behoof
of
the
believer
:
O
God
the
Lord
,
the
strength
of
my
salvation
.
5.
As
present
straits
should
bring
to
minde
by-gone
dangers
and
deliverances
,
so
by-gone
experience
of
delivery
should
strengthen
faith
for
the
present
:
for
this
use
David
maketh
of
his
present
and
by-gone
exercise
.
6.
In
time
of
danger
God
useth
to
interpose
himself
,
for
the
preservation
of
his
own
servant
,
more
nearly
and
closely
,
then
a
helme●
cleaveth
to
a
mans
head
in
the
day
of
battel
,
and
doth
ward
off
a
blow
better
,
then
any
piece
of
armour
can
do
,
as
Davids
experience
teacheth
;
Thou
hast
covered
my
head
in
the
day
of
battel
.
Ver.
8.
Grant
not
,
O
LORD
,
the
desires
of
the
wicked
:
further
not
his
wicked
device
,
lest
they
exalt
themselves
.
Selah
.
9.
As
for
the
head
of
those
that
compasse
me
about
:
let
the
mischief
of
their
own
lips
cover
them
.
10.
Let
burning
coales
fall
upon
them
,
let
them
be
cast
into
the
fire
:
into
deep
pits
,
that
they
rise
not
up
again
.
11.
Let
not
an
evil
Speaker
be
established
in
the
earth
:
evil
shall
hunt
the
violent
man
to
overthrow
him
.
In
the
second
part
of
the
Psalme
,
wherein
he
prayeth
against
his
enemies
;
Learn
,
1.
God
can
overthrow
all
the
devices
of
the
wicked
,
and
the
wicked
can
effect
nothing
against
the
godly
,
except
God
grant
them
their
desire
;
for
so
much
doth
this
prayer
import
:
Grant
not
,
O
Lord
,
the
desires
of
the
wicked
.
2.
The
prayer
of
the
godly
against
the
plots
of
the
wicked
,
hath
more
power
to
overturn
them
,
then
the
wicked
have
wit
or
strength
to
promote
them
;
Further
not
his
wicked
device
.
3.
When
one
of
the
wicked
findeth
successe
in
his
wicked
devices
,
all
of
them
grow
proud
,
and
do
misken
God
for
that
cause
:
Furrher
not
his
wicked
device
,
lest
they
exalt
themselves
.
4.
God
will
not
give
alwayes
successe
unto
the
wicked
oppressors
of
his
people
,
were
there
no
other
reason
for
it
but
this
one
,
to
crush
the
pride
of
his
enemies
▪
and
to
make
it
cease
;
Further
not
his
wicked
device
,
lest
they
exalt
themselves
.
5.
What
mischief
the
wicked
have
threatened
to
bring
upon
the
godly
,
shall
fall
upon
themselves
,
and
bitter
as
gall
shall
their
part
be
,
(
as
the
Word
will
suffer
in
the
Original
,
)
who
are
chief
Ring-leaders
of
the
pe●●●●ution
of
the
godly
:
As
for
the
head
of
them
that
compasse
me
about
,
let
the
mischief
of
their
own
lips
cover
them
.
6.
The
overthrow
of
the
wicked
shall
come
upon
them
,
as
the
ruine
of
a
wall
covering
them
and
smothering
them
:
Let
mischief
cover
them
;
their
torment
shall
be
piercing
and
intolerable
,
like
the
perdition
of
Sodom
;
Let
burning
coals
fall
upon
them
;
no
escaping
for
them
,
Let
them
be
cast
into
the
fire
;
no
getting
out
of
the
torment
,
no
recovery
for
them
:
Let
them
be
cast
into
deep
pits
,
that
they
rise
not
again
.
7.
Backbiters
and
Calumniators
shall
not
only
be
debarred
from
heaven
,
but
also
Gods
curse
shall
follow
them
on
earth
,
and
not
suffer
them
nor
their
posterity
to
enjoy
quiet
prosperity
in
the
world
:
Let
not
an
evil
Speaker
be
eshablished
in
the
earth
.
8.
When
oppression
hath
cried
to
God
against
the
oppressor
,
it
is
sent
forth
as
a
Serjeant
to
follow
him
at
the
heels
whereever
he
go
,
till
it
overtake
him
,
and
throw
him
headlong
into
destruction
:
Evil
shall
hunt
the
violent
man
to
overthrow
him
.
Vers.
12.
I
know
that
the
LORD
will
maintain
the
cause
of
the
afflicted
:
and
the
right
of
the
poore
.
13.
Surely
the
righteous
shall
give
thanks
unto
thy
Name
:
the
upright
shall
dwell
in
thy
presence
.
In
the
third
part
of
the
Psalme
,
is
the
answer
of
the
Psalmists
prayer
,
in
a
comfortable
perswasion
of
Gods
maintaining
of
his
persecuted
children
,
&
delivering
of
his
own
afflicted
servants
out
of
all
their
troubles
.
Whence
learn
,
1.
Whosoever
shal
persecute
and
oppresse
the
righteous
,
shall
finde
God
their
Party
,
joyned
in
the
cause
with
the
afflicted
:
The
Lord
will
maintain
the
cause
of
the
afflicted
.
2.
The
faith
of
Gods
assistance
is
a
sufficient
comfort
to
the
godly
,
to
uphold
them
till
the
deliverance
come
,
and
this
perswasion
God
useth
to
give
to
his
persecuted
servants
for
their
upholding
;
I
know
that
the
Lord
will
maintain
the
cause
of
the
afflicted
.
3.
The
main
thing
which
the
Lords
servants
do
care
for
,
is
their
cause
and
their
right
,
that
whatsoever
they
shall
suffer
,
their
cause
may
go
free
and
be
justified
:
and
this
the
Lord
doth
secure
here
:
The
Lord
will
maintain
the
cause
of
the
afflicted
,
and
the
right
of
the
poore
.
4.
Whatsoever
hardship
the
godly
do
meet
with
in
their
exercise
,
joy
and
deliverance
shall
close
their
troubles
,
and
whatsoever
prayer
and
mourning
they
shall
be
driven
unto
by
persecution
,
praise
and
thanksgiving
shall
be
the
last
part
of
their
trial
;
and
this
the
Lord
will
have
his
people
perswaded
of
:
Surely
the
righteous
shall
give
thanks
unto
thy
Name
.
5.
Whatsoever
imperfections
the
beleever
shall
finde
in
himself
,
yet
his
upright
and
sincere
dealing
with
God
,
by
the
daily
acknowledgement
of
what
is
amisse
in
him
,
and
by
his
making
use
of
the
remedy
held
forth
in
the
Gospel
,
shall
prove
him
to
be
a
righteous
man
;
for
the
righteous
and
the
upright
man
here
is
one
.
6.
Beside
all
the
comfortable
blinks
of
Gods
kindnesse
in
this
world
,
granted
to
the
believer
,
he
hath
assurance
of
perseverance
,
and
of
everlasting
fellowship
with
God
:
The
upright
shall
dwell
in
thy
presen●e
.
PSALME
.
CXLI
.
THe
Psalmist
,
being
in
distresse
by
the
malicious
persecution
of
his
adversaries
,
prayeth
for
relief
,
and
for
a
holy
carriage
under
his
trouble
;
till
his
own
full
delivery
,
and
till
his
enemies
distruction
should
come
.
The
petitions
are
seven
:
the
first
is
general
,
for
acceptation
of
his
person
,
and
granting
of
his
prayer
,
v.
1
,
2.
The
next
is
,
for
direction
of
his
speeches
,
v.
3.
The
third
is
,
for
guiding
of
his
heart
and
actions
,
v.
4.
The
fourth
is
,
for
the
benefit
of
the
fellowship
of
the
Saints
,
by
their
wholesome
counsell
and
admonition
,
v.
5.
with
the
reasons
thereof
,
v.
6
,
7.
The
fifth
is
,
for
the
comfort
of
spiritual
communion
with
God
,
v.
8.
The
sixth
is
,
for
preservation
from
the
plots
of
the
enemies
,
v.
9.
The
seventh
is
,
for
the
overthrow
of
his
enemies
,
v.
10.
Vers.
1.
LORD
,
I
crie
unto
thee
,
make
haste
unto
me
:
give
eare
unto
my
voice
when
I
crie
unto
thee
.
2.
Let
my
prayer
be
set
forth
before
thee
as
incense
:
and
the
lifting
up
of
my
hands
as
the
evening
sacrifice
.
In
the
first
petition
,
which
is
general
,
for
granting
of
his
prayer
,
and
accepting
of
his
person
in
his
prayer
;
Learn
,
1.
Mi●-beliefe
doth
seek
many
wayes
for
delivery
from
trouble
,
but
faith
hath
but
one
way
,
to
go
to
God
,
to
wit
,
by
prayer
,
for
whatsoever
is
needfull
:
Lord
,
I
crie
unto
thee
.
2.
Present
danger
,
or
long
continuance
of
trouble
,
doth
put
an
edge
upon
the
devotion
of
the
believer
:
Lord
,
I
crie
unto
thee
.
3.
Albeit
the
godly
dare
not
set
a
time
to
God
when
he
shall
come
,
yet
they
may
declare
the
strait
they
finde
themselves
in
,
and
what
need
they
have
of
speedy
help
:
Make
haste
unto
me
.
4.
As
it
is
an
ordinary
tentation
suggested
to
the
godly
in
the
time
of
trouble
,
when
they
pray
and
do
not
receive
answer
,
that
their
supplication
is
mis-regarded
:
so
should
it
be
repelled
by
renewing
of
our
petition
so
oft
as
it
is
offered
,
as
this
example
teacheth
;
Give
eare
unto
my
voyce
,
when
I
cry
unto
thee
.
5.
The
prayer
of
Gods
children
,
is
very
sweet
smelled
and
acceptable
to
God
,
through
the
mediation
of
Christ
,
as
the
ceremonial
offering
of
incense
,
and
sacrifice
(
whereunto
David
here
doth
allude
,
did
signifie
:
Let
my
prayer
be
set
forth
before
thee
,
as
incense
;
and
the
lifting
up
of
my
hands
,
as
the
evening
sacrifice
.
6.
Our
prayers
unto
God
should
be
joyned
with
submissivenesse
of
spirit
,
self-denial
and
hopefull
dependance
on
God
:
for
so
much
doth
the
gesture
of
lifting
up
of
the
hands
in
prayer
of
its
own
nature
signifie
,
and
therefore
here
the
gesture
is
put
for
the
prayer
,
which
should
be
joyned
with
such
an
inward
disposition
;
Let
the
lifting
up
of
my
hands
be
as
evening
sacrifice
.
Vers.
3.
Set
a
watch
(
O
LORD
)
before
my
mouth
:
keep
the
door
of
my
lips
.
In
the
second
petition
,
which
is
more
special
,
for
direction
of
his
speeches
;
Learn
,
1.
The
godly
in
their
trouble
,
especially
by
persecution
,
are
under
tentation
to
hurt
their
own
cause
by
unadvised
and
passionate
speeches
:
for
this
doth
the
prayer
import
.
2.
As
words
of
passion
from
our
muddy
affection
,
are
ready
to
break
out
in
time
of
trouble
,
so
should
we
in
the
sense
of
our
own
inablity
to
suppresse
them
,
intreat
God
to
bridle
our
tongue
,
that
nothing
break
forth
to
his
dishonour
,
Set
a
watch
,
O
Lord
,
before
my
mouth
▪
keep
the
door
of
my
lips
.
Vers.
4.
Incline
not
mine
heart
to
any
evil
thing
,
to
practise
wicked
works
with
men
that
worke
iniquity
:
and
let
me
not
eat
of
their
dainties
.
In
the
third
petition
,
for
guiding
of
his
heart
,
and
actions
;
Learn
,
1.
The
godly
are
subject
also
to
another
tentation
under
persecution
,
to
be
driven
to
some
unlawfull
way
of
revenge
or
some
sinfull
compliance
with
the
wicked
,
either
by
terror
or
allurement
,
as
this
petition
doth
import
.
2.
The
holiest
of
Gods
servants
have
reason
to
pray
unto
God
,
Lead
us
not
into
tentation
,
when
they
consider
that
their
daily
sinning
,
may
open
a
door
to
justice
,
to
give
over
their
hearts
,
for
a
time
,
to
its
own
natural
wicked
inclination
:
for
in
the
sense
of
this
danger
,
David
prayeth
;
Encline
not
my
heart
to
any
evil
thing
.
3.
As
to
meet
injuries
with
injuries
,
is
not
a
meanes
to
be
rid
out
of
trouble
,
but
a
meanes
to
involve
us
in
further
trouble
:
so
also
to
comply
with
workers
of
iniquity
,
for
fear
of
danger
from
them
,
is
not
a
meanes
to
eschew
trouble
,
but
rather
a
meanes
to
draw
down
Gods
wrath
:
Encline
not
my
heart
to
any
evil
thing
,
to
practise
wicked
works
with
them
that
work
iniquity
.
4.
As
the
Lord
is
the
only
Sovereigne
over
the
heart
,
in
whose
hand
the
heart
is
,
to
turne
it
where
he
pleaseth
,
so
will
he
being
intreated
by
prayer
,
set
it
right
;
Incline
not
my
heart
to
any
evil
thing
.
5.
The
present
pleasure
and
commoditie
of
sinne
,
is
in
high
estimation
with
the
sinner
,
and
much
sweeter
to
him
then
what
he
may
lawfully
enjoy
;
The
pleasures
of
sinne
are
his
delicates
.
6.
No
man
can
keep
himselfe
from
being
taken
with
the
allurements
of
a
sinfull
course
,
except
the
Lord
preserve
him
:
Let
me
not
eat
of
their
dainties
.
7.
The
holies●
men
in
Scripture
,
have
been
most
sensible
of
the
impotency
of
their
own
free
will
,
and
inability
to
resist
tentations
,
or
to
bring
forth
the
habits
of
grace
unto
action
;
most
diffident
of
themselves
,
most
dependant
upon
God
,
most
carefull
to
make
use
of
meanes
,
and
consciencious
in
following
of
ordinances
,
as
their
prayers
do
testifie
:
Encline
not
my
heart
to
any
evil
thing
,
let
me
not
eat
of
their
dainties
.
Vers.
5.
Let
the
righteous
smite
me
,
it
shall
be
a
kindnesse
,
and
let
him
reprove
me
,
it
shall
be
an
excellent
oile
,
which
shall
not
break
my
head
:
for
yet
my
prayer
also
shall
be
in
their
calamities
.
The
fourth
petition
,
is
for
the
benefit
of
the
communion
of
Saints
,
wherein
David
perceiving
the
mischief
which
unhappy
flatterers
about
the
King
,
procured
to
the
King
,
and
to
the
godly
in
the
land
,
he
prayeth
to
God
,
to
grant
him
such
godly
men
about
him
,
as
would
never
consent
to
any
wrong
deed
of
his
,
but
would
disswade
him
,
dissent
from
him
,
yea
,
reprove
and
rebuke
him
rather
,
if
need
were
;
which
sort
of
friendly
smiting
of
him
,
he
promiseth
shall
be
most
acceptable
to
him
:
and
for
this
,
he
giveth
four
reasons
:
the
first
whereof
is
,
because
he
had
so
much
love
to
his
enemies
as
to
pitty
them
in
their
calamities
,
and
to
pray
for
them
.
Whence
learn
,
1.
As
flatterers
are
a
plague
to
Princes
,
especially
when
they
are
upon
unjust
courses
:
so
righteous
and
faithfull
admonishers
of
us
,
in
whatsoever
place
we
are
in
,
are
a
notable
blessing
,
and
worthy
to
be
prayed
for
:
Let
the
righteous
smite
me
.
2.
According
as
a
man
doth
hate
sinne
,
and
love
righteousnesse
,
so
he
hateth
flattery
,
and
loveth
to
be
freely
dealt
with
,
and
reproved
or
admonished
:
for
it
is
the
love
of
righteousnesse
,
and
hatred
of
sinne
,
which
maketh
David
say
,
Let
the
righteous
smite
me
.
3.
No
man
is
so
farre
mortified
,
but
a
reproof
will
be
a
wound
to
his
proud
flesh
:
Let
the
righteous
smite
me
.
4.
Free
dealing
and
plaine
reproof
,
is
a
fruit
of
love
unfeigned
:
Let
the
righteous
smite
me
,
it
shall
be
a
kindnesse
.
5.
As
most
precious
oile
is
to
the
body
,
so
is
the
counsell
,
admonition
,
and
reproof
of
the
righteous
to
the
soul
:
for
the
fruit
of
both
is
health
and
gladnesse
;
Let
him
reprove
me
;
it
shall
be
an
excellent
oile
,
which
shall
not
break
my
head
.
6.
The
godly
when
they
are
persecuted
,
need
not
to
seek
private
revenge
:
for
calamities
do
abide
their
persecutors
,
which
they
by
faith
in
Gods
Word
,
may
clearly
foresee
,
as
David
here
doth
presuppose
unquestionably
,
that
their
calamities
were
coming
:
My
prayer
shall
be
in
their
calamities
.
7.
The
Lords
children
should
be
so
far
from
private
revenge
,
and
so
ready
to
come
off
that
course
,
if
they
be
tempted
to
it
,
that
they
should
keep
so
much
love
to
their
adversaries
,
as
may
make
them
discharge
all
commanded
duties
toward
them
,
as
David
here
is
disposed
,
whose
words
import
thus
much
,
if
I
were
set
upon
private
revenge
,
Lord
let
me
finde
a
friend
to
hinder
me
,
because
I
resolve
to
follow
the
duties
of
commanded
love
toward
mine
adversaries
:
For
yet
my
prayer
also
shall
be
in
their
calamities
.
And
this
is
the
first
reason
of
the
fourth
petition
.
Vers.
6.
When
their
judges
are
overthrown
in
stony
places
:
they
shall
heare
my
words
,
for
they
are
sweet
.
The
second
reason
is
,
from
his
purpose
to
deal
with
the
simple
people
,
(
who
now
did
persecute
him
,
by
the
misleading
of
their
corrupt
Rulers
)
as
with
his
kindly
subjects
,
disciples
or
children
;
and
doth
hope
to
finde
them
tractable
:
Whence
learn
,
1.
Difference
must
be
put
between
ring
leaders
in
an
evill
course
,
and
those
that
follow
it
in
simplicity
;
for
so
doth
the
Prophet
here
put
difference
betwixt
the
people
,
and
their
corrupt
and
wicked
Judges
.
2.
Wicked
Rulers
and
mis-leaders
of
people
,
shall
be
fearfully
punished
,
as
they
who
are
cast
down
from
a
steep
place
,
and
fall
among
stones
;
Their
judges
shall
be
overthrown
in
stony
places
.
3.
Mis-led
people
should
be
kindly
entertained
,
and
instructed
in
the
truth
of
Gods
Word
,
as
disciples
and
children
,
so
soon
as
the
Lord
doth
offer
opportunity
:
When
their
judges
shall
be
overthrown
in
stony
places
,
they
shall
hear
my
words
.
4.
As
the
doctrine
of
grace
and
godlinesse
is
sweet
and
pleasant
in
it selfe
,
so
should
it
be
esteemed
of
by
the
preachers
,
and
so
recommended
to
the
people
,
and
so
handled
in
the
way
of
preaching
of
it
,
as
it
may
be
acknowledged
by
the
people
to
be
such
;
and
this
shall
be
,
if
with
the
deciphering
of
sinne
and
the
curse
,
the
remedy
constantly
be
holden
forth
in
Christ
;
if
with
the
doctrine
of
all
moral
duties
,
people
be
directed
to
draw
strength
to
obey
them
from
Christ
,
and
to
seek
to
have
their
service
acceptable
through
Christ
;
for
thus
shall
the
words
of
the
Lord
be
both
pleasant
and
profitable
to
people
:
This
course
did
David
resolve
,
They
shall
hear
my
words
,
for
they
are
sweet
.
Ver.
7.
Our
bones
are
scattered
at
the
grave
mouth
:
as
when
one
cutteth
and
cleaveth
wood
upon
the
earth
.
This
is
a
third
reason
,
not
only
of
the
fourth
petition
,
but
also
,
and
mainly
of
the
whole
prayer
,
for
comfort
and
delivery
from
persecution
,
wherein
many
of
the
Lords
Priests
were
slaine
,
and
many
others
of
Davids
friends
were
undone
,
and
no
more
regard
had
of
their
lives
and
bones
,
then
the
hewer
of
wood
hath
regard
to
the
chips
which
fall
off
in
hewing
:
wherein
David
and
his
followers
,
were
a
type
of
Christ
,
and
of
his
followers
,
whose
persecution
is
here
represented
,
and
Prophesied
of
.
Whence
learn
,
1.
Albeit
the
death
of
the
Lords
servants
be
dear
unto
him
,
yet
their
lives
,
and
the
burial
of
their
bones
,
are
no
more
regarded
by
the
wicked
,
then
so
many
chips
of
wood
,
which
the
hewer
of
wood
heweth
off
with
his
axe
:
Our
bones
are
scattered
at
the
graves
mouth
,
as
when
one
cutteth
and
cleaveth
wood
upon
the
earth
.
2.
When
Christs
subjects
are
so
entertained
,
(
as
here
is
set
forth
)
their
case
being
presented
unto
God
,
hath
no
small
force
to
draw
down
delivery
,
and
to
bring
a
change
of
the
affaires
of
their
foes
,
as
the
force
of
the
reason
annexed
unto
the
prayer
doth
teach
.
Vers.
8.
But
mine
eyes
are
unto
thee
,
O
GOD
the
Lord
:
in
thee
is
my
trust
,
leave
not
my
soul
destitute
.
The
fourth
reason
of
the
petition
,
relating
mainly
to
the
prayer
for
delivery
:
after
which
is
subjoyned
the
fifth
petition
,
including
the
substance
of
all
his
prayer
.
Whence
learn
,
1.
How
great
soever
the
darknesse
of
his
calamities
may
be
,
and
how
thick
soever
the
cloudes
of
present
trouble
are
,
to
hide
from
us
the
Lords
care
of
us
,
and
his
loving
kindnesse
unto
us
,
yet
faith
must
look
,
and
pierce
through
them
all
unto
God
,
and
to
his
power
and
constancy
of
truth
and
love
:
But
mine
eyes
are
unto
thee
.
2.
Whensoever
faith
turneth
it selfe
toward
the
Lord
,
it
seeth
sufficiency
in
God
to
help
,
as
the
man
hath
need
:
Mine
eyes
are
toward
thee
,
O
God
the
Lord
.
3.
As
it
is
good
to
believe
in
God
in
time
of
greatest
straites
,
so
it
is
good
to
avow
our
beliefe
before
God
,
and
to
observe
this
for
our
further
strengthening
,
that
we
have
obtained
mercy
to
believe
,
as
here
David
doth
;
Mine
eyes
are
toward
thee
:
in
thee
is
my
trust
.
4.
A
soul
which
hath
God
for
a
covering
of
protection
and
comfort
,
hath
also
every
condition
it
can
be
in
,
well
seasoned
:
but
the
soul
that
lacketh
this
governing
,
is
bare
and
naked
,
and
destitute
,
without
guard
against
any
evil
which
may
fall
upon
it
:
against
this
evil
we
have
great
need
to
pray
,
Leave
not
my
soul
destitute
.
And
this
is
the
fifth
petition
in
this
prayer
.
Vers.
9.
Keep
me
from
the
snare
which
they
have
laid
for
me
:
and
the
grinnes
of
the
workers
of
iniquity
.
The
sixth
petition
,
is
to
be
saved
from
the
privie
plots
,
which
his
enemies
had
laid
against
him
.
Whence
learn
,
1.
The
adversaries
of
Gods
people
,
or
persecutors
of
the
righteous
for
righteousnesse
,
are
workers
of
iniquity
,
let
them
pretend
unto
godlinesse
,
lawes
,
or
justice
,
as
they
please
,
for
so
are
they
here
described
▪
2.
Persecutors
of
the
righteous
,
use
not
to
go
so
openly
to
work
,
as
to
persecute
them
directly
for
righteousnesse
,
but
do
make
plausible
lawes
and
statutes
,
which
may
seem
reasonable
to
the
world
,
and
yet
such
lawes
as
the
godly
cannot
without
sinne
obey
,
and
so
their
commands
do
insnare
the
godly
,
as
here
they
are
called
,
snares
and
grinnes
.
3.
From
the
plots
of
persecutors
,
and
in
special
from
iniquity
established
by
a
law
,
none
can
deliver
the
godly
so
,
as
they
shall
neither
sinne
nor
suffer
the
penalty
,
except
God
alone
:
Keep
me
from
the
snare
which
they
have
laid
for
me
,
and
the
grinnes
of
the
workers
of
iniquity
.
Vers.
10.
Let
the
wicked
fall
into
their
own
nets
:
whilest
that
I
withal
escape
.
The
seventh
petition
is
,
as
for
his
own
delivery
,
so
also
for
the
overthrow
of
obstinate
enemies
,
who
cannot
be
reclaimed
.
Whence
learn
,
1.
The
prayers
against
persecutors
which
are
dited
to
the
penmen
of
the
Scripture
,
are
prophecies
of
their
punishment
,
and
decrees
whereunto
the
Church
may
subscribe
in
the
general
:
and
this
prayer
is
one
among
the
rest
.
2.
When
the
persecutors
do
lay
plots
and
snares
against
the
righteous
,
they
lay
plots
against
themselves
;
and
there
is
no
need
of
another
plot
for
their
ruine
,
save
that
which
is
of
their
own
devising
:
Let
the
wicked
fall
into
their
own
net
.
3.
It
is
not
unusual
to
see
the
overthrow
of
persecutors
,
and
the
delivery
of
the
righteous
,
wrought
by
one
and
the
self-same
meanes
,
and
brought
about
at
one
time
:
Let
the
wicked
fall
into
their
own
net
,
whilest
that
I
withall
escape
.
PSALME
CXLII
.
Maschil
of
David
,
&c.
THis
Psalme
doth
shew
what
was
Davids
exercise
,
when
he
was
in
the
cave
of
one
of
the
mountaines
of
Engedi
,
(
1
Sam.
24.
)
flying
from
Saul
:
wherein
he
first
setteth
down
his
betaking
of
himselfe
to
prayer
in
general
,
v.
1
,
2.
Secondly
,
the
straits
wherein
he
was
for
the
time
,
v.
3
,
4.
Thirdly
,
what
was
the
special
petitions
of
his
prayer
,
with
the
reasons
thereof
,
v.
5
,
6
,
7.
From
the
inscription
;
Learn
,
1.
That
when
the
Lord
doth
put
any
of
his
children
in
straites
and
difficulties
,
he
is
providing
instruction
,
and
wise
direction
unto
them
,
and
to
others
,
by
the
meanes
,
for
this
danger
bringeth
forth
a
Psalme
of
instruction
:
Maschil
of
David
.
2.
The
profit
which
followeth
,
upon
sharp
exercises
,
is
able
to
recompence
all
the
paines
whereunto
they
are
put
in
trouble
,
as
this
particular
instance
doth
shew
.
3.
It
is
wisdome
for
us
to
mark
the
special
dangers
wherein
we
fall
,
and
how
we
have
behaved
our selves
therein
,
and
to
see
what
use
we
should
make
thereof
,
as
this
example
of
Davids
calling
to
minde
of
the
danger
he
was
in
,
in
the
cave
,
doth
teach
us
.
Vers.
1.
I
Cried
unto
the
LORD
with
my
voice
:
With
my
voice
unto
the
LORD
did
I
make
my
supplication
.
2.
I
poured
out
my
complaint
before
him
:
I
shewed
before
him
my
trouble
.
In
the
setting
down
of
his
exercise
in
this
danger
,
and
how
he
made
God
his
refuge
by
prayer
;
Learn
,
1.
The
grace
of
God
can
so
calme
a
mans
mind
,
in
the
deepest
danger
of
present
death
,
as
he
may
confidently
put
up
his
desire
for
delivery
;
and
no
danger
can
be
so
desperate
,
but
a
man
may
by
prayer
be
delivered
out
of
it
,
one
way
or
other
,
as
Davids
experience
teacheth
:
I
cried
unto
the
Lord
,
saith
David
,
being
in
the
cave
,
halfe
buried
as
in
a
grave
,
Saul
and
his
host
being
at
the
mouth
of
it
.
2.
He
that
is
acquainted
with
God
,
and
haunteth
his
presence
by
prayer
,
ordinarily
will
finde
a
ready
way
to
go
to
God
,
in
an
extraordinary
danger
,
whereof
David
in
this
difficulty
,
sheweth
his
experience
.
3.
The
uttering
of
right
words
,
with
the
voice
in
prayer
,
in
the
time
of
perplexity
,
is
a
work
of
faith
,
presuppose
there
were
so
much
inward
confusion
and
multitude
of
thoughts
in
the
minde
,
as
might
call
in
question
whether
the
supplication
of
so
perplexed
a
minde
could
be
an
acceptable
prayer
:
therefore
David
twice
mentioneth
the
uttering
of
his
voice
:
I
cried
with
my
voice
,
with
my
voice
.
4.
It
is
a
sweet
mercy
to
have
grace
to
pray
to
God
,
and
is
not
only
profitable
for
the
present
,
but
also
the
memory
of
this
mercy
is
refreshfull
afterward
,
as
experience
here
doth
shew
.
5.
It
may
be
an
ease
to
our
minde
,
when
we
are
full
of
perplexity
,
and
grief
and
fear
,
to
tell
the
Lord
what
aileth
us
:
I
poured
out
my
complaint
before
him
.
6.
To
present
our
confusion
and
perplexity
and
trouble
of
minde
,
to
be
looked
upon
by
God
,
and
to
be
read
by
him
,
is
a
reall
prayer
or
supplication
;
I
shewed
before
him
my
trouble
.
Ver.
3.
When
my
spirit
was
overwhelmed
within
me
,
then
thou
knewest
my
path
:
in
the
way
wherein
I
walked
,
have
they
privily
laid
a
snare
for
me
.
4.
I
looked
on
my
right
hand
,
and
beheld
,
but
there
was
no
man
that
would
know
me
,
refuge
failed
my
:
no
man
cared
for
my
soul.
The
straite
wherein
David
was
,
did
make
his
wit
to
faile
him
,
that
he
knew
not
what
to
do
:
for
albeit
his
cause
and
carriage
in
it
was
approved
of
God
,
yet
his
enemies
hunted
him
so
hard
,
as
they
had
very
nigh
catched
him
in
the
snare
;
his
souldiers
who
were
with
him
fainted
,
and
were
ready
to
shift
for
themselves
,
and
to
render
up
David
,
if
the
army
had
approached
to
the
cave
,
no
man
cared
for
his
life
,
none
would
stand
to
his
defence
.
Whence
learn
,
1.
Trouble
and
danger
in
extremity
,
do
put
a
mans
wit
on
work
to
think
upon
all
meanes
of
possible
delivery
,
and
when
none
can
be
found
,
the
minde
is
involved
in
perplexity
,
and
falleth
down
as
it
were
in
a
swoon
:
My
spirit
was
overwhelmed
within
me
.
2.
Whatsoever
danger
we
may
fall
into
,
it
is
good
that
our
cause
and
carriage
be
such
as
God
will
allow
:
This
was
Davids
advantage
here
,
When
my
spirit
was
overwhelmed
with
in
me
,
then
thou
knowest
my
path
,
that
is
,
thou
approvedst
my
part
,
who
was
unjustly
pursued
.
3.
How
innocently
so
ever
we
behave
our selves
,
yet
persecutors
will
not
cease
to
hunt
us
,
till
they
take
us
in
the
snare
,
if
they
can
:
In
the
way
wherein
I
walked
have
they
privily
laid
a
snare
for
me
.
4.
When
great
straites
do
come
,
wordly
friends
and
all
who
may
be
in
danger
for
helping
of
us
:
will
readily
forsake
us
:
and
this
is
the
lot
of
Christ
and
his
servants
,
who
in
suffering
for
righteousnesse
,
are
left
alone
without
all
comfort
or
encouragement
from
men
:
I
looked
on
my
right
hand
,
and
beheld
,
but
there
was
no
man
that
would
know
me
,
refuge
failed
me
;
no
man
cared
for
my
soul.
5.
It
is
lawfull
for
a
believer
to
make
use
of
lawfull
meanes
for
his
delivery
,
and
to
call
for
assistance
of
such
as
are
bound
to
assist
him
,
albeit
he
may
suspect
to
be
refused
,
as
David
did
here
.
Vers.
5.
I
cried
unto
thee
,
O
LORD
,
I
said
,
Thou
art
my
refuge
,
and
my
portion
in
the
land
of
the
living
.
6.
Attend
unto
my
cry
,
for
I
am
brought
very
low
,
deliver
me
from
my
persecutors
:
for
they
are
stronger
then
I.
7.
Bring
my
soul
out
of
prison
,
that
I
may
praise
thy
Name
;
the
righteous
shall
compasse
me
about
:
for
thou
shalt
deale
bountifully
with
me
.
In
the
last
place
,
he
setteth
down
his
last
refuge
,
and
the
words
of
his
prayer
,
with
the
reasons
to
help
his
hope
to
be
heard
.
Whence
learn
,
1.
Albeit
all
men
,
and
all
meanes
of
delivery
in
the
world
should
faile
us
,
yet
must
we
not
give
over
,
but
pray
to
God
,
and
depend
upon
him
,
who
never
faileth
his
supplicants
that
seek
him
,
as
David
did
;
I
cried
unto
thee
,
O
Lord
.
2.
The
lesse
comfort
we
finde
in
the
creature
,
we
should
trust
the
more
in
God
,
as
David
did
,
who
when
all
forsook
him
,
said
o
God
,
Thou
art
my
refuge
.
3.
God
alone
with
us
may
suffice
●s
in
every
condition
,
as
he
did
David
;
Thou
art
my
portion
in
the
land
of
the
living
.
4.
As
the
sense
of
our
own
weakness
,
and
of
our
adversaries
power
,
a●e
good
whe●stones
to
sharpen
our
prayer
:
so
the
lower
we
be
brought
and
emptied
of
carnal
confidence
,
we
may
expect
the
more
confidently
help
from
God
,
as
here
Dav●d
reasoneth
;
Attend
unto
my
cry
,
for
I
am
brought
very
low
:
deliver
me
from
my
persecutors
,
for
they
are
stronger
then
I.
5.
So
long
as
●he
godly
man
is
debarred
from
the
benefit
of
Gods
publick
worship
and
ordinances
,
he
is
but
in
a
prison
in
his
own
estimation
;
Bring
my
soul
out
of
prison
.
6.
The
end
of
our
prayer
for
delivery
out
of
trouble
,
should
be
that
we
may
the
more
freely
and
fruitfully
serve
the
Lord
:
Bring
my
life
out
of
prison
,
that
I
may
praise
thy
Name
.
7.
When
any
one
of
Gods
persecuted
servants
is
delivered
,
it
is
a
matter
of
comfort
,
joy
and
encouragement
,
and
of
mutual
congratulation
to
all
the
godly
,
who
have
interest
in
their
righteous
cause
any
way
;
The
righteous
shall
compasse
me
about
.
8.
Before
a
bodily
delivery
come
,
the
Lord
sometime
giveth
inward
assurance
that
it
shall
come
;
for
,
Thou
shalt
deal
bountifully
with
me
;
for
Davids
words
being
taken
as
spoken
in
the
cave
,
do
shew
so
much
.
PSALME
CXLIII
.
DAvid
being
in
great
trouble
of
mind
,
for
the
long
continuance
of
his
persecution
by
his
enemies
,
and
also
under
some
exercise
of
conscience
,
through
the
sense
of
his
sin
,
prayeth
in
this
Psalme
for
deliverance
in
general
,
from
his
twofold
trouble
,
v.
1
,
2.
because
of
his
pitiful
condition
set
down
,
v.
3
,
4
,
5
,
6.
Then
he
presseth
his
prayer
in
nine
more
special
petitions
,
in
the
rest
of
the
Psalme
.
Ver.
1
,
HEar
my
prayer
,
O
LORD
,
give
eare
to
my
supplications
:
in
thy
faithfulness
answer
me
,
and
in
thy
righteousnesse
.
2.
And
enter
not
into
judgement
with
thy
servant
:
for
in
thy
sight
shall
no
man
living
be
justified
.
In
the
prayer
,
as
it
is
generally
propounded
;
Learn
,
1.
Outward
bodily
trouble
is
able
to
raise
trouble
of
minde
,
and
trouble
of
conscience
also
,
especially
when
outward
trouble
continueth
long
,
and
God
seemeth
to
debar
prayer
from
accesse
,
or
not
to
give
answer
thereto
,
as
this
experience
of
David
sheweth
,
2.
Whatsoever
be
the
trouble
of
a
mans
minde
,
and
from
what
cause
soever
it
ariseth
,
prayer
is
the
first
and
readiest
meanes
of
ease
and
quietnesse
,
as
here
we
see
in
David
,
Hear
my
prayer
,
O
Lord
,
and
give
eare
to
my
supplication
.
3.
The
Lords
faithfulnesse
and
righteousnesse
,
which
serve
to
terrifie
a
natural
man
,
are
props
and
pillars
of
comfort
and
encouragement
unto
the
believer
,
who
is
fled
to
the
throne
of
grace
:
In
thy
faithfulnesse
answer
me
,
and
in
thy
righteousnesse
.
4.
When
the
conscience
of
sin
opposeth
our
prayer
,
or
our
hope
of
delivery
out
of
trouble
,
it
must
be
answered
by
flying
to
Gods
grace
:
and
when
justice
seemeth
to
pursue
us
,
then
the
prayer
of
faith
doth
change
the
Court
of
justice
into
the
Court
of
grace
:
for
albeit
the
sinnes
of
the
godly
may
take
peace
of
conscience
from
them
for
a
time
,
yet
they
cannot
debar
them
from
seeking
favour
and
pardon
,
according
to
the
Covenant
of
grace
,
especially
when
they
are
studying
to
serve
God
,
as
this
example
teacheth
us
:
And
enter
not
into
judgement
with
thy
servant
.
5.
There
is
no
way
of
justification
by
the
works
of
the
Law
,
neither
before
regeneration
nor
after
,
but
only
by
grace
:
for
David
,
a
man
of
singular
holinesse
,
saith
,
En●er
not
into
judgement
with
thy
servant
,
for
in
thy
sight
shall
none
living
be
justified
:
to
wit
,
if
thou
enter
into
judgement
with
him
according
to
the
Law
of
works
▪
Ver.
3.
For
the
enemie
hath
persecuted
my
soule
,
he
hath
smitten
my
life
down
to
the
ground
:
he
hath
made
me
to
dwell
in
darknesse
,
as
those
that
have
been
long
dead
.
4.
Therefore
is
my
spirit
overwhelmed
within
me
:
my
heart
within
me
is
desolate
.
The
reasons
of
his
prayer
are
two
:
the
first
is
taken
from
the
miserable
condition
,
wherein
the
violence
and
oppression
of
the
enemie
hath
driven
him
,
v.
3
,
4.
the
other
is
,
from
his
careful
use
of
the
meanes
for
finding
grace
,
v.
5
,
6.
In
the
first
reason
;
Learn
,
1.
After
we
have
fled
to
Gods
mercy
,
according
to
the
Covenant
of
grace
for
remission
of
sin
,
we
may
confidently
lay
forth
all
our
worldly
trouble
before
God
,
and
hope
for
relief
,
as
here
David
doth
.
2.
It
is
not
strange
to
see
the
godly
in
a
manner
wracked
by
their
persecutors
,
and
undone
in
their
worldly
condition
,
for
so
was
David
served
:
The
enemie
hath
persecuted
my
soul
,
he
hath
smitten
my
life
down
to
the
ground
,
he
hath
made
me
dwell
in
darknesse
,
as
those
that
have
been
long
dead
:
and
this
he
speaketh
in
regard
of
his
being
hunted
from
place
to
place
,
and
forced
to
hide
himself
in
the
wildernesse
,
and
at
length
to
take
banishment
upon
him
,
and
to
live
among
idolaters
in
the
land
of
darknesse
.
3.
Troubles
when
they
are
long
continued
,
are
able
to
daunt
the
natural
courage
of
the
stoutest
of
Gods
servants
:
for
God
,
for
emptying
of
his
owne
children
of
self-conceit
,
and
humbling
them
in
the
sense
of
their
own
weaknesse
,
useth
to
suffer
trouble
to
have
more
weight
,
then
they
could
before-hand
apprehend
,
as
here
,
Therfore
is
my
spirit
overwhelmed
within
me
,
my
heart
within
me
is
desolate
.
4.
How
heavie
soever
trouble
be
found
,
and
how
unable
soever
we
finde
our selves
to
bear
it
any
longer
,
yet
must
we
not
succumbe
,
nor
give
over
wrestling
,
but
must
present
our
case
unto
the
Lord
,
as
this
example
doth
teach
us
.
Ver.
5.
I
remember
the
dayes
of
old
,
I
meditate
on
all
thy
works
:
I
muse
on
the
work
of
thy
hands
.
6.
I
stretch
forth
my
hands
unto
thee
:
my
soul
thirsteth
after
thee
as
a
thirsty
land
.
Selah
.
From
the
second
reason
of
his
prayer
,
taken
from
the
conscience
of
his
diligent
use
of
the
ordinary
meanes
,
for
finding
comfort
and
relief
:
Learn
,
1.
The
remembrance
of
our
own
former
experience
,
and
of
the
experience
of
others
of
the
Saints
set
down
in
Scripture
,
(
which
should
have
force
to
support
our
faith
,
albeit
we
have
nothing
of
our
own
experience
,
)
is
a
fit
exercise
for
a
fainting
soul
under
trouble
,
as
here
we
see
,
I
remember
the
dayes
of
old
,
I
meditate
on
all
thy
works
.
2.
The
meditation
of
the
works
of
Creation
and
Providence
,
is
a
fit
meanes
also
to
support
our
faith
in
Gods
Word
▪
albeit
we
have
no
example
,
nor
experience
of
any
who
had
been
in
the
like
condition
before
us
:
for
therein
we
shall
finde
the
evidence
of
what
the
wisdom
and
Omnipotency
of
God
can
do
,
in
performing
of
promises
;
I
muse
on
the
works
of
thy
hands
.
3.
Before
we
can
draw
profit
by
the
pledges
of
Gods
power
apparent
in
his
works
,
we
must
resolve
to
meditate
and
muse
upon
them
at
leasure
:
for
a
slight
look
of
these
will
not
draw
forth
the
profitable
use
of
them
:
I
remembered
,
I
meditate
,
I
mused
,
saith
David
.
4.
With
meditation
upon
Gods
works
,
earnest
prayer
must
be
joyned
:
I
stretch
forth
my
hands
unto
thee
.
5.
When
faith
seeth
not
only
a
promise
of
help
,
but
also
by
the
experience
of
others
who
have
been
helped
,
a
probability
also
of
its
coming
speed
,
it
raiseth
a
drought
and
longing
for
the
fruit
of
the
promise
,
and
keepeth
the
eye
fixed
upon
God
,
without
looking
for
relief
from
any
where
else
;
My
soul
thirsteth
after
thee
,
as
a
thirsty
land
.
Ver.
7.
Heare
me
speedily
,
O
LORD
,
my
Spirit
faileth
,
hide
not
thy
face
from
me
:
lest
I
be
like
unto
them
that
go
down
into
the
pit
.
In
the
rest
of
the
Psalme
,
he
presseth
this
prayer
in
nine
petitions
more
particular
:
The
first
is
for
speedy
deliverance
;
the
second
for
some
blink
of
favour
,
and
both
these
have
their
reasons
adjoyned
in
this
verse
.
Whence
learn
,
1.
Sore
trouble
and
long
delaying
of
Gods
help
,
is
able
to
shake
faith
and
weaken
courage
:
Hear
me
speedily
,
O
Lord
,
my
heart
faileth
.
2.
The
beleever
must
never
give
over
seeking
of
Gods
help
,
how
nigh
soever
he
be
to
failing
and
falling
off
:
Hear
me
,
O
Lord
,
my
spirit
faileth
me
.
3.
Faith
maketh
use
of
extreme
dangers
and
instant
destruction
,
as
of
wings
to
mount
it self
up
unto
God
;
for
death
and
destruction
cannot
be
so
nigh
,
but
faith
findeth
time
to
flee
to
its
refuge
,
and
run
to
God
,
to
interpose
himself
before
destruction
be
executed●s
Hear
me
speedily
,
my
spirit
faileth
.
4.
The
Lords
displeasure
apprehended
in
trouble
,
is
more
terrible
then
the
trouble
it self
,
and
the
least
intimation
of
his
favour
,
is
very
life
and
delivery
;
for
,
Hide
not
thy
face
from
me
,
was
here
Davids
deepest
distresse
,
and
the
shewing
of
the
least
blink
of
Gods
favour
,
should
have
relieved
him
.
5.
The
Lord
will
not
suffer
his
childrens
faith
to
be
over
set
,
albeit
he
suffer
it
to
be
hardly
assaulted
:
Hide
not
thy
face
from
me
,
lest
I
be
like
to
them
that
go
down
to
the
pit
,
or
lest
I
be
like
to
them
that
perish
.
6.
The
sense
of
trouble
and
weaknesse
in
Gods
children
,
acknowledged
before
God
,
is
more
able
to
bear
them
through
from
under
their
troubles
,
then
all
the
stupid
stoutness●
of
contumacious
mindes
,
as
the
experience
of
this
Champion
David
sheweth
unto
us
.
Vers.
8.
Cause
me
to
hear
thy
loving
kindnesse
in
the
morning
,
for
in
thee
do
I
trust
:
cause
me
to
know
the
way
wherein
I
should
walk
,
for
I
lift
up
my
soule
unto
thee
.
The
third
petition
is
,
for
timous
comfort
in
the
Word
of
promise
:
and
the
fourth
is
,
for
direction
in
the
way
of
Gods
obedience
,
and
both
have
their
reasons
adjoyned
in
this
verse
.
Whence
learn
,
1.
The
consolation
which
the
believer
doth
seek
,
is
that
which
is
promised
in
the
Word
,
and
he
will
content
himself
with
the
comfort
which
cometh
by
hearing
,
till
the
full
effect
of
the
promise
come
:
Cause
me
to
hear
thy
loving
kindnesse
.
2.
That
comfort
is
indeed
early
,
and
sufficiently
timous
,
which
cometh
before
we
perish
or
despair
;
Cause
me
to
hear
thy
loving
kindnesse
in
the
morning
.
3.
Trusting
in
God
without
comfort
,
is
a
reason
to
perswade
us
we
shal
have
comfort
,
and
the
readiest
way
that
can
be
to
come
by
it
:
Cause
me
to
hear
thy
loving
kindnesse
:
for
in
thee
do
I
trust
.
4.
As
it
is
the
believers
trouble
to
be
in
such
perplexity
,
as
not
to
know
how
to
behave
himself
in
it
:
so
is
it
a
part
of
his
comfort
and
delivery
,
to
understand
what
to
do
next
,
and
how
to
behave
him self
:
Cause
me
to
know
the
way
wherein
I
should
walk
.
5.
He
who
seeketh
direction
from
God
,
must
lift
up
his
heart
off
all
diversions
,
and
depend
on
God
only
;
for
,
I
lift
up
my
soule
to
thee
,
is
the
reason
of
his
petition
to
be
directed
.
Ver.
9.
Deliver
me
,
O
LORD
,
from
mine
enemies
:
I
flie
unto
thee
to
hide
me
.
The
fifth
petition
is
for
delivery
from
his
enemies
,
whereunto
a
reason
is
added
here
.
Whence
learn
,
1.
As
there
is
no
enemie
,
from
whom
the
Lord
cannot
deliver
a
man
who
is
reconciled
,
how
potent
soever
the
enemie
be
:
so
deliverance
from
ou●
enemies
is
a
fruit
of
our
friendship
with
God
;
Deliver
me
from
mine
enemies
.
2.
Albeit
our
enemies
had
compassed
us
so
,
as
there
were
no
apparent
escape
,
yet
the
believer
may
finde
a
hiding
place
in
God
;
I
flie
unto
thee
to
hide
me
.
Ver.
10.
Teach
me
to
do
thy
will
;
for
thou
art
my
God
,
thy
Spirit
is
good
:
lead
me
into
the
land
of
uprightnesse
.
The
sixth
petition
is
for
grace
to
walk
righteously
and
holily
,
till
he
came
to
heaven
,
which
he
calleth
the
land
of
uprightnesse
.
Whence
learn
,
1.
In
time
of
trials
and
troubles
men
are
in
no
lesse
danger
of
sinning
and
foul-losing
,
then
they
are
to
fal
into
further
bodily
dangers
and
inconveniencies
,
and
have
need
,
in
the
sense
of
their
inability
,
to
walk
circumspectly
,
and
to
seek
direction
from
God
:
Teach
me
to
do
thy
will
2.
The
Covenant
of
grace
wherein
the
believer
is
entered
,
giveth
ground
to
pray
and
hope
for
the
growth
of
sanctification
:
Teach
me
to
do
thy
will
,
for
thou
art
my
God
.
3.
We
have
need
of
such
teaching
,
as
hath
with
it
leading
,
such
direction
,
as
hath
with
it
strengthening
unto
obedience
,
such
information
as
doth
direct
us
,
not
only
in
the
general
rule
,
but
also
how
to
apply
it
in
particular
actions
,
and
which
doth
not
leave
us
in
any
part
of
our
dutie
to
our selves
:
Teach
me
,
lead
me
.
4.
Heaven
is
the
land
of
uprightnesse
,
and
we
must
have
the
Lords
constant
teaching
,
and
his
constant
leading
of
us
,
till
we
be
possessed
of
heaven
;
Lead
me
into
the
land
of
uprightnesse
.
5.
The
teacher
and
leader
of
believers
,
in
the
obedience
of
Gods
Word
and
Will
,
is
the
Spirit
of
God
,
whose
goodnesse
must
be
opposed
to
our
natural
sinfulnesse
and
ill
deserving
:
Thy
Spirit
is
good
,
lead
me
into
the
land
of
uprightnesse
.
Ver.
11.
Quicken
me
,
O
LORD
,
for
thy
Names
sake
:
for
thy
righteousnesse
sake
,
bring
my
soule
out
of
trouble
.
The
seventh
petition
is
,
for
some
reviving
of
his
damped
and
dead
spirit
,
and
the
eighth
is
,
for
ending
the
course
of
the
enemies
persecution
of
him
,
and
reasons
are
subjoyned
to
both
.
Whence
learn
,
1.
Albeit
believers
be
subject
to
soul-fainting
and
deadnesse
,
yet
they
retain
life
spiritual
in
such
a
measure
,
as
maketh
them
still
sensible
of
their
own
weaknesse
,
and
able
to
bemoan
themselves
unto
God
,
who
is
able
to
revive
them
;
Quicken
me
,
O
Lord
.
2.
It
concerneth
God
in
his
honour
,
to
revive
the
spirits
of
the
contrite
ones
,
when
they
have
their
recourse
unto
him
;
Quicken
me
,
O
Lord
,
for
thy
Names
sake
.
3.
Albeit
the
Lord
acquaint
his
children
with
trouble
,
yet
he
will
not
suffer
them
to
lie
still
in
trouble
,
but
will
in
due
time
set
them
free
;
Bring
my
soule
out
of
trouble
.
4.
The
Lord
will
have
his
justice
not
terrible
to
his
children
in
trouble
,
but
comfortable
and
a
pawne
of
their
delivery
from
their
oppressors
:
For
thy
righteousnesse
sake
,
bring
my
soul
out
of
trouble
.
Ver.
12.
And
of
thy
mercy
cut
off
mine
enemies
:
and
destroy
all
them
that
afflict
my
soule
;
for
I
am
thy
servant
.
The
ninth
petition
is
,
for
the
overthrow
of
his
desperate
enemies
,
whereunto
reasons
are
added
.
Whence
learn
,
1.
The
enemies
of
the
righteous
who
are
persecuted
for
righteousnesse
,
shall
perish
:
Cut
off
mine
enemies
,
destroy
them
all
.
2.
Mercy
to
the
Lords
oppressed
children
,
and
justice
against
their
enemies
,
go
together
;
and
the
work
of
justice
on
persecutors
,
is
a
work
of
mercy
to
the
oppressed
:
Of
thy
mercy
cut
off
mine
en●mies
.
3.
As
the
conscience
of
endeavour
to
serve
God
,
giveth
sweet
refreshment
in
time
of
trouble
:
so
our
short
coming
must
not
deprive
us
of
the
title
of
servants
,
but
we
must
assert
our
interest
in
God
our
Master
and
Lord
,
so
long
as
we
love
to
do
his
will
,
as
David
doth
here
;
for
,
I
am
thy
servant
.
PSALME
CXLIV
.
DAvid
being
now
King
,
but
yet
not
fully
setled
on
his
throne
,
in
this
Psalme
giveth
thanks
to
God
for
the
work
already
wrought
,
v.
1
,
2
▪
3
,
4.
and
prayeth
for
compleating
the
deliverance
,
and
setling
of
him
in
his
Kingdom
,
v.
5
,
6
,
7
,
8.
and
in
hope
to
be
heard
,
promiseth
praise
to
God
,
v.
9
,
10.
and
in
the
last
place
,
repeateth
his
petition
,
with
reasons
taken
from
the
benefit
which
should
redound
unto
the
Lords
people
,
by
setling
of
him
in
his
Kingdom
,
v.
11
,
12
,
13
,
14.
Vers.
1.
BLessed
be
the
LORD
my
strength
,
which
teacheth
my
hands
to
warre
,
and
my
fingers
to
fight
,
2.
My
goodnesse
,
and
my
fortresse
,
my
high
tower
,
and
my
deliverer
,
my
shield
,
and
he
in
whom
I
trust
:
who
subdueth
my
people
under
me
.
3.
LORD
,
what
is
man
,
that
thou
takest
knowledge
of
him
?
or
the
sonne
of
man
;
that
thou
makest
account
of
him
?
4.
Man
is
like
to
vanity
:
his
dayes
are
as
a
shadow
that
passeth
away
.
In
Davids
thanksgiving
for
what
the
Lord
had
done
for
him
;
Learn
,
1.
As
we
are
to
praise
God
for
mercies
received
,
when
we
would
have
new
mercies
:
so
we
are
to
strengthen
our
faith
for
receiving
new
benefits
,
by
looking
what
we
have
received
already
,
as
David
doth
here
.
2.
The
believer
hath
all
his
abilities
and
furniture
,
not
so
much
in
what
is
received
already
in
himself
,
as
without
himself
in
God
:
Blessed
be
the
Lord
my
strength
.
3.
As
what
skill
,
what
furniture
of
strength
,
what
successe
a
man
hath
in
any
thing
,
is
of
the
Lord
:
so
the
acknowledgment
thereof
,
is
both
a
part
of
his
thankfulnesse
unto
God
,
and
a
meanes
of
the
confirmation
of
his
own
faith
:
Blessed
be
the
Lord
my
strength
,
which
teacheth
my
hands
to
war
,
and
my
fingers
to
fight
.
4.
What
the
Lord
is
in
his
own
nature
,
he
is
in
his
good-will
,
Covenant
,
and
operation
toward
the
beleever
,
and
so
appropriate
unto
the
believer
as
his
own
treasure
,
out
of
which
he
is
furnished
in
all
things
:
therefore
David
calleth
him
,
My
goodnesse
.
5
●●ny
evils
are
ready
to
rush
in
upon
the
believer
,
which
the
Lord
wardeth
off
as
a
bulwark
:
and
upon
this
account
David
saith
,
My
fortresse
6.
When
trouble
from
the
world
and
inferiou●
creatures
do
fight
against
the
believer
,
the
Lord
lifteth
him
up
above
all
and
compasseth
him
about
with
defence
;
for
thi●
,
David
saith
,
My
high
tower
.
7.
Albeit
it
,
pleaseth
the
Lord
sometime
to
let
trouble
in
upon
the
believer
ye●
he
suffereth
not
the
believer
to
perish
therein
,
nor
the
trouble
to
harme
him
more
then
if
it
had
been
kept
off
:
for
this
cause
,
David
calleth
God
,
My
deliverer
.
8.
Albeit
the
Lord
will
guard
the
believer
on
all
hands
,
when
he
is
to
enter
the
lists
with
an
enemie
,
yet
will
he
be
employed
for
this
end
:
for
this
cause
David
compareth
the
Lord
to
a
shield
or
buckler
,
and
calleth
him
▪
My
shield
.
9.
The
multitude
of
wayes
,
how
God
is
,
and
may
be
steadable
unto
us
,
serveth
to
make
use
of
him
by
faith
,
according
to
our
several
necessities
,
as
David
teacheth
,
saying
,
It
is
he
in
whom
I
trust
.
10.
As
the
light
of
faith
,
sheweth
what
God
is
to
us
by
right
and
Covenant
:
so
also
it
sheweth
to
us
,
what
are
his
operations
and
particular
benefits
bestowed
upon
us
;
It
is
he
,
(
saith
David
,
)
who
subdueth
my
people
under
me
.
11
▪
Gods
mercies
are
then
most
highly
esteemed
of
,
when
the
beleever
is
humbled
in
the
sense
of
his
humane
frailty
and
unworthinesse
in
general
,
and
of
his
own
in
particular
;
Lord
,
what
is
man
that
thou
takest
knowledge
of
him
?
12.
It
is
a
mercy
to
be
wondered
at
,
that
the
unworthinesse
of
man
,
doth
neither
hinder
God
to
love
him
,
nor
to
esteem
of
him
:
What
is
the
son
of
man
that
thou
makest
account
of
him
?
13.
There
is
nothing
in
a
m●n
wherein
he
can
glory
,
nothing
which
can
deserve
any
thing
at
Gods
hand
,
and
all
natural
perfections
are
but
the
shadow
of
something
in
effect
:
Man
is
like
to
vanity
.
14.
Were
there
no
more
to
abase
a
man
,
have
what
he
may
have
in
this
world
,
his
mortality
and
shortnesse
of
life
is
a
sufficient
reason
for
it
;
His
d●yes
are
a
shadow
that
passeth
away
,
and
all
this
commendeth
the
riches
of
Gods
grace
and
good-will
to
man
,
and
helpeth
the
believers
faith
against
the
enmity
of
man
.
Ver.
5.
Bow
thy
Heavens
,
O
LORD
,
and
come
downe
:
touch
the
mountaines
,
and
they
shall
smoke
.
6.
Cast
forth
lightning
,
and
scatter
them
,
shoot
out
thine
arrowes
and
destroy
them
.
7.
Send
thine
hand
from
above
,
rid
me
,
and
deliver
me
out
of
great
waters
:
from
the
hand
of
strange
children
.
8.
Whose
mouth
speaketh
vanity
:
and
their
right
hand
is
a
right
hand
of
falshood
.
In
the
next
place
,
he
prayeth
to
God
to
let
forth
his
power
,
for
subduing
the
rest
of
the
Kingdome
under
him
,
by
repressing
of
his
enemies
,
and
saving
him
from
their
contention
and
conspiracies
against
him
.
Whence
learn
,
1.
How
unworthy
soever
a
man
be
in
his
own
eyes
,
he
may
seek
great
things
of
God
,
according
to
the
estimation
and
respect
he
hath
in
Gods
eyes
:
for
upon
this
account
David
prayeth
,
that
God
would
●ow
the
Heavens
and
come
down
,
for
his
help
,
that
is
,
would
humble
himself
so
far
as
to
own
his
owne
servant
.
2.
If
God
please
to
manifest
himself
for
any
of
his
servants
against
the
highest
powers
on
earth
,
they
shall
soon
feel
the
force
of
his
wrath
,
like
●ire
taking
hold
on
them
:
Touch
the
mountaines
,
and
they
shall
smoak
.
3.
No
man
can
stand
against
him
who
hath
thunder
and
lightning
at
his
command
,
and
arrowes
of
destruction
,
to
shoot
as
he
pleaseth
:
Cast
forth
thy
lightning
and
scatter
them
,
shoot
out
thine
arrowes
and
destroy
them
.
4.
Whatsoever
the
power
of
adversaries
may
be
,
or
the
difficultie
or
danger
the
believer
can
be
in
,
if
he
shall
oppose
Gods
good-will
and
Omnipotency
for
him
,
against
the
difficulty
,
he
shall
be
Master
over
it
:
Send
thine
hand
from
above
,
rid
me
,
and
deliver
me
out
of
great
waters
.
5.
The
enmity
of
false
brethren
,
counterfeit
Professors
of
Religion
,
whose
words
,
Oathes
and
Covenants
cannot
binde
them
,
nor
secure
the
godly
whom
they
maligne
,
is
no
lesse
dangerous
then
deep
and
raging
waters
are
,
out
of
which
God
only
can
deliver
a
man
:
for
,
Deliver
me
out
of
great
waters
,
is
expounded
here
,
Deliver
me
from
the
hands
of
strange
children
whose
mouth
speaketh
vanity
,
and
their
right
hand
is
a
right
hand
of
falshood
.
Ver.
9.
I
will
sing
a
new
song
unto
thee
,
O
God
:
upon
a
Psaltery
,
and
an
instrument
of
ten
strings
will
I
sing
praises
unto
thee
.
10.
It
is
he
that
giveth
salvation
to
Kings
:
who
delivereth
David
his
servant
from
the
hurtful
sword
.
He
addeth
his
purpose
and
promise
to
praise
God
for
the
benefit
which
he
prayeth
for
,
as
a
reason
of
his
hope
to
be
heard
.
Whence
learn
,
1.
The
Lord
in
wisdom
,
giveth
deliverance
out
of
trouble
,
by
parts
and
degrees
,
and
so
dispenseth
his
benefits
,
as
he
may
give
his
children
occasion
,
both
of
oftner
prayer
,
and
of
oftner
new
praises
,
as
Davids
experience
sheweth
,
who
having
given
thanks
for
the
bringing
of
him
to
the
Kingdome
in
part
,
prayeth
for
enlarging
of
the
benefit
,
and
promiseth
upon
this
account
a
new
thanksgiving
:
I
will
sing
a
new
song
unto
thee
,
O
God
.
2.
The
upright
engaging
of
our
heart
to
praise
God
for
the
benefit
which
we
pray
for
,
is
an
argument
of
hope
that
we
shall
have
it
,
as
here
David
maketh
use
of
it
;
I
will
sing
a
new
Song
unto
thee
,
O
God
.
3.
According
as
a
benefit
not
yet
received
hath
lustre
,
and
doth
shine
in
our
eye
,
so
are
we
content
to
be
in
Gods
debt
for
thanksgiving
,
if
he
shall
grant
it
,
(
let
the
performance
thereof
prove
as
it
may
)
as
we
see
here
in
David
,
who
,
because
the
adding
of
the
government
of
the
eleven
tribes
unto
his
Kingdome
over
the
tribe
of
Iudah
,
seemed
to
be
a
great
accession
unto
his
present
possession
,
if
God
should
give
them
to
him
,
he
promiseth
large
thanks
:
Upon
a
Psaltery
▪
and
an
instrument
of
〈◊〉
strings
will
I
sing
praises
unto
thee
▪
which
imports
the
highest
measure
of
his
praising
God
,
that
he
could
imagine
;
and
unto
this
his
promise
,
he
subjoyneth
the
forme
of
thanksgiving
which
he
did
purpose
to
use
.
4.
It
is
not
the
place
or
power
of
a
man
,
how
great
soever
he
be
,
which
doth
preserve
a
man
,
but
the
greatest
of
men
must
be
preserved
by
God
,
no
lesse
then
the
meanest
,
It
is
he
that
giveth
salvation
unto
Kings
.
5.
One
experience
is
sufficient
to
a
beleever
,
for
confirming
his
faith
in
any
general
doctrine
,
as
here
,
He
who
delivereth
David
his
servant
from
the
hurtful
sword
,
is
sufficient
to
make
him
subscribe
,
that
It
is
he
that
giveth
salvation
to
Kings
.
Vers.
11.
Rid
me
,
and
deliver
me
from
the
hand
of
strange
children
,
whose
mouth
speaketh
vanity
:
and
their
right
hand
is
a
right
hand
of
falshood
.
12.
That
our
sonnes
may
be
as
plants
grown
up
in
their
youth
;
that
our
daughters
may
be
as
corner
stones
,
polished
after
the
similitude
of
a
Palace
.
13.
That
our
garners
may
be
full
,
affording
all
manner
of
store
:
that
our
sheep
may
bring
forth
thousands
,
and
ten
thousands
in
our
streets
.
14.
That
our
oxen
may
be
strong
to
labour
,
that
there
be
no
breaking
in
,
nor
going
out
:
that
there
be
no
complaining
in
our
streets
.
He
repeateth
his
prayer
for
delivery
from
false
and
treacherous
enemies
,
whom
neither
Word
nor
Writ
,
neither
Oath
not
Covenant
could
binde
,
and
addeth
yet
more
reasons
of
enlarging
of
his
Kingdome
,
from
the
benefits
which
might
come
to
the
Lords
people
thereby
.
Whence
learn
,
1.
As
the
greatnesse
of
a
benefit
,
so
also
the
greatnesse
of
the
difficulties
which
may
hinder
that
benefit
,
being
foreseen
,
should
sharpen
prayer
for
the
benefit
▪
and
against
the
impediments
thereof
,
as
here
the
repetition
of
,
Rid
me
,
and
deliver
me
,
&c.
doth
teach
us
.
2.
He
that
is
called
to
publick
employment
o●
office
of
governing
of
a
people
should
seek
all
things
of
God
,
for
the
publick
good
of
the
people
mainly
,
and
should
make
the
holy
peace
and
prosperity
of
the
people
their
main
aime
,
as
David
here
craveth
deliverance
from
his
enemies
,
and
the
enlarging
of
his
power
,
that
the
people
might
prosper
and
flourish
both
in
children
and
riches
;
That
our
sonnes
may
be
as
plants
,
&c.
3.
Godly
Magistrates
are
a
special
meanes
of
peace
and
prosperity
to
the
subjects
,
and
should
be
careful
,
as
in
training
up
of
young
men
in
grace
and
vertue
,
so
as
they
may
be
fruitful
instruments
of
the
publick
good
;
as
plants
grown
up
in
their
youth
:
so
also
of
young
women
,
that
they
may
be
beautified
with
all
endowments
,
which
may
make
them
to
be
godly
mothers
of
the
succeeding
age
:
Our
daughters
may
be
corner
stones
,
polished
after
the
similitude
of
a
Palace
.
4.
Peace
and
plenty
of
corne
and
cattel
,
and
other
things
needful
for
this
present
life
,
are
benefits
of
God
in
themselves
,
very
helpful
for
the
standing
of
a
Kingdom
,
and
training
up
of
the
youth
in
goodnesse
and
vertue
,
and
worthy
to
be
prayed
for
;
That
our
garners
may
be
full
,
affording
all
manner
of
store
,
that
our
sheep
may
bring
forth
thousands
,
and
ten
thousands
in
our
streets
.
5.
For
the
continuance
of
prosperity
and
peace
in
a
land
,
industry
in
every
mans
vocation
is
requisite
,
and
so
righteous
behaviour
of
the
people
,
as
may
prevent
not
only
war
offensive
and
defensive
,
but
also
may
prevene
lest
any
vagabond
beggers
be
suffered
,
or
indigent
persons
forced
to
complain
in
the
streets
:
for
so
much
is
imported
,
while
he
saith
,
That
our
oxen
may
be
strong
to
labour
,
that
there
be
no
breaking
in
,
to
wit
,
of
forreign
enemies
;
nor
going
out
,
to
wit
,
of
the
people
to
invade
other
Nations
;
That
there
be
no
complaining
in
our
streets
,
for
want
of
justice
or
necessary
maintenance
.
Ver.
15.
Happy
is
that
people
that
is
in
such
a
oase
;
yea
,
happy
is
that
people
,
whose
God
is
the
LORD
.
He
closeth
the
Psalme
with
the
commendation
of
such
a
condition
of
a
well-governed
people
,
but
with
a
provision
,
that
they
be
in
Covenant
with
God
,
and
believe
in
him
.
Whence
learn
,
1.
A
people
is
happy
which
is
so
governed
and
cared
for
,
and
blessed
of
God
,
as
Israel
was
under
the
reigne
of
David
the
servant
of
the
Lord
:
Happy
is
th●●
people
that
is
in
such
a
case
,
as
is
here
described
.
2.
A
peoples
happinesse
is
not
solid
,
where
true
Religion
is
not
setled
:
where
the
people
is
not
in
a
Covenant
of
grace
,
and
reconciliation
with
God
,
whatsoever
worldly
prosperity
they
may
have
:
but
so
many
as
are
in
favour
with
God
,
and
do
walk
in
friendship
with
him
,
they
are
blessed
,
whatsoever
be
their
outward
condition
:
Happy
is
that
people
,
whose
God
is
the
Lord
.
PSALME
CXLV
.
Davids
Psalme
of
praise
.
THis
Psalme
is
altogether
of
praises
,
every
verse
beginning
with
a
several
letter
of
the
Hebrew
,
A
,
B
,
C
,
from
the
first
to
the
last
:
wherein
David
stirreth
up
himself
to
the
work
of
Gods
praise
somewhat
more
generally
,
from
the
beginning
to
v.
8.
and
from
the
eighth
verse
,
he
praiseth
God
more
particularly
,
giving
ten
arguments
of
praise
,
unto
the
last
verse
,
and
closeth
the
Psalme
with
the
engaging
of
himself
anew
again
,
and
exhortation
of
others
to
follow
the
song
for
ever
.
From
the
Inscription
,
which
is
A
Psalme
of
praise
;
Learne
,
1.
It
is
our
duty
,
and
a
point
of
spiritual
wisdom
,
to
set
aside
all
particulars
of
our
own
,
and
go
about
the
work
of
praising
God
only
,
as
this
Psalme
teacheth
us
.
2.
The
praises
of
God
are
able
to
fill
all
the
volumes
in
the
world
,
and
what
composition
of
letters
can
be
made
in
any
language
:
and
this
the
going
thorow
all
the
letters
of
the
Hebrew
A
,
B
,
C
,
giveth
us
to
understand
.
3.
It
is
expedient
to
commit
to
memory
some
select
Psalmes
,
especially
about
Gods
praises
,
for
to
help
memory
:
The
wisdom
of
God
hath
ordered
this
,
and
some
other
Psalmes
,
so
as
the
order
of
the
letters
of
the
Hebrew
Alphabet
may
help
the
memory
not
a
little
.
Ver.
1.
I
Will
extoll
thee
,
my
God
,
O
King
:
and
I
will
blesse
thy
Name
for
ever
and
ever
.
2.
Every
day
will
I
blesse
thee
:
and
I
will
praise
thy
Name
for
ever
and
ever
.
He
engageth
himself
unto
the
work
of
praising
of
God
twice
:
in
the
former
part
of
the
Psalme
once
,
v.
1
,
2.
and
of
this
he
giveth
a
reason
,
and
prophesieth
that
the
praise
of
the
Lord
shall
be
perpetuated
throughout
all
ages
,
v.
3
;
4.
then
he
engageth
himselfe
the
second
time
,
and
Prophecies
of
the
Churches
holding
up
this
song
,
v.
5.6.7
.
In
Davids
first
engaging
of
himselfe
to
praise
;
Learn
,
1.
The
man
who
heartily
can
praise
God
,
is
he
that
is
reconciled
to
God
;
a
man
in
Covenant
of
grace
,
reconcliation
,
and
frienship
with
God
▪
as
David
was
:
I
will
extoll
thee
,
my
God
.
2.
Then
is
God
praised
,
when
the
man
who
giveth
praise
to
God
,
is
humbled
before
God
,
and
all
things
created
are
put
down
under
Gods
feet
,
and
God
lifted
up
in
estimation
above
all
:
I
will
extoll
thee
.
3.
Every
King
should
do
homage
unto
God
,
as
King
over
him
,
as
David
doth
:
I
will
extoll
thee
,
my
King
.
4.
Praise
should
so
be
given
unto
God
,
as
the
man
who
praiseth
may
approve
himselfe
to
God
,
for
sincerity
of
purpose
,
as
unto
a
present
hea●er
of
those
praises
:
I
will
extoll
thee
,
I
will
blesse
thy
Name
.
5.
He
who
will
praise
God
,
must
know
him
as
he
hath
revealed
himself
,
and
praise
him
according
to
that
rule
:
I
will
blesse
thy
Name
.
6.
Seeing
God
is
essenti●lly
blessednesse
in
it selfe
,
and
the
fountaine
of
blessing
to
his
worshippers
,
it
is
a
point
of
our
thankfulnesse
,
and
praise
of
him
,
to
acknowledge
so
much
:
I
will
bl●sse
thy
Name
.
7.
As
an
upright
worshipper
of
God
,
hath
no
time
set
to
his
purpose
of
service
,
so
no
time
shall
end
his
task
:
I
will
blesse
thy
Name
,
for
ever
and
ever
.
8.
Praising
of
God
is
not
a
work
for
solemne
dayes
only
,
but
also
must
be
ordinarily
discharged
:
for
every
day
giveth
new
reasons
for
it
:
Every
day
will
I
blesse
thee
.
Ver.
3.
Great
is
the
LORD
,
and
greatly
to
be
praised
:
and
his
greatnesse
is
unsearchable
.
4.
One
generation
shall
praise
thy
works
to
another
,
and
shall
declare
thy
mighty
acts
.
From
the
reasons
of
this
engagement
taken
from
Gods
greatnesse
,
and
from
the
Prophecie
of
the
continuall
proclamation
of
it
to
be
in
the
Church
;
earn
,
1
The
greatnesse
of
God
manifested
in
his
work
,
partly
in
the
manne●
of
manifestation
of
his
presence
now
and
then
,
by
apparitions
;
partly
in
the
amplitude
of
his
dominion
,
of
his
p●wer●
of
his
wisdome
,
and
of
his
providence
,
&c.
is
worthy
of
ou●
meditation
,
and
to
be
acknowledged
by
us
;
and
the
Lord
himselfe
worthy
to
be
praised
for
this
his
greatnesse
:
Great
is
the
Lord
,
and
greatly
to
be
praised
.
2.
When
we
have
searched
what
we
can
,
and
have
meditated
till
we
be
faint
,
there
is
no
finding
out
of
the
Lords
greatnesse
;
His
greatnesse
is
unsearchable
.
3.
As
it
is
the
duty
of
the
Church
in
every
age
to
praise
God
,
and
to
transmit
the
praises
of
God
to
the
posterity
:
so
it
is
the
Lords
purpose
to
have
a
care
,
that
this
duty
be
done
in
all
ages
:
for
it
is
prophesied
,
One
generation
shall
praise
thy
works
to
another
.
4.
Every
age
shall
have
their
own
addition
of
Gods
mighty
acts
,
in
their
time
unto
what
he
hath
done
formerly
:
They
shall
declare
thy
mighty
acts
.
Ver.
5.
I
will
speak
of
the
glorious
honour
of
thy
Majesty
,
and
of
thy
wondrous
workes
.
6.
And
men
shall
speak
of
the
might
of
thy
terrible
actes
:
and
I
will
declare
thy
greatnesse
.
7
They
shall
abundantly
utter
the
memory
of
thy
great
goodnesse
:
and
shall
sing
of
thy
righteousnesse
.
In
Davids
engaging
of
himself
the
second
time
to
praise
God
,
and
in
his
prophesying
of
the
Churches
holding
up
the
song
;
Learn
,
1.
In
God
,
and
in
his
works
and
wayes
,
there
is
a
wonderfull
beauty
and
comelinesse
,
a
splendor
of
glory
,
and
a
shining
Majesty
to
be
seen
;
and
that
should
be
observed
and
talked
of
by
the
observers
,
unto
the
edification
of
others
:
I
will
speak
of
the
glorious
honour
of
thy
Majesty
.
2.
There
is
no
looking
in
up●n
God
immediately
,
but
men
must
behold
him
as
he
letteth
forth
himselfe
in
his
Word
and
works
to
be
seen
:
for
,
I
will
speake
of
thy
wondrous
works
,
is
subjoyned
to
the
talking
of
Gods
glorious
honour
and
Majesty
.
3.
When
men
do
not
mark
his
works
of
mercy
and
bounty
,
the
Lord
will
shew
unto
them
works
of
justice
,
that
is
,
terrible
works
,
and
give
them
matter
of
talking
upon
this
account
:
And
men
shall
speak
of
the
might
of
thy
terrible
acts
.
4
He
who
knoweth
most
of
God
or
hath
seen
and
observed
best
his
operations
,
should
labour
most
to
set
forth
his
praise
;
who
ever
come
short
in
the
duty
,
such
a
man
should
not
faile
,
as
David
doth
teach
us
,
saying
,
I
will
declare
thy
greatnesse
.
5.
Albeit
every
work
of
God
be
matter
of
his
praise
,
yet
the
works
of
mercy
and
truth
to
,
and
for
his
Church
,
is
the
special
theme
,
which
the
Lord
giveth
his
people
to
study
and
declare
:
They
shall
abundantly
utter
the
memory
of
thy
great
goodnesse
.
6.
The
righteousnesse
of
God
,
whereby
he
justifieth
sinners
,
and
sanctifieth
the
justified
,
and
executeth
judgement
for
his
reconciled
people
,
is
the
sweetest
object
of
the
Churches
joy
:
for
they
shall
sing
of
thy
righteousnesse
.
Vers.
8.
The
LORD
is
gracious
and
full
of
compassion
:
slow
to
anger
,
and
of
great
mercy
.
In
the
second
place
,
he
praiseth
God
more
particularly
,
and
giveth
some
ten
reasons
or
arguments
of
his
praise
:
the
first
is
from
his
grace
toward
sinners
.
Whence
learn
.
1.
Unworthinesse
and
ill
deserving
should
not
hinder
sinners
to
come
to
receive
mercy
and
reconciliation
:
The
Lord
is
gracious
.
2.
Albeit
the
sinner
hath
drawn
on
much
misery
upon
himselfe
,
and
justice
hath
seized
upon
him
for
his
sinnes
,
yet
may
he
be
relieved
and
brought
out
of
his
misery
,
if
he
seek
the
Lord
:
For
the
Lord
is
full
of
compassion
.
3.
Albeit
the
Lord
be
sundry
wayes
provoked
to
visit
with
the
rod
,
yet
he
gives
time
to
repent
,
before
he
declare
his
wrath
:
He
is
slow
to
anger
.
4.
The
Lords
anger
doth
not
endure
longer
then
his
people
be
humbled
in
the
sense
of
their
provocation
.
and
when
they
seek
pardon
he
is
ready
to
grant
it
;
He
is
of
great
mercy
.
Vers.
9.
The
LORD
is
good
to
all
,
and
his
tender
mercies
are
over
all
his
workes
.
The
second
reason
of
Gods
praise
,
is
his
bounty
generally
unto
all
his
creatures
,
and
that
for
mans
sake
.
Whence
learn
,
1.
The
Lord
is
good
and
kinde
to
all
men
,
even
the
wicked
not
excepted
:
The
Lord
is
good
to
all
.
2.
Gods
mercy
may
be
seen
toward
man
,
in
the
continuation
of
the
whole
course
of
the
creatures
,
which
being
defiled
by
mans
sinne
,
he
might
in
justice
have
abolished
,
or
made
them
either
uselesse
to
man
,
or
else
instruments
of
his
grief
:
His
tender
mercies
are
over
all
his
workes
.
Ver.
10.
All
thy
works
shall
praise
thee
,
O
LORD
:
and
thy
Saints
shall
blesse
thee
.
The
third
reason
of
Gods
praise
,
is
the
glory
of
his
works
,
which
do
furnish
matter
unto
the
Saints
to
blesse
God
.
Whence
learn
,
1.
Albeit
all
men
were
silent
,
the
Lords
works
one
and
all
,
shall
speak
each
of
them
in
their
own
kinde
,
to
the
praise
of
God
.
All
thy
works
shall
praise
thee
,
O
God
.
2.
Albeit
every
man
doth
not
make
use
of
Gods
goodnesse
and
works
,
but
most
men
do
smother
the
glory
of
God
in
their
atheisme
,
yet
the
Lord
hath
a
number
who
have
found
grace
in
his
eyes
,
who
shall
observe
Gods
goodnesse
,
both
to
the
creatures
and
to
themselves
,
and
shall
blesse
him
upon
that
account
;
And
thy
Saints
shall
blesse
thee
.
Vers.
11.
They
shall
speak
of
the
glory
of
thy
Kingd●me
:
and
talk
of
thy
power
.
12.
To
make
known
to
the
sonnes
of
men
his
mighty
acts
:
and
the
glorious
Majesty
of
his
Kingdome
.
The
fourth
reason
of
Gods
praise
,
is
from
the
Lords
dominion
and
power
,
whereof
the
Saints
are
both
observers
and
Heraulds
.
Whence
learn
,
1.
There
is
no
lesse
matter
of
praising
God
,
for
the
upholding
,
and
governing
of
the
creatures
,
then
for
making
of
them
:
They
shall
speak
of
the
glory
of
thy
Kingdome
,
and
talk
of
thy
power
.
2.
The
Lord
will
have
his
Saints
to
instruct
such
as
are
not
converted
,
to
know
his
glory
,
power
,
and
Majesty
,
that
they
may
be
brought
in
,
and
made
subjects
of
his
special
Kingdome
of
grace
:
Thy
Saints
shall
speak
of
the
glory
of
thy
Kingdome
▪
and
talk
of
thy
power
,
to
make
known
to
the
sonnes
of
men
his
mighty
acts
,
and
the
glorious
Majesty
of
his
Kingdome
.
Vers.
13.
Thy
Kingdome
is
an
everlasting
Kingdome
:
and
thy
dominion
endureth
throughout
all
generations
.
The
fifth
reason
of
Gods
praise
,
is
from
the
perpetual
endurance
of
Gods
Kingdome
.
Whence
learn
,
1.
Earthly
Kings
as
they
have
but
few
subjects
,
so
they
live
but
a
short
while
in
their
Kingdome
:
but
the
Kingdome
of
God
,
both
that
general
Kingdome
which
he
hath
over
all
the
creatures
,
and
that
special
Kingdome
over
the
Saints
in
his
Church
,
is
from
age
to
age
perpetual
:
Thy
Kingdome
is
an
everlasting
Kingdome
,
and
thy
dominions
endureth
throughout
all
generations
.
Vers.
14.
The
LORD
upholdeth
all
that
fall
:
and
raiseth
up
all
those
that
be
bowed
down
.
The
sixth
reason
of
Gods
praise
,
is
from
his
care
and
sustaining
of
the
weakest
of
the
subjects
of
the
Kingdome
of
grace
.
Whence
learn
,
1.
Albeit
none
of
the
subjects
of
the
Kingdome
of
grace
,
are
freed
from
the
danger
of
falling
into
sin
,
and
into
trouble
;
yet
they
are
preserved
that
they
fall
not
so
deep
as
the
bottome
of
sinning
unto
death
,
or
perishing
in
their
troubles
:
for
God
interposeth
himselfe
to
prevent
their
perdition
:
The
Lord
upholdeth
all
that
fall
.
2.
So
many
of
the
subjects
of
the
Kingdome
of
grace
,
as
feel
their
own
weaknesse
and
inability
to
stand
under
the
burden
,
either
of
sinne
or
trouble
or
both
,
do
finde
God
a
supporter
of
them
▪
a
comforter
of
them
,
and
a
deliverer
of
them
:
He
raiseth
up
all
them
that
be
bowed
down
.
Ver.
15.
The
eyes
of
all
waite
upon
thee
,
and
thou
givest
them
their
meat
in
due
season
.
16.
Thou
openest
thine
hand
,
and
satisfiest
the
desire
of
every
living
thing
.
The
seventh
reason
of
Gods
praise
,
is
his
particular
care
to
maintaine
the
life
of
every
living
creature
,
so
long
as
he
pleaseth
to
lend
it
.
Whence
learn
,
1.
The
Lord
doth
not
cast
off
the
care
of
any
living
creature
which
he
hath
made
,
but
keepeth
so
constant
an
eye
of
providence
upon
it
,
as
doth
make
every
living
creature
,
in
its
own
kinde
,
turne
the
eye
of
it
toward
him
:
The
eyes
of
all
waite
upon
thee
.
2.
There
is
a
secret
instinct
of
nature
in
all
living
creatures
,
which
leadeth
them
toward
their
maker
,
in
their
danger
to
cry
,
and
in
their
hunger
to
bestirre
themselves
;
and
the
businesse
which
they
make
,
going
to
and
fro
to
seek
their
meat
,
is
a
kinde
of
hoping
and
waiting
to
finde
some
sustenance
of
their
life
,
laid
unto
them
by
their
maker
,
in
one
place
or
another
They
waite
upon
thee
.
3
God
doth
not
frustrate
the
na●ural
expectation
of
hungry
creatures
,
but
giveth
to
every
one
of
them
that
sort
of
food
which
is
fit
for
them
:
Thou
givest
them
their
meat
.
4.
As
in
the
variety
of
meat
,
suitable
to
the
variety
of
living
creatures
;
so
also
in
the
time
and
season
of
giving
of
it
,
the
wisdome
,
riches
and
goodnesse
of
God
doth
appear
;
Thoug
vest
them
their
meat
in
due
season
.
5.
As
in
the
meate
,
and
in
the
time
o●
b●stowing
of
it
,
so
also
in
the
measure
bestowed
,
the
Lords
goodnesse
and
rich
bounty
is
to
be
seen
toward
the
basest
of
living
creatures
:
Thou
openest
thy
hand
,
and
satisfiest
the
desire
of
every
living
creature
.
Vers.
17.
The
LORD
is
righteous
in
all
his
wayes
:
and
holy
in
all
his
works
.
The
eighth
reason
of
Gods
praise
,
is
from
his
righteousnesse
,
and
holinesse
,
in
all
his
proceedings
and
works
.
When●e
learn
,
1.
As
the
providence
of
God
about
the
creatures
i●
common
,
is
to
be
marked
,
so
also
and
especially
his
dealing
with
man
,
according
to
the
rule
of
equity
and
justice
:
The
Lord
is
righteous
(
saith
he
)
and
holy
.
2.
Albeit
the
Lord
deal
otherwise
in
many
things
,
then
we
could
have
expected
,
and
otherwise
sometime
the●
we
can
see
the
reason
of
his
doing
,
yet
is
he
alwayes
just
and
holy
in
his
proceeding
:
The
Lord
is
righteous
in
his
wayes
,
and
holy
in
his
works
.
●
.
It
is
not
sufficient
for
us
to
give
the
glory
of
righteousnesse
and
holinesse
unto
God
,
only
in
some
of
his
wayes
,
and
works
▪
or
in
his
wayes
toward
others
,
and
not
toward
our selves
;
or
in
his
dealing
with
some
persons
,
and
not
with
all
persons
,
but
we
must
justifie
the
Lord
in
our
hearts
and
words
alwayes
,
and
in
all
things
▪
toward
all
men
for
ever
:
The
Lord
is
righteous
in
all
his
wayes
,
and
holy
in
all
his
works
.
Vers.
18.
The
LORD
is
nigh
unto
all
them
that
call
upon
him
▪
to
all
that
call
upon
him
in
truth
.
19.
He
will
fulfill
the
desire
of
them
that
fear
him
:
he
also
will
hear
their
cry
,
and
will
save
them
.
The
ninth
reason
of
Gods
praise
,
is
for
his
hearing
the
prayer
of
needy
supplicants
.
Whence
learn
,
1.
The
Lord
loveth
the
praise
,
which
ariseth
unto
him
,
from
his
goodness
to
his
people
,
and
citizens
of
his
Church
,
more
then
any
other
points
of
his
praise
:
as
the
often
falling
upon
the
praising
of
God
from
this
ground
doth
shew
.
2.
Albeit
God
be
every
where
present
,
yet
there
is
a
sort
of
more
friendly
presence
,
which
God
giveth
to
them
that
worship
him
,
then
that
which
is
his
common
presence
every
where
;
and
this
is
the
nearnesse
of
grace
and
friendship
:
The
Lord
is
nigh
to
them
that
call
on
him
.
3.
As
God
will
have
his
gracious
presence
opened
up
,
and
manifested
to
his
worshippers
,
by
prayer
,
so
will
he
have
this
favour
alike
patent
to
all
that
pray
unto
him
,
and
seek
him
without
exception
of
persons
:
The
Lord
is
nigh
to
all
them
that
call
upon
him
.
4.
Because
there
is
a
counterfeit
and
false
sort
of
worshipping
,
and
calling
upon
God
,
which
is
debarred
from
the
benefit
of
this
promise
,
to
wit
,
when
the
party
supplicant
is
not
reconciled
,
nor
seeking
reconciliation
through
Christ
the
Mediator
,
or
is
seeking
something
not
promised
,
or
something
for
a
carnall
end
,
that
he
may
bestow
it
on
his
lusts
:
therefore
he
who
hath
right
unto
th●s
promise
,
must
be
a
worshipper
of
God
in
faith
,
and
sincere
intention
:
and
to
such
the
Lord
will
shew
himselfe
nigh
;
He
is
nigh
to
all
them
that
call
upon
him
,
to
all
that
call
upon
him
in
truth
.
5
Those
are
worshippers
of
God
in
truth
,
who
fear
him
,
and
such
mens
holy
desires
,
are
prayers
which
the
Lord
will
not
refuse
,
but
will
satisfie
them
:
He
will
fulfill
the
desire
of
them
that
fear
him
.
6.
If
the
Lord
answer
not
the
prayer
of
the
man
that
feareth
him
,
at
first
,
yet
when
he
calleth
in
earnest
,
when
he
is
in
trouble
,
in
straits
and
hazard
,
he
will
answer
him
,
and
close
his
exercise
with
salvation
:
He
also
will
hear
their
crie
,
and
will
save
them
.
Vers.
20.
The
LORD
preserveth
all
them
that
love
him
:
but
all
the
wicked
will
he
destroy
.
The
tenth
reason
of
Gods
praise
,
is
from
his
different
dealing
with
his
friends
,
and
with
his
foes
.
Whence
learn
,
1.
True
worshippers
,
and
true
fearers
of
God
,
are
persons
who
love
God
,
and
such
persons
shall
be
sure
,
that
all
things
shall
work
●o
their
welfare
,
nothing
shall
hurt
them
:
The
Lord
preserveth
all
them
that
love
him
.
2.
All
such
as
do
not
love
God
,
but
love
to
lie
still
in
sinne
,
and
to
follow
their
own
lusts
,
shall
be
as
certainly
without
exception
destroyed
,
as
the
lovers
of
God
shall
be
preserved
:
The
Lord
preserveth
all
them
that
fear
him
,
but
all
the
wicked
will
he
destroy
.
Vers.
21.
My
mouth
shall
speak
the
praise
of
the
LORD
:
and
let
all
flesh
blesse
his
holy
Name
,
for
ever
and
ever
.
He
closeth
the
Psalme
with
a
promise
to
praise
the
Lord
yet
more
,
and
exhorteth
all
men
to
blesse
him
for
ever
.
Whence
learn
,
1.
When
a
man
hath
said
all
he
can
in
Gods
praise
,
he
shall
finde
himselfe
come
short
of
his
duty
▪
and
his
obligation
to
praise
God
to
be
still
lying
on
him
,
as
this
example
of
David
in
the
close
of
the
Psalme
doth
shew
us
.
2.
The
Lord
will
be
praised
in
our
spirits
,
and
outwardly
in
our
words
and
externall
expressions
also
;
My
mouth
shall
speak
the
praises
of
the
Lord
.
3.
Some
duties
belong
to
some
persons
,
and
other
duties
belong
to
other
persons
,
but
the
duty
of
praising
the
Lord
,
is
the
duty
of
every
man
,
albeit
only
the
believer
giveth
obedience
to
this
:
Let
all
flesh
blesse
him
.
4.
It
is
needfull
that
every
worshipper
of
God
,
in
the
discharge
of
praise
,
remember
their
own
frailty
,
and
be
h●mbled
:
Let
all
flesh
blesse
him
.
5.
The
duty
of
praising
and
blessing
God
must
be
so
holily
discharged
,
as
the
Lord
may
be
honoured
in
effect
:
Let
all
flesh
blesse
his
holy
Name
.
6.
Such
as
praise
God
and
b●esse
him
heartily
,
shall
follow
this
exercise
for
ever
:
Let
all
flesh
blesse
his
holy
Name
,
for
ever
and
ever
.
PSALME
CXLVI
.
THis
Psalme
is
a
Psalme
of
praise
wholly
,
wherein
,
when
the
Psalmist
hath
exhorted
all
men
to
praise
the
Lord
,
he
engageth
himselfe
to
the
work
,
v.
1
,
2.
Then
he
teacheth
the
way
how
to
praise
God
in
eff●ct
,
to
wit
,
by
renouncing
all
carnall
confidence
,
and
trusting
only
in
the
Lord
,
v.
3
,
4
,
5.
Thirdly
,
he
giveth
reasons
,
both
of
trusting
in
God
,
and
praising
of
God
:
and
closeth
as
he
begun
,
with
the
same
exhortation
to
praise
God
.
Vers.
1.
PRaise
ye
the
LORD
:
Praise
the
LORD
,
O
my
soul
2.
While
I
live
will
I
praise
the
LORD
,
I
will
sing
praises
unto
my
God
,
while
I
have
any
being
.
From
the
stirring
up
of
others
and
himselfe
to
praise
God
;
Learn
,
1.
The
duty
of
praising
God
is
so
necessary
,
so
deserved
by
God
,
so
profitable
to
us
,
and
so
spiritual
,
that
we
had
need
frequently
to
stirre
up
our selves
and
others
unto
it
:
Praise
ye
the
Lord
.
2.
For
discharging
the
duty
of
praise
,
all
the
powers
of
the
soul
must
be
stirred
up
:
the
minde
,
to
meditate
;
the
memory
,
to
bring
forth
former
observations
;
the
heart
and
affections
,
for
discharging
of
the
duty
in
the
best
manner
:
Praise
the
Lord
,
O
my
soul.
3.
Whatsoever
concurrence
we
finde
of
others
in
the
work
of
praise
,
lesse
or
more
,
let
us
set
our selves
seriously
and
heartily
unto
it
,
and
engage
our
own
heart
for
it
:
While
I
live
,
I
will
praise
the
Lord
.
4.
There
can
be
little
heartinesse
in
this
work
,
till
the
soul
lay
hold
on
God
by
faith
,
and
embrace
the
Covenant
of
grace
,
and
so
finde
its
own
interest
in
God
,
and
then
the
soul
will
praise
in
earnest
,
as
the
Psalmists
example
may
shew
us
:
I
will
sing
praises
to
my
God
,
while
I
have
any
being
.
Vers.
3.
Put
not
your
trust
in
Princes
,
nor
in
the
son
of
man
,
in
whom
there
is
no
help
.
4.
His
breath
goeth
forth
,
he
returneth
to
his
earth
:
in
that
very
day
his
thoughts
perish
.
He
sheweth
the
way
how
to
praise
God
really
;
to
wit
,
by
renunciation
of
all
earthly
confidence
and
fixing
faith
and
trust
on
God
alone
for
renouncing
of
all
confidence
in
creatures
,
he
giveth
reasons
,
v.
3
,
4.
and
for
trusting
in
God
,
he
giveth
reasons
,
by
praising
of
God
,
unto
the
end
of
the
Psalme
.
In
the
forbidding
of
carnall
confidence
;
Learn
,
1.
What
a
man
doth
most
trust
in
,
that
he
esteemeth
most
of
,
and
praiseth
it
in
his
heart
most
:
therefore
doth
the
Psalmist
set
us
upon
God
,
as
on
the
right
object
of
trust
,
and
diverteth
us
from
the
wrong
,
that
he
may
teach
us
to
make
God
the
only
object
of
praise
.
2.
Because
the
maine
object
of
our
carnall
confidence
naturally
,
is
man
in
power
,
who
seemeth
able
to
do
for
us
,
able
to
promote
us
to
dignity
and
riches
,
and
to
keep
us
up
in
some
state
in
the
world
,
therefore
must
we
throw
down
this
idol●
in
particular
,
that
we
may
place
our
confidence
in
God
the
better
:
Put
not
your
trust
in
Princes
.
3.
To
cut
off
carnal
confidence
in
man
,
that
neither
mean
men
may
trust
in
great
men
,
nor
great
men
may
trust
in
the
multitude
of
mean
men
,
we
must
remember
,
that
no
man
is
naturally
better
then
his
progenitors
,
but
such
as
his
fathers
were
,
such
is
he
,
that
is
,
a
sinfall
,
weak
,
and
unconstant
creature
,
Put
not
your
trust
in
Princes
,
nor
in
the
son
of
man
.
4.
The
reason
why
we
should
not
put
trust
in
man
is
,
because
he
can
neither
help
himselfe
,
nor
the
man
that
trusteth
in
him
when
there
is
most
need
:
In
whom
there
is
no
help
.
5.
He
that
cannot
deliver
himselfe
from
death
,
is
not
to
be
trusted
in
,
because
it
is
uncertaine
how
soon
death
shall
seize
upon
him
:
His
breath
goeth
forth
,
he
returneth
to
his
earth
.
6.
Whatsoever
the
good
will
,
or
purpose
,
or
promise
of
any
man
can
give
assurance
of
,
all
doth
vanish
when
the
man
dieth
:
In
that
every
day
his
thoughts
perish
.
Vers.
5.
Happy
is
he
that
hath
the
God
of
Iacob
for
his
help
:
whose
hope
is
in
the
LORD
his
God
.
In
the
exhorting
of
us
to
trust
in
God
,
he
giveth
this
encouragement
unto
it
,
that
he
who
trusteth
in
God
,
may
look
for
help
and
happinesse
in
him
.
Whence
learn
,
1.
The
only
true
object
of
our
faith
,
and
confidence
,
is
God
,
as
he
is
revealed
by
his
Word
to
his
Church
,
to
wit
,
The
God
of
Iacob
,
the
God
of
Israel
.
2.
Faith
in
God
bringeth
true
felicity
with
it
,
and
help
in
time
of
need
:
Happy
is
he
that
hath
the
God
of
Iacob
for
his
help
.
3.
Hope
of
help
and
happinesse
,
from
trust
and
confidence
in
God
,
must
be
grounded
upon
the
Lords
entering
in
Covenant
with
us
,
and
becoming
ours
through
the
Mediator
:
whose
hope
is
in
the
Lord
his
God
.
Vers.
6.
Which
made
heaven
and
earth
,
the
sea
,
and
all
that
therein
is
;
which
keepeth
truth
for
ever
.
7.
Which
executeth
judgement
for
the
oppressed
,
which
giveth
food
to
the
hungry
:
the
LORD
looseth
the
prisoners
.
8.
The
LORD
openeth
the
eyes
of
the
blinde
,
the
LORD
raiseth
them
that
are
bowed
down
:
the
LORD
loveth
the
righteous
.
9.
The
LORD
preserveth
the
strangers
,
he
relieveth
the
fatherless
and
widow
:
but
the
way
of
the
wicked
he
turneth
upside
down
.
10.
The
LORD
shall
reigne
for
ever
,
even
thy
God
,
O
Sion
,
unto
all
generations
:
Praise
ye
the
LORD
.
For
encouraging
of
us
yet
more
to
believe
in
God
,
who
offereth
himselfe
to
be
reconciled
with
us
,
and
to
be
our
God
in
Christ
,
he
giveth
other
ten
motives
:
and
as
every
one
of
them
is
a
point
of
Gods
praise
,
so
is
it
a
prop
and
pillar
to
support
the
believers
faith
.
The
first
motive
to
believe
in
God
,
and
first
reason
of
Gods
praise
,
is
,
his
omnipotency
and
al
sufficiency
,
made
manifest
by
the
work
of
creation
,
and
preservation
of
all
creatures
:
Which
made
the
heaven
and
the
earth
,
the
sea
,
and
all
that
therein
is
.
2.
The
second
motive
to
believe
in
God
,
is
another
point
of
Gods
praise
,
to
wit
,
his
faithfulnesse
in
making
and
keeping
Covenant
,
and
performing
his
promises
unto
everlasting
:
Which
keepeth
truth
for
ever
.
3.
The
third
point
of
Gods
praise
,
and
prop
of
faith
,
is
this
,
albeit
the
Lord
,
for
the
glory
of
his
Name
,
and
good
of
his
own
people
,
do
suffer
the
godly
to
be
persecuted
and
oppressed
also
,
yet
he
will
plead
the
cause
and
controversie
of
the
believer
,
and
will
deliver
the
oppressed
,
and
punish
the
oppressor
:
Which
executeth
judgement
for
the
oppressed
.
4.
The
fourth
point
of
Gods
praise
,
and
pillar
of
faith
,
is
this
,
albeit
the
Lord
suffer
the
believer
to
feel
the
need
of
what
is
needfull
for
soul
or
body
,
yet
he
doth
not
suffer
him
to
starve
for
want
of
what
is
necessary
:
He
giveth
food
to
the
hungry
.
5.
The
fifth
point
of
Gods
praise
,
is
,
albeit
the
believer
may
,
for
his
sinnes
or
for
trial
of
his
faith
,
be
cast
in
prison
,
and
brought
in
bondage
,
yet
the
Lord
will
loose
his
bonds
;
The
Lord
looseth
the
prisoners
.
6.
The
sixth
point
of
Gods
praise
is
,
albeit
the
believer
may
be
in
darknesse
of
trouble
,
and
anxiety
of
minde
for
a
time
,
and
knoweth
not
what
to
do
,
yet
the
Lord
will
shew
him
deliverance
,
and
give
him
direction
and
comfort
:
The
Lord
openeth
the
eyes
of
the
blind
.
7.
The
seventh
reason
of
Gods
praise
▪
and
encouragement
to
trust
in
him
is
,
that
howsoever
the
burden
of
trouble
may
over-power
the
believer
,
and
make
him
walk
heavily
under
discouragement
,
yet
the
Lord
will
renew
strength
and
comfort
,
and
delivery
unto
him
:
The
Lord
raiseth
them
that
are
bowed
down
.
8.
The
eighth
reason
to
praise
God
,
and
eighth
encouragement
to
trust
in
God
,
is
the
believer
who
is
fled
to
the
righteousnesse
of
the
Mediator
for
his
justification
,
and
studieth
to
a
holy
and
righteous
conversation
,
may
be
sure
he
is
free
from
the
curse
,
approved
of
God
,
and
shall
finde
the
fruits
of
Gods
good
will
to
him
:
The
Lord
loveth
the
righteous
.
9.
The
ninth
reason
of
Gods
p●aise
,
and
encou●agement
to
trust
in
him
is
,
from
the
Lords
different
manner
of
dealing
,
on
the
one
hand
with
the
poor
and
needy
believer
,
who
hath
none
to
do
for
him
:
and
on
the
other
hand
,
with
the
proud
,
and
powerfull
man
of
this
world
,
who
trusteth
to
carry
his
businesse
by
meanes
of
the
creature
,
and
misregardeth
the
Lord
;
he
preserveth
the
one
,
and
destroyeth
the
other
:
The
Lord
preserveth
the
stranger
,
and
r●lieveth
the
fatherlesse
,
and
the
widow
:
but
the
way
of
the
wicked
he
tu●neth
upside
down
.
10.
The
t●nth
reason
of
Gods
praise
,
and
the
last
encouragement
of
the
believer
to
trust
in
him
,
and
not
to
put
confidence
in
Princes
,
is
this
▪
the
Lord
is
the
only
Sovereign
King
,
who
liveth
for
ever
,
and
hath
engaged
himself
to
the
Church
,
and
every
believer
in
every
age
,
therefore
he
only
is
wor●hy
to
be
trusted
in
▪
and
worthy
to
be
praised
;
The
Lord
shall
reigne
for
ever
,
even
thy
God
,
O
Zion
,
unto
all
generasions
.
Praise
ye
the
Lord
.
PSALME
CXLVII
.
THis
Psalme
is
for
stirring
up
of
the
Church
to
praise
and
thanksgiving
.
The
exhortation
is
threefold
.
The
first
is
,
v.
1.
and
six
reasons
for
it
,
or
motives
unto
it
,
are
set
down
,
v.
2
,
3
,
4
,
5
,
6.
The
second
exhortation
is
,
v.
7.
and
three
reasons
for
it
,
v
8
,
9
▪
10
,
11.
The
third
is
,
v.
12.
and
six
reasons
for
it
,
unto
the
end
.
Ver.
1.
PRaise
ye
the
LORD
:
for
it
is
good
to
sing
praises
to
our
God
:
for
it
is
pleasant
,
and
praise
is
comely
.
In
the
first
exhortation
;
Learn
,
1.
There
is
no
part
of
Gods
worship
whereunto
we
are
more
indisposed
,
or
need
more
stirring
up
,
then
to
praise
God
,
as
the
frequent
repeated
exhortations
do
import
.
2.
The
fi●st
motive
is
this
,
all
the
encouragements
which
can
be
imagined
unto
any
work
,
do
all
concurre
here
:
It
is
profitable
to
praise
God
:
for
it
is
good
to
sing
praises
to
or
God
All
Gods
praises
are
the
believers
advantage
and
sto●e
houses
:
and
It
is
pleasant
;
full
of
sweet
refreshment
,
as
when
a
man
doth
view
his
own
rich
and
well
situated
inheritance
:
and
it
is
honourable
to
be
about
the
employment
of
Angels
,
to
be
Heraulds
of
the
Lords
glory
:
Praise
is
comely
2.
The
LORD
doth
build
up
Ierusalem
:
he
gathereth
together
the
out-casts
of
Israel
.
The
second
reason
of
Gods
praise
,
is
for
his
care
over
his
Church
.
Whence
learn
,
1.
The
Church
is
the
Lords
special
handie
work
,
he
is
the
builder
,
upholder
and
restorer
of
any
b●each
in
it
:
The
Lord
doth
build
up
Ierusalem
.
2.
The
members
of
the
true
Church
are
oft-times
scattered
one
from
another
,
not
only
by
common
judgements
,
but
also
by
persecution
and
schismes
,
that
they
cannot
keep
that
sweet
communion
one
with
another
which
is
to
be
wished
,
but
God
is
the
only
gatherer
and
uniter
of
them
,
after
whatsoever
sort
of
scattering
:
He
gathereth
together
the
out-casts
of
Israel
.
Vers.
3.
He
healeth
the
broken
in
heart
:
and
bindeth
up
their
wounds
.
The
third
reason
of
Gods
praise
is
,
for
his
care
of
the
afflicted
believer
,
when
by
trouble
outward
,
or
inward
,
or
both
he
is
wounded
in
spiri●
,
broken
and
brought
d●wn
,
made
sickly
and
weakened
;
He
healeth
the
broken
in
heart
,
and
bindeth
up
their
wounds
,
as
a
tender
Chirurgion
,
or
Physician
doth
the
wound
of
his
Patient
.
Vers.
4.
He
telleth
the
number
of
the
stars
:
calleth
them
all
by
their
names
.
The
fourth
reason
of
the
exhortation
to
praise
God
is
,
his
particular
knowledge
of
every
thing
,
which
doth
transcend
the
capacity
of
men
,
and
to
them
is
impossible
:
He
telleth
the
number
of
the
stars
,
and
calleth
them
all
by
their
names
.
In
which
similitude
he
sheweth
also
,
that
albeit
●braham
could
not
comprehend
the
multitude
of
the
children
,
either
of
his
faith
,
or
of
his
flesh
,
more
then
he
could
count
the
number
of
the
stars
,
yet
the
Lord
knoweth
every
beleever
by
name
,
as
he
knoweth
every
star
,
and
can
call
every
one
by
their
name
.
Vers.
5.
Great
is
our
Lord
,
and
of
great
power
:
his
understanding
is
infinite
.
The
fifth
reason
of
Gods
praise
is
▪
because
in
his
attributes
he
is
incomprehensible
,
namely
in
his
dominion
over
all
,
in
power
,
to
do
all
,
and
in
his
wisdom
to
contrive
whatsoever
we
stand
in
need
of
,
so
that
nothing
can
be
against
us
,
but
he
is
above
it
;
nothing
can
be
needful
for
us
,
but
his
wisdom
can
devise
the
meanes
to
bring
it
to
us
,
and
his
power
doth
put
his
will
in
execution
for
our
good
;
Great
is
the
Lord
,
his
power
it
great
,
his
understanding
is
infinite
.
Vers.
6.
The
LORD
lifteth
up
the
meek
:
he
casteth
the
wicked
down
to
the
ground
.
The
sixth
reason
is
,
from
his
different
dealing
with
the
godly
and
the
wicked
:
as
for
the
godly
,
who
in
the
meeknesse
of
a
subdued
spirit
,
do
submit
themselves
under
the
mighty
hand
of
God
,
he
comforteth
them
and
relieveth
them
:
but
he
abaseth
the
proud
who
do
not
stand
in
awe
of
his
Majesty
:
The
Lord
lifteth
up
the
meek
,
but
he
casteth
the
wicked
down
to
the
ground
.
Vers.
7.
Sing
unto
the
LORD
with
thanksgiving
:
sing
praise
upon
the
Harp
unto
our
God
.
The
second
exhortation
unto
praise
and
thanksgiving
,
in
cheerfulnesse
and
joy
,
is
expressed
with
three
reasons
.
In
the
exhortation
;
Learn
,
The
whole
works
of
God
,
each
of
them
in
their
own
way
,
call
(
as
it
were
)
for
our
estimation
and
praising
of
the
workmanship
which
we
see
,
they
call
for
our
answer
,
as
it
were
,
and
our
duty
requireth
of
us
,
joyfully
to
make
answer
unto
the
call
,
(
as
the
Word
importeth
)
in
praising
the
Maker
,
and
thanking
him
for
the
use
and
benefit
which
we
have
of
his
works
:
Sing
unto
the
Lord
with
thanksgiving
,
sing
praise
upon
the
harp
unto
our
God
.
Vers.
8.
Who
covereth
the
heaven
with
clouds
,
who
prepareth
raine
for
the
earth
:
who
maketh
grasse
to
grow
upon
the
mountaines
.
The
first
reason
of
the
second
exhortation
is
,
from
his
wise
disposing
of
the
clouds
.
Whence
learn
,
1.
Sometime
the
Lord
hideth
the
glory
of
the
open
heaven
with
clouds
,
that
it
may
appear
again
,
with
so
much
more
new
,
fresh
and
pleasant
lustre
:
He
covereth
the
Heaven
with
clouds
.
2.
The
change
which
God
maketh
upon
the
face
of
the
Heaven
by
dark
clouds
▪
is
for
advantage
to
the
inhabitants
of
the
earth
:
He
prepareth
raine
for
the
earth
.
3.
The
Lord
taketh
care
of
the
most
barren
parts
of
the
earth
,
to
make
them
,
by
raining
on
them
,
more
pleasant
and
profitable
,
then
otherwayes
they
could
be
:
He
maketh
grasse
to
grow
upon
the
mountaines
.
Vers.
9.
He
giveth
to
the
beast
his
food
:
and
to
the
young
ravens
which
cry
.
The
second
reason
of
the
second
exhortation
to
praise
God
is
,
from
the
Lords
care
of
beasts
and
fowles
,
whereby
he
giveth
men
to
understand
,
that
he
hath
a
far
greater
care
of
them
:
He
giveth
to
the
beast
his
food
,
and
to
the
young
ravens
which
cry
.
Vers.
10.
He
delighteth
not
in
the
strength
of
the
horse
:
he
taketh
not
pleasure
in
the
legges
of
a
man
.
11.
The
LORD
taketh
pleasure
in
them
that
feare
him
:
in
those
that
hope
in
his
mercy
.
The
third
reason
of
the
second
exhortation
is
,
because
God
esteemeth
very
little
of
those
things
wherein
men
naturally
do
put
confidence
,
whether
their
own
strength
or
the
strength
of
any
creature
,
such
as
horses
are
,
whereof
men
do
make
most
use
:
but
he
taketh
pleasure
in
the
godly
,
who
do
fear
him
,
and
do
hope
in
him
.
Whence
learn
,
1.
Men
have
more
objects
of
carnal
confidence
,
then
the
idol
of
the
power
of
Princes
,
or
of
the
multitude
of
●ollowers
:
for
before
man
want
an
idol
,
he
will
idolize
his
own
strength
,
or
the
strength
of
an
horse
,
and
put
confidence
therein
,
as
the
slight
estimation
which
God
hath
of
these
confidences
,
and
the
discharge
of
putting
confidence
in
them
do
insinuate
.
2.
Wherein
soever
a
man
delighteth
most
,
and
puts
most
confidence
,
that
is
the
mans
idol
,
and
that
which
the
man
doth
bring
in
competition
with
God
,
as
the
Lords
discharging
of
taking
delectation
or
pleasure
in
the
creature
,
instead
of
discharging
to
esteem
of
it
,
or
put
trust
in
it
,
doth
import
.
3.
God
esteemeth
of
no
man
for
his
riches
,
honour
,
command
of
horse
and
foot
,
nor
for
his
bodily
strength
:
He
delighteth
not
in
the
strength
of
the
horse
:
he
taketh
not
pleasure
in
the
legs
of
a
man
.
4.
The
only
right
object
of
our
joy
,
pleasure
and
confidence
,
is
God
himself
,
as
the
opposition
doth
teach
us
:
such
as
both
beleeve
in
God
,
and
fear
to
offend
him
,
are
the
only
men
acceptable
to
God
,
in
whom
God
delighteth
,
and
taketh
pleasure
to
keep
communion
with
them
;
The
Lord
taketh
pleasure
in
them
that
fear
him
,
in
those
that
hope
in
his
mercy
;
and
by
consequence
such
as
do
not
fear
him
,
and
who
,
when
they
are
overtaken
in
a
transgression
,
do
not
run
to
him
for
pardon
in
the
hope
of
mercy
;
He
taketh
no
pleasure
in
them
.
Vers.
12.
Praise
the
LORD
,
O
Ierusalem
:
praise
thy
God
,
O
Zion
.
In
the
third
exhortation
to
praise
God
,
expressely
directed
to
Ierusalem
and
Sion
,
representing
the
Church
in
all
ages
;
●earn
,
1.
Albeit
all
the
earth
be
obliged
to
praise
God
,
yet
only
the
Lords
people
are
the
right
estimators
of
his
glory
,
and
the
fit
proclaimers
of
his
praise
:
Praise
the
Lord
,
O
Ierusalem
.
2.
Albeit
all
the
creatures
are
the
Lords
,
yet
the
Church
is
the
Lords
in
a
more
nigh
relation
;
for
the
Church
may
claim
interest
in
God
as
her
own
by
Covenant
;
Praise
thy
God
,
O
Zion
.
Vers.
13.
For
he
hath
strengthened
the
barres
of
thy
gates
,
he
hath
blessed
thy
children
within
thee
.
14.
He
maketh
peace
in
thy
border
:
and
filleth
thee
with
the
finest
of
the
wheat
.
The
reasons
for
the
third
exhortation
are
six
,
whereof
foure
are
in
these
verses
.
The
first
is
,
the
Lord
hath
fenced
his
Church
with
walls
,
gates
and
barres
,
that
the
gates
of
hell
cannot
prevail
against
it
:
He
hath
strengthened
the
barres
of
thy
gates
,
to
wit
,
by
interposing
of
his
Omnipotent
power
for
her
preservation
.
2.
The
second
reason
of
praise
is
,
that
he
maketh
one
generation
to
follow
another
in
his
Church
,
and
the
children
to
be
in
greater
number
then
their
forefathers
,
by
adding
daily
unto
the
Church
such
as
are
to
be
saved
;
He
hath
blessed
thy
children
within
thee
:
not
only
in
regard
of
multiplication
of
them
,
but
also
by
making
them
to
abound
in
all
knowledge
and
grace
.
3.
The
third
reason
of
praise
is
,
that
the
true
members
of
the
Church
have
peace
with
God
,
and
among
themselves
,
in
that
measure
which
is
expedient
for
her
good
:
He
maketh
peace
in
thy
borders
.
4.
The
fourth
reason
is
,
because
he
feedeth
his
people
with
food
convenient
,
but
especially
in
regard
of
their
spiritual
nourishment
,
in
giving
them
the
bread
of
life
,
whereof
the
finest
floure
is
but
a
similitude
;
He
filleth
thee
with
the
finest
of
the
wheat
.
Vers.
15.
He
sendeth
forth
his
commandment
upon
earth
:
his
Word
runneth
very
swiftly
.
16.
He
giveth
snow
like
wool
:
he
scattereth
the
hoare
frost
like
ashes
.
17.
He
casteth
forth
his
ice
likt
morsels
:
who
can
stand
before
his
cold
?
18.
He
sendeth
out
his
Word
and
melteth
them
:
he
causeth
his
winde
to
blow
,
and
the
waters
flow
.
The
fifth
reason
of
the
third
exhortation
unto
Gods
praise
,
is
taken
from
Gods
powerful
ruling
of
the
least
changes
in
the
clouds
,
and
in
the
aire
,
in
making
foule
wearher
and
faire
,
frost
and
fresh
weather
,
as
he
pleaseth
,
by
which
similitude
he
will
have
his
people
to
understand
,
that
the
Lord
ruleth
with
a
more
special
eye
all
the
changes
which
fall
out
in
the
external
condition
of
the
Church
.
Whence
learn
,
1.
The
course
of
the
creatures
,
and
the
changes
in
them
,
even
unto
the
least
meteor
or
change
,
which
is
to
be
seen
in
the
clouds
or
in
the
aire
,
is
particularly
directed
and
governed
of
God
,
whose
will
is
a
law
to
the
creature
,
and
whose
command
hath
ready
execution
:
He
sendeth
forth
his
Commandment
upon
earth
,
his
Word
runneth
very
swiftly
.
2.
The
least
change
of
weather
,
by
snow
or
frost
,
or
ice
,
is
by
Gods
dispensation
and
appointment
,
much
more
any
change
of
affaires
in
his
Church
;
He
giveth
snow
like
wool
,
he
scattereth
the
hoare
frost
like
ashes
,
he
casteth
forth
his
ice
like
morsels
.
3.
The
consequents
and
effects
of
the
changes
which
God
doth
make
,
as
well
in
one
case
as
in
another
,
could
not
be
endured
if
God
should
not
temper
them
,
and
provide
some
remedy
against
them
,
as
appeareth
in
the
making
of
frost
:
Who
can
stand
before
his
cold
?
4.
Before
any
change
from
frost
to
faire
weather
can
be
made
,
a
new
order
must
come
forth
from
the
Lord
,
and
when
that
cometh
,
aire
and
water
do
return
to
their
former
course
,
and
so
it
is
in
any
other
change
in
the
world
,
especially
in
the
affaires
of
the
Church
;
He
sendeth
out
his
Word
,
and
melteth
them
:
he
causeth
the
winde
to
blow
,
and
the
waters
flow
.
Vers.
19.
He
sheweth
his
Word
unto
Iacob
:
his
statutes
and
his
judgements
unto
Israel
.
20.
He
hath
not
dealt
so
with
any
Nation
,
and
as
for
his
judgements
they
have
not
known
them
.
Praise
ye
the
LORD
.
The
sixth
reason
of
the
third
exhortation
to
praise
God
is
,
from
the
different
dealing
of
God
with
his
Church
,
and
with
the
rest
of
the
people
of
the
world
.
Whence
learn
,
1.
The
benefit
of
the
Scriptures
,
and
the
opening
up
and
application
of
them
,
unto
the
edification
of
the
hearers
,
is
a
precious
gift
of
God
:
and
this
benefit
the
Lord
hath
bestowed
on
his
Church
,
called
by
the
names
of
Iacob
or
Israel
;
He
sheweth
his
Word
unto
Iacob
,
his
statutes
and
his
judgements
unto
Israel
.
2.
The
benefit
of
the
Scriptures
,
and
revealing
the
Word
of
life
unto
the
Church
,
maketh
Gods
people
in
a
better
condition
,
and
more
excellent
then
any
other
incorporation
can
be
in
▪
He
hath
not
dealt
so
with
any
Nation
.
3.
Where
the
Word
of
God
in
his
Scripture
is
not
opened
up
,
there
the
Lords
dealing
with
men
in
justice
and
mercie
,
and
the
way
which
the
Lord
keepeth
in
ruling
of
the
world
,
is
not
understood
,
but
people
there
do
live
in
deadly
darknesse
;
As
for
his
judgments
they
have
not
known
them
.
4.
As
the
benefits
bestowed
upon
the
Church
are
most
excellent
,
so
the
Church
is
most
bound
to
praise
God
,
both
for
those
mercies
,
and
for
all
other
his
glorious
works
:
Praise
ye
the
Lord
.
PSALME
CXLVIII
.
IN
this
Psalme
,
the
Church
is
stirred
up
to
praise
God
,
because
of
the
incomparable
excellency
of
his
glory
and
majesty
,
appearing
first
in
the
heavens
above
,
v.
1
,
2
,
3
,
4
,
5
,
6.
Secondly
,
in
the
earth
and
sea
beneath
,
and
lower
parts
under
the
Heaven
,
v.
7
,
8
,
9
,
10.
Thirdly
,
in
the
governing
of
men
,
and
of
all
sorts
and
ranks
of
men
,
but
especially
in
doing
for
his
Church
,
v.
11
,
12
,
13
,
14.
In
all
which
,
as
he
sheweth
,
how
the
world
is
full
of
Gods
glory
,
so
he
pointeth
at
matter
of
his
praise
,
whithersoever
we
turne
our
eyes
.
Ver.
1.
PRaise
ye
the
LORD
,
praise
ye
the
LORD
from
the
Heavens
:
praise
him
in
the
heights
.
2.
Praise
ye
him
all
his
Angels
:
praise
ye
him
all
his
hostes
.
3.
Praise
ye
him
Sun
and
Moon
:
praise
him
all
ye
stars
of
light
.
4.
Praise
him
ye
Heaven
of
heavens
:
and
ye
waters
that
be
above
the
Heavens
.
5.
Let
them
praise
the
Name
of
the
LORD
:
for
he
commanded
,
and
they
were
created
.
6.
He
hath
also
established
them
for
ever
and
ever
;
he
hath
made
a
decree
which
shall
not
passe
.
In
the
exhortation
to
praise
God
because
of
his
glory
shining
in
the
Heavens
;
Learn
,
1.
Howsoever
the
glory
of
the
Lord
doth
shine
in
all
his
works
,
yet
there
are
degrees
of
the
shining
of
it
,
and
the
chiefest
glory
is
from
celestial
creatures
,
and
from
the
consideration
of
what
is
in
heaven
:
Praise
ye
the
Lord
,
praise
ye
the
Lord
from
the
Heavens
.
2.
As
God
is
praised
in
heaven
▪
by
the
blessed
spirits
that
are
there
▪
so
the
true
worshipper
should
joyne
with
those
that
praise
him
there
:
Praise
him
in
the
heights
,
or
high
places
.
3.
Albeit
the
Angels
have
the
first
place
in
the
song
of
Gods
praise
,
and
need
not
to
be
stirred
to
the
work
of
praise
by
us
,
yet
it
is
a
part
of
our
praising
of
God
,
to
consent
unto
their
song
,
and
account
their
work
well
bestowed
on
the
Lord
their
M●ker
,
and
to
hold
the
example
of
them
before
our
eyes
,
aiming
to
do
Gods
will
on
earth
▪
as
it
is
done
in
Heaven
:
Praise
him
all
ye
Angels
.
4.
The
Lord
hath
at
his
hand
swift
servants
not
a
few
,
to
go
in
what
message
he
pleaseth
to
direct
them
▪
and
they
are
ministring
spirits
for
the
good
of
his
Church
;
Praise
ye
him
,
all
ye
his
Angels
,
or
his
messengers
.
5.
The
Lord
is
also
well
furnished
with
souldiers
,
for
all
his
creatures
are
ready
at
his
command
,
to
fight
in
Gods
quarrel
,
in
defence
of
his
friends
,
and
pursuit
of
his
foes
:
Praise
ye
him
all
his
hostes
.
6.
The
Lords
armies
are
not
idle
,
but
are
still
on
their
work
of
praising
,
doing
the
works
of
peace
even
in
the
midst
of
warre
:
Praise
him
all
his
hostes
.
7.
Beside
the
common
song
of
praise
,
which
all
things
have
as
they
are
creatures
,
every
one
of
the
creatures
have
their
own
proper
parts
in
the
Song
:
The
Sun
in
his
particular
vertue
and
motion
,
the
Moon
in
hers
,
and
the
stars
in
theirs
,
every
one
by
themselves
,
and
these
also
joyntly
make
up
a
sweet
and
harmonious
melody
,
to
the
praise
of
God
;
Praise
ye
him
Sun
and
Moon
,
praise
him
all
ye
star
:
of
light
.
8.
The
variety
and
difference
of
place
and
distance
from
the
earth
,
of
Sun
,
Moon
and
Starres
,
some
of
them
being
lower
,
some
of
them
higher
,
as
the
Eclipses
of
Sun
and
Moon
,
and
the
diverse
positions
of
the
starres
do
shew
,
are
all
matters
of
Gods
praise
:
for
the
lowest
region
of
the
aire
is
here
called
Heaven
;
and
the
place
where
the
Sun
,
Moon
and
Starres
are
set
,
is
called
Heaven
,
and
the
Heaven
of
Heavens
,
the
third
Heaven
,
where
Angels
and
spirits
of
just
men
made
perfect
do
remain
,
each
and
all
of
them
do
serve
fo●
Gods
praise
;
Praise
him
ye
Heaven
of
Heavens
.
9.
The
bottles
of
waters
in
the
clouds
,
flying
above
the
lowest
region
of
the
aire
,
ready
to
be
dissolved
here
and
there
,
as
God
pleaseth
to
water
the
earth
,
do
serve
as
matter
,
both
of
wondering
at
Gods
work
,
and
praising
of
him
:
Praise
him
ye
waters
that
be
above
the
Heavens
.
10.
Praise
is
due
to
God
,
not
only
for
the
making
of
the
Heavens
,
but
also
for
the
making
them
of
nothing
,
by
the
sole
word
of
command
,
which
did
produce
them
,
by
saying
;
Let
them
be
:
let
them
praise
the
Name
of
the
Lord
;
for
he
commanded
,
and
they
were
created
.
11.
The
speechlesse
creatures
have
their
own
way
of
praising
God
,
and
men
have
their
way
of
praising
:
speechlesse
creatures
praise
God
in
their
own
kinde
,
when
they
hold
forth
,
as
in
a
table
,
the
matter
and
reason
of
praising
God
,
and
men
do
praise
God
,
when
they
do
observe
and
acknowledge
,
and
proclaim
one
to
another
,
the
reasons
of
Gods
praise
,
and
these
exhortations
do
import
both
;
Let
them
praise
the
Name
of
the
Lord
.
12.
The
course
and
appointed
motions
of
the
Heavens
,
are
so
setled
during
the
standing
of
the
world
,
as
they
shalll
not
faile
to
go
on
according
to
Gods
decree
,
which
as
it
is
a
matter
of
Gods
praise
,
so
also
of
mans
comfort
,
who
shall
have
the
use
and
benefit
thereof
from
generation
to
generation
:
He
hath
also
established
them
for
ever
and
ever
,
he
hath
made
a
decree
which
they
shall
not
passe
.
Vers.
7.
Praise
the
LORD
from
the
earth
:
ye
dragons
and
all
deeps
.
8.
Fire
and
haile
,
snow
and
vapour
:
stormy
winde
fulfilling
his
Word
.
9.
Mountaines
and
all
hilles
:
fruitful
trees
and
all
Cedars
.
10.
Beasts
and
all
cattel
:
creeping
things
,
and
flying
fowle
.
In
the
exhortation
,
made
in
the
second
place
unto
the
creatures
under
heaven
:
Learn
,
1.
As
the
heavens
,
so
also
the
earth
and
the
deep
sea
,
are
filled
with
the
matter
of
Gods
praise
:
Praise
the
Lord
from
the
earth
,
ye
dragons
and
all
deeps
.
2.
The
most
terrible
creatures
serve
to
set
forth
Gods
glory
,
as
well
as
the
most
useful
and
comfortable
:
Ye
dragons
and
all
deeps
.
3.
The
changes
which
are
made
in
the
clouds
or
in
the
aire
,
by
stormes
or
tempests
,
or
whatsoever
way
,
come
not
by
chance
,
but
are
all
directed
forth
by
God
,
for
some
intent
of
his
:
and
in
what
work
he
doth
employ
them
,
they
faile
not
to
execute
his
will
:
Fire
and
haile
,
snow
and
vapour
,
stormie
winde
fulfilling
his
Word
:
and
out
of
those
changes
praises
do
arise
unto
God
.
4.
The
diversifying
of
the
face
of
the
earth
with
higher
and
lower
parts
,
with
mountains
,
hills
and
valleyes
,
and
the
adorning
of
the
face
thereof
with
trees
,
some
taller
,
some
lower
and
smaller
,
some
barren
,
some
fruitful
,
contributeth
much
to
the
praise
of
God
:
Mountaines
and
all
hills
,
fruitful
trees
and
all
Cedars
.
5.
Beside
all
that
is
said
in
the
variety
of
things
living
on
the
earth
,
each
of
them
do
contend
with
other
,
which
of
them
shall
shew
forth
more
of
Gods
wisdom
,
power
and
goodnesse
;
Beasts
and
all
cattel
,
creeping
things
and
flying
fowle
:
all
those
creatures
do
offer
matter
of
praise
unto
God
,
that
men
may
take
the
song
of
their
hand
,
and
directly
,
formally
and
properly
,
praise
God
for
his
glorious
properties
evidenced
in
them
.
Ver.
11.
Kings
of
the
earth
,
and
all
people
:
Princes
and
all
Iudges
of
the
earth
.
12.
Both
young
men
and
maidens
:
old
men
and
children
.
13.
Let
them
praise
the
Name
of
the
LORD
,
for
his
Name
alone
is
excellent
:
his
glory
is
above
the
earth
and
heaven
.
Having
gone
thorough
other
creatures
,
he
cometh
to
man
who
is
the
chief
,
both
matter
and
instrument
of
Gods
praise
.
Whence
learn
,
1.
The
Lord
is
glorious
in
his
workmanship
and
government
of
all
the
creatures
,
but
most
of
all
in
men
,
whom
he
calleth
to
be
Factors
,
Collectors
and
Chamberlains
,
as
it
were
,
to
gather
unto
him
the
rent
of
praise
and
glory
,
from
all
other
crea●ures
,
and
then
to
pay
praises
for
their
own
part
also
;
Kings
of
the
earth
,
and
all
people
,
let
them
praise
,
&c.
2.
God
is
no
leveller
of
mens
estates
and
outward
condition
in
the
world
,
or
allower
of
levelling
,
but
for
his
own
praise
and
mens
good
,
he
hath
ordained
distinction
of
men
in
Kings
and
subject
people
,
Princes
and
Judges
,
and
people
to
be
judged
in
all
parts
of
the
earth
;
Kings
of
the
earth
,
and
all
people
:
Princes
,
and
all
Iudges
of
the
earth
3.
As
Civil
government
is
appointed
of
God
,
so
they
who
are
advanced
to
this
dignity
,
are
first
in
the
obligement
unto
the
duty
of
setting
for●h
Gods
praise
,
and
yet
subjects
here
also
must
contribute
,
according
to
their
place
and
ability
,
Kings
of
the
earth
and
all
people
,
Princes
and
all
Iudges
of
the
earth
.
4.
It
should
qualifie
the
mindes
of
men
who
are
in
honour
,
that
their
preferment
is
but
on
earth
,
and
their
time
no
longer
then
while
they
are
on
the
earth
,
and
that
they
are
under
a
King
and
Judge
,
whose
dominion
is
heavenly
and
everlasting
;
therefore
doth
he
joyne
this
addition
,
Kings
of
the
earth
,
Princes
and
Iudges
of
the
earth
.
5.
As
distinguishing
of
men
in
regard
o●
estate
,
so
distinguishing
of
sex
and
age
,
offereth
much
matter
of
praise
,
when
particulars
are
considered
;
and
for
the
very
distinction
in
sex
and
age
,
God
is
to
be
praised
:
Both
young
men
and
maidens
,
old
men
and
children
,
let
them
praise
.
6.
There
is
much
matter
of
Gods
glory
in
the
earth
,
and
more
in
the
heavens
,
but
the
glory
of
himselfe
and
of
his
properties
,
is
more
then
all
▪
that
either
is
or
can
be
seen
,
or
found
or
expressed
in
,
or
by
the
creature
:
Let
them
praise
the
Name
of
the
Lord
:
for
his
Name
alone
is
excellent
,
his
glory
is
above
the
earth
and
the
heavens
.
Vers.
14.
He
alone
exalteth
the
horne
of
his
people
,
the
praise
of
all
his
Saints
:
even
of
the
children
of
Israel
,
a
people
near
unto
him
.
Praise
ye
the
LORD
.
In
the
last
place
,
he
pointeth
at
the
glory
of
God
manifested
to
the
Church
,
for
which
all
Gods
people
are
bound
to
praise
him
.
Whence
learn
,
1
▪
The
praise
of
God
for
what
he
doth
to
,
and
for
his
Church
〈◊〉
●bove
all
the
rest
of
his
praises
,
from
the
rest
of
his
works
,
as
farre
as
the
work
of
redemption
,
grace
,
and
salvation
to
sinners
,
is
above
the
works
of
creation
.
and
worthy
to
put
the
capestone
upon
the
rest
of
the
work
of
his
praises
,
as
here
it
is
placed
.
2.
Beside
all
the
use
and
benefit
which
the
Lords
people
have
of
the
whole
works
of
Gods
hands
,
he
lifteth
them
up
in
strength
,
victory
and
glory
over
all
their
enemies
,
and
over
all
other
incorporations
in
the
world
,
who
are
but
slaves
to
sinne
and
Satan
in
comparison
of
them
:
He
also
exalteth
the
horne
of
his
people
.
3
The
exalting
of
the
strength
,
victory
,
and
glory
of
the
Church
,
standeth
mainly
in
the
exalting
of
the
Messiah
,
or
of
the
Kingdome
of
the
Messiah
represented
by
the
exalting
of
David
;
for
Christ
is
the
horne
of
his
people
,
in
whom
their
victory
and
glory
is
obtained
,
and
maintained
unto
them
;
and
therefore
the
horne
of
his
people
is
expounded
here
to
be
,
The
praise
of
all
the
Saints
.
4.
Those
are
the
true
children
of
Israel
,
who
glory
in
Christ
as
their
strength
,
their
victory
,
and
glory
,
and
do
study
to
be
in
effect
Saints
:
for
,
his
people
,
and
his
Saints
,
are
here
expounded
to
be
,
even
the
children
of
Israel
.
5.
Students
of
holinesse
,
who
glory
and
rejoyce
in
Jesus
,
as
their
strength
,
victory
,
righteousnesse
,
and
salvation
,
and
who
are
wrestlers
for
the
blessing
as
true
Israelites
,
are
the
Lords
people
in
a
more
straite
union
with
God
,
then
any
other
people
in
the
world
;
A
people
near
unto
him
:
and
that
in
regard
of
their
Covenant
with
God
,
their
incorporation
in
Christ
,
and
the
inhabitation
of
the
holy
Spirit
in
them
,
and
the
mutual
love
between
God
and
them
.
6.
Of
all
people
in
the
earth
,
the
people
of
God
have
most
reason
to
praise
their
Lord
:
Praise
ye
the
Lord
.
PSALME
CXLIX
.
THis
Psalme
is
a
ninefold
exhortation
of
the
true
members
of
the
Church
,
who
are
believers
and
Saints
in
effect
,
to
praise
God
for
saving
grace
bestowed
on
〈…〉
for
speciall
priviledges
granted
unto
them
;
not
only
〈◊〉
what
is
given
to
the
world
,
but
also
above
what
is
given
to
the
visible
members
of
the
Church
,
who
are
not
as
yet
converted
:
whereunto
some
reasons
or
motives
unto
the
obedience
of
these
exhortations
are
added
.
Vers.
1.
PRaise
ye
the
LORD
:
sing
unto
the
LORD
a
new
song
:
and
his
praise
in
the
Congregation
of
the
Saints
.
From
the
first
two
exhortations
;
Learn
,
1.
The
elect
,
regenerate
,
or
true
believers
,
have
a
song
of
their
own
,
for
mercies
proper
to
them
,
beside
the
praise
which
they
have
to
give
for
the
Lords
work
round
about
them
,
and
therefore
they
have
a
proper
reason
to
praise
God
for
their
own
particular
:
Praise
ye
the
Lord
.
2.
The
song
of
the
redeemed
elect
and
converted
,
is
a
new
song
which
shall
never
wax
old
,
nor
be
cut
off
,
an
everlasting
song
:
Sing
unto
the
Lord
a
new
song
.
3.
It
is
Gods
ordinance
,
that
the
worshippers
of
the
Lord
should
have
assemblies
and
meetings
▪
wherein
publickly
and
joyntly
they
may
glorifie
the
Lord
in
proclaiming
cheerfully
his
praise
:
Sing
his
praise
in
the
congregation
of
the
Saints
.
Vers.
2.
Let
Israel
rejoyce
in
him
that
made
him
:
let
the
children
of
Sion
be
joyful
in
their
King
.
From
the
third
and
fourth
exhortation
;
Learn
,
1.
It
is
the
Lords
command
,
that
his
people
rejoyce
in
himselfe
,
with
a
joy
above
all
the
joy
which
they
can
have
in
the
creatures
,
which
God
hath
given
to
them
,
that
they
may
the
more
chearfully
praise
him
:
Let
Israel
rejoyce
in
him
.
2.
The
Church
of
the
elect
and
renewed
Saints
,
is
the
special
workmanship
of
Gods
grace
,
not
only
as
his
creatures
,
but
also
as
his
new
creatures
,
created
in
Christ
Jesus
unto
good
works
:
Let
Israel
rejoyce
in
him
that
made
him
.
3.
The
Church
is
a
peculiar
Kingdome
by
it selfe
,
whereof
God
is
King
in
a
peculiar
way
,
able
to
govern
his
people
by
his
Word
,
discipline
and
Spirit
,
and
to
defend
his
Church
,
and
all
his
own
ordinances
therein
,
to
the
comfort
of
all
the
true
members
thereof
:
Let
the
children
of
Sion
be
joyful
in
their
King
.
Vers.
3.
Let
them
praise
his
Name
in
the
dance
▪
let
them
sing
praises
unto
him
with
the
timbrel
and
harp
.
From
the
fifth
and
sixth
exhortation
to
praise
God
;
Learn
,
1.
The
joy
of
the
believer
,
is
a
great
and
growing
joy
,
arising
from
rejoycing
,
in
the
former
verse
,
to
exulting
,
in
this
verse
,
signified
by
dancing
:
Let
them
praise
his
Name
in
the
dance
.
2.
The
joy
of
the
godly
is
a
compleat
joy
,
imploying
all
,
and
filling
all
the
power●
of
the
soul
,
signified
by
musical
instruments
used
in
the
paedagogy
of
the
old
Church
:
Let
them
sing
praises
unto
him
with
the
timbrel
and
harp
.
Ver.
4.
For
the
LORD
taketh
pleasure
in
his
people
:
he
will
beautifie
the
meek
with
salvation
.
Of
these
exhortations
he
giveth
two
reasons
.
Whence
learn
,
1.
The
Lord
loveth
believers
and
repenteth
not
,
but
resteth
in
his
love
,
and
taketh
pleasure
in
his
workmanship
upon
them
:
The
Lord
taketh
pleasure
in
his
people
.
2.
The
constancy
of
the
Lords
love
towards
his
people
,
is
the
ground
of
the
Churches
constant
joy
in
God
,
and
perpetual
praising
of
him
:
Let
them
sing
praises
to
him
with
the
timbrel
,
and
the
harp
:
for
the
Lord
taketh
pleasure
in
his
people
.
3.
Whatsoever
matter
of
joy
believers
or
true
Saints
have
in
God
,
yet
they
are
acquainted
with
as
much
affliction
in
the
world
,
as
emptieth
them
of
rejoycing
in
themselves
;
humbleth
them
,
and
subdueth
their
spirits
,
and
maketh
them
to
aime
and
endeavour
without
fretting
or
grudging
,
to
digest
all
the
Lords
dispensations
toward
them
,
and
for
this
cause
the
believers
,
or
Saints
,
are
called
meek
.
4.
Albeit
the
affliction
wherewith
the
godly
are
acquainted
,
doth
obscure
their
blessednesse
,
and
hide
the
beauty
thereof
before
the
world
,
yet
God
in
love
to
them
,
oft-times
wipeth
off
the
black
and
blemish
of
affliction
,
by
giving
them
glorious
deliveries
,
and
at
length
he
giveth
to
them
full
salvation
:
He
will
beautifie
the
meek
with
salvation
.
Vers.
5.
Let
the
Saints
be
joyful
in
glory
:
let
them
sing
aloud
upon
their
beds
.
6.
Let
the
high
praises
of
God
be
in
their
mouth
:
and
a
two-edged
sword
be
in
their
hand
.
From
the
seventh
,
eighth
and
ninth
exhortations
to
praise
God
;
Learn
,
1.
The
godly
,
or
true
members
of
the
Church
,
are
Gods
favourites
,
endued
with
grace
,
accepted
through
the
beloved
:
yea
,
and
are
good
to
such
as
they
live
among
;
for
so
much
doth
the
word
Saints
import
.
2.
The
believer
may
be
joyfull
now
,
for
the
glory
hoped
for
,
and
may
glory
in
the
promised
blessednesse
,
as
if
it
were
already
possessed
:
Let
the
Saints
be
joyfull
in
glory
3.
The
joy
allowed
upon
the
Saints
,
is
a
lasting
joy
▪
both
day
and
night
;
a
joy
which
when
they
are
most
retired
,
may
be
most
injoyed
,
which
being
examined
in
secret
shall
be
found
solid
;
a
joy
full
of
quiet
,
rest
and
peace
,
as
if
they
were
●esting
in
their
beds
;
a
joy
which
shall
continue
with
them
,
when
their
bodies
are
lying
in
the
grave
:
for
thus
much
may
the
words
beare
in
divers
respects
;
Let
them
sing
aloud
upon
their
beds
.
4.
The
praises
of
God
set
down
in
his
Word
,
wherein
the
Lords
Name
and
attributes
,
the
Lords
promises
and
glorious
wo●ks
,
especially
done
in
favour
of
his
Saints
,
are
set
down
,
are
the
matter
of
the
Saints
confidence
,
gloria●ion
and
joy
,
worthy
to
be
talked
of
,
and
openly
declared
in
the
audience
of
others
,
for
the
glory
of
God
,
and
edification
of
people
:
for
what
the
Lord
is
,
to
wit
,
wise
,
powerfull
,
mercifull
,
just
,
&c.
that
the
Lord
is
for
his
people
,
and
for
every
believer
in
him
;
and
therefore
▪
Let
the
high
praises
of
the
Lord
be
in
their
mouth
▪
5
▪
As
the
Word
of
God
wherein
Gods
praises
are
set
down
,
is
the
matter
and
warrant
of
the
Saints
joy
and
confidence
in
God
,
so
also
is
it
a
powerfull
weapon
to
overturn
all
adversaries
power
whatsoever
,
both
bodily
and
spiritual
:
Let
the
p●●ises
of
God
be
a
two-edged
sword
in
their
hand
.
Vers.
7.
To
execute
vengeance
upon
the
heathen
:
and
punishments
upon
the
people
.
8.
To
binde
their
kings
with
chaine
:
and
their
nobles
with
fetters
of
iron
.
9.
To
execute
upon
them
the
judgement
written
:
This
honour
have
all
his
Saints
.
Praise
ye
the
LORD
.
By
way
of
motive
unto
the
obedience
of
the
former
exhortations
,
to
rejoyce
in
God
,
and
glorifie
him
,
he
subjoyneth
a
speciall
use
of
the
praises
of
God
,
set
down
in
Scripture
in
relation
to
enemies
,
and
persecutors
of
the
Saints
;
over
whom
all
believers
have
a
spiritual
victory
by
faith
in
God
,
so
that
as
the
Lords
Officers
,
they
may
pronounce
doom
and
sentences
condemnatory
against
all
their
enemies
great
and
small
,
according
as
the
Scripture
giveth
them
warrant
.
And
this
doom
and
sentence
of
judgement
pronounced
by
the
believer
,
whether
in
his
own
minde
▪
or
vocally
as
occasion
offereth
,
must
have
execution
undoubtedly
following
upon
it
,
according
to
what
is
written
in
the
Scripture
,
and
this
is
no
small
honour
allowed
upon
the
Saints
.
Whence
learn
,
1.
The
elect
and
regenerate
,
believing
students
of
holinesse
,
have
enemies
both
without
the
Church
visible
,
and
within
it
,
both
heathen
and
people
.
2.
God
will
be
avenged
upon
them
all
great
and
small
;
for
it
is
presupposed
that
vengeance
must
be
executed
upon
the
heathen
,
and
punishment
upon
the
people
.
3.
The
believers
are
in
a
fort
executioners
of
this
vengeance
,
because
they
as
doomsters
,
do
take
the
sentence
from
the
mouth
of
God
,
the
just
Judge
,
and
pronounce
doom
on
them
,
whereupon
,
in
the
set
time
followeth
execution
;
the
Word
of
God
falling
on
them
in
effect
,
as
a
sharp
sword
to
cut
them
asunder
:
thus
the
truth
and
justice
of
God
,
with
his
other
attributes
,
all
being
parts
of
his
praise
,
Are
a
two-edged
sword
in
their
hands
,
to
execute
vengeance
upon
the
heathen
,
and
punishment
upon
the
people
.
4.
The
greatest
Monarchs
,
Rulers
and
Judges
among
men
,
are
subjected
unto
the
Word
of
God
,
and
must
be
bound
either
to
the
beliefe
and
obedience
of
it
,
or
unto
the
punishment
and
vengeance
pronounced
against
the
transgressors
thereof
,
so
fast
as
if
they
were
bound
in
strongest
fetters
:
for
the
praise
of
God
in
the
mouth
of
his
Saint
,
are
,
To
binde
their
kings
with
chaines
,
and
their
nobles
with
fetters
of
iron
.
5.
The
Lords
children
and
Saints
must
not
do
wrong
to
Kings
or
Nobles
,
or
to
any
man
else
;
they
must
neither
pronounce
nor
execute
judgement
according
as
they
please
,
but
as
the
written
Word
of
God
prescribeth
or
alloweth
:
for
here
they
are
tied
,
To
execute
nothing
upon
them
,
save
the
judgement
written
.
6.
These
priviledges
are
spirituall
and
common
to
all
believers
,
who
according
to
their
places
and
callings
,
whether
publick
or
private
,
may
for
their
own
comfort
,
and
for
others
edification
,
accordingly
apply
the
Word
of
God
to
themselves
,
and
against
their
enemies
:
for
,
This
honour
have
all
his
Saints
,
and
therefore
they
ought
in
a
special
manner
to
blesse
God
for
their
priviledges
:
Praise
ye
the
Lord
.
PSALME
.
CL.
IN
this
Psalme
the
Spirit
of
the
Lord
doth
call
upon
us
thirteen
times
to
praise
the
Lord
:
Each
exhortation
pointeth
forth
God
to
be
the
only
object
of
pra●se
.
The
first
and
the
last
exhortation
is
to
all
,
to
praise
God
absolutely
,
without
giving
any
motive
more
then
his
very
Name
importeth
,
which
indeed
is
a
sufficient
reason
:
for
seeing
the
Lord
is
God
,
who
hath
his
being
of
himself
:
and
all
the
creatures
have
their
being
of
him
,
and
dependance
on
him
,
it
followeth
of
necessity
,
that
he
is
praise
worthy
in
himself
,
and
deserveth
to
be
praised
by
all
his
creatures
.
The
second
,
third
,
fourth
and
fifth
exhortations
,
have
reasons
and
motives
annexed
unto
them
,
as
the
matter
of
his
praise
,
v.
1
,
2.
The
sixth
,
seventh
,
eighth
,
nineth
,
tenth
,
eleventh
,
do
teach
the
manner
of
his
praise
,
under
the
termes
of
the
Levitical
service
,
v.
3
,
4
,
5.
and
the
twelfth
pointeth
at
the
persons
or
special
party
,
which
must
yield
the
praise
unto
God
,
with
a
reason
insinuated
,
moving
thereunto
,
v.
6.
Ver.
1.
PRaise
ye
the
LORD
:
Praise
God
in
his
Sanctuary
:
Praise
him
in
the
firmament
of
his
power
.
2.
Praise
him
for
his
mighty
acts
:
praise
him
according
to
his
excellent
greatnesse
.
From
these
exhortations
which
have
motives
annexed
to
them
;
Learn
,
1.
The
holinesse
of
God
,
(
which
is
the
unstained
clearness
and
untainted
glory
of
all
his
attributes
,
such
as
are
his
wisdom
,
power
,
justice
,
mercy
,
and
all
the
rest
of
his
properties
mentioned
in
Scripture
)
is
the
subject
of
the
Saints
praising
of
God
in
the
Church
,
and
of
Spirits
praising
of
him
in
heaven
;
for
the
word
in
the
Original
doth
bear
,
Praise
the
Lord
in
his
holinesse
,
in
hls
Sanctuary
,
in
heaven
his
holy
place
.
2.
The
holinesse
of
God
should
be
mainly
looked
unto
by
all
men
,
who
are
about
to
praise
him
,
that
our
hearts
and
mouthes
may
be
rightly
framed
for
so
high
a
service
,
and
we
may
beware
to
take
his
Name
in
vain
:
for
he
will
be
sanctified
of
all
that
draw
near
unto
him
,
especially
in
the
work
of
praise
:
Praise
God
in
his
holinesse
.
3.
Matter
of
praise
is
furnished
to
us
,
in
the
wisdom
and
power
of
God
,
which
is
to
be
seen
in
the
creatures
,
and
particularly
in
the
frame
of
the
stories
of
heaven
;
in
the
first
whereof
,
his
power
supports
the
huge
weight
of
waters
in
the
clouds
;
in
the
second
,
the
stars
and
planets
move
,
and
make
their
circles
constantly
;
and
in
the
third
,
Heavens
,
Angels
,
and
Spirits
of
just
men
made
perfect
do
praise
God
;
Praise
him
in
the
firmament
of
his
power
.
4.
Matter
of
praising
God
is
furnished
by
his
manifold
mighty
acts
,
to
be
seen
in
the
powerful
sustaining
,
ruling
and
employing
of
all
his
creatures
,
as
he
seeth
fittest
for
his
own
glory
,
for
the
building
of
his
Church
,
delivering
of
her
from
dangers
,
and
overthrowing
of
her
enemies
;
Praise
the
Lord
for
his
mighty
acts
.
5.
Matter
of
praising
God
is
furnished
in
his
wonderful
greatnesse
,
and
in
the
rayes
of
excellency
,
shining
in
all
his
dispensations
,
and
manner
of
governing
the
world
,
sustaining
some
individual
creatures
,
which
are
still
the
same
,
from
the
Creation
,
and
multiplying
others
in
their
kinde
,
to
the
astonishment
of
a
serious
beholder
;
Praise
him
according
to
his
excellent
greatnesse
.
Vers.
3.
Praise
him
with
the
sound
of
the
Trumpet
:
praise
him
with
the
Psaltery
and
Harpe
.
4.
Praise
him
with
the
Timbrel
and
dance
:
praise
him
with
stringed
instrumrnts
and
Organs
.
5.
Praise
him
upon
the
lond
Cymbals
:
praise
him
upon
the
high
sounding
Cymbals
.
Here
are
other
six
exhorrations
,
teaching
the
manner
of
praising
God
under
the
shadow
of
typical
musick
,
appointed
in
the
Ceremonial
Law
.
Whence
learn
,
1
▪
Albeit
the
typical
Ceremonies
of
musical
instruments
in
Gods
publick
worship
,
belonging
to
the
paedagogie
of
the
Church
,
in
her
minority
before
Christ
,
be
now
abolished
with
the
rest
of
the
Ceremonies
:
yet
the
moral
duties
shadowed
forth
by
them
,
are
still
to
be
studied
,
because
this
duty
of
praising
God
,
and
praising
him
with
all
our
minde
,
strength
and
soule
is
moral
,
whereunto
we
are
perpetually
obliged
.
2.
The
variety
of
musical
instruments
,
some
of
them
made
use
of
in
the
Campe
,
as
trumpets
;
some
of
them
more
suitable
to
a
peaceable
condition
,
as
Psalteries
and
Harps
;
some
of
them
sounding
by
blowing
winde
in
them
;
some
of
them
sounding
by
lighter
touching
of
them
,
as
stringed
instruments
;
some
of
them
by
beating
on
them
more
sharply
,
as
Tabrets
▪
Drums
and
Cymbals
;
some
of
them
sounding
,
by
touching
and
blowing
also
,
as
Organs
:
all
of
them
giving
some
certain
sound
,
some
more
quiet
,
and
some
making
more
noise
:
some
of
them
having
a
harmonie
by
themselves
;
some
of
them
making
a
Consort
with
other
instruments
,
or
with
the
motions
of
the
body
in
dancings
,
some
of
them
serving
for
one
use
,
some
of
them
serving
for
another
,
and
all
of
them
serving
to
set
forth
Gods
glory
,
and
to
shadow
forth
the
duty
of
worshippers
,
and
the
priviledges
of
the
Saints
:
The
plurality
and
variety
,
(
I
say
)
of
these
instruments
,
were
fit
to
represent
divers
conditions
of
the
spiritual
man
,
and
of
the
greatnesse
of
the
joy
to
be
found
in
God
,
and
to
teach
what
stirring
up
should
be
of
the
affections
and
powers
of
our
soul
,
and
one
of
another
,
unto
Gods
worship
;
what
harmonie
should
be
among
worshippers
of
God
,
what
melodie
each
should
make
in
himself
,
singing
to
God
with
grace
in
his
heart
,
and
to
shew
the
excellency
of
Gods
praise
,
which
no
meanes
nor
instrument
,
nor
any
expression
of
the
body
joyned
thereto
,
could
sufficiently
set
forth
:
and
thus
much
is
figured
forth
in
these
exhortations
to
praise
God
with
Trumpet
,
Psaltery
,
Harp
;
Timbrel
,
Dance
,
stringed
instruments
;
and
Organs
,
loud
and
high
sounding
Cymbals
.
Ver.
6.
Let
every
thing
that
hath
breath
,
praise
the
LORD
:
Praise
ye
the
LORD
.
In
the
twelfth
exhortation
,
pointing
at
the
party
called
upon
to
praise
God
;
Learn
,
1.
Living
creatures
,
which
draw
breath
and
give
unto
,
and
take
from
God
their
life
afresh
every
moment
in
their
breathing
,
do
above
all
visible
creatures
speak
most
to
the
praise
of
Gods
wisdom
&
power
in
framing
and
preserving
of
them
:
Let
every
thing
that
hath
breath
,
praise
the
Lord
.
2.
Of
all
living
creatures
,
men
are
most
bound
to
praise
God
,
as
they
in
whom
God
in
the
Creation
,
and
in
their
several
generations
,
from
age
to
age
,
did
and
doth
breath
the
Spirit
of
life
,
and
of
all
men
those
are
most
bound
to
praise
God
,
on
whom
he
hath
bestowed
his
holy
Spirit
:
and
howsoever
the
Lords
works
in
all
men
shall
speak
to
his
praise
,
how
wicked
soever
men
shall
be
,
yet
only
renewed
souls
,
in
whom
God
hath
breathed
his
Spirit
,
as
the
word
breath
in
the
Original
may
bear
,
shall
voluntarily
and
sincerely
praise
God
:
Let
every
thing
that
hath
breath
,
praise
the
Lord
.
3.
The
Spirit
of
the
Lord
,
when
he
gave
the
Psalmes
to
the
Church
of
the
Jewes
,
had
an
eye
toward
the
rest
of
the
world
,
of
whom
he
was
in
his
appointed
time
to
exact
this
Song
of
praise
:
and
so
we
who
are
Gentiles
,
brought
unto
the
society
of
the
Church
,
are
bound
to
joyne
in
the
work
with
them
;
and
when
we
are
joyned
,
and
when
all
who
are
to
be
converted
are
joyned
,
yet
are
we
all
too
few
,
to
bear
up
this
Song
of
Gods
praise
;
and
therefore
to
shew
this
,
it
is
said
,
Let
every
thing
that
hath
breath
praise
the
Lord
.
4.
When
we
have
said
all
we
are
able
to
say
for
Gods
praise
,
we
are
but
to
begin
again
anew
;
for
this
are
we
taught
by
the
renewing
of
the
exhortation
,
in
the
close
of
sundry
Psalmes
,
and
here
also
,
at
the
end
of
all
the
Psalms
:
Praise
ye
the
Lord
.
And
after
us
must
all
the
creatures
come
in
their
own
kinde
and
order
,
to
offer
up
praise
also
,
as
we
are
taught
,
Rev.
5.
v.
12.
where
after
that
elect
Angels
and
Saints
,
whose
number
was
ten
thousand
times
ten
thousand
,
and
thousands
of
thousands
,
had
sung
their
Song
,
saying
,
With
a
loud
voice
,
Worthy
is
the
Lamb
,
that
was
slaine
,
to
receive
power
and
riches
,
and
wisdom
,
and
strength
,
and
honour
,
and
glory
,
and
blessing
.
Then
it
followeth
,
v.
13.
And
every
creature
which
is
in
heaven
,
and
on
the
earth
,
and
under
the
earth
,
and
such
as
are
in
the
sea
,
and
all
that
are
in
them
,
heard
I
saying
,
Blessing
,
Honour
,
Glory
and
Power
,
be
unto
him
that
sitteth
upon
the
Throne
,
and
to
the
Lambe
for
ever
and
ever
.
FINIS
.
BOOKS
newly
printed
by
RALPH
SMITH
.
Master
HVTCHESONS
Exposition
of
Obadiah
,
Ionah
,
Micah
,
Nahum
,
Habakkuk
and
Zephaniah
.
A
Practical
Discourse
of
Prayer
,
shewing
the
Duty
,
Necessity
,
and
the
several
sorts
of
Prayer
,
by
Mr.
THOMAS
COBBET
.
The
CHRISTIANS
CHARTER
,
shewing
the
Priviledge
of
Believers
:
the
third
Edition
,
very
much
inlarged
,
by
Mr.
WATSON
,
Minister
of
Stephens
Walbrook
—
Also
Mr.
WATSONS
Treatise
of
CHRISTIAN
CONTENTMENT
,
the
second
Edition
.