FORTY
FIVE
SERMONS
UPON
THE
Cxxx
PSALM
;
Preached
at
IRWIN
,
By
that
Eminent
Servant
of
Jesus
Christ
,
Mr.
George
Hutcheson
,
Minister
of
the
Gospel
.
EDINBVRGH
,
Printed
by
the
Heir
of
Andrew
Anderson
,
Printer
to
their
most
Excellent
Majesties
,
Anno
DOM.
1691.
To
the
Right
Honourable
and
truly
Noble
Lady
,
La:
MARGARET
LESLIE
,
Countess
of
ROTHES
,
&c.
SUCH
,
I
know
,
was
the
Author's
respect
to
your
Ladyships
Noble
Family
,
and
to
your Self
(
though
young
at
his
death
)
upon
what
all
saw
so
promising
,
even
then
,
in
your
Ladyship
,
that
I
doubt
little
,
but
if
he
had
lived
till
now
,
to
Publish
these
very
useful
Sermons
,
he
might
probably
have
brought
them
to
publick
view
,
under
your
Ladyships
Name
:
And
Providence
having
put
them
into
my
hand
,
I
judging
them
(
with
others
of
far
deeper
reach
)
very
serviceable
to
all
,
who
seriously
mind
their
Souls
concerns
,
was
easily
induced
(
that
they
might
not
be
buried
in
Oblivion
,
as
I
fear
,
many
other
things
of
his
,
very
worthy
of
the
light
,
may
be
)
to
give
them
to
the
world
in
Print
,
Dedicat
to
your
Ladyship
,
in
doing
whereof
,
I
might
(
and
others
in
the
like
case
probably
would
)
here
commend
your
Ladyship
,
for
your
examplary
Piety
;
your
love
to
Religion
,
evidenced
by
your
laying
out
your self
to
the
outmost
,
for
the
advancement
thereof
,
in
your
present
Capacity
;
your
Care
and
Vigilance
in
the
Education
of
your
Noble
and
Hopeful
Children
(
whom
the
Lord
bless
)
by
means
whereof
,
they
may
prove
eminent
Instruments
,
in
due
time
,
of
promoting
the
good
of
their
Countrey
,
both
in
Church
and
State
;
the
indefatigable
pains
you
have
been
,
and
still
are
at
,
to
advance
their
Estates
,
that
they
may
be
in
the
better
case
to
appear
to
purpose
for
these
;
and
your
modest
,
discreet
,
sober
,
and
prudent
deportment
in
all
:
every
one
of
which
,
might
be
insisted
on
at
length
,
without
the
least
shaddow
of
flattery
,
or
encroachment
on
truth
.
But
as
this
(
I
know
)
would
not
be
acceptable
to
your
Ladyship
;
so
besides
that
,
I
being
no
Orator
,
am
nothing
fitted
for
it
,
it
is
so
contrary
to
my
humour
,
that
all
I
shall
further
add
,
is
,
that
being
sufficiently
aware
,
of
my
Obligations
to
your
Ladyship
,
and
to
your
Noble
Family
,
I
have
presumed
,
as
a
Testimony
of
my
sense
of
these
,
to
prefix
your
Name
to
this
Piece
,
which
I
intreat
,
may
be
taken
in
good
part
,
off
the
hand
of
,
MADAM
,
Your
Ladyships
most
humble
and
devoted
Servant
,
G.
L.
TO
THE
READER
.
I
Shall
speak
nothing
of
the
Author
of
this
Work
,
he
was
far
above
my
Commendation
,
he
exercised
his
Ministry
,
first
,
at
Camanell
,
afterwards
,
at
Edinburgh
,
and
lastly
,
at
Irwin
,
where
he
Preached
these
Sermons
,
and
finished
his
Course
;
in
all
which
places
,
for
his
Piety
,
Parts
,
and
particularly
his
eminent
Gift
in
Preaching
,
his
Memory
is
very
savoury
,
and
will
be
to
all
who
will
seriously
read
these
Discourses
of
his
:
Which
,
had
he
lived
to
Publish
himself
,
they
had
certainly
appeared
in
a
far
more
advantageous
Dress
;
But
you
have
them
here
,
as
they
were
received
from
his
Mouth
,
when
Preached
,
by
the
Pen
of
an
Hearer
:
And
if
at
any
time
,
you
meet
with
any
thing
less
clear
in
them
,
it
's
hopt
,
you
will
attribute
it
,
to
this
,
or
to
some
Inadvertency
at
the
Press
,
and
not
to
the
Author
,
who
was
known
to
be
no-ways
involved
or
obscure
,
but
most
accurate
,
most
exact
and
distinct
,
in
all
that
he
did
;
and
to
add
this
,
in
the
by
,
(
which
is
remarked
of
him
,
by
one
most
pertinently
)
in
all
his
Observations
and
Purposes
,
ye
will
find
him
,
though
always
Native
,
yet
frequently
very
surprising
.
But
the
serious
perusal
of
them
will
say
more
,
both
for
their
Vindication
and
Commendation
,
than
I
possibly
can
,
which
,
if
you
set
about
,
as
you
ought
,
they
will
prove
,
through
the
Lord's
Blessing
,
as
they
were
at
first
,
and
now
are
intended
,
for
thy
Spiritual
Benefit
,
which
is
the
sincere
desire
of
G.
L.
SERMON
I.
Psalm
130.
Vers.
1.
Out
of
the
depths
have
I
cried
unto
thee
,
O
LORD
.
2.
Lord
,
hear
my
voice
:
let
thine
ears
be
attentive
to
the
voice
of
my
supplications
.
HAving
a
purpose
(
if
the
Lord
will
)
to
go
through
this
Psalm
,
I
shall
speak
somewhat
in
a
brief
word
to
the
Title
of
it
.
It
's
called
A
Song
of
Degrees
,
a
Title
that
is
common
to
fifteen
Psalms
in
this
Book
,
from
the
120
to
the
134
inclusivè
,
and
the
importance
of
this
Title
is
not
easily
condescended
upon
.
Popish
Writers
would
from
this
make
up
fifteen
Degrees
of
Vertues
,
each
of
them
still
above
another
,
whereby
a
Sinner
breathes
for
Redemption
by
Christ
,
from
a
stare
of
Sin
and
Misery
,
and
ascendeth
to
Heaven
;
but
this
necessitates
them
to
strain
their
Wits
,
and
to
put
these
Psalms
on
a
Rack
,
to
find
out
the
distinction
of
these
Vertues
,
and
therefore
we
shall
leave
it
.
The
Hebrew
word
rendred
Degrees
,
leads
us
to
somewhat
more
certain
,
yet
not
demonstrative
:
That
these
Psalms
may
be
called
Songs
of
Degrees
,
1.
Upon
the
account
of
the
way
of
singing
them
,
the
Voice
in
singing
them
being
raised
to
an
high
Key
,
as
2
Chron.
20.
where
it
is
said
,
the
Levites
stood
up
to
praise
the
Lord
God
of
Israel
,
with
a
loud
voice
on
high
.
It
's
the
same
word
used
here
for
Degrees
.
2.
There
is
a
reason
why
these
Psalms
were
to
be
sung
with
a
loud
Voice
,
a
Song
of
Degrees
may
signifie
a
most
excellent
Song
,
or
a
Song
which
in
excellency
surmounts
other
Songs
,
and
so
the
word
is
rendred
when
it
is
applyed
to
a
man
of
excellency
,
1
Chron.
17.17
.
Thou
hast
regarded
me
according
to
a
man
of
high
degree
,
or
a
man
of
excellency
,
O
Lord
;
and
so
these
Psalms
may
be
called
Songs
of
Degrees
,
because
they
are
most
excellent
,
for
the
sweet
,
grave
,
and
pithy
Sentences
they
contain
.
3.
They
may
be
called
Songs
of
Degrees
,
upon
the
account
of
the
place
where
these
excellent
Songs
were
to
be
sung
with
an
high
voice
.
The
Chaldee
Paraphrast
says
,
upon
the
Degrees
,
or
Stairs
,
whereby
they
went
up
to
the
Temple
,
or
rather
,
whereby
they
went
up
to
Mount
Sion
,
the
City
of
David
;
one
of
which
fifteen
Psalms
were
to
be
sung
on
every
step
of
these
Stairs
.
And
others
will
have
them
to
be
sung
in
the
several
Mansions
of
the
People
that
came
from
the
Babylonish
Captivity
,
for
so
we
find
the
word
rendred
Ezra
7.9
.
These
things
I
only
name
,
and
pass
them
;
and
I
might
add
one
Conjecture
more
,
when
I
consider
the
affinity
that
is
betwixt
the
word
Degrees
rendred
,
and
the
Original
that
signifies
Burnt-offering
or
Sacrifice
.
I
incline
to
think
,
that
these
Songs
were
sung
by
the
Priests
and
Levites
about
the
Altar
,
while
they
offered
these
Burnt-offerings
,
or
Sacrifices
.
Having
thus
briefly
spoken
to
the
Title
,
there
are
other
general
Notes
common
to
this
with
other
Psalms
that
might
be
insisted
on
,
which
I
also
pass
.
For
the
Pen-man
of
the
Psalm
,
he
is
not
design'd
,
nor
is
it
needful
to
enquire
who
he
was
,
since
the
Psalm
hath
its
authority
from
the
Spirit
of
God
,
and
not
from
Man
.
It
is
most
like
to
be
a
Psalm
of
David
,
or
that
David
was
the
Pen-man
,
for
these
doubled
Expressions
,
vers.
2.
of
this
Psalm
,
are
used
by
him
,
Psalms
54
,
55
,
and
61.
and
many
others
.
For
the
particular
difficulty
,
to
which
this
Psalm
relates
,
it
is
not
needful
to
determine
what
it
was
.
It
may
suffice
us
for
taking
up
the
scope
of
the
Psalm
in
general
,
that
the
Psalmist
is
in
a
Distress
,
and
being
in
a
Distress
,
ye
will
find
him
first
Wrestling
,
and
then
secondly
,
Victorious
.
For
the
first
,
His
Wrestling
;
ye
shall
take
it
up
in
three
Branches
,
1.
Ye
will
find
him
wrestling
with
plunging
Difficulties
and
Perplexities
,
and
these
he
expresseth
under
the
name
of
Depths
,
and
the
way
he
takes
to
win
out
of
them
,
is
wrestling
by
Prayer
,
vers.
1
,
2.
2.
Ye
will
find
him
wrestling
with
the
Sense
,
and
Conscience
of
Guilt
,
putting
back
his
Prayer
,
and
Offering
to
crush
his
Hopes
;
and
this
he
wrestleth
with
by
claiming
to
Pardon
,
vers.
3
,
4.
3.
Ye
will
find
him
wrestling
with
Delays
to
his
Answer
of
Prayers
,
or
Delays
of
the
Outgate
prayed
for
;
and
this
he
wrestles
with
by
Patience
and
Hope
,
vers.
5
,
6.
Again
,
in
the
last
two
Verses
,
ye
have
him
Victorious
;
for
having
gotten
an
Issue
,
he
hoords
it
not
up
,
he
does
not
conceal
it
,
but
,
he
brings
it
forth
and
improves
it
for
the
use
of
the
People
of
God
,
whom
he
encourageth
to
hope
in
God
,
upon
the
account
of
Mercy
,
and
Pardon
,
and
plenteous
Redemption
;
and
on
the
account
of
his
redeeming
Israel
from
all
his
Iniquities
.
So
much
for
the
Scope
and
Partition
of
the
Psalm
.
To
return
to
the
first
two
Verses
,
upon
which
I
may
be
the
more
brief
,
that
I
had
occasion
to
speak
to
you
before
of
the
Troubles
and
Trials
of
Gods
People
,
of
Prayer
,
and
Gods
Answering
Prayer
;
yet
we
shall
not
pass
this
part
,
but
we
shall
endeavour
to
gather
some
things
useful
from
it
.
In
this
his
Wrestling
then
,
take
notice
of
these
four
things
.
-
1.
Ye
have
that
that
the
Psalmist
is
put
to
wrestle
with
,
which
is
expressed
under
the
name
of
Depths
.
-
2.
The
way
of
his
wrestling
therewith
,
out
of
the
depths
he
cryed
,
Out
of
the
depths
have
I
cried
.
-
3.
Ye
have
him
reflecting
on
this
his
Practice
,
he
takes
a
back-look
of
it
,
and
he
avows
it
before
God
,
Out
of
the
depths
have
I
cried
unto
thee
,
O
Lord
.
-
4.
Ye
have
the
prosecution
of
this
his
Wrestling
,
or
his
pleading
for
Audience
in
a
new
and
doubled
Suit
,
vers.
2.
Lord
,
hear
my
voice
:
let
thine
ears
be
attentive
to
the
voice
of
my
supplications
.
For
the
first
of
these
,
the
Depths
out
of
which
he
cried
:
I
cannot
accord
to
understand
it
thus
,
that
he
prayed
from
the
depths
,
or
bottom
of
his
Heart
.
So
the
Commentators
I
spoke
of
before
,
understand
it
of
that
degree
of
Vertue
which
is
profound
Prayer
,
from
the
inward
parts
or
bottom
of
the
Heart
.
There
is
a
truth
in
that
I
confess
,
that
Prayer
should
come
from
the
bottom
of
the
Heart
,
and
in
Prayer
we
should
write
our
Hearts
on
our
Tongues
;
but
I
find
it
not
a
Scripture
Phrase
,
that
People
are
said
to
pray
from
the
Heart
,
when
they
cry
out
of
the
Depths
.
Neither
can
I
understand
it
of
the
Conscience
of
Sin
only
,
that
(
as
some
would
understand
it
)
he
is
under
a
deep
of
Despair
,
upon
the
account
of
Guilt
that
he
speaks
of
,
vers.
3
,
4.
and
hath
a
promise
of
Redemption
from
vers.
8.
The
word
is
Depths
in
the
Plural
Number
,
and
therefore
it
is
safest
to
understand
it
,
more
generally
of
plunging
and
sinking
Difficulties
,
both
outward
Trouble
and
inward
Perplexity
resulting
thereon
,
and
of
the
Conscience
of
Guilt
wakened
up
in
Trouble
that
may
come
in
under
these
Depths
;
and
this
interpretation
agrees
best
with
the
current
of
Scripture
,
where
we
find
the
horrible
Pit
,
the
Miry
Clay
,
Depths
,
Deep
Waters
,
Water
Floods
,
made
use
of
to
hold
out
great
Troubles
,
as
Psal.
40.2
.
Psal.
42.7
.
Psal.
69.2
,
14
,
15.
I
shall
here
touch
upon
one
Observation
,
That
not
only
the
visible
Church
,
but
even
the
truly
Godly
,
may
be
brought
under
plunging
Difficulties
and
Perplexities
,
both
inward
and
outward
,
to
their
great
sinking
,
or
at
least
their
apparent
sinking
.
They
may
be
,
and
are
very
often
in
the
Depths
,
and
put
to
their
Prayers
in
the
Depths
,
so
it
was
with
the
Psalmist
here
,
and
in
these
Psalms
formerly
cited
.
And
in
prosecution
of
this
point
,
-
1.
I
shall
first
speak
a
little
to
the
Metaphor
of
Deep
or
Depths
.
-
2.
How
it
comes
to
pass
that
the
Lords
People
are
brought
to
these
Depths
.
-
3.
To
a
word
of
Use
.
First
,
For
the
Metaphor
of
Deep
or
Depths
,
I
shall
shortly
offer
what
I
conceive
is
the
Import
thereof
in
these
four
.
1.
That
which
is
a
deep
is
a
thing
very
dark
,
dig
a
Pit
,
and
make
it
deep
,
the
light
of
the
day
cannot
penetrate
into
it
;
Thus
the
unintelligible
mysteries
of
Seducers
are
called
Depths
,
as
Rev.
2.24
.
the
depths
of
Satan
spoken
of
.
Thus
also
the
wise
counsel
of
God
that
men
cannot
indagate
,
are
called
Depths
,
Psal.
92.5
.
Thy
thoughts
are
very
deep
,
and
1
Cor.
2.10
.
The
Spirit
searcheth
all
things
,
yea
the
deep
things
of
God
:
and
thus
also
Ezek.
3.6
.
a
people
of
a
strange
speech
,
and
of
a
hard
language
,
whose
whose
words
the
people
could
not
understand
,
are
spoken
of
;
in
the
Original
it
's
a
people
of
a
deep
Lip
.
Deepness
then
imports
Darkness
,
Unintelligibleness
,
that
which
is
Mysterious
.
And
that
this
Notion
is
not
strained
even
in
this
case
of
Trouble
,
is
clear
from
Hemans
lament
,
Psal.
88.6
.
Thou
hast
laid
me
(
saith
he
)
in
the
lowest
pit
,
in
darkness
,
in
the
deeps
;
where
to
be
in
Darkness
,
and
in
the
Deeps
,
are
exprest
as
Synonymous
,
or
one
and
the
same
:
And
truly
,
this
is
ordinarily
incident
to
the
People
of
God
,
their
deep
Trials
are
in
themselves
so
dark
,
and
in
their
effects
so
astonishing
,
that
they
are
often
at
a
stand
,
either
to
know
what
God
says
to
them
by
them
,
and
hence
are
these
Wherefores
,
and
Whys
,
as
to
this
or
that
which
is
come
upon
them
;
as
also
in
reference
to
their
Duty
,
as
Jehoshaphat
expresseth
his
Distress
,
2
Chr.
20.12
.
Lord
,
we
know
not
what
to
do
.
But
2ly
.
This
Metaphor
of
a
Deep
or
Depths
,
as
it
imports
that
which
is
Dark
and
Unintelligible
,
so
it
imports
that
,
out
of
which
it
is
not
easie
to
get
up
;
cast
a
Man
upon
the
Ground
he
may
easily
get
up
,
but
cast
him
in
a
deep
Pit
he
can
hardly
get
up
out
of
it
without
help
.
Some
Emblem
we
have
of
this
in
Jeremiah
,
chap.
38.
where
he
is
put
into
the
Dungeon
,
where
there
was
no
Water
,
but
Myre
,
and
he
sunk
in
the
Myre
;
Ebedmelech
had
a
hard
task
to
get
him
up
:
and
the
People
of
God
their
Troubles
may
be
Depths
upon
that
account
,
Refuge
may
fail
them
,
no
man
caring
for
their
Soul
,
Psal.
142.4
.
All
hope
that
they
shall
be
saved
taken
away
,
(
as
it
is
said
by
Paul
in
that
Voyage
,
Acts
27.20
.
)
all
their
expectations
of
an
outgate
may
be
crushed
,
as
Jer.
14.19
.
Why
hast
thou
smitten
us
,
and
there
is
no
healing
for
us
?
we
looked
for
peace
,
and
there
is
no
good
;
and
for
the
time
of
healing
,
and
behold
,
trouble
;
yea
,
all
their
endeavours
to
extricate
themselves
out
of
Trouble
may
be
frustrate
,
Jer.
8.18
.
When
I
would
comfort
my self
against
sorrow
,
my
heart
is
faint
in
me
:
and
Job
9.27
,
28.
If
I
say
,
I
will
forget
my
complaint
,
I
will
leave
off
my
heaviness
,
and
comfort
my self
:
I
am
afraid
of
all
my
sorrows
.
But
3ly
.
This
Metaphor
of
a
Deep
or
Depths
,
Imports
not
only
that
which
is
dark
and
hard
to
get
out
of
,
but
that
which
appears
ruining
;
put
a
man
into
a
deep
Pit
,
if
he
get
none
to
help
him
out
of
it
,
he
must
Starve
and
Ruine
,
as
Ebedmelech
said
to
the
King
,
they
have
put
Jeremiah
in
the
Dungeon
,
and
he
will
die
for
hunger
in
the
place
where
he
is
,
Jer.
38.9
.
Put
a
man
in
a
Pit
where
there
is
deep
Water
,
he
will
drown
,
if
he
be
not
taken
out
.
So
the
People
of
God
,
their
Trouble
may
be
such
,
as
not
only
all
ground
of
hope
of
Out-gate
may
be
taken
away
,
but
all
hope
of
Issue
may
be
accompanied
with
apparent
present
Ruine
.
David
is
put
to
a
humbling
posture
,
when
he
is
put
to
that
,
Psal.
69.15
.
Let
not
the
water
floud
overflow
me
,
neither
let
the
deep
swallow
me
up
,
and
let
not
the
pit
shut
her
mouth
upon
me
.
But
4ly
.
The
Metaphor
of
Depths
in
the
Plural
number
,
imports
a
plurality
of
them
,
a
multitude
of
these
depths
,
dark
,
hard
,
hopeless
,
ruining
pressures
,
trysting
all
together
on
a
Child
of
God
,
that
his
sad
lot
may
be
like
that
of
the
Church
,
Lam.
2.22
.
Thou
hast
called
as
in
a
solemn
day
,
my
terrors
round
about
;
There
is
a
Convocation
of
them
,
one
trouble
seldom
comes
it
alone
upon
the
People
of
God
;
as
one
Wave
uses
not
to
come
its
alone
to
beat
upon
the
Shore
,
but
Tryal
upon
Tryal
,
Wave
upon
Wave
,
one
Depth
calling
upon
another
Depth
,
till
their
Tryal
be
perfected
.
More
particularly
,
the
plurality
of
these
Depths
,
may
be
taken
up
in
these
steps
,
1.
Their
outward
Trouble
may
be
attended
with
other
visible
disadvantages
;
for
when
a
man
is
under
trouble
,
then
ordinarly
he
is
in
contempt
,
Job
12.5
.
He
that
is
ready
to
slip
with
his
feet
,
is
as
a
lamp
despised
,
as
a
dying
out
snuff
in
the
thought
of
him
that
is
at
ease
:
Hence
,
Heb.
12.2
.
It
is
said
,
Christ
endured
the
cross
,
despising
the
shame
;
The
Cross
and
Shame
,
the
Cross
and
Ignominy
go
hand
in
hand
.
It
is
not
enough
to
be
in
Affliction
,
but
thou
must
be
content
to
be
reproached
,
and
counted
a
fool
:
yea
,
not
only
doth
outward
trouble
and
contempt
go
ordinarly
together
,
but
outward
affliction
and
slighting
from
nearest
relations
,
which
is
a
load
above
a
burden
,
Psal.
31.11
.
My
lovers
and
friends
stood
aloof
from
my
sore
,
and
my
kinsmen
stood
afar
off
.
Psal.
88.8
,
and
18.
Lover
and
friend
hast
thou
put
far
from
me
,
and
my
acquaintance
into
darkness
.
2ly
.
It
comes
to
the
Depths
with
the
people
of
God
upon
this
account
.
That
great
outward
trouble
readily
w●akens
the
Conscience
of
Guilt
,
as
we
see
of
Joseph's
Brethren
,
when
they
were
put
into
prison
,
Gen.
42.41
.
They
said
one
to
another
,
we
are
verily
guilty
concerning
our
brother
,
in
that
we
saw
the
anguish
of
his
soul
,
when
he
besought
us
,
and
we
would
not
hear
.
Therefore
is
this
distress
come
upon
us
.
Yea
,
outward
trouble
,
and
Conscience
of
guilt
under
it
wakened
,
may
break
the
peace
of
the
mind
,
and
that
adds
to
these
depths
.
The
spirit
of
a
man
will
sustain
his
infirmity
,
but
a
wounded
spirit
who
can
bear
?
That
is
deep
upon
deep
,
trouble
and
guilt
,
trouble
and
broken
mind
turns
to
be
the
greatest
burden
.
And
3ly
.
It
may
come
to
Depths
with
the
people
of
God
on
this
account
,
that
when
once
the
mind
is
broken
,
there
is
no
need
of
many
real
Crosses
;
The
imagination
can
no
sooner
hatch
an
apprehension
,
but
the
broken
Minde
will
make
it
a
Cross
;
and
then
so
many
apprehensions
,
so
many
depths
are
created
.
And
thus
ye
have
some
sort
of
account
of
the
Importance
of
this
Metaphor
,
a
Depth
,
or
Depths
.
I
proceed
to
the
second
thing
,
being
to
name
a
few
Considerations
for
clearing
how
it
comes
to
be
thus
with
the
people
of
God
,
That
they
are
brought
into
these
Depths
,
I
shall
name
but
a
few
,
having
been
long
in
breaking
in
upon
this
purpose
,
which
will
save
me
a
labour
afterward
.
And
1.
Take
this
Consideration
in
general
,
The
folly
of
the
people
of
God
puts
them
to
this
posture
,
That
is
one
,
Psal.
38.3
.
There
is
no
soundness
in
my
flesh
,
because
of
thine
anger
;
neither
is
there
any
rest
in
my
bones
,
because
of
my
sin
.
And
v.
5.
My
wounds
stink
and
are
corrupt
,
because
of
my
foolishness
.
Whatsoever
there
may
be
of
a
Tryal
of
Faith
in
their
Trouble
,
Sin
is
the
door
at
which
their
troubles
,
particularly
their
overwhelming
Troubles
,
enter
in
.
But
2ly
.
Because
the
people
of
God
may
sometime
through
Mercy
,
be
keeped
from
gross
out-breakings
;
therefore
consider
that
even
the
ordinary
and
habitual
Faults
of
the
people
of
God
,
will
provoke
him
to
put
them
in
these
Depths
;
I
shall
instance
but
in
these
two
Faults
.
1.
The
ordinary
Fault
of
negligence
in
doing
Duty
,
I
do
not
say
of
neglecting
Duty
,
custom
and
Conscience
may
keep
them
at
Duty
,
but
ordinary
negligence
in
doing
Duty
hath
need
of
a
rousing
Douk
in
a
Depth
,
to
set
them
to
their
feet
:
If
the
Psalmist
cryed
out
of
the
Depths
,
and
the
poor
speaks
Supplications
as
he
doth
,
v.
2.
It
intimats
there
is
little
crying
,
little
humiliation
in
ordinary
diligence
,
therefore
he
sends
to
the
Depths
to
put
an
edge
upon
folks
diligence
,
and
to
teach
them
to
say
their
Prayers
in
earnest
.
A
2d
.
Fault
in
ordinar
is
,
the
neglect
of
ordinar
needy
dependence
upon
God
in
all
things
;
the
neglect
of
going
through
the
Wilderness
leaning
on
the
beloved
,
a
small
fault
as
ye
would
think
,
but
sad
in
a
Christian
life
,
to
live
in
this
neglect
.
Hence
the
Apostle
,
2
Cor.
1.8
,
9.
Saith
,
We
were
pressed
out
of
measure
above
strength
,
insomuch
that
we
despaired
even
of
life
,
we
had
the
sentence
of
death
in
our selves
.
And
for
what
end
?
To
learn
us
dependence
that
we
should
not
trust
in
our selves
,
but
in
God
,
who
raiseth
the
dead
.
And
3.
Whereas
it
might
be
thought
that
such
faults
as
these
and
grosser
,
are
passed
in
many
others
,
I
shall
add
,
that
the
Lords
near
relation
with
his
People
,
will
not
let
them
win
away
with
their
faults
,
win
away
who
will
,
Amos
3.2
.
You
only
have
I
known
of
all
the
Families
of
the
earth
,
therefore
I
will
punish
you
for
all
your
iniquities
:
Or
as
it
is
in
the
Original
,
I
will
visit
upon
you
your
sins
.
His
people
will
not
want
the
Rod
when
their
faults
call
for
it
,
want
who
will
.
4.
Consider
there
is
this
to
be
looked
upon
,
as
a
cause
of
his
putting
his
people
in
the
Depths
,
to
wit
,
his
purposes
of
love
to
his
people
,
and
his
allowances
upon
his
people
are
so
rich
,
that
there
is
need
of
preparations
by
Tryal
,
and
Afflictions
to
make
them
capable
of
them
;
for
were
they
not
put
into
the
Depths
,
they
could
not
be
capable
of
them
.
Hence
it
is
Paul's
remark
in
the
forecited
place
,
1
Cor.
1.4
,
5.
God
comforts
us
in
all
our
Tribulation
,
that
we
may
be
able
to
comfort
them
,
who
are
in
any
trouble
,
by
the
comfort
wherewith
we
our selves
are
comforted
of
God
;
For
as
the
sufferings
of
Christ
abound
in
us
,
so
our
consolation
also
aboundeth
by
Christ
;
we
might
not
want
these
depths
of
tribulation
,
because
without
them
,
we
could
not
be
capable
of
the
consolations
we
receive
from
Christ
.
And
5.
To
add
no
more
,
we
may
take
notice
of
somewhat
in
the
Saints
tenderness
above
others
,
that
occasions
these
Depths
:
many
folks
may
be
under
as
great
outward
trouble
,
that
are
not
so
plunged
and
perplexed
with
it
as
they
are
:
Many
a
man
has
been
tossed
as
David
was
by
Saul
,
who
have
not
so
exprest
their
resentments
as
he
did
;
How
is
this
?
The
tender
spiritednesse
that
is
in
the
people
of
God
,
occasions
their
trouble
of
mind
,
they
see
God
in
their
afflictions
,
and
they
would
fain
see
more
of
him
,
and
of
his
mind
,
as
to
their
duty
,
and
this
makes
affliction
take
a
deeper
stamp
,
and
impression
on
them
,
and
to
draw
Blood
of
them
more
than
it
doth
on
an
unsubdued
Spirit
,
who
hath
no
mind
of
God
,
or
Providence
,
but
hath
only
the
outward
trouble
to
graple
with
.
Thus
we
see
how
it
comes
to
passe
,
that
the
people
of
God
are
put
in
the
Depths
.
For
the
3d.
thing
I
proposed
to
be
spoken
to
,
That
is
,
the
Use
of
the
Doctrine
,
the
whole
Observations
to
be
gathered
from
the
two
following
Verses
,
are
Instructions
how
to
improve
such
a
lot
,
and
consequently
Uses
of
the
Point
in
hand
.
Therefore
I
shall
content
my self
to
hint
briefly
at
three
general
words
here
.
And
1.
From
what
hath
been
said
,
ye
would
learn
to
be
more
jealous
of
a
crosselesse
life
,
of
a
life
without
trouble
and
exercise
;
Why
?
It
speaks
little
of
a
soul
thriving
in
the
life
of
God
:
Take
notice
of
that
word
,
Psal.
55.19
.
Spoken
of
the
wicked
,
because
they
have
no
changes
,
therefore
they
fear
not
God
:
And
that
spoken
of
Moab
,
Jer.
48.11
.
Moab
hath
been
at
ease
from
his
youth
,
and
hath
settled
on
his
lees
,
and
hath
not
been
emptied
from
vessel
to
vessel
,
neither
hath
he
gone
into
captivity
,
therefore
his
taste
remained
in
him
,
and
his
sent
is
not
changed
,
and
he
rots
on
his
lees
.
And
as
a
crossess
life
speaks
little
thriving
in
the
life
of
Grace
,
so
it
speaks
to
very
many
,
little
of
Gods
love
and
care
:
There
is
a
sort
of
indignation
kythed
against
sinners
,
that
they
little
notice
,
and
wherein
there
is
a
snare
,
when
they
get
leave
to
go
on
in
sin
,
and
meet
not
with
a
Cross
,
when
a
person
will
not
deinze
one
that
is
going
wrong
with
a
reproof
,
it
speaks
hatred
:
so
that
is
a
sad
word
from
God
,
Ezek.
3.26
.
Thou
shalt
not
be
a
reprover
to
them
,
for
they
are
a
rebellious
house
:
and
that
word
▪
Hos.
4.17
.
Ephraim
is
joyned
to
idols
,
let
him
alone
:
That
is
a
sad
dispensation
;
a
douk
to
the
hazard
of
drowning
in
the
Depths
is
better
company
.
And
2.
From
this
ye
would
be
Cautioned
not
to
mistake
the
sad
exercises
of
the
people
of
God
,
whose
lot
in
ordinar
is
outward
troubles
;
they
get
ordinarly
the
stakes
to
keep
,
(
and
to
mark
it
in
the
by
)
I
wonder
what
a
mistake
is
befallen
us
,
or
rather
a
distraction
is
come
upon
us
,
that
we
should
stumble
at
the
people
of
God
their
want
of
prosperity
;
look
to
the
frame
of
the
people
of
God
,
they
are
in
ordinary
broken
folk
.
Others
can
bear
their
afflictions
with
a
sort
of
gallantry
,
they
can
drink
them
down
,
rant
them
down
.
But
they
are
broken
with
their
affliction
,
as
if
they
had
no
spirit
at
all
to
bear
them
;
but
I
say
,
ye
would
not
mistake
,
for
it
is
a
token
of
Gods
love
and
care
who
donks
them
in
the
Depths
,
to
put
them
out
of
the
Depths
to
cry
unto
him
;
and
it
is
a
more
blessed
posture
to
be
put
out
of
the
Depths
to
cry
,
than
to
be
in
a
Palace
with
neglect
of
Prayer
:
and
therefore
I
can
call
it
no
better
than
a
distraction
to
stumble
at
their
want
of
prosperity
,
they
are
the
folk
that
faint
,
and
have
no
might
,
and
yet
they
will
lay
by
the
young
men
,
and
the
youths
for
all
their
ranting
,
because
they
wait
upon
the
Lord
,
they
shall
renew
their
strength
,
Isai.
40.29
.
This
I
speak
,
not
to
foster
discouragement
in
any
,
but
to
caution
them
that
are
ready
to
stumble
at
the
people
of
God
their
being
in
trouble
,
and
broken
in
that
condition
.
And
a
3d.
word
of
Vse
shall
be
,
that
every
one
that
is
in
the
Depths
would
try
how
they
improve
that
lot
,
and
this
Vse
is
the
Key
to
open
the
Door
to
the
following
purpose
,
which
I
shall
not
now
break
in
upon
,
only
remember
,
The
Lord
doth
not
afflict
willingly
,
nor
grieve
the
children
of
men
,
to
crush
under
his
feet
all
the
prisoners
of
the
earth
.
Therefore
there
must
be
something
that
in
affliction
,
when
we
are
in
the
Depths
,
he
is
calling
us
to
,
and
which
we
would
ply
to
in
earnest
;
and
therefore
we
would
take
heed
that
the
Bellows
be
not
burnt
,
that
the
Founder
do
not
melt
in
vain
,
and
that
we
provoke
not
God
to
call
us
reprobat
silver
,
whom
he
hath
rejected
,
Jer.
6.29
,
30.
SERMON
II.
Psalm
130.
Vers.
1.
Out
of
the
depths
have
I
cryed
unto
thee
,
O
LORD
.
2
Lord
,
hear
my
voice
;
let
thine
ears
be
attentive
to
the
voice
of
my
supplications
.
BEing
so
long
detained
in
the
morning
in
breaking
in
upon
this
Purpose
,
I
shall
now
the
more
briefly
come
to
that
where
I
left
.
Ye
have
heard
that
in
these
two
first
Verses
,
the
distrest
Psalmist
was
wrestling
with
the
difficulties
,
and
sinking
perplexities
in
his
condition
,
wherein
we
have
an
account
of
what
he
had
to
wrestle
with
,
The
depths
;
the
way
of
his
wrestling
with
these
Depths
,
to
wit
,
by
Prayer
,
his
reflecting
on
that
exercise
,
and
telling
God
,
That
he
cried
unto
him
out
of
the
depths
,
and
his
Prosecution
of
it
,
or
insisting
and
pleading
with
God
in
a
new
doubled
suit
,
vers.
2.
For
the
first
of
these
,
the
Depths
wherewith
he
wrestled
,
somewhat
was
spoken
both
for
Explication
,
and
to
a
more
general
Application
of
that
purpose
,
which
I
shall
not
now
repeat
.
That
which
lyes
before
me
in
the
second
place
,
is
,
the
way
of
his
wrestling
with
these
Depths
,
or
Difficulties
.
Others
had
they
been
in
the
like
exercise
,
might
fret
and
repine
,
or
they
might
labour
to
rant
them
out
,
or
drink
them
down
,
so
far
as
they
were
able
to
rid
themselves
of
them
,
or
they
might
crush
under
them
;
but
he
drives
another
Trade
,
his
being
in
the
Depths
puts
him
to
Prayer
,
and
to
fervency
in
Prayer
,
he
not
only
intimats
that
out
of
the
Depths
he
Prayed
,
but
out
of
the
Depths
he
cryed
to
God
in
Prayer
,
with
that
earnestness
,
and
fervour
,
that
a
drowning
man
,
presently
going
to
sink
,
cryes
for
relief
,
if
any
relief
may
be
had
.
The
general
Observation
which
I
take
from
this
,
is
,
That
the
kindly
result
of
sinking
and
surchanging
exercise
in
the
Saints
,
is
when
it
puts
them
to
Prayer
,
and
to
fervency
in
Prayer
,
when
being
in
the
Depths
,
Out
of
the
depths
they
cry
unto
God
.
This
is
the
general
Doctrine
of
trouble
,
Psal.
50.
Call
upon
me
in
the
day
of
trouble
,
I
will
deliver
thee
,
&c.
And
that
I
may
so
far
as
is
necessary
lay
the
Point
in
broad-band
before
you
,
before
I
come
to
a
word
of
Vse
,
I
shall
deduce
the
Importance
of
it
in
a
few
particulars
.
And
1.
The
Psalmist's
practice
,
who
is
content
to
be
at
exercise
,
doth
import
,
That
sleeping
and
idleness
is
a
very
unsuitable
posture
,
when
the
people
of
God
are
in
the
Depths
,
to
be
at
any
time
without
exercise
is
very
dangerous
;
for
as
the
Animal
Life
is
still
in
motion
,
so
the
Spiritual
Life
of
a
Christian
must
still
be
in
exercise
,
so
in
particular
,
to
be
without
exercise
in
a
distress
,
and
particularly
to
be
without
Prayer
,
is
yet
more
dreadful
;
an
idle
man
in
a
difficult
lot
,
I
can
compare
him
to
nothing
,
but
to
that
drunken
man
,
Prov.
23.34
.
That
is
as
one
that
lyeth
down
in
the
midst
of
the
sea
,
or
as
he
that
lieth
upon
the
top
of
a
mast
;
he
is
a
desperat
man
,
drunk
with
some
Distemper
that
is
not
at
exercise
in
the
Depths
.
May
I
add
,
the
idle
man
in
the
Depths
,
is
readily
the
Guilty
man
that
draws
on
the
Storm
and
the
Tempest
;
Hence
we
have
a
sad
Narration
,
Jonah
1.5
.
where
Jonah
,
a
Godly
man
,
fleeing
from
the
presence
of
the
Lord
,
in
the
Storm
,
is
down
in
the
sides
of
the
Ship
sleeping
,
and
one
might
think
in
the
case
he
was
in
,
he
might
have
an
unsound
Sleep
there
,
but
the
Text
tells
he
was
fast
asleep
;
and
shall
I
add
,
that
's
a
sad
Posture
,
vers
6.
when
a
Pagan
Ship-master
reproves
a
Prophet
Jonah
,
what
meanest
thou
,
O
sleeper
?
saith
he
,
arise
,
and
call
upon
thy
God
.
That
then
is
the
first
thing
imported
,
that
it
is
a
dangerous
thing
to
be
sleeping
and
idle
in
the
Depths
.
2.
That
the
Psalmist
when
he
is
in
the
Depths
cryes
out
unto
God
,
it
imports
,
That
kindly
Saints
,
whenever
they
come
in
any
Distress
,
have
no
refuge
but
God
.
It
's
with
God
and
his
Saints
as
it
's
with
a
Parent
and
a
Child
,
in
a
Croud
,
as
long
as
nothing
ails
the
Child
he
will
go
beside
any
body
,
but
when
he
comes
in
a
difficulty
he
will
leave
the
rest
&
single
out
his
Parent
to
protect
him
;
so
I
say
it
's
with
the
Saints
when
any
thing
ails
them
,
they
have
no
refuge
,
no
shift
,
no
gate
to
go
,
but
God
.
Would
ye
know
the
Character
of
a
Child
of
God
in
Distress
,
ye
have
it
in
that
fore-cited
place
,
2
Chron.
20.12
.
we
have
no
might
against
this
great
company
that
cometh
against
us
,
neither
know
we
what
to
do
,
but
our
eyes
are
upon
thee
.
This
is
the
Scope
of
the
most
part
of
all
the
Psalms
.
A
Saint
is
no
sooner
put
to
it
,
but
he
puts
at
God
:
a
Cross
is
no
sooner
laid
at
his
door
,
but
he
tells
,
it
's
the
wrong
Door
,
and
he
goes
and
layes
it
at
God's
Door
:
the
reason
of
this
is
double
,
partly
the
difficulties
of
the
Children
of
God
may
be
so
great
,
that
they
are
left
allenarly
upon
God
.
It
is
with
them
as
it
was
with
that
hypocritical
king
,
when
he
said
to
the
Harlot
,
if
the
Lord
do
not
help
thee
,
whence
shall
I
help
thee
?
out
of
the
Barn-floor
,
or
out
of
the
Wine-press
.
What
will
become
of
the
Saints
in
many
difficulties
and
hard
cases
,
if
God
step
not
in
;
David
looked
to
all
Airts
,
and
could
find
no
relief
,
Psal.
142.4
,
5.
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
,
what
follows
?
I
cried
unto
thee
,
O
Lord
,
I
said
,
thou
art
my
refuge
:
Kindly
Saints
must
therefore
look
unto
God
in
every
Distress
,
partly
because
whatever
right
means
they
have
to
make
use
of
,
they
must
either
begin
at
God
,
or
they
will
find
they
have
followed
a
wrong
method
.
Saul
pretended
to
this
,
1
Sam.
13.12
.
The
Philistines
will
come
down
upon
me
,
and
I
have
not
made
supplication
unto
the
Lord
,
I
must
begin
at
God
,
saith
he
,
and
as
Saul
pretended
to
it
,
David
really
practised
it
,
1
Sam.
30.7
.
whatever
mind
he
had
to
pursue
the
Amalekites
that
had
burnt
Z●klag
,
and
taken
his
Wives
captive
,
he
will
do
nothing
till
he
consult
with
God
.
That
then
is
the
second
thing
imported
,
that
as
the
Saints
are
not
asleep
,
are
not
idle
in
the
Depths
of
trouble
,
so
they
have
no
refuge
but
God
.
A
third
thing
imported
in
this
,
that
the
Psalmist
out
of
the
Depths
cryed
unto
God
,
is
this
,
that
there
is
no
case
of
the
Saints
so
desperate
,
wherein
Prayer
is
useless
,
ye
know
what
was
that
wicked
Kings
Determination
,
2
Kings
6.33
.
This
evil
is
of
the
Lord
,
what
should
I
wait
for
the
Lord
any
longer
?
and
how
many
in
Heart
and
Practice
,
in
difficult
Cases
say
so
?
it
is
to
little
purpose
to
wait
on
God
,
to
look
to
God
.
The
Psalmist
here
was
of
another
temper
,
out
of
the
Depths
have
I
cried
unto
thee
,
Lord
,
saith
he
,
he
finds
it
to
good
purpose
to
cry
unto
God
.
So
Jonah
2.4
.
I
said
,
I
am
cast
out
of
thy
sight
;
and
he
had
as
much
to
say
for
his
being
so
as
any
other
,
the
Waters
compassed
him
about
,
and
went
into
his
Soul
.
The
Weeds
were
wrapped
about
his
Head
he
went
down
to
the
bottoms
of
the
Mountains
.
The
Earth
with
her
Bars
were
about
him
,
yet
even
then
he
sees
not
Prayer
to
be
an
useless
Trade
,
wherefore
he
adds
,
yet
will
I
look
again
to
thy
holy
Temple
.
Prayer
is
to
good
purpose
for
all
that
,
and
no
wonder
,
for
there
is
no
condition
of
the
Saints
so
low
,
no
Pit
so
deep
,
wherein
they
can
be
caught
,
but
an
humble
Supplicant
will
from
thence
reach
the
Throne
.
A
David
buried
quick
in
a
Cave
,
a
Daniel
in
the
Lyons
Den
,
find
that
Prayer
can
win
up
to
God
,
and
find
audience
;
for
the
high
and
lofty
One
,
who
hath
the
Heaven
for
his
Throne
,
and
the
Earth
for
his
Footstool
,
hath
an
Eye
also
to
them
who
are
of
a
poor
and
of
a
Contrite
Spirit
,
and
trembleth
at
his
Word
,
Isa.
66.1
,
2.
and
he
who
humbleth
himself
to
behold
the
things
that
are
in
Heaven
and
in
the
Earth
,
he
raiseth
the
poor
out
of
the
Dust
,
and
the
needy
out
of
the
Dung-hill
,
and
therefore
no
desperate
case
of
the
people
of
God
renders
Prayer
useless
.
But
4ly
.
That
the
Psalmist
out
of
the
Depths
cryes
unto
God
,
it
imports
,
That
as
there
is
no
case
so
desperate
as
it
renders
Prayer
useless
,
so
it
imports
,
that
it
is
the
property
of
the
Saints
,
when
they
are
right
,
that
be
Prayer
hopeless
,
or
not
hopeless
,
they
will
not
quite
it
,
they
will
not
give
it
over
,
put
them
in
the
Depths
:
It
's
a
great
encouragement
to
them
,
that
they
know
it
is
to
good
purpose
to
Pray
;
but
be
it
to
purpose
,
or
no
purpose
,
they
must
be
about
it
,
they
will
not
quite
it
,
that
place
cited
in
Jonah
proves
it
,
let
God
cast
him
out
of
his
sight
,
yet
will
he
look
to
his
holy
Temple
and
Pray
;
shut
him
out
at
the
Door
,
he
will
be
in
at
the
Door
by
Prayer
.
Tell
him
his
difficulty
is
so
great
(
as
Temptation
will
be
ready
to
say
)
that
crying
to
God
will
do
him
no
good
,
it
's
all
a
matter
,
to
Prayer
he
must
,
he
'll
rather
sink
Praying
,
than
be
saved
without
it
.
Psal.
61.2
.
From
the
ends
of
the
earth
will
I
cry
unto
thee
,
when
my
heart
is
overwhelmed
.
That
's
a
notable
word
from
a
man
in
a
deep
Distress
.
What
could
a
man
imagine
to
be
discouraging
that
he
wanted
?
for
his
Case
,
he
is
as
far
from
God
as
the
ends
of
the
earth
;
for
his
Heart
,
he
is
under
Perplexity
,
his
Heart
is
overwhelmed
;
and
yet
in
that
condition
he
will
cry
unto
God
,
if
so
be
he
will
lead
him
to
the
Rock
that
is
higher
than
he
,
come
of
it
what
will
he
will
Pray
.
And
Heman
is
another
notable
instance
,
Psal.
88.13
,
and
vers.
14.
he
says
,
Lord
,
why
castest
thou
off
my
soul
?
why
hidest
thou
thy
face
from
me
?
and
vers.
15.
I
am
afflicted
,
and
ready
to
die
from
my
youth
up
,
while
I
suffer
thy
terrors
,
I
am
distracted
.
I
am
put
out
of
my
Wits
,
my
Wit
gets
a
rack
with
thy
terrors
,
and
yet
vers.
13.
Vnto
thee
have
I
cryed
,
O
Lord
.
No
hopelesness
of
my
undertaking
,
no
hardship
I
meet
with
could
put
me
from
crying
to
thee
,
and
in
the
morning
shall
my
prayer
prevent
thee
;
I
will
continue
Praying
,
and
,
(
to
speak
after
the
manner
of
men
)
Thou
shalt
be
soon
up
,
but
my
Prayer
shall
be
at
thy
Door
to
prevent
thee
;
That
then
is
the
4th
thing
imported
here
,
not
to
be
put
from
Prayer
were
our
Case
never
so
desperate
,
nay
not
by
the
apprehension
of
drowning
in
the
Depths
,
though
at
the
next
Bout
we
should
sink
to
the
bottom
.
But
5ly
.
That
he
says
,
Out
of
the
depths
have
I
cryed
unto
thee
,
it
imports
,
that
not
only
a
Saint
will
not
be
put
from
Prayer
,
through
the
greatness
of
his
Distress
,
but
his
Distress
will
put
an
edge
upon
Prayer
,
when
he
is
most
fervent
,
and
made
to
cry
out
when
he
is
in
the
Depths
.
And
this
word
Crying
,
expressing
Prayer
in
the
Text
suffer
me
to
Explicate
more
particularly
what
it
imports
.
I
intend
not
to
Speak
of
it
as
it
is
generally
used
in
Scripture
,
but
as
it
expresseth
Prayer
.
And
I
shall
here
offer
four
or
five
Things
to
be
looked
to
by
them
that
would
continue
Praying
in
the
Depths
,
or
out
of
the
Depths
.
1.
It
imports
a
Mans
being
Affected
with
that
which
is
his
Case
.
The
crying
Man
knows
what
ails
him
,
when
a
Man
Scricks
or
Cryes
out
,
it
is
an
evidence
that
he
feels
somewhat
that
Affects
him
much
.
Thus
Crying
is
used
upon
the
account
of
Grief
,
Ezek.
5.4
.
The
marked
Persons
are
such
as
sigh
and
cry
for
all
the
abominations
done
in
the
midst
of
the
city
.
They
cry
out
of
sad
oppression
from
Grief
.
And
I
find
Crying
in
Prayer
made
us
of
,
to
signifie
the
fears
of
the
Supplicant
,
Heb.
5.7
.
Our
blessed
Lord
is
said
to
offer
up
prayers
and
supplica-with
strong
crying
and
tears
,
and
he
was
heard
in
that
he
feared
;
Grief
and
fear
importing
the
sense
of
our
Case
,
the
source
and
fountain
of
our
Cryes
;
a
stupid
Man
that
wots
not
how
it
's
with
himself
,
or
the
people
of
God
,
(
who
is
like
Pharaoh
that
knew
not
that
Egypt
was
destroyed
)
will
not
be
a
crying
Man
.
2.
This
Crying
imports
,
not
only
a
sense
of
ones
Case
,
but
an
earnest
affection
after
that
,
which
our
cryes
are
employed
about
,
it
's
not
for
Triffles
that
a
Man
cryes
either
to
obtain
or
avoid
them
(
at
least
they
are
not
Triffles
in
his
opinion
)
,
it
's
given
as
an
estimation
of
Wisdom
,
Prov.
2.3
.
when
a
man
cryes
and
lifts
up
his
voice
for
it
.
And
David
cryes
about
that
which
he
is
affected
with
,
Ps.
84.2
.
my
soul
longeth
,
yea
euen
fainteth
for
the
courts
of
the
Lord
,
my
heart
and
my
flesh
cryeth
out
for
the
living
God
.
It
's
a
token
of
raised
Affections
either
to
be
rid
of
some
imminent
ill
or
hazard
,
or
to
attain
some
excellent
good
,
that
puts
folk
to
Crying
.
A
slighting
of
Trouble
,
(
when
a
Man
is
like
Ephraim
,
Hos.
7
9.
gray
hairs
are
here
and
there
upon
him
,
and
he
knows
it
not
)
and
a
slighting
of
desyrable
Mercies
,
will
not
produce
Crying
for
the
one
,
or
to
avoid
the
other
.
But
3ly
.
This
Crying
imports
,
with
sense
of
need
and
earnestness
of
Affection
to
be
at
the
thing
cryed
for
,
a
sense
of
a
distance
.
Wee
use
to
cry
to
folk
that
are
far
off
,
and
not
within
ordinar
speaking
or
rounding
;
and
this
follows
well
upon
the
former
.
When
folks
are
put
to
Pray
from
the
Depths
,
they
will
discern
God
at
a
distance
from
them
,
and
themselves
at
a
distance
from
God
;
it
is
another
thing
when
a
man
is
in
the
Depths
to
be
within
speaking
terms
with
God
as
when
he
is
at
ease
.
The
children
of
God
while
they
are
at
ease
are
like
Sampson
,
who
thinks
he
hath
no
more
ado
,
but
go
out
and
shake
himself
,
and
have
God
at
his
command
;
but
the
Man
in
the
depths
will
not
find
such
an
easie
matter
to
come
near
God
.
He
will
not
only
be
sensible
of
his
natural
distance
,
but
of
that
distance
he
is
under
upon
the
account
of
his
Provocations
,
and
so
this
Crying
will
take
in
sense
of
Guilt
to
be
confessed
and
mourned
for
before
God
.
But
this
I
shall
leave
,
because
it
will
fall
in
upon
the
third
and
fourth
Verses
following
.
A
4th
Thing
imported
in
this
Crying
is
,
That
notwithstanding
of
all
that
hath
been
said
a
Saint
should
cry
out
of
the
Depths
,
with
Confidence
in
God
,
and
of
Relief
from
him
,
hence
the
Spirit
of
Adoption
,
Rom.
8.15
.
Gal.
4.6
.
It
doth
not
prompt
a
Man
to
muter
,
or
peep
,
or
whisper
his
Prayer
to
God
;
but
to
cry
out
with
Confidence
,
Abba
,
Father
.
And
whatever
sense
we
have
of
our
need
,
or
of
our
distance
from
God
,
or
of
the
Guilt
hath
drawn
it
on
,
Confidence
is
needfull
to
usher
in
Prayer
,
Heb.
4.16
.
Having
such
an
high
priest
,
let
us
come
boldy
.
The
word
in
the
Greek
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
signifies
,
let
us
come
with
an
all-saying
,
with
an
open
mouth
,
unto
the
Throne
of
Grace
,
with
Confidence
,
that
we
may
obtain
mercy
,
and
find
grace
,
to
help
in
time
of
need
.
5ly
and
lastly
,
This
Crying
out
of
the
depths
it
imports
,
as
the
result
of
all
that
I
have
been
speaking
to
from
it
,
a
fervency
of
Affection
;
when
folks
are
not
only
sensible
of
that
they
need
,
have
an
estimation
of
it
,
see
their
distance
,
come
with
some
measure
of
Confidence
,
but
an
edge
is
put
on
their
Affection
,
and
they
are
fervent
,
and
raised
in
Prayer
for
it
;
I
do
not
mean
that
Prayer
with
the
loudest
Voice
is
ay
the
most
fervent
Prayer
,
when
I
think
upon
these
Tones
and
Voices
used
by
some
in
Prayer
,
I
often
mind
that
word
,
Eccles.
9.17
.
the
words
of
wise
men
,
are
heard
in
quiet
,
more
than
the
cry
of
him
that
ruleth
among
fools
.
It
's
not
the
Tone
(
though
we
ow
the
Voice
to
God
)
that
makes
fervent
Prayer
to
him
.
Moses
Exod.
14.15
.
prayed
fervently
,
he
cried
to
God
when
he
spoke
not
a
Word
,
and
Lam.
2.18
.
Their
heart
cried
unto
the
Lord
,
O
wall
of
the
daughter
of
Zion
.
But
my
meaning
is
,
that
frequencie
,
fervency
,
and
instancy
in
Prayer
from
the
Heart
is
required
in
them
that
talk
and
cry
out
of
the
Depths
;
ye
talk
of
your
saying
of
your
Prayers
,
and
among
the
Prayers
in
the
world
many
of
them
are
but
said
Prayers
,
but
when
it
comes
to
crying
out
of
the
Depths
,
your
said
Prayers
will
not
do
the
turn
our
blessed
Lord
was
never
superficial
in
Prayer
,
yet
Luk.
22.44
.
it
's
said
,
being
in
an
agony
he
prayed
more
earnestly
,
there
is
a
patern
of
Prayer
out
of
the
Depths
,
and
I
wish
I
saw
a
practical
Commentar
of
that
among
you
,
which
ye
find
Ps.
107.12
,
13.
He
brought
down
their
heart
with
labour
,
they
fell
down
,
and
there
was
none
to
help
,
(
that
's
a
posture
that
would
put
many
to
Pray
,
and
how
far
ye
are
from
it
,
if
ye
were
awake
ye
would
discern
)
then
they
they
cried
unto
the
Lord
in
their
trouble
,
and
he
saved
them
out
of
their
distresses
.
So
ye
have
heard
the
import
of
this
crying
out
of
the
depths
unto
God
.
As
for
the
use
of
this
,
whereof
it
affords
divers
,
though
all
along
the
point
is
practical
and
applys
it self
;
I
know
not
if
I
dare
break
in
farther
upon
it
,
I
suppose
to
ordinar
hearers
,
all
is
poyson
that
is
spoken
after
the
Glass
;
but
ye
shall
take
a
few
words
from
it
,
if
this
be
the
kindly
result
of
blessed
trouble
,
to
be
put
to
crying
to
God
out
of
the
depths
,
then
ye
may
see
what
a
dreadful
plague
it
is
,
that
when
people
are
cast
in
the
Depths
,
and
the
Spirit
of
Prayer
is
away
,
and
there
is
no
crying
out
of
them
to
God
,
Shall
I
hold
up
to
you
a
Glass
to
let
you
see
your
own
foul
Face
in
this
matter
.
Read
Ezek.
24.23
.
And
I
pray
you
forget
Judah
and
Israel
,
and
call
this
Scotland
,
and
your selves
Professors
in
Scotland
that
are
spoken
to
,
Ye
shall
not
mourn
,
nor
weep
,
but
ye
shall
pine
away
for
your
iniquities
.
O
that
is
the
Cop-stone
of
a
peoples
calamity
,
when
it
is
said
to
them
,
Ye
shall
pine
away
in
your
iniquities
,
and
mourn
,
and
roar
one
towards
another
.
And
will
ye
not
get
many
such
up
and
down
the
Land
,
folks
that
are
like
wild
beasts
in
a
net
,
strugling
with
their
Calamity
,
tatlers
and
talkers
of
their
troubles
,
he
blaming
him
,
and
he
him
,
roaring
for
the
sad
case
themselves
and
the
Land
are
in
,
but
where
is
their
crying
out
of
the
depths
to
God
?
Who
have
added
to
the
weight
and
measure
of
their
Prayers
for
all
that
is
come
over
them
?
Where
will
ye
get
a
Daniel
in
all
Scotland
,
that
for
three
full
weeks
gave
himself
to
Fasting
and
Prayer
?
Will
ye
have
another
Glass
to
see
your
foul
spots
in
?
Read
Dan.
9.13
.
As
it
is
written
in
the
Law
of
Moses
,
all
this
evill
is
come
upon
us
,
yet
made
we
not
our
prayer
to
the
Lord
our
God
,
that
we
should
turn
from
our
iniquities
and
understand
thy
truth
;
We
feel
well-enough
all
the
evil
that
is
on
us
,
and
that
it
is
come
as
it
is
written
in
the
Law
,
yet
there
is
no
Prayer
to
purpose
.
Will
ye
yet
take
another
Glass
?
Then
read
Amos
4.6
.
&c.
Where
the
Lord
tells
what
stroaks
he
had
inflicted
upon
his
people
,
every
one
of
them
heavier
than
another
.
I
have
done
this
,
and
this
to
you
,
saith
the
Lord
,
and
still
the
over-word
is
,
yet
ye
have
not
returned
unto
me
.
Many
folks
are
blyth
when
things
rise
to
an
height
,
and
then
they
think
God
will
be
seen
on
the
Mount
,
but
they
forget
that
continuing
them
in
the
Depths
,
is
to
set
them
to
Prayer
;
it
is
the
sin
of
the
Generation
,
that
they
look
more
to
their
Priviledges
,
than
their
Provocations
,
or
so
to
their
Priviledges
,
as
they
forget
their
Provocations
;
and
lean
so
much
weight
on
the
righteousness
of
their
cause
,
as
they
forget
that
for
which
God
hath
put
them
in
difficulties
:
I
may
say
on
this
account
,
that
fearers
of
God
are
self-destroyers
,
O
tell
it
not
in
Gath
,
publish
it
not
in
the
streets
of
Ashkelon
,
that
God
hath
taken
such
pains
to
put
us
to
pray
and
repent
,
and
yet
we
will
do
any
thing
,
but
Pray
and
Repent
we
will
not
.
I
see
no
issue
in
this
,
but
to
put
off
our
Ornaments
,
and
see
what
the
Lord
will
do
with
us
.
And
will
ye
yet
take
another
word
that
may
give
folk
a
sight
of
their
foul
Face
?
Even
that
Charge
unjustly
laid
by
Eliphaz
against
Job
,
chap
:
15.
vers.
4.
Which
I
doubt
if
we
can
lay
so
well
from
our
door
as
he
might
,
Thou
castest
off
fear
(
saith
he
)
and
restrainest
prayer
before
God
.
There
is
a
threefold
restraint
of
Prayer
before
God
in
Difficulties
.
And
I
wish
that
one
or
all
of
them
take
not
in
the
generality
of
the
Generation
we
live
in
.
1.
When
folk
that
wont
to
Pray
give
it
over
.
And
what
thousands
are
there
of
this
stamp
in
Scotland
?
and
not
a
few
in
the
West
Countrey
.
How
many
are
there
among
us
,
that
sometimes
have
worshipped
God
in
secret
,
and
now
do
not
bow
a
knee
to
God
?
How
many
have
worshipped
God
in
their
Families
,
who
now
have
left
it
off
?
And
among
you
there
are
not
a
few
such
,
as
we
find
by
your
shifting
answers
,
when
you
are
asked
therea●ent
,
a
thing
that
rather
might
be
expected
in
the
barbarous
parts
of
the
Land
than
among
you
,
and
is
not
Religion
and
Religious
Duties
much
clipped
where
it
had
much
place
.
A
Prognostick
of
little
good
,
when
so
few
Families
will
be
found
having
their
posts
sprinkled
with
the
blood
of
sprinkling
.
Now
what
shall
I
say
of
them
that
never
Prayed
,
when
so
many
have
quit
Prayer
that
once
used
it
.
O!
I
say
it
again
,
publish
it
not
in
Gath
,
&c.
That
Apostasie
hath
so
far
prevailed
,
that
it
hath
driven
many
from
the
very
form
of
Godliness
.
A
2d
.
Restraint
of
Prayer
is
in
them
who
have
keeped
up
a
Form
,
but
alas
they
put
me
in
mind
of
that
word
spoken
of
Pharaoh's
Chariot
Wheels
,
They
drive
heavily
;
There
was
a
time
when
Religion
was
in
request
,
and
then
folks
got
borrowed
Wings
that
they
Flew
with
,
or
Stilts
in
Religious
Duties
;
but
when
a
man
comes
in
the
Depths
,
he
must
have
Divine
Approbation
,
or
these
will
not
do
his
turn
,
or
if
he
hold
him
by
his
Prayers
,
he
will
be
looked
down
upon
and
lightly
esteemed
,
and
that
he
that
was
wont
to
soar
in
Prayer
,
will
do
much
if
he
can
creep
on
the
Ground
;
but
that
clipping
of
Prayer
,
is
a
restraint
of
Prayer
before
God
.
I
shall
add
3ly
.
That
many
restrains
Prayer
,
that
neither
quites
nor
clips
Prayer
,
of
whom
if
ye
judge
by
their
frequent
continuance
,
and
the
edge
they
have
in
Prayer
,
ye
will
find
no
difference
betwixt
what
they
are
now
,
and
what
they
were
formerly
,
and
ye
will
not
easily
know
their
restraining
Prayer
,
and
yet
they
restrain
it
;
for
in
stead
of
humble
Supplications
,
their
Prayers
are
made
up
of
murmuring
and
quarrelling
.
And
this
way
of
Praying
is
much
the
way
of
them
who
are
of
the
best
stamp
,
that
take
out
of
their
Prayers
their
quarrellings
,
complaints
,
glooms
and
frowns
,
ye
will
get
little
of
the
poor
mans
Supplications
in
their
Prayers
.
Look
to
these
things
as
Glasses
,
wherein
ye
may
see
your
short-comings
and
guilt
,
and
I
intreat
the
Lord
to
bless
them
to
you
for
that
end
,
and
for
your
exciting
to
more
fervency
to
Prayer
.
And
remember
when
I
press
upon
you
crying
out
of
the
depths
,
that
I
press
a
peremptor
Duty
on
you
,
and
that
every
neglect
of
Prayer
while
ye
are
in
the
Depths
,
disposes
you
to
Apostasie
,
and
is
a
step
to
your
ruine
.
SERMON
III.
Psalm
130.
Vers.
1.
Out
of
the
depths
have
I
cryed
unto
thee
,
O
LORD
.
2.
Lord
,
hear
my
voice
;
let
thine
ears
be
attentive
to
the
voice
of
my
supplications
.
THE
Psalmist
(
as
ye
have
heard
)
being
in
distress
,
is
put
to
wrestle
in
the
first
six
Verses
of
this
Psalm
,
partly
with
the
Difficulties
and
plunging
perplexities
in
his
case
,
vers.
1
,
2.
Partly
,
with
the
sense
of
guilt
,
that
might
hinder
his
access
,
or
hope
of
audience
:
vers.
3
,
4
,
And
partly
,
with
Gods
delaying
to
answer
him
,
and
give
him
an
issue
,
vers.
5
,
6.
For
the
first
contained
in
the
first
and
second
vers
.
Ye
may
remember
that
I
took
it
up
in
these
four
.
1.
That
which
he
wrestles
with
,
which
he
expresseth
under
the
name
of
Depths
.
2.
His
way
of
wrestling
with
these
Depths
,
viz.
by
Prayer
,
He
cryed
out
of
the
depths
.
3.
He
reflects
on
this
his
exercise
,
and
avows
it
before
God
,
Out
of
the
depths
have
I
cryed
unto
thee
,
O
Lord
.
And
lastly
,
He
prosecutes
his
Exercise
of
Prayer
,
presses
for
audience
in
a
new
suite
,
vers.
2.
Lord
,
hear
my
voice
,
let
,
&c.
For
the
first
of
these
,
what
he
wrestled
with
,
the
depths
,
I
spake
to
it
,
and
insisted
to
Explain
that
Metaphor
of
depth
,
or
depths
,
and
shew
what
affinity
there
may
be
betwixt
that
and
the
Distresses
and
Perplexities
of
the
People
of
God
,
and
spoke
somewhat
to
the
use
of
it
.
For
the
Second
,
of
his
Crying
out
of
the
Depths
,
I
have
spoken
also
to
that
,
and
deduced
the
point
a
little
,
and
shew
you
how
Distresses
and
Perplexities
puts
the
Saints
to
Prayer
,
and
what
is
imported
by
Crying
in
Prayer
;
ye
may
remember
that
I
was
cut
off
by
Time
at
a
word
of
Use
,
which
was
a
sad
regrate
,
that
Distresses
should
be
upon
the
People
of
God
,
and
yet
Prayer
restrained
,
that
there
should
be
so
much
Trouble
,
and
so
little
Crying
.
Several
Scriptures
I
laid
before
you
,
wherein
the
People
of
God
,
as
in
a
glass
may
read
their
foul
spots
in
this
matter
.
I
Proceed
to
some
moe
Uses
.
The
second
in
order
shall
be
this
,
if
it
be
sad
to
see
the
People
of
God
in
Distress
and
yet
not
Praying
,
it
must
be
yet
more
sad
to
see
them
in
Distress
,
and
in
stead
of
Praying
,
taking
sinful
shifts
to
extricate
themselves
out
of
the
Depths
,
wherein
they
are
.
That
the
Trouble
which
is
sent
to
call
them
to
God
,
should
be
so
improved
as
if
it
had
a
Commission
to
drive
them
from
God
.
That
if
there
be
a
sinful
shift
to
be
had
they
will
try
that
before
they
think
on
Prayer
,
before
they
stoop
to
think
on
calling
on
God
.
It
's
a
sad
Complaint
of
a
wicked
Generation
that
ye
have
,
Jer.
2.30
.
In
vain
have
I
smitten
your
children
,
it
's
to
no
purpose
that
I
have
taken
pains
upon
them
,
for
they
received
not
correction
,
they
will
not
stoop
to
it
,
they
will
not
improve
it
as
a
Correction
from
God
for
Sin
;
and
would
ye
know
how
ye
shall
ponder
these
Scriptures
,
which
will
lay
before
you
what
I
would
say
further
on
this
Use
.
One
is
,
Hos.
5.13
.
When
that
People
saw
their
wound
,
what
did
they
with
it
?
they
went
to
the
Assyrian
,
and
sent
to
king
Jareb
.
They
were
so
far
from
calling
on
God
,
that
they
took
a
sinful
shift
,
to
bring
them
out
of
the
present
Trouble
.
Another
is
Is.
1.5
.
Why
should
ye
be
stricken
any
more
,
it
's
to
no
purpose
,
for
smite
you
as
I
will
,
ye
will
revolt
more
and
more
,
to
smite
you
,
that
's
the
high
gate
,
if
ye
were
ill
before
,
to
make
you
worse
.
If
you
was
far
from
God
,
to
drive
you
further
from
him
.
A
third
Scripture
is
that
spoken
of
Ahaz
,
2
Chr.
28.22
.
Who
in
the
time
of
his
Distress
,
in
stead
of
turning
to
God
,
did
trespass
yet
more
and
more
against
the
Lord
,
this
is
that
king
Ahaz
.
who
in
his
Distress
would
not
Pray
,
but
would
worship
the
gods
of
the
Syrians
,
who
he
pretended
had
helped
them
against
him
:
I
shall
say
no
more
to
this
Use
,
but
look
to
it
;
it
's
a
dreadful
thing
when
Trouble
makes
folk
worse
,
than
they
were
before
Trouble
came
on
them
;
and
I
shall
add
,
that
a
People
taken
pains
upon
by
Trouble
,
and
not
Crying
out
of
the
Depths
unto
God
,
they
are
in
the
nearest
capacity
of
any
,
to
encrease
their
Trespass
under
it
;
a
Prayerless
Trouble
will
be
a
singularly
plagued
Trouble
,
to
them
that
are
under
it
.
But
a
third
word
of
Use
,
shall
be
by
way
of
Prevention
of
a
Cavillation
or
Objection
.
It
may
be
said
,
there
may
be
a
great
deal
of
din
made
of
Crying
and
Turning
to
God
in
Trouble
,
but
are
there
not
many
who
never
owne
God
in
their
Trouble
,
and
who
if
they
can
have
a
sinful
shift
take
them
to
it
,
and
yet
these
come
through
when
Praying
folk
stick
in
the
Mire
.
To
prevent
this
Cavlllation
or
Objection
,
I
say
,
take
this
word
of
Use
,
that
if
it
be
a
duty
to
cry
out
of
the
Depths
to
God
,
then
it
is
a
plague
for
folks
to
be
brought
out
of
Trouble
,
and
not
sent
to
God
by
Prayer
,
when
they
are
brought
through
their
Trouble
,
and
never
sent
to
God
to
make
earnest
of
their
turning
to
him
.
Job
.
36.13
.
When
Elihu
is
pressing
upon
folk
,
the
right
improving
of
Affliction
,
he
adds
,
but
the
hypocrites
in
heart
heap
up
wrath
,
they
cry
not
when
he
bindeth
them
;
they
heap
up
wrath
,
why
?
they
cry
not
when
he
bindeth
them
.
If
we
will
believe
the
Spirit
of
God
speaking
in
Scripture
,
a
person
not
Crying
to
God
,
when
God
binds
him
,
he
heaps
up
wrath
against
himself
.
And
I
shall
desire
such
as
swatter
through
their
Trouble
miskenning
God
,
to
consider
these
three
things
.
1.
That
it
must
be
God
that
gives
them
any
Delivery
,
though
they
do
not
acknowledge
him
in
it
,
nor
for
it
,
and
consequently
it
is
not
given
in
Love
,
but
in
Wrath
:
there
may
be
much
Wrath
in
Delivery
from
Trouble
in
a
sad
way
,
as
well
as
in
sending
Wrath
upon
a
wicked
person
by
Trouble
.
2.
Consider
,
that
any
Delivery
thou
meets
with
,
who
art
not
Crying
to
God
in
thy
Trouble
,
it
's
but
a
snare
to
thee
;
thou
loves
not
Prayer
in
order
to
an
issue
,
and
God
in
his
holy
Providence
lets
that
outgate
out
of
Trouble
come
as
a
snare
in
thy
way
,
that
thou
seest
not
the
necessity
of
Prayer
unto
him
;
and
it
's
the
sadest
of
Snares
to
be
put
off
Prayers
in
mister
.
To
be
like
these
spoken
of
,
Job
.
21.15
.
Who
are
brought
in
,
saying
,
what
is
the
Almighty
,
that
we
should
serve
him
?
and
what
profit
should
we
have
,
if
we
should
pray
unto
him
?
we
get
our
turn
done
without
him
,
and
therefore
we
need
not
Pray
.
3.
Such
as
in
Trouble
restrain
Prayer
,
would
consider
that
all
that
is
owing
them
is
but
fristed
,
it
is
not
forgiven
,
thou
gets
a
proof
of
Gods
Riches
,
Forbearance
,
and
Long-suffering
,
and
that
should
lead
thee
to
Repentance
,
but
it
doth
it
not
,
and
thou
considers
not
,
that
after
thy
hardness
and
impenitent
heart
,
thou
treasurest
up
wrath
against
the
day
of
wrath
,
and
revelation
of
his
righteous
judgment
,
Rom.
2.4
,
5.
I
can
give
it
no
better
nor
apposite
term
than
what
ye
have
,
2
Kings
13.23
.
The
Lord
was
gracious
to
them
,
and
had
compassion
on
them
,
and
had
respect
to
them
,
because
of
his
covenant
with
Abraham
,
Isaac
,
and
Jacob
,
and
would
not
destroy
them
,
nor
cast
them
out
of
his
presence
.
As
yet
,
there
was
a
reserve
in
that
Mercy
,
the
Judgment
was
to
come
upon
them
,
but
not
yet
;
look
to
it
then
ye
who
in
your
Trouble
,
get
your
turn
done
without
God
,
that
what
is
fristed
is
not
forgiven
.
But
the
fourth
and
last
word
of
Use
I
shall
give
you
from
this
Note
,
shall
be
this
.
Ye
that
are
put
to
Pray
in
Trouble
,
I
intreat
you
look
that
ye
be
at
Crying
with
it
.
I
shall
not
resume
what
I
said
upon
this
the
last
day
,
as
that
ye
would
be
Affected
with
your
Case
,
that
ye
would
be
in
earnest
,
that
ye
would
have
a
sense
of
your
distance
,
get
confidence
to
come
speed
,
and
withall
a
raised
fervency
of
affection
,
after
that
you
cry
for
to
God
,
only
let
your
Prayers
look
like
your
need
of
God
,
and
the
greatness
of
your
Distress
;
Ponder
that
word
,
Isa.
29.13
.
A
word
which
I
have
often
cited
to
you
,
This
people
draws
near
me
with
their
mouth
,
and
with
their
lips
do
honour
me
,
but
they
have
removed
their
heart
far
from
me
.
Mark
the
Phrase
,
he
doth
not
say
,
they
draw
near
me
with
their
Mouth
,
while
their
Heart
is
far
from
me
,
but
they
have
removed
their
heart
far
from
me
,
which
imports
,
that
there
is
no
more
effectual
mean
of
estranging
a
Soul
from
God
,
than
a
Trade
of
Formal
Worship
,
it
is
an
active
removing
of
the
Heart
from
God
.
I
shall
only
add
this
word
,
that
as
I
have
spoken
to
them
that
in
trouble
neglect
the
Duty
of
Prayer
,
that
their
Out-gates
speak
no
good
to
them
,
but
Wrath
,
and
a
Snare
;
so
I
would
have
Folks
cautious
in
judging
of
their
liveliness
,
or
seriousness
in
Prayer
by
their
Out-gates
out
of
Trouble
.
Ponder
that
place
,
Ps.
78.34
,
&c.
There
ye
will
find
a
Praying
People
and
seemingly
serious
,
they
seek
God
and
return
,
and
enquire
early
after
him
,
they
remember
he
is
their
Rock
and
Redeemeer
,
Nevertheless
they
did
flatter
him
with
their
mouth
,
and
lied
unto
him
with
their
tongues
,
for
their
heart
was
not
right
with
him
,
neither
were
they
stedfast
in
his
Covenant
;
but
he
being
full
of
compassion
,
forgave
their
iniquity
,
and
destroyed
them
not
.
There
is
a
People
spared
and
delivered
when
they
Cryed
to
God
,
when
the
Lord
approves
not
of
their
Prayer
.
We
must
therefore
get
another
Testimony
,
to
prove
our
not
being
Formal
in
Prayer
,
than
Out-gate
or
Delivery
out
of
Trouble
.
A
proof
of
Love
and
Compassion
in
Delivery
may
be
Gods
call
to
us
to
mourn
over
our
Formality
,
in
Prayer
,
and
for
our
other
Sins
,
which
he
came
over
to
do
us
good
.
But
I
proceed
to
a
third
Head
in
this
first
part
of
the
Words
,
and
that
is
his
reflecting
on
his
Exercise
,
and
his
avowing
it
before
God
,
O
Lord
(
saith
he
)
I
have
cryed
unto
thee
,
he
looks
back
and
considers
what
he
hath
been
doing
in
Distress
,
and
finding
he
hath
been
Wrestling
,
he
layes
it
out
and
avows
it
before
God
.
The
general
which
I
mark
from
it
shall
be
this
,
That
reflection
on
our selves
,
and
on
our
way
what
we
have
done
,
or
are
doing
is
very
necessar
in
all
them
that
would
approve
themselves
to
God
.
Such
was
the
Psalmists
practice
here
,
he
looks
back
and
finds
the
Depths
put
him
to
Crying
,
and
is
able
to
give
an
account
of
it
.
There
is
a
twofold
Reflexion
that
God
calls
for
from
the
children
of
Men.
One
is
a
Reflection
upon
their
Case
what
it
is
,
that
they
be
not
stupid
and
sensless
without
Consideration
what
their
lot
is
.
Ye
have
that
quarreled
,
Isa
52.25
.
He
poured
out
upon
him
the
fury
of
his
anger
,
and
the
strength
of
battel
;
and
it
hath
set
him
on
fire
round
about
,
yet
he
knew
not
;
and
it
burned
him
,
yet
he
laid
it
not
to
heart
;
and
Hos.
7.9
.
Strangers
have
devoured
his
strength
,
and
he
knoweth
it
not
;
yea
,
gray
hairs
are
here
and
there
upon
him
,
yet
he
knoweth
it
not
.
That
argues
dreadful
Stupidity
and
Senslesness
,
when
Folks
are
in
a
low
condition
,
and
do
not
consider
,
and
do
not
mind
it
,
do
not
lay
it
to
Heart
.
But
there
is
another
Reflection
beside
that
of
our
Case
called
for
,
and
that
is
a
Reflection
on
our
Carriage
under
our
Case
;
when
we
have
considered
our
Case
,
we
would
Reflect
what
we
are
doing
in
such
a
case
,
or
under
such
Lots
as
Providence
makes
our
Portion
.
This
is
it
the
Psalmist
expresses
,
Psal.
4.4
.
Commune
with
your
own
heart
upon
your
bed
;
and
it
is
that
the
Lord
presses
upon
his
People
,
Hag.
1
5.
Now
therefore
consider
your
ways
,
set
your
Heart
on
your
ways
.
This
Reflection
Self-searching
or
Examination
is
most
necessary
in
ordinar
;
a
Man
wors
not
where
he
is
,
nor
what
he
is
doing
in
Religion
,
if
he
neglect
this
part
of
it
;
if
he
be
a
Stranger
to
Self-Examination
,
he
is
a
Stranger
to
his
Progress
or
Decay
in
Religion
,
his
Convictions
and
Challenges
are
Confused
,
and
without
Fruit.
His
Prayers
cannot
be
but
Confused
,
if
he
Pray
any
,
it
must
be
at
Random
.
Only
the
Man
that
is
distinct
in
Examination
can
distinctly
lay
out
his
Case
before
God
;
and
this
Examination
,
as
it
's
necessar
in
ordinar
,
so
specially
in
Trouble
.
If
a
Man
in
Distress
neglect
Examination
,
he
may
be
carried
head-long
in
Stupidity
,
in
Passion
,
Quarreling
,
Fretting
,
or
other
Sinful
Improvements
of
his
Trouble
,
and
as
it
is
,
Eccles.
5.1
.
He
may
do
all
this
,
and
not
consider
that
he
is
doing
evil
he
is
quite
out
,
and
knows
not
of
it
;
and
ye
have
an
Idea
of
that
Man
that
is
not
in
Reflection
on
his
Case
and
Carriage
under
it
in
Trouble
,
Jer.
8.9
.
I
hearkned
and
heard
,
but
they
spake
not
aright
;
no
man
repented
him
of
his
wickedness
,
saying
,
what
have
I
done
?
every
one
turneth
to
his
course
,
as
the
horse
rusheth
into
battel
.
He
goes
Hand
over
Head
,
like
a
wild
Horse
in
his
Course
,
why
?
he
Reflects
not
upon
his
Carriage
under
Trouble
.
Not
to
dip
on
this
,
let
me
in
short
from
it
recommend
Self-Examination
to
you
,
especially
in
Trouble
,
if
ye
would
haunt
it
in
ordinary
,
it
would
be
more
easy
to
you
in
a
Distress
;
if
ye
be
in
ordinar
reflecting
upon
your
Weaknesses
,
and
examining
your
Wants
,
upon
your
Predominants
,
your
Temptations
,
what
are
your
Suits
that
are
most
binding
on
you
?
and
your
Success
?
ye
will
the
more
readily
(
as
we
use
to
speak
)
hit
the
Nail
upon
the
Head
,
when
ye
come
to
Pray
.
And
these
your
Prayers
that
come
from
Self-Examination
,
though
they
be
less
busked
,
they
will
be
to
better
purpose
,
than
when
a
Man
with
all
the
Oratory
he
can
reach
,
vents
his
Gift
in
in
Prayer
;
and
particularly
look
what
ye
are
doing
as
to
this
Duty
,
when
ye
come
in
any
Distress
,
I
gave
you
before
some
Scriptures
that
speaks
to
them
that
neglect
Prayer
in
Trouble
.
Now
let
me
mind
you
of
some
words
,
whereby
to
try
your Self
Examination
in
Trouble
,
one
is
Lev.
26.41
.
if
then
their
uncircumcised
hearts
be
humbled
,
and
they
then
accept
of
the
punishment
of
their
iniquity
;
that
were
a
blessed
reflection
that
did
produce
this
effect
;
but
on
the
contrary
,
look
that
your
reflection
be
not
like
that
,
Jer.
44.10
.
They
are
not
humbled
even
unto
this
day
.
And
like
that
Dan
9.9
.
All
this
evil
is
come
upon
us
,
yet
made
we
not
our
prayer
unto
the
Lord
our
God
,
that
we
might
turn
from
our
iniquities
,
&
understand
thy
truth
,
and
Ezek.
24.13
.
Because
I
would
have
purged
thee
,
and
thou
was
not
purged
,
thou
shalt
not
not
be
purged
from
thy
filthiness
any
more
,
until
I
have
caused
my
fury
to
rest
upon
thee
.
Ye
would
make
use
of
these
,
and
the
like
Scriptures
,
in
your
Reflection
upon
your
way
,
and
what
ye
are
doing
when
ye
are
in
the
Depths
.
And
further
when
ye
are
Reflecting
upon
your
Carriage
under
Trouble
,
ye
had
need
of
tenderness
of
Conscience
,
Passion
will
give
you
a
blind
guess
of
your
selves
,
or
of
your
Case
or
Carriage
under
it
,
when
the
Lord
says
to
Jonah
.
4.5
.
Does
thou
well
to
be
angry
,
Jonah
?
the
passionate
Man
says
,
I
do
well
to
be
angry
,
even
unto
death
;
they
that
would
Reflect
on
their
Case
and
Carriage
under
Trouble
,
would
seek
a
composed
frame
of
Spirit
,
and
tender
Conscience
from
God
.
But
to
come
a
little
nearer
unto
this
Reflection
,
taking
the
words
in
the
by
past
time
,
Lord
,
I
have
cryed
unto
thee
.
They
will
import
,
that
God
had
keeped
him
long
at
that
Trade
,
and
to
this
purpose
we
have
a
word
,
Ps.
69.3
.
After
that
he
hath
complained
in
the
two
first
Verses
,
that
the
waters
are
come
in
into
his
soul
,
that
he
sinks
in
deep
myre
,
where
there
is
no
standing
,
that
he
was
come
into
deep
waters
,
where
the
floods
did
overflow
him
;
he
adds
v.
3.
I
am
weary
of
my
crying
,
my
throat
is
dried
,
mine
eyes
fail
while
I
wait
for
my
God
,
and
Ps.
119.82
.
mine
eyes
fail
for
thy
word
,
when
wilt
thou
comfort
me
?
but
this
I
may
pass
,
because
it
will
occurr
v.
2.5
.
and
6.
and
because
the
Hebrews
exprest
things
present
in
the
by
past
time
,
because
their
Verbs
have
not
a
present
time
.
That
which
I
shall
speak
to
from
the
words
considered
as
a
Reflecting
on
his
bygone
wrestling
,
I
reduce
to
these
two
.
1.
That
he
owns
it
as
a
thing
that
hath
been
,
and
is
his
Practise
,
to
be
crying
to
God
out
of
the
Depths
.
2.
Because
Folks
may
be
ready
to
say
,
what
is
he
the
better
of
that
?
he
hath
not
got
an
answer
of
his
Prayers
.
I
shall
add
this
,
that
his
Supplication
out
of
the
Depths
affords
him
a
Testimony
.
For
the
first
,
ye
may
take
up
the
Note
thus
,
that
no
distress
,
no
dispensation
of
providence
warrands
the
Saints
to
cast
all
that
they
have
been
doing
as
unsound
:
though
he
be
put
to
the
deeps
,
he
owns
it
that
he
is
a
cryer
out
of
the
deeps
unto
God
.
Out
of
the
deeps
have
I
cryed
unto
thee
,
O
Lord
.
Thus
the
Church
owns
her
integrity
,
Psal.
44.17
.
All
this
is
come
upon
us
,
yet
have
we
not
forgotten
thee
,
neither
have
we
dealt
falsly
in
thy
Covenant
;
Our
heart
is
not
turned
back
,
neither
have
our
steps
declined
from
thy
way
,
though
thou
hast
sore
broken
us
in
the
place
of
dragons
,
&c.
Smite
us
as
thou
will
,
we
avow
it
that
we
are
in
thy
way
.
And
Job
13.5
.
Though
he
should
slay
me
,
yet
will
I
trust
in
him
,
I
will
maintain
mine
own
ways
before
him
,
that
is
,
my
integrity
.
And
Chap.
27
,
5.
I
will
not
remove
mine
integrity
from
me
:
And
so
Heman
,
Psal.
88
,
15.
Vnto
thee
have
I
cryed
,
O
Lord
,
and
in
the
morning
shall
my
prayer
prevent
thee
;
do
what
thou
will
with
me
,
I
avow
it
that
I
have
been
at
Prayer
,
and
I
will
continue
in
it
.
It
is
true
,
men
would
be
humble
in
this
matter
of
avowing
their
integrity
,
they
would
mainly
be
studying
their
wants
,
and
short-comings
,
and
the
iniquity
of
their
holy
things
;
and
it
is
true
also
,
that
when
they
are
in
the
deeps
of
distress
,
and
these
trysts
them
with
Gods
seeming
not
to
notice
them
,
but
rather
his
anger
smoaks
against
their
Prayers
,
Psal.
80.4
.
It
should
humble
them
yet
more
,
and
make
them
search
their
imperfections
in
their
best
things
;
and
it
's
also
true
,
that
the
people
of
God
in
reflecting
on
their
Diligence
and
Prayers
,
should
be
far
from
that
quarrelsome
humour
in
hypocrites
,
Isai
,
58.3
.
Wherefore
have
we
fasted
,
say
they
,
and
thou
seest
not
?
&c.
As
read●y
the
greatest
Hypocrites
are
the
greatest
quarreders
,
when
they
want
success
,
yet
all
this
notwithstanding
,
it
is
our
duty
to
stick
by
what
is
right
in
our
way
,
while
we
are
in
the
deeps
:
Men
must
not
be
baffled
out
of
their
integrity
,
because
they
are
under
the
Cross
,
and
have
the
wind
in
their
teeth
,
they
must
not
cast
their
Prayers
,
because
God
holds
them
in
the
deeps
;
it
's
no
small
part
of
the
Saints
service
to
stick
by
,
and
to
avow
their
integrity
,
that
white
Robes
are
allowed
them
,
though
their
Prayers
be
not
answered
,
Rev.
6.10
,
11.
And
therefore
they
have
silly
spirits
,
who
when
they
meet
with
a
torrent
of
Crosse
providences
,
are
baffled
from
avowing
their
integrity
,
and
ly
by
,
and
dare
not
face
the
storm
upon
that
account
.
But
I
proceed
to
the
2d
Observation
,
It
may
be
said
,
what
the
matter
of
folks
owning
their
integrity
,
and
crying
out
of
the
deeps
,
when
they
are
not
heard
,
but
ly
in
the
deeps
for
all
that
?
I
Answer
in
the
second
Note
.
That
what
ever
be
the
seeming
success
of
the
Saints
in
the
deeps
,
their
supplications
out
of
the
deeps
affords
them
a
testimony
.
It
's
good
news
that
the
Psalmist
dare
owne
this
,
Lord
,
thou
hast
cast
me
in
the
deeps
,
but
I
have
cryed
to
thee
out
of
the
deeps
;
It
's
a
good
Cordial
to
Heman
,
while
he
is
in
the
deeps
,
Psal.
88.13
.
But
unto
thee
have
I
cryed
,
O
Lord
,
and
in
the
morning
shall
my
prayer
prevent
thee
,
Lord
,
why
casts
thou
off
my
soul
?
&c.
And
if
ye
ask
what
riches
can
be
in
this
testimony
,
that
we
have
cryed
,
and
continue
crying
out
of
the
deeps
?
I
shall
pass
it
with
the
time
in
three
words
;
1.
It
's
a
token
of
a
blest
and
sanctified
trouble
,
when
folks
are
led
to
God
by
trouble
,
that
's
better
than
many
out-gates
,
they
are
blest
whom
when
God
chastens
,
he
teacheth
out
of
his
Law
,
Psal.
94.12
.
And
the
first
Lesson
God
teacheth
them
,
when
he
puts
them
in
trouble
,
is
to
go
to
himself
with
the
trouble
.
It
is
a
remarkable
word
that
Sampson's
Mother
had
.
Judg.
13.23
.
If
the
Lord
were
pleased
to
kill
us
,
he
would
not
have
received
a
burnt-offering
;
so
many
such
folk
say
,
if
God
had
a
mind
to
destroy
them
,
he
would
not
turn
them
in
to
himself
in
their
trouble
.
There
is
more
of
the
love
of
God
inclining
thy
heart
to
cry
to
him
out
of
the
deeps
,
than
in
many
out-gates
,
there
is
a
rich
blessing
in
it
,
2.
This
testimony
is
rich
,
because
it
warrands
a
man
having
done
his
duty
,
to
cast
his
burden
on
God
and
in
nothing
to
be
anxious
.
It
's
no
wonder
a
man
be
crusht
with
his
trouble
before
he
go
to
God
with
i●
,
but
when
he
goes
to
him
,
he
hath
a
warrand
to
cast
all
his
cares
and
fears
on
him
,
he
hath
Hannah's
allowance
,
1
Sam.
1.18
.
Who
being
a
woman
of
a
sorrowful
spirit
,
went
and
poured
out
her
heart
before
the
Lord
in
his
bosome
,
and
left
her
anxiety
on
God
,
and
came
away
with
her
countenance
no
more
sad
.
This
is
a
practice
that
few
of
us
attain
unto
,
we
seem
to
carry
our
cares
to
God
in
Prayer
,
but
we
bring
them
back
with
discouragement
,
rather
augmented
than
diminished
.
3.
This
testimony
is
rich
,
because
it
assures
the
Supplicant
,
whatever
be
his
present
success
,
(
whereof
if
the
Lord
will
,
we
may
speak
a
word
in
the
Afternoon
)
that
he
shall
come
speed
,
crying
out
of
the
deeps
,
shall
be
heard
;
for
Psal.
9.18
.
The
needy
shall
not
always
be
forgotten
,
the
expectation
of
the
poor
shall
not
perish
for
ever
.
Israel
might
think
God
had
forgotten
them
,
when
they
were
so
long
in
the
deeps
in
Egypt
,
and
sighed
and
cryed
to
him
,
by
reason
of
their
bondage
,
but
at
length
God
heard
their
groaning
,
and
remembred
his
Covenant
with
Abraham
,
Isaac
and
Jacob
,
Exod.
2.24
.
And
ye
know
that
word
,
Isai.
45.19
.
I
have
not
said
to
the
seed
of
Jacob
,
seek
ye
me
in
vain
.
He
never
said
it
in
any
age
,
and
he
will
not
begin
at
us
.
Take
this
word
of
Use
from
it
,
labour
to
have
this
Testimony
,
to
be
crying
out
of
the
deeps
,
so
as
ye
may
avow
and
owne
it
;
and
to
be
improving
it
,
labour
to
read
love
and
a
blessing
in
it
,
to
cast
all
your
burdens
on
God
by
so
doing
,
and
confidently
to
expect
ye
shall
see
the
end
of
the
Lord
.
In
a
word
,
labour
to
find
that
by
grace
,
in
so
doing
,
that
trouble
cannot
take
from
you
,
to
find
a
delivery
in
trouble
,
rather
than
a
delivery
out
of
it
,
to
find
that
which
is
of
more
worth
,
than
many
deliveries
,
and
infinitly
of
more
worth
than
any
delivery
can
be
without
it
.
SERMON
IV.
Psalm
130.
Vers.
2.
Lord
,
hear
my
voice
;
let
thine
ears
be
attentive
to
the
voice
of
my
supplications
.
3.
If
thou
,
LORD
,
shouldest
mark
iniquities
:
O
LORD
,
who
shall
stand
?
4.
But
there
is
forgivenness
with
thee
:
that
thou
mayest
be
feared
.
FROM
the
first
Branch
of
the
Psalmist's
wrestling
and
exercise
,
I
have
spoken
to
these
these
three
,
1.
To
the
deeps
,
wherewith
he
was
put
to
wrestle
.
2.
To
his
cryes
whereby
he
wrestles
with
these
deeps
.
3.
To
his
reflecting
upon
this
his
practice
,
and
avowing
it
before
God
,
as
that
which
afforded
him
a
testimony
,
that
out
of
the
deeps
he
had
cryed
unto
God
.
Now
there
remains
the
prosecution
of
this
wrestling
,
and
his
pleading
for
audience
,
in
a
new
and
doubled
suit
,
vers.
2.
Lord
,
hear
my
voice
,
&c.
While
he
pleads
for
the
hearing
of
his
voice
;
the
meaning
is
not
,
that
the
voice
is
all
that
should
be
given
to
God
;
I
confess
we
should
give
him
the
voice
when
we
can
give
him
no
more
,
and
lament
that
we
have
no
more
to
give
him
but
the
voice
;
but
the
voice
that
the
Psalmist
would
have
heard
here
,
is
the
voice
of
his
crying
out
of
the
deeps
,
the
voice
of
his
most
fervent
and
earnest
supplication
,
ye
see
the
expressions
here
are
doubled
(
as
frequently
in
the
Book
of
Psalms
)
to
evidence
,
how
earnest
he
was
in
this
suit
,
that
he
is
not
complementing
with
God
,
when
he
is
seeking
access
and
audience
to
his
Prayers
.
The
expressions
also
are
Metaphorical
,
and
borrowed
from
the
carriage
of
a
Parent
to
a
Child
,
and
upon
the
matter
his
suit
is
this
,
Lord
,
notice
me
when
I
pray
,
as
the
Parent
will
notice
the
distressed
Childs
cry
when
he
is
like
to
ruine
,
and
let
thine
ears
be
attentive
to
the
voice
of
my
supplications
,
that
goes
a
little
further
;
that
as
a
Parent
knowing
a
Child
to
be
in
hazard
,
he
will
listen
and
hearken
attentively
if
he
can
hear
him
cry
and
notice
and
ponder
that
cry
,
and
what
he
cryes
for
;
so
he
pleads
with
God
,
that
he
would
be
waiting
on
and
attentive
,
to
see
and
hear
if
a
cry
should
come
from
him
,
and
that
he
would
affectionatly
ponder
and
notice
it
when
he
hears
it
:
For
this
hearing
of
Prayer
,
it
hath
so
frequently
occurred
before
,
that
I
shall
pass
it
,
and
the
whole
Verse
in
three
words
,
that
I
may
come
to
other
things
in
the
Psalm
,
which
I
mainly
designed
to
speak
unto
,
when
I
broke
in
upon
it
.
The
first
thing
that
ye
shall
mark
here
is
,
that
Sanctified
affliction
not
only
puts
the
Saints
to
Prayer
,
but
also
that
they
cannot
rest
upon
the
work
wrought
of
Prayer
,
but
they
must
have
an
answer
to
their
Prayer
;
I
have
cryed
out
of
the
deeps
unto
thee
,
O
Lord
,
Lord
,
hear
my
voice
;
he
must
be
heard
.
The
sensible
man
,
when
God
blesses
the
distress
he
is
in
,
to
put
him
to
Prayer
,
he
doth
not
rest
there
,
but
presses
for
a
hearing
,
for
an
answer
to
his
Prayer
;
and
two
things
evidence
the
truth
of
this
,
one
is
,
a
sensible
man
in
trouble
will
find
it
hard
to
be
out
of
speaking
terms
with
God
,
hard
to
have
any
thing
of
Saul's
case
in
his
lot
,
that
when
he
sought
God
in
his
distress
,
he
would
not
answer
him
,
neither
by
dreams
,
nor
by
Vrim
,
nor
by
Prophets
,
1
Sam.
28.6
.
When
folk
come
into
trouble
,
if
they
have
any
sense
or
feeling
of
their
condition
,
they
will
know
of
what
worth
an
intercourse
with
Heaven
is
,
and
what
it
is
to
have
a
door
open
to
them
from
thence
,
when
all
doors
are
shut
upon
them
from
earth
,
and
therefore
they
cannot
rest
on
Prayer
,
but
will
press
for
audience
.
Another
is
,
That
as
it
will
be
hard
with
sensible
Saints
to
be
denyed
audience
,
so
they
need
and
prize
the
thing
they
seek
:
It
's
not
for
a
fashion
,
or
for
a
complement
,
or
for
a
trifle
,
that
they
cry
out
of
the
deeps
;
but
their
life
(
if
I
may
so
word
it
)
is
lying
in
pledge
of
what
they
would
be
at
;
there
is
nothing
betwixt
them
and
ruine
,
but
the
answer
of
their
Prayers
,
and
therefore
they
cannot
rest
without
it
.
For
Vse
,
It
leaves
a
sad
conviction
on
them
,
who
if
they
come
the
length
to
worship
God
,
and
pray
to
him
,
their
task
is
done
,
they
have
prayed
,
and
that
's
enough
;
I
confess
,
by
Prayer
and
Supplications
,
folks
may
cast
many
events
over
upon
God
,
but
yet
they
would
bide
at
Prayer
,
till
they
get
an
account
of
that
which
they
are
seeking
,
Psal.
5.3
.
My
voice
shalt
thou
hear
in
the
morning
,
O
Lord
,
(
saith
David
)
in
the
morning
will
I
direct
my
prayer
unto
thee
,
and
will
look
up
.
It
's
an
evidence
that
folks
have
little
pressed
upon
their
hearts
the
necessity
of
that
they
are
seeking
,
when
they
look
not
up
for
an
answer
.
And
hence
also
they
have
evidence
,
that
(
as
it
is
2
Tim.
2.19
.
)
Though
they
name
the
name
of
Christ
,
it
is
not
their
care
to
depart
from
their
iniquity
,
that
they
may
not
bring
a
reproach
upon
Prayer
,
nor
obstruct
the
success
of
their
Prayer
with
God
;
this
is
the
great
fault
of
formal
Professors
,
they
will
keep
up
a
form
or
fashion
of
Prayer
,
but
they
little
know
,
or
labour
to
know
what
it
is
to
Trafficque
with
Heaven
by
their
Prayer
.
But
a
second
word
shall
be
this
,
that
Supplicants
in
distress
may
be
exercised
with
delaying
of
the
answers
of
their
Prayers
;
I
have
cryed
out
of
the
deeps
unto
thee
,
O
Lord
,
but
he
dare
not
say
,
that
God
hath
heard
him
.
Therefore
he
is
put
to
pray
over
again
,
Lord
,
hear
my
voice
,
The
sense
of
non-acceptation
may
haunt
a
Supplicant
,
and
he
may
find
the
thing
that
he
is
seeking
is
not
granted
;
yea
,
Supplicants
may
not
only
be
exercised
with
delays
,
and
seeming
denyals
,
as
Job
was
,
Chap.
30.20
.
I
cry
unto
thee
,
and
thou
dost
not
hear
me
,
I
stand
up
,
and
thou
regardest
me
not
.
And
Lam.
3.44
.
The
Church
complains
,
Thou
hast
covered
thy self
with
a
cloud
,
that
our
prayers
should
not
pass
thorow
.
Not
only
I
say
,
may
Supplicants
be
exercised
with
delays
and
seeming
denyals
,
but
with
very
sad
dispensations
on
the
back
of
their
Prayers
,
Psal.
80.4
.
O
Lord
God
of
Hosts
,
how
long
wilt
thou
be
angry
?
or
wilt
thou
smoak
against
the
Prayers
of
thy
people
?
They
may
have
smoaking
wrath
meeting
their
prayers
,
and
that
for
a
long
time
,
in
stead
of
a
comfortable
answer
,
which
is
sad
at
all
times
,
but
especially
in
trouble
.
For
clearing
what
folk
should
make
of
this
,
I
shall
only
name
some
things
that
I
spoke
more
largely
to
at
another
occasion
.
1.
Though
the
Psalmist
hath
a
testimony
that
he
is
crying
indeed
to
God
,
when
yet
he
is
not
heard
,
we
should
look
when
we
are
not
heard
,
that
there
be
nothing
wrong
in
the
supplication
,
Mat.
20.22
.
Christ
saith
to
some
,
Ye
know
not
what
ye
ask
:
And
Mat.
17.
when
Peter
roved
upon
the
Mount
,
it
was
so
with
him
.
There
may
be
a
defect
in
the
matter
,
manner
,
or
end
of
the
supplication
.
James
(
4.3
.
)
says
,
Ye
ask
,
and
receive
not
,
because
ye
ask
amiss
,
to
consume
it
upon
your
lusts
.
2.
When
our
supplications
are
not
answered
,
we
would
look
that
there
be
not
something
wrong
in
the
Supplicant
;
folks
may
be
praying
when
there
is
standing
unrepented
of
guilt
,
that
meets
them
in
a
strait
,
(
as
I
may
hint
on
the
following
Verse
)
there
may
be
some
controversie
,
that
God
hath
with
the
person
,
which
till
it
be
done
away
,
he
will
not
hear
needy
and
pressing
suits
;
and
though
the
controversie
may
be
done
away
,
as
to
standing
guilt
,
there
may
be
an
habitual
ill
frame
,
which
the
Lord
would
rectifie
by
keeping
the
Supplicant
at
his
Bar.
They
may
in
ordinary
be
formal
and
carnal
,
and
have
an
edge
in
trouble
,
and
he
will
not
let
them
stick
there
,
and
therefore
will
keep
them
at
the
back
of
the
door
,
till
they
learn
to
walk
with
God
in
ordinary
.
And
3ly
.
when
the
Supplication
is
right
,
and
Supplicants
in
a
right
frame
,
there
would
be
the
exercise
of
Faith
,
that
God
will
not
deny
every
suit
that
he
doth
not
answer
,
or
delays
to
answer
.
The
exercise
of
Faith
,
that
he
is
but
trying
us
,
if
we
will
go
to
another
door
,
when
he
delays
to
answer
;
yea
,
this
is
the
exercise
of
Faith
,
to
believe
that
many
suits
are
not
unanswered
,
which
we
think
are
not
answered
:
God
answers
the
suits
of
Supplicants
,
when
he
accepts
and
approves
of
them
,
Psal.
10.17
.
Though
he
grant
not
the
thing
they
seek
,
he
answers
,
when
He
strengthens
the
Supplicant
with
strength
in
his
soul
,
Psal.
138.3
.
And
there
are
answers
of
Faith
,
which
should
be
read
from
the
Word
,
and
made
use
of
.
I
have
the
more
briefly
passed
from
this
,
that
this
purpose
occurred
before
on
another
Text
,
and
from
it
take
two
brief
words
,
and
I
shall
leave
it
.
One
is
,
That
Supplicants
crying
to
God
in
distress
,
and
not
coming
speed
,
they
would
be
invited
to
the
reflection
that
I
spoke
to
in
the
forenoon
,
to
see
how
all
is
,
that
there
be
nothing
wrong
in
the
Supplication
,
nor
in
the
Supplicant
,
that
there
be
no
action
of
guilt
,
no
controversie
that
must
be
removed
,
before
a
comfortable
answer
come
;
that
should
be
a
searching
Lot
,
when
the
Bill
of
the
needy
Supplicant
is
lying
at
the
Footstool
,
without
an
answer
.
And
another
is
,
if
even
Supplicants
may
be
humbled
and
exercised
with
delays
,
ere
they
get
an
answer
to
their
Prayers
,
what
will
become
of
them
that
pray
none
at
all
?
If
this
be
done
in
the
green
tree
,
what
will
become
of
the
dry
?
(
as
Christ
says
,
speaking
of
his
sufferings
,
compared
with
the
calamity
that
was
to
come
upon
the
Jews
.
)
But
I
proceed
to
a
third
word
,
and
that
is
to
clear
what
it
is
that
God
requires
of
needy
and
honest
Supplicants
,
when
they
are
put
to
cry
,
and
cry
again
in
Prayer
,
for
an
answer
,
and
it
is
not
given
.
Beside
what
I
spoke
before
of
reflection
,
I
shall
shortly
from
the
Text
point
at
three
things
to
be
done
,
or
that
God
calls
for
.
And
1.
In
this
case
,
the
Lord
is
calling
folk
to
pray
on
,
I
have
called
to
thee
,
O
Lord
,
there
is
Prayer
,
Lord
,
hear
my
voice
,
there
is
a
new
Prayer
;
Let
thine
ears
be
attentive
to
my
supplications
,
there
is
a
third
suit
:
Although
thy
belly
should
cleave
to
the
earth
while
thou
lyes
in
the
dust
,
thou
must
continue
in
supplication
,
although
thine
eyes
should
fail
in
waiting
for
God
,
and
his
salvation
,
yet
pray
on
,
there
is
nothing
formidable
in
a
Supplicants
condition
,
so
long
as
he
is
not
driven
from
Gods
Footstool
,
but
he
prays
on
.
2.
Another
direction
is
,
that
repulses
or
delays
should
promove
humility
in
Supplications
,
and
Supplicants
.
It
's
here
supplications
that
he
puts
up
,
when
he
pleads
for
audience
:
Now
the
poor
uses
supplications
,
supplications
are
the
Beggers
,
are
the
Dyvours
Language
;
many
Supplicants
when
they
have
cryed
long
,
and
are
not
heard
,
may
be
in
peril
to
fret
,
to
quarrel
,
to
repine
,
to
bark
;
but
that
's
a
wrong
method
to
come
speed
with
God
in
Prayer
,
thou
ought
to
be
the
more
humble
,
the
longer
thou
art
delayed
,
thou
ought
to
creep
the
nearer
the
dust
,
and
come
in
among
the
poor
that
speak
supplications
.
And
a
third
direction
shall
be
from
the
Phrase
and
Metaphor
in
the
Text
,
as
I
explained
it
in
the
entry
,
that
is
,
that
there
be
a
believing
,
that
the
Lord
hath
an
affectionat
ear
to
listen
unto
,
and
hear
the
cry
of
humble
Supplicants
.
This
is
imported
in
the
very
terms
of
the
Prayer
put
up
to
God
,
as
an
affectionat
Parent
,
ready
to
notice
the
cry
of
his
Child
,
when
he
is
in
hazard
,
and
crys
for
help
;
and
this
is
a
needful
direction
,
when
the
Supplicant
is
held
at
the
door
,
that
beside
diligence
and
humility
,
he
entertain
Faith
,
that
bods
well
of
God
;
Faith
,
that
when
God
was
seeming
to
destroy
Job
,
made
him
say
,
These
things
hast
thou
hid
in
thine
heart
,
I
know
that
this
is
with
thee
,
Job
10.13
.
I
know
thou
hast
a
kindness
for
Job
,
though
thou
appear
terrible
to
me
;
so
must
Faith
reckon
,
when
answers
to
Prayer
are
delayed
.
I
know
he
will
do
me
good
,
though
I
seem
not
to
be
noticed
.
Now
I
come
to
the
third
and
fourth
Verses
,
wherein
we
have
the
second
Branch
of
the
Psalmist's
wrestling
,
and
that
is
a
wrestling
with
guilt
,
that
might
hinder
audience
,
and
to
give
you
a
general
view
of
these
two
Verses
,
ye
shall
take
this
Branch
of
his
wrestling
in
these
three
:
1.
Ye
have
a
very
sensible
and
humble
acknowledgment
of
the
desert
of
sin
,
in
the
most
godly
,
vers.
3.
If
thou
,
Lord
,
should
mark
iniquity
,
O
Lord
,
who
should
stand
?
That
is
,
iniquities
are
so
hainous
a
thing
,
that
if
thou
wilt
mark
them
as
a
severe
Judge
,
and
according
to
the
Covenant
of
Works
proceed
with
men
,
none
would
be
justified
.
2.
Ye
have
the
Psalmist's
relief
being
thus
humbled
,
in
Gods
pardoning
mercy
,
on
which
he
lays
hold
,
in
the
beginning
of
the
4.
vers
.
But
there
is
forgivenness
with
thee
,
—
3.
This
pardoning
mercy
in
God
,
is
amplified
from
the
end
he
hath
before
him
in
letting
it
forth
,
That
thou
mayest
be
feared
,
that
is
,
not
only
in
general
,
because
thou
art
a
merciful
and
pardoning
God
in
Christ
,
men
have
access
to
worship
and
serve
thee
,
who
otherwise
art
a
consuming
fire
;
but
in
particular
,
thy
pardoning
mercy
will
excite
men
to
fear
and
worship
,
so
good
a
God
that
freely
pardons
iniquity
,
under
the
weight
and
burden
of
which
they
could
not
stand
.
For
the
first
of
these
,
his
sensible
and
humble
acknowledgment
of
the
desert
of
sin
in
the
most
godly
,
I
may
touch
it
the
more
cursorily
now
,
because
it
will
fall
in
,
when
afterward
I
come
to
speak
of
the
right
way
of
applying
pardoning
mercy
,
where
I
shall
take
a
view
of
this
Verse
,
as
it
points
out
the
right
method
of
obtaining
pardon
,
and
the
qualification
of
the
pardoned
sinner
,
calling
upon
God
in
trouble
;
what
I
would
say
now
upon
it
,
ye
shall
take
up
in
these
three
.
-
1.
Ye
have
the
sense
of
sin
and
guilt
,
joyned
with
the
sense
of
trouble
.
-
2.
Ye
have
the
sense
of
guilt
meeting
a
godly
man
in
the
teeth
,
when
he
is
sent
to
God
by
Prayer
in
trouble
.
-
3.
Ye
have
guilt
meeting
him
with
a
terrible
Aspect
,
that
if
God
marked
it
,
he
nor
none
is
able
to
stand
.
For
the
first
,
I
shall
give
it
to
you
in
this
brief
Observation
,
That
in
right
exercise
,
the
sense
of
sin
and
guilt
should
go
along
with
the
sense
of
distress
and
trouble
;
the
Psalmist
rests
not
on
his
being
sensible
,
that
he
was
in
the
deeps
,
but
he
is
also
lying
under
the
sense
of
sin
and
guilt
;
a
man
that
hath
the
meer
sense
of
trouble
without
the
sense
of
sin
,
he
is
no
more
than
a
beast
that
will
feel
a
smart
,
and
so
it
is
a
bruitish
thing
to
be
houling
under
the
sense
of
trouble
,
without
the
sense
of
sin
,
Hos.
7.14
.
They
have
not
cryed
unto
me
with
their
heart
,
when
they
houled
upon
their
beds
.
They
houled
for
their
trouble
,
but
they
called
not
sincerely
unto
me
.
And
vers.
16.
They
return
,
but
not
to
the
most
high
,
they
are
like
a
deceitful
bowe
:
And
hence
Micah
(
6.9
.
)
The
Lords
voice
calls
unto
the
City
,
hear
ye
the
rod
,
and
who
hath
appointed
it
:
There
must
be
a
hearing
of
the
Appointer
of
the
Rod
,
as
well
as
the
Rod
it self
.
To
evince
the
truth
of
this
point
,
I
shall
shortly
hint
at
some
consequences
that
readily
follows
the
sense
of
trouble
,
without
the
sense
of
sin
:
Not
to
stand
upon
this
that
readily
they
choise
a
new
sin
to
an
outgate
,
Job
26.1
.
This
hast
thou
chosen
rather
than
affliction
.
I
shall
name
these
three
:
1.
Where
the
sense
of
trouble
is
without
the
sense
of
sin
,
folks
expects
to
win
soon
out
of
it
;
There
are
readily
a
world
of
conceity
folk
,
that
think
they
will
win
soon
and
easily
out
of
their
trouble
;
Judah
found
the
weight
of
trouble
,
but
not
the
weight
of
sin
,
and
when
they
were
going
to
captivity
,
they
were
filled
with
dreams
of
outgate
,
Jer.
12.4
.
They
said
,
he
shall
not
see
our
last
end
.
And
Jer.
2.25
.
They
said
,
because
I
am
innocent
,
surely
his
anger
shall
turn
from
me
.
And
when
they
were
brought
very
low
,
that
delusion
did
not
leave
them
,
Ezek.
11.15
.
They
say
,
Get
ye
far
from
the
Lord
,
unto
us
is
the
land
given
in
possession
.
And
Ezek.
33.24
.
These
of
them
that
did
inhabite
the
wastes
,
said
,
Abraham
was
one
,
and
he
inherited
the
land
,
but
we
are
many
,
the
land
is
given
us
for
inheritance
.
Whence
it
is
clear
,
that
deluded
confidence
,
is
one
of
the
wofull
fruits
of
the
sense
of
trouble
,
without
sense
of
sin
.
A
2d
is
,
woful
bitterness
,
and
carnal
distempers
of
Spirit
,
if
not
when
the
trouble
comes
on
,
because
they
trust
to
be
soon
delivered
from
it
,
yet
when
it
continues
long
,
How
find
ye
that
people
?
Jer.
5.19
.
and
the
parallel
places
,
who
are
brought
in
,
saying
,
Wherefore
hath
the
Lord
our
God
done
all
these
things
unto
us
?
What
's
our
iniquity
?
And
what
's
our
sin
?
And
Isa.
51
,
20.
Ye
may
take
up
the
temper
of
such
a
people
,
Thy
sons
have
fainted
,
they
ly
at
the
head
of
all
the
streets
,
as
a
wild
bull
in
a
net
;
they
are
full
of
the
fury
of
the
Lord
,
the
rebuke
of
thy
God
.
Ye
will
not
tame
a
wild
Beast
,
by
putting
him
in
a
Net
,
but
mad
him
the
more
;
and
so
are
they
who
continue
long
under
the
sense
of
trouble
,
without
the
sense
of
sin
.
And
a
3d
Consequence
is
,
a
woful
issue
,
when
ever
delivery
out
of
trouble
comes
to
folk
in
such
a
posture
;
and
I
find
in
this
issue
these
two
to
concur
,
one
is
,
their
hungry
starved
lusts
,
meeting
with
mercies
,
do
surfeit
upon
them
;
as
the
peilled
Jews
,
when
they
came
from
the
Captivity
,
and
had
not
quit
their
covetousness
,
they
no
sooner
came
back
,
but
they
eat
up
one
another
:
And
another
is
,
when
such
folk
are
delivered
out
of
the
strait
wherein
they
were
,
their
delivery
ordinarily
hath
the
plague
of
God
with
it
,
Psal.
78.29
,
&c.
When
that
people
cryed
for
flesh
,
He
rained
flesh
upon
them
as
dust
,
and
feathered
fowl
as
the
sand
of
the
sea
;
they
were
filled
,
he
gave
them
their
desire
;
but
while
the
meat
was
yet
in
their
mouths
,
the
wrath
of
God
came
upon
them
,
and
slew
the
fattest
of
them
,
and
smote
down
the
chosen
men
of
Israel
.
This
in
short
would
put
folk
to
it
in
shoring
times
,
to
see
what
they
are
most
affected
with
,
whether
with
trouble
,
or
with
sin
?
If
ye
be
going
with
your
hands
on
your
loyns
,
what
ails
you
?
What
affects
you
most
?
Sin
or
trouble
?
Provocation
,
or
trouble
,
the
fruit
of
your
provocation
?
Mark
it
,
there
is
much
exercise
in
sad
times
,
when
it
is
not
about
sin
,
and
the
fruit
of
that
exercise
will
be
found
wind
,
Isa.
26.18
.
We
have
been
with
child
,
we
have
been
in
pain
,
we
have
as
it
were
brought
forth
wind
.
Sense
of
sin
over-weighing
sense
of
trouble
,
were
a
blest
mean
to
cure
our
trouble
,
Isa.
27.9
.
By
this
therefore
shall
the
iniquity
of
Jacob
be
purged
,
and
this
is
all
the
fruit
to
take
away
his
sin
;
when
he
makes
all
the
stones
of
the
Altar
as
Chalk
stones
,
that
are
beaten
asunder
,
the
Groves
and
Images
shall
not
stand
up
.
But
the
2d
Note
I
proposed
to
be
spoken
to
was
,
That
sense
of
guilt
meets
him
in
the
teeth
,
when
he
comes
to
God
;
The
Observation
is
,
that
guilt
will
readily
meet
the
people
of
God
,
in
their
approaches
to
him
under
trouble
:
when
he
is
crying
to
God
out
of
the
deeps
,
and
is
earnest
for
audience
,
God's
marking
of
iniquity
stares
him
in
the
face
,
to
put
some
stop
and
demurr
to
his
access
and
audience
,
and
the
issue
he
would
have
been
at
.
If
time
would
suffer
,
I
would
deduce
this
point
in
these
four
.
1.
A
tender
soul
is
known
by
many
heart-smitings
for
sin
,
which
David
was
well
acquaint
with
in
the
Wilderness
,
when
he
cut
off
the
lap
of
Sauls
garment
,
1
Sam.
24.5
.
A
very
innocent
thing
to
vindicat
his
own
integrity
,
yet
his
heart
smote
him
;
a
heart-smiting
for
sin
was
no
dainty
to
him
then
;
I
confess
,
when
men
are
at
ease
,
and
are
not
in
a
tender
frame
,
they
may
give
way
to
gross
sins
,
and
their
heart
not
smite
them
.
What
a
temper
is
David
in
,
when
he
is
at
ease
and
secure
?
What
a
wide
throat
hath
he
to
swallow
down
Adultery
,
and
Murder
,
and
to
betray
a
part
of
his
Army
?
2
Sam.
11.
The
sword
devours
one
as
well
as
another
,
(
saith
he
,
)
it
's
the
fortune
(
as
we
call
it
)
and
the
chance
of
War
,
let
it
not
trouble
thee
.
That
was
not
like
David
when
he
was
tender
;
but
however
the
general
holds
true
,
that
heart-smiting
from
sense
of
sin
is
a
most
infallible
sign
and
evidence
of
tenderness
and
nearness
to
God
.
O
but
the
skin
of
a
Conscience
near
God
is
thin
!
A
little
thing
will
draw
blood
of
it
:
And
as
upon
the
one
hand
,
ye
would
try
your
nearness
to
God
by
this
,
so
upon
the
other
hand
,
ye
would
look
upon
it
as
poor
gallantry
to
digest
sin
,
without
a
heart
smiting
you
for
it
.
There
is
a
generation
of
men
,
who
are
called
strong
spirits
,
gallant
men
,
and
wherein
doth
their
strength
of
spirit
,
and
gallantry
ly
?
In
contemning
the
Law
of
God
,
in
treading
upon
his
Authority
,
in
defying
God
,
they
can
commit
all
wickedness
,
and
sleep
in
a
sound
skin
,
and
never
be
troubled
with
it
;
these
are
our
Gallants
,
but
the
day
will
come
,
when
that
will
be
found
poor
gallantry
,
and
that
he
is
the
brave
spirit
,
that
knows
what
heart-smiting
for
sin
is
,
and
hath
tenderness
in
his
walk
.
There
is
in
the
2d
place
this
in
particular
,
that
when
Saints
go
to
God
,
then
their
guilt
readily
meets
them
,
although
they
have
little
sense
of
guilt
in
ordinary
,
yet
when
they
approach
to
God
in
earnest
,
their
sin
will
muster
up
before
them
.
3.
Although
in
ordinary
Addresses
,
they
may
be
little
sensible
of
sin
,
yet
when
a
strait
comes
,
and
they
are
sent
to
God
,
then
their
sin
will
find
them
out
,
though
they
can
walk
in
ordinary
,
and
be
little
troubled
with
guilt
,
yet
in
a
distress
it
cross-necks
them
.
And
4ly
,
Although
wicked
men
do
not
readily
meet
with
guilt
,
because
they
are
plagued
with
stupidity
,
yet
their
guilt
will
meet
with
them
,
and
they
shall
find
it
marked
by
God
,
as
if
when
they
came
to
God
in
ordinary
,
they
came
to
proclaim
their
iniquity
.
These
are
the
Branches
of
the
Point
,
which
now
I
cannot
insist
on
,
to
deduce
at
large
,
only
if
ye
have
to
do
with
God
,
and
be
in
earnest
,
beware
of
unrepented
guilt
,
the
longer
it
be
in
meeting
with
you
,
it
will
be
the
sadder
when
you
and
it
meet
,
and
the
longer
it
be
that
ye
lay
it
not
to
heart
to
repent
of
it
,
and
turn
from
it
,
it
will
be
the
more
sad
.
God
bless
what
ye
have
heard
.
SERMON
V.
Psalm
130.
Vers.
3.
If
thou
,
LORD
,
shouldest
mark
iniquities
:
O
LORD
,
who
shall
stand
?
YOU
have
heard
that
the
Psalmist
being
wrestling
by
Prayer
,
with
the
difficulties
and
plunging
perplexities
that
were
in
his
case
,
vers.
1
,
2.
Doth
here
come
to
wrestle
more
particularly
with
guilt
,
which
might
stop
his
audience
and
success
;
and
(
as
ye
heard
)
he
doth
1.
make
a
sensible
confession
of
the
misdeserving
of
sin
,
that
if
God
should
mark
it
as
a
severe
Judge
,
none
should
be
justified
;
none
should
be
able
to
stand
.
2.
Ye
have
his
relief
and
refuge
,
being
thus
humbled
in
the
pardoning
mercy
of
God
,
upon
which
he
lays
hold
in
the
beginning
of
the
4.
Verse
;
But
there
is
forgivenness
with
thee
.
And
3ly
.
(
as
ye
heard
)
in
the
end
of
vers.
4.
This
pardoning
mercy
of
God
is
amplified
from
his
end
and
design
,
in
letting
it
forth
,
That
thou
mayest
be
feared
.
There
is
forgivenness
with
him
,
that
sinners
may
draw
near
him
,
who
in
himself
is
a
consuming
fire
,
and
that
pardoned
sinners
may
be
excited
to
fear
and
worship
so
good
a
God
,
that
freely
pardons
sin
.
From
the
first
of
these
,
I
spake
to
a
general
Note
,
That
the
sense
of
trouble
,
and
the
exercise
about
it
,
should
be
attended
with
the
sense
of
sin
,
and
exercise
about
sin
;
for
the
Psalmist
here
is
exercised
and
taken
up
with
both
;
while
he
is
crying
out
of
the
deeps
,
he
is
lying
under
the
sense
of
sin
.
I
confirmed
this
,
and
marked
some
sad
consequences
that
followed
sense
of
trouble
,
without
sense
of
sin
.
I
hinted
also
at
a
second
general
Observation
but
was
cut
short
by
the
time
,
in
speaking
to
it
,
that
is
,
That
godly
men
will
very
readily
find
guilt
meeting
them
,
when
they
are
sent
to
God
in
trouble
;
for
when
the
Psalmist
here
is
made
to
cry
to
God
out
of
the
deeps
,
iniquities
interpose
and
stare
him
in
the
face
:
This
Point
I
did
deduce
in
these
four
,
three
of
which
I
could
only
name
,
and
therefore
shall
now
briefly
resume
that
purpose
.
1.
That
it
is
the
duty
of
godly
persons
,
and
their
Character
,
to
be
acquainted
with
heart-smitings
for
sin
;
what
ever
David
was
while
at
ease
,
and
in
prosperity
,
in
digesting
Adultery
and
Murder
,
yet
when
he
is
in
trouble
,
and
in
the
Wilderness
,
and
cut
off
the
lap
of
Saul's
Garment
,
his
heart
smote
him
.
Frequent
heart-smitings
for
sin
,
is
a
great
evidence
of
nearness
to
God
,
and
it
's
a
pitiful
and
woful
Gallantry
,
to
go
on
in
sin
,
and
digest
sin
without
resentment
.
2.
The
second
Branch
of
the
Note
was
this
,
That
what-ever
tenderness
and
smiting
of
heart
for
sin
,
the
Saints
have
in
ordinary
,
yet
readily
it
will
meet
them
,
when
they
come
to
Ordinances
and
Duties
of
Worship
,
especially
to
be
serious
with
God
in
Prayer
;
for
here
when
the
Psalmist
is
at
Prayer
,
guilt
steps
in
,
sin
Musters
,
and
God's
marking
of
iniquity
signified
much
to
him
;
a
tender
heart
when
it
is
in
the
view
of
God
,
and
hath
its
eye
upon
him
,
should
,
and
will
be
most
observant
of
its
failings
.
David
dare
not
think
of
coming
to
God
,
till
he
see
what
account
he
gets
of
doing
away
his
guilt
.
Psal.
16.6
,
7.
I
will
wash
my
hands
in
innocency
,
so
will
I
compass
thine
Altar
,
O
Lord
,
&c.
Because
guilt
will
offer
to
obstruct
audience
and
success
,
in
what
the
Supplicant
would
be
at
.
1
Sam.
14.36
,
&c.
When
Saul
would
consult
God
about
going
down
after
the
Philistines
,
there
is
a
fault
found
committed
,
Jonathan
had
tasted
of
the
Honey
,
and
the
guilt
meets
him
,
he
was
not
answered
:
And
to
say
no
more
of
this
,
I
shall
only
mark
two
words
from
it
,
and
proceed
.
One
is
,
That
it
should
and
will
be
a
motive
to
a
tender
walker
to
walk
tenderly
,
circumspectly
,
&
accuratly
,
when
he
considers
,
that
he
hath
God
to
go
unto
,
he
will
think
with
himself
,
how
circumspectly
ought
I
to
walk
thorow
the
day
,
that
have
God
to
go
to
at
night
?
How
can
I
,
or
dare
I
loose
Reins
to
this
or
that
,
and
offer
to
bow
a
knee
to
God
?
Will
not
my
untenderness
in
this
or
that
step
of
my
way
,
stare
me
in
the
face
,
when
I
look
God
in
the
face
?
If
folks
knew
what
it
were
to
have
Communion
with
God
,
and
what
influence
sin
hath
to
obstruct
it
,
they
behoved
either
to
quite
their
Prayers
,
or
study
a
more
tender
and
holy
walk
.
Another
word
shall
be
this
,
if
there
be
any
of
a
loose
and
untender
walk
,
slipping
Buckles
through
the
day
,
and
they
hear
no
news
of
it
;
at
their
Prayers
,
their
guilt
doth
not
interpose
,
and
raise
a
Cloud
betwixt
God
and
them
;
such
persons
would
look
to
it
,
that
there
be
not
a
lie
in
their
right
hand
,
that
they
be
not
under
a
delusion
,
and
feeding
upon
ashes
;
if
they
were
tender
,
they
would
no
sooner
go
to
God
,
but
they
would
say
,
I
remember
my
faults
this
day
,
I
have
sinned
,
and
now
my
guilt
stares
me
in
the
face
.
But
the
3d
Branch
of
the
Doctrine
is
,
That
what
ever
be
Saints
tenderness
in
ordinary
,
or
what-ever
ills
they
may
digest
in
ease
,
a
great
distress
or
trouble
,
will
readily
bring
guilt
to
mind
,
and
obstruct
their
access
,
when
they
are
sent
to
God
,
when
they
are
made
to
cry
out
of
the
deeps
,
God's
marking
of
iniquity
will
say
something
to
them
.
For
distress
take
notice
of
that
place
,
Gen.
42.21
,
&c.
where
ye
have
the
History
of
Joseph's
Brethren
,
taking
with
their
guilt
;
it
was
upwards
of
twenty
years
since
they
sold
him
,
but
when
they
come
in
distress
,
it
is
as
recent
as
if
it
had
been
just
now
committed
:
They
said
one
to
another
,
we
are
verily
guilty
concerning
our
brother
,
in
that
we
saw
the
anguish
of
his
soul
,
when
he
besought
us
,
and
we
would
not
hear
,
therefore
is
this
distress
come
upon
us
.
Folks
would
have
thought
that
upwards
of
20
years
guilt
,
might
have
been
buried
;
and
no
doubt
the
men
in
that
time
had
prayed
often
,
but
in
a
distress
it
's
recent
.
And
for
going
to
God
in
trouble
,
we
have
an
instance
of
guilt
meeting
folk
,
Judg.
10.10
.
where
the
people
in
trouble
come
and
cry
unto
God
,
and
take
with
their
sin
;
But
what
answer
get
they
?
I
delivered
you
(
saith
the
Lord
)
from
such
and
such
enemies
,
when
ye
cryed
unto
me
,
but
ye
have
forsaken
me
,
and
served
other
gods
,
wherefore
I
will
deliver
you
no
more
,
go
and
cry
unto
the
gods
which
ye
have
chosen
,
let
them
deliver
you
in
the
time
of
your
trouble
.
Mark
also
that
word
of
Moses
speaking
to
the
two
Tribes
and
the
half
Tribe
,
Numb.
32.33
.
when
he
feared
they
might
cheat
their
brethren
,
and
desert
them
,
he
tells
them
,
If
they
should
do
so
,
they
should
sin
against
the
Lord
.
There
is
news
(
might
some
stout
stomacks
among
them
say
)
but
he
adds
,
and
be
sure
your
sin
will
find
you
out
.
A
man
may
use
many
ways
to
shift
guilt
,
but
it
will
not
do
with
him
,
his
sin
will
find
him
out
.
Ponder
that
word
,
Psal.
49.5
.
Wherefore
should
I
fear
in
the
days
of
evil
,
when
the
iniquity
of
my
heels
shall
compass
me
about
.
Iniquity
is
like
a
Slouth
Hound
,
that
rambles
here
and
there
,
following
the
scent
of
the
Prey
,
and
an
ignorant
spectator
wonders
what
he
means
,
but
he
follows
the
Prey
,
and
will
not
give
over
till
he
find
it
;
sin
unrepented
of
will
sooner
or
later
meet
,
and
the
longer
they
be
of
meeting
,
it
will
be
to
the
sinners
greater
disadvantage
.
May
I
add
further
,
when
sin
meets
the
sinner
in
trouble
,
an
infirmity
will
pass
for
an
iniquity
,
(
as
here
the
Psalmist
calls
sin
)
and
will
not
seem
so
small
,
as
when
it
was
committed
,
or
before
the
trouble
came
on
;
yea
further
,
pardoned
guilt
that
seemed
to
be
buried
,
and
done
away
,
these
green
Graves
may
open
,
and
that
guilt
may
waken
upon
new
emergents
.
Hence
Job
13.26
.
says
,
Thou
writest
bitter
things
against
me
,
and
makest
me
to
possess
the
iniquities
of
my
youth
.
And
Psal.
25.7
.
David
prays
,
Remember
not
the
sins
of
my
youth
,
nor
my
transgressions
.
Therefore
ye
that
meet
not
with
sin
in
ordinary
,
see
what
ye
can
do
to
hold
off
trouble
,
and
sins
meeting
you
in
trouble
;
ye
now
can
go
on
in
sin
,
and
have
your
diversions
to
put
away
the
thoughts
of
it
,
and
live
strangers
to
your selves
,
and
your
own
condition
;
but
trouble
will
cross-neck
you
,
and
ye
will
find
(
as
the
word
is
Gen.
4.7
.
)
That
sin
is
lying
at
the
door
,
and
will
meet
you
.
But
I
shall
add
a
fourth
Branch
of
the
Doctrine
,
and
then
come
to
the
main
Doctrine
which
lyes
before
my
hand
.
I
have
spoken
of
guilts
meeting
with
the
godly
;
Now
what
shall
be
said
of
guilts
meeting
with
wicked
men
?
I
shall
say
two
words
to
this
,
and
leave
the
Note
.
One
is
,
let
a
wicked
man
live
never
so
long
without
minding
his
guilt
,
let
him
have
Ordinances
,
and
keep
up
a
form
of
Worship
;
This
is
to
be
adverted
to
,
that
the
wicked
man
never
comes
into
God's
presence
to
worship
or
pray
to
him
,
but
his
iniquity
is
marked
,
as
if
he
had
made
a
Proclamation
of
his
sin
.
Ponder
that
Process
,
Isa.
1.15
.
and
the
foregoing
Verses
,
Bring
no
more
vain
oblations
(
saith
the
Lord
)
incense
is
an
abomination
to
me
,
the
new
Moons
and
Sabbaths
,
and
calling
of
assemblies
,
I
cannot
away
with
,
it
is
iniquity
,
even
the
solemn
meeting
;
your
new
Moons
,
and
your
appointed
feasts
,
my
soul
hateth
:
and
when
ye
spread
forth
your
hands
,
I
will
hide
mine
eyes
from
you
;
yea
,
when
ye
make
many
prayers
,
I
will
not
hear
;
your
hands
are
full
of
blood
.
Thou
that
dare
come
before
God
,
without
the
sense
of
thy
guilt
,
God
may
look
upon
thee
as
proclaiming
thy
guilt
.
And
another
word
to
the
wicked
shall
be
this
,
that
,
when
ever
a
day
of
distress
and
trouble
meets
them
,
though
all
of
them
will
not
be
honoured
with
repentance
,
and
pardoning
mercy
,
they
shall
find
,
that
they
have
made
a
very
sad
bargain
.
Take
it
in
that
word
,
Jer.
2.19
.
Thy
own
wickedness
shall
correct
thee
,
and
thy
back-slidings
shall
reprove
thee
;
know
therefore
and
see
,
that
it
is
an
evil
thing
and
bitter
,
that
thou
hast
forsaken
the
Lord
thy
God
,
and
that
my
fear
is
not
in
thee
.
But
I
leave
this
Note
,
and
come
to
the
third
Observation
,
that
is
,
that
when
Guilt
and
Conscience
meets
,
sin
will
be
otherways
looked
upon
,
than
men
ordinarily
do
;
or
if
ye
will
have
it
more
distinctly
,
take
it
thus
;
That
the
right
sense
of
sin
,
will
lead
the
sensible
man
to
see
that
in
sin
,
that
none
,
even
the
most
Godly
can
stand
before
God
,
if
God
deal
with
them
in
strict
Justice
,
according
to
the
Covenant
of
Works
.
That
is
the
very
marrow
of
this
Verse
,
If
thou
,
Lord
,
shouldst
mark
iniquity
,
O
Lord
,
who
should
stand
?
No
man
,
no
not
a
godly
man
,
nor
any
other
can
stand
.
And
although
I
may
(
if
the
Lord
will
)
have
this
purpose
to
resume
when
I
come
to
speak
of
pardon
,
and
the
application
of
pardon
from
the
next
Verse
following
;
yet
this
being
an
important
truth
,
a
verity
of
great
weight
,
ye
will
bear
with
me
,
though
I
dip
a
little
more
in
it
than
is
my
ordinary
:
What
I
would
say
on
it
,
I
shall
from
the
Text
deduce
to
you
in
six
particulars
,
which
I
hope
shall
give
a
hint
of
what
at
the
first
view
is
more
material
in
the
words
.
And
1.
Take
notice
of
something
supposed
here
,
that
is
,
God's
marking
of
iniquity
,
If
thou
,
Lord
,
shouldst
mark
iniquity
,
where
he
makes
a
supposition
of
God's
marking
iniquity
;
not
that
any
Question
or
doubt
is
to
be
made
of
Gods
Omniscience
,
that
he
sees
and
knows
all
things
,
and
particularly
mens
sins
,
he
hath
an
exact
knowledge
of
them
all
,
as
when
one
marks
things
most
narrowly
;
Neither
is
there
any
supposition
or
question
to
be
made
of
Gods
seeing
of
sin
in
the
godly
,
so
as
to
be
displeased
at
it
.
Antinomians
would
be
at
this
,
they
would
have
no
sin
seen
in
them
,
but
the
scope
of
this
Psalm
evinces
the
contrary
:
God
notices
the
godly
mans
sin
as
well
as
others
,
till
he
flee
to
pardoning
mercy
through
a
Mediator
;
And
David
,
though
a
godly
man
,
acknowledges
this
,
Psal.
51.4
.
Against
thee
,
thee
only
,
have
I
sinned
,
and
done
this
evil
in
thy
sight
.
But
the
meaning
of
this
,
the
Lord
's
marking
of
iniquity
,
may
be
taken
from
the
parallel
place
,
Psal.
143.2
.
where
it
is
thus
expressed
,
Enter
not
into
Judgment
with
thy
servant
;
That
's
the
marking
of
iniquity
spoken
of
,
or
supponed
in
the
Text
;
and
in
short
,
the
importance
of
the
Phrase
is
,
Gods
marking
of
sin
according
to
the
Covenant
of
Works
,
and
in
the
rules
of
strict
Justice
,
and
without
looking
on
the
sinner
as
in
a
Surety
.
In
this
respect
,
Gods
marking
of
iniquity
being
accompanied
with
absolute
holiness
,
perfect
purity
,
and
justice
,
he
cannot
away
with
it
,
nor
with
the
sinner
because
of
it
,
as
Psal.
5.4
,
5.
Thou
art
not
a
God
that
hast
pleasure
in
wickedness
,
neither
shall
evil
dwell
with
thee
.
The
foolish
shall
not
stand
in
thy
sight
,
thou
hatest
all
workers
of
iniquity
.
And
Hab.
1.13
.
Thou
art
of
purer
eyes
than
to
behold
evil
,
and
canst
not
look
on
iniquity
.
God
thus
marking
iniquity
according
to
the
rules
of
strict
Justice
,
and
without
looking
on
the
sinner
as
in
a
Cautioner
,
cannot
away
with
it
,
and
consequently
will
punish
it
,
Job
11.11
.
He
seeth
wickedness
,
also
will
he
not
consider
it
?
In
order
to
punishment
,
for
so
that
Phrase
is
Expounded
,
Psal.
10.14
.
Thou
hast
seen
it
,
for
thou
beholdest
mischief
and
spite
,
to
requite
it
with
thine
hand
.
And
it
is
Jehu's
remark
of
Ahab
,
2
King
.
9.26
.
Surely
I
have
seen
yesterday
the
blood
of
Naboth
,
and
the
blood
of
his
sons
,
(
saith
the
Lord
)
and
I
will
requite
thee
in
this
plat
,
saith
the
Lord
.
The
marking
of
iniquity
this
way
,
is
to
men
dreadful
,
and
ye
will
find
in
Scripture
,
that
it
is
a
dreadful
sight
of
trouble
that
some
gets
,
when
it
represents
God
thus
as
marking
sin
,
to
pursue
and
punish
it
,
as
in
that
poor
widow
,
1
King
.
17.18
.
O
thou
man
of
God
(
saith
she
to
the
Prophet
)
art
thou
come
unto
me
to
call
my
sin
to
remembrance
,
and
to
slay
my
Son
?
That
was
a
sad
sight
of
trouble
,
and
of
sin
in
trouble
;
and
Moses
in
that
tragical
business
in
the
Wilderness
,
when
calamities
are
falling
thick
upon
that
people
,
it
is
a
sad
sight
of
them
that
he
gets
,
when
they
speak
,
Gods
marking
of
sin
,
Psal.
90
8.
Thou
hast
set
our
iniquities
before
thee
,
our
secret
sins
in
the
light
of
thy
countenance
.
Thy
inflicting
of
calamity
tells
us
,
that
thou
art
marking
iniquity
.
So
much
for
the
first
thing
supposed
here
,
God's
marking
iniquity
.
2.
Consider
,
here
somewhat
proposed
.
That
if
God
mark
iniquity
as
a
severe
Judge
,
according
to
the
strict
rules
of
Justice
,
to
punish
it
,
and
accordingly
do
punish
it
,
the
guilty
man
cannot
stand
before
him
.
This
Phrase
is
equivalent
to
that
Phrase
in
the
parallel
place
,
Psal.
143.2
.
If
God
enter
into
judgment
with
men
,
no
man
living
can
be
justified
in
his
sight
.
And
a
sinners
inability
to
stand
before
God
,
is
a
Phrase
frequently
made
use
of
,
to
point
out
the
dreadful
desert
of
sin
,
as
Psal.
5.5
.
The
foolish
shall
not
stand
in
thy
sight
.
Ezra
9.15
.
We
are
before
thee
in
our
trespasses
,
for
we
cannot
stand
before
thee
,
because
of
this
.
Psal.
1.5
.
The
ungodly
shall
not
stand
in
the
judgment
,
nor
sinners
in
the
congregation
of
the
righteous
.
And
Psal.
76.7
.
Thou
even
thou
art
to
be
feared
,
and
who
may
stand
in
thy
sight
,
when
once
thou
art
angry
.
Rev.
6.16
,
17.
The
great
day
of
the
Lambs
wrath
is
come
,
and
who
is
able
to
stand
?
And
to
this
also
that
Phrase
may
allude
,
which
the
men
of
Bethshemesh
have
,
when
so
many
are
stricken
dead
,
for
their
curious
looking
into
the
Ark
,
1
Sam.
6.20
.
Who
is
able
to
stand
before
this
holy
Lord
God
?
But
that
I
may
explain
this
a
little
more
distinctly
,
I
shall
take
it
up
with
an
eye
to
humane
Judgments
,
or
Courts
among
men
in
these
four
.
1.
Whereas
a
man
when
he
is
to
compear
before
a
Court
,
he
may
stand
in
Judgment
,
and
be
rectus
in
curia
,
(
as
we
use
to
speak
)
Why
?
He
is
able
to
plead
innocent
,
and
he
may
come
off
being
found
so
:
but
here
,
a
man
in
whom
is
iniquity
,
cannot
stand
.
The
sinner
cannot
plead
sinless
,
as
it
is
,
Job
9.2
,
3.
I
know
it
is
so
of
a
truth
,
but
how
should
man
be
just
with
God
?
If
he
will
contend
with
him
,
he
cannot
answer
him
one
of
a
thousand
.
There
is
no
pleading
sinless
before
his
Barr.
And
in
particular
,
this
is
to
be
applyed
to
secret
sins
;
there
is
no
concealing
of
the
most
secret
sins
,
when
God
marks
them
.
Pro.
30.20
.
The
way
of
the
adulterous
woman
is
such
,
that
she
eateth
,
and
wipeth
her
mouth
,
and
saith
,
I
have
done
no
wickedness
;
but
God
noticeth
it
.
Gehazi
abuses
his
Masters
name
,
and
goes
to
Fish
from
Naaman
Silver
and
Raiment
,
and
comes
and
stands
before
his
Master
,
and
says
,
He
went
no
whither
;
but
says
Elisha
,
Went
not
my
heart
with
thee
,
when
the
man
turned
again
from
his
Chariot
to
meet
thee
?
2
King
.
5.22
,
&c.
Men
may
convey
their
sins
very
closely
,
and
hide
their
contrivances
from
men
,
but
they
consider
not
they
have
an
Omniscient
God
for
their
Party
,
whose
Spirit
is
infinitly
above
the
spirit
of
Elisha
,
to
follow
them
in
all
their
secret
pranks
.
And
that
's
it
,
that
Moses
lays
to
heart
,
Psal.
90.8
.
Thou
hast
set
our
sins
before
thee
,
our
secret
sins
in
the
light
of
thy
countenance
.
2.
In
humane
Courts
,
when
a
man
is
made
present
,
though
he
cannot
stand
to
plead
himself
innocent
,
or
free
of
the
Debt
he
is
charged
with
,
yet
he
may
stand
,
because
he
is
able
to
pay
the
Debt
,
though
the
Sentence
pass
against
him
;
but
so
cannot
a
man
stand
before
God
,
when
he
shall
mark
iniquity
,
for
he
hath
nothing
to
satisfie
Justice
for
his
fault
,
and
hence
the
man
sensible
of
sin
,
will
not
look
upon
the
debt
of
sin
as
a
trifling
matter
,
as
a
matter
to
be
dallied
with
.
Those
Questions
Act.
16.30
.
What
must
I
do
to
be
saved
?
Act.
2.37
.
What
shall
we
do
?
Job
7.20
.
I
have
sinned
,
what
shall
I
do
unto
thee
,
O
thou
preserver
of
men
?
They
import
,
that
the
confession
of
guilt
will
not
be
a
sufficient
exoneration
in
the
sensible
mans
account
.
They
import
also
,
that
it
is
a
concerning
Case
or
Question
,
how
to
be
rid
of
guilt
?
And
further
they
import
,
a
submitting
to
any
terms
that
can
be
exacted
,
if
they
be
in
the
sinners
power
to
perform
;
And
here
I
confess
,
Hypocrites
when
they
are
told
of
their
fault
,
will
offer
to
make
a
mends
,
Mic.
6.6
,
7.
Wherewith
shall
I
come
before
the
Lord
,
and
how
my self
before
the
high
God
?
Shall
I
come
before
him
with
burnt-offerings
?
with
calves
of
a
year
old
?
Will
the
Lord
be
pleased
with
thousands
of
rams
?
or
ten
thousand
rivers
of
oyl
?
(
more
than
he
could
have
offered
,
though
it
had
been
accepted
)
Shall
I
give
my
first-born
for
my
transgression
?
the
fruit
of
my
body
for
the
sin
of
my
soul
?
O!
but
the
sensible
man
will
find
,
that
he
can
make
no
mends
.
That
there
is
no
Fend
against
guilt
,
but
Pardon
,
Job
7.20
.
I
have
sinned
,
what
shall
I
do
unto
thee
,
O
thou
preserver
of
men
?
And
why
dost
thou
not
pardon
my
transgression
,
and
take
away
mine
iniquity
.
3.
In
humane
Courts
,
when
a
man
is
made
present
,
though
he
be
Sentenced
for
a
Debt
he
is
unable
to
pay
,
or
judg'd
guilty
of
a
Crime
,
he
can
undergo
the
punishment
resolutely
,
and
in
that
respect
he
may
stand
in
Judgment
;
but
here
the
sinner
cannot
stand
before
God
marking
iniquity
,
that
is
,
under
the
burden
of
the
desert
of
sin
,
or
the
deserved
punishment
thereof
,
without
succumbing
;
a
man
may
undergo
any
punishment
inflicted
by
an
humane
Court
,
and
his
natural
courage
may
support
him
under
all
that
man
can
inflict
,
but
who
can
stand
under
everlasting
wrath
?
Who
can
stand
before
a
sin-revenging
God
,
and
not
succumb
?
Who
can
endure
the
everlasting
torments
of
Hell
,
and
not
be
everlastingly
broken
?
So
there
is
no
standing
for
the
guilty
sinner
before
God
,
but
he
must
succumb
and
break
.
But
4.
as
amongst
men
,
any
ingenuous
person
called
for
Debt
,
and
not
being
able
to
pay
,
or
being
looked
upon
as
a
monstruous
Criminal
by
the
Judge
,
it
will
make
him
blush
,
that
he
cannot
stand
before
the
Judge
with
confidence
:
So
here
,
(
which
should
be
the
result
of
the
former
)
when
sinners
are
sensible
of
sin
,
and
are
convinced
they
cannot
stand
before
God
,
considered
as
out
of
a
Cautioner
,
it
may
be
matter
of
blushing
and
horrour
to
them
,
and
should
be
so
,
when
they
find
they
cannot
stand
before
God
marking
iniquity
.
This
was
the
posture
of
the
poor
Publican
,
who
Luk.
18.13
.
standing
a
far
off
,
would
not
so
much
as
lift
up
his
eyes
to
Heaven
,
but
smote
upon
his
breast
,
saying
,
God
be
merciful
to
me
a
sinner
;
he
had
not
the
confidence
to
stand
before
God
,
but
he
cryed
out
for
pardon
.
And
this
was
the
practice
of
Ezra
,
when
he
went
to
God
in
behalf
of
the
people
,
that
had
corrupted
themselves
,
after
Gods
kindness
towards
them
,
and
correcting
of
them
for
their
sins
,
Ezra
9.6
.
O
my
God
(
saith
he
)
I
am
ashamed
,
and
blush
,
to
lift
up
my
face
to
thee
,
O
my
God
,
for
our
iniquities
are
increased
over
our
head
,
and
our
trespasses
are
grown
up
to
the
heaven
.
This
,
I
say
,
should
be
the
result
of
all
the
rest
,
and
would
be
a
token
for
good
,
that
God
would
find
out
the
way
how
the
sinner
might
stand
before
him
in
Judgment
:
If
a
sinner
being
convinced
he
is
guilty
,
and
that
he
cannot
undergo
the
punishment
,
without
crushing
,
would
blush
and
be
ashamed
,
if
we
were
delivered
from
our
brazen
Brow
,
and
Whores
Fore-head
,
that
we
could
not
look
up
to
God
without
shame
and
blushing
,
there
were
hope
of
pardon
through
a
Surety
.
Thus
I
have
done
with
the
first
two
,
of
the
six
particulars
,
I
proposed
to
be
spoken
to
,
for
finding
out
what
is
said
in
the
Text
:
There
are
three
or
four
moe
to
be
battered
out
,
with
the
application
of
the
whole
,
which
I
leave
till
the
Afternoon
.
The
Lord
bless
what
ye
have
been
hearing
.
SERMON
VI.
Psalm
130.
Vers.
3.
If
thou
,
LORD
,
shouldest
mark
iniquities
,
O
LORD
,
who
shall
stand
?
I
Am
(
as
ye
may
remember
)
from
this
Verse
,
making
out
a
very
weighty
and
sad
point
o●
truth
,
that
there
is
no
standing
before
God
,
marking
iniquities
in
strict
Justice
,
according
to
the
Covenant
of
Works
;
and
for
finding
out
what
is
said
in
this
Text
,
for
bottoming
and
clearing
of
this
point
,
I
proposed
to
remark
six
particulars
from
the
Text
,
two
of
which
I
have
spoken
to
in
the
Forenoon
,
to
wit
,
that
which
is
supponed
here
,
that
God
is
a
marker
of
iniquity
,
and
what
it
imports
:
And
secondly
,
that
which
is
proposed
on
this
supposition
,
That
if
God
should
mark
iniquity
,
as
was
explained
,
men
,
even
the
most
godly
men
,
could
not
stand
,
where
somewhat
was
said
to
the
importance
of
that
Phrase
.
Now
I
proceed
in
Explication
of
the
Point
from
the
Text
,
(
for
to
that
I
confine
my self
)
in
other
four
particulars
;
The
first
,
and
third
in
order
shall
be
this
:
That
this
assertion
,
that
men
cannot
stand
before
God
marking
iniquity
,
is
of
infallible
verity
,
a
most
certain
and
infallible
truth
,
it
is
not
a
Bug-Bear
to
afright
Children
,
but
the
infallible
truth
of
God
.
This
is
hinted
at
in
the
Text
,
partly
in
the
Psalmist
his
proposing
the
matter
to
God
,
If
thou
,
Lord
,
shouldst
mark
iniquity
,
O
Lord
,
who
shall
stand
?
He
proposes
it
to
God
,
who
knows
this
matter
better
than
any
other
,
and
who
is
Supream
Judge
in
the
matter
,
without
whose
determination
,
a
Decreet
in
our
own
favours
will
signifie
nothing
at
all
;
it
imports
,
O
Lord
,
let
men
dream
what
they
will
of
their
standing
,
thou
knowest
,
that
none
can
stand
,
if
thou
shalt
mark
iniquity
,
to
punish
it
;
and
particularly
,
the
infallible
verity
of
this
assertion
,
may
be
gathered
from
the
way
of
proposing
it
,
and
that
is
,
by
way
of
Question
,
Who
shall
stand
?
Which
Question
,
is
a
very
peremptory
denyal
of
the
thing
questioned
,
for
so
the
like
Question
is
resolved
,
Job
14.4
.
Who
can
bring
a
clean
thing
out
of
an
unclean
?
Not
one
.
Yea
,
the
proposing
of
it
by
way
of
Question
,
Who
shall
stand
?
Doth
import
a
defyance
to
any
to
attempt
it
,
or
to
succeed
in
their
attempt
,
and
indignation
at
the
presumption
of
any
,
that
should
dream
of
standing
before
God
,
marking
iniquity
.
But
in
the
fourth
place
,
as
this
assertion
is
of
infallible
verity
,
so
it
is
of
universal
verity
.
This
is
held
out
in
the
Question
,
for
the
Question
is
,
Who
shall
stand
?
That
is
as
the
parallel
Question
is
answered
,
Job
14.4
.
None
at
all
,
good
or
bad
,
If
thou
,
Lord
,
shouldst
mark
iniquity
,
none
should
stand
;
for
the
Psalmist
here
,
a
godly
man
,
is
taking
in
himself
with
others
,
as
a
man
that
could
not
stand
himself
,
without
pardon
.
And
so
the
Phrase
is
,
Psal.
143.2
.
Enter
not
into
judgment
with
thy
servant
,
for
in
thy
sight
shall
no
man
living
be
justified
.
The
best
of
men
that
are
come
of
Adam
by
ordinary
generation
,
shall
not
be
justified
,
if
thou
mark
iniquity
.
Hence
in
Scripture
it
is
clear
,
that
Saintship
consists
not
in
sinlessness
,
but
in
sincerity
,
for
,
for
Original
guilt
in
that
,
Job
14.4
.
Who
can
bring
a
clean
thing
out
of
an
unclean
?
Not
one
;
and
for
a
mans
endeavours
after
he
is
brought
in
to
God
,
and
is
wrestling
with
corruptions
to
have
these
purged
out
,
says
Solomon
,
Prov.
20.9
.
Who
can
say
,
I
have
made
my
heart
clean
,
I
am
pure
from
my
sin
?
Eccles.
7.20
.
There
is
not
a
just
man
upon
earth
,
that
doth
good
and
sinneth
not
;
but
as
it
is
,
Jam.
3.2
In
many
things
we
offend
all
.
Thus
ye
see
that
Saintship
doth
not
consist
in
sinlessness
,
but
in
sincerity
;
neither
doth
Saintship
consist
,
in
the
Saints
their
sins
not
deserving
condemnation
,
or
in
their
being
able
to
stand
,
though
they
have
sinned
,
but
in
their
sins
being
pardoned
;
hence
ye
will
find
them
sadly
exercised
in
wrestling
under
the
burden
of
guilt
,
upon
their
gross
out-breakings
,
as
David
,
Psal.
51.
ye
have
them
praying
for
the
pardon
of
great
iniquity
,
Psal.
25.11
.
For
thy
Names
sake
pardon
mine
iniquity
,
for
it
is
great
.
Ye
have
them
pleading
for
mercy
upon
the
account
of
innumerable
evils
compassing
them
,
and
their
iniquities
take
hold
of
them
,
and
being
more
than
the
hairs
of
their
head
,
Psal.
40.11
,
12.
And
when
they
are
delivered
from
gross
out-breakings
,
ye
have
them
with
Paul
,
Rom.
7.
groaning
under
a
body
of
sin
and
death
,
till
they
attain
to
a
song
of
thanksgiving
thorow
Jesus
;
so
that
not
only
doth
the
Text
hold
out
the
infallible
verity
of
this
truth
,
but
the
universal
verity
of
it
,
that
if
God
mark
iniquity
,
none
can
stand
.
The
5th
thing
I
gather
from
the
Text
is
,
that
the
infallible
and
universal
verity
of
this
assertion
,
that
if
God
mark
iniquity
none
can
stand
,
might
be
gathered
and
closed
with
,
if
men
were
eying
God
much
;
this
I
gather
from
the
Text
,
where
the
Psalmist
repeats
the
Name
of
God
twice
,
If
thou
,
Lord
,
shouldst
mark
iniquity
:
And
then
again
,
O
Lord
,
who
,
&c.
Wherefore
is
this
twice
repeated
in
this
assertion
?
Certainly
not
by
way
of
idle
repetition
,
condemned
Mat.
7.21
.
in
many
that
say
Lord
,
Lord
;
nor
meerly
,
because
the
Psalmist
is
affected
with
that
which
he
is
speaking
of
,
for
so
the
expression
of
affections
,
or
mens
being
affected
with
a
thing
,
is
expressed
by
a
doubled
Exclamation
,
which
may
come
in
in
the
own
place
,
when
I
speak
of
the
pardon
of
sin
;
but
here
,
it
is
to
make
this
truth
out
,
that
serious
and
frequent
repeated
thoughts
of
God
,
is
a
mean
to
give
folk
a
right
sense
of
the
desert
of
sin
:
And
to
make
out
this
,
consider
,
partly
that
when
we
seriously
think
of
God
,
we
know
that
he
is
Omniscient
,
to
find
out
that
which
is
hid
from
the
world
;
Omniscient
,
to
find
them
guilty
that
are
innocent
to
others
;
Omniscient
,
to
know
more
of
us
,
than
we
know
of
our selves
;
A
consideration
that
John
would
have
us
marking
,
1
Joh.
3.20
.
If
our
heart
condemn
us
,
God
is
greater
than
our
heart
,
and
knoweth
all
things
.
If
we
know
so
much
naughtiness
of
our selves
,
by
our selves
,
what
must
God
know
,
who
knoweth
all
things
?
And
Paul
makes
use
of
this
consideration
,
1
Cor.
4.4
.
I
know
nothing
by
my self
,
(
to
wit
in
the
administration
of
his
Office
)
yet
I
am
not
hereby
justified
,
but
he
that
judgeth
me
is
the
Lord
.
Partly
,
if
we
will
consider
what
is
imported
in
the
Names
of
God
,
here
made
use
of
by
the
Psalmist
.
We
will
find
it
further
clear
;
the
first
Name
JAH
,
is
a
diminutive
from
JEHOVAH
,
that
imports
a
Supream
Independent
Beeing
.
The
second
name
ADONAI
,
signifies
his
Dominion
and
Lordship
:
Ponder
these
well
,
and
what
a
dreadful
sight
will
it
afford
of
the
unspeakable
desert
of
sin
?
A
sinner
in
sinning
rebels
against
a
Supream
Beeing
,
from
whom
he
hath
his
beeing
.
This
is
made
a
great
aggravation
of
sin
,
to
Belteshazzar
the
greatest
Monarch
on
earth
,
Dan.
5.23
.
Thou
hast
lifted
up
thy self
against
the
Lord
of
heaven
,
the
God
in
whose
hands
thy
breath
is
;
thou
hast
renounced
thy
dependence
on
him
,
from
whom
thou
hast
thy
beeing
.
Sin
is
also
the
casting
off
of
the
Yoke
of
his
Dominion
and
Lordship
,
it
says
upon
the
matter
,
that
which
ye
have
asserted
of
wicked
men
,
Psal.
12.4
.
They
say
,
with
our
tongues
we
will
prevail
,
our
lips
are
our
own
,
who
is
Lord
over
us
?
That
's
the
Language
of
every
sinner
in
sinning
,
and
not
only
doth
the
sinner
by
sinning
cast
off
the
yoke
of
God's
Dominion
,
but
he
denys
his
Power
and
Justice
,
to
exercise
that
Dominion
to
do
him
skaith
;
therefore
when
the
Lord
would
move
men
to
fear
him
,
he
gives
an
account
of
his
Dominion
over
the
Creatures
,
and
instanceth
it
,
in
his
bounding
of
the
Sea
,
Jer.
5.22
.
Fear
ye
not
me
?
saith
the
Lord
,
will
ye
not
tremble
at
my
presence
,
which
have
placed
the
sand
for
the
bound
of
the
sea
,
by
a
perpetual
decree
,
that
it
cannot
pass
it
,
&c.
A
consideration
that
a
sinner
in
sinning
,
minds
not
,
or
he
does
defy
it
.
Thus
it
is
not
unfitly
determined
that
though
sin
be
not
infinitly
ill
in
its
kind
,
for
then
no
distinction
should
be
among
sins
,
nor
an
infinite
ill
in
its
beeing
,
for
then
all
sins
should
be
one
,
or
equal
,
and
a
finite
Creature
cannot
act
that
which
is
infinite
,
yet
safely
it
may
be
said
,
that
in
respect
of
the
person
against
whom
it
is
committed
,
it
hath
an
infinite
ill
in
it
objectively
,
as
being
against
an
infinite
Majesty
,
in
Beeing
and
Dignity
,
and
consequently
there
is
no
standing
if
he
mark
it
.
But
6ly
,
for
further
proof
of
this
assertion
,
and
for
proof
that
the
Saints
do
so
see
God
,
as
to
give
them
a
right
sense
and
sight
of
the
desert
of
sin
,
I
shall
add
this
in
the
Text
,
that
when
the
Saints
are
in
a
right
frame
,
they
are
great
Students
of
the
exceeding
sinfulness
and
hainousness
of
their
sin
;
therefore
a
Saint
sees
that
none
can
stand
before
God
,
marking
iniquity
,
because
when
a
Saint
sees
God
to
be
his
Party
,
and
is
in
a
right
frame
,
he
passes
no
sin
,
as
insignificant
or
little
,
but
he
is
an
aggravater
of
his
sin
;
and
this
I
gather
from
the
name
that
the
Psalmist
gives
sin
in
the
Text
,
If
thou
,
Lord
,
should
mark
iniquities
,
he
calls
them
not
only
many
iniquities
in
the
Plural
Number
,
(
of
which
I
shall
not
now
speak
)
but
iniquities
gross
in
their
nature
,
and
if
thou
,
Lord
,
saith
he
,
should
mark
sins
,
as
such
,
who
could
stand
?
If
I
thought
that
I
would
not
be
cut
short
by
the
time
,
I
would
here
observe
,
that
the
name
of
Iniquity
and
Transgression
,
is
frequently
given
to
sins
of
a
grosser
nature
,
not
ordinary
,
that
are
contradistinguished
to
the
ordinary
infirmities
of
the
Saints
.
To
these
sins
Deut.
32.5
.
of
which
it
may
be
said
,
They
are
not
the
spots
of
his
children
;
To
these
sins
,
of
which
David
says
,
Psal.
18.21
,
23.
I
have
not
wickedly
departed
from
my
God
,
and
I
have
kept
my self
from
mine
iniquity
:
And
of
these
sins
which
Daniel
(
9.5
)
confesseth
,
We
have
sinned
,
and
committed
iniquity
,
and
done
wickedly
,
and
have
rebelled
,
even
by
departing
from
thy
precepts
,
and
from
thy
judgments
.
But
yet
I
find
the
Saints
,
even
in
speaking
of
their
ordinary
infirmities
,
not
sparing
to
give
them
the
name
of
Iniquities
and
Transgressions
,
as
Psal.
65.3
.
Iniquities
prevail
against
me
,
O
Lord
,
as
for
our
transgressions
thou
wilt
purge
them
away
:
where
sins
get
the
name
of
iniquities
,
and
iniquities
prevailing
against
Saints
,
and
the
name
of
transgressions
,
Psal.
40.12
.
The
sins
that
were
innumerable
,
and
moe
than
the
hairs
of
David's
head
,
were
his
ordinary
failings
,
yet
they
are
said
to
compass
him
about
,
and
are
called
iniquities
that
had
taken
hold
of
him
,
so
that
he
was
not
able
to
look
up
.
And
if
it
be
enquired
upon
what
account
the
Saints
do
look
on
all
their
sins
as
iniquities
,
and
transgressions
?
I
might
observe
from
that
Psal.
32.5
.
I
said
,
I
will
confess
my
transgressions
to
the
Lord
,
and
thou
forgavest
the
iniquity
of
my
sin
.
That
every
sin
,
as
well
as
gross
sins
,
hath
an
iniquity
,
a
perversness
in
it
,
that
must
be
pardoned
;
but
ye
shall
particularly
take
notice
of
these
three
;
1.
That
the
tender
and
sensible
frame
of
Saints
,
leads
them
not
to
extenuat
,
but
to
aggravat
their
sin
,
they
dare
not
minch
their
sin
;
their
tender
frame
leads
them
to
lay
it
out
in
all
the
aggravating
circumstances
thereof
;
and
it
's
a
fruit
of
their
tenderness
so
to
do
.
And
2ly
,
A
fight
of
God
,
(
which
is
here
supponed
in
the
Psalmist
)
is
a
magnifying
Glass
,
wherein
a
Saint
will
be
made
to
see
and
look
upon
sin
,
even
the
least
sin
,
as
most
hainous
.
It
made
Job
42.6
.
to
abhor
himself
;
and
Isai.
6.5
.
to
cry
out
,
Wo
is
me
,
for
I
am
undone
,
because
I
am
a
man
of
unclean
lips
.
A
sight
of
God
will
represent
a
very
ordinary
infirmity
,
as
very
hainous
to
him
that
sees
God
.
But
3ly
,
and
lastly
,
Every
sin
,
even
the
meanest
infirmity
in
a
man
,
it
proves
an
iniquity
,
if
he
think
lightly
of
it
,
or
thinks
he
may
pass
it
lightly
,
without
running
to
the
remedy
of
pardoning
mercy
;
the
least
sin
he
is
guilty
of
,
will
on
that
account
be
an
iniquity
.
Now
having
taken
some
time
to
lay
open
this
weighty
Point
,
anent
the
desert
of
sin
,
before
you
,
That
which
I
have
said
in
Explication
of
it
to
you
,
might
easily
be
made
Practical
by
you
,
if
ye
were
attentive
,
and
applying
it
to
your selves
;
yet
for
your
help
herein
,
I
shall
add
somewhat
for
Use
.
The
general
Use
is
,
to
intreat
you
,
as
ye
love
the
eternal
happiness
of
your
souls
,
to
learn
to
say
over
this
Text
sensibly
,
with
Application
to
your selves
.
If
thou
,
Lord
,
shouldst
mark
iniquity
,
O
Lord
,
I
cannot
stand
.
It
were
a
blessed
part
of
a
very
lawful
Liturgy
,
for
a
man
once
a
day
,
to
say
this
over
,
Lord
,
if
thou
mark
iniquity
,
I
cannot
stand
.
Let
me
exhort
you
to
mind
this
more
,
to
make
it
your
daily
study
to
be
sensible
of
the
sinfulness
of
sin
,
and
of
the
dreadful
desert
of
sin
,
that
ye
be
lost
folk
in
your
own
eyes
;
this
is
a
matter
that
is
but
dallied
with
by
the
most
part
,
and
so
is
seen
on
it
.
Ye
are
such
strangers
to
the
Law
,
and
Sinai
,
that
the
Gospel
and
Sion
have
but
little
imployment
among
you
,
it
doth
not
relish
with
you
as
it
ought
;
There
are
none
that
can
say
,
But
forgivenness
is
with
thee
,
that
thou
mayest
be
feared
;
but
they
that
can
say
,
If
thou
,
Lord
,
should
mark
iniquity
,
who
can
stand
?
Pardoning
mercy
may
well
get
complements
,
it
will
be
sweet
news
to
none
else
,
but
such
as
have
seen
,
and
are
sensible
of
the
dreadful
desert
of
sin
;
nay
none
other
have
right
to
the
remedy
of
pardoning
mercy
.
And
to
help
both
good
and
bad
to
be
more
sensible
,
I
would
offer
a
five-fold
consideration
,
to
drive
home
the
truth
of
this
assertion
,
That
if
God
mark
iniquity
,
none
can
stand
.
1.
Will
thou
take
a
look
of
God
,
thy
Party
,
in
sinning
;
consider
him
in
his
Supream
Dominion
over
thee
,
to
impose
what
duty
he
pleases
,
and
that
his
will
is
the
Law
of
Righteousness
.
Consider
him
in
his
Omniscience
,
to
know
how
thou
observes
these
duties
he
enjoyns
,
and
comes
up
to
that
Law
which
is
thy
rule
,
thou
may
cheat
the
world
and
thy self
,
but
God
thou
cannot
cheat
;
will
thou
consider
him
further
in
his
Holiness
and
Purity
,
abhorring
sin
in
all
,
and
in
thee
.
O
how
loathsome
and
abominable
is
the
pollution
of
sin
to
him
,
a
holy
Lord
God
?
Which
makes
him
say
,
Isai.
1.13
.
Bring
no
more
vain
oblations
,
incense
is
an
abomination
unto
me
,
the
new
Moons
and
Sabbaths
,
the
calling
of
assemblies
I
cannot
away
with
,
it
is
iniquity
,
even
the
solemn
meeting
.
And
lastly
,
consider
God
in
his
Power
and
Justice
,
that
if
he
put
forth
his
Dominion
,
to
call
thee
to
account
,
thou
being
considered
in
thy self
,
what
will
the
issue
be
but
that
Heb.
10.31
?
It
is
a
dreadful
thing
to
fall
into
the
hands
of
the
living
God
,
where
there
is
not
a
Cautioner
to
interpose
betwixt
Justice
and
thee
;
consider
God
thus
,
if
thou
would
be
sensible
of
the
desert
of
sin
.
2.
When
thou
hast
taken
a
right
look
of
God
thy
Party
,
in
his
Supream
Dominion
,
Omniscience
,
Holiness
,
Purity
,
Power
and
Justice
,
cast
up
the
Sum
of
thy
Debt
,
which
thou
art
owing
to
this
Party
,
and
thou
wilt
be
like
that
man
,
Mat.
18.24
.
that
was
owing
ten
thousand
Talents
.
Consider
the
Law
in
its
spiritual
sense
and
meaning
,
and
thou
wilt
find
that
Paul
found
himself
guilty
upon
the
account
of
his
concupiscence
,
before
it
came
to
the
consent
of
the
will
,
and
so
art
thou
.
Consider
that
the
Law
condemns
evil
thoughts
,
unripe
and
indeliberat
motions
,
and
how
many
of
these
art
thou
guilty
of
?
Again
consider
the
Gospel
,
what
a
Mass
of
Duties
it
commands
,
or
recommends
,
upon
the
account
of
Gospel-encouragements
,
and
what
a
vast
count
or
reckoning
wilt
thou
find
over
thine
head
?
Sins
of
commission
,
and
sins
of
omission
;
sins
in
the
seed
and
root
,
and
sins
in
the
fruit
,
against
the
Law
,
against
the
Gospel
,
in
thy
particular
station
,
and
in
thy
general
Calling
.
O!
what
a
dreadful
count
will
there
be
,
if
a
man
cast
up
the
rate
of
his
duty
,
and
in
how
many
things
he
hath
offended
?
There
will
be
such
a
Count
,
that
as
Job
says
,
Chap.
9.3
.
That
if
God
contend
with
him
,
he
cannot
answer
one
of
a
thousand
.
There
is
not
one
of
a
thousand
challenges
,
that
a
righteous
man
can
put
off
,
but
he
must
say
as
David
,
Psal.
40.12
.
Innumerable
evils
compass
me
,
mine
iniquities
have
taken
hold
upon
me
,
so
that
I
cannot
look
up
,
they
are
moe
than
the
hairs
of
my
head
.
But
3ly
,
When
thou
hast
considered
thy
Party
,
and
the
Debt
which
may
be
charged
upon
thee
,
and
the
number
of
thy
sins
,
take
another
look
of
the
nature
of
them
,
and
their
aggravations
,
from
the
times
wherein
thou
hast
sinned
,
as
if
they
have
been
times
of
light
,
and
it
may
be
also
thou
hast
been
sinning
with
Zimri
and
Cozbi
,
when
the
Congregation
was
weeping
,
Num
25.
When
sad
affliction
hath
been
lying
upon
the
people
of
God
,
it
may
be
thy
sin
hath
been
against
as
clear
light
,
as
Absalom's
sin
was
,
when
he
committed
incest
with
his
fathers
concubines
,
upon
the
top
of
his
fathers
house
.
2
Sam.
16.22
.
It
may
be
when
thou
was
under
punishment
and
judgment
,
for
former
sins
,
to
deterr
thee
from
future
.
It
may
be
it
was
when
thou
was
surrounded
with
mercies
,
when
God
was
drawing
thee
with
cords
of
love
,
with
the
bonds
of
a
man
,
and
was
to
thee
as
they
that
take
off
the
yoke
from
thy
jaws
,
and
laid
meat
unto
thee
,
Hos.
11.4
.
It
may
be
thou
hast
been
a
person
much
obliged
to
God
,
who
hast
often
been
refreshed
with
pardoning
mercy
,
he
hath
spoken
peace
to
thee
,
upon
condition
thou
would
not
return
to
folly
,
and
yet
thou
hast
returned
to
it
.
It
may
be
thou
art
one
,
whose
example
hath
had
influence
to
harden
many
others
in
sin
,
&c.
I
cannot
enumerat
the
aggravations
of
sin
,
that
Professors
of
the
Gospel
have
been
,
or
are
lying
under
,
but
when
the
Account
is
casten
,
it
will
not
be
found
an
Account
of
Cyphers
,
or
insignificant
petty
Nothings
,
but
an
Account
of
iniquities
and
transgressions
,
very
hainous
and
dreadful
,
all
circumstances
being
considered
.
I
shall
(
in
the
4th
place
)
when
you
have
considered
your
Party
,
the
Sum
of
your
Debt
,
the
number
of
your
sins
in
their
nature
,
and
aggravating
circumstances
,
exhort
you
to
ponder
how
just
God
is
?
The
truth
of
his
threatnings
against
sin
,
and
the
curse
.
Think
on
that
place
,
Gal.
3.10
.
Cursed
is
every
one
that
continueth
not
in
all
things
that
are
written
in
the
book
of
the
Law
to
do
them
;
and
it
were
to
good
purpose
,
that
these
Chapters
,
Deut.
28.
and
Lev.
16.
were
more
frequently
read
and
thought
upon
.
It
were
to
good
purpose
that
we
heard
Moses
from
Mount
Sinai
thundering
oftner
,
not
to
drive
us
from
Christ
,
but
to
him
.
It
's
a
woful
trick
in
our
hearts
,
that
leads
us
to
look
over
threatnings
with
a
light
eye
.
We
would
consider
that
the
threatnings
will
be
accomplished
,
as
well
as
the
promises
,
and
the
least
farthing
of
the
sinners
debt
will
be
exacted
off
the
sinner
,
or
off
his
Cautioner
.
Thou
must
either
do
,
or
get
one
to
do
for
thee
,
and
when
thou
reads
the
threatnings
,
think
on
the
posture
wherein
thou
stands
.
And
5ly
,
That
ye
may
sensibly
say
over
this
assertion
,
If
thou
,
Lord
,
mark
iniquity
,
who
shall
stand
?
I
recommend
to
you
to
consider
the
sufferings
of
our
blessed
Lord
.
Consider
if
such
things
were
done
to
the
green
tree
,
what
will
be
done
to
the
dry
?
And
there
a
man
that
hath
any
sense
of
sin
,
will
read
the
dreadful
desert
of
sin
,
when
he
considers
that
wrath
for
sin
made
him
cry
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
And
how
his
Holy
Nature
abhorred
that
Cup
,
and
put
him
to
pray
,
that
it
might
pass
from
him
;
and
how
it
made
him
in
his
agony
sweat
drops
like
blood
,
when
thou
judges
of
the
desert
of
sin
by
that
,
thou
wilt
stand
then
,
and
more
sensibly
think
,
that
,
thou
wilt
not
be
able
to
stand
before
God
marking
iniquity
,
for
if
such
things
were
done
to
the
green
tree
,
when
his
Holy
Humane
Nature
suffered
so
much
,
being
supported
by
his
Divine
Nature
,
what
will
be
done
to
thee
,
who
art
a
dry
Tree
out
of
him
.
If
God
would
speak
home
these
things
to
your
hearts
,
ye
would
Subscribe
to
that
Verdict
Solomon
hath
,
Prov.
14.9
.
that
they
are
fools
that
make
a
mock
at
sin
,
nay
that
they
are
distracted
,
that
are
lying
under
the
guilt
of
sin
,
and
can
take
rest
in
themselves
,
till
they
see
if
a
remedy
can
be
had
,
till
they
come
to
that
which
follows
in
the
Text
,
But
there
is
forgivenness
with
thee
,
that
thou
mayest
be
feared
.
There
are
some
particular
inferences
that
I
intended
to
have
spoken
to
from
this
point
,
but
the
time
being
past
,
I
quite
them
.
Only
remember
that
which
I
have
been
upon
,
what
hath
been
spoken
to
you
of
the
dreadful
desert
of
sin
,
a
Doctrine
that
is
very
necessary
,
but
little
laid
to
heart
by
many
of
you
.
Ye
have
got
the
Gospel-knack
among
you
,
and
have
learned
to
talk
of
sin
,
and
of
making
Christ
a
refuge
against
it
.
But
I
dare
not
account
all
Gold
that
glisters
,
nor
look
upon
all
them
as
real
Converts
,
that
can
talk
in
a
Gospel-Dialect
in
Irwine
.
I
would
drive
none
of
you
from
Christ
,
if
any
of
you
find
your
need
of
a
Saviour
,
come
away
,
he
waits
to
receive
you
,
but
lay
a
solid
foundation
,
acquaint
your selves
more
with
the
sinfulness
of
sin
,
with
the
desert
of
sin
,
and
with
the
impossibility
of
standing
before
God
marking
sin
,
in
strict
Justice
,
that
ye
may
close
with
Christ
in
earnest
.
God
bless
what
ye
have
heard
for
Christ's
sake
.
SERMON
VII
.
Psal.
130.
Vers.
3.
If
thou
,
LORD
,
shouldest
mark
iniquities
,
O
LORD
,
who
shall
stand
?
4.
But
there
is
forgivenness
with
thee
:
that
thou
mayest
be
feared
.
YE
have
heard
how
the
Psalmist
in
the
1st
and
2d
Verses
,
being
wrestling
with
plunging
perplexities
,
expressed
here
under
the
name
of
deeps
,
gets
guilt
stopping
his
audience
and
success
to
wrestle
with
,
in
the
3d
and
4th
Verses
,
wherein
as
ye
have
heard
,
we
have
1.
A
sensible
confession
concerning
the
desert
of
sin
,
Verse
3.
Next
we
have
his
refuge
,
when
he
is
humbled
with
the
sense
of
that
,
and
it
is
pardoning
mercy
,
forgivenness
with
God
,
to
which
he
claims
in
the
beginning
of
the
4th
Verse
.
And
lastly
,
ye
have
the
end
for
which
God
lets
out
and
bestows
pardoning
mercy
on
sinners
,
that
he
may
be
feared
.
For
the
first
of
these
,
in
the
3d
Verse
,
I
am
near
a
close
of
what
I
purpose
to
say
upon
it
,
for
beside
the
conjunction
ye
have
heard
ought
to
be
betwixt
the
sense
of
sin
,
and
the
sense
of
trouble
,
without
which
the
sense
of
trouble
is
but
bruitish
;
and
beside
that
ye
have
heard
,
that
guilt
will
readily
meet
the
people
of
God
in
straits
,
when
they
are
made
to
cry
out
of
the
deeps
unto
God
:
Beside
these
(
I
say
)
I
insisted
the
last
day
on
that
great
Point
,
that
iniquity
marked
by
God
,
according
to
the
Covenant
of
Works
,
and
the
Rules
of
strict
Justice
,
is
that
which
no
man
is
able
to
stand
under
;
and
ye
may
remember
,
how
at
great
length
,
I
both
Explained
,
and
continued
this
truth
,
by
several
Deductions
from
the
Text
,
which
I
shall
not
now
repeat
.
I
shut
up
the
Point
with
a
general
word
of
Exhortation
,
that
sinners
that
look
for
everlasting
happiness
,
would
learn
to
say
over
this
Text
with
application
to
themselves
,
If
thou
,
Lord
,
should
mark
iniquity
,
I
cannot
stand
,
and
to
do
it
sensibly
;
for
the
fixing
of
which
,
and
bearing
of
it
home
,
ye
may
remember
,
what
Considerations
were
laid
before
you
,
as
Considerations
concerning
God
your
Party
,
Considerations
concerning
the
number
of
your
sins
and
guilt
;
It
's
called
iniquities
in
the
Plural
Number
,
Considerations
concerning
the
nature
and
aggravations
of
your
guilt
,
upon
which
account
also
,
it
's
called
Iniquities
;
Considerations
also
of
the
just
threatnings
of
God
,
and
of
the
infallible
execution
of
them
upon
the
sinner
,
or
his
Surety
;
Considerations
concerning
the
sufferings
of
Jesus
Christ
,
a
Glass
wherein
the
desert
of
sin
must
be
seen
.
Now
before
I
come
to
the
next
Verse
,
I
shall
mark
three
or
four
particular
inferences
.
And
,
1.
Ye
have
here
a
clear
discovery
,
that
there
is
no
Justification
by
Works
,
that
a
man
by
his
Works
cannot
think
of
standing
before
God
;
Justification
by
Works
,
is
that
only
,
which
we
know
by
the
Light
of
Nature
,
and
that
first
Covenant
made
with
mankind
in
Adam
,
and
therefore
every
man
hath
a
natural
propension
to
do
his
own
turn
that
way
;
The
Jews
being
ignorant
of
the
righteousness
of
God
,
and
going
about
to
establish
their
own
righteousness
,
did
not
submit
unto
the
righteousness
of
God
,
Rom.
10.3
.
Ignorant
persons
think
to
please
God
with
their
Repentance
,
and
the
mending
of
their
faults
,
and
doing
better
:
Papists
plead
with
an
open
mouth
for
Justification
by
Works
;
some
Mungrel
Protestants
would
mumble
out
somewhat
that
way
;
but
ye
are
to
consider
,
that
the
Covenant
requires
that
which
is
now
impossible
,
even
perfect
holiness
,
and
that
Covenant
being
once
broken
,
is
everlastingly
broken
;
and
for
any
Evangelical
Paction
the
Text
leads
us
to
,
there
is
no
Medium
betwixt
God's
marking
iniqiuity
,
and
forgiving
iniquity
,
a
man
must
either
stand
to
his
hazard
of
God's
sitting
down
on
his
Tribunal
,
and
marking
his
iniquities
,
to
punish
them
;
or
he
must
lay
aside
all
thoughts
of
complementing
with
God
in
this
matter
,
or
of
patching
up
a
business
of
Grace
and
good
Works
in
his
Justification
before
him
,
they
that
study
the
first
part
of
the
Text
well
,
that
if
God
mark
iniquity
none
can
stand
,
they
will
easily
be
put
from
that
conceit
of
Justification
by
Works
,
and
plead
forgivenness
.
And
therefore
2
,
I
would
have
sinners
considering
,
that
there
is
no
standing
under
guilt
,
except
Christ
be
fled
unto
for
refuge
;
if
ye
have
not
taken
Sanctuary
in
Atheism
,
that
ye
look
upon
all
that
is
said
in
this
Preached
Gospel
as
cunningly
devised
Fables
,
will
you
but
look
to
it
,
and
think
with
your selves
,
what
will
you
do
in
the
day
of
Visitation
,
and
in
the
day
of
Wrath
?
when
the
just
threatnings
of
God
shall
be
execute
against
sin
,
and
all
sinners
that
are
out
of
Christ
;
when
many
will
be
ready
to
cry
out
for
Hills
and
Mountains
to
fall
upon
them
,
and
hide
them
from
the
wrath
of
the
Lamb.
O!
consider
it
,
if
ye
can
be
perswaded
to
be
in
earnest
about
your
souls
,
what
ye
think
to
do
in
the
day
of
Gods
wrath
for
sin
.
In
that
day
wherein
the
sensless
sinners
that
made
a
sport
of
sin
,
will
be
made
to
sing
that
doleful
Note
,
Lam.
5.16
.
The
Crown
is
fallen
from
our
head
,
wo
unto
us
,
for
we
have
sinned
.
Then
ye
will
find
it
desperate
folly
and
madness
that
ye
went
on
in
sin
,
and
fled
not
in
time
from
the
wrath
to
come
.
Ponder
that
Parable
Luk.
16.24
.
(
which
is
not
to
be
stretched
beyond
the
principal
scope
,
as
if
there
were
charity
for
others
in
Hell
,
)
and
ye
will
find
what
a
dreadful
Bargain
sin
is
,
when
a
drop
of
cold
Water
to
cool
the
Tongue
,
would
be
an
ease
to
the
Drunkard
in
torment
,
and
he
cannot
have
it
,
when
his
warning
of
others
is
a
witness
against
himself
,
that
he
was
a
desperat
man
,
that
run
such
a
hazard
,
that
is
now
past
remedy
:
Think
I
say
,
on
these
things
,
if
ye
look
not
on
this
Word
as
Fables
.
But
3.
If
none
can
stand
before
God's
marking
iniquity
,
then
the
sense
of
guilt
should
make
us
justifie
God
in
all
the
troubles
that
come
upon
his
People
,
when
we
consider
,
that
the
Lord
may
for
sin
,
not
only
,
as
in
a
solemn
day
,
call
our
terrors
round
about
,
as
the
word
is
,
Lament.
2.22
.
But
may
everlastingly
condemn
us
in
hell
;
how
dare
a
sinner
murmur
under
lesser
calamities
or
troubles
?
The
language
of
a
man
sensible
of
the
desert
of
sin
,
is
,
that
which
ye
have
,
Ezra
9
,
13.
[
Thou
our
God
hast
punished
us
less
than
our
iniquities
deserve
;
]
and
that
,
Lam.
3.22
.
[
It
is
of
the
Lords
mercies
that
we
are
not
consumed
,
because
his
compassions
fail
not
.
]
A
man
that
is
sensible
of
sin
and
of
the
desert
of
it
,
ye
will
not
find
him
a
murmurer
against
any
cross
inflicted
,
but
a
wonderer
at
the
moderation
,
that
shines
in
the
sharpest
tryals
.
Therefore
,
(
as
I
said
upon
the
first
head
)
the
sense
of
trouble
,
without
the
sense
of
sin
,
is
ill
company
,
and
will
breed
many
distempers
,
which
the
sense
of
sin
,
joyned
with
the
sense
of
trouble
,
will
bear
down
and
prevent
.
And
,
4.
If
even
the
most
godly
man
,
be
thus
lyable
to
punishment
,
(
for
who
can
stand
,
if
God
mark
iniquity
,
)
and
even
for
his
ordinary
failings
,
consider
,
what
is
the
godly
mans
case
,
when
he
falleth
in
grosser
out-breakings
.
If
when
thou
looks
upon
thy
dayly
escapes
through
ignorance
,
rashness
,
precipitancy
,
short-coming
in
duty
,
thou
art
made
to
lament
,
and
say
,
(
Lord
,
I
cannot
stand
before
thee
,
if
thou
,
Lord
,
mark
iniquity
;
)
how
may
the
lamentation
be
hightned
,
when
thou
falls
in
grosse
sins
and
spots
,
and
by
them
causes
the
enemy
to
blasphem
;
and
the
truth
is
,
were
folk
more
frequent
in
laying
to
heart
their
ordinary
escapes
and
infirmities
,
it
would
be
a
mean
to
caution
them
against
out-breakings
in
grosser
debordings
,
but
when
these
are
not
laid
to
heart
,
and
mourned
for
,
it
provokes
God
to
write
it
with
some
vile
blemish
;
and
I
shal
add
,
if
the
Lord
mark
iniquity
,
and
a
godly
man
cannot
stand
,
what
shall
become
of
a
wicked
man
,
who
hath
no
interest
in
Christ
?
if
a
David
(
suppose
he
hath
been
the
penman
of
this
Psalm
)
be
trembling
and
sinking
under
the
Burden
of
iniquities
,
what
a
posture
should
monsters
for
prophanity
,
who
declare
their
sin
as
Sodom
be
in
?
I
confess
they
are
not
troubled
with
sin
,
because
they
forget
that
they
have
immortal
Souls
,
but
their
trouble
is
coming
.
They
see
godly
men
plunged
and
perplexed
,
under
apprehensions
of
wrath
,
when
they
are
free
of
grosse
out-breakings
;
and
they
are
not
affected
with
all
their
impieties
,
but
O!
what
a
witnes
is
that
against
them
,
who
walk
as
monsters
among
men
,
and
are
never
troubled
?
ponder
that
word
,
1
Pet.
4.17.18
.
[
The
time
is
come
,
that
judgment
must
begin
at
the
house
of
God
;
and
if
it
begin
at
us
,
what
shall
become
of
them
,
that
obey
not
the
Gospel
of
God
?
and
if
the
righteous
scarcely
be
saved
,
where
shall
the
sinner
and
ungodly
appear
?
]
If
godly
men
dare
not
think
of
standing
before
God
,
marking
iniquity
,
how
can
these
monsters
for
prophanity
,
and
ungodliness
,
think
to
look
God
in
the
face
,
marking
their
iniquities
?
But
now
,
I
proceed
to
the
second
General
in
the
Text
,
and
that
is
the
refuge
to
which
the
Psalmist
betakes
himself
,
when
he
is
thus
humbled
,
and
abased
under
the
sense
of
the
dreadful
deserts
of
sin
,
[
But
there
is
forgivness
with
thee
.
That
is
,
thou
hast
declared
thy self
to
be
a
pardoner
of
sin
on
gospel-terms
,
and
this
forgivenness
is
with
thee
,
that
is
,
it
's
thy
peculiar
right
,
in
opposition
to
all
pretenders
.
None
have
a
right
to
pardon
but
thou
,
and
it
's
thy
right
,
when
the
Law
,
and
our
own
Consciences
do
condemn
us
,
to
stepin
and
forgive
;
and
therefore
though
upon
account
of
the
Covenant
of
Works
,
I
cannot
think
of
standing
before
thee
.
I
betake
my self
to
the
refuge
,
that
forgiveness
is
with
thee
.
There
is
a
General
Word
that
I
might
here
mark
,
that
is
,
That
there
is
a
remedy
in
God
for
all
difficulties
.
under
which
the
Saints
are
humbled
,
and
abased
as
insuperable
,
for
when
in
the
3.
verse
,
he
hath
said
,
[
If
thou
,
Lord
,
should
mark
iniquities
,
who
can
stand
?
There
is
a
But
,
a
reserve
,
an
exception
added
,
Forgivenness
is
with
thee
,
There
is
indeed
a
hopeless
case
,
but
here
is
a
remedy
for
it
in
God
;
so
that
there
is
no
case
(
how
hopeless
soever
it
be
)
that
is
desperat
,
if
folks
go
to
God
with
it
.
But
this
I
leave
,
and
pitch
upon
the
main
point
in
the
Text
,
That
there
is
pardoning
mercy
in
God
for
sin
,
and
this
is
the
only
refuge
to
a
sensible
sinner
oppressed
with
sin
and
guilt
.
It
's
here
the
Psalmist's
only
refuge
and
ease
,
when
he
cannot
think
of
standing
before
God
marking
iniquity
.
It
's
Job's
only
refuge
,
Chap.
7.20
,
21.
[
I
have
sinned
,
what
shall
I
do
unto
thee
?
O
thou
preserver
of
men
!
Thou
may
set
me
as
a
mark
against
thee
,
and
make
me
a
burden
to
my self
,
but
all
that
will
not
make
thee
reparation
.
Why
dost
thou
not
pardon
my
transgression
,
and
take
away
mine
iniquity
?
and
it
's
the
happiness
of
fallen
Man
,
not
that
he
is
sinless
,
or
able
to
satisfie
Justice
for
his
sin
,
but
that
he
is
a
pardoned
man
,
Psal.
32.1.2
.
&c.
[
Blessed
is
the
man
whose
transgression
is
forgiven
,
whose
sin
is
pardoned
,
blessed
is
the
man
to
whom
the
Lord
imputeth
not
iniquity
.
]
This
we
would
not
need
to
insist
on
,
to
prove
it
,
if
souls
were
in
the
Psalmists
posture
here
,
if
souls
knew
what
it
were
to
be
under
the
burden
of
the
debt
of
Sin
,
there
would
be
no
happiness
to
that
,
to
have
sin
pardoned
,
God
would
be
to
them
a
matchless
God
upon
this
account
,
Mic.
7.18
.
[
Who
is
a
God
like
unto
thee
,
that
pardoneth
iniquity
,
and
passeth
by
the
transgression
of
the
remnant
of
his
heritage
?
]
he
would
be
a
matchless
God
upon
the
account
of
his
pardoning
iniquity
,
whatever
other
proof
of
Love
he
should
give
,
or
withhold
.
Now
because
this
is
a
most
important
,
and
weighty
Gospel
point
of
Truth
,
The
pardoning
of
Sin
,
and
I
know
not
,
when
I
may
fall
upon
it
in
a
Catechetical
way
,
I
purpose
to
quite
my
ordinary
way
,
and
to
insist
upon
this
head
,
The
pardon
of
●in
,
which
would
give
me
occasion
to
speak
to
several
things
,
for
information
of
judgment
,
and
to
set
you
to
your
duty
,
I
shall
reduce
what
I
intend
to
say
on
it
,
to
these
Heads
.
-
1.
What
is
Pardoned
?
-
2.
Who
they
are
that
are
Pardoned
?
-
3.
What
the
nature
of
this
Pardon
is
?
-
4.
When
Pardon
passes
in
favours
of
the
Sinner
whether
it
be
irrevocable
?
-
5.
What
is
the
right
method
of
the
Application
of
Pardoning
Mercy
?
which
will
lead
me
to
the
last
thing
in
the
Text
,
That
forgiveness
is
with
God
,
that
He
may
be
feared
.
These
and
the
like
,
through
the
determination
of
the
Scriptures
,
may
be
of
special
use
to
you
.
1.
What
is
it
that
God
doth
pardon
?
it
is
sin
or
iniquity
,
so
the
former
verse
,
and
this
collated
holds
forth
.
It
's
the
iniquities
under
which
he
is
groaning
in
the
former
verse
,
for
which
there
is
forgiveness
with
God
in
this
verse
,
so
in
that
forcited
place
,
Mic.
7
,
18.
He
pardons
iniquity
,
and
passeth
by
the
transgression
of
the
remnant
of
his
heritage
,
and
Psal.
52.1
,
2.
It
's
sin
,
iniquity
,
transgression
,
that
is
pardoned
,
covered
,
not
imputed
,
to
intimat
that
sin
,
under
whatever
name
it
be
expressed
,
is
that
which
God
pardons
.
Now
to
prosecute
this
,
I
shall
not
fall
upon
many
descriptions
of
sin
,
and
its
nature
,
it
shall
suffice
us
to
know
,
that
sin
is
the
transgression
of
the
Law
,
and
that
of
the
Law
of
God
,
neither
the
crossing
of
folks
humors
,
will
make
a
man
a
sinner
,
James
4.11
,
12.
(
There
are
a
number
of
rigid
Censurers
,
that
would
make
their
Will
a
Law
to
all
,
or
have
all
to
walk
by
their
rash
Judgment
,
whereas
there
is
but
one
Law-giver
,
who
is
able
to
save
and
destroy
)
neither
will
the
Commands
of
men
,
oblidging
them
in
Law
,
conclude
men
to
be
sinners
,
unless
there
be
a
superiour
Command
of
God
,
oblidging
them
to
give
obedience
to
these
Commands
of
men
,
but
waving
that
,
to
the
end
I
may
resume
,
and
follow
forth
something
to
your
Edification
,
I
shall
briefly
speak
to
these
four
,
-
1.
That
all
men
have
sin
to
be
pardoned
?
-
2.
That
sin
is
a
Crime
,
and
a
Debt
,
that
needs
a
pardon
,
a
burden
that
a
man
will
not
willingly
ly
under
,
if
he
look
right
on
it
,
nor
be
at
rest
till
he
get
it
off
.
-
3.
That
Sin
being
a
Debt
that
needs
pardon
,
and
a
burden
too
heavy
for
any
,
the
unpardoned
man
looks
upon
himself
,
(
if
in
his
right
wits
)
in
a
doleful
plight
,
till
he
be
pardoned
.
And
-
4.
That
it
is
the
chiefest
of
good
news
,
to
a
Man
sensible
of
the
Debt
of
Sin
,
that
God
is
a
pardoner
of
Sin
.
For
the
first
of
these
,
all
have
sinned
,
or
done
that
which
needs
a
pardon
,
I
shal
not
need
to
repeat
what
I
spoke
the
last
day
upon
this
,
when
I
cleared
the
universality
of
that
assertion
,
That
if
God
mark
iniquity
,
none
can
stand
before
him
v.
3.
I
shall
only
add
two
Scripturall
Confirmations
this
day
.
One
is
,
that
,
1
John
1.8
.
Where
the
Apostle
writing
to
the
godly
,
says
,
as
to
Original
Sin
,
[
if
we
say
we
have
not
sin
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
;
]
and
another
Confirmation
,
when
as
to
actual
sin
,
he
says
,
[
v.
10.
If
we
say
,
that
we
have
not
sinned
,
we
make
God
a
liar
,
and
his
word
is
not
in
us
.
And
another
Confirmation
ye
shall
take
from
the
Patern
of
Prayer
,
Mat.
6.12
.
Where
these
who
are
allowed
to
call
God
Father
,
even
the
godly
are
required
to
pray
dayly
,
(
forgive
us
our
debts
,
as
we
forgive
our
debtors
;
or
as
Luk.
11.4
.
hath
it
.
[
Forgive
us
our
sins
.
]
I
shall
say
no
more
of
this
,
but
briefly
mind
you
of
these
four
.
1.
It
serves
to
refute
the
perfectists
,
that
pretend
to
sinlesness
.
It
was
the
damnable
error
of
the
Pelagians
,
that
they
affirmed
,
that
as
we
have
no
guilt
by
Adam's
sin
,
so
Men
might
live
without
sin
,
not
only
sine
crimine
,
without
any
gross
scandalous
out-breakings
,
(
as
we
confess
some
sins
,
or
some
way
of
committing
sin
,
are
not
incident
to
the
People
of
God
,
1
John
3.9
.
)
But
they
assert
,
that
men
may
live
sine
peccato
,
without
any
sin
at
all
;
And
when
they
are
urged
with
that
Petition
enjoyned
in
the
Lords
Prayer
,
where
we
are
bidden
pray
for
the
daily
forgivenness
of
sin
;
They
Answer
.
That
men
should
say
that
Petition
humiliter
,
but
not
veraciter
,
humbly
,
but
not
truly
,
and
in
sincerity
;
which
is
both
an
imputation
on
the
Majesty
of
God
,
and
a
refutation
of
their
error
.
An
imputation
on
the
Majesty
of
God
,
as
if
he
did
require
,
that
men
should
lye
under
pretence
of
humility
,
and
a
refutation
of
their
own
error
:
for
if
they
should
lye
and
pray
hypocritically
,
and
not
sincerely
,
they
prove
themselves
,
to
be
sinners
,
and
not
perfect
,
as
they
pretend
.
2.
We
might
here
put
Papists
to
mind
,
what
they
say
,
when
they
plead
for
the
sinlesness
of
the
blessed
Virgin
Mary
,
though
in
this
they
do
not
agree
among
themselves
:
The
Franciscans
and
Jesuits
,
they
assert
,
that
she
was
conceived
Immaculat
:
others
,
as
the
Dominicans
,
assert
,
that
she
was
conceived
in
sin
,
but
she
was
immediatly
cleansed
from
it
;
but
both
of
them
agree
,
that
she
lived
without
actual
sin
.
We
are
for
to
declare
her
blessed
above
all
Women
,
and
highly
favoured
of
the
Lord
,
but
we
dare
not
contradict
Scripture
,
which
concludes
all
under
sin
,
Rom.
3.23
.
Nor
her
own
confession
,
Luke
1.47
.
Where
she
owns
God
as
her
Saviour
,
which
imports
her
acknowledging
that
she
was
a
sinner
;
nor
yet
contradict
our
blessed
Lord
,
his
taxing
of
her
as
Culpable
,
John
2.4
.
When
she
would
enjoyn
him
by
her
Motherly
Authority
,
to
work
a
miracle
,
Woman
(
saith
he
)
what
have
I
to
do
with
thee
?
mine
hour
is
not
yet
come
,
he
owns
her
as
a
Woman
,
not
as
his
Mother
,
in
the
Acts
of
his
Mediatory
Office
;
and
reflects
upon
her
as
one
culpable
,
that
would
require
of
him
to
work
a
miracle
.
But
3.
I
would
from
this
recommend
to
all
of
you
to
grow
in
acquaintance
with
your
pollutions
,
sinfulness
,
infirmities
,
and
manifold
dayly
failings
.
And
for
this
,
alas
!
we
need
not
light
Candles
,
there
is
not
need
of
any
secret
search
,
as
the
Word
is
,
Jer.
2
,
34.
The
skirts
of
our
Garments
tell
what
we
are
,
to
us
may
be
applyed
that
Word
,
Isaiah
3.9
.
The
shew
of
their
countenance
doth
witness
against
them
,
and
they
declare
their
sin
as
Sodom
,
they
hide
it
not
,
wo
unto
their
souls
,
for
they
have
rewarded
evil
unto
themselves
.
But
were
we
as
spotless
as
Paul
,
it
is
our
duty
to
be
exercised
with
the
root
of
sin
,
with
the
Body
of
Sin
and
Death
,
with
that
Law
which
is
in
our
Members
,
rebelling
against
the
Law
of
the
mind
,
with
that
will
that
is
present
with
us
,
when
we
delight
to
do
good
,
after
the
Inner-man
,
Rom.
7.
Ye
would
drive
this
trade
,
and
mourn
for
your
secret
sins
,
lest
God
be
provoked
to
give
you
up
to
scandalous
out-breakings
,
which
the
world
will
read
,
when
ye
are
not
exercised
with
secret
sins
,
ye
provoked
God
to
give
you
other
work
a
do
,
litle
to
your
advantage
.
Learn
to
be
at
that
work
,
which
the
people
are
at
,
Isaiah
59.12
.
Our
transgressions
(
say
they
)
are
multiplyed
before
thee
,
and
our
sins
testifie
against
us
,
for
our
transgressions
are
with
us
,
and
as
for
our
iniquities
we
know
them
;
And
at
that
trade
,
David
was
at
,
Psal.
40.12
.
While
he
saith
,
Innumerable
evils
have
compassed
me
about
,
mine
iniquities
have
taken
hold
upon
me
,
so
that
I
am
not
able
to
look
up
,
They
are
mo
than
the
hairs
of
my
head
,
therefore
my
heart
faileth
me
.
Estrangement
from
our
sinfulness
is
an
impediment
to
our
humility
,
all
the
crosses
in
the
world
will
not
humble
,
or
bring
a
man
so
low
,
as
acquaintance
with
his
own
pollutions
,
and
sinfulness
of
his
nature
;
Estrangement
from
sinfulness
,
is
a
great
obstruction
to
repentance
,
he
cannot
be
a
penitent
,
that
is
not
a
dayly
student
of
his
own
failings
,
and
infirmities
,
and
estrangement
of
our
sinfulness
is
an
impediment
to
pardon
;
for
sin
must
be
taken
with
,
and
confessed
,
before
we
can
expect
pardon
,
and
that
cannot
be
while
we
live
estranged
from
it
:
Thus
you
see
the
losses
that
follows
the
neglect
of
acquainting
our selves
with
the
sinfulness
of
sin
,
our
dayly
pollutions
and
infirmities
.
But
the
4.
and
last
Word
I
shall
give
you
from
this
,
(
and
I
shall
go
no
further
for
the
time
)
shall
be
this
,
that
the
consideration
of
the
universal
sinfulness
of
all
mankind
,
should
excite
folk
much
to
commend
God
;
it
commends
God
,
as
upon
many
accounts
,
so
particularly
upon
these
two
,
one
is
,
that
he
spares
the
World
dayly
,
though
there
be
so
much
sin
both
of
Saints
and
others
abounding
in
it
,
who
would
fit
with
so
many
wrongs
as
God
gets
every
day
,
and
yet
he
destroyes
us
not
,
how
often
might
he
say
,
as
he
said
to
Moses
of
Israel
,
Exod.
32.10
.
Let
me
alone
,
that
my
wrath
may
wax
bot
against
them
,
and
that
I
may
consume
them
,
that
I
may
sweep
them
away
from
off
the
earth
;
and
yet
he
doth
it
not
,
how
often
might
he
do
with
us
in
this
World
,
as
he
did
with
Sodom
,
and
the
old
World
,
and
yet
he
bears
with
us
.
How
often
might
he
make
the
visible
Church
a
terror
to
it self
,
and
all
the
World
?
and
how
often
might
he
make
the
Saints
a
burden
to
themselves
,
and
yet
great
is
his
goodness
,
that
he
spares
a
sinful
World
,
and
sinners
in
it
.
And
upon
another
account
it
commends
God
,
and
that
is
,
that
he
lets
not
the
sinfulness
of
his
People
make
void
their
interest
in
him
,
but
notwithstanding
their
sinfulness
,
allows
them
to
call
him
Father
;
That
though
they
be
dayly
,
by
their
repeated
provocations
,
iniquities
and
transgressions
,
drawing
Rods
forth
from
his
hand
,
yet
that
doth
not
make
void
the
Covenant
.
Psal.
89.32
,
33.
[
That
he
will
visit
their
transgressions
with
the
rod
,
and
their
iniquities
with
stripes
,
nevertheless
his
loving
kindness
will
he
not
utterly
take
from
them
,
nor
suffer
his
faithfulness
to
fail
.
]
O!
but
the
study
of
our
sinfulness
would
make
dayly
a
new
wonder
to
us
,
it
would
not
be
common
news
,
[
but
a
faithful
saying
,
and
worthy
of
all
acceptation
,
That
Christ
came
into
the
world
to
save
sinners
,
1
Tim.
1.15
.
And
as
we
grow
in
the
study
of
our
sinfulness
,
the
sweeter
should
these
Truths
that
holds
out
the
remedy
of
sin
grow
and
continue
.
SERMON
VIII
.
Psalm
130.
Verse
4.
But
there
is
forgivenness
with
thee
,
that
thou
mayest
be
feared
.
AFter
that
I
had
spoken
to
this
godly
man
his
humbling
sense
,
and
fight
of
the
desert
of
Sin
,
in
the
third
verse
.
I
have
begun
to
speak
to
this
remedy
of
pardoning
mercy
with
God
,
upon
which
he
layeth
hold
;
and
I
took
up
the
words
in
that
General
Note
,
That
there
is
pardoning
mercy
in
God
for
Sin
,
and
that
is
the
only
refuge
for
sinners
,
sensible
of
the
burden
of
sin
,
and
of
the
desert
of
sin
;
and
told
you
,
that
I
have
a
purpose
,
(
if
the
Lord
will
)
to
prosecute
this
Point
,
in
the
resolution
of
several
Questions
,
which
yet
may
be
reduced
to
a
few
General
Heads
,
Which
were
hinted
at
.
That
which
now
I
am
upon
is
,
the
consideration
of
that
that
is
pardoned
,
Sin
,
Iniquity
,
or
Transgression
,
where
I
spoke
to
one
particular
;
that
all
Mankind
have
sinned
,
and
done
that
which
will
need
a
pardon
.
They
have
iniquities
,
even
the
most
godly
which
makes
them
,
when
they
are
sensible
of
them
,
to
look
upon
it
as
good
news
to
hear
of
pardon
,
That
which
I
further
proposed
to
be
spoken
to
,
was
,
1.
That
,
as
all
have
sinned
,
so
sin
is
a
crime
,
a
debt
,
a
burden
,
that
men
stand
in
need
to
rid
their
hands
of
.
2.
That
sin
is
a
debt
that
man
cannot
satisfie
,
but
must
have
it
done
away
by
Remission
,
it
must
consequently
follow
,
That
the
unpardoned
Man
is
in
a
woful
plight
.
And
3.
That
if
this
be
a
Debt
,
that
can
only
be
done
away
by
Pardon
,
then
to
a
sensible
man
,
this
will
be
the
chiefest
of
good
news
,
That
there
is
forgivenness
with
God
.
As
to
the
First
of
these
,
and
the
Second
in
Order
,
proposed
to
be
spoken
to
on
this
Branch
,
when
it
is
granted
,
that
all
have
sinned
,
the
stupid
and
carless
will
look
lightly
upon
it
,
wherefore
it
is
to
be
considered
in
the
next
place
,
what
sin
is
to
the
right
discerner
,
it
's
a
crime
,
which
,
since
he
cannot
expiat
,
hath
need
of
pardon
;
It
's
a
debt
,
which
,
since
he
cannot
satisfie
,
hath
need
of
forgivenness
.
This
imports
,
that
to
be
lying
under
the
burden
of
sin
,
is
no
light
matter
,
to
a
man
that
knows
his
case
through
sin
.
I
shall
take
notice
of
the
Notion
,
under
which
sin
is
expressed
,
Luk.
11.4
.
with
Matth.
6.12
.
Where
sin
is
called
our
Debt
,
I
shal
no
insist
here
to
clear
,
that
every
mans
sin
is
his
own
Debt
,
contracted
by
himself
,
in
his
own
Person
,
or
in
the
common
Root
Adam
;
and
that
he
hath
not
others
to
blame
for
it
,
Though
as
Adam
did
lay
over
his
sin
on
the
Woman
,
which
God
gave
him
,
so
is
every
one
ready
to
do
,
yet
when
God
and
the
Sinner
reckons
,
he
will
find
,
that
he
must
reckon
for
his
Sin
,
by
himself
,
or
by
a
Surety
;
but
waving
that
,
that
sin
is
called
a
Debt
,
it
is
not
to
be
understood
,
that
Man
is
oblidged
to
sin
,
for
Obedience
is
that
which
is
required
,
and
which
we
are
oblidged
to
pay
to
God
,
but
what
is
imported
in
this
metaphor
,
I
shall
lay
open
before
you
in
these
four
.
1.
A
man
that
is
adebted
,
and
not
fulfilling
his
Bond
,
is
lyable
to
the
Law
,
so
the
Law
of
God
is
an
hand-writting
against
sinful
man
,
oblidging
him
,
either
to
do
his
Duty
,
or
to
satisfie
Justice
for
his
Fault
,
or
if
he
cannot
do
that
,
and
there
be
no
other
remedy
,
to
undergo
everlasting
punishment
in
hell
.
2.
The
Debt
is
heightned
by
this
,
that
all
the
means
offered
to
Man
,
of
directions
,
threatnings
,
promises
,
opportunities
,
power
,
and
abilitie
,
to
do
good
in
the
time
,
and
station
,
he
lives
in
,
Gifts
,
and
qualifications
for
that
end
,
and
Talents
,
for
the
not
improvement
of
which
,
he
becomes
Debtor
to
God
,
and
his
sin
is
hightned
thereby
.
3.
As
sin
resembleth
a
Debt
,
so
it
is
a
Debt
above
all
other
debts
,
a
man
under
the
debt
of
Sin
,
is
in
a
more
dreadful
plight
,
than
any
under
other
debt
;
he
may
be
able
to
pay
it
,
and
though
he
be
broken
,
he
may
come
up
again
;
But
a
man
under
the
debt
of
sin
,
can
never
pay
;
again
a
man
under
debt
,
if
he
cannot
pay
,
he
can
shift
his
Creditor
;
But
for
a
man
under
the
debt
of
sin
,
there
is
no
shifting
of
God
his
Creditor
,
Psal.
139.
Whither
shall
he
go
from
his
spirit
?
Or
whither
shall
he
flee
●rom
his
presence
!
Again
,
though
a
man
be
under
debt
,
and
not
able
to
shift
his
Creditor
,
yet
his
Creditor
is
not
always
in
a
readiness
to
attach
him
,
though
he
be
in
his
view
,
because
he
is
not
in
a
legal
capacity
to
reach
him
;
But
we
are
in
God's
reverence
every
moment
.
Again
,
other
Debt
reaches
the
Body
only
,
this
Debt
of
Sin
reaches
the
Soul
also
.
And
to
add
no
more
,
other
Debt
may
reach
a
man
with
inconveniences
in
his
Life
,
but
when
he
is
dead
his
Debt
is
payed
.
But
the
punishment
of
this
Debt
reaches
a
man
chiefly
after
this
Life
:
all
these
clear
,
that
Sin
is
a
Debt
above
all
other
Debts
.
And
I
shall
add
4.
That
Sin
may
well
be
compared
to
a
Debt
on
this
account
,
that
Sinners
while
they
fall
upon
a
right
method
of
seeking
pardon
,
they
much
resemble
an
ill
Debtor
;
an
ill
debtor
desires
not
to
hear
of
his
accounts
,
far
less
to
sit
down
and
cast
them
up
;
so
it
is
with
these
ill
Debtors
,
they
put
the
ill
day
far
away
.
They
cannot
hear
of
a
day
of
compt
and
reckoning
,
nor
to
sit
down
and
examine
what
they
are
owing
,
and
what
is
it
that
engadges
a
Man
,
either
to
essay
to
be
an
Athiest
,
(
I
say
essay
to
be
one
,
for
he
will
never
be
one
in
earnest
)
or
turn
Voluptuous
,
and
drown
himself
in
sensual
pleasures
,
but
to
hold
down
the
eye
of
his
Conscience
,
that
would
call
him
to
compt
and
reckon
.
Again
,
when
an
ill
Debtor
is
brought
to
think
upon
his
accounts
;
how
ashamed
and
afraid
may
he
be
,
not
knowing
when
he
shall
be
seised
upon
,
turned
out
of
all
he
hath
,
and
put
in
Prison
.
And
though
impenitent
sinners
will
not
let
it
light
,
that
they
have
any
fears
,
yet
their
Consciences
can
bear
them
Witness
to
many
over-castings
of
heart
,
upon
apprehension
of
what
may
be
the
close
of
their
Course
.
Again
ill
Debtors
are
full
of
dilators
,
shifts
,
and
delayes
,
they
will
promise
fair
,
but
will
not
perform
;
and
so
it
is
with
sinners
,
that
are
not
thinking
on
Repentance
,
in
order
to
Pardon
.
They
will
take
fair
in
hand
,
many
have
that
much
good
Nature
,
Civility
,
or
Policy
to
take
with
a
reproof
,
and
say
,
they
will
mend
,
and
repent
,
they
will
cast
off
the
course
they
are
in
,
and
do
better
,
but
all
these
are
dilators
,
to
give
the
Creditor
fair
weather
,
without
satisfaction
.
And
further
,
to
add
no
more
,
an
ill
Debitor
loves
not
his
Creditor
,
yea
often
hates
him
;
and
though
impenitent
sinners
dare
not
say
,
they
do
not
love
God
,
yet
what
spightful
and
hateful
thoughts
do
often
rise
up
in
their
hearts
against
God
?
Why
?
they
cannot
get
this
done
,
and
that
done
,
but
they
must
be
accounted
sinners
,
and
cited
to
appear
before
the
Judgment
Seat
of
God
,
to
undergo
a
sentence
of
punishment
,
and
is
that
good
thus
to
repay
him
so
,
because
he
craveth
this
Debt
?
All
these
Resemblances
,
contribute
to
make
it
out
,
that
man
is
a
Debtor
,
and
sin
is
a
debt
,
that
he
cannot
satisfie
.
Are
they
not
fools
then
,
that
make
a
sport
at
Sin
?
(
as
Solomon
says
,
Prov.
14.9
.
)
Fools
make
a
mock
at
sin
;
but
they
would
sport
at
leasure
,
if
they
considered
what
a
debt
this
debt
of
sin
is
.
Men
in
their
right
wits
,
have
so
smarted
under
it
,
and
the
consequences
of
it
,
that
their
hearts
have
been
smitten
,
and
withered
as
grass
,
and
they
have
forgotten
to
eat
their
bread
.
Psal.
102.4
.
They
have
had
no
soundness
in
their
flesh
,
because
of
Gods
anger
,
nor
rest
in
their
bones
,
because
of
their
sins
.
Their
iniquities
have
been
a
burden
too
heavy
for
them
,
their
wounds
have
stinked
,
and
been
corrupt
because
of
their
foolishness
.
Psal.
38.3
,
&c.
And
where
art
thou
that
art
lying
under
that
Debt
,
and
never
thinks
of
putting
it
off
?
Certainly
thou
must
be
under
a
distraction
.
And
this
leads
me
to
the
third
Thing
in
Order
,
that
I
proposed
to
be
spoken
to
,
that
is
,
That
sin
being
a
great
Debt
,
and
a
debt
we
cannot
satisfie
,
a
man
lying
under
it
,
if
he
be
sensible
of
it
,
will
look
upon
it
,
as
the
sadest
posture
and
plight
he
can
be
in
.
Sin
will
be
a
most
heavy
burden
to
a
sensible
man
;
and
I
shall
in
short
make
it
out
,
in
a
five-fold
respect
,
what
a
woful
plight
an
un-pardoned
criminal
and
debtor
is
in
.
1.
An
un-pardoned
Man
is
a
dead
Man
,
a
gone
man
,
as
the
Lord
tells
Abimilech
,
Gen.
20.3
.
Behold
,
thou
art
but
a
deadman
,
for
the
woman
which
thou
hast
taken
,
for
she
is
another
mans
wife
.
Every
unpardoned
man
is
a
dead
man
,
he
is
like
a
condemned
Malefactor
,
the
sentence
is
pronounced
upon
him
,
the
day
of
his
death
is
appointed
,
though
he
eat
,
and
drink
,
and
sleep
,
he
is
reckoned
a
dead
man
.
2.
An
unpardoned
man
is
capable
of
no
good
thing
,
Isai.
59
,
1.2
.
Behold
,
the
Lords
hand
is
not
shortned
,
that
it
cannot
save
,
neither
is
his
ear
heavy
,
that
it
cannot
hear
;
but
your
iniquities
have
separated
betwixt
you
and
your
God
,
and
your
sins
have
hid
his
face
from
you
,
that
he
will
not
hear
.
And
Jer.
5.25
.
Your
iniquities
have
turned
away
these
things
,
and
your
sins
have
withholden
good
things
from
you
.
They
have
turned
away
the
good
things
ye
had
,
and
have
withholden
other
good
things
from
coming
to
you
;
so
that
the
unpardoned
man
is
capable
of
no
good
,
and
all
the
good
that
he
gets
,
is
but
a
snare
to
him
.
The
good
things
he
hath
,
are
feeding
,
and
fatting
him
to
destruction
.
3.
An
unpardoned
man
is
in
a
woful
plight
,
because
,
all
that
he
doth
,
till
his
person
be
reconciled
,
and
taken
into
favour
with
God
,
how
good
soever
it
be
in
it self
,
is
sin
,
and
an
abomination
to
God
;
He
may
do
many
good
turns
,
that
are
good
upon
the
matter
,
but
would
ye
have
the
Scriptures
verdict
of
them
,
as
they
come
from
him
:
read
Prov.
15.18
.
Prov.
21.4
.
and
28.9
.
The
sacrifice
of
the
wicked
is
an
abomination
,
the
plow●ng
of
the
wicked
is
sin
;
He
that
turns
away
his
ear
from
hearing
of
the
Law
,
even
his
prayer
shall
be
abomination
;
Whence
it
is
clear
,
all
the
good
that
an
unpardoned
man
does
is
sin
.
4.
An
unpardoned
man
is
in
a
pitiful
plight
,
because
to
him
there
is
no
comfortable
bearing
of
trouble
,
but
where
the
pardon
of
sin
is
,
it
sustains
a
man
under
trouble
,
and
makes
him
bear
it
cheerfully
;
Men
that
never
trouble
themselves
to
repent
,
and
seek
pardon
,
they
had
need
of
much
fair
weather
,
for
unpardoned
guilt
will
have
a
dreadful
Eccho
in
a
storm
to
them
.
Of
the
pardoned
man
it
's
said
,
Isai.
33.34
.
The
inhabitant
shall
not
say
,
I
am
sick
,
for
the
people
that
dwell
therein
shall
be
forgiven
their
iniquities
.
A
man's
being
forgiven
his
iniquity
,
will
make
him
forget
that
he
is
sick
,
and
will
make
him
bear
trouble
comfortably
,
which
an
unpardoned
man
cannot
get
done
.
And
5
an
unpardoned
man
is
in
a
woful
plight
,
because
death
will
have
a
terrible
aspect
upon
him
;
To
the
pardoned
man
,
death
is
a
friend
,
a
Messenger
sent
to
call
him
home
,
a
Chariot
sent
to
carry
him
to
heaven
;
but
to
the
unpardoned
man
,
death
is
the
King
of
Terrors
,
the
wages
and
cursed
fruit
of
sin
;
O!
the
sweet
sight
of
Christ
,
and
of
pardon
,
that
meets
the
pardoned
man
at
Death
,
and
Judgment
,
somewhat
whereof
is
hinted
in
these
Words
,
Acts
3.19.26
.
Repent
ye
therefore
,
and
be
converted
,
that
your
sins
may
be
blotted
out
,
when
the
times
of
refreshing
shall
come
from
the
presence
of
the
Lord
,
and
he
shall
send
Jesus
Christ
,
who
before
was
preached
unto
you
.
But
O!
what
a
dreadful
lying
down
,
and
rising
out
of
the
Grave
,
will
the
unpardoned
man
have
;
So
ye
have
heard
,
that
as
all
have
sinned
,
so
sin
is
a
Debt
,
that
hath
need
of
pardon
,
the
non-forgiveness
whereof
,
puts
,
and
keeps
a
man
in
a
most
wofull
condition
,
and
being
so
,
I
proceed
to
the
4th
,
and
last
thing
,
I
proposed
to
be
spoken
to
here
,
that
is
,
that
sin
being
a
debt
,
and
such
a
debt
,
as
can
only
be
taken
away
by
pardon
and
forgivenness
,
then
it
might
be
good
news
,
the
chiefest
of
good
news
to
the
man
sensible
of
sin
,
that
iniquity
will
be
forgiven
;
That
there
is
forgivenness
with
God
,
and
this
is
it
in
the
Text
,
for
verse
3.
he
sayeth
,
If
thou
,
Lord
,
shouldest
mark
iniquity
,
Who
can
stand
.
But
verse
4.
Forgivenness
is
with
thee
.
That
is
it
ye
have
,
Mat.
9.2
.
Son
be
of
good
chear
,
thy
sins
be
forgiven
thee
.
Now
for
this
Pardon
,
the
nature
of
it
,
and
the
terms
upon
which
it
is
attained
,
it
will
come
in
,
in
the
own
proper
place
to
be
spoken
to
.
Here
,
I
am
upon
consideration
of
the
thing
remitted
,
and
that
that
I
shall
pitch
upon
is
,
That
there
is
a
remission
of
sin
attainable
by
sinners
in
the
due
order
.
It
's
a
blessed
Article
of
our
Creed
,
the
remission
of
sins
.
When
I
spoke
of
the
remission
of
sin
,
I
spoke
of
the
remission
of
all
sins
,
great
and
small
,
in
their
nature
and
number
.
There
is
forgivenness
with
God
,
for
iniquities
.
I
confess
there
is
an
exception
made
,
Math.
12.31
,
32.
All
manner
of
sin
and
blasphemy
,
shall
be
forgiven
unto
men
,
but
the
blasphemy
against
the
holy
Ghost
,
shall
not
be
forgiven
,
Heb.
10.26
.
They
that
sin
afer
they
have
received
the
knowledge
ef
the
truth
,
there
remaineth
no
more
sacrifice
for
sin
.
And
1
John
.
5.1
.
There
is
a
sin
unto
death
;
But
the
sin
against
the
holy
Ghost
,
needs
not
trouble
the
sensible
sinner
,
that
would
fain
have
pardon
.
It
is
true
,
it
should
warn
all
to
beware
of
malicious
sinning
against
light
,
and
having
sinned
,
to
beware
of
running
away
from
God
,
but
the
sensible
sinner
,
that
is
seeking
peace
,
and
pardon
,
needs
not
to
be
afraid
of
it
.
That
sin
is
therefore
irremissible
,
because
the
sinner
comes
not
to
seek
pardon
,
but
if
thou
hast
the
sense
of
sin
,
and
if
it
be
thy
desire
,
and
endeavour
to
repent
,
and
to
have
pardon
,
it
is
an
evidence
,
that
thy
sin
is
not
that
unpardonable
sin
.
But
that
I
may
make
something
of
this
,
I
shall
deduce
it
in
two
or
three
Branches
.
The
first
whereof
shal
be
,
-
1.
That
small
sins
need
Pardon
.
-
2.
That
gross
sins
are
Pardonable
.
-
3.
A
word
to
the
consideration
of
the
persons
whose
sins
are
pardonable
.
1.
The
smallest
of
sins
needs
a
pardon
,
we
are
not
(
as
Papists
would
charge
us
)
Stoicks
,
who
affect
a
parity
and
equality
of
all
sins
;
we
grant
there
are
different
degrees
of
sins
,
and
different
degrees
of
punishment
,
A
beating
with
many
stripes
,
and
a
beating
with
few
stripes
,
Luke
.
12.47
,
48.
But
yet
when
we
assert
this
difference
,
we
dare
not
with
them
assert
venial
sins
,
that
deserves
not
everlasting
Wrath
without
repentance
,
and
fleeing
to
Christ
for
refuge
,
sure
the
Apostle
tells
us
.
Rom
,
6.23
,
The
wages
of
sin
is
death
.
What
death
?
look
to
the
opposition
,
and
it
will
clear
it
,
but
the
gift
of
God
is
eternal
life
;
if
the
Gift
of
God
be
eternal
life
,
the
wages
of
sin
must
be
eternal
death
,
&
that
he
sayes
it
of
sin
indefinitly
,
it
's
equivalent
to
an
universal
,
the
wages
of
sin
is
death
,
so
that
they
must
take
away
the
nature
of
sin
,
from
these
sins
they
call
Venial
,
or
grant
the
wages
thereof
is
death
,
and
likewise
,
Mat.
12.36
.
Christ
tells
,
that
Every
idle
word
that
men
speak
,
they
shall
give
account
thereof
in
the
day
of
Judgment
;
And
an
idle
word
might
seem
a
small
sin
;
well
then
,
if
the
smallest
sin
needs
a
pardon
,
look
that
we
do
not
practically
make
a
distinction
of
mortal
and
venial
sins
,
even
gross
men
,
if
they
fall
into
gross
out-breakings
,
it
will
affect
them
somewhat
,
when
they
do
not
heed
their
ordinary
escapes
.
Godly
persons
also
are
culpable
here
,
a
scandalous
sin
will
affect
them
,
and
so
it
should
,
but
how
little
are
they
affected
with
wanderings
of
mind
in
holy
duties
,
idle
words
and
thoughts
,
habitual
distance
from
God
,
and
is
not
that
a
practical
distinguishing
of
sin
:
It
is
true
,
none
can
,
in
repentance
,
distinctly
overtake
all
their
failings
,
for
Psal.
19.12
.
Who
can
understand
his
errors
?
Yet
we
ought
to
do
what
we
can
,
to
overtake
them
,
and
if
we
cannot
overtake
them
,
be
at
Gods
Foot-stool
with
them
,
mourning
over
them
in
the
bulk
.
But
2.
as
the
smallest
of
sins
needs
a
pardon
,
so
the
●rossest
of
sins
are
pardonable
in
the
due
order
,
There
is
forgivenness
with
him
for
iniquities
,
as
in
the
Text
,
and
Isai.
55.7
.
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
;
and
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
upon
him
,
and
to
our
God
,
for
he
will
aboundantly
pardon
.
He
will
pardon
greatest
sins
in
their
nature
and
kind
,
and
hence
David
saith
,
Psal.
25.11
.
Pardon
mine
iniquity
,
for
it
is
great
.
And
Isai.
1.18
.
The
Lord
sayes
,
Come
now
,
and
let
us
reason
together
,
though
your
sins
be
as
scarlet
,
they
shall
be
white
as
snow
,
though
they
be
red
as
crimson
,
they
shall
be
as
wool
.
And
these
great
sins
are
pardonable
in
the
due
order
,
whether
they
be
done
in
ignorance
,
as
Paul's
persecution
was
,
1
Tim.
1.13
.
I
was
a
blasphemer
,
a
persecutor
,
and
injurious
,
but
I
obtained
mercy
,
because
I
did
it
ignorantly
,
in
unbelief
.
Or
whether
they
be
committed
through
the
power
of
temptation
,
even
against
light
,
as
Peter's
threefold
denyal
of
his
Master
was
,
yet
not
being
malicious
it
's
pardoned
.
Again
as
great
sins
for
nature
and
kind
,
are
pardonable
,
so
great
sins
for
the
multitude
and
number
of
them
,
when
they
are
like
a
cloud
,
and
a
thick
cloud
,
he
will
blot
them
out
.
Isai.
44.22
.
I
have
blotted
out
as
a
thick
cloud
thy
transgressions
and
sins
.
And
that
word
,
Isai.
55.7
.
He
will
aboundantly
pardon
,
In
the
original
it
is
,
he
will
multiply
to
pardon
one
and
moe
,
a
multitude
of
them
,
and
Psal.
40.11
,
12.
David
pleads
for
mercy
for
innumerable
evils
;
for
iniquities
that
are
moe
than
the
hairs
of
his
head
.
And
as
God
pardons
great
sins
for
kind
,
and
many
for
number
,
so
frequent
relapsing
in
these
sins
,
(
which
I
may
speak
to
afterward
)
Jer.
3.1
.
She
that
hath
played
the
harlot
with
many
lovers
,
is
allowed
to
return
.
And
he
that
bade
Peter
,
Mat.
18.22
.
Forgive
his
brother
,
not
only
seven
,
but
seventy
times
,
will
much
more
do
so
,
to
his
penitent
People
,
renewing
their
repentance
:
But
when
I
say
he
will
pardon
great
sins
,
I
would
have
it
well
applyed
.
It
is
not
to
embolden
any
body
to
sin
,
thou
that
so
improves
this
Doctrine
,
does
turn
the
grace
of
God
into
wantonness
;
and
thou
that
ventures
on
sin
,
because
God
is
merciful
,
to
pardon
great
,
and
many
sins
,
and
thinks
thou
may
take
a
whelps
fill
of
sin
,
and
then
go
and
repent
,
and
get
mercy
,
(
the
woful
shift
that
many
follow
)
O!
remember
that
Repentance
is
not
in
thine
own
hand
;
nay
,
I
will
say
more
,
thou
bears
a
sad
evidence
of
one
that
will
never
get
the
grace
to
Repent
;
but
that
abuse
of
this
doctrine
being
laid
aside
,
ye
shall
(
while
I
am
upon
the
explication
of
this
great
Article
of
Faith
,
)
take
a
word
or
two
of
Inference
,
in
the
by
.
And
1.
It
may
be
great
encouragement
to
sensible
sinners
,
thou
who
art
sensible
of
thy
sins
,
thy
Dyvour-bill
of
great
and
many
sins
,
if
thou
come
in
the
right
order
,
needs
not
keep
thee
back
,
thy
desire
to
come
and
repent
,
and
seek
pardon
,
tells
that
thou
art
not
guilty
of
that
unpardonable
sin
,
and
therefore
stand
not
a
back
for
scarlet
and
crimson
coloured
sins
,
nor
for
relapsing
in
these
sins
,
There
is
forgivenness
with
God
for
those
iniquities
;
and
that
ye
may
grip
the
better
to
this
when
it
is
intimate
,
that
God
is
such
a
pardoner
of
sin
,
ye
would
look
to
the
infinit
price
of
the
Son
of
God
,
whereby
he
purchased
pardon
,
and
upon
which
pardon
of
sin
is
founded
,
and
ye
would
look
to
that
infinite
and
superabounding
grace
in
God
,
inclining
him
to
pardon
;
and
when
these
two
are
laid
together
,
&
well
considered
,
all
thy
doubts
about
pardon
,
will
amount
to
this
,
whether
thy
iniquities
,
or
Christ's
death
,
thy
abounding
sin
,
or
Gods
superabounding
Grace
,
will
carry
it
?
And
reason
will
determine
it
in
favours
of
Christs
purchase
,
and
the
super-aboundant
Grace
of
God
.
2.
Let
me
leave
this
as
a
Witness
against
slighters
of
this
offer
of
pardon
,
I
believe
there
are
many
engadged
as
the
Jews
were
,
Jer.
2.25
.
Who
said
,
There
is
no
hope
,
no
,
for
we
have
loved
strangers
,
and
after
them
we
will
go
;
The
matter
is
past
redding
.
There
is
little
appearance
that
ever
we
will
do
well
,
and
therefore
we
mind
not
to
do
well
.
But
here
is
a
Witness
laid
at
thy
door
,
whatever
thy
condition
be
,
God
and
thou
art
yet
in
trysting
terms
,
and
thou
hast
the
offer
of
Pardon
upon
Repentance
,
and
turning
to
him
,
art
thou
as
mad
,
as
the
man
that
had
the
legion
of
Devils
,
Mark
5.9
.
will
thou
employ
Christ
,
he
can
cure
thee
;
Though
thou
were
like
Mary
Magdalen
,
out
of
whom
Christ
cast
seven
devils
,
Luk.
8.2
.
He
can
cast
them
out
,
and
set
thee
down
a
worshipper
of
him
at
his
feet
.
Thy
scarlet
and
crimson
coloured
sins
,
he
can
make
white
as
the
snow
or
wool
.
Thy
scattered
affections
,
as
the
wind
,
he
can
fix
upon
the
nail
fastened
upon
the
sure
place
,
if
thou
wilt
come
and
reason
with
him
,
thou
shalt
find
him
as
good
as
his
Word
,
and
shall
not
this
be
a
Witness
against
slighters
of
pardoning
Grace
,
that
such
profligat
wretches
,
runnaways
,
and
backsliders
;
are
within
the
reach
of
pardoning
mercy
,
and
there
is
a
Royal
Proclamation
made
of
it
,
wherein
it
is
offered
unto
them
▪
and
yet
they
slighted
it
.
All
the
wrath
of
Sinai
shall
not
be
so
terrible
to
such
,
as
this
will
be
one
day
,
that
in
the
Name
of
Christ
,
we
proclaimed
pardon
to
you
,
providing
ye
seek
it
in
the
right
order
,
and
look
how
ye
will
answer
the
Lamb
sitting
down
on
his
tribunal
of
Majesty
.
I
thought
to
have
spoken
to
the
persons
,
who
they
are
that
are
pardoned
,
and
that
they
may
call
God
Father
,
who
seek
pardon
,
and
how
that
it
secluds
not
the
vilest
of
sinners
upon
repentance
,
and
how
it
makes
against
the
Novatian
error
,
that
thrusts
repentance
out
of
the
Church
;
And
to
that
case
of
godly
men
their
relapsing
in
sins
,
they
have
repented
of
,
and
whether
such
be
pardonable
,
but
the
time
having
cut
me
short
,
I
shall
forbear
to
break
in
upon
these
for
the
time
.
The
Lord
blesse
for
Christs
sake
,
what
ye
have
been
hearing
.
SERMON
IX
.
Psalm
130.
Verse
4.
But
there
is
forgivenness
with
thee
,
that
thou
mayest
be
feared
.
I
Have
now
broken
in
a
litle
upon
this
great
Article
of
of
our
Creed
,
the
remission
of
sins
,
The
great
Gospel-news
,
the
glad
tidings
of
the
Gospel
of
peace
to
them
that
are
in
the
Psalmist's
posture
,
in
the
third
verse
,
that
there
is
no
standing
before
God
,
marking
iniquity
in
strict
justice
,
according
to
the
Covenant
of
Works
.
I
am
as
yet
detained
on
the
first
head
,
that
I
proposed
to
be
spoken
to
on
this
Subject
,
that
is
,
the
consideration
of
that
which
is
pardoned
,
it
is
iniquity
,
as
in
the
preceeding
verse
,
sin
or
transgression
,
let
it
be
called
by
whatsoever
name
it
will
,
and
as
to
this
,
I
spake
to
these
things
.
1.
That
all
have
sin
.
2.
That
sin
is
a
Debt
and
Burden
,
which
they
who
take
a
right
look
of
,
will
see
great
cause
,
will
desire
to
be
rid
of
it
.
That
sin
being
such
a
debt
or
burden
,
the
unpardoned
man
,
if
he
get
a
right
look
of
his
own
condition
,
he
will
find
himself
in
a
wofull
plight
,
and
4.
That
sin
being
such
a
debt
,
as
can
only
be
done
a
way
by
pardon
,
and
such
a
burden
as
puts
the
unpardoned
man
in
a
woful
plight
?
It
follows
,
that
it
is
good
news
,
the
best
of
all
news
,
to
a
sensible
sinner
,
That
there
is
pardon
for
iniquity
in
God
,
When
a
man
hath
said
.
verse
3.
If
thou
,
Lord
,
shouldest
mark
iniquity
,
who
can
stand
,
that
he
may
add
.
verse
4.
But
there
is
forgivenness
with
thee
:
And
here
ye
may
remember
,
that
it
was
cleared
,
how
the
least
sins
needed
a
pardon
;
As
also
how
the
greatest
sins
for
nature
,
number
,
or
other
circumstances
,
are
pardonable
&
that
sensible
sinners
needed
not
be
troubled
with
that
sin
against
the
holy
Ghost
,
seing
their
very
flying
to
the
remedy
of
sin
in
Christ
,
is
a
sufficient
evidence
,
that
it
was
not
in
them
.
I
was
the
last
day
cutshort
by
time
,
from
speaking
a
word
to
these
persons
,
whose
sins
are
pardonable
.
And
this
I
wold
now
speak
to
,
before
I
go
to
the
other
Heads
,
I
proposed
to
be
spoken
to
;
And
the
ground
of
that
which
I
would
say
of
them
,
whose
sins
are
pardonable
,
I
shall
take
it
from
that
pattern
of
Prayer
,
Mat.
6.9
.
—
12
,
Father
,
forgive
us
our
debts
.
They
are
Children
who
may
come
to
God
for
pardon
of
sin
;
and
to
open
this
a
litle
,
I
shal
speak
to
these
three
from
it
.
1.
It
would
be
remembred
,
that
these
who
are
not
Children
,
must
come
and
become
children
in
the
due
order
,
that
they
may
attain
to
the
priviledge
of
pardon
;
when
Children
only
are
allowed
to
beg
pardon
of
sin
,
it
secludes
none
who
are
unpardoned
,
from
coming
to
God
,
through
the
elder
brother
Jesus
Christ
,
that
they
may
be
put
among
the
Children
by
Adoption
,
for
,
Isai.
55.7
.
Let
the
wicked
man
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
let
him
return
unto
Lord
,
and
he
will
have
mercy
vpon
him
,
and
to
our
God
,
for
he
will
aboundantly
pardon
,
or
multiply
to
pardon
;
and
Ezek.
33.15.16
.
When
the
wicked
man
restores
the
pledge
,
gives
again
that
which
he
had
robbed
,
doth
walk
in
the
statutes
of
life
,
without
committing
iniquity
,
he
shall
surely
live
,
he
shall
not
die
,
none
of
the
sins
he
hath
committed
,
shall
be
mentioned
unto
him
;
There
shal
be
no
more
word
of
them
;
which
(
as
I
said
the
last
day
,
when
I
spake
from
these
words
)
leaves
a
sad
check
and
ground
of
dittay
,
at
the
doors
of
Rebels
,
to
whom
the
Fountain
for
Sin
and
Uncleanness
is
keeped
open
,
and
they
have
pardon
in
their
offer
,
but
will
not
follow
the
right
method
of
obtaining
mercy
and
pardon
.
They
will
not
come
and
be
children
,
but
continue
rebels
still
;
And
it
leaves
also
a
caution
and
a
check
to
many
,
who
,
if
any
thing
be
hinted
at
of
their
faults
,
will
claim
to
pardon
,
and
yet
they
will
not
give
up
themselves
to
be
Children
,
they
would
live
Rebels
,
and
yet
be
pardoned
.
But
ye
would
come
to
be
made
Children
,
who
in
Faith
would
pray
,
Forgive
us
our
sins
.
A
2d
.
Word
which
I
would
say
from
this
,
is
,
That
as
Children
are
dayly
falling
in
sin
,
so
their
dayly
sins
are
pardonable
;
There
were
many
dangerous
and
damnable
errors
in
the
ancient
Church
,
concerning
the
sins
of
Church-members
,
that
come
here
to
be
reproved
.
Some
who
looked
upon
the
sins
of
Church-members
,
as
the
old
Gnosticks
,
the
Progenitors
of
the
Libertines
did
,
they
held
that
sins
in
godly
persons
consisted
only
in
opinion
,
that
regenerat
men
do
what
they
would
,
if
they
should
commit
the
most
vile
and
abominable
Acts
,
they
were
not
sins
in
them
.
This
is
nothing
but
corrupt
principled
monstruous
prophani●y
,
or
monstruous
prophanity
rooted
in
a
corrupt
principle
;
and
those
that
would
hold
themselves
out
of
that
fearful
gulf
,
they
would
beware
of
the
Antinomian
principles
,
as
that
God
sees
no
sin
in
Believers
,
that
his
Law
is
not
to
be
the
Rule
of
their
walk
,
that
they
need
not
repent
,
&c.
For
Libertinisme
is
but
a
new
Edition
of
Antinomianism
in
Folio
.
Others
again
acknowledged
sin
to
be
in
the
godly
,
but
they
slighted
repentance
,
and
therefore
,
when
scandals
fell
out
in
the
church
,
they
did
not
require
any
acknowledgment
of
their
Offence
,
who
had
fallen
in
these
scandals
,
but
while
they
were
reiking
in
these
abominations
,
they
entertained
Church-communion
and
fellowship
with
them
.
This
was
a
turning
of
the
Grace
of
God
into
lasciviousness
,
and
it
is
the
result
in
part
of
that
Antinomian
principle
of
the
remission
of
sins
,
from
all
Eternity
;
so
that
according
to
their
opinion
,
Repentance
was
not
required
inorder
to
pardon
of
sin
,
but
for
intimation
of
pardon
.
And
there
were
a
3d.
sort
,
such
as
the
Novatians
,
who
looked
so
on
gross
sins
after
Baptism
,
as
though
they
would
seclude
them
from
pardon
on
repentance
,
nor
would
they
seclude
such
sinners
from
making
profession
of
their
Repentance
,
yet
they
would
not
absolve
them
,
nor
admit
them
to
Church
Communion
,
and
fellowship
,
particularly
in
the
Sacrament
of
the
Lords
Supper
,
but
left
them
to
God
,
to
make
of
them
what
he
pleased
.
Now
in
opposition
to
all
these
,
is
the
truth
I
am
upon
,
we
confess
sins
after
the
receipt
of
Great
mercies
,
are
very
hainous
,
Ezra
9.14
.
Should
we
again
break
thy
commands
,
and
joyn
in
affinity
with
the
people
of
these
abominations
?
wouldest
thou
not
be
angry
with
us
,
till
thou
hadst
consumed
us
?
Judges
10.13
.
Ye
have
forsaken
me
,
and
served
other
gods
,
therefore
I
will
deliver
you
no
more
.
And
sin
in
particular
after
regeneration
,
is
so
much
the
more
hainous
,
that
God
hath
been
gracious
;
therefore
the
Apostle
having
spoken
of
the
abounding
grace
of
God
,
where
sin
had
abounded
,
Rom.
5.
At
the
close
,
he
begins
the
next
Chapter
,
with
these
words
,
What
shall
we
say
then
?
shall
we
continue
in
sin
,
that
grace
may
abound
?
God
forbid
.
How
shall
we
that
are
dead
to
sin
,
live
any
longer
therein
?
He
abominats
that
after
regeneration
,
there
should
be
a
relapsing
in
sin
,
yet
the
Text
here
intimats
,
thereis
forgivenness
with
God
,
for
the
iniquities
of
Godly
men
;
and
the
Pattern
of
Prayer
Mat.
6.
Tells
the
Children
,
that
they
may
go
to
God
,
and
seek
the
forgivenness
of
sins
,
which
sayes
,
they
would
be
dayly
sinning
,
and
God
would
allow
dayly
pardon
on
them
in
the
due
order
;
and
consequently
,
it
was
horrid
cruelty
in
the
Novatians
,
to
seclude
such
as
fall
in
sins
after
Baptism
,
from
Absolution
and
Church-fellowship
,
and
they
would
not
pardon
,
where
God
did
pardon
,
which
made
Constantine
at
the
Council
of
Nice
,
to
say
to
Aclesus
their
Bishop
.
I
see
no
other
of
it
,
but
ye
would
make
a
Ladder
to
go
to
Heaven
your
alone
,
and
would
have
one
with
you
.
I
confess
the
godly
are
not
to
be
hugged
under
their
failings
,
but
their
failings
are
rather
to
be
aggredged
,
yet
upright
Walkers
,
as
they
are
most
tender
in
their
Conversation
,
so
are
they
most
charitable
in
passing
Judgment
upon
others
,
though
they
have
their
failings
.
But
there
is
a
3d.
word
I
would
say
from
this
,
and
that
is
to
clear
,
whether
all
sorts
of
sins
in
the
godly
,
are
pardonable
?
This
is
a
case
that
hath
troubled
the
Learned
,
and
may
trouble
tender
Consciences
,
whether
,
when
a
man
hath
repented
a
sin
,
and
found
the
bitterness
of
it
,
and
hath
found
God's
favour
and
pardon
intimat
upon
his
repentance
,
he
may
again
fall
into
that
sin
,
and
get
it
pardoned
over
again
.
A
case
,
I
say
,
that
some
who
are
tender
,
may
be
troubled
with
,
when
they
have
fallen
in
sin
,
and
thereafter
have
found
it
bitter
,
and
have
been
at
God
,
confessed
it
,
and
believed
pardon
,
and
yet
they
have
been
over-hailed
in
the
same
sin
over
again
.
This
I
confess
,
before
I
say
any
thing
to
it
,
is
a
sad
case
,
it
's
sad
to
see
folks
,
after
regeneration
,
and
tasting
of
the
Grace
of
God
,
falling
in
the
same
Sins
again
;
and
it
's
yet
sadder
to
see
a
person
,
after
he
hath
been
smarting
for
it
,
running
back
to
that
very
folly
;
particularly
if
it
be
an
out-breaking
Sin
,
and
the
Learned
could
hardly
find
an
instance
in
Scripture
of
that
relapsing
in
Sin
in
the
Godly
;
it
's
true
,
Peter
did
thrice
deny
his
Master
,
and
Lot
was
twice
drunken
,
and
twice
fell
in
Incest
,
but
none
of
these
were
after
Repentance
,
and
intimation
of
Pardon
;
for
Peter
was
keeped
in
the
hurry
of
the
Temptation
,
till
his
Sin
was
thrice
out
with
him
;
and
so
it
was
with
Lo●
,
yet
I
shall
give
two
words
for
clearing
the
case
.
1.
That
〈◊〉
regeneration
makes
not
the
Saints
perfect
,
so
neither
do
I
see
a
ground
,
that
a
Saint
his
repenting
for
a
particular
fault
should
keep
him
from
a
relapsing
in
that
fault
,
and
needing
of
pardon
.
It
is
true
,
Psal.
85.8
.
God's
speaking
of
peace
to
his
people
,
is
with
a
caution
,
That
they
turn
not
ogaîn
to
folly
;
But
to
say
,
if
Repentance
be
true
,
a
man
will
not
fall
in
that
folly
he
hath
repented
,
it
is
not
Scriptural
:
Regeneration
is
our
initial
Repentance
,
and
if
that
do
not
prevent
falling
in
Sin
,
it
is
no
wonder
,
that
a
particular
Act
of
renewed
Repentance
do
it
not
,
all
the
Repentance
grief
or
sorrow
that
a
person
hath
attained
to
for
Sin
,
is
but
a
creature
,
that
except
God
concurr
,
cannot
keep
him
from
falling
in
sin
;
and
God
hath
not
made
an
absolute
promise
,
so
to
concur
with
a
penitent
,
that
he
shall
not
again
fall
in
the
same
Sin
.
How
often
doth
a
penitent
,
when
he
hath
repented
to
day
of
his
passion
pride
,
wandering
of
mind
in
duty
,
&c.
fall
in
the
same
Sins
to
morrow
;
and
if
he
may
notwithstanding
of
Repentance
,
fall
into
lesser
faults
,
why
may
he
not
after
Repentance
fall
in
grosser
;
we
find
also
godly
men
after
their
repenting
for
their
failings
,
falling
in
grosser
out-breakings
.
David
after
he
had
repented
his
falling
in
trouble
,
and
his
using
sinful
shifts
to
be
out
of
it
,
fell
in
these
gross
and
scandalous
sins
,
of
Adultery
and
Murther
;
and
he
that
fell
in
these
sins
after
repentance
,
for
other
escapes
,
why
might
he
not
after
repentance
have
fallen
in
these
same
sins
over
again
?
if
the
grace
of
God
had
not
prevented
it
;
for
though
Repentance
for
particular
faults
,
leave
behind
it
an
impression
of
the
bitterness
of
these
sins
,
and
make
them
to
be
loathed
,
which
will
make
it
more
improbable
,
they
will
be
relapsed
in
,
yet
it
is
not
impossible
,
otherwise
true
Repentance
being
for
all
sin
,
it
should
prevent
relapsing
in
any
Sin
.
A
2d
.
word
which
I
shall
say
for
clearing
the
case
shall
be
this
,
that
as
true
repentance
is
not
to
be
measured
,
by
relapsing
in
sin
,
so
it
is
contrary
to
Scripture
to
determine
,
that
relapsing
in
sin
after
Repentance
is
unpardonable
,
It
's
not
the
sin
against
the
holy
Ghost
,
and
therefore
pardonable
.
Isai.
55.7
.
Our
God
will
multiply
to
pardon
;
Even
as
often
as
the
sinner
repents
,
and
comes
aga●n
to
him
,
to
seek
pardon
,
were
it
till
seventy
times
seven
times
,
as
he
bids
us
forgive
others
,
when
they
sin
against
us
,
Matth.
18
,
22.
and
Hos.
14.4
.
He
hath
promised
to
heal
backslidings
.
Now
these
are
after
Repentance
,
when
his
people
fall
back
in
the
same
sins
,
out
of
which
they
have
been
recovered
by
Repentance
;
and
for
instances
of
this
,
ye
shall
only
ponder
these
two
.
One
is
,
2
Chron
,
18.
Jehosaphat
his
joyning
in
affinity
with
Achab
,
for
which
he
is
reproved
by
a
Prophet
,
Ch.
19.2
.
And
his
Repentance
is
apparent
in
the
reformation
he
fell
about
.
And
yet
Chap.
20.35
.
He
falls
in
the
same
Sin
,
in
joyning
with
Achaziah
,
to
make
Ships
to
go
to
Tarshish
in
Eziongeber
,
which
were
broken
,
for
which
he
was
also
reproved
,
repented
,
and
was
pardoned
.
Another
instance
is
that
of
Jonah
,
A
man
that
fled
from
the
presence
of
the
Lord
,
when
sent
to
Niniveh
,
and
is
brought
to
Repentance
for
that
sin
in
the
belly
of
the
Fish
.
Chap.
2
,
Yet
he
falls
in
the
same
sin
.
Ch.
4.2
.
Not
in
fleeing
away
from
God
,
but
in
repining
at
his
mercy
,
and
in
his
opinion
,
declaring
it
was
needless
to
go
to
Niniveh
,
and
justifying
his
former
fleeing
away
:
These
are
two
clear
instances
of
relapsing
in
sin
after
Repentance
and
Pardon
for
it
.
This
I
would
not
have
abused
.
I
may
have
occasion
hereafter
to
speak
to
what
prejudice
relapsing
in
sin
brings
with
it
;
as
that
it
will
bring
former
pardon
in
question
,
and
under
debate
,
and
though
a
penitent
may
be
pardoned
,
yet
it
's
dangerous
to
bourd
with
sin
,
after
God
hath
spoken
peace
to
return
to
folly
,
and
to
proclaim
,
that
all
the
bitterness
folk
have
found
in
sin
is
nothing
;
only
I
cannot
conceal
the
truth
of
God
,
from
any
that
may
be
under
a
Temptation
;
that
having
repented
such
and
such
sins
,
they
have
relapsed
in
them
,
and
therefore
,
as
they
question
their
Repentance
;
so
they
think
they
are
to
expect
no
more
pardon
:
ye
have
it
cleared
from
Scripture
,
that
these
are
but
Temptations
,
That
God
would
multiply
to
pardon
upon
repentance
,
Isai.
55.7
And
though
folks
have
played
the
harlot
with
many
lovers
,
and
among
hands
have
rewed
their
wandrings
,
they
may
return
again
unto
the
Lord
,
Jer.
3.1
.
Now
I
have
done
with
the
first
general
head
of
this
Doctrine
,
concerning
the
remission
of
sin
,
To
wit
,
the
consideration
of
that
which
is
pardoned
.
I
proceed
to
the
second
general
Question
,
and
that
is
,
anent
the
Author
of
pardon
,
or
who
it
is
that
pardons
iniquity
,
even
God
,
There
is
forgivenness
with
thee
,
says
the
Text
,
That
is
,
(
as
I
exponed
in
the
entry
)
it
's
thy
property
,
in
opposition
to
all
pretenders
,
it
's
thy
Property
and
Prerogative
,
when
both
the
Law
and
the
Conscience
have
condemned
,
to
pardon
and
forgive
Sin
.
This
is
a
truth
that
was
held
fast
in
the
Jewish
Church
,
when
it
was
most
corrupt
;
Therefore
Mark
2.7
.
When
Christ
pardoned
the
man
sick
of
the
Palsie
,
The
Scribes
say
.
Why
doth
this
man
speak
blasphemies
?
Who
can
forgive
sins
,
but
God
only
?
And
it
's
one
of
God's
Titles
,
[
Exod.
34.6
,
7.
That
he
forgives
iniquity
,
transgression
and
sin
:
]
and
he
taketh
it
to
himself
,
as
his
Prerogative
,
[
Isai.
43.25
.
I
,
even
I
am
he
,
that
blotteth
out
thy
transgressions
;
]
and
Matth
,
9.2
,
&c.
Christ
,
in
curing
the
Palsie
man
,
paralels
the
pardoning
of
his
sins
with
the
healing
of
his
disease
,
as
proofs
of
his
Deity
:
shewing
,
that
both
were
alike
difficult
,
and
proved
him
to
be
God
.
I
must
here
clear
a
seeming
difficulty
,
that
is
,
That
pardon
of
sin
is
attribut
to
others
,
both
Ministers
and
private
persons
;
It
's
attribute
to
Ministers
,
as
John
20.
—
23.
As
the
Father
hath
sent
me
,
even
so
send
I
you
,
receive
ye
the
holy
Ghost
,
whosoever
sins
ye
retain
,
they
are
retained
;
and
whosoever
sins
ye
remit
,
they
are
remitted
unto
them
;
But
certainly
it
's
God
only
can
loose
a
man
from
everlasting
wrath
due
to
him
for
sin
,
and
it
's
the
Word
of
God
only
can
declare
whom
God
will
pardon
.
Only
(
as
Ambrose
sayes
well
)
Ministers
are
Judges
in
the
matter
of
pardon
;
but
without
any
absolute
Authority
in
that
matter
.
And
for
clearing
of
this
,
ye
would
distinguish
betwixt
the
external
Court
in
the
Church
,
and
the
internal
Court
in
the
Conscience
.
In
the
external
Court
in
the
Church
,
Ministers
have
a
power
from
Christ
to
remit
scandals
to
scandalous
persons
,
upon
their
serious
profession
of
Repentance
,
to
take
in
a
man
that
hath
fallen
in
a
scandalous
sin
,
upon
the
profession
of
Repentance
,
and
to
remit
the
scandal
.
In
the
●nternal
Court
of
the
Conscience
,
Ministers
have
a
Ministerial
power
upon
scandalous
sinners
their
repentance
,
Ministerially
to
declare
,
they
are
pardoned
upon
their
Repentance
,
&
they
walking
according
to
their
Commission
,
[
Whose
sins
they
bind
on
earth
,
shall
be
bound
in
heaven
,
and
whatsoever
they
shall
loose
on
earth
,
shall
be
loosed
in
heaven
,
]
Mat.
16.19
.
and
18.18
.
But
Ministers
,
ex
pleni●udine
potestatis
(
as
the
Pope
speaks
)
have
not
an
absolute
and
illimited
power
to
pardon
whom
,
and
when
,
and
as
they
will
.
They
are
but
Delegats
,
and
must
walk
according
to
their
Commission
,
in
pardoning
of
sin
,
or
rather
pronouncing
pardon
of
sin
,
neither
have
they
power
of
pardong
sin
upon
conditions
of
their
own
devising
,
such
as
Pennances
,
Pilgrimages
,
visiting
of
Rome
in
the
year
of
Jubile
,
&c.
where
(
to
mark
it
in
the
by
)
the
Papists
method
in
this
is
preposterous
;
They
first
pardon
,
and
then
enjoyn
pennance
,
and
such
things
as
Christ
hath
not
prescribed
;
Neither
must
they
take
Money
,
and
dispence
with
Repentance
,
a
fruit
of
Faith
,
upon
which
pardon
is
promised
.
This
is
but
a
cheat
,
to
hold
their
Ki●chen
reeking
.
Caesar
Borgia
,
the
Son
of
Alexander
the
sixth
,
when
he
had
lost
an
hundred
thousand
Crowns
at
the
Dice
,
he
passed
it
in
a
sport
,
saying
,
Those
are
the
sins
of
the
Germans
,
that
is
,
they
had
been
purchased
for
the
remission
of
their
sins
.
Again
it
is
attributed
to
privat
persons
;
and
for
privat
Persons
their
pardoning
of
sin
,
the
Scriptures
speaks
clearly
to
it
,
as
in
that
patern
of
prayer
,
[
Mat.
6.12
.
Forgive
us
our
debts
,
as
we
also
forgive
our
debtors
]
so
Eph.
4.32
.
[
Forgiving
one
another
,
even
as
God
for
Christ's
sake
hath
forgiven
you
,
]
and
Col.
3.13
.
(
Forgive
one
another
,
if
any
man
have
a
quarrel
against
any
,
even
as
Christ
forgave
you
,
so
also
do
ye
.
But
private
persons
forgiving
of
sins
,
is
the
forgiving
the
injuries
done
by
mens
sinning
to
them
;
rules
anent
which
I
may
meet
with
ere
I
have
done
with
this
Theme
.
But
though
a
privat
person
is
bound
to
forgive
injuries
done
against
them
;
It
is
still
with
a
reservation
of
God's
interest
,
and
the
sinner
must
count
to
God
;
notwithstanding
from
all
which
(
to
resume
)
it
's
clear
,
whatsoever
hand
man
hath
in
forgiving
sin
,
God
is
the
principal
Creditor
,
whose
Law
is
violat
,
whose
Majesty
is
offended
,
whose
Justice
must
be
satisfied
,
and
therefore
it
's
his
property
and
prerogative
to
forgive
sins
,
and
louse
from
the
obligation
to
wrath
that
sin
deserves
.
In
making
use
of
this
,
I
shall
not
digress
to
deal
with
Papists
,
who
in
receiving
pardons
from
their
Priests
,
use
not
a
judgment
of
discretion
,
whether
the
persons
pardoning
them
,
be
acting
according
to
their
Instructions
,
and
according
to
their
own
principles
;
for
if
they
did
,
they
might
be
easily
nonplus'd
.
They
put
the
power
to
give
indulgences
intirely
in
their
Pope
,
and
assert
that
their
Priests
are
Commission
at
by
him
to
dispense
them
,
but
they
can
only
have
a
humane
Faith
concerning
that
Commission
;
For
beside
that
the
Popes
Power
to
do
so
,
is
upon
many
accounts
questionable
;
They
ask
,
how
we
know
the
Scripture
▪
to
be
the
word
of
God
?
we
might
ask
them
,
how
they
know
the
Pope
(
who
must
give
these
Indulgences
to
be
the
Pope
?
)
That
he
is
a
Christian
,
and
hath
gotten
Baptism
?
For
according
to
their
own
principles
the
Pope
is
no
Pope
except
he
be
Baptized
?
Now
they
cannot
certainly
know
their
Pope
is
baptized
,
that
being
one
of
their
grounds
,
that
Baptism
is
not
administred
,
except
the
intention
of
the
Priest
go
along
.
Now
they
cannot
be
certain
that
the
Priest
,
who
baptized
the
present
Pope
,
hath
had
an
intention
to
baptize
him
while
he
went
about
that
Action
,
therefore
they
cannot
be
certain
of
any
pardon
this
present
Pope
shall
give
them
,
nor
can
they
have
any
thing
but
a
humane
Faith
,
as
to
the
pardon
of
their
sins
.
But
the
Judgment
of
God
is
visible
upon
them
for
not
receiving
the
truth
inlove
,
God
hath
been
provocked
to
give
them
up
to
strong
delusions
to
believe
lies
,
and
(
shall
I
add
further
?
)
It
's
a
plague
,
and
a
snare
to
prophane
men
,
that
walk
in
the
imagination
of
their
own
heart
,
adding
drunkenness
to
thirst
,
that
they
have
this
woful
shift
,
get
them
a
a
Priest
,
and
let
them
have
an
Absolution
,
and
then
they
are
as
ready
to
take
in
a
new
swack
of
sin
,
as
ever
they
were
;
this
is
the
woful
cheat
that
follows
theit
way
,
if
folk
walked
like
a
principle
of
Conscience
,
they
were
to
be
pitied
,
but
when
profligat
men
run
that
way
,
they
drive
their
carnal
interest
,
or
have
a
sleeping
God
to
their
Conscience
,
under
all
their
abominations
:
But
passing
this
,
and
leaving
particular
Inferences
till
the
afternoon
.
I
shall
give
you
these
three
words
.
1.
If
God
be
the
only
pardoner
of
sin
,
they
make
a
very
blind
block
,
that
pardon
themselves
for
all
their
faults
,
that
is
,
who
can
commit
all
sorts
of
iniquities
,
and
cast
them
over
their
thumb
when
they
have
done
;
Thou
that
does
so
,
shall
know
that
God
only
is
the
pardoner
of
sin
ere
long
,
and
that
thy
pardon
will
not
stand
.
2.
It
leaves
a
sad
check
on
all
them
,
that
satisfie
themselves
with
the
plaudites
of
the
world
,
Why
?
they
are
good
folk
,
cryed
up
and
commended
of
their
neighbours
;
if
they
have
done
wrong
,
they
will
confess
it
,
make
reparation
,
or
restitution
,
but
what
is
all
that
,
if
God
pardon
thee
not
?
though
thou
should
get
never
so
many
to
hugg
thee
,
or
assoil
thee
,
so
long
as
God
the
only
pardoner
of
iniquity
doth
not
assoil
thee
.
And
3.
It
leaves
a
sad
check
also
on
them
that
care
not
to
displease
God
,
to
please
Men
;
and
O!
what
snares
to
men
are
these
,
that
give
themselves
to
be
pleasures
of
men
,
with
displeasing
of
God
.
They
make
no
bonds
of
any
sins
,
if
they
can
please
them
they
are
obliged
to
.
But
thou
that
dost
so
,
will
find
thou
hast
made
an
ill
bargain
,
when
the
reckoning
comes
;
for
they
cannot
forgive
thy
sin
,
when
thou
stands
before
God
;
neither
will
thou
get
men
for
thy
Intercessors
,
God
only
is
the
pardoner
of
iniquity
,
and
therefore
they
make
a
very
foolish
bargain
,
who
to
please
any
,
stand
not
to
displease
God
.
SERMON
X.
Psalm
130.
Verse
4.
But
there
is
forgivenness
with
thee
,
—
IN
handling
of
this
great
Point
,
the
Remission
of
sins
,
(
which
is
in
effect
the
great
Article
of
the
New
Covenant
;
Jer.
31.34
.
I
will
forgive
their
iniquity
,
and
I
will
remember
their
sin
no
more
:
)
After
that
I
had
spoken
in
the
first
place
to
that
which
is
pardoned
,
or
pardonable
,
sin
;
I
entered
in
the
morning
,
to
speak
to
the
Author
of
pardon
,
that
forgivenness
is
with
God
,
whatever
hand
Ministers
or
privat
persons
may
have
in
pardoning
;
the
one
in
carrying
the
word
of
Reconciliation
and
pardon
,
the
other
in
forgiving
sins
,
so
far
as
they
are
injuries
done
to
themselves
,
yet
God
is
still
the
principal
Creditor
,
and
pardon
from
him
,
is
still
to
be
looked
after
,
from
which
(
as
I
told
you
)
not
only
Papists
,
who
ly
down
,
and
sleep
on
the
pillow
of
mens
pardon
without
considering
,
whether
they
act
according
to
their
Commission
,
come
to
be
reproved
,
but
these
Self-absolvers
,
and
these
who
rest
on
the
applause
of
others
,
and
these
who
to
please
men
,
stand
not
to
displease
God
,
are
found
to
be
culpable
.
Now
before
I
leave
this
Head
,
I
would
draw
somewhat
from
it
,
for
incouragement
of
these
who
are
in
earnest
about
the
pardon
of
sin
,
and
here
that
there
is
forgivenness
with
God
,
it
should
,
and
will
affect
sensible
sinners
as
a
wonder
;
he
will
not
only
be
a
matchless
God
to
them
,
but
upon
the
account
that
he
passes
by
iniquity
,
and
pardons
transgression
,
Mic.
7.18
.
But
it
will
be
a
wonder
to
them
,
that
there
should
be
a
pardon
for
iniquity
,
that
pardoning
mercy
should
be
with
him
,
whose
holy
justice
is
so
great
,
who
is
of
purer
eyes
than
that
he
can
behold
iniquity
,
who
hath
no
pleasure
in
wickedness
,
and
who
hateth
all
the
workers
of
iniquity
,
that
such
a
holy
and
just
God
should
pardon
sin
,
that
his
Holiness
and
Justice
should
combine
so
sweetly
with
mercy
to
the
sinner
,
is
a
wonder
of
wonders
;
yea
,
further
,
this
may
heighten
the
wonder
,
that
pardoning
mercy
gives
access
to
them
who
are
secluded
by
the
Covenant
of
works
,
that
when
,
(
as
it
is
verse
3.
)
(
If
he
should
mark
iniquity
,
none
could
stand
,
)
yet
as
verse
4.
[
there
should
be
forgivenness
with
him
,
]
That
as
it
is
deduced
,
Rom.
3.20
.
—
22.
[
When
by
the
deeds
of
the
law
,
no
flesh
can
be
justified
in
his
sight
,
for
by
the
law
is
the
knowledge
of
sin
,
now
the
righteousness
of
God
without
the
Law
is
manifested
,
being
witnessed
by
the
Law
,
and
by
the
Prophets
,
even
the
righteousness
of
God
,
which
is
by
the
faith
of
Jesus
Christ
,
unto
all
,
and
upon
all
them
that
believe
]
without
difference
.
That
there
should
be
a
righteousness
by
the
faith
of
Christ
,
closing
with
him
for
pardon
,
O!
what
a
wonder
is
that
,
and
how
good
news
should
that
be
to
sinners
?
how
should
it
quicken
up
,
and
revive
any
that
are
ready
to
sink
under
the
burden
of
the
sense
of
sin
?
That
when
they
look
upon
a
holy
and
just
God
,
that
hates
sin
with
a
perfect
hatred
,
they
may
also
look
upon
him
as
one
who
will
pardon
:
That
when
they
look
to
the
Law
and
Covenant
of
Works
,
their
expectations
are
to
be
limited
thereby
,
because
there
is
a
Righteousness
without
the
Law
manifested
to
be
had
by
Faith
in
Christ
.
3.
But
because
sensible
souls
may
readily
think
,
how
can
this
be
?
And
may
be
afraid
to
lean
their
weight
on
a
Pardon
,
they
have
so
much
Guilt
,
and
the
Conscience
i●
alarmed
with
it
,
and
pardoning
mercy
is
an
Act
of
free
Grace
,
whereupon
they
know
not
that
they
may
venture
;
Therefore
to
enforce
this
,
that
God
is
a
pardoner
of
Iniquity
,
I
shall
not
anticipat
,
what
may
come
to
be
spoken
to
this
afterwards
,
but
the
sensible
Sinner
would
consider
,
1.
That
the
pardon
of
Sin
is
an
Act
of
Royal
Prerogative
in
free
Grace
.
It
's
an
act
of
Princes
Royal
Prerogative
to
pardon
Criminals
in
many
cases
,
and
shall
we
deny
that
to
God
,
which
we
give
to
Creatures
?
Seing
He
is
above
all
Law
,
who
can
hinder
him
to
have
Mercy
on
whom
he
will
have
mercy
?
to
do
with
his
own
what
he
will
,
and
pardon
whom
he
will
,
Salvation
belongs
to
him
,
as
his
Prerogative
Royal.
2.
Sensible
sinners
would
consider
,
that
satisfaction
is
payed
to
Justice
,
for
their
Sins
,
though
he
freely
pardons
,
(
which
will
come
in
afterward
)
only
here
,
such
would
remember
,
that
thoughts
of
the
Holiness
and
Justice
of
God
needs
not
afright
the
sensible
Sinner
,
why
?
Justice
is
fully
satisfied
.
That
fire
that
brunt
continually
on
the
Altar
,
and
was
not
quenched
by
these
Sacrifices
under
the
Law
,
is
now
quenched
,
the
burning
fire
of
the
Justice
of
God
is
now
satisfied
;
and
hence
God
in
pardoning
sins
,
is
not
only
Merciful
,
but
Just
;
therefore
,
Rom.
3.26
.
Upon
Christ
the
Redeemer
his
being
set
forth
as
the
propitiation
,
through
Faith
in
his
Blood
,
it
follows
to
declare
his
Righteousness
,
[
that
he
might
be
just
,
and
the
justifier
of
him
that
believeth
in
Jesus
]
without
reflection
upon
his
Justice
,
and
hence
the
Apostle
,
(
1
Joh.
1.9
.
)
says
,
[
If
we
confess
our
sins
,
he
is
faithful
and
just
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousness
]
not
only
upon
the
account
of
his
fidelity
,
that
he
will
keep
his
promise
,
but
upon
the
account
of
the
Paction
past
betwixt
him
,
and
the
Mediator
,
and
upon
the
account
of
the
Satisfaction
,
and
Price
payed
by
the
Mediator
,
upon
that
account
,
he
is
faithful
and
just
to
pardon
sin
.
And
hence
3ly
Things
being
thus
,
when
sensible
sinners
come
to
Christ
,
or
to
God
through
him
for
pardon
,
and
yet
are
filled
with
doubts
and
fears
,
they
would
conclude
,
that
there
hesitation
results
not
on
the
uncertainty
of
their
pardon
;
for
the
holy
and
just
God
will
not
break
bargain
with
his
Son
,
but
partly
it
results
on
our
ignorance
of
that
Righteousness
,
which
is
by
the
Covenant
of
Grace
,
we
know
no
Righteousness
by
the
Covenant
of
Works
,
but
that
which
is
inherent
,
and
the
Ignorance
of
that
Righteousness
,
which
is
by
the
Covenant
of
Grace
,
is
the
gro●●●d
of
our
hesitation
,
and
of
many
doubts
and
fears
;
partly
it
results
on
a
proud
competition
,
whether
thy
abounding
sin
,
or
his
superabounding
grace
should
carry
it
,
Rom.
5.20
,
[
Where
sin
abounded
,
grace
did
much
more
super-abound
]
and
therefore
thou
that
comes
to
Christ
for
pardon
,
and
yet
will
not
settle
upon
it
,
thou
would
say
upon
the
matter
,
that
thy
abounding
sin
should
carry
it
,
&
not
his
Super-abounding
Grace
.
So
much
for
the
second
head
proposed
to
be
spoken
to
,
concerning
the
Author
of
Pardon
:
The
3d.
Thing
I
proposed
to
be
spoken
to
,
was
anent
the
nature
of
the
pardon
of
Sin
,
what
this
pardon
of
Sin
Imports
,
or
Is
?
And
this
when
I
have
spoken
to
it
at
this
time
,
will
give
the
rise
to
several
other
Questions
,
which
will
come
in
in
their
own
place
;
and
may
be
useful
for
you
.
I
shall
not
detain
you
upon
the
signification
,
and
importance
of
these
Words
and
Phrases
,
that
expresses
pardon
in
Scripture
,
that
may
come
in
afterward
,
that
word
,
Mat.
6.12
.
Forgive
us
our
Debts
,
signifies
the
dismissing
of
one
accused
,
and
a
loosing
of
one
bound
for
Debt
,
both
concurr
here
,
as
sins
are
a
Debt
,
they
are
forgiven
;
and
they
are
a
Bond
tying
the
Conscience
to
answer
at
the
Tribunal
of
God
,
they
are
remitted
and
loosed
;
and
considering
sins
,
as
accusations
,
as
they
that
are
in
a
Court
accused
,
a
pardon
remitts
&
assollzies
them
.
So
the
pardoned
man
may
say
,
as
Rom
8.33
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
,
it
is
God
that
Justifies
,
&c.
The
word
rendered
pardon
,
or
forgivenness
(
Col.
2.13
.
Having
forgiven
you
all
trespasses
)
hints
at
the
freedom
of
the
grace
of
God
in
pardoning
of
Sin
;
It
's
the
Publicans
Word
.
Luk.
18.13
.
God
(
God
be
merciful
to
me
a
sinner
;
)
the
word
in
the
Original
expresses
pardon
,
with
an
eye
to
the
propitiation
;
Pauls
word
also
,
[
I
obtained
mercy
,
]
(
1
Tim.
1.13
.
)
which
also
is
a
word
made
use
of
in
the
new
Testament
,
or
Covenant
,
Heb
8.12
.
)
Intimats
the
yearning
of
the
bowels
of
God
,
relative
to
the
miserable
state
of
the
pardoned
sinner
,
expressed
in
pardoning
.
That
word
,
Psal.
32.2
.
Rom.
4.8
.
[
not
imputing
of
sin
or
iniquitie
,
]
is
borrowed
from
Merchants
,
that
in
casting
up
accompts
,
pass
some
Debts
.
And
that
word
,
[
Psal.
32.1
.
Of
covering
sin
,
]
imports
,
that
as
sin
is
a
loathsome
thing
,
so
the
pardoning
of
Sin
,
takes
sin
out
of
the
sight
of
Gods
vindictive
Justice
.
Now
all
these
expressions
put
together
,
might
give
some
general
hint
,
what
pardon
of
sin
is
,
when
God
out
of
his
free
grace
,
out
of
the
yearning
bowels
of
his
mercy
&
compassion
,
accepts
of
the
propitiation
made
by
Jesus
Christ
,
and
upon
that
accompt
remitts
the
sinners
obligation
to
wrath
,
by
pardoning
sin
,
dismisses
him
from
the
accusation
laid
against
him
;
looses
him
of
his
Bonds
,
puts
his
Debts
out
of
his
Books
,
and
covereth
the
loathsomness
of
his
Sin
.
But
to
follow
out
this
a
little
more
distinctly
,
what
this
pardon
is
;
I
shall
take
up
both
negatively
,
what
it
is
not
?
and
then
positively
,
what
it
is
?
For
an
error
here
is
an
error
in
the
first
digestion
,
or
concoction
,
that
will
not
be
gotten
well
helped
in
the
second
.
For
the
first
of
these
,
negatively
,
what
the
pardon
of
sin
is
not
,
and
for
clearing
of
this
,
what
I
would
say
upon
it
,
ye
shall
take
in
these
five
,
1.
Pardon
with
God
,
is
not
to
be
confounded
with
our
forgetting
Sin
,
slighting
of
Sin
,
or
taking
a
pardon
of
it
to
our selves
,
Gods
pardon
of
Sin
is
one
thing
,
and
mens
taking
of
pardon
to
themselves
is
another
;
There
are
many
folk
that
think
God
sees
no
Sin
in
them
,
and
why
?
they
have
no
leisure
to
look
after
sin
in
themselves
,
they
think
God
hath
forgotten
Sin
,
Why
?
They
themselves
through
length
of
time
,
or
other
diversions
,
have
forgotten
them
.
This
is
all
that
many
have
for
that
great
Article
of
their
Creed
,
[
I
believe
the
Remission
of
Sins
.
]
But
do
not
cheat
your selves
,
as
I
cleared
before
to
you
,
from
Josephs
Brethren
Gen.
42.21
.
Sin
long
ago
committed
,
even
upwards
of
twenty
or
two
&
twenty
years
,
if
it
be
not
pardoned
,
will
be
as
g●een
when
the
Conscience
is
wakened
,
as
the
first
hour
it
was
committed
;
Therefore
look
to
it
ye
who
forgive
your
sins
by
forgetting
them
,
and
take
not
your
forgetting
of
Sin
,
for
God'●
pardoning
of
it
.
2
In
taking
up
the
nature
of
pardon
,
we
must
not
look
so
lightly
on
Sin
,
as
if
there
were
no
more
ado
,
but
we
to
Sin
,
and
God
to
forgive
;
it
's
indeed
pardoned
,
as
to
any
satisfaction
to
Justice
,
that
's
exacted
of
thee
,
but
Justice
behoved
to
be
satisfied
,
that
God
might
pardon
freely
.
There
is
a
Question
agitat
amongst
Orthodox
Divines
,
whether
God
,
out
of
his
Royal
Prerogative
might
not
pardon
Sin
without
a
satisfaction
?
a
Question
that
they
determine
variously
,
either
as
they
grapple
with
Arminians
,
who
say
,
the
satisfaction
of
Christ
was
only
to
loose
God
from
any
Bond
lying
upon
him
,
resulting
upon
a
necessity
to
punish
Sin
,
or
as
they
grapple
with
the
Socinians
,
who
deny
there
was
any
satisfaction
for
Sin
,
payed
by
Christ
.
But
were
I
worthy
to
umpire
in
such
a
thing
,
there
is
so
much
hazard
in
Debates
started
anent
the
Nature
of
God
,
when
it
is
inquired
,
what
he
might
do
?
and
what
he
may
not
do
?
That
I
would
judge
it
safer
to
forbear
it
.
This
is
sufficient
for
us
,
that
in
the
case
in
hand
,
he
hath
declared
what
he
will
do
,
or
not
do
,
particularly
that
he
will
not
pardon
sin
without
a
Satisfaction
.
So
Rom.
3.24
.
[
Being
justified
freely
by
his
grace
,
through
the
Redemption
that
is
in
Jesus
Christ
,
whom
God
hath
set
forth
to
be
a
propitiation
throgh
Faith
in
his
Blood
,
]
he
would
have
his
Righteousness
declared
for
the
remission
of
Sins
;
And
that
[
as
it
is
,
Heb.
9.22
.
Without
shedding
of
blood
there
is
no
remission
.
]
Thus
the
pardon
of
our
Sin
cost
Christ
dear
,
and
yet
it
runs
freely
to
us
,
because
God
freely
laid
the
burden
on
Christ
,
&
Christ
freely
undertook
it
,
&
God
freely
accepts
of
his
satisfaction
in
our
Name
;
&
so
we
come
to
be
freely
pardoned
,
but
remember
sin
is
with
God
no
triffle
,
no
light
thing
,
that
he
would
easily
pass
,
no
,
he
would
have
his
Justice
satisfied
,
that
he
might
freely
pardon
,
and
the
consideration
of
this
will
not
only
comm●nd
the
love
of
God
,
and
the
love
of
Christ
,
in
finding
out
such
a
way
,
whereby
pardon
might
come
to
sinners
,
without
prejudice
of
Justice
.
But
further
the
freedom
of
pardon
will
not
hide
from
the
sinner
that
is
pardoned
the
odiousness
of
sin
,
but
make
it
so
much
the
more
loathsome
and
vile
,
when
he
sees
his
pardon
sealed
with
the
Blood
of
Christ
,
and
all
his
exinanition
that
went
before
,
O!
the
pardoned
sinner
looking
to
Christ
crucified
,
and
considering
that
he
hath
pierced
him
by
his
Sins
,
it
will
make
him
mourn
most
bitterly
,
as
one
that
mourneth
for
his
only
Son
,
and
like
that
of
Hadadrimmon
in
the
valley
of
Megiddon
,
Zech.
12.10
.
—
So
when
thou
looks
upon
pardoning
mercy
,
thou
takes
not
a
right
look
of
it
,
except
thou
look
also
on
the
satisfaction
made
to
Justice
by
Christ
,
that
a
free
pardon
might
come
out
to
thee
.
3.
In
taking
up
the
nature
of
Pardon
,
beware
that
ye
do
not
confound
the
pardon
of
Sin
with
Gods
forbearing
,
or
not
inflicting
punishment
on
sinners
;
if
ye
confound
these
,
ye
will
imbrace
a
shaddow
,
&
get
a
lie
in
your
right
hand
in
stead
of
pardon
.
Ye
know
what
the
Apostle
says
,
Rom.
2.4
.
There
is
a
riches
of
Gods
goodness
,
and
forbearance
,
and
long-suffering
.
How
long
did
God
forbear
the
old
World
,
for
an
hundred
and
twenty
years
,
Gen.
6.3
.
How
suffered
he
his
peoples
manners
for
about
40
years
.
Now
this
forbearance
of
God
,
as
it
is
often
a
temptation
to
godly
men
,
so
it
is
a
snare
to
the
wicked
,
or
they
make
it
a
snare
to
themselves
.
It
's
often
a
temptation
to
godly
men
,
as
Psal.
73.1
.
O!
what
a
temptation
was
it
to
the
Psalmist
,
his
feet
were
almost
gone
his
steps
were
well
near
slipt
,
he
was
envious
at
the
foolish
when
he
saw
the
prosperity
of
the
wicked
,
how
they
had
no
bonds
in
their
death
,
&
their
strength
was
firm
,
they
were
not
in
tr●●ble
as
other
men
,
&c.
O!
he
thought
if
he
had
been
on
the
Throne
,
he
would
have
made
these
Children
know
themselves
sooner
nor
God
did
,
and
Hab.
1.13
.
Thou
art
of
purer
eyes
than
to
behold
evil
,
and
canst
not
look
on
iniquity
,
wherefore
looks
thou
on
them
that
deal
treacherously
,
and
holdest
thy
tongue
when
the
wicked
devoureth
the
man
that
is
more
righteous
than
he
.
There
ye
see
the
forbearance
of
God
is
a
temptation
to
the
godly
.
Wicked
men
also
make
a
snare
of
it
to
themselves
.
O!
the
wicked
Doctrines
,
that
wicked
men
build
on
Gods
forbearance
,
One
is
,
wrong
thoughts
of
God
,
Psal.
50.21
.
[
These
things
thou
hast
done
,
and
I
kept
silence
,
thou
thought
that
I
was
altogether
such
a
one
as
thy self
.
There
is
a
Doctrine
that
wicked
men
found
on
Gods
forbearance
,
they
think
God
is
like
themselves
;
another
is
that
thereby
they
are
emboldened
to
go
on
in
sin
,
Eccles.
8.11
.
Because
Sentence
against
an
evil
work
is
not
execute
speedily
,
therefore
the
heart
of
the
children
of
men
is
fully
set
in
them
to
do
evil
,
so
Rom.
24.
They
harden
themselves
by
God's
forbearance
.
The
riches
of
Gods
goodness
,
forbearance
,
and
long-suffering
,
should
lead
them
to
repentance
,
but
they
abuse
it
to
produce
hardness
,
and
impenitent
hearts
,
&
further
,
they
bless
themselves
in
prospering
in
wickedness
,
Hos.
12
,
7.
[
Ephraim
is
a
Canaanite
,
a
Merchant
,
the
ballance
of
deceit
are
in
his
hand
,
he
loveth
to
oppress
,
and
he
saith
,
yet
I
am
become
rich
,
I
have
found
me
out
substance
.
Let
the
Bible
say
of
me
what
it
will
,
the
Sun
of
prosperity
shines
on
my
tabernacle
,
as
well
as
on
your
tenderest
folk
;
I
am
as
far
from
any
mischance
,
as
the
most
upright
in
their
coversation
.
But
still
remember
,
forbearance
in
God
is
no
pardon
,
that
which
is
frested
is
not
forgiven
;
It
's
no
sign
of
Divine
approbation
,
when
thou
art
forborn
,
and
prospers
in
a
sinful
way
;
to
these
ends
ye
shall
remember
these
3.
Scriptures
,
and
they
will
help
you
not
to
confound
forbearance
with
pardon
.
One
is
Eccles.
12.
—
Though
a
sinner
do
evil
an
hundred
times
,
and
his
days
be
prolonged
,
yet
surely
I
know
that
it
shall
be
well
with
them
that
fear
God
.
How
will
ye
prove
that
?
because
he
fears
before
him
,
but
it
shall
not
be
well
with
the
wicked
,
neither
shall
he
prolong
his
days
,
which
are
as
a
shaddow
,
because
he
feareth
not
before
God
.
No
approbation
lyes
in
the
bosom
of
forbearance
.
Another
Scripture
that
gives
a
dreadful
refutation
to
them
that
take
forbearance
for
pardon
,
is
that
Psal.
50.21
.
[
These
things
thou
hast
done
,
and
I
kept
silence
,
thou
thought
that
I
was
altogether
such
a
one
as
thy self
,
but
I
will
reprove
thee
,
and
set
them
in
order
before
thine
eyes
;
Now
consider
this
,
all
ye
that
forget
God
,
lest
I
tear
you
in
peices
,
and
there
be
none
to
deliver
.
]
There
is
a
refutation
of
all
the
wicked
mans
dreams
anent
God
,
and
his
forbearance
.
And
if
ye
would
have
a
third
Scripture
,
take
the
forecited
place
,
[
Rom.
2.4
,
5.
Thou
despisest
the
riches
of
his
goodness
,
forbearance
and
long
suffering
,
not
knowing
that
it
leadeth
thee
to
Repentance
,
but
after
thy
hardness
and
impenitent
heart
,
treasurest
up
to
thy self
,
wrath
against
the
day
of
wrath
:
Thou
may
treasure
up
other
things
as
thou
will
for
thy
advantage
,
but
thou
shalt
find
,
thou
treasurest
up
wrath
to
thy
ruine
,
thou
may
think
,
because
thou
prospers
in
Sin
,
God
approves
of
thee
(
as
the
saying
is
,
prosperum
&
faelix
scelus
,
virtus
vocatur
,
Wickedness
is
called
a
virtue
,
because
it
thrives
)
yet
remember
,
that
forbearance
is
no
Pardon
.
4.
In
taking
up
the
nature
of
pardon
negatively
,
Consider
,
That
God's
pardoning
of
particular
Sinners
,
whereby
he
restores
them
in
favour
,
is
not
to
be
confounded
with
National
Pardons
,
which
God
gives
to
Nations
.
This
pardon
is
many
times
spoken
of
in
Scripture
,
though
by
analogy
,
we
may
draw
them
to
a
particular
pardon
.
So
the
scope
of
that
place
,
Num.
14.19
.
—
runs
another
way
than
to
particular
Persons
,
and
respects
a
National
Pardon
,
[
Pardon
I
beseech
thee
the
iniquity
of
this
people
,
(
sayes
Moses
)
according
to
the
greatness
of
thy
mercy
,
as
thou
hast
forgiven
this
people
from
Egypt
,
even
untill
now
.
[
I
have
pardoned
according
to
thy
word
(
sayes
the
Lord
)
but
truly
,
as
I
live
,
all
the
earth
shall
be
filled
with
the
knowledge
of
the
Lord.
]
I
have
pardoned
,
but
yet
I
will
punish
,
and
vindicat
mine
honour
.
So
that
passage
,
Psal.
78.38
.
But
he
being
full
of
compassion
,
forgave
their
iniquity
,
and
destroyed
them
not
,
when
they
deserved
,
That
was
a
pardon
of
the
Nation
,
or
a
National
Pardon
;
Now
a
National
Pardon
amounts
only
to
this
,
when
the
Lord
forbears
to
root
out
a
Nation
,
as
the
Lord
threaten
●o
Moses
,
that
he
would
root
out
Israel
in
that
forecited
place
,
Num.
14.12
.
That
he
would
Dis-inherit
them
,
and
make
of
him
a
greater
Nation
,
and
a
Mightier
than
they
,
when
he
keeps
them
in
their
own
Land
,
as
he
did
Israel
,
and
does
not
root
them
out
,
or
when
he
continues
with
them
the
priviledge
of
a
Church
,
though
he
plague
them
,
and
weed
out
a
godless
generation
from
among
them
,
as
he
did
out
of
Israel
,
that
in
the
space
of
38
years
time
,
there
was
not
a
man
of
them
left
that
were
20
years
old
and
upwards
,
when
they
came
out
of
Egypt
,
save
Caleh
and
Joshua
.
So
the
Lord
may
pardon
a
Nation
,
and
yet
punish
them
,
he
may
by
his
Judgments
weed
out
the
generality
of
a
Generation
,
and
send
them
to
the
Pit
,
which
may
consist
with
a
National
pardon
,
when
he
doth
not
cut
off
the
Nation
,
or
suffers
them
to
enjoy
the
priviledges
of
a
Church
.
But
the
pardon
of
a
particular
Sinner
,
is
,
when
he
sits
down
at
God's
Footstool
,
and
Judges
himself
,
and
closes
with
Christ
for
righteousness
,
and
that
's
another
thing
.
And
5.
In
taking
up
the
nature
of
pardon
Negatively
.
We
must
beware
of
confounding
the
pardon
of
Sin
with
the
removal
of
Sin
;
the
prosecution
whereof
,
would
lead
me
to
speak
Positively
;
wherein
pardon
of
Sin
consists
,
to
the
guilt
and
pollution
of
Sin
,
and
the
different
acts
of
God
about
both
;
but
because
that
will
give
the
rise
to
other
Questions
,
I
shall
remit
it
to
another
occasion
,
only
here
ye
shall
distinguish
these
three
.
The
filth
of
Sin
,
the
power
of
Sin
,
and
the
guilt
of
Sin
.
The
filth
of
Sin
,
is
the
foul
stain
that
Sin
leaves
behind
it
.
The
guilt
of
Sin
is
the
Offence
done
to
God
,
and
the
Obligation
to
punishment
,
resulting
thereupon
;
the
power
of
Sin
,
is
the
Tyrrany
that
Sin
exercises
over
the
Sinner
.
Now
when
I
say
,
we
are
not
to
confound
the
pardon
of
Sin
,
with
the
removal
of
Sin
,
ye
would
understand
it
aright
,
I
grant
that
God
strikes
at
the
guilt
of
Sin
,
and
the
power
of
Sin
,
both
at
once
,
which
is
this
in
plain
languege
,
that
a
pardoned
sin
,
must
not
be
a
reigning
sin
;
where
the
vertue
of
the
blood
is
applyed
for
pardon
,
the
power
of
the
blood
will
also
be
applyed
for
the
subjugating
of
sin
,
and
putting
it
from
the
Throne
;
and
therefore
in
the
by
,
ye
may
take
it
as
a
noble
evidence
of
pardon
,
when
sin
is
subdued
,
or
if
it
be
not
subdued
,
yet
ye
are
engadged
against
your
own
sinful
disposition
,
that
it
prevails
not
with
your
consent
;
but
for
the
filthiness
of
sin
,
though
it
be
stricken
at
as
soon
as
any
of
the
former
,
Regeneration
layes
the
Ax
to
the
Root
of
that
Tree
,
yet
it
remains
in
the
Saints
till
death
make
the
separation
.
Paul
Rom.
7.
Hath
a
Law
in
his
members
,
rebelling
against
the
Law
in
his
his
mind
till
Death
,
but
the
pardon
of
sin
is
attainable
before
death
,
and
given
in
Justification
,
and
afterward
,
upon
the
justified
persons
Repentance
,
for
particular
faults
,
and
therefore
consequently
it
is
not
to
be
confounded
with
the
removal
of
sin
,
sin
may
be
pardoned
,
and
pardon
of
sin
is
consistent
with
the
sight
of
the
filthiness
of
sin
,
for
which
the
soul
is
abased
before
God
dayly
after
Regeneration
,
though
sin
doth
not
reign
,
and
that
's
it
wherein
the
pardon
of
sin
consists
,
even
in
the
taking
away
of
the
guilt
of
sin
,
and
the
souls
obligation
to
wrath
,
though
the
filth
of
sin
remain
.
SERMON
XI
.
Psalm
130.
Verse
4.
But
there
is
forgivenness
with
thee
,
—
I
Am
now
insisting
upon
the
refuge
to
which
the
man
abased
with
the
conscience
of
sin
betaketh
himself
:
who
,
when
he
hath
reflected
upon
Gods
proceedings
in
strict
Justice
,
according
to
the
tenor
of
the
Covenant
of
Works
with
sinners
,
and
who
,
when
he
hath
found
,
that
,
if
God
should
thus
mark
iniquity
,
none
,
even
the
most
godly
should
be
able
to
stand
,
he
subjoyns
this
,
as
a
blest
aftergain
in
mans
deplorable
case
.
But
forgivenness
is
with
thee
;
In
prosecution
of
this
great
truth
,
that
there
is
pardoning-mercy
with
God
,
to
be
a
relief
for
Self-condemned
sinners
,
I
have
spoken
to
two
of
the
five
heads
that
I
proposed
to
be
spoken
to
upon
it
.
1.
I
have
spoken
to
the
Consideration
of
that
which
is
pardoned
,
that
is
Iniquity
,
Sin
or
Transgression
,
or
call
it
by
what
name
ye
will
.
2.
I
have
spoken
to
the
Consideration
of
the
Author
of
Pardon
,
who
it
is
that
pardons
sin
,
and
whatever
hand
Ministers
have
in
this
,
or
what
ever
hand
private
persons
have
in
it
,
in
remitting
injuries
done
to
them
,
yet
the
Text
determins
God
still
to
be
the
principal
Creditor
;
it
's
with
thee
,
(
says
he
)
It
's
with
thee
alone
that
forgivenness
is
.
I
entered
upon
the
3d
thing
,
I
proposed
to
be
spoken
to
,
which
is
the
main
thing
in
thing
purpose
,
that
is
to
inquire
after
the
nature
of
this
pardon
,
what
this
forgivenness
of
sin
,
which
is
with
God
imports
,
and
after
a
brief
touch
upon
some
passages
of
Scripture
,
whereby
pardon
of
sin
is
expressed
,
I
proceeded
negatively
,
to
tell
you
what
it
is
not
,
where
I
shew
that
pardon
of
sin
is
not
to
be
confounded
with
mens
forgetting
of
sin
,
and
taking
a
pardon
to
themselves
;
as
also
,
that
sin
is
not
to
be
lightly
looked
on
,
as
a
thing
that
God
lightly
passes
by
,
when
he
pardons
it
,
for
he
pardons
none
but
upon
satisfaction
made
to
his
Justice
,
by
sinners
surety
;
likewise
,
that
pardon
of
sin
is
not
to
be
confounded
with
Gods
forbearing
,
or
not
inflicting
punishment
for
it
for
a
time
,
for
they
may
be
long
forborn
,
who
yet
may
be
unpardoned
,
and
whose
forbearance
is
no
sign
of
Divine
Approbation
.
Further
it
was
cleared
,
that
the
pardoning
of
particular
sinners
,
and
their
restoring
in
favour
,
is
not
to
be
confounded
with
a
National
pardon
,
conferred
on
a
Nation
,
whom
he
may
pardon
,
and
yet
punish
.
And
lastly
,
it
was
cautioned
and
cleared
,
that
we
should
not
confound
the
pardon
of
sin
,
with
the
removal
of
sin
,
in
the
pollution
of
it
;
for
though
God
strike
at
the
guilt
and
power
of
sin
,
both
together
,
yet
whereas
pardon
of
sin
is
attained
before
Death
,
some
filthiness
of
Sin
will
remain
in
the
pardoned
Sinner
,
as
long
as
he
is
in
this
life
,
and
pardon
of
Sin
may
consist
with
the
sight
of
the
filthiness
of
Sin
,
for
which
the
Sinner
is
abased
before
God
daily
.
And
this
leads
me
positively
to
point
out
what
pardon
of
Sin
imports
:
all
that
I
shall
say
to
it
in
general
,
before
I
break
in
to
tell
you
more
particularly
what
it
is
,
shall
be
this
ye
shall
distinguish
in
Sin
these
two
.
There
is
in
Sin
a
blot
or
pollution
of
the
Soul
and
a
defaceing
of
God's
Image
thereby
And
there
is
in
Sin
a
guilt
,
that
is
,
an
offence
done
to
God
,
by
the
violating
of
his
Law
,
whereby
the
Sinner
becomes
obnoxious
to
the
punishment
that
He
hath
threatned
in
his
Law
.
These
two
are
clearly
distinguishable
among
men
,
a
child
running
in
a
puddle
,
pollute●
himself
,
and
by
so
doing
,
he
becomes
guilty
of
transgressing
his
Parents
command
,
and
is
lyable
to
their
correction
,
or
punishment
.
Now
as
to
these
two
,
the
guilt
and
the
blot
of
Sin
,
there
are
diverse
and
distinct
Operations
of
God
conversant
about
them
;
for
as
the
blot
of
Sin
begins
to
be
stricken
at
,
in
Regeneration
,
so
that
work
is
carried
on
by
Piece-meal
in
Sanctification
,
till
Sanctification
be
perfected
,
and
end
in
Glorification
.
Regeneration
and
Sanctification
are
the
Acts
of
God
,
conversant
about
the
Blot
and
Filthiness
of
Sin
,
but
pardon
of
Sin
takes
not
away
the
beeing
,
nor
the
Filthiness
of
Sin
,
as
Antinomians
say
,
but
it
takes
away
the
guilt
of
Sin
,
and
the
guilt
of
Sin
being
pardoned
,
the
Sinner
is
delivered
from
the
Punishment
that
his
guilt
deserves
,
and
this
is
also
distinguishable
among
Men
;
for
a
person
having
committed
an
enormous
crime
,
that
crime
continues
still
a
filthy
thing
,
and
evidences
a
naughty
disposition
,
yet
when
that
crime
is
pardoned
,
the
man
that
committed
it
loses
not
their
favour
,
against
whom
it
was
committed
,
and
is
freed
from
the
punishment
that
it
deserves
.
So
a
Child
that
hath
puddled
himself
in
a
mire
,
suppose
the
Parents
forgive
the
offence
,
the
filth
that
he
hath
got
in
the
mire
sticks
to
him
still
,
till
it
be
washed
away
another
way
.
So
I
say
,
pardon
of
sin
takes
not
away
the
filthiness
of
sin
,
but
the
guilt
of
sin
.
And
this
I
mention
not
meerly
for
speculation
,
and
information
of
the
Judgment
,
but
it
says
something
for
their
Advantage
and
Encouragement
,
who
in
the
sense
of
sin
are
flying
to
Christ
for
pardon
,
that
they
be
not
scarred
by
the
pollution
of
sin
,
from
relying
on
him
,
for
the
pardon
of
guilt
.
A
tender
Soul
,
so
long
as
it
finds
the
blot
of
sin
,
it
will
readily
doubt
if
the
guilt
of
sin
be
taken
away
▪
but
if
we
take
up
pardon
Scripturally
,
the
guilt
of
sin
is
done
away
by
pardon
,
though
the
blot
of
sin
remain
:
I
confess
the
blot
of
sin
,
must
not
remain
unmourned
for
,
it
must
not
remain
unsubdued
,
or
without
an
endeavour
to
subdue
it
,
yet
it
may
remain
,
when
the
guilt
and
violation
of
the
Law
of
God
by
Sin
,
is
pardoned
,
and
past
,
that
sin
may
be
near
thy
sight
in
the
blot
and
pollution
,
which
pardon
hath
put
far
off
,
as
to
the
guilt
of
it
.
Jer.
50.20
.
[
In
those
days
and
in
that
time
(
saith
the
Lord
)
the
iniquity
of
Israel
shall
be
sought
,
and
there
shall
be
none
,
and
the
sin
of
Judah
,
and
they
shall
not
be
found
,
Why
?
For
I
'le
pardon
them
whom
I
reserve
,
]
only
let
me
add
that
,
that
thou
who
grips
to
the
pardon
of
guilt
,
when
yet
thou
finds
the
blot
of
sin
remaining
,
and
art
mourning
for
it
,
remember
that
pardon
must
not
be
only
a
simple
exemption
from
punishment
,
but
that
it
is
only
a
Restitution
into
his
Favour
,
whom
thou
hast
offended
.
Thy
pardon
must
not
be
an
Absalom's
pardon
,
that
brought
him
back
to
Jerusalem
,
but
he
saw
not
the
King's
face
.
Thou
must
not
satisfie
thy self
with
that
,
but
thou
must
be
accepted
,
and
come
into
favour
,
that
was
David's
prayer
,
Psal.
51.8
.
[
Make
me
to
hear
joy
and
gladness
,
that
the
bones
which
thou
hast
broken
may
rejoyce
,
and
verse
12.
Cast
me
not
away
from
thy
presence
,
and
take
not
thine
holy
Spirit
from
me
,
restore
to
me
the
joy
of
thy
salvation
,
and
uphold
me
by
thy
free
Spirit
.
]
But
of
this
I
will
have
occasion
to
speak
in
the
progress
,
therefore
I
leave
it
.
And
having
given
you
this
general
Notion
of
Pardon
,
I
shall
proceed
to
batter
it
out
a
little
,
for
the
clearing
of
four
Questions
1.
How
the
guilt
of
sin
can
be
separated
from
the
blot
of
sin
,
and
the
sinner
pardoned
.
2.
Whether
in
pardon
the
obligation
to
punishment
be
so
taken
off
,
as
the
pardoned
man
falleth
under
no
Chastisement
for
sin
.
3.
Whether
the
real
passing
of
Pardon
be
one
in
the
Court
of
Heaven
,
with
that
which
is
in
the
Court
of
Conscience
,
or
if
the
truth
of
pardon
depends
on
the
intimation
of
it
to
our
hearts
.
4.
Whether
,
what
the
Lord
pardons
,
He
pardons
Irrevocably
,
or
whether
upon
the
Contracting
of
new
guilt
,
the
former
pardon
be
made
void
to
the
pardoned
man
;
These
four
Questions
I
shall
touch
upon
as
briefly
as
I
can
,
and
sure
I
am
,
these
of
you
,
whose
plight
anchor
pardon
of
sin
is
,
ye
will
not
weary
to
hear
them
spoken
unto
.
For
the
First
,
Having
said
,
that
the
pardon
of
sin
takes
away
the
guilt
of
sin
,
while
the
blot
of
sin
remains
;
It
's
a
Question
how
that
can
be
,
seing
these
two
are
inseparable
,
it
's
(
as
we
say
)
propitum
quarto
modo
,
an
essential
property
of
sin
,
that
it
draws
under
guilt
,
and
makes
the
sinner
lyable
to
punishment
,
and
it
's
as
absurd
to
say
,
that
sin
can
be
without
guilt
,
as
to
say
,
fire
can
be
without
heat
,
or
the
Sun
without
Light
,
guilt
being
as
inseparable
a
property
of
sin
,
as
heat
is
to
fire
,
or
Light
to
the
Sun
:
But
for
Answer
,
this
distinction
will
clear
it
,
distinguish
betwixt
guilt
it self
,
and
the
result
of
that
guilt
on
the
person
sinning
,
as
also
betwixt
Gods
offence
,
and
displeasure
at
sin
,
and
his
offence
and
displeasure
at
the
sinner
;
hence
,
if
we
consider
guilt
in
it self
,
it
is
inseparable
from
sin
,
there
is
no
pardon
that
God
gives
unto
the
sinner
,
that
takes
away
the
desert
that
sin
hath
in
it self
of
the
wrath
of
God
.
But
if
we
consider
guilt
,
as
it
results
upon
the
person
sinning
,
and
brings
him
under
the
lash
of
God's
displeasure
,
in
that
respect
,
guilt
may
be
separat
from
sin
.
Sin
cannot
be
sin
,
if
it
bring
no
guilt
with
it
,
yet
the
pardoning
of
sin
brings
freedom
from
the
actual
obligation
of
the
sinner
to
punishment
.
Sin
hath
that
evil
with
it
,
that
it
deserves
wrath
,
but
a
free
pardon
Suspends
that
ill
deserving
,
that
it
doth
not
take
effect
against
a
sinner
that
is
fled
to
Jesus
Christ
:
I
may
illustrat
it
by
a
similitude
of
a
massie
Hammer
that
is
lift
up
,
and
falls
down
by
an
Engine
,
and
crushes
that
which
is
under
it
,
and
a
strong
hand
holding
it
up
,
and
keeping
it
up
,
that
it
never
falls
down
,
it
's
as
inseparable
from
sin
,
to
deserve
everlasting
Wrath
,
as
it
's
inseparable
from
a
ponderous
weight
falling
down
to
crush
that
which
it
falls
on
,
but
pardon
keeps
up
that
weight
of
deserved
Wrath
,
that
it
falls
not
down
to
crush
them
that
are
fled
to
Christ
;
and
this
also
serves
not
only
for
Information
of
the
Judgment
,
but
to
meet
with
another
case
incident
to
the
People
of
God
,
who
,
when
they
are
fled
to
Christ
for
refuge
,
they
not
only
meet
with
the
Pollution
and
Blot
of
sin
,
but
with
the
guilt
and
ill-deserving
of
sin
,
which
troubles
them
,
who
being
sensible
of
Sin
,
and
assaying
to
close
with
pardon
,
when
they
look
to
the
dreadful
Rod
of
Iron
,
that
they
know
their
sins
deserve
,
they
cannot
get
pardon
of
sin
closed
with
.
That
's
a
strong
temptation
to
a
tender
walker
,
to
stand
a
back
;
but
in
this
case
,
we
would
distinguish
betwixt
what
we
deserve
,
and
the
execution
of
it
,
a
pardoned
Sinner
would
remember
,
that
it
commends
Gods
free
Grace
in
pardoning
Sin
,
that
whatever
his
ill-deserving
be
,
he
will
not
get
that
which
he
deserves
,
God
will
not
give
him
according
to
his
deserving
.
And
though
the
Man
fled
to
Jesus
Christ
,
may
be
dayly
humbled
with
the
sight
of
the
pollution
,
and
desert
of
sin
,
yet
he
may
be
comforted
in
the
free
Grace
of
God
,
that
his
ill-deserving
shall
never
take
effect
to
his
prejudice
.
Now
because
this
is
a
great
Point
,
and
folk
that
are
in
earnest
about
the
pardon
of
sin
,
when
they
are
fled
unto
Christ
for
pardon
,
they
may
have
many
a
sad
thought
about
the
pollution
and
desert
of
Sin
.
The
tender
walker
will
,
no
doubt
say
,
I
am
a
vile
body
,
I
have
that
which
deserves
everlasting
wrath
,
nay
that
,
that
God
will
pursue
to
root
out
,
though
he
doth
not
look
on
us
as
an
enemy
:
Because
that
may
be
ground
of
many
doubts
about
this
matter
,
touching
the
pardon
of
sin
,
I
shall
desire
you
to
take
notice
of
some
Scriptural
expressions
,
that
are
very
full
and
satisfactory
for
pardon
,
notwithstanding
of
the
pollution
of
sin
,
and
the
desert
of
sin
;
and
in
following
this
,
I
would
desire
you
to
take
a
look
of
these
two
,
one
is
,
how
the
Scripture
declares
,
that
pardoned
sin
is
looked
on
by
the
Creditor
(
to
wit
God
)
?
And
another
is
,
how
it
stands
with
the
pardoned
man
?
For
the
First
,
whatever
thou
feel
who
art
fled
to
Christ
for
pardon
,
yet
O
how
fully
and
satisfactory
doth
the
Scripture
speak
to
thy
pardon
;
I
dare
not
fall
on
all
the
Scriptural
expressions
that
hold
it
forth
,
but
shall
briefly
touch
on
some
of
them
in
these
four
steps
.
And
1.
The
Scripture
tells
,
that
pardoned
sin
is
a
blotted
out
sin
,
Psal
51.9
.
Blot
out
all
mine
iniquities
:
and
Isai.
44.22
.
I
have
blotted
out
as
a
thick
cloud
thy
transgressions
,
and
as
a
cloud
thy
sins
.
It
is
an
allusion
to
a
man
that
deletes
or
blots
out
of
his
Compt-book
,
that
which
is
either
payed
or
forgiven
:
and
hence
this
phrase
tells
,
that
pardoned
sin
is
a
debt
,
that
will
never
be
craved
nor
called
for
;
it
is
a
debt
,
that
God
the
principal
Creditor
hath
given
over
,
and
will
no
more
call
for
,
seing
it
is
blotted
out
.
But
2.
Because
it
might
be
supponed
that
a
debt
delete
in
a
Compt-book
,
may
be
looked
on
and
read
,
though
not
to
crave
the
debt
,
yet
to
waken
resentments
.
Therefore
the
Scripture
goes
a
further
length
in
the
pardon
of
sin
,
and
tells
that
pardoned
sin
is
not
only
blotted
out
,
that
it
cannot
be
gotten
read
,
but
it
is
c●vered
and
hid
out
of
Gods
sight
,
Psal.
32.1
.
Ble●st
is
the
man
whose
transgression
is
forgiven
,
whose
sin
is
covered
.
Numb.
23.21
.
He
hath
not
beheld
iniquity
in
Jacob
,
nor
hath
be
seen
perversness
in
Israel
.
It
is
not
only
blotted
out
,
but
it
is
covered
,
and
so
covered
,
as
is
not
seen
to
be
pursued
with
the
punishment
it
deserves
;
and
here
,
the
Scripture
is
very
copious
to
express
how
sin
is
covered
,
as
that
he
casts
pardoned
sins
behind
his
back
,
or
over
his
shoulders
(
to
speak
so
)
that
they
shall
be
no
more
in
his
view
,
Isai.
38.17
.
Thou
hast
cast
all
my
sins
behind
thy
back
,
saith
Isaiah
.
And
because
a
man
may
turn
about
and
see
that
which
is
behind
his
back
,
therefore
pardoned
sin
is
said
to
be
so
covered
,
that
(
as
it
is
Mic.
7.19
.
)
it
is
said
to
be
cast
not
in
the
shallow
places
,
but
in
the
depths
of
the
sea
:
And
ye
use
to
say
of
a
thing
that
is
lost
irrecoverably
,
it
is
as
tint
as
it
were
in
the
Sea-bottom
.
But
further
,
because
though
a
thing
be
in
the
depth
of
the
Sea
,
it
may
be
dived
after
,
and
sought
out
;
therefore
it
is
added
in
that
fore-cited
place
,
Jer.
50.20
.
The
iniquity
of
Israel
shall
be
sought
for
,
and
there
shall
be
none
;
and
the
sin
of
Judah
,
and
they
shall
not
be
found
:
So
that
the
pardon
of
sin
,
covers
sin
,
takes
it
out
of
Gods
sight
,
and
puts
it
in
the
depths
of
the
Sea
,
that
though
it
be
sought
for
,
it
shall
not
be
found
.
But
3ly
.
If
there
remain
any
doubt
,
how
it
can
be
,
but
the
Omniscient
God
must
see
sin
,
and
seeing
it
,
must
be
angry
at
it
;
therefore
the
Scripture
gives
a
further
account
of
the
fulness
of
pardon
,
that
it
hides
God's
Face
from
it
;
as
David
prays
,
Psal.
51.9
.
Hide
thy
face
from
my
sins
;
and
it
is
a
notable
word
,
Mic.
7.18
.
That
God
passes
by
,
or
over-pardons
transgressions
,
Who
is
a
God
like
unto
thee
,
that
pardons
iniquity
,
and
passeth
by
the
transgression
of
the
remnant
of
his
heritage
;
though
he
be
an
Omniscient
God
to
see
sin
,
yet
when
sin
is
pardoned
,
he
will
,
(
as
we
use
to
say
)
see
,
and
not
see
,
he
will
see
,
and
misken
,
as
he
that
passes
by
that
which
might
irritat
him
,
he
will
not
set
his
Face
in
that
art
;
so
deals
the
Lord
with
pardoned
sins
in
his
people
.
But
4ly
,
Whereas
ye
have
a
cursed
distinction
of
forgiving
,
but
not
forgetting
of
injuries
,
and
temptations
may
be
ready
to
use
,
and
say
,
that
though
in
the
sense
that
I
have
been
speaking
of
,
pardoned
sins
be
blotted
out
,
covered
,
put
out
of
sight
,
passed
by
,
or
over
,
that
the
Lord
will
not
take
notice
of
pardoned
iniquities
,
to
punish
them
;
yet
he
may
remember
them
by
way
of
grudge
against
the
pardoned
person
,
the
Scripture
secures
us
against
the
fear
of
that
,
and
tells
us
,
that
pardoned
iniquities
are
not
remembred
.
Isai
43.25
.
I
even
I
am
he
that
blotteth
out
thy
transgressions
for
mi●e
own
sake
and
will
not
remember
thy
sins
;
and
Jer.
31.34
.
with
the
paralel
place
,
Heb.
8.
in
the
New
Covenant
it
is
said
,
I
will
forgive
their
iniquity
,
and
I
will
remember
their
sins
no
more
;
I
will
remember
it
judicially
no
more
,
to
call
them
to
an
account
for
the
sin
I
have
pardoned
.
So
that
sins
being
pardoned
,
they
shall
be
as
if
they
had
not
been
committed
,
as
if
they
were
everlastingly
forgotten
,
no
more
to
be
remembred
:
so
much
for
these
expressions
shewing
how
pardoned
sin
is
looked
upon
in
reference
to
God
,
to
which
many
mo
might
be
added
,
and
O
what
a
full
and
satisfactory
ground
do
they
afford
,
that
pardon
of
sin
is
no
complement
,
but
a
real
security
,
and
firm
ground
of
confidence
;
when
God
hath
said
all
this
who
are
they
who
looking
on
the
pollution
,
or
desert
of
sin
,
will
take
pardon
of
sin
for
a
complement
,
and
not
look
on
it
as
a
solid
security
.
And
this
will
be
further
clear
,
if
in
the
second
place
we
consider
how
it
stands
with
the
pardoned
man
;
for
ye
may
say
to
me
,
much
hath
been
said
for
God
,
and
of
the
fulness
of
his
pardon
,
and
that
it
is
a
real
Security
to
the
pardoned
man
;
but
I
find
it
not
so
with
my
case
:
Therefore
I
shall
in
a
few
words
hint
,
how
it
stands
with
thee
;
Thou
who
art
a
pardoned
sinner
may
find
much
sin
and
pressures
of
guilt
at
thy
door
,
and
lying
near
thy
Conscience
,
but
the
Scripture
tells
us
,
that
it
is
otherways
with
thee
than
thou
apprehends
,
Psal.
103.12
.
So
far
as
the
east
is
from
the
west
,
so
far
hath
he
removed
our
transgressions
from
us
;
That
which
thy
fears
and
doubts
apprehends
lying
at
thy
door
,
and
to
be
as
an
heavy
burden
upon
thy
back
sinking
thee
,
a
pardon
removes
from
thee
,
as
far
as
the
East
is
from
the
West
,
as
far
as
one
thing
can
be
removed
from
another
,
as
the
proverbial
Speech
imports
.
Thou
thinks
thy self
to
be
in
a
woful
and
wretched
condition
,
but
the
Scripture
determines
thee
to
be
bl●st
.
Psal.
31.1
,
2.
Blessed
is
he
whose
transgression
is
forgiven
&c.
Thou
may
be
crying
out
,
O
wretched
man
,
who
shall
deliver
me
!
But
the
Scripture
tells
thee
,
thou
art
happy
,
and
ought
to
thank
God
through
Christ
,
Rora
.
7.24
,
25.
Thou
mayest
be
drooping
,
notwithstanding
thou
art
fled
unto
Christ
for
pardon
;
but
the
Scripture-language
of
pardon
is
another
thing
,
Mat.
5.2
.
Son
,
be
of
good
chear
,
thy
sins
are
forgiven
thee
.
The
power
and
pollution
of
sin
may
make
thee
droop
,
but
the
pardon
of
sin
may
make
thee
drink
and
forget
thy
misery
,
and
remember
thy
poverty
no
more
.
Thy
other
sores
and
difficulties
may
stick
to
thee
and
press
thee
down
;
but
if
thou
read
the
pardon
of
sin
rightly
,
thou
may
say
as
Isai.
33.24
.
The
inhabitant
shall
not
say
,
I
am
sick
,
why
?
the
people
that
dwell
therein
shall
be
forgiven
their
iniquity
;
since
I
am
pardoned
,
what
can
all
me
,
what
can
dare
at
me
,
or
trouble
me
,
since
I
am
forgiven
of
my
sin
?
In
a
word
,
the
Scripture
declares
,
That
have
what
thou
will
,
or
want
what
thou
will
,
though
thou
should
complain
,
loving
kindnesses
are
wanting
,
thou
hast
not
these
proofs
of
love
thou
wont
to
receive
,
yet
thou
wants
not
an
admirable
proof
of
love
that
hast
pardon
;
hence
is
that
Exclamation
,
Mic.
7.18
.
Who
is
a
God
like
unto
,
that
pardoneth
iniquity
?
Others
may
say
,
who
is
a
God
like
thee
in
working
wonders
,
when
thou
brought
thy
people
out
of
Egypt
?
But
as
for
me
,
I
will
say
,
Who
is
a
God
like
thee
in
pardoning
sin
?
Thus
if
we
take
the
Scripture-verdict
of
pardon
of
sin
,
as
well
in
reference
to
the
pardoned
man
,
as
in
respect
of
God
;
we
will
find
that
pardon
is
a
sure
foundation
of
confidence
,
and
it
is
so
excellent
a
Character
,
that
if
we
could
heed
it
,
believe
it
,
and
improve
it
,
to
the
quickning
of
us
to
run
and
secure
pardon
in
the
right
method
(
whereof
we
may
hear
)
we
should
find
,
that
we
have
here
a
Treasure
hid
in
this
Field
,
Christ
,
a
pardoner
of
iniquity
,
lying
in
the
bosom
of
this
mercy
.
Lord
bless
what
ye
have
heard
.
SERMON
XII
.
Psalm
130.
Verse
4.
But
there
is
forgivenness
with
thee
,
—
I
Am
now
entred
upon
the
3d
,
and
great
Head
of
this
necessary
Doctrine
,
to
clear
wherein
it
is
That
the
forgiveness
of
sin
doth
stand
;
and
after
a
general
Resolution
thereof
,
That
the
pardon
of
sin
takes
away
not
the
filthiness
and
pollution
,
but
the
guilt
of
sin
:
I
proceed
to
name
four
Questions
to
be
cleared
on
this
Subject
;
And
the
first
(
to
which
I
spoke
)
was
,
how
the
guilt
of
sin
could
be
removed
,
while
the
filthiness
and
pollution
of
sin
remained
,
guilt
being
inseparable
from
sin
;
and
the
Resolution
was
,
that
however
guilt
in
it self
,
or
(
as
the
Learned
call
it
)
The
potential
guilt
,
the
guilt
of
sin
in
it self
,
be
not
taken
away
by
pardon
;
yet
guilt
as
it
results
on
the
person
,
or
the
actual
ordination
of
the
person
guilty
to
condemnation
is
suspended
everlastingly
,
and
taken
away
;
and
for
confirmation
thereof
,
I
led
you
through
several
Scriptures
,
to
let
you
see
what
a
sure
character
pardon
is
;
whether
we
consider
pardon
as
it
is
to
be
looked
on
in
respect
of
God
?
or
how
it
stands
with
the
pardoned
man
?
And
now
without
further
repetition
,
I
shall
go
on
with
the
rest
of
the
Cases
,
tending
to
clear
the
nature
of
the
remission
of
sin
.
A
2d
.
Question
in
order
,
is
,
since
pardon
frees
the
pardoned
man
from
obligation
to
punishment
,
Whether
is
this
to
be
held
,
that
no
justified
or
pardoned
person
can
fall
under
any
punishment
,
or
chastisement
for
sin
?
And
here
the
Adversaries
of
Truth
,
Papists
on
the
one
hand
,
and
Antinomians
on
the
other
,
run
on
two
extreames
;
for
Papists
say
,
That
in
pardon
of
sin
,
God
remits
culpam
,
but
not
paenam
;
That
is
,
he
remits
the
fault
or
guilt
,
so
as
not
only
he
may
chasten
(
which
we
grant
)
but
as
he
reserves
a
punishment
by
way
of
satisfaction
for
sin
,
to
be
undergone
by
the
pardoned
sinner
:
They
distinguish
in
this
betwixt
mortal
and
venial
Sins
;
for
mortal
sins
,
they
grant
that
the
free
Grace
of
God
turns
eternal
punishment
into
a
temporal
,
which
the
sinner
must
undergo
;
for
venial
sins
,
which
they
say
deserves
not
eternal
punishment
,
but
temporal
,
all
that
temporal
punishment
they
will
have
the
pardoned
man
to
sustain
it
.
Hence
is
their
Doctrine
of
Pennances
in
this
life
,
and
of
Purgatory
after
death
;
when
Pennances
are
not
undergone
here
,
where
they
will
have
pardoned
sinners
to
make
satisfaction
of
sin
;
for
this
Doctrine
,
it
would
be
but
troublesome
to
you
to
hear
all
that
might
be
said
against
it
,
though
we
should
but
touch
on
it
,
and
therefore
passing
that
groundless
distinction
of
mortal
and
venial
sins
,
ye
shall
notice
these
five
anent
that
their
Doctrine
:
1.
That
as
the
bulk
of
Popish
Religion
is
nothing
but
a
well
contrived
Policy
,
or
Interest
of
State
;
so
this
Doctrine
of
Pennance
and
Purgatory
is
nothing
else
but
a
Politick
Device
to
make
gain
for
maintaining
their
Kitchin
,
Pomp
,
Pride
,
and
Luxury
,
which
(
as
I
told
you
the
last
day
)
Caesar
Borgia
the
Son
of
Alexander
the
sixth
,
makes
to
appear
,
who
while
he
had
lost
100000
—
at
the
Dice
,
past
it
in
a
sport
,
saying
,
These
are
the
sins
of
the
Germans
,
meaning
,
that
thereby
they
had
purchased
remission
of
Sins
;
for
here
the
policy
lies
.
Once
perswade
folk
,
that
they
must
do
Pennances
to
satisfie
for
sin
,
or
to
go
to
Purgatory
,
what
will
they
not
do
while
they
are
alive
,
or
their
Friends
for
them
when
they
are
dead
,
to
mitigat
that
satisfaction
,
that
is
their
Market
,
and
then
pay
well
,
and
come
to
Heaven
without
either
Pennance
or
Purgatory
,
so
that
their
Doctrine
in
this
is
a
perfect
cheat
.
2.
In
this
their
Doctrine
they
corrupt
the
Doctrine
of
the
antient
Church
,
which
was
not
so
very
sound
;
for
〈◊〉
they
have
a
trick
of
retaining
antient
Names
of
things
,
under
which
they
bring
in
new
Errors
;
so
in
this
particular
of
Pennances
and
Indulgences
,
used
by
the
antient
Church
,
who
while
they
were
a
distinct
Society
,
were
very
strict
and
severe
in
requiring
publick
Pennance
and
Satisfaction
for
Scandals
,
some
they
held
many
years
in
making
their
Repentance
,
some
they
held
all
their
life
:
but
afterward
,
when
the
World
came
in
to
the
Church
,
and
the
Emperors
imbraced
Christianity
,
and
they
,
with
other
great
Ones
were
too
thin-skin'd
,
and
would
not
submit
to
Discipline
,
the
Church
did
degenerat
from
their
strictness
,
and
shortned
their
Indulgences
;
but
the
antient
Church
their
Pennances
were
not
to
satisfie
God
for
sin
,
but
the
Church
,
they
were
not
for
privat
and
secret
sins
,
but
for
publick
and
scandalous
offences
.
And
the
Church
willing
to
gratifie
great
persons
,
did
mitigat
these
severities
to
many
.
But
the
Papists
retaining
the
Name
,
they
will
have
these
Pennances
a
satisfaction
to
God
for
sin
,
and
their
Indulgences
to
assoil
folk
in
the
Court
of
Heaven
.
A
3d
thing
to
be
considered
in
that
their
Doctrine
,
which
is
very
unhansom
for
them
to
maintain
,
these
Pennances
which
they
call
satisfaction
,
what
are
they
?
They
are
their
Fastings
,
their
Ave
Marias
,
and
Pater-nosters
,
their
Pilgrimages
and
Peregrinations
,
their
Charity
to
the
poor
,
or
for
a
Religious
use
,
their
Self-scourgings
and
Whippings
;
now
I
enquire
what
are
these
?
They
are
either
Commanded
Duties
,
or
not
,
If
they
be
not
Commanded
Duties
,
how
can
they
be
satisfaction
for
sin
?
for
will
God
be
satisfied
with
that
which
he
doth
not
require
?
Who
required
these
things
at
your
hand
?
If
they
be
Commanded
Duties
,
how
can
they
make
a
punishment
of
them
?
that
is
a
dreadful
Solecism
in
their
Religion
;
that
Commanded
Duties
that
should
be
the
joy
and
rejoicing
of
folks
hearts
,
should
be
turned
to
Punishments
;
and
except
they
be
punishments
they
cannot
be
satisfaction
,
so
that
they
have
a
bad
impression
of
these
things
,
which
they
look
upon
as
Duties
,
while
they
make
Commanded
Duties
punishments
for
sin
.
And
a
4th
Word
I
say
to
that
their
Doctrine
,
is
this
,
That
to
admit
of
satisfaction
for
sin
,
either
as
to
temporal
or
eternal
punishment
for
it
,
is
a
blasphemous
imputation
on
Christ's
Satisfaction
,
as
if
any
thing
needed
to
be
added
to
the
Ocean
of
his
Merit
,
who
hath
satisfied
the
Justice
of
God
,
both
as
to
the
Temporal
and
Eternal
Curse
,
due
to
his
own
Elect
for
their
sins
.
And
a
5th
I
shall
say
to
their
Doctrine
,
is
,
That
it
is
contradictory
to
it self
,
for
what
is
the
guilt
of
sin
,
(
as
contra-distinct
to
the
stain
of
sin
)
that
is
removed
?
It
is
not
the
potential
guilt
,
the
desert
of
sin
,
for
that
is
inseparable
from
sin
;
it
is
only
the
actual
ordination
to
punishment
.
Now
to
say
,
God
remits
the
guilt
,
and
retains
the
punishment
of
sin
,
it
is
to
say
,
that
he
remits
and
retains
,
that
he
pardons
and
doth
not
pardon
,
that
he
takes
away
actual
ordination
to
punishment
,
that
he
craves
the
debt
which
he
hath
forgiven
.
This
is
sufficient
to
refute
the
Papists
on
the
one
hand
,
in
what
they
hold
anent
the
pardon
of
sin
.
Upon
the
other
hand
,
the
Antinomians
run
on
another
extream
,
and
say
,
that
pardoned
,
justified
persons
fall
not
so
much
as
under
chastisement
,
let
be
a
proper
punishment
for
sin
:
And
they
will
have
all
Afflictions
that
come
upon
the
Godly
,
to
be
meer
tryals
of
their
Faith
,
and
no
more
,
and
think
that
it
is
a
legal
Spirit
that
teacheth
folk
while
they
are
under
the
Rod
,
to
search
out
sin
,
and
to
be
humbled
for
it
;
all
that
a
man
is
called
to
do
in
that
case
(
say
they
)
is
to
maintain
his
Faith
in
adhering
to
the
Love
of
God
in
Christ
,
for
whatever
Affliction
come
,
it
is
not
for
sin
,
and
it
is
no
wonder
they
maintain
the
Saints
cannot
fall
under
affliction
for
sin
,
or
chastisement
for
sin
,
seing
they
maintain
,
God
sees
no
sin
in
them
.
To
clear
the
mind
of
God
in
this
particular
.
There
are
some
things
that
must
be
granted
as
truths
,
and
there
are
some
other
things
to
be
cautioned
against
as
error
.
The
truths
that
are
to
be
granted
,
may
be
reduced
to
these
four
words
.
1.
That
justified
persons
never
meet
with
condemnation
,
what
temporal
lots
soever
they
meet
with
,
and
though
they
be
not
secured
against
the
cross
,
yet
they
are
secured
from
condemnation
.
2.
That
a
pardoned
and
justified
child
of
God
,
doth
never
come
under
the
wrath
of
God
,
though
justified
persons
may
come
under
Gods
Fatherly
displeasure
,
yet
they
are
never
more
objects
of
divine
wrath
as
others
;
though
they
may
often
meet
with
Fatherly
and
Divine
displeasure
,
as
children
,
they
come
not
under
wrath
,
as
enemies
.
3.
That
pardoned
and
justified
sinners
never
fall
under
proper
punishments
for
sin
,
or
afflictions
to
satisfie
for
their
faults
,
though
for
other
ends
they
may
,
as
to
invite
them
to
repentance
,
and
to
be
humbled
for
their
sin
,
to
mortifie
sin
,
to
caution
them
against
sin
for
the
future
.
4.
That
many
trials
and
afflictions
come
on
pardoned
sinners
,
wherein
God
doth
not
pursue
them
for
sin
,
but
is
trying
their
faith
and
their
graces
:
Such
were
Jobs
trials
,
though
Elihu
tells
him
what
he
was
,
he
had
sin
,
and
his
sin
deserved
all
was
come
upon
him
;
yet
betwixt
God
and
Satan
all
his
trials
were
stated
on
this
,
whether
he
would
prove
a
godly
man
,
and
continue
so
,
notwithstanding
of
them
all
;
and
such
were
these
trials
under
which
the
Apostles
and
other
godly
persons
did
glory
:
God
in
these
was
not
pursuing
sin
,
but
taking
service
and
proofs
of
their
faith
,
love
,
zeal
,
patience
&c.
under
the
cross
from
them
;
and
to
this
pertains
that
of
Joh.
9.2.3
.
When
the
Disciples
asked
him
,
sayng
,
Master
,
Who
did
sin
?
This
man
,
or
his
parents
,
that
he
was
born
blind
.
Christ
answers
,
Neither
hath
this
man
sinned
,
nor
his
parents
:
That
is
,
God
was
not
punishing
his
nor
his
parents
sin
in
that
stroak
of
blindness
,
but
that
the
works
of
God
might
be
made
manifest
in
him
.
These
truths
being
conceded
,
there
are
other
some
things
to
be
caution'd
against
,
as
error
,
and
I
shall
reduce
what
I
would
say
for
Caution
,
to
these
three
Heads
.
1.
It
is
certain
,
that
sin
is
the
in-let
to
all
affliction
,
Rom.
5.12
.
By
one
man
sin
entered
into
the
world
,
and
death
by
sin
,
and
so
death
passed
upon
all
men
,
for
that
all
have
sinned
.
Death
,
that
is
,
all
calamities
,
which
are
a
begun
death
,
and
the
great
death
,
the
separation
of
the
soul
from
the
body
.
And
hence
what-ever
may
be
God's
design
in
any
affliction
he
sends
on
godly
men
,
it
is
their
wisdom
,
while
they
are
under
the
Cross
,
to
search
out
and
be
sensible
of
sin
,
and
to
be
humbled
for
it
before
God
,
as
we
said
before
,
when
we
was
on
the
2
,
and
3.
verses
,
That
sense
of
trouble
should
be
attended
with
the
sense
of
sin
:
The
sense
of
sin
is
good
company
when
sense
of
trouble
is
sharpest
;
and
therefore
though
Job
was
under
a
cleanly
tryal
,
yet
Elihu
tells
him
he
had
sin
to
deserve
all
that
was
come
upon
him
,
and
if
he
considered
his
sin
,
he
would
quarrel
less
when
his
friends
mistook
him
.
What-ever
other
exercise
affliction
calls
to
,
this
is
one
,
to
search
out
and
be
humbled
for
sin
;
and
it
is
a
shrewd
evidence
,
that
that
affliction
is
not
blessed
of
God
,
that
is
not
well
Varnished
with
sense
of
sin
.
But
2ly
.
Not
only
is
sin
the
in-let
to
all
afflictions
,
but
even
godly
persons
pardoned
of
sin
,
may
be
under
affliction
upon
the
account
of
sin
;
I
shall
not
speak
of
those
common
and
absolutely
determined
afflictions
,
as
that
all
godly
men
must
die
,
and
godly
women
must
have
pain
in
child-bearing
,
as
well
as
others
,
but
godly
pardoned
persons
may
come
under
peculiar
afflictions
upon
the
account
of
sin
,
and
that
either
before
sin
is
committed
,
or
after
sin
is
committed
;
Before
sin
be
committed
,
godly
men
may
come
under
affliction
upon
the
account
of
sin
.
How
many
afflictions
got
godly
men
upon
the
account
of
their
corrupt
dispositions
to
prevent
sin
,
to
withdraw
them
from
their
purpose
,
to
hide
pride
from
man
,
to
keep
back
his
soul
from
the
pit
,
and
his
life
from
perishing
by
the
sword
?
Job
33.17
,
18.
How
many
are
such
hard
Rocks
,
that
they
must
have
hard
Wedges
to
rent
them
?
How
many
are
so
prone
to
wandering
,
that
were
not
their
way
hedged
up
with
thorns
,
and
the
cross
laid
in
their
way
,
they
would
ruine
themselves
in
following
their
lovers
?
How
many
would
be
intolerable
to
live
with
,
if
their
nose
were
not
holden
on
the
Grindstone
?
How
many
are
made
beggers
,
because
they
cannot
bear
wealth
?
Thus
ye
see
godly
men
may
be
put
under
the
cross
with
an
eye
to
sin
to
prevent
sin
:
Again
,
they
may
be
brought
under
peculiar
afflictions
,
upon
the
account
of
sin
,
even
when
it
is
committed
,
and
that
either
before
it
be
pardoned
,
or
after
it
is
pardoned
.
Before
it
be
pardoned
,
as
when
a
sinner
is
lying
under
unrepented
guilt
,
singing
himself
asleep
in
his
provocations
.
If
a
godly
man
with
David
,
2
Sam.
11.
drive
such
a
Trade
,
to
fall
into
scandalous
sins
,
and
ly
over
in
security
,
the
Lord
will
send
a
hurl
upon
him
,
not
to
satisfie
his
justice
,
but
to
shake
him
out
of
his
secure
posture
,
and
to
set
him
to
his
feet
,
to
the
exercise
of
repentance
and
humiliation
,
he
will
send
a
rod
,
that
he
may
hear
the
voice
thereof
,
and
who
hath
appointed
it
,
Hence
David
,
Psal.
119.67
.
Before
I
was
afflicted
I
went
astray
;
before
I
got
the
cross
I
wandered
,
and
knew
not
what
I
was
doing
,
but
now
have
I
kept
thy
word
:
That
's
affliction
upon
the
account
of
sin
committed
,
before
it
be
pardoned
,
to
waken
out
of
security
,
and
put
to
repent
for
it
:
again
afflictions
may
come
on
the
godly
upon
the
account
of
sin
,
even
when
it
is
pardoned
,
when
the
pardoned
man
falls
in
sin
,
especially
if
it
be
a
scandalous
sin
,
he
may
not
win
easily
away
with
that
escape
,
but
may
be
made
to
go
with
a
born-down-back
after
it
is
pardoned
,
all
his
days
.
2
Sam.
10.12
,
13.
The
Lord
tells
David
,
that
he
had
pardoned
him
,
yet
that
the
sword
should
not
depart
from
his
house
,
for
all
that
.
We
suppose
the
Corinthians
were
godly
men
,
and
pardoned
for
the
abuse
of
the
Lords
Supper
,
yet
1
Cor.
11.30
.
For
this
cause
many
are
weak
and
sickly
among
you
,
and
many
sleep
.
For
if
we
would
judge
our selves
,
we
should
not
be
judged
.
But
when
we
are
judged
we
are
chastned
of
the
Lord
,
that
we
should
not
be
condemned
with
the
world
.
Where
ye
may
see
affliction
is
let
out
upon
the
account
of
sin
remitted
.
And
if
ye
ask
,
Why
doth
the
Lord
so
?
I
answer
,
not
to
take
a
satisfaction
to
his
justice
,
that
's
already
compleatly
made
by
Christ
;
but
he
doth
it
,
partly
to
vindicat
his
own
honour
,
whatever
be
betwixt
him
and
his
pardoned
children
,
if
they
fall
in
sin
that
the
world
observes
,
he
will
let
the
world
see
that
he
will
not
wink
at
their
miscarriages
.
The
sword
's
not
departing
from
David's
house
,
was
not
to
satisfie
justice
for
his
sins
that
were
pardoned
,
but
because
by
his
scandalous
out-breaking
,
he
had
made
the
enemies
to
blaspheme
:
He
will
let
the
world
see
,
that
if
his
darling
David
bourd
with
him
,
and
fall
in
sin
,
he
hath
made
an
ill
bargain
.
Partly
he
doth
this
upon
the
account
of
sins
remitted
,
that
even
the
Saints
who
are
pardoned
may
see
yet
more
the
bitterness
of
their
folly
and
wandering
.
The
Lord
looketh
not
upon
it
as
a
sufficient
discovery
of
sin
,
and
the
evil
thereof
,
that
a
child
of
God
may
win
to
in
repentance
antecedent
to
pardon
,
but
when
he
is
pardoned
,
he
will
sharply
afflict
him
,
that
he
may
know
the
bitterness
of
sin
,
and
that
he
made
an
ill
bargain
when
he
gave
way
to
it
;
and
upon
this
it
will
result
,
that
when
the
Lord
afflicts
the
pardoned
,
they
are
not
to
forget
daily
to
be
humbled
for
pardoned
sin
.
Though
God
be
good
and
gracious
in
pardoning
sin
,
we
should
be
severe
on
our selves
for
provoking
him
.
Though
the
pardoned
mans
Count
be
cleared
,
he
must
ly
in
the
dust
,
for
that
he
offended
God
,
and
brought
so
much
wo
and
vexation
on
himself
.
And
further
,
this
will
follow
upon
it
,
that
God
by
afflicting
the
pardoned
sinner
,
invites
him
to
mortifie
sin
daily
that
he
may
not
fall
in
the
like
sin
again
.
Yea
,
and
further
,
when
he
afflicts
the
sinner
,
with
an
eye
to
sin
that
is
pardoned
,
he
invites
the
sinner
to
more
and
more
thankfulness
to
him
for
the
pardoning
of
it
,
when
he
considers
what-ever
afflictions
or
rods
be
inflicted
,
yet
his
pardon
is
ensured
to
him
:
These
are
some
of
the
blessed
ends
,
why
the
Lord
with
an
eye
to
pardoned
sin
,
is
pleased
to
let
out
afflictions
and
chastisements
upon
justified
persons
;
and
it
is
upon
this
account
,
that
chastisement
with
pardon
is
put
in
the
Covenant
,
Psal.
89.32
.
That
however
he
will
not
take
his
loving
kindness
from
his
children
,
nor
suffer
his
faithfulness
to
fail
,
yet
he
will
visit
their
transgressions
with
the
rod
,
and
their
iniquity
with
stripes
;
therefore
we
would
mind
this
well
.
It
is
no
great
wonder
that
Antinomians
say
,
God
chastens
not
the
Saints
at
all
upon
the
account
of
sin
;
for
they
say
,
God
sees
no
sin
in
them
to
chasten
;
but
let
us
not
deceive
our selves
,
but
when
the
rod
is
laid
on
,
let
us
hear
the
voice
of
the
rod
,
and
who
hath
appointed
it
,
Mic.
6.9
.
Ye
have
heard
,
that
all
afflictions
comes
in
by
the
door
of
sin
,
and
therefore
it
's
a
sweet
study
under
afflictions
,
to
be
sensible
of
sin
.
Ye
have
heard
,
that
God
may
send
afflictions
on
justified
persons
,
to
prevent
sin
,
and
to
waken
them
out
of
security
,
and
put
them
to
repentance
when
sin
is
committed
,
to
imprint
upon
their
spirits
the
folly
of
their
wanderings
,
and
the
bitterness
that
follows
sin
,
to
caution
them
for
the
future
against
relapsing
in
sin
,
to
stir
them
up
to
mortifie
sin
&c.
These
are
better
Lessons
than
the
dreams
of
Antinomians
,
that
God
hath
no
respect
to
the
sins
of
his
children
when
he
afflicts
them
.
And
yet
I
shall
add
a
third
word
more
for
Caution
against
their
error
,
that
is
,
That
Gods
afflicting
of
Saints
with
an
eye
to
sin
,
doth
not
at
all
clash
with
that
which
they
assert
,
that
the
afflictions
of
the
godly
are
for
the
trial
of
their
faith
.
That
they
are
meerly
for
the
trial
of
their
faith
,
we
deny
;
that
they
are
for
the
trial
of
their
faith
,
we
grant
.
For
though
afflictions
be
for
the
trial
of
faith
,
yet
they
are
also
for
other
ends
,
as
before
they
repent
to
stir
up
to
repentance
,
in
order
to
pardon
,
and
after
repentance
to
humble
them
,
and
caution
against
sin
,
and
for
producing
other
effects
,
yet
they
are
still
trials
of
faith
,
whether
they
will
adhere
to
God
;
yea
,
so
much
the
more
trials
of
faith
are
they
,
as
we
have
not
only
trouble
to
graple
with
,
but
guilt
that
brought
on
the
affliction
;
It
is
easier
for
faith
to
hold
its
feet
under
a
cleanly
trial
,
than
when
affliction
is
lying
on
,
and
conscience
of
guilt
is
staring
us
in
the
face
:
And
therefore
we
shall
easily
grant
,
providing
the
mind
of
God
in
other
ends
of
affliction
be
not
neglected
;
That
when
we
have
done
all
,
we
should
look
on
the
trial
of
faith
as
a
main
end
of
affliction
,
and
when
in
affliction
we
cast
away
confidence
,
we
miss
a
main
end
,
and
imped
the
good
that
we
might
get
by
affliction
.
The
time
having
prevented
me
,
and
I
cannot
win
to
the
other
two
Questions
,
whether
the
truth
of
pardon
depends
on
the
intimation
of
it
to
our
hearts
,
and
whether
pardon
be
it
revocable
,
so
that
guilt
makes
not
former
pardon
void
,
though
it
needeth
pardon
,
and
ought
to
be
mourned
for
.
I
shall
not
now
break
in
upon
them
.
The
Lord
bless
his
Word
to
you
.
SERMON
XIII
.
Psalm
130.
Verse
4.
But
there
is
forgivenness
with
thee
—
THough
I
have
insisted
long
,
and
may
insist
yet
some
while
upon
this
great
priviledge
,
the
forgivenness
of
sins
,
yet
ye
may
know
that
I
am
not
upon
an
unnecessary
Subject
;
I
am
upon
a
Subject
that
will
be
found
absolutely
necessary
for
you
,
to
make
your
Testament
comfortably
with
,
and
with
the
cordials
thereof
ye
may
digest
any
bitterness
that
occurreth
in
your
empty
pilgrimage
.
These
general
Heads
on
which
I
am
now
treating
,
they
want
not
their
ground
in
the
Text
and
Context
.
That
which
is
pardoned
(
to
which
I
have
spoken
)
the
Text
tells
,
that
it
is
iniquity
,
there
is
forgivenness
with
thee
of
these
iniquities
,
which
if
tho●
mark
,
who
can
stand
?
The
Author
of
this
benefit
of
pardon
,
is
expresly
held
out
in
the
Text
,
There
is
forgivenness
with
thee
;
and
the
benefit
it self
,
the
nature
whereof
I
am
now
inquiring
after
,
is
held
out
in
that
term
of
forgivenness
,
There
is
forgivenness
with
thee
.
Now
concerning
this
,
having
cleared
negatively
,
what
it
is
not
,
I
told
you
particularly
,
that
pardon
takes
not
away
the
filth
and
beeing
of
sin
,
but
the
guilt
of
sin
.
God
in
pardoning
the
sinner
,
remits
the
offence
done
to
him
,
by
the
violation
of
his
Law
,
and
restores
the
pardoned
sinner
to
his
favour
,
and
exempts
him
from
the
deserved
punishment
of
sin
;
and
in
pursuance
of
this
,
I
spoke
to
two
of
four
Questions
,
which
are
needful
to
be
discussed
,
for
clearing
the
nature
of
remission
.
I
cleared
to
you
,
that
though
guilt
be
inseparable
from
the
filth
of
sin
,
yet
the
sinner
might
be
pardoned
,
though
the
filth
of
sin
remain
;
and
how
that
his
pardon
did
not
take
away
the
desert
of
sin
,
considered
in
it self
,
but
that
it
takes
away
that
desert
and
guilt
,
as
it
results
on
the
person
sinning
,
so
as
it
never
taketh
effect
upon
him
;
so
that
though
the
person
fled
unto
Christ
for
refuge
be
troubled
,
not
only
with
the
pollution
,
but
with
the
guilt
of
sin
,
yet
he
needs
not
be
afraid
,
for
it
takes
no
effect
against
him
,
since
he
has
betaken
himself
to
the
City
of
Refuge
.
And
to
confirm
this
,
I
gave
you
several
Scriptural
expressions
of
pardon
,
which
may
quiet
the
Conscience
,
and
be
ground
of
peace
;
that
although
the
filth
of
sin
,
and
the
inherent
desert
of
sin
remain
,
yet
pardon
is
a
real
security
to
the
pardoned
sinner
.
2.
Another
case
or
Question
which
I
spoke
unto
,
was
,
that
seing
pardon
frees
the
pardoned
man
from
obligation
to
punishment
,
whether
or
not
doth
,
or
may
the
Lord
pursue
a
pardoned
justified
man
with
any
chastisement
or
punishment
for
sin
,
and
there
,
not
to
resume
what
I
spoke
unto
you
the
last
afternoon
,
I
gave
you
some
grounds
of
refutation
of
the
Popish
Doctrine
,
who
will
have
the
fault
or
guilt
remitted
when
the
punishment
is
retained
;
which
is
to
say
,
that
sin
is
remitted
,
and
it
's
not
remitted
:
And
upon
the
other
hand
,
I
cleared
to
you
against
the
Antinomians
,
how
that
as
all
trouble
came
in
by
the
door
of
sin
,
and
that
the
Lord
may
and
doth
chasten
the
pardoned
sinner
,
upon
the
account
of
sin
;
partly
to
prevent
sin
,
partly
to
rouse
him
up
to
repentance
when
he
hath
sinned
,
partly
to
set
sinners
to
their
feet
,
that
they
may
be
rightly
affected
with
sin
when
it
is
pardoned
,
and
that
they
may
be
excited
to
make
a
right
use
of
pardon
.
There
remains
yet
other
two
Questions
or
Cases
to
be
cleared
,
anen●
the
nature
of
remission
of
sin
,
to
which
I
shall
now
briefly
speak
,
as
the
Lord
will
give
.
The
3d
Case
or
Question
in
order
to
this
,
whether
the
truth
of
pardon
depends
upon
the
intimation
thereof
to
our
hearts
,
yea
,
or
no
,
so
that
when
a
sensible
sinner
,
fallen
down
at
Gods
foot-stool
,
in
the
confession
of
sin
,
and
crying
for
pardon
through
Christ
,
yet
he
finds
nothing
like
a
pardon
intimate
to
his
Conscience
.
In
this
case
the
Question
is
,
whether
hath
he
ground
to
doubt
,
that
neither
hath
he
repented
of
sin
,
nor
gotten
a
pardon
from
God
for
it
.
The
general
Answer
to
this
is
,
that
pardon
,
and
Gods
intimation
of
pardon
to
the
Conscience
,
are
not
to
be
confounded
.
The
Apostle
1
Cor.
2.12
.
gives
a
general
rule
concerning
all
supernatural
gifts
,
that
when
we
have
received
these
things
freely
of
God
,
we
must
receive
the
spirit
which
is
of
God
,
that
we
may
know
the
things
that
are
freely
given
to
us
of
God
.
It
's
one
thing
to
get
these
supernatural
gifts
gifted
to
us
,
another
thing
to
get
the
spirit
which
is
of
God
,
to
know
they
are
given
us
;
and
this
hath
place
particularly
in
the
matter
of
pardon
of
sin
,
for
the
pardon
of
sin
is
a
sentence
already
past
in
the
Word
of
God
,
in
favours
of
all
believers
and
penitents
in
Christ
,
so
that
no
sooner
doth
the
penitent
sinner
flee
unto
him
,
and
look
unto
him
,
as
to
the
brazen
serpent
,
for
pardon
and
cure
,
but
as
soon
that
pardon
becomes
his
,
before
he
can
subsume
and
say
,
I
am
fled
unto
Christ
for
pardon
,
and
am
pardoned
,
his
direct
act
of
faith
draws
out
pardon
,
before
he
can
reflect
and
pass
a
judgment
on
that
his
pardon
.
And
hence
,
when
Nathan
hath
pronounced
,
that
David's
sin
is
pardoned
him
,
2
Sam.
12.13
.
Yet
in
the
51.
Psalm
he
crys
instantly
for
mercy
,
for
pardon
,
and
blotting
out
of
his
transgression
.
Why
?
Though
he
was
pardoned
in
the
Court
of
Heaven
,
yet
he
was
not
pardoned
in
the
Court
of
his
own
Conscience
.
The
intimation
of
pardon
was
suspended
and
kept
up
.
And
hence
is
that
which
I
named
before
,
Mat.
9.2
.
Son
,
be
of
good
chear
,
thy
sins
are
forgiven
thee
.
It
's
one
benefit
to
him
to
have
his
sins
forgiven
him
,
and
another
benefit
to
be
of
good
chear
on
that
account
:
Therefore
,
as
Christ
tells
him
,
that
his
sins
are
forgiven
him
,
so
he
must
bid
him
be
of
good
chear
.
Thus
ye
see
the
truth
of
a
penitents
pardon
depends
not
on
the
intimation
thereof
to
his
conscience
.
But
this
wakens
up
another
Case
or
Question
;
the
following
forth
whereof
will
deduce
this
more
distinctly
,
and
that
is
,
how
it
comes
,
and
for
what
ends
it
is
,
that
a
child
of
God
cannot
get
it
discerned
and
closed
with
,
that
he
is
pardoned
.
For
clearing
of
this
Case
,
we
should
look
first
to
our selves
,
and
then
to
a
wise
hand
of
God
,
suspending
the
intimation
of
pardon
.
If
we
look
to
our selves
when
we
are
pardoned
,
we
cannot
discern
it
because
of
our
weakness
,
that
cannot
discern
our
happiness
;
we
are
blind
and
discern
not
our
happiness
,
discern
not
our
health
,
we
confound
the
reality
of
pardon
,
with
the
sense
and
feeling
of
pardon
,
and
we
will
not
believe
pardon
,
except
we
feel
the
effects
of
pardon
;
and
it
is
also
because
we
are
ignorant
of
getting
pardon
through
the
satisfaction
of
another
:
when
we
are
brought
to
be
sensible
for
sin
,
and
to
look
to
Christ
for
pardon
,
and
God
hath
spoken
pardon
,
we
are
like
the
Sea
,
which
being
raised
by
a
storm
,
doth
tumble
a
while
after
the
storm
is
over
,
and
there
is
a
calm
.
These
are
some
hints
on
our
part
,
why
the
pardoned
sinner
gets
it
not
discerned
that
he
is
pardoned
:
But
if
we
look
up
to
God
,
he
may
have
a
holy
hand
in
keeping
up
the
intimation
of
pardon
upon
several
accounts
.
As
1.
The
Lord
would
have
us
looking
more
to
his
Word
,
wherein
pardon
in
the
Gospel
is
holden
out
to
us
on
Gospel-terms
,
and
less
to
sense
,
he
would
breed
us
to
grip
the
promise
while
sense
come
,
and
to
grip
the
promise
that
sense
may
come
;
and
they
that
will
suspend
all
assurance
of
pardon
,
while
it
be
sensibly
intimat
;
the
Lord
in
his
holy
providence
keeps
up
the
intimation
of
pardon
from
them
,
to
teach
them
to
pay
more
due
respect
to
his
Word
,
and
to
seek
and
feed
upon
the
consolation
that
depends
upon
pardon
promised
and
pronounced
therein
,
that
by
following
his
method
by
faith
,
they
may
come
to
sensible
intimation
of
pardon
.
2.
The
Lord
may
keep
up
the
sensible
intimation
of
pardon
from
the
penitent
and
pardoned
man
,
that
he
may
learn
him
to
look
upon
pardon
not
as
a
necessary
result
and
effect
of
his
repentance
,
but
as
a
free
gift
of
God
,
which
though
the
Lord
will
not
bestow
without
repentance
,
yet
he
doth
not
bestow
it
for
repentance
;
therefore
doth
he
suspend
the
intimation
of
pardon
from
the
penitent
man
,
that
he
may
learn
to
look
less
to
his
Repentance
,
and
more
to
the
free
Grace
of
God
in
obtaining
of
Pardon
.
3.
The
Lord
sees
it
fit
to
keep
pardoned
sinners
in
suspence
,
as
to
the
sense
of
Pardon
,
or
the
intimation
of
it
,
that
he
may
let
them
see
,
that
when
he
is
provocked
by
their
sinning
,
it
is
not
so
easie
to
recover
themselves
,
and
get
into
his
favour
;
Therefore
though
he
have
pardoned
them
,
yet
he
will
keep
them
at
the
back
of
the
door
,
as
to
the
intimation
of
it
;
partly
,
that
they
may
be
put
to
resent
how
bitter
a
thing
it
is
to
depart
from
God
,
and
to
raise
a
Cloud
betwixt
him
and
them
;
and
partly
,
that
they
may
be
affrighted
to
dally
with
sin
again
;
he
will
have
them
to
know
,
that
though
he
give
them
mercy
,
it
is
not
so
easie
to
bring
a
Delinquent
in
Court
and
Favour
again
.
And
,
4.
The
Lord
keeps
up
the
intimation
of
pardon
from
the
penitent
and
pardoned
sinner
,
for
this
among
other
ends
,
that
he
may
be
fit
for
sympathy
with
others
,
that
may
come
in
the
like
case
with
himself
,
he
may
cause
his
reconciled
people
feel
the
bitterness
of
departing
from
him
,
and
may
suffer
them
to
ly
in
the
sense
,
and
under
fears
of
their
un-reconciled
condition
,
as
to
the
intimation
of
pardon
,
that
they
may
bear
burden
with
others
that
come
to
be
in
their
case
.
5.
The
Lord
keeps
up
the
intimation
of
pardon
from
them
,
that
he
may
set
them
on
work
to
repent
more
,
that
they
may
search
out
sin
more
,
and
repent
more
for
their
sin
,
and
for
the
sinfulness
that
is
in
their
sin
,
that
possibly
as
yet
they
have
not
laid
well
to
heart
.
These
reasons
of
suspending
the
intimation
of
pardon
,
even
where
pardon
is
really
past
,
were
they
well
pondered
by
us
,
we
might
get
a
better
account
of
our
pardon
,
and
the
petitions
we
put
up
for
it
.
And
particularly
to
speak
a
word
here
to
them
,
who
though
they
are
in
the
use
of
the
Means
,
running
to
the
open
Fountain
,
and
seriously
to
know
the
mind
of
God
,
as
to
the
pardon
of
their
sin
,
and
their
being
in
favour
with
God
,
and
yet
can
find
no
intimation
thereof
;
Beside
what
general
Directions
they
may
gather
from
that
which
I
have
spoken
,
I
shall
offer
three
or
four
words
further
.
Thou
that
art
a
sensible
sinner
,
in
the
use
of
the
Means
,
fleeing
to
the
Remedy
,
yet
can
find
no
warmness
or
sweetness
,
through
gripping
to
the
Promise
of
pardon
,
thou
finds
nothing
like
that
,
Son
,
or
daughter
,
be
of
good
chear
,
thy
sins
are
forgiven
thee
:
For
such
,
I
say
,
as
thou
art
,
I
offer
these
four
words
of
Direction
:
1.
I
would
have
such
persons
looking
upon
it
as
a
mercy
,
that
they
are
not
deluded
as
to
the
matter
of
their
pardon
,
as
many
are
who
never
doubt
of
it
:
I
confess
they
are
in
an
error
on
the
one
hand
;
but
the
error
of
the
other
hand
,
that
doubts
not
of
pardon
,
is
the
more
dangerous
;
thy
continuing
doubting
,
is
dishonourable
to
God
,
and
thou
impedes
,
and
provocks
him
to
suspend
thy
comfort
:
but
the
other
that
doubts
not
of
pardon
,
they
are
deluded
,
they
take
it
for
granted
,
that
they
are
pardoned
,
or
desperatly
they
will
take
their
venture
whether
they
be
pardoned
or
not
;
and
therefore
thou
that
are
keeped
in
exercise
about
the
intimation
of
pardon
,
ought
to
bless
God
that
thou
art
not
in
the
error
of
these
self-deluders
.
2.
I
would
recommend
to
such
,
that
they
would
justifie
God
whatever
he
do
;
That
is
David's
remark
,
Psal.
51.4
.
That
he
might
be
justified
when
he
speaks
,
and
clear
when
he
judges
;
if
thou
fall
a
carping
and
quarrelling
,
that
will
not
shorten
thy
distress
,
it
may
well
provock
God
to
hide
his
Face
yet
more
,
till
thou
learn
to
justifie
him
.
3.
I
would
recommend
to
them
that
are
about
the
Means
using
for
pardon
,
and
yet
cannot
win
to
the
intimation
of
it
,
that
they
would
look
well
to
their
Repentance
,
and
there
are
four
things
to
be
looked
to
in
Repentance
:
1.
They
would
look
well
that
it
be
sincere
,
that
it
be
repentance
for
sin
as
sin
,
and
not
a
ruing
for
it
,
as
it
is
disgraceful
to
them
and
prejudicial
;
many
beguile
themselves
with
a
ruing
for
sin
,
and
never
repent
sin
.
2.
They
would
look
if
their
repentance
be
universal
for
all
sin
,
which
is
another
mark
of
sincere
repentance
,
see
that
thou
be
not
seeming
to
rue
over
one
sin
,
while
thou
art
hugging
another
in
thy
bosom
.
3.
They
would
labour
to
have
their
repentance
deep
and
through
,
I
mean
not
to
recommend
to
any
a
trade
of
discouragement
,
but
any
who
reads
in
what
plight
David
was
,
Psal.
32.
Psal.
38
Psal.
51.
They
will
readily
find
,
that
the
repentance
of
the
generality
is
not
through
.
And
4.
They
would
look
to
it
if
their
repentance
be
constant
.
It
is
marked
of
Christ
,
That
when
he
was
in
an
agony
,
he
prayed
more
earnestly
,
Luk.
22.44
.
So
such
as
are
suspended
and
keeped
at
the
door
;
while
they
are
about
the
work
of
repentance
,
they
would
be
more
fervent
,
and
hold
on
in
the
work
of
repentance
.
4
That
they
would
stick
well
by
Faith
.
There
is
a
word
to
this
purpose
,
Isai.
50
10.
who
is
there
among
you
that
feareth
the
Lord
,
that
obeyeth
the
voice
of
his
servant
,
that
walketh
in
darkness
and
hath
no
light
;
no
intimation
of
comfort
,
Let
him
trust
in
the
name
of
the
Lord
,
and
stay
upon
his
God
:
In
this
case
,
Faith
closing
with
the
promise
of
pardon
,
must
be
stuck
by
,
and
to
help
you
to
stick
by
Faith
in
such
an
exigent
,
I
would
have
you
considering
partly
,
that
many
a
Pardon
is
past
in
Heaven
,
whereof
the
sensible
sinner
wants
the
comfort
.
2.
When
Faith
is
the
exercise
that
thou
hast
no
will
to
make
use
of
,
I
would
have
thee
to
consider
,
that
it
is
a
notable
refutation
of
temptation
,
to
go
and
mourn
over
thy
Atheism
and
Unbelief
,
and
for
that
thou
has
such
an
aversation
to
the
way
of
Faith
,
whereby
only
thou
can
win
to
the
Shore
.
And
3.
Consider
that
it
is
a
most
cleanly
and
noble
Act
of
Faith
,
in
despite
of
Satans
Temptations
,
and
the
Fears
of
thine
own
Conscience
,
over
the
belly
of
Unbelief
,
to
cast
thy self
in
the
arms
of
Christ
,
and
in
the
bosom
of
the
Promise
,
and
if
thou
perish
,
thou
perish
:
There
thou
casts
thy self
,
and
there
thou
leaves
thy self
.
Now
to
come
to
the
Fourth
,
or
last
Case
or
Question
,
I
proposed
to
be
spoken
to
,
Whether
pardon
of
sin
be
a
revocable
,
or
irrevocable
sentence
?
That
is
,
whether
when
a
pardoned
sinner
falleth
in
a
new
sin
,
his
new
guilt
cancelleth
all
former
pardon
till
he
repent
all
over
again
,
and
get
a
renewed
pardon
for
all
.
It
is
to
no
purpose
here
to
trouble
you
with
the
differences
betwixt
the
Cannonists
,
and
the
School-men
,
betwixt
Gratian
and
his
Glossator
in
this
matter
.
That
which
lies
in
our
plain
road
in
clearing
this
Question
,
I
shall
reduce
to
five
brief
Assertions
;
And
1.
It
is
to
be
granted
,
and
experience
witnesseth
it
,
that
in
the
case
of
new
guilt
,
Satan
by
temptation
may
be
ready
to
cast
all
loose
,
to
call
in
question
all
former
pardons
,
so
to
a
mans
sense
,
all
former
iniquities
may
come
to
remembrance
;
and
it
may
come
in
question
,
whether
or
not
they
have
been
pardoned
,
which
is
a
proof
of
the
Saints
tenderness
,
though
it
be
clogged
with
a
mistake
,
their
pardon
may
fall
under
debate
,
as
we
may
see
in
David
and
Job
;
in
David
,
Psal.
15.7
.
Who
prays
that
God
would
not
remember
the
sins
of
his
youth
:
and
in
Job
13.26
.
Whose
temptation
is
,
Thou
writest
bitter
things
against
me
,
and
makest
me
to
possess
the
sins
of
my
youth
.
He
looks
on
sins
long
ago
pardoned
,
as
pursued
by
God
.
2.
It
is
to
be
granted
,
that
as
Satan
by
temptation
,
and
Saints
through
their
own
weakness
,
may
bring
former
pardon
in
question
;
so
the
Lord
in
his
Providence
may
see
it
good
to
concur
in
something
like
that
,
he
may
,
though
he
do
not
recal
pardon
yet
bring
pardoned
sins
to
memory
,
open
these
un-ripe
Graves
,
and
hold
their
heads
over
them
,
when
they
fall
in
the
committing
of
new
folly
.
And
this
the
Lord
doth
partly
that
he
may
affect
the
sinner
the
more
,
when
he
reflects
on
his
guilt
against
God
,
that
hath
pardoned
him
so
;
and
partly
,
that
the
sinner
may
thereby
be
excited
to
vomit
up
by
repentance
his
new
contracted
guilt
,
all
terrors
for
former
guilt
recurring
,
he
may
not
dally
therewith
any
more
;
and
partly
he
calls
former
guilt
to
remembrance
,
that
he
may
make
the
sinner
afraid
to
be
adding
to
that
Accompt
.
3.
This
is
a
thing
to
be
yielded
to
,
that
is
,
That
however
it
stand
with
a
man
as
to
the
pardon
of
bygone
sin
,
yet
God
allows
him
no
consolation
in
the
pardon
of
sin
,
so
long
as
he
wallows
in
new
provocations
without
repentance
;
be
his
pardon
revockable
or
not
revockable
,
it
shall
be
all
a
matter
to
him
,
if
he
study
not
tenderness
in
his
walk
;
and
any
man
that
is
going
on
in
new
provocations
,
&
doth
bless
himself
in
former
pardon
,
I
shall
not
say
that
he
is
blessing
himself
with
a
lie
,
but
sure
he
is
blessing
himself
with
a
false
comfort
in
his
right
hand
.
4.
This
must
be
granted
,
that
as
the
School-men
say
,
That
sins
that
are
pardoned
do
recur
upon
the
commission
of
new
guilt
,
not
formally
considered
as
in
themselves
;
but
in
so
far
as
these
former
sins
that
were
pardoned
,
and
virtually
contained
in
the
ungratitude
that
is
in
that
new
guilt
;
that
is
,
though
formerly
pardoned
sins
return
not
upon
the
Delinquent
,
yet
there
is
so
much
of
ingratitude
to
God
in
new
contracted
guilt
,
that
in
some
respect
the
sinner
may
be
accounted
no
less
guilty
,
as
if
all
the
former
guilt
were
contained
in
that
one
provocation
.
But
when
these
four
must
be
granted
,
yet
in
the
5th
place
it
is
still
to
be
held
,
That
a
pardon
past
by
God
,
is
a
sentence
irrevocable
;
it
is
a
sentence
not
made
void
,
nor
cancelled
by
any
new
guilt
.
It
is
one
of
these
Gifts
of
God
that
are
given
without
Repentance
,
and
this
is
clearly
intimat
to
you
in
these
Scriptures
that
I
gave
you
before
,
while
I
shew
you
how
satisfactorily
,
the
Scripture
speaks
of
the
pardon
of
sin
,
as
it
is
looked
on
by
God
;
how
it
is
called
a
blotting
out
of
sin
,
a
covering
of
it
,
a
putting
of
it
out
of
his
sight
,
a
casting
of
it
behind
his
back
,
and
in
the
depth
of
the
sea
;
and
so
,
as
though
it
be
sought
for
,
it
shall
not
be
found
:
and
how
speaking
of
pardoned
iniquities
,
he
says
,
He
so
blots
them
out
,
that
he
does
not
remember
them
;
and
he
will
forgive
their
iniquities
so
,
as
that
he
will
remember
their
sin
no
more
.
These
Scriptures
evince
,
that
pardon
once
past
,
is
irrevocable
.
As
for
these
Scriptures
the
Cannonists
and
Lutherians
urge
,
as
Ezek.
18.24
,
26.
That
when
a
righteous
man
turneth
away
from
his
righteousness
and
commits
iniquity
,
and
doth
according
to
all
the
abominations
of
a
wicked
man
,
all
his
righteousness
that
he
hath
done
shall
not
be
mentioned
,
he
shall
die
in
his
sin
.
That
would
seem
to
make
all
void
,
but
the
answer
is
easie
,
That
either
the
Text
speaks
of
a
Temporary
Righteousness
of
a
man
that
was
never
pardoned
,
and
from
which
he
may
totally
and
finally
fall
away
:
Or
if
it
speak
of
true
righteousness
in
the
pardoned
man
,
it
holds
only
by
way
of
supposition
,
That
if
the
righteous
man
should
fall
away
,
his
righteousness
should
not
be
mentioned
;
and
this
supposition
says
nothing
to
the
possibility
of
the
thing
,
but
is
a
blessed
mean
to
prevent
his
falling
away
.
There
is
another
word
,
Mat.
18.32
.
spoken
of
the
wicked
servant
that
had
his
debt
forgiven
him
,
and
had
no
compassion
on
his
fellow
servant
,
and
was
delivered
to
the
tormentors
,
that
the
Antients
trouble
themselves
much
about
,
and
speak
of
a
Baptismal
Remission
,
that
is
gotten
in
Baptism
;
but
that
Text
is
a
Parable
,
and
a
Parable
is
not
to
be
strained
beyond
its
scope
.
Parables
are
like
pictures
wherein
are
many
flourishes
,
which
are
not
Lineaments
of
the
thing
Portrayed
.
The
scope
of
that
Parable
is
,
to
prove
that
Christ
will
pardon
the
sins
of
none
,
but
such
as
forgive
others
;
and
such
as
will
not
forgive
others
,
though
they
seem
pardoned
folk
,
they
will
find
their
sins
retained
;
and
that
this
is
the
scope
,
is
clear
from
Christ's
Explaining
it
,
and
no
more
.
From
this
that
I
have
been
speaking
about
the
irrevocableness
of
pardon
,
there
is
some
Uses
that
I
intended
to
have
spoken
to
,
which
I
shall
name
and
close
;
one
is
,
That
as
they
who
have
been
pardoned
,
and
can
reflect
how
much
they
have
been
humbled
for
particular
sins
before
they
attained
to
pardon
,
they
would
walk
tenderly
for
fear
of
wakening
old
sores
,
and
that
guilt
that
God
hath
covered
with
the
vail
of
Pardon
,
and
as
they
would
not
have
these
laid
in
their
Dish
,
and
be
made
to
look
upon
these
unripe
Graves
of
Abominations
.
And
another
word
that
I
intended
to
have
spoken
to
,
is
,
That
a
sensible
Child
of
God
,
though
he
fall
in
new
guilt
,
is
not
obliged
to
look
upon
former
guilt
,
which
hath
been
pardoned
,
as
un-pardoned
,
though
he
ought
to
be
humbled
for
,
and
repent
the
present
guilt
;
if
Sathan
,
and
the
Conscience
,
and
God
in
his
holy
Providence
,
call
to
remembrance
sins
pardoned
,
and
waken
them
about
his
ears
;
the
sensible
man
in
that
case
should
not
question
former
pardon
,
though
readily
there
is
some
unpardoned
sin
,
where
these
bygone
compts
are
back-speared
,
that
should
be
sought
out
and
mourned
for
;
yet
all
are
not
to
be
looked
on
as
unpardoned
,
but
as
beacons
and
warnings
,
to
make
Conscience
of
repentance
for
unpardoned
sin
,
that
we
may
get
that
breach
semented
,
and
that
wound
bound
up
again
.
God
bless
what
ye
have
heard
.
SERMON
XIV
.
Psalm
130.
Verse
4.
But
there
is
forgivenness
with
thee
,
—
I
Did
in
the
forenoon
put
a
close
to
the
third
and
main
Head
of
Doctrine
,
that
is
contained
and
included
in
this
high
and
great
Priviledge
of
the
Remission
of
sins
,
and
that
is
to
clear
what
this
forgiveness
is
,
and
wherein
the
nature
of
it
consists
,
and
what
ye
heard
upon
it
in
the
morning
,
amounts
to
this
,
That
Pardon
in
the
Court
of
Heaven
,
is
a
distinct
thing
from
the
intimation
of
that
pardon
in
the
Court
of
Conscience
;
and
therefore
they
that
are
running
to
the
Fountain
,
and
laying
hold
upon
the
Promise
of
Pardon
,
they
must
not
conceive
that
they
are
not
pardoned
,
because
they
cannot
feel
by
any
sensible
manifestation
that
they
are
pardoned
.
And
the
last
thing
I
was
upon
was
,
That
however
pardon
past
by
God
is
irrevocable
,
it
is
a
Deed
and
Sentence
that
is
never
revocked
;
once
be
pardoned
of
sin
,
and
it
is
eternally
pardoned
:
And
consequently
the
Child
of
God
that
hath
been
at
Christ
the
Remedy
with
any
sin
,
he
must
not
conceive
that
every
sin
that
troubles
him
,
especially
upon
his
falling
in
new
guilt
,
is
unpardoned
;
yet
they
that
know
how
much
they
are
in
Free
Graces
Debt
for
Pardon
,
would
walk
tenderly
,
that
they
open
not
these
unripe
Graves
upon
themselves
,
which
will
be
much
bitterness
to
them
,
especially
when
new
guilt
is
made
a
prospect
,
where
through
to
read
old
guilt
,
though
it
be
pardoned
.
I
proceed
to
the
4.
Head
to
be
spoken
to
in
this
purpose
,
and
that
is
the
time
when
God
pardoneth
sin
in
his
people
.
The
Text
hath
a
ground
for
this
also
;
for
the
Psalmist
finds
it
a
fit
time
to
strick
in
for
pardoning
Mercy
,
and
by
Faith
to
close
with
this
,
There
is
forgiveness
with
thee
:
When
he
is
abased
with
the
sight
and
sense
of
sin
,
when
he
finds
sin
such
a
Debt
,
such
a
Burden
,
That
if
God
mark
iniquity
,
none
can
stand
,
he
finds
it
then
time
,
I
say
,
to
strick
in
for
pardon
.
But
that
I
may
speak
a
little
more
distinctly
to
this
,
which
when
I
have
done
with
,
there
will
remain
only
the
right
method
of
application
of
Pardon
to
be
spoken
to
,
that
will
bring
me
on
in
the
Text
,
and
to
the
practical
Use
of
all
this
Doctrine
;
I
shall
speak
briefly
to
these
three
Questions
on
it
:
1.
Whether
sin
be
pardoned
from
all
eternity
,
or
when
Christ
paid
satisfaction
to
Justice
on
the
Cross
,
as
the
Antinomians
say
.
2.
Supposing
that
sin
is
pardoned
not
from
eternity
,
but
in
time
;
The
next
Question
will
be
,
Whether
all
sins
be
forgiven
at
once
to
the
justified
and
pardoned
man
,
whether
in
Justification
,
and
upon
a
mans
closing
with
Christ
,
all
sins
,
not
only
sins
past
and
present
,
but
sins
to
come
are
actually
pardoned
?
3.
If
sins
be
pardoned
in
time
,
How
is
it
said
,
Act.
30
19
,
20.
To
be
done
at
the
day
of
Judgment
?
Repent
ye
therefore
and
be
converted
,
that
your
sins
may
be
blotted
out
,
when
the
times
of
refreshing
shall
come
from
the
presence
of
the
Lord
,
&c.
For
the
first
of
these
Questions
,
the
Antinomians
make
Justification
and
the
Pardon
of
sin
an
imminent
Act
in
God
(
as
they
call
it
)
and
they
will
have
it
past
from
all
eternity
,
and
they
assert
,
That
all
the
Elect
are
actually
pardoned
from
eternity
,
and
the
lowest
that
any
of
them
come
is
,
That
they
will
have
all
the
Elect
pardoned
,
when
Christ
upon
the
Cross
finished
the
satisfaction
to
Justice
for
their
sins
,
and
all
that
a
Believer
gets
,
when
he
comes
to
Christ
,
and
closes
with
Christ
for
Righteousness
and
Life
,
is
not
an
actual
pardon
,
but
the
intimation
and
declaration
of
his
pardon
,
even
as
when
a
pardoned
Rebel
who
hath
a
pardon
in
his
pocket
,
is
brought
in
before
the
King
,
and
prays
for
pardon
,
and
the
King
intimats
the
pardon
,
which
he
hath
already
got
,
unto
him
;
To
clear
it
according
to
Scripture
,
and
so
to
lead
you
to
something
practical
in
this
,
ye
shall
take
up
pardon
in
four
steps
.
1.
We
grant
,
That
from
all
eternity
God
Decreed
to
pardon
the
sins
of
all
the
Elect
,
and
in
this
respect
we
shall
not
decline
to
say
,
that
all
the
Elect
are
Justified
and
Pardoned
in
God's
Decree
,
to
whom
known
are
all
his
works
from
the
beginning
of
the
world
,
Act.
15.18
.
Yet
we
must
add
,
that
that
will
not
prove
actual
Pardon
to
the
Elect
from
eternity
,
for
all
the
Elect
are
saved
as
well
as
pardoned
in
God's
Decree
;
and
yet
they
are
not
actually
saved
till
they
be
glorified
.
There
is
only
a
Decree
concerning
their
Pardon
to
be
in
due
time
past
,
on
Gospel
Terms
,
and
actual
Pardon
is
a
transient
Act
,
and
changes
the
state
of
the
person
.
2.
As
Pardon
to
the
Elect
is
Decreed
from
all
eternity
,
so
it
is
purchased
by
Christ
at
his
Death
,
for
then
,
Col.
2.14
.
He
blotted
out
the
hand-writing
of
Ordinances
that
was
against
us
,
which
was
contrair
to
us
,
and
took
it
out
of
the
way
,
nailing
it
to
his
Cross
:
He
then
blotted
out
our
Libel
and
Dittay
;
how
?
by
paying
a
price
for
that
pardon
,
that
in
due
time
,
and
in
the
use
of
means
,
was
to
be
actually
conferred
,
and
in
this
sense
we
shall
let
it
pass
,
that
the
Elect
were
justified
in
Christ
their
Head
,
at
his
Death
,
he
took
up
that
Song
,
Isai.
50.8
.
He
is
near
that
justifies
me
,
who
will
contend
with
me
,
that
we
might
sing
it
after
him
,
Rom.
8.34
.
It
is
God
that
justifieth
,
who
is
he
that
condemneth
?
But
there
is
a
third
step
of
the
pardon
of
sin
,
that
is
,
That
pardon
that
is
Decreed
by
God
from
eternity
,
and
purchased
by
Christ
at
his
Death
,
it
is
recorded
by
way
of
a
past
Sentence
,
and
tendered
in
the
word
of
the
Gospel
,
to
be
imbraced
by
sinners
in
due
order
,
in
the
use
of
the
means
.
A
sentence
of
pardon
is
past
and
pronounced
in
the
word
of
the
Gospel
,
that
needs
no
more
to
make
it
effectual
to
the
sinner
,
but
his
closing
with
Christ
,
and
getting
in
his
name
in
the
due
use
of
the
Means
.
But
yet
we
must
add
a
fourth
step
,
when
pardon
is
Decreed
,
when
Christ
has
purchast
padon
,
and
the
Sentence
of
pardon
is
past
and
pronounced
in
the
Word
;
yet
no
man
is
actually
pardoned
till
he
come
unto
Christ
,
till
he
be
actually
penitent
and
a
Believer
,
he
is
not
actually
pardoned
,
and
when
he
is
an
actual
penitent
,
and
has
closed
with
Christ
for
pardon
of
sin
,
righteousness
and
Life
,
he
may
then
look
back
with
comfort
on
Gods
Decree
of
Election
,
on
Christ's
purchase
of
pardon
,
on
his
being
on
Gods
Heart
,
when
pardon
is
holden
out
in
the
Word
,
but
actually
pardoned
he
is
not
,
till
he
himself
come
to
Christ
,
and
be
a
Believer
on
him
.
Many
things
would
fall
in
to
be
spoken
to
for
clearing
of
this
;
some
whereof
will
come
in
when
we
come
to
the
Resolution
of
the
next
Question
;
I
shall
here
offer
three
words
for
clearing
and
confirming
this
Truth
:
1
That
all
the
Elect
before
Conversion
are
in
a
state
of
Wrath
even
as
others
,
Ephes.
2.3
.
The
Elect
before
they
be
quickned
are
Children
of
Wrath
,
not
in
their
own
sense
only
,
as
the
Antinomians
say
,
but
really
even
as
others
,
and
consequently
they
were
not
pardoned
,
nor
reconciled
before
they
were
quickned
more
than
the
Pagans
,
Children
of
wrath
.
2.
It
is
clear
from
the
Tenor
of
the
Scriptures
,
that
they
are
not
,
nor
cannot
be
justified
and
pardoned
,
till
they
be
in
Christ
the
second
Adam
,
not
in
a
decree
,
or
judicially
as
represented
by
Christ
,
but
actually
by
Faith
,
for
we
are
justified
by
faith
,
Rom.
5.7
.
and
consequently
by
Faith
we
are
pardoned
,
which
is
a
Branch
of
Justification
;
now
men
are
in
Christ
by
Faith
,
not
from
eternity
,
but
in
time
,
and
on
that
account
,
Rom.
16.7
.
Paul
tells
of
some
of
his
kinsmen
that
were
in
Christ
before
him
,
and
consequently
were
not
actually
pardoned
till
they
were
in
him
by
Faith
.
And
3.
In
the
pattern
of
Prayer
,
Mat.
6.
We
are
bidden
Pray
daily
,
Forgive
us
our
debts
,
as
we
also
forgive
our
debtors
;
The
Antinomians
say
,
when
we
are
bidden
Pray
for
forgiveness
,
that
it
is
for
the
intimation
of
pardon
but
that
Gloss
may
be
easily
wiped
off
,
if
we
consider
that
we
are
to
pray
for
forgiveness
,
as
we
forgive
others
.
Now
we
forgive
others
by
a
real
passing
from
the
wrong
they
have
done
us
,
and
nor
by
the
intimation
of
pardon
only
.
And
further
it
may
be
cleared
from
that
same
similitude
,
that
Antinomians
bring
of
a
Rebel
or
Malefactor
,
that
hath
gotten
a
pardon
from
his
Prince
;
it
is
true
,
after
he
hath
gotten
his
pardon
,
when
he
comes
before
his
Prince
,
he
may
seek
the
intimation
of
his
pardon
;
but
he
were
a
fool
if
as
oft
as
he
came
in
his
Princes
presence
,
he
should
seek
the
Intimation
of
his
pardon
;
and
consequently
it
is
not
the
intimation
of
pardon
that
is
to
be
sought
daily
in
that
Petition
,
but
actual
pardon
;
Thus
ye
see
that
sin
is
not
actually
pardoned
from
eternity
:
This
might
warn
us
in
our
practice
to
take
a
right
look
of
the
Decrees
of
God
.
Profane
Mockers
begin
there
to
cast
off
all
fear
of
God
,
and
if
(
say
they
)
it
be
decreed
in
Heaven
,
they
will
get
it
;
and
if
not
,
they
want
it
;
others
that
are
more
tender
are
ready
to
question
if
they
be
decreed
for
Life
,
and
if
Christ
stood
in
their
room
,
and
if
they
have
interest
in
his
death
;
but
these
are
not
thy
first
Questions
,
but
if
thou
hast
need
of
him
,
if
that
which
thou
misters
be
held
our
in
the
promise
,
and
thou
needest
never
speir
thy
interest
,
so
long
as
thou
hast
a
necessity
to
prove
it
;
till
thou
begin
there
,
a
comfortable
look
of
Gods
Decree
and
purpose
about
thee
thou
will
never
get
.
But
I
proceed
to
the
second
Question
,
whether
all
sins
of
the
justified
be
forgiven
at
once
;
The
expressions
of
some
orthodox
Divines
run
this
way
,
that
Justification
being
an
indivisible
instantaneous
act
,
all
the
sins
of
the
justified
,
past
,
present
,
and
to
come
,
are
pardoned
in
that
first
act
of
Justification
,
and
all
that
we
get
afterward
is
a
renewed
sense
of
our
Justification
,
and
a
renewed
extract
of
our
Discharge
,
when
by
new
guilt
it
is
darkned
and
subdued
,
so
as
we
cannot
read
it
.
In
the
clearing
of
this
,
a
general
truth
is
to
be
granted
,
that
when
a
man
is
once
justified
,
no
sin
that
he
falls
in
after
Justification
shall
eventually
condemn
him
;
for
if
we
consider
partly
the
sure
decree
of
God
,
that
he
will
save
his
own
elect
whom
he
hath
decreed
to
save
;
partly
the
purchase
of
Christ
,
that
he
will
lose
none
that
are
given
to
him
;
and
partly
the
sure
state
of
the
justified
man
,
that
as
it
is
Rom.
8.30
.
Whom
he
justifies
,
them
he
also
glorifies
;
we
may
assert
when
once
a
man
is
justified
,
he
shall
never
be
condemned
,
though
he
fall
in
new
sins
after
Justification
:
But
this
we
say
not
upon
that
account
,
because
these
sins
are
pardoned
,
but
because
the
elect
justified
man
shall
undoubtedly
repent
and
get
pardon
,
and
these
are
the
terms
on
which
we
say
,
that
no
sin
the
justified
man
falls
in
,
shall
eventually
condemn
him
.
But
more
particularly
,
in
speaking
of
Justification
,
and
the
pardon
of
sin
,
ye
shall
in
the
taking
of
it
up
,
go
along
with
me
in
these
four
or
five
steps
.
1.
A
justified
man
,
closing
with
Christ
by
faith
,
his
person
is
reconciled
and
received
in
favour
with
God
;
and
that
is
the
first
great
step
or
benefit
the
justified
person
hath
,
the
man
with
Abraham
becomes
a
friend
of
God
of
an
enemy
,
and
upon
this
results
that
distinction
that
is
to
be
made
betwixt
a
mans
state
and
his
condition
.
The
unrenewed
man
,
both
his
state
and
condition
are
cursed
,
but
the
justified
,
as
to
his
state
is
blessed
,
but
his
condition
may
alter
as
the
Moon
upon
his
hand
.
2.
In
Justification
,
not
only
is
the
justified
mans
person
taken
in
favour
with
God
,
but
all
his
sins
past
and
present
,
all
the
debt
wherewith
he
can
be
charged
in
that
day
when
he
closes
with
Christ
,
are
blotted
out
and
pardoned
,
no
more
to
be
remembred
;
and
his
pardon
is
this
,
when
he
grips
by
faith
to
Christ
,
and
thorow
Christ
to
the
promise
of
pardon
holden
forth
in
the
Gospel
,
his
pardon
is
a
pronounced
sentence
in
the
Word
,
and
all
his
crimes
and
transgressions
are
then
done
away
.
But
3.
Because
a
justified
man
is
not
a
perfect
man
,
but
falling
daily
in
new
escapes
,
whereby
he
contracts
new
guilt
and
pollution
,
therefore
a
justified
man
,
beside
the
reconciliation
of
his
person
,
and
the
pardon
of
his
sins
he
is
under
for
the
time
,
he
hath
a
right
to
that
open
fountain
opened
in
the
house
of
David
for
sin
and
for
uncleanness
,
Zech.
13.1
.
He
hath
a
right
to
go
to
the
fountain
,
as
an
open
fountain
to
wash
,
upon
his
repentance
daily
,
as
he
contracts
pollution
,
and
that
's
another
priviledge
the
justified
man
hath
,
that
he
hath
a
fountain
to
go
to
upon
his
repentance
,
and
wash
and
be
clean
.
And
4.
This
is
another
benefit
that
results
on
Justification
,
that
not
only
hath
the
justified
man
a
right
to
the
fountain
,
but
a
promise
of
repentance
,
to
fit
and
qualifie
him
to
go
to
the
open
Fountain
,
and
make
use
of
it
for
cleansing
,
Zech.
12.9
,
10.
That
God
will
pour
upon
him
the
spirit
of
grace
and
supplication
,
and
cause
him
to
look
unto
him
whom
he
hath
pierced
by
his
sins
,
and
mourn
,
he
hath
Christ
an
exalted
Prince
and
Saviour
to
give
him
repentance
,
and
remission
of
sins
,
and
that
is
another
priviledge
of
the
justified
man
,
that
not
only
is
he
in
favour
with
God
,
and
hath
a
right
to
pardon
,
but
a
right
to
the
promise
of
repentance
,
that
he
may
have
access
to
the
open
Fountain
for
pardon
.
Yet
we
must
add
5thly
,
That
his
sins
to
come
are
not
actually
pardoned
,
till
he
actually
come
to
the
Fountain
and
wash
:
It
's
true
(
as
the
learned
speak
)
Justification
is
an
indivisible
instantaneous
act
,
without
succession
(
as
they
call
it
)
as
to
the
state
of
the
justified
mans
person
,
but
yet
as
to
the
pardon
of
daily
sins
,
as
it
is
said
in
the
Confession
of
Faith
,
Chap.
11.
Sect.
5.
God
doth
continue
to
forgive
the
sins
of
these
that
are
justified
;
It
's
a
continued
act
,
a
frequently
repeated
act
,
as
the
justified
man
falls
in
new
sins
,
humbles
himself
,
and
confesseth
,
begs
pardon
,
and
renews
his
faith
and
repentance
.
And
to
clear
that
it
is
so
,
I
shall
adduce
two
or
three
Arguments
briefly
,
which
will
also
prove
that
sins
are
not
forgiven
from
eternity
;
and
passing
that
Argument
,
Mat.
6.12
.
where
,
because
we
are
daily
sinning
,
we
are
bidden
seek
daily
pardon
and
forgivenness
,
as
we
forgive
others
,
ye
shall
consider
these
three
things
,
to
make
it
out
,
That
sins
to
come
are
not
actually
pardoned
in
Justification
.
1.
Consider
,
That
sin
must
be
committed
,
and
be
a
crime
,
before
it
be
pardoned
;
common
sense
says
,
that
before
a
pardon
be
,
there
must
be
a
crime
,
and
consequently
sins
to
come
are
not
pardoned
,
they
not
being
as
yet
crimes
.
Hence
when
the
Scripture
speaks
of
pardon
of
sins
,
it
speaks
of
these
sins
as
committed
,
Ezek.
18.22
.
All
his
transgressions
that
he
hath
done
shall
not
be
mentioned
:
And
Jer.
33.8
.
And
I
will
cleanse
them
from
all
their
iniquity
,
whereby
they
have
sinned
against
me
,
and
I
will
pardon
all
their
iniquities
,
whereby
they
have
sinned
,
and
whereby
they
have
transgressed
against
me
.
Nay
,
the
very
names
given
to
the
pardon
of
sin
,
as
when
it
is
called
,
the
blotting
out
of
sin
,
the
putting
of
it
out
of
his
sight
,
the
casting
of
it
in
the
depth
of
the
Sea
,
the
remembring
of
it
no
more
,
&c.
All
these
,
and
the
like
,
import
an
existence
and
beeing
of
sin
,
to
be
antecedent
to
the
pardon
of
sin
.
What
need
is
there
of
a
pardon
to
that
which
is
not
a
crime
?
Is
not
existent
,
hath
not
a
beeing
?
Nay
,
there
is
no
Prince
,
nor
Supream
Authority
in
the
world
,
that
will
give
pardon
at
that
rate
;
it
's
fair
enough
if
the
delinquent
get
pardon
when
he
hath
committed
a
crime
,
and
consequently
,
God
pardons
no
sins
,
till
they
be
committed
,
to
justified
persons
.
A
2d
Argument
that
inclines
me
to
think
,
that
all
sins
are
not
pardoned
in
Justification
,
is
this
,
that
there
is
no
pardon
of
sin
,
but
upon
confession
of
sin
,
1
Joh.
1.9
.
If
we
confess
our
sins
,
he
is
faithful
and
just
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousness
.
There
is
no
pardon
of
sin
promised
,
but
upon
repentance
,
Act.
5.31
.
Him
hath
God
exalted
with
his
right
hand
to
be
a
Prince
and
a
Saviour
,
for
to
give
first
repentance
to
Israel
,
and
then
remission
of
sins
:
Where
God
gives
remission
,
he
gives
first
repentance
.
Now
confession
of
sin
,
and
repentance
for
a
sin
,
hath
no
place
where
sin
hath
not
a
beeing
;
confession
of
sin
,
and
repentance
for
sin
,
presupposes
the
beeing
of
sin
,
and
the
sinners
reflecting
on
it
,
and
repenting
of
it
.
And
a
3d
Consideration
or
Argument
is
,
when
sins
are
actually
pardoned
,
a
man
may
rejoyce
,
exult
and
boast
in
God
,
upon
the
account
of
pardon
.
O
how
may
the
pardoned
sinner
exceedingly
rejoyce
in
God
?
But
who
dare
say
,
that
a
justified
person
,
while
recking
in
his
sin
(
to
speak
so
)
before
he
hath
confessed
it
,
and
repented
for
it
,
can
,
or
dare
rejoice
in
God
?
Shall
he
,
while
he
is
wallowing
in
his
abominations
,
rejoyce
in
God
?
That
were
abominable
Doctrine
,
and
yet
he
might
in
that
case
rejoyce
,
if
these
Abominations
were
pardoned
before
they
were
committed
;
nay
more
it
would
confound
all
distinction
to
be
put
betwixt
unrepented
and
repented
guilt
;
if
a
mans
sins
were
pardoned
before
they
were
committed
,
his
pardon
would
be
as
sure
,
as
if
he
had
repented
,
by
their
Doctrine
:
Therefore
I
conclude
,
that
sin
cannot
be
actually
pardoned
before
it
be
committed
,
repented
,
and
Christ
fled
unto
for
pardon
.
And
this
hath
a
practical
Use
,
(
which
I
but
touch
upon
,
because
the
great
Practical
Use
of
all
is
but
coming
)
That
justified
folk
that
are
at
peace
with
God
,
as
to
the
state
of
their
persons
,
would
not
think
light
of
their
dayly
slips
into
faults
;
thou
art
lying
under
thy
daily
failings
,
as
a
debt
,
till
thou
go
to
the
open
Fountain
and
wash
;
It
is
true
(
as
I
said
before
)
no
sin
thou
falls
in
shall
eventually
condemn
thee
,
but
thou
art
a
guilty
person
so
long
as
thou
lies
under
unrepented
guilt
;
Therefore
look
to
it
,
and
let
your
Faith
of
Pardon
be
seen
in
your
tenderness
under
new
guilt
;
O
that
the
Gospel
would
take
you
off
the
Laws
hand
,
and
press
you
to
this
tenderness
,
that
love
to
Christ
,
and
the
love
of
Christ
might
incite
you
in
your
actings
,
and
when
ye
fall
in
sin
,
to
run
to
the
Remedy
,
in
the
exercise
of
Faith
and
Repentance
.
And
to
encourage
you
to
this
,
another
word
results
on
this
,
That
ye
may
help
your selves
to
repent
for
particular
failings
,
ye
would
hold
a
fast
grip
of
your
reconciled
state
;
remember
what
I
said
in
the
morning
,
that
new
guilt
makes
not
void
former
pardon
;
so
I
say
now
,
that
new
guilt
makes
not
void
your
reconciled
state
;
ye
may
go
to
God
,
not
as
an
Enemy
to
his
Prince
,
but
as
a
faulty
Child
to
his
Father
for
pardon
;
access
ye
have
to
the
open
Fountain
,
ye
coming
humbled
for
sin
,
and
making
use
of
Christ
for
renewed
pardon
,
and
if
ye
do
not
improve
this
Priviledge
,
it
will
be
a
terrible
ingredient
in
your
Dittay
,
when
God
comes
to
deal
with
your
Conscience
.
The
3d.
Question
is
,
How
can
any
pardon
be
said
to
be
past
within
time
,
seing
Act.
3.19
,
20.
It
is
said
,
our
sins
are
to
be
blotted
out
,
when
the
times
of
refreshing
shall
come
from
the
presence
of
the
Lord
?
There
will
then
be
a
blotting
out
,
and
Discharge
of
sins
once
for
all
,
a
Discharge
openly
declared
,
accompanied
with
all
the
consequences
of
the
Discharge
.
Sins
pardoned
here
,
will
then
be
openly
declared
to
be
pardoned
;
I
find
not
only
among
the
Schoolmen
,
but
our
reformed
Divines
,
a
Question
agitat
▪
Whether
our
sins
will
be
ripped
up
in
the
Day
of
Judgment
?
A
question
needlesly
stated
;
but
what
will
not
curiosity
meddle
with
?
but
whether
sins
will
be
then
ripped
up
,
to
let
it
be
seen
what
sort
of
persons
he
glorifies
;
or
covered
,
certainly
their
sins
shall
not
then
put
them
to
shame
,
who
are
pardoned
,
though
they
should
everlastingly
remember
them
;
They
shall
also
sing
in
the
remembrance
of
pardon
;
and
though
they
should
be
ripped
up
,
yet
not
to
their
shame
and
confusion
;
The
consolation
of
pardoning
Mercy
,
and
all
the
effects
of
it
;
and
the
love
of
Christ
will
make
them
look
upon
their
miseries
,
as
upon
the
occasion
of
their
being
made
everlastingly
happy
with
him
;
but
the
time
being
ended
,
I
shall
go
no
further
.
God
bless
his
Word
to
you
,
for
Christs
sake
.
SERMON
XV.
Psalm
130.
Verse
4.
But
there
is
forgivenness
with
thee
—
I
Am
now
drawing
towards
a
close
of
this
great
Point
concerning
the
Remission
of
Sins
;
having
now
spoken
at
some
length
to
that
which
is
more
Doctrinal
in
it
;
(
this
day
I
purpose
(
the
Lord
assisting
)
to
fall
upon
that
which
is
more
particular
:
I
have
spoken
to
you
,
1.
Of
the
thing
pardoned
,
Sin
and
iniquity
.
2.
Of
the
Author
of
pardon
,
God
,
with
whom
forgiveness
is
.
3.
Of
the
nature
of
pardon
,
and
what
is
imported
in
this
forgiveness
in
the
Text
,
and
the
last
day
in
the
afternoon
,
I
came
in
the
fourth
place
to
speak
of
the
time
when
pardon
of
sin
is
conferred
,
where
ye
heard
,
that
neither
are
the
sins
of
the
Elect
actually
pardoned
from
eternity
,
nor
when
Christ
paid
satisfaction
to
Justice
for
them
on
the
Cross
,
as
Antinomians
assert
;
neither
are
the
Elect
Justified
and
pardoned
of
all
their
sins
past
,
present
and
to
come
at
Justification
,
as
some
Orthodox
Divines
incline
to
think
;
but
their
future
sins
,
or
sins
to
come
after
Justification
,
are
not
actually
pardoned
,
till
they
be
committed
and
repented
of
,
and
Christ
fled
into
,
and
as
the
Fountain
to
wash
away
their
sins
,
made
use
of
.
I
was
cut
short
by
time
from
speaking
to
another
question
;
That
is
,
How
pardon
of
sin
is
conferred
in
Time
,
since
the
Apostle
,
Acts
3.19
,
20
,
Tells
of
a
blotting
out
of
sins
to
penitents
,
when
the
times
of
refreshing
shall
come
from
the
presence
of
the
Lord
,
when
Christ
shall
come
again
to
Judgment
;
I
shall
but
touch
a
little
on
this
,
and
shall
go
on
;
It
is
certain
,
that
the
blotting
out
of
the
sins
of
the
justified
at
the
Day
of
Judgment
,
does
not
contradict
their
being
pardoned
now
;
nay
more
,
There
is
no
sin
blotted
out
at
that
great
Day
,
or
openly
declared
to
be
blotted
out
and
pardoned
,
and
the
Elect
assoiled
from
it
;
but
these
which
are
pardoned
in
this
life
;
Only
there
are
four
things
to
be
noticed
in
the
blotting
out
of
sin
then
,
that
heightens
the
advantage
of
the
blotting
out
of
sin
here
.
1.
If
we
insist
on
the
words
of
the
Text
,
there
is
there
at
that
Great
Day
,
a
blotting
out
of
sin
,
not
only
in
the
guilt
of
it
,
but
in
the
filth
and
pollution
of
it
.
Here
(
as
ye
heard
)
however
Sanctification
be
taking
sin
to
task
in
every
pardoned
man
,
yet
the
tender
man
sensible
of
sin
cannot
but
be
affected
when
he
finds
sin
in
the
pollution
of
it
to
remain
,
though
it
be
not
reigning
,
though
it
hath
not
the
Throne
;
but
then
with
the
publick
Declaration
of
pardon
,
there
shall
no
blot
of
sin
,
no
spot
,
no
wrinkle
,
nor
any
such
thing
remain
,
Ephes.
5.27
.
There
shall
no
scar
be
left
of
these
wounds
,
that
sin
hath
made
,
which
the
pardoned
sinner
may
bear
about
with
him
while
he
is
here
.
2.
While
the
godly
are
here
,
though
they
get
frequently
pardon
of
sin
,
yet
they
have
still
need
of
new
pardon
;
they
must
be
pardoned
over
and
over
again
,
and
as
often
as
they
get
their
daily
bread
,
they
must
as
often
seek
the
pardon
of
their
sins
daily
;
but
the
blotting
out
of
sin
in
that
Day
,
shall
be
a
Declaration
of
the
Pardon
of
sin
so
fully
,
that
there
shall
be
no
need
of
a
reiterat
pardon
;
they
will
then
sin
no
more
,
nor
be
in
hazard
of
sinning
,
and
will
have
no
more
need
of
the
open
Fountain
,
whereunto
the
pardoned
man
while
he
is
here
,
must
continually
resort
with
his
foul
feet
to
get
them
washen
.
3.
The
pardon
of
sin
here
is
not
only
Transacted
betwixt
God
and
the
sinner
,
without
the
knowledge
of
the
World
;
but
it
is
oft-times
keeped
up
from
the
sense
and
feeling
of
the
man
that
has
gotten
it
.
A
man
that
is
pardoned
may
be
keeped
in
fears
,
as
if
he
were
not
pardoned
;
a
man
that
hath
his
Bonds
taken
off
him
,
may
be
as
if
he
were
still
bound
:
But
in
that
Day
,
the
Pardon
of
Sin
shall
be
publickly
declared
in
the
audience
of
Men
,
Angels
and
Devils
;
and
the
pardoned
mans
pardon
will
be
proclaimed
and
perfected
,
in
the
sense
and
feeling
of
the
pardoned
man
,
the
Court
of
Heaven
,
and
the
Court
of
the
Conscience
,
will
say
both
one
thing
,
and
there
will
not
be
a
demur
in
the
one
,
about
what
is
past
in
the
other
,
as
now
often
there
is
.
And
4.
Though
sin
be
pardoned
,
yet
the
effects
and
consequences
of
pardon
,
are
not
at
all
times
let
out
on
the
pardoned
man
here
,
he
may
be
not
only
keeped
under
Desertion
,
but
he
may
be
under
Chastisement
on
several
accounts
,
(
as
I
cleared
to
you
before
)
though
he
may
say
(
as
the
Apostle
John
speaks
,
1
Joh.
3.2
.
)
Now
we
are
the
sons
of
God
,
but
he
must
add
,
it
doth
not
yet
appear
what
we
shall
be
;
but
in
that
day
,
pardon
shall
not
only
be
proclaimed
,
and
perfected
in
the
Conscience
of
the
man
,
but
all
the
effects
and
consequences
of
pardon
,
shall
flow
out
like
a
River
upon
him
;
Then
sighing
and
sorrow
shall
flee
away
,
and
everlasting
joy
shall
be
upon
his
head
,
and
in
his
heart
;
and
these
stripes
that
here
were
necessary
for
the
back
of
fools
,
shall
cease
,
and
his
pardon
shall
be
written
in
that
blessed
Sentence
,
Enter
thou
into
the
joy
of
thy
Lord
.
Thus
ye
see
what
is
imported
in
that
blotting
out
of
sin
at
the
great
day
;
and
from
it
I
shall
shortly
recommend
to
you
two
words
in
order
to
practice
;
one
is
,
That
this
may
be
a
strong
motive
to
you
,
to
make
pardon
of
sin
here
sure
,
when
ye
consider
that
it
hath
such
blessed
effects
hereafter
;
the
rich
fruit
and
incomes
of
thy
fleeing
to
Christ
for
pardon
here
,
may
seem
to
thee
(
as
we
use
to
speak
)
to
be
far
from
the
Sheaff
;
but
there
is
a
day
coming
,
when
the
advantage
of
it
will
be
made
known
to
Men
,
Angels
and
Devils
,
their
Conviction
;
what
it
is
to
have
pardon
for
sin
?
Thou
that
gets
a
pardon
here
,
may
be
looked
upon
as
an
uncouth
,
unknown
body
but
thou
carries
about
with
thee
a
Treasure
,
that
in
that
day
will
be
found
a
Treasure
indeed
.
And
therefore
2ly
.
Ye
that
are
fled
unto
Christ
for
pardon
,
and
have
gotten
pardon
believed
,
and
now
and
then
ye
are
feeling
some
of
the
fruits
of
pardon
,
it
should
quicken
you
to
long
for
that
day
,
wherein
the
effects
,
fruits
and
consequences
of
that
pardon
will
be
fully
displayed
,
and
let
out
on
pardoned
sinners
.
It
it
no
wonder
that
a
pardoned
man
long
to
be
home
,
when
he
considers
what
a
mercy
pardon
of
sin
will
be
found
to
be
,
when
it
is
laid
in
broad-band
in
that
day
.
But
now
I
come
to
the
5.
general
Head
I
proposed
to
be
spoken
to
,
and
that
is
,
To
clear
up
to
you
the
right
method
of
coming
to
close
with
pardon
,
and
for
attaining
of
pardon
;
I
have
insisted
to
tell
you
what
a
rich
priviledge
pardon
of
sin
is
.
Now
any
that
are
not
stupid
and
senseless
,
will
say
,
how
shall
I
be
sure
of
pardon
,
that
I
have
closed
with
it
,
and
win
at
it
,
and
that
I
am
not
deluded
in
so
great
a
concern
?
I
have
occasionally
hinted
at
the
chief
matter
of
these
things
,
that
I
am
to
say
upon
this
in
the
preceeding
purpose
,
I
shall
now
gather
them
together
,
and
lay
them
in
view
before
you
,
that
ye
may
order
your
steps
aright
in
closing
with
pardoning
mercy
;
If
I
should
speak
to
this
in
general
,
I
find
many
things
mentioned
in
Scripture
to
the
obtaining
of
pardon
,
I
find
Faith
,
for
we
are
said
to
be
justified
by
faith
,
and
consequently
we
are
pardoned
by
Faith
.
Rom.
3.25
.
God
hath
set
forth
Jesus
Christ
to
be
a
propitiation
through
faith
in
his
blood
,
to
declare
his
righteousness
for
the
remission
of
sins
.
2.
I
find
Repentance
often
mentioned
in
this
matter
,
Mark
1.4
.
John
preached
the
baptism
of
Repentance
for
the
remission
of
sins
.
The
Apostles
Doctrine
was
to
preach
repentance
and
remission
of
sins
in
his
name
.
Luke
24.47
.
Peters
Doctrine
is
,
Repent
ye
,
and
be
converted
,
that
your
sins
may
be
blotted
out
.
Act.
3.19
.
The
counsel
given
to
Simon
Magus
is
,
Repent
of
thy
wickedness
,
and
pray
God
,
if
perhaps
the
thoughts
of
thine
heart
may
be
forgiven
thee
,
Act.
8.22
.
3.
I
find
also
Confession
of
sin
mentioned
in
order
to
pardon
of
sin
.
Psal.
32.5
.
I
said
I
will
confess
my
transgression
unto
the
Lord
,
and
thou
forgavest
the
iniquity
of
my
sin
.
And
,
1
Joh.
1.9
.
If
we
confess
our
sins
,
he
is
faithful
and
just
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousness
.
4.
I
find
confessing
and
forsaking
of
sin
mentioned
in
order
to
pardon
,
Prov.
28.13
.
He
that
confesseth
and
forsaketh
his
sin
shall
find
mercy
.
5.
I
find
prayer
also
required
in
order
to
pardon
of
sin
,
Mat.
6.12
.
Christ
bids
the
Disciples
pray
,
forgive
us
our
debts
,
&c.
But
that
I
may
speak
to
this
purpose
somewhat
more
distinctly
,
and
so
in
effect
take
a
view
of
this
Text
,
and
take
in
the
3d.
thing
I
proposed
to
be
spoken
to
in
it
;
I
find
that
as
the
Apostle
sums
up
Christianity
,
Philip.
3.3
.
as
running
upon
three
things
,
that
like
Letters
on
a
Signet
are
drawn
backward
,
that
ye
may
stamp
them
forward
in
your
practice
.
1.
That
a
man
have
no
confidence
in
the
flesh
.
2.
That
from
that
he
be
led
to
rejoyce
in
Jesus
Christ
:
And
3.
That
from
that
he
be
led
to
worship
God
in
the
spirit
.
So
answerable
to
these
three
,
the
Scripture
points
at
three
sorts
of
means
or
duties
to
be
gone
about
in
order
to
the
obtaining
of
pardon
;
and
wee
'll
find
somewhat
of
all
the
three
in
the
Text.
1.
Something
antecedent
for
preparation
to
pardon
,
answerable
to
that
,
verse
3.
If
thou
Lord
should
mark
iniquity
who
can
stand
?
2
Something
required
to
actual
closing
with
Christ
for
pardon
on
the
back
of
that
antecedent
preparation
,
held
out
,
verse
4
,
But
there
is
forgiveness
with
thee
.
And
,
3.
Somewhat
required
consequentially
as
a
fruit
of
pardon
,
whereby
a
man
comes
to
know
,
and
to
evidence
that
he
is
pardoned
,
and
to
improve
his
pardon
answerable
to
that
which
is
subjoyned
to
forgiveness
in
the
Text
,
that
thou
raayest
be
feared
.
For
the
first
of
these
,
that
is
,
That
which
is
required
antecedently
to
pardon
,
and
as
a
preparation
for
it
,
I
shall
briefly
reduce
all
that
I
would
press
upon
you
as
to
that
,
to
four
Heads
.
And
the
man
that
would
be
in
a
near
capacity
to
get
pardon
on
Gospel
Terms
,
would
look
well
to
all
these
four
;
1.
He
would
be
a
diligent
watcher
to
prevent
his
falling
in
sin
,
which
he
would
not
mistake
,
this
would
seem
rather
to
be
required
to
prevent
the
need
of
pardon
;
but
it
comes
in
suitably
to
be
adverted
unto
in
order
unto
the
obtaining
of
pardon
,
whoever
essayes
the
seeking
of
pardon
,
will
find
that
their
stumbling
in
this
step
is
a
great
obstruction
to
pardon
,
that
they
have
not
been
watchful
and
careful
to
prevent
sin
,
a
man
that
hath
that
to
meet
him
in
the
Teeth
,
when
he
comes
to
seek
pardon
,
that
he
hath
sold
himself
to
work
wickedness
,
That
he
adds
drunkenness
to
thirst
,
that
he
hath
drunk
in
iniquity
,
as
the
ox
doth
water
;
He
will
have
a
harder
pull
for
pardon
,
than
a
man
that
hath
been
watchful
to
prevent
sin
,
and
in
falling
in
sin
,
hath
been
as
the
chast
Virgin
forced
;
that
will
be
the
first
question
the
Conscience
will
put
to
him
,
how
came
ye
in
this
posture
?
whether
voluntarly
like
a
Ship
going
in
her
course
,
or
like
a
tempest
beaten
Ship
,
through
stress
of
Weather
,
forced
to
take
the
nearest
shore
?
whether
were
ye
hurried
and
driven
into
such
a
sin
by
the
violence
of
tentation
,
or
was
ye
readier
to
tempt
a
tentation
,
than
a
temptation
was
to
tempt
you
?
O
but
that
will
be
a
sad
challenge
in
a
mans
way
,
in
order
to
the
obtaining
of
pardon
;
if
he
hath
been
a
voluntar
yielder
unto
sin
,
and
a
committer
of
it
with
greediness
:
Nay
more
,
a
justified
person
,
that
upon
the
account
of
his
justification
,
and
being
pardoned
,
doth
walk
more
lously
or
heedlesly
,
though
he
get
his
soul
for
a
prey
,
he
may
lay
his
count
to
go
by
the
gates
of
Hell
to
Heaven
,
that
is
,
to
be
keeped
at
hard
labour
,
in
a
fighting
life
with
enemies
,
with
his
back
on
the
City
,
and
his
face
to
his
foes
,
till
he
lay
down
his
weapons
at
the
gates
thereof
;
therefore
in
order
to
the
obtaining
of
pardon
,
I
recommend
to
you
careful
diligence
to
prevent
falling
in
sin
,
and
consequently
thou
would
look
well
to
the
sin
of
thy
inclination
,
where
thou
art
weakest
,
and
guard
against
that
,
as
a
wise
man
that
is
over
a
Garrison
,
will
fortifie
that
part
of
the
Wall
that
is
weakest
,
where
readily
the
Enemy
will
make
an
assault
:
so
it
would
be
thy
care
to
guard
against
the
sin
thou
are
most
inclined
to
,
double
thy
diligence
to
mortifie
that
,
to
pray
against
it
,
to
watch
against
temptations
that
may
cast
fire
in
that
powder
:
Thou
would
also
look
well
to
the
sin
of
thy
Calling
and
Station
,
the
sins
of
mens
Callings
being
such
as
they
fall
more
readily
into
than
others
;
And
look
well
also
to
the
Sins
of
the
Time
and
Place
thou
lives
in
,
to
the
Sins
of
the
present
Generation
,
wherein
many
are
involved
,
and
set
a
watch
against
these
;
these
sins
,
I
say
,
ye
would
mainly
watch
against
,
the
sins
of
your
inclination
,
calling
,
and
time
or
place
ye
live
in
,
not
neglecting
to
watch
against
all
sins
.
A
2d
.
Direction
I
press
upon
you
,
antecedent
to
the
obtaining
of
pardon
,
is
,
That
as
ye
would
carefully
watch
to
avoid
and
prevent
sin
,
so
ye
would
be
no
less
careful
to
examine
your selves
,
and
call
your selves
to
account
for
sins
,
into
which
ye
have
fallen
;
a
man
cannot
repent
for
sin
,
and
cannot
look
for
pardon
of
sin
,
without
previous
examination
,
and
finding
out
of
the
guilt
for
which
he
seeks
pardon
.
It
is
true
,
Psal.
19.
No
man
can
understand
his
errors
,
nor
is
it
possible
he
can
overtake
all
his
escapes
.
Even
as
David
who
was
no
loose
walker
,
found
them
more
than
the
hairs
of
his
head
,
but
that
must
not
be
made
a
pretence
to
neglect
Examination
,
look
to
it
,
if
this
be
your
work
,
are
there
none
of
you
who
have
been
upon
a
back-tract
of
your
way
,
saying
,
what
have
I
been
doing
?
where
have
I
been
?
how
is
God
pleased
with
my
frame
?
with
my
walk
and
conversation
?
I
fear
there
are
but
few
that
have
had
,
and
have
this
for
their
exercise
;
and
that
many
follow
the
counsel
of
Alcibiades
,
that
he
gave
to
Pericles
,
who
when
he
asked
him
,
what
he
was
doing
,
said
,
he
was
troubled
how
to
make
his
Accompts
to
the
States
,
were
I
said
he
in
thy
place
,
I
would
rather
be
troubled
how
I
might
not
make
my
Accompt
.
I
fear
many
make
it
their
accompt
to
shun
and
eschew
Self-examination
like
Bankrupts
that
shun
to
compare
their
spending
with
their
income
and
their
stock
,
lest
they
find
themselves
Dyvors
,
which
will
have
a
sad
close
.
But
thou
that
would
not
provock
God
,
must
not
neglect
Self-examination
,
if
thou
do
,
and
let
thy
condition
run
in
confusion
,
and
go
out
of
thy
sight
,
remember
that
word
was
sung
,
Psal.
50.21
.
These
things
thou
did
,
and
I
kept
silence
,
but
I
will
reprove
thee
,
and
set
them
in
order
before
thine
eyes
.
He
will
marshel
and
rank
your
sins
before
you
,
and
give
you
a
memory
of
them
,
to
your
terrour
and
affrightment
.
But
a
3d.
Direction
antecedently
required
in
order
to
pardon
,
shall
be
this
,
That
having
Examined
your
condition
,
and
found
out
wherein
you
are
faulty
,
&
guilty
,
ye
must
take
a
very
serious
and
affecting
look
of
sins
desert
,
till
it
leave
some
impressions
upon
the
heart
;
it
is
an
easie
matter
for
a
man
,
who
needs
not
a
secret
search
to
find
out
his
sin
,
the
skirts
of
his
garment
declare
it
,
he
may
shut
his
Eyes
and
grope
his
Abominations
.
It
is
easie
to
find
out
these
sins
,
and
to
seek
pardon
for
them
,
and
there
is
an
end
.
But
O!
deceive
not
thy self
,
when
thou
hast
found
out
thine
iniquity
,
thou
must
be
in
the
Psalmist's
posture
here
,
verse
3
If
thou
,
Lord
,
mark
iniquity
who
can
stand
?
Thou
must
be
affected
with
it
,
and
shall
I
add
,
(
while
I
am
laying
down
a
Directory
for
you
to
follow
,
in
order
to
the
obtaining
of
pardon
,
so
as
ye
may
not
cheat
your selves
)
to
the
end
ye
may
walk
sickerly
in
this
matter
,
I
shall
give
you
the
impression
that
found
out
guilt
after
Examination
,
should
leave
upon
a
man
in
four
steps
;
1.
He
must
not
only
not
deny
his
faults
(
as
too
many
do
,
with
whom
I
do
not
trouble
my self
,
some
being
such
monsters
,
that
they
care
not
to
deny
their
vileness
and
other
abominations
with
perjuries
,
to
hide
them
from
the
world
)
but
he
must
not
deny
his
sin
in
the
guilt
and
ill-deserving
of
it
,
he
must
take
with
it
and
all
it's
aggravations
,
he
must
see
it
in
its
sinfulness
and
dreadful
desert
.
A
man
that
would
have
pardon
from
God
,
must
not
only
know
his
Dittay
,
but
he
must
pass
sentence
on
himself
,
and
judge
himself
,
if
he
would
not
be
judged
for
it
.
Thou
hast
examined
,
thou
hast
found
out
much
sin
,
but
what
thinks
thou
of
it
?
as
it
is
an
offence
done
by
a
worm
to
the
Majesty
of
God
.
And
hast
thou
thought
upon
the
Aggravations
of
thy
sin
,
from
thy
place
and
station
,
from
the
many
Means
thou
art
under
,
from
the
many
Mercies
has
been
heaped
on
thee
,
obliging
thee
to
the
contrary
?
This
is
it
thou
should
be
about
,
who
would
be
affected
with
thy
sin
,
in
order
to
pardon
.
But
2.
This
taking
with
,
and
aggravating
of
sin
,
must
not
be
an
act
of
the
Judgment
only
,
but
it
must
sink
down
to
the
heart
,
many
will
dream
of
sin
,
and
of
the
sinfulness
of
sin
,
and
will
talk
of
sin
,
and
of
the
desert
of
sin
,
but
pass
it
over
with
words
of
that
kind
;
but
a
sight
of
sin
,
and
a
thought
of
sin
,
that
is
not
heart-affecting
,
is
a
proclaiming
upon
the
matter
thy
contempt
of
sin
;
Thy
sight
of
sin
,
and
speaking
of
it
,
must
be
like
that
of
the
Psalmist
here
,
it
makes
him
in
nettle
earnest
,
and
to
pour
out
a
pathetick
confession
of
it
:
It
must
be
a
sight
and
sense
of
sin
,
that
bides
not
in
the
brain
,
but
goes
down
to
the
bottom
of
thy
heart
,
and
affections
,
and
makes
thee
cry
out
with
Paul
,
Rom.
7.24
.
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
!
Thou
can
talk
of
sin
,
and
the
demerit
of
it
distinctly
,
and
eloquently
,
but
as
men
do
of
America
,
or
some
new
found
Land
,
they
know
not
,
but
content
not
thy self
with
that
.
The
sight
of
sin
in
order
to
pardon
,
requires
a
heart-pondering
and
affecting
.
And
I
shall
add
3.
The
sight
of
sin
,
and
it's
sinfulness
,
must
not
be
a
simple
affecting
only
at
some
times
.
Some
cheat
themselves
with
that
also
,
Take
them
at
some
times
,
O
how
are
they
affected
!
how
mad
will
the
drunkard
call
himself
,
after
that
throw
his
drunkenness
he
is
distempered
,
and
hath
a
sore
head
and
pained
stomach
?
And
what
a
monster
will
a
profane
man
sometimes
call
himself
,
after
a
conviction
or
challenge
of
Conscience
,
but
bide
till
the
next
bout
of
a
Temptation
,
and
he
and
his
sin
will
be
as
homely
as
ever
,
The
affecting
of
many
with
sin
is
like
a
shower
upon
the
ice
in
frost
,
that
wets
it
above
,
but
brings
not
a
ground
thaw
:
Therefore
where
there
is
a
right
affecting
with
sin
,
it
must
bring
the
Man
with
the
Psalmist
here
,
to
be
restless
under
that
burden
,
to
see
that
there
must
be
no
standing
still
till
he
be
relieved
of
it
.
The
sluggard
may
have
his
convictions
of
sin
,
and
desires
to
be
rid
of
it
;
But
the
man
that
sees
sin
in
it self
,
and
the
consequences
of
it
,
and
is
rightly
affected
with
it
,
he
will
see
it
to
be
his
greatest
misery
,
and
consequently
that
it
must
be
his
greatest
haste
to
be
delivered
from
it
:
Many
of
your
convictions
are
false
conceptions
,
ye
are
in
pain
with
them
,
but
ye
do
not
follow
them
forth
,
but
stiffle
them
,
they
never
set
you
to
your
feet
,
as
is
said
of
Ephraim
,
Hos.
13.13
.
He
is
an
unwise
son
,
he
stayeth
long
in
the
place
of
breaking
forth
of
children
;
it
is
a
dreadful
token
to
stick
in
the
birth
,
and
to
stiffle
Convictions
,
better
thou
had
never
had
them
(
though
that
case
be
most
dangerous
also
)
than
when
thou
hast
been
under
them
to
stiffle
them
,
and
set
thy
foot
upon
them
,
before
thou
get
a
true
ease
:
And
I
shal
add
in
the
4th
.
place
,
In
this
sense
of
sin
,
that
is
,
when
Souls
are
thus
affected
with
sin
,
as
I
have
been
speaking
,
a
pardon
will
be
very
precious
,
it
will
not
be
lookt
upon
as
the
scor●er
doth
,
or
as
the
Soldiers
who
said
to
Christ
,
Hail
,
King
of
the
Jews
,
and
then
buffeted
him
.
O!
a
pardon
to
a
most
sensible
sinner
,
will
be
most
glad
news
,
and
God
on
that
account
will
be
a
matchless
God
,
Micah
7.18
.
Who
is
a
God
like
unto
thee
,
who
pardons
iniquity
;
He
will
be
a
blessed
man
whose
sin
is
pardoned
.
Psal.
32.1
.
a
good
Lord
that
pardons
his
people
,
2
Ch.
30.18
.
And
so
in
the
Text
,
he
is
to
the
Psalmist
,
If
thou
,
Lord
,
should
mark
iniquity
,
O
Lord
,
who
should
stand
?
But
the
Back-note
is
,
There
is
forgiveness
with
thee
;
for
to
a
sensible
sinner
,
there
being
no
remedy
for
sin
,
but
pardon
,
and
no
pardon
of
sin
,
but
from
a
gracious
God
;
what
wonder
that
pardon
of
sin
be
very
precious
!
and
God
on
that
account
a
matchless
God
.
But
a
4th
.
Direction
antecedent
to
pardon
,
is
,
That
we
study
Repentance
for
these
sins
,
the
pardon
whereof
we
study
and
expect
,
that
we
may
be
in
capacity
for
pardon
;
I
shall
not
insist
now
upon
this
Doctrine
,
or
Direction
,
only
let
me
intreat
you
to
make
it
sure
work
in
this
affair
;
I
have
laid
your
duty
somewhat
home
to
you
,
and
I
fear
there
is
need
,
ye
will
take
it
all
and
more
,
and
yet
in
the
doing
of
it
,
my
meaning
is
not
,
as
if
ye
could
produce
these
things
called
for
,
antecedent
to
pardon
,
of
your self
,
or
that
when
ye
are
not
come
this
length
,
ye
should
bide
away
from
Christ
,
no
,
ye
must
come
to
him
for
these
antecedent
qualifications
,
that
ye
may
get
pardon
.
But
these
are
the
true
and
faithful
sayings
of
God
,
and
whosoever
they
be
that
are
not
in
this
order
seeking
pardon
,
and
yet
think
they
are
pardoned
,
they
had
need
to
look
to
it
,
that
they
have
not
a
lie
in
their
right
hand
;
for
this
is
the
Scriptures
method
,
wherein
the
Lord
leads
his
own
to
pardon
,
and
pardoneth
whom
he
doth
pardon
.
The
Lord
bless
what
ye
have
heard
,
for
Christs
sake
.
SERMON
XVI
.
Psalm
130.
Verse
4.
But
there
is
forgivenness
with
thee
—
I
Am
now
entred
upon
that
which
is
the
Applicatory
part
of
this
Doctrine
,
concerning
the
pardon
of
sins
,
and
upon
a
way
to
hold
out
Directions
to
you
,
how
without
abusing
this
great
Priviledge
,
or
deceiving
your selves
,
ye
may
come
to
it
in
the
due
order
,
and
look
like
it
;
I
was
speaking
before
noon
of
some
things
,
required
antecedent
by
way
of
preparation
for
pardon
;
I
spoke
somewhat
to
a
Caution
and
carefulness
to
avoid
sin
,
that
the
sins
we
come
to
God
for
pardon
of
,
may
not
be
these
we
have
run
after
impetuously
,
as
the
horse
runneth
into
the
battel
;
but
such
as
we
are
driven
in
by
the
power
of
Temptation
.
Likewise
that
there
must
be
an
exact
and
distinct
account
taken
daily
of
our
failings
,
and
of
these
evils
,
the
pardon
whereof
we
expect
and
seek
.
And
3.
When
upon
Examination
we
have
found
out
our
Debt
,
there
must
be
a
deep
sense
of
the
sinfulness
and
desert
of
these
provocations
,
such
as
the
Psalmist
had
here
,
when
he
crys
out
pathetically
,
If
thou
,
Lord
,
shouldest
mark
iniquity
,
O
Lord
,
who
shall
stand
?
I
left
at
a
fourth
Direction
,
and
that
was
,
That
we
should
study
Repentance
for
these
sins
,
the
pardon
whereof
we
expect
and
seek
;
and
as
the
former
Direction
tells
,
that
the
sense
that
these
in
the
way
of
pardon
have
of
sin
,
must
not
ly
floating
in
the
brain
,
so
this
will
press
further
,
That
the
sense
of
sin
we
have
,
must
not
be
a
crushing
and
killing
sense
,
but
a
sense
that
resolves
in
a
kindly
Repentance
for
sin
,
a
sense
and
hatred
of
sin
,
and
a
grief
and
sorrow
for
it
,
in
which
posture
they
that
expect
pardon
must
resolve
to
come
to
God
.
This
is
so
clear
in
the
Scriptures
,
that
I
adduced
in
the
morning
,
and
it
is
so
clear
an
Evidence
of
the
poured
out-Spirit
,
Zech.
12.10
.
Which
is
a
mourning
spirit
in
them
that
partake
of
it
,
that
I
shall
not
insist
further
to
prove
it
,
neither
shall
I
digress
to
make
a
common
place
of
Repentance
here
,
I
shall
only
desire
you
to
take
notice
of
these
three
concerning
Repentance
,
and
I
have
done
.
1.
That
there
is
a
legal
Repentance
,
and
an
evangelical
Repentance
;
A
legal
Repentance
is
that
,
which
flows
meerly
from
the
sense
of
the
terrors
of
the
Law
,
and
the
curse
and
wrath
due
to
men
for
sin
:
And
evangelical
Repentance
is
that
,
which
hath
something
of
Faith
,
and
somewhat
of
the
Gospel
in
its
bosom
:
And
I
may
again
desire
you
to
consider
,
that
evangelical
Repentance
,
is
either
the
result
of
a
general
apprehension
,
that
there
is
pardoning
mercy
in
God
,
when
a
sinner
confounded
with
the
sense
of
guilt
,
looks
in
general
to
this
Truth
,
That
there
is
forgiveness
with
God
,
or
more
particularly
when
the
sinner
closes
with
that
pardoning
mercy
for
his
own
behove
,
and
makes
application
of
it
to
himself
,
and
so
is
a
pardoned
man
.
Now
for
the
Repentance
that
is
antecedent
to
pardon
,
there
must
be
somewhat
both
of
legal
and
evangelical
Repentance
,
some
Too-look
to
that
great
Truth
and
Encouragement
.
Verse
4.
There
is
forgivenness
with
thee
;
for
the
legal
Repentance
it
may
crush
,
but
evangelical
Repentance
makes
the
sinner
to
bow
;
legal
Repentance
is
like
a
hammer
that
breaks
the
Rock
;
evangelical
Repentance
is
like
the
fire
that
melts
the
mettal
,
only
that
Repentance
that
results
upon
the
Application
of
Pardon
to
a
sinners
self
,
is
not
antecedent
to
,
but
consequential
of
pardon
.
2.
Ye
would
consider
the
room
that
Repentance
hath
in
this
bargain
of
the
Pardon
of
sin
,
it
comes
not
in
certainly
by
way
of
merit
,
for
all
the
Salvation
we
get
first
and
last
,
is
through
the
merit
of
Christ
;
but
Repentance
has
place
in
the
obtaining
of
Pardon
,
partly
as
it
is
an
inseparable
companion
of
saving
Faith
,
that
apprehends
and
lays
hold
on
Christ
for
Pardon
;
a
man
cannot
say
,
he
has
Faith
,
if
it
be
not
a
penitent
Faith
,
partly
it
comes
in
as
a
condition
required
in
order
to
God's
Pardoning
:
for
God
(
as
I
said
before
)
though
he
hath
promised
to
pardon
no
man
for
his
Repentance
,
yet
he
hath
declared
,
he
will
pardon
none
without
Repentance
;
and
partly
it
comes
in
as
a
qualification
of
the
person
pardoned
,
who
is
thereby
fitted
to
ly
low
at
Gods
Footstool
for
pardon
,
Repentance
makes
folk
find
sin
as
bitter
,
as
ever
they
found
it
sweet
;
Repentance
is
that
which
excites
them
to
condemn
themselves
,
and
to
justifie
God
;
without
Repentance
it
were
inconsistent
with
the
Justice
of
God
to
pardon
a
sinner
,
lying
impenitent
in
his
filth
:
nor
would
it
commend
the
Grace
of
God
,
if
it
were
cast
a
way
to
the
despisers
of
Grace
,
as
well
as
to
the
penitent
,
who
highly
esteem
of
Grace
.
And
a
3d.
Word
I
would
have
you
to
consider
,
is
,
concerning
the
degree
and
measure
of
repentance
;
I
dare
not
digress
on
that
much
.
There
is
a
Word
that
might
give
folk
ground
of
sad
thoughts
,
Acts
2.37
.
compared
with
verse
38.
where
ye
will
find
a
people
pricked
in
heart
,
and
put
to
a
peremptor
,
they
have
compunction
,
and
cry
out
,
What
shall
we
do
?
Verse
37.
and
Peters
answer
,
Verse
38.
is
Repent
.
They
that
are
pricked
in
heart
,
and
put
to
a
peremptor
,
may
have
their
Repentance
to
begin
,
not
only
they
that
have
legal
Repentance
may
have
evangelical
to
begin
;
but
even
those
who
have
made
some
progress
in
evangelical
Repentance
;
their
hard
and
impenitent
heart
may
be
so
habituated
with
obduration
,
that
when
they
have
a
gail
of
the
Spirit
of
Repentance
,
they
may
need
to
employ
God
to
help
them
to
repent
to
purpose
.
I
shall
say
no
more
on
this
,
but
beseech
you
to
look
to
your
Repentance
;
it
fears
me
that
few
be
come
the
length
of
legal
Repentance
,
or
to
examine
whether
they
have
sinned
or
not
:
But
suppone
that
ye
had
examined
and
found
out
sin
&
had
some
sense
of
it
.
I
intreat
you
make
Conscience
of
Repentance
.
Thou
that
has
confidence
to
believe
and
seek
pardon
,
give
this
evidence
that
thou
art
in
earnest
about
it
,
by
making
Conscience
of
Repentance
daily
.
O!
how
long
is
it
since
many
of
you
sat
down
,
and
communed
with
your
own
heart
,
and
smote
upon
your
thigh
,
saying
,
What
have
I
done
?
How
long
is
it
since
ye
was
in
Ephraim's
posture
,
Jer.
31.19
.
Ashamed
,
yea
confounded
,
because
ye
have
born
the
reproach
of
your
youth
.
O
think
on
it
in
earnest
,
neglected
Repentance
daily
,
will
make
an
ill
revel'd
Hesp
daily
to
you
,
if
ever
ye
and
your
Conscience
meet
;
(
and
as
I
said
before
)
let
never
folk
talk
of
their
Faith
,
that
is
not
dipped
in
tenderness
and
repentance
daily
.
Only
take
what
hath
been
said
with
this
Caution
,
if
ye
be
convinced
of
your
need
of
repentance
,
and
yet
ye
want
it
,
ye
know
where
to
get
it
.
That
exalted
Prince
for
giving
pardon
,
is
also
exalted
to
give
repentance
,
Acts
5.31
.
So
much
for
these
things
required
antecedent
by
way
of
preparation
for
pardon
.
In
the
2d
.
place
,
I
proposed
to
speak
somewhat
to
that
,
whereby
a
soul
so
qualified
&
prepared
,
closes
with
Christ
for
pardon
,
and
that
is
Faith
,
whereby
a
sinner
having
his
sin
discovered
,
the
sense
of
it
wakened
up
within
him
,
and
having
made
conscience
of
Repentance
,
for
it
grips
unto
Jesus
Christ
by
Faith
,
for
the
pardon
of
it
,
and
that
is
the
thing
which
the
2d
.
word
in
the
Text
holds
out
;
after
he
has
said
,
verse
3.
If
thou
,
Lord
,
should
mark
iniquity
,
who
can
stand
?
he
adds
,
verse
4.
But
there
is
forgivenness
with
thee
;
there
is
his
Faith
,
closing
with
pardoning
mercy
,
to
get
a
good
account
of
that
iniquity
and
sinfulness
whereof
he
is
convinced
:
So
we
find
David
,
when
making
his
Testament
,
2
Sam.
23.5
.
Although
my
house
be
not
so
with
God
,
there
is
his
abasing
of
himself
in
the
sense
of
sin
,
and
shortcoming
in
duty
;
Yet
he
hath
made
with
me
an
everlasting
covenant
,
ordered
in
all
things
and
sure
;
he
runs
to
the
Remedy
,
held
forth
in
the
everlasting
Covenant
;
and
that
is
it
which
Paul
subjoins
to
that
which
I
cited
in
the
morning
,
Philip.
3.3
.
When
a
man
hath
no
confidence
in
the
flesh
,
when
all
beside
Christ
is
flesh
to
him
;
and
consequently
that
which
he
dare
not
have
any
confidence
in
.
Then
the
next
step
is
,
not
only
to
close
with
,
but
to
rejoice
in
Jesus
Christ
;
That
I
may
make
something
of
this
,
I
shall
speak
a
short
word
to
wicked
men
,
and
insist
a
little
longer
in
speaking
to
convinced
sinners
.
1.
For
wicked
men
,
that
which
I
am
upon
may
serve
to
discover
to
them
a
great
mistake
,
they
are
afraid
to
grow
acquaint
with
themselves
.
O!
how
dow
they
think
of
casting
up
their
accounts
?
These
black
Libels
,
and
dreadful
Dittays
that
are
lying
in
process
against
them
,
that
were
their
ruine
,
and
would
undo
them
;
if
they
should
look
thereaway
,
they
would
never
have
a
day
to
do
well
,
they
would
turn
desperat
,
and
I
would
willingly
know
what
it
will
avail
them
,
not
to
look
over
their
Accompts
;
will
they
resolve
never
to
repent
?
or
will
they
get
them
shifted
out
of
the
way
?
will
their
forgetting
of
their
faults
mend
them
?
will
not
the
iniquity
of
a
man's
heels
,
soon
or
syne
compass
him
about
?
Will
not
their
sin
find
them
out
?
as
is
said
,
Num.
32.23
.
But
shall
I
add
,
thou
art
in
a
great
mistake
,
that
thinks
the
searching
out
of
thy
sin
will
undo
thee
;
I
confess
,
if
thou
do
it
in
earnest
,
thou
must
not
continue
in
a
course
of
sin
as
thou
hast
done
;
but
it
is
thy
advantage
to
search
out
sin
and
repent
;
if
thou
can
say
,
If
thou
,
Lord
,
mark
iniquity
,
who
can
stand
?
Thou
shall
have
reason
to
say
,
But
forgiveness
is
with
thee
;
Wilt
thou
consider
what
rich
advantage
is
in
taking
with
thy
guilt
,
and
being
humbled
for
it
;
that
it
is
a
man's
safety
to
be
thus
lost
,
&
it
is
an
argument
,
whereon
he
may
plead
for
mercy
,
when
he
finds
himself
undone
without
it
.
It
is
thy
ignorance
of
the
rich
advantage
that
is
on
the
back
of
Self-judging
,
that
makes
thee
voluntarly
continue
a
stranger
to
it
.
But
2.
For
these
who
are
convinced
of
sin
,
and
sensible
of
it
,
who
can
say
.
They
have
no
confidence
in
the
flesh
,
and
yet
dare
not
say
,
They
rejoyce
in
Christ
Jesus
;
I
would
have
such
looking
upon
it
as
their
great
mistake
that
keeps
them
from
resting
on
Christ
,
and
rejoycing
in
him
,
and
it
makes
all
their
other
exercise
to
be
but
wind
;
though
ye
had
so
much
sorrow
for
sin
as
to
sink
you
in
the
pit
,
if
ye
add
not
,
There
is
forgiveness
with
thee
;
if
Christ
be
not
the
end
of
all
your
Exercises
,
they
will
miscarry
,
and
leave
you
sinking
in
sin
and
misery
.
And
had
I
many
to
speak
to
that
are
making
conscience
of
Repentance
of
sin
and
yet
come
not
up
to
close
with
the
Remedy
of
pardoning
mercy
in
Christ
,
I
would
point
out
several
things
that
would
be
adverted
to
by
such
as
are
in
such
a
frame
;
and
I
shall
pitch
on
five
or
six
of
them
.
1.
Thou
that
art
under
convictions
of
sin
,
and
does
not
close
with
pardoning
mercy
,
thou
evidence
a
mistake
of
that
mercy
,
thou
considers
not
that
thy
necessity
,
and
impossibility
to
stand
without
it
,
is
a
claim
unto
it
;
thou
considers
not
that
it
is
the
design
of
the
Gospel
to
rescue
the
lost
,
whose
feet
are
sinking
;
thou
considers
not
that
then
thou
begins
to
be
beautiful
,
when
thou
becomes
loathsom
in
thine
own
eyes
,
and
that
thou
begins
to
be
saved
,
when
thou
art
put
to
cry
,
Save
,
Master
,
I
perish
;
and
so
in
standing
a-loof
from
pardoning
mercy
,
thou
mistakes
the
design
of
the
Gospel
.
2.
In
this
standing
a
loof
thou
discovers
thy
ignorance
of
Gods
Design
in
giving
,
thee
the
sense
of
thy
condition
,
what
a
posture
art
thou
in
?
Thou
art
one
that
sees
thy self
abominable
,
monst●ously
vile
,
the
chief
of
sinners
;
But
,
may
I
say
,
who
told
thee
?
who
shewed
thee
that
thou
was
so
,
and
made
it
out
to
thee
?
Has
there
not
been
a
day
when
thy
condition
and
frame
was
as
bad
,
and
thou
saw
no
such
thing
,
which
says
,
that
it
hath
been
Christ
,
who
by
his
spirit
convinceth
the
world
of
sin
,
that
has
opened
thine
eye●
,
discovered
to
thee
thy
vileness
through
sin
.
But
thou
may
think
,
though
he
hath
done
it
,
yet
it
is
to
be
the
Narrative
of
a
sad
sentence
against
thee
,
and
to
send
thee
to
the
gate
:
But
if
thou
abuse
not
Mercy
,
there
is
another
thing
in
it
,
if
he
hath
opened
thy
mouth
wide
,
he
will
not
fill
it
with
an
empty
spoon
,
but
with
good
things
;
if
he
hath
made
his
Law
to
have
a
work
upon
thee
,
it
is
not
to
drive
thee
from
him
,
but
that
the
Law
may
be
a
school-master
to
bring
to
Christ
:
So
then
it
is
the
ignorance
of
God's
design
in
giving
thee
the
sense
of
sin
,
that
makes
thee
under
convictions
stand
a
loof
from
Mercy
.
3.
In
this
aversion
and
unwillingness
to
come
unto
pardoning
Mercy
,
I
would
have
you
to
consider
a
great
reflection
upon
the
Truth
and
Faithfulness
of
God
,
1
Joh.
5.10
.
He
that
believeth
not
God
,
hath
made
him
a
liar
,
because
be
believeth
not
the
record
that
God
gave
of
his
Son
(
I
wish
that
I
had
many
to
speak
unto
,
that
have
to
do
with
these
things
,
but
I
cannot
pass
it
,
being
the
Applicatory
part
of
the
Doctrine
.
Hast
thou
any
sense
of
sin
?
art
thou
afraid
of
wrath
because
of
it
?
what
makes
thee
afraid
?
is
it
not
the
Authority
and
Veracity
of
God
,
speaking
in
his
Law
?
when
thy
Conscience
is
wakened
,
and
thou
sees
how
faulty
thou
art
,
and
the
Law
leaves
thee
under
the
curse
,
it
afrights
thee
,
and
there
is
good
cause
;
but
how
comes
it
,
that
when
thou
hast
believed
God
speaking
in
his
Law
unto
thee
,
thou
does
not
believe
him
speaking
in
the
Promise
,
seing
it
is
the
same
God
that
speaks
in
both
?
is
not
this
to
make
God
a
liar
?
and
hast
thou
not
a
witness
against
thy self
,
while
the
Faith
of
his
threatnings
troubles
thee
?
and
yet
the
Faith
of
his
Promises
doth
not
encourage
and
comfort
thee
.
But
4.
In
this
unwillingness
to
close
with
pardoning
Mercy
,
read
corrupt
and
ill
principles
,
man
by
nature
is
ignorant
of
a
Gospel-righteousness
,
he
knows
nothing
of
Pardoning
Mercy
through
a
Mediator
;
but
if
the
Covenant
of
Works
be
once
broken
,
it
is
everlastingly
broken
;
and
hence
the
sensible
sinner
being
ignorant
of
the
New
Covenant
of
Grace
he
chooses
rather
to
ly
mourning
under
the
ruines
of
that
first
Covenant
,
than
to
look
up
to
a
better
;
and
this
ignorance
of
Gods
righteousness
,
is
a
thing
which
the
Saints
ought
rather
to
mourn
for
than
to
foster
.
But
5.
In
this
standing
a-back
of
sensible
sinners
from
pardoning
Mercy
,
and
in
not
closing
therewith
;
ye
would
look
upon
pride
of
Heart
,
as
having
a
main
hand
in
it
,
Rom.
10.3
.
The
reason
why
the
Jews
did
not
submit
unto
the
righteousness
of
God
,
they
went
about
to
establish
their
own
.
A
doubting
Soul
in
its
exercise
,
may
seem
to
be
very
humble
and
crucified
,
it
may
be
,
but
it
is
not
humbled
;
but
while
it
stands
a-loof
from
pardoning
Mercy
,
proclaims
its
Pride
,
for
it
proclaims
it
would
have
a
price
to
bring
in
its
hand
to
God
,
and
God
is
angry
at
that
pride
,
he
will
have
thee
coming
to
him
as
a
Dyvour
,
when
thou
hast
tryed
all
thou
can
do
to
the
yondmost
.
And
6.
and
lastly
in
this
aversion
,
read
another
mistake
,
folk
think
it
presumption
when
they
are
convinced
of
their
vileness
,
to
close
with
pardoning
Mercy
;
but
it
is
so
far
from
being
presumption
,
that
it
is
the
greatest
evidence
of
humility
to
take
mercy
freely
,
when
thou
comes
to
the
Mercat
of
Free-grace
with
no
price
in
thy
hand
,
and
not
only
so
,
but
it
is
a
high
honouring
of
God
.
The
man
that
being
sensible
of
his
sinfulness
,
closeth
with
pardoning
Mercy
,
doth
with
Abraham
,
Rom.
4.20
.
Give
glory
to
God
,
and
by
his
receiving
his
testimony
,
put
to
his
seal
that
God
is
true
;
Joh.
3.33
.
and
therefore
any
that
are
sensible
of
sin
,
and
have
any
thing
of
the
conviction
of
the
dreadful
desert
of
sin
,
and
are
in
any
measure
in
the
exercise
of
repentance
for
sin
,
they
would
take
notice
of
these
things
that
I
have
named
,
as
stumbling
blocks
in
their
way
of
closing
with
pardoning
Mercy
,
and
labour
to
take
them
out
of
it
,
that
they
may
come
up
to
close
with
it
,
and
say
,
But
there
is
forgiveness
with
thee
,
3.
But
now
because
folk
may
readily
say
,
all
that
I
spoke
to
in
the
Morning
for
preparation
to
closing
with
pardoning
Mercy
,
is
good
,
and
when
they
hear
it
holden
out
as
the
will
of
God
,
that
a
sensible
sinner
should
lay
hold
on
Christ
for
pardon
;
who
are
they
that
will
not
say
,
they
have
sense
of
sin
,
and
may
take
a
pardon
;
therefore
to
prevent
the
stumbling
of
such
,
I
shall
in
the
3d.
place
,
as
I
proposed
in
the
entry
,
speak
to
some
things
required
consequentially
as
a
fruit
of
pardon
,
whereby
a
man
comes
to
know
,
and
evidence
that
he
is
pardoned
,
and
to
improve
his
pardon
,
answerable
to
that
subjoyned
to
forgiveness
in
the
Text
;
and
here
,
in
speaking
to
the
evidences
of
pardon
a
posteriori
,
as
we
use
to
speak
,
or
which
are
consequential
to
pardon
,
I
might
touch
upon
many
things
;
but
in
general
,
as
those
that
would
see
the
rising
of
the
Sun
in
the
East
,
they
would
look
to
the
West
,
where
they
will
see
by
the
shade
of
his
Beams
when
he
rises
;
so
these
that
would
make
their
pardon
sure
,
would
mind
well
the
consequences
of
pardon
,
as
the
surest
evidences
of
their
pardon
,
and
that
they
are
not
deluded
in
that
matter
.
And
the
1st
.
that
I
would
recommend
to
you●
is
,
Love
to
the
Pardoner
;
There
is
none
hath
gotten
pardon
,
but
it
will
kyth
in
this
,
and
for
proof
of
it
,
take
notice
of
that
,
Luk.
7.47
.
Where
Christ
speaking
of
the
woman
that
washt
his
feet
with
her
tears
,
and
wiped
them
with
the
hairs
of
her
head
,
he
says
,
her
sins
which
are
many
,
are
forgiven
,
for
she
loved
much
;
The
meaning
is
not
,
that
her
great
love
to
Christ
did
merit
a
pardon
,
for
if
ye
read
the
Parable
before
,
from
verse
40.
It
will
clear
,
that
that
is
not
the
meaning
,
Christ
says
to
Simon
,
Which
of
the
Debitors
will
love
the
Creditor
most
?
Simon
answers
,
I
suppose
be
to
whom
he
forgave
most
.
There
Love
is
the
result
of
pardon
,
and
the
consequent
of
pardon
,
not
the
cause
;
and
it
is
in
that
case
,
that
Christ
applys
it
to
the
woman
,
such
love
to
me
is
an
infallible
evidence
that
much
is
forgiven
her
;
I
would
have
imbittered
folk
,
and
such
as
are
reflecters
upon
,
and
carps
at
Providential
Dispensations
,
noticing
this
,
That
it
is
no
good
evidence
of
pardon
;
and
thou
that
has
love
to
him
,
whatever
be
his
Dispensations
towards
thee
,
it
speaks
good
news
of
pardon
,
though
thou
cannot
discern
it
.
2.
I
recommend
much
Heart-melting
and
Evangelical
Repentance
,
whereof
I
spoke
before
,
as
it
is
required
antecedently
to
pardon
;
now
I
press
that
which
is
consequential
to
pardon
,
when
a
sinner
hath
closed
with
pardoning
Mercy
,
and
by
a
reflex
act
,
looks
back
upon
what
hath
been
forgiven
him
:
O
what
melting
of
heart
hath
it
,
as
in
that
woman
,
Luke
7.47
Much
is
forgiven
her
,
therefore
she
loveth
much
,
and
that
melted
her
heart
,
and
made
her
weep
much
;
she
is
a
tender
melting
woman
;
and
certainly
if
thou
be
a
Child
,
the
too
look
to
pardon
,
and
much
more
the
application
of
pardon
will
melt
the
heart
,
and
work
more
than
many
Rods.
And
3.
I
recommend
to
you
as
a
Consequence
of
Pardon
,
a
deep
sense
of
the
hainousness
of
the
sin
pardoned
,
and
much
compassion
toward
them
who
are
yet
lying
in
the
same
pollution
and
guilt
;
a
pardoned
sinner
looking
on
his
sin
through
the
Glass
of
pardoning
Mercy
,
it
grows
much
more
hainous
than
it
was
;
and
a
pardoned
man
cannot
but
with
compassion
look
on
others
lying
in
the
puddle
of
Nature
,
Titus
3
,
2
,
7
Speak
evil
of
no
man
,
says
he
,
but
be
gentle
,
shewing
all
meekness
to
all
men
,
for
we
our selves
were
sometime
foolish
,
disobedient
,
&c.
till
the
loving
kindness
of
God
was
manifested
;
O
what
compassion
will
the
pardoned
man
have
towards
others
wallowing
in
that
pollution
,
from
which
he
is
delivered
.
There
are
other
two
Evidences
consequential
to
pardon
,
one
is
,
Our
forgiving
of
others
,
Mat.
6.12
.
which
is
no
meritorious
antecedent
cause
of
pardon
;
for
it
is
the
sense
of
Christ
,
pardoning
Mercy
to
us
,
that
should
and
doth
loose
our
hearts
to
pardon
others
;
we
are
bidden
say
,
Forgive
us
our
debts
,
as
we
forgive
our
debtors
:
Another
Evidence
in
the
Text
,
is
holy
filial
fear
;
but
because
the
one
of
these
is
a
Point
in
the
Text
,
and
the
other
concerns
the
pardoning
of
one
another
,
as
an
evidence
we
are
pardoned
,
which
will
require
more
time
to
deduce
,
than
now
we
have
.
I
shall
fist
here
for
this
time
.
The
Lord
bless
his
Word
to
you
.
SERMON
XVII
.
Psalm
130.
Verse
4.
But
there
is
forgivenness
with
thee
,
—
YE
may
remember
that
I
have
insisted
long
upon
this
excellent
Priviledge
,
The
remission
,
or
the
forgiveness
of
sins
;
I
have
spoken
to
the
Object
of
pardon
,
or
what
it
is
that
is
pardoned
,
Iniquity
:
I
have
also
spoken
to
the
Author
of
pardon
,
GOD
:
To
the
Nature
of
Pardon
,
and
when
it
is
that
Pardon
is
pronounced
;
and
I
entered
the
last
day
upon
the
Applicatory
part
of
this
Doctrine
,
to
lead
you
in
a
right
way
of
closing
with
pardoning
Mercy
,
following
the
scope
of
the
Context
,
I
proposed
to
speak
of
somewhat
required
antecedently
to
pardon
;
to
somewhat
required
in
closing
with
pardon
,
and
of
something
consequential
to
pardon
,
whereby
we
Evidence
that
we
are
pardoned
,
and
do
improve
our
pardon
:
I
spoke
to
the
first
of
these
,
and
shew
,
that
in
order
to
the
obtaining
of
pardon
,
men
should
be
careful
not
to
run
headlong
and
voluntarly
on
in
sin
,
for
that
will
make
the
coming
at
pardon
more
difficult
,
that
they
should
be
frequent
in
self
examination
,
to
find
out
sin
;
That
they
should
be
serious
in
laying
to
heart
the
desert
of
sin
,
as
the
Psalmist
is
,
verse
3.
And
serious
in
Repentance
for
sin
:
I
told
you
also
that
these
things
being
premitted
,
it
was
the
duty
of
the
penitent
sinner
,
by
Faith
to
close
with
pardoning
Mercy
,
which
I
closed
with
a
check
,
both
to
the
wicked
,
who
because
they
see
not
the
advantage
,
which
is
on
the
back
of
Conviction
of
Sin
,
never
look
their
sin
in
the
face
;
and
with
a
check
to
the
godly
,
who
notwithstanding
their
being
humbled
in
the
sense
of
sin
,
stand
aback
from
closing
with
pardoning
Mercy
.
And
I
came
in
the
third
place
to
speak
to
what
was
consequentially
required
to
pardon
,
as
the
Psalmist
here
having
said
,
There
is
forgiveness
with
thee
;
he
adds
,
as
a
consequence
of
it
,
that
thou
mayest
be
feared
:
And
upon
this
Head
,
I
named
two
or
three
things
,
as
native
Consequences
of
pardoning
Mercy
,
as
that
there
must
be
love
to
the
Pardoner
,
as
that
woman
,
Luke
7.
did
evince
,
much
was
forgiven
her
,
because
she
loved
much
:
That
there
must
be
a
Heart-melting
,
when
we
reflect
upon
the
pardoning
of
iniquity
;
and
a
Compassion●●
looking
on
them
that
are
still
lying
in
that
pit
,
that
through
mercy
we
have
escaped
.
I
told
you
there
are
other
two
consequential
evidences
of
pardon
,
that
I
intended
to
insist
a
little
more
on
:
As
,
1st
.
The
forgiving
of
others
that
have
injured
us
:
And
2ly
.
The
fearing
and
serving
of
God
;
the
one
of
these
I
find
it
necessary
to
insist
upon
,
because
it
is
put
in
by
Christ
,
in
that
pattern
of
Prayer
,
Mat.
6.12
.
And
the
other
because
it
is
recorded
in
the
Text
,
to
be
a
consequent
of
pardon
.
For
the
1st
.
of
these
,
concerning
the
forgiving
of
others
,
I
shall
briefly
speak
to
these
three
anent
it
,
as
it
is
spoken
of
in
that
Pattern
of
Prayer
:
1.
That
the
people
of
God
are
getting
wrongs
in
the
World
.
2.
That
it
is
the
will
of
God
that
we
should
forgive
those
that
wrong
us
.
3.
That
folks
forgiving
of
others
that
wrong
them
,
is
an
evidence
of
their
being
pardoned
themselves
.
1st
.
The
people
of
God
,
these
that
are
allowed
in
the
Pattern
of
Prayer
to
call
God
Father
,
they
are
getting
wrongs
in
the
World
,
they
are
getting
debts
in
the
World
,
they
have
their
debters
in
it
;
thereby
is
not
meant
so
much
,
men
that
are
under
civil
obligations
to
pay
the
debt
they
owe
to
them
,
(
though
that
may
have
its
own
place
,
as
we
may
hear
,
)
as
chiefly
and
mainly
,
wrongs
,
injuries
,
unrighteous
dealing
,
violating
the
Law
of
Love
in
their
carriage
and
deportment
.
This
is
the
condition
,
the
woful
condition
,
that
all
the
Children
of
men
are
in
since
the
fall
,
Tit.
3.3
.
They
are
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
and
pleasures
,
living
in
malice
and
envy
,
hateful
,
and
hating
one
another
;
and
Hab.
1.13
,
14.
Tells
,
that
men
are
like
the
fishes
of
the
sea
,
and
the
creeping
things
that
have
no
ruler
over
them
,
where
the
greater
are
ready
to
devour
the
smaller
,
and
the
children
of
God
are
large
sharers
in
this
matter
.
And
Paul
confesses
,
1
Tim.
1.13
.
That
before
Conversion
,
he
was
a
blasphemer
,
injurious
,
and
a
persecuter
:
and
Mat.
5.44
.
Christ
supposes
the
godly
will
have
enemies
,
cursers
of
them
,
haters
of
them
,
such
as
will
despitefully
use
them
,
and
persecute
them
;
and
experience
in
all
ages
makes
it
out
,
how
much
work
fearers
of
God
have
for
this
sweet
disposition
called
for
in
them
,
to
be
forgivers
of
others
.
All
that
I
shall
say
from
this
,
shall
be
in
the
first
place
to
invite
you
to
consider
the
state
of
all
mankind
since
the
fall
,
as
the
Proverb
is
,
Homo
homini
lupus
,
one
man
is
a
wolf
to
another
,
that
men
are
now
more
ready
to
wrong
and
injure
one
another
,
than
the
brute
beasts
are
in
their
own
kind
;
this
is
a
sad
document
how
far
man
is
fallen
from
God
by
sin
.
2.
From
this
I
would
have
the
Lords
people
to
take
warning
what
they
are
to
expect
in
the
world
;
they
will
have
wrongs
to
bear
,
injuries
to
suffer
and
endure
,
debts
to
forgive
;
Cement
as
we
will
these
two
seeds
,
the
seed
of
the
Woman
,
and
the
seed
of
the
Serpent
will
never
be
one
,
one
Family
and
Ark
,
one
Womb
will
never
make
them
one
:
But
as
it
is
Gal.
4.29
.
As
he
that
was
born
after
the
flesh
,
persecuted
him
that
was
born
after
the
spirit
,
even
so
is
it
now
.
Therefore
ye
are
not
to
wonder
,
when
ye
meet
with
trouble
and
persecution
in
the
world
,
but
rather
wonder
at
the
moderation
ye
meet
with
.
3.
Let
it
be
a
warning
to
them
that
wrong
others
,
that
thereby
they
constitute
themselves
debitors
,
injurers
,
breakers
of
the
Law
of
love
,
if
not
of
justice
and
righteousness
also
.
They
run
themselves
under
debt
,
which
they
must
repent
of
,
Luk.
17.4
.
and
make
restitution
of
,
with
Zacheus
,
Luk.
19.8
.
They
must
not
stand
upon
their
credit
so
to
do
,
neither
must
they
be
as
many
,
who
if
they
do
an
injury
,
resolve
to
crush
them
utterly
to
whom
they
have
done
it
,
that
they
may
not
be
able
to
repay
it
,
and
beside
that
,
they
may
remember
,
that
God
is
the
principal
Creditor
,
who
will
crave
and
exact
that
debt
,
if
it
be
not
repented
and
pardoned
.
The
second
thing
proposed
to
be
spoken
to
,
is
,
That
it
is
the
will
of
God
,
that
these
debts
men
contract
,
in
reference
to
the
people
of
God
,
his
people
should
forgive
them
;
Christ
will
have
them
to
say
,
Forgive
us
our
debts
,
as
we
forgive
our
debtors
,
Mat.
6.12
.
It
is
commanded
,
Eph.
4.32
.
Forgiving
one
another
,
even
as
God
for
Christs
sake
hath
forgiven
you
,
Col.
3.13
.
Forbearing
one
another
,
and
forgiving
one
another
;
if
any
man
have
a
quarrel
against
any
,
even
as
Christ
forgave
you
,
so
also
do
ye
.
And
our
Lord
Jesus
,
Mat.
5.
when
v.
44.
he
hath
bidden
his
followers
love
their
enemies
,
bless
them
that
curse
them
,
do
good
to
them
that
hate
them
,
and
pray
for
them
that
despitefully
use
and
persecute
them
;
he
adds
,
v.
45.
That
thereby
they
should
evidence
their
good
condition
,
they
should
evidence
themselves
to
be
children
of
their
Father
which
is
in
Heaven
,
that
maketh
his
sun
to
rise
on
the
evil
and
on
the
good
,
and
sends
his
rain
on
the
just
and
unjust
.
That
which
I
would
say
anent
this
forgiving
of
injuries
,
shall
be
briefly
in
answer
to
a
few
Questions
:
As
1.
If
it
be
inquired
what
it
is
that
men
should
forgive
?
1.
I
answer
,
for
Civil
Debts
,
(
what-ever
the
Law
of
Charity
requires
in
some
cases
,
as
to
that
,
yet
)
it
is
,
as
we
hinted
before
)
mainly
wrongs
,
injuries
,
defraudations
,
persecutions
,
oppressions
and
the
like
.
2.
If
it
be
asked
,
How
can
we
forgive
these
,
they
being
sins
against
God
?
Ye
may
remember
,
when
I
spake
before
of
the
Author
of
pardon
,
I
spoke
of
that
,
a
man
that
is
wronged
can
only
forgive
what
concerns
his
own
interest
,
but
the
person
that
wrongs
God
,
is
still
lyable
to
God
for
his
interest
;
thy
forgivenness
of
the
wrong
done
to
thee
,
is
not
a
total
absolution
,
but
for
what
concerns
God
,
the
injurious
person
is
still
comptable
to
God
.
3.
If
it
be
inquired
on
what
terms
should
men
forgive
?
I
Answer
,
as
to
the
matter
of
envy
,
malice
,
desire
of
revenge
,
rancour
,
hatred
,
a
man
is
bound
to
forgive
,
whatever
the
temper
of
him
be
that
does
the
wrong
,
Mark
11.24
.
When
ye
stand
praying
,
forgive
(
says
Christ
)
if
ye
have
ought
against
any
,
that
your
Father
which
is
in
Heaven
may
forgive
you
;
intimating
,
that
if
a
man
hath
done
thee
an
ill
turn
,
thou
must
not
because
of
that
do
thy self
a
worse
,
by
keeping
up
a
grudge
,
thou
must
not
let
rancour
obstruct
thy
access
to
God
in
Prayer
;
yea
,
whether
he
repent
or
not
,
thou
art
bound
to
heap
coals
of
fire
upon
his
head
to
melt
him
,
Rom.
12.20
.
And
therefore
Exod.
23.4
,
5.
When
our
neighbours
Ox
or
Ass
is
going
astray
,
or
the
Ass
of
him
that
hates
us
is
lying
under
a
burden
,
we
must
bring
the
one
to
him
,
and
help
up
the
other
.
And
Rom.
12.20
.
If
thine
enemy
hunger
,
thou
must
feed
him
;
if
he
thirst
,
thou
must
give
him
drink
,
and
so
witness
that
thou
art
willing
to
pardon
him
;
all
this
thou
art
bound
to
,
what-ever
be
the
carriage
of
him
that
injures
thee
;
but
for
familiar
or
intimat
converse
,
there
is
repentance
in
the
injurer
required
,
Luk.
17.4
.
If
thy
brother
trespass
against
thee
seven
times
in
a
day
,
and
seven
times
in
a
day
turn
again
unto
thee
,
saying
,
I
repent
,
thou
shalt
forgive
him
.
4.
If
it
be
inquired
,
How
shall
this
forgivenness
be
gone
about
and
expressed
?
I
answer
,
that
here
we
must
beware
of
Satans
wiles
;
there
are
many
that
will
forgive
,
but
not
forget
;
ye
will
find
many
in
forgiving
,
their
carriage
is
like
Absaloms
to
his
Brother
Amnon
,
2
Sam.
13.22
.
He
spake
not
to
his
brother
good
nor
bad
,
but
when
he
got
an
opportunity
he
killed
him
:
This
is
not
Christian-forgivenness
;
it
's
the
practice
of
many
to
cover
their
hatred
with
lying
lips
,
Prov.
10.18
.
There
are
many
that
speak
fair
unto
their
neighbour
,
when
seven
abominations
are
in
the●r
hearts
,
Pro.
26.25
Many
whose
carriage
is
like
Joa●s
to
Amasa
,
who
came
,
and
said
,
Art
thou
in
health
,
my
brother
?
And
took
him
by
the
beard
to
kiss
him
;
but
smote
him
under
the
fifth
rib
,
and
slew
him
,
2
Sam.
20.9
,
10.
That
's
not
Scripture-forgivenness
,
the
Scripture
presseth
forgivenness
from
the
heart
,
Mat.
18.35
.
So
shall
my
heavenly
Father
do
unto
you
,
if
ye
from
your
hearts
forgive
every
one
his
brother
.
And
Mat.
5.44
.
We
should
love
our
enemies
,
bless
them
that
curse
us
,
do
good
to
them
that
hate
us
,
pray
for
them
that
despitefully
use
and
persecute
us
,
that
's
forgivenness
acceptable
to
God
.
5.
If
ye
inquire
,
how
often
and
frequently
are
folk
bound
to
forgive
the
debts
of
injuries
done
to
them
?
I
can
give
you
no
more
fuccinct
answer
than
Christ
gives
,
Mat.
18.21
.
—
Peter
saith
,
How
often
shall
my
brother
sin
against
me
,
and
I
forgive
him
till
seven
times
?
Christ
answers
,
I
say
not
to
thee
,
till
seven
times
,
but
till
seventy
times
seven
;
that
is
,
though
injuries
were
never
so
often
repeated
,
that
(
as
ye
use
to
speak
)
it
would
provoke
patience
it self
,
yet
it
is
the
will
of
our
blessed
Lord
,
that
there
be
forgivenness
.
6.
If
ye
ask
,
Shall
men
then
so
forgive
,
that
there
shall
no
pursuit
be
of
injuries
done
to
them
?
Shall
they
ly
down
and
take
as
many
wrongs
as
folks
like
to
do
unto
them
,
and
make
no
more
of
it
,
but
forgive
them
?
I
answer
,
no
doubt
reparations
are
allowed
and
required
,
and
the
Law
and
Civil
Magistrat
may
be
made
use
of
for
that
end
,
or
●n
case
the
matter
be
betwixt
Magistrats
by
a
Civil
War
:
But
in
so
far
as
concerns
us
in
our
privat
stations
,
I
shall
give
you
a
few
words
for
clearing
the
case
:
And
first
,
when
a
man
forgives
an
injury
,
he
is
not
always
obliged
to
pass
the
damnage
;
he
may
forgive
the
wicked
disposition
of
any
oppressor
or
cheater
,
when
he
is
not
bound
to
forgo
the
loss
he
hath
sustained
;
partly
because
by
the
eighth
Command
he
is
bound
to
look
to
his
own
subsistence
,
and
so
to
recover
his
own
for
that
end
;
partly
because
the
damnage
belongs
to
the
Civil
Magistrat
,
to
see
to
,
and
right
or
punish
,
and
therefore
privat
persons
cannot
forgive
these
.
Yet
2.
in
some
cases
,
we
are
not
only
bound
to
forgive
the
injury
,
but
the
damnage
also
:
That
is
,
when
a
man
may
subsist
without
that
which
the
injurer
hath
taken
from
him
,
and
the
injurious
person
cannot
without
his
own
ruine
make
satisfaction
or
restitution
,
in
that
case
the
Law
of
Charity
,
though
not
strict
Justice
,
will
plead
for
forgivenness
in
the
matter
of
damnage
.
And
3.
Even
when
a
man
is
to
forgive
the
injury
,
but
not
the
damnage
,
he
is
not
to
make
reparation
at
his
own
hand
,
he
is
not
to
walk
out
of
Gods
way
to
get
the
damnage
repaired
;
when
he
hath
got
a
wrong
,
he
is
not
to
do
himself
a
wrong
,
and
God
another
wrong
to
right
it
.
And
4.
In
seeking
reparation
in
the
matter
of
damnage
,
we
would
take
heed
that
we
be
not
scandalous
.
The
Apostle
taxeth
a
fault
in
the
Corinthians
,
1
Cor.
6.1
.
—
That
they
vexed
their
brethren
,
in
going
to
Law
with
them
,
especially
under
Infidels
and
Heathen
Judges
.
There
are
many
cases
which
may
prove
scandalous
among
Professors
,
and
this
is
one
,
when
in
petty
injuries
which
they
should
bury
,
they
vex
one
another
in
Law
.
And
5.
When
a
man
goes
to
Law
,
to
seek
reparation
of
a
damnage
,
it
should
not
only
be
the
last
refuge
,
as
a
Physitian
,
when
he
cuts
off
a
leg
or
an
arm
,
for
the
preservation
of
the
life
of
the
Patient
,
but
his
seeking
reparation
must
be
so
managed
,
that
it
may
bear
witness
to
all
,
that
he
seeks
the
good
of
hi●
Party
as
well
as
his
own
.
7
If
it
be
asked
,
How
stands
all
this
that
hath
been
spoken
of
forgivenness
,
with
that
of
the
Apostle
,
2
Tim.
4.14
.
Alexander
the
Copper-smith
did
me
much
evil
,
the
Lord
reward
him
according
to
his
works
.
This
,
if
I
might
insist
upon
,
would
lead
me
to
speak
to
these
imprecations
in
Scripture
,
used
against
men
that
are
not
only
injurious
to
others
in
private
wrongs
,
but
are
enemies
and
injurious
to
the
work
of
the
Gospel
,
and
imprecations
vented
by
godly
men
,
led
by
an
extraordinary
spirit
against
them
,
are
not
a
pattern
to
be
imitat
by
us
;
only
ye
would
know
that
a
mans
forgiving
of
wrongs
doth
not
import
,
that
he
is
to
call
ill
good
,
a
knave
an
honest
man
,
or
that
he
is
to
assoil
him
at
Gods
Tribunal
,
what-ever
pardon
he
give
,
the
injurer
is
to
answer
to
God
for
his
interest
.
8
If
ye
ask
,
How
shall
folk
win
to
this
sweet
condescending
humour
to
forgive
injuries
?
How
shall
they
get
their
crap
submitting
to
it
?
How
shall
they
get
their
bitter
disposition
under
their
feet
,
that
they
may
heartily
remit
wrongs
done
unto
them
?
I
confess
this
is
a
duty
that
requires
more
than
an
ordinary
measure
of
grace
,
and
grace
in
exercise
,
and
few
attain
it
.
Alas
!
How
few
are
who
,
when
they
have
gotten
a
wrong
,
have
that
testimony
,
that
they
mourn
more
over
their
own
disposition
,
than
resent
the
wrong
,
and
pray
for
the
person
that
hath
wronged
them
:
but
in
short
,
there
are
four
words
I
would
recommend
to
you
in
order
to
that
me●k
and
mortified
temper
.
1.
It
were
a
special
mean
to
bring
you
this
pardoning-humour
,
to
be
daily
sensible
of
the
wrongs
that
ye
have
done
,
and
are
doing
to
God
,
and
who
wots
but
a
wrong
done
by
thee
to
God
is
laid
in
thy
dish
by
a
third
hand
,
to
make
thee
sensible
of
it
?
The
man
that
is
daily
sensible
of
the
wrongs
he
doth
to
God
,
is
the
only
man
to
be
a
good
neighbour
;
when
he
comes
out
loadned
with
the
sense
of
his
own
provocations
,
he
will
be
ready
to
forgive
others
:
He
that
finds
he
hath
ten
thousand
talents
to
be
forgiven
,
will
easily
be
brought
to
forgive
an
hundred
pence
.
It
's
our
distance
with
God
,
and
the
want
of
the
sense
of
the
wrongs
done
to
him
,
that
makes
us
keep
up
a
revengful
humour
.
2.
They
that
would
have
this
pardoning-disposition
,
would
be
sensible
of
how
much
need
they
have
to
be
forgiven
themselves
,
Eccles.
7.21
,
22.
Take
not
heed
unto
all
words
that
are
spoken
,
lest
thou
hear
thy
servant
curse
thee
;
do
not
sash
thy self
with
noticing
every
injury
,
were
it
from
as
mean
a
person
as
thy
servant
,
for
oft-times
also
thine
own
heart
knoweth
,
that
thou
thy self
hast
cursed
others
.
There
is
no
living
in
the
world
,
if
(
as
we
use
to
speak
)
we
do
not
live
and
let
live
,
if
we
forgive
not
as
we
would
be
forgiven
;
If
thou
seest
a
more
in
thy
brothers
eye
,
pull
the
beam
out
of
thine
own
,
and
then
thou
wilt
see
more
clearly
to
pull
the
more
out
of
thy
brother's
eye
:
This
will
make
thee
of
a
meek
and
condescending
frame
.
3.
I
recommend
to
thee
that
would
forgive
,
to
labour
to
get
a
sight
of
the
hand
of
God
in
the
wrong
done
to
thee
:
When
thou
gets
a
wrong
,
it
may
be
of
a
person
far
below
thee
,
and
one
that
thou
can
easily
reach
,
O!
How
doth
poor
dust
swell
with
thoughts
of
revenge
?
But
were
the
hand
of
God
seen
in
that
wrong
,
it
would
tame
thee
;
when
David
is
fleeing
from
his
son
Absalom
,
and
Shimei
comes
out
and
curses
him
,
Ab●shai
says
,
Should
a
dead
dog
curse
the
King
,
let
me
go
over
and
take
off
his
head
:
O
let
him
alone
,
saith
David
,
God
hath
said
unto
him
,
Curse
David
,
Who
then
shall
say
,
Wherefore
hast
thou
done
so
?
2
Sam.
16.9
,
10.
If
the
providence
of
God
extend
to
the
hairs
of
our
head
,
that
they
are
all
numbered
,
Mat.
10.30
.
Unquestionably
it
is
not
unconcerned
in
the
affronts
and
injuries
done
to
us
by
men
,
and
whatever
thou
hast
to
say
to
the
person
that
hath
injured
thee
;
yet
if
thou
look
up
to
the
hand
of
God
in
it
,
thou
wilt
be
silent
,
and
calm
.
And
4.
Remember
,
when
thou
does
not
pardon
,
but
offers
to
revenge
at
thine
own
hand
,
thou
usurps
Gods
place
,
Rom.
12.19
.
Dearly
beloved
,
revenge
not
your selves
,
but
rather
give
place
unto
wrath
:
for
it
is
written
,
Vengeance
is
mine
,
I
will
repay
,
saith
the
Lord
:
and
consequently
,
when
thou
offers
to
revenge
,
thou
takes
his
place
,
and
provocks
him
to
leave
thee
,
and
let
thee
stand
to
thy self
,
and
not
concern
himself
in
any
wrong
done
to
thee
.
But
the
third
thing
I
proposed
to
speak
a
word
to
,
is
,
That
this
forgivenness
of
others
is
absolutely
necessary
to
them
that
would
evidence
,
that
they
are
pardoned
of
God
themselves
,
Mat.
6.12
.
We
are
bidden
pray
,
Forgive
us
our
debts
,
as
we
forgive
others
;
I
shall
briefly
explain
this
,
and
close
.
And
1.
As
I
have
often
hinted
before
,
our
forgiving
others
doth
nor
merit
pardon
;
for
forgiving
of
others
is
not
an
antecedent
to
pardon
,
but
a
consequence
of
it
;
it
's
the
evidence
of
a
pardoned
man
,
and
consequently
cannot
be
antecedent
to
pardon
,
far
less
a
meritorious
cause
of
pardon
.
2.
While
Christ
bids
us
pray
,
Forgive
us
,
as
we
forgive
,
there
is
no
proportion
to
be
understood
;
there
is
a
vast
difference
betwixt
Gods
forgiving
and
our
forgiving
;
his
forgivenness
extends
to
ten
thousand
talents
,
ours
only
to
an
hundred
pence
,
Mat.
18.24
,
28.
His
forgiving
requires
a
satisfaction
to
justice
,
before
he
give
out
the
sentence
of
pardon
,
not
so
ours
;
his
forgivenness
brings
no
profit
to
him
as
ours
doth
to
us
,
we
having
thereby
access
to
pardoning
mercy
;
only
in
this
the
parallel
holds
,
that
we
forgive
frankly
and
freely
,
as
God
forgives
us
.
3.
Consider
the
connexion
a
little
more
nearly
,
partly
it
is
an
encouragement
to
the
sensible
sinner
,
to
believe
he
is
pardoned
,
when
he
finds
a
disposition
in
himself
to
forgive
others
;
a
poor
sensible
sinner
lying
at
Gods
foot-stool
,
suing
for
pardon
,
though
he
be
pardoned
,
yet
he
hath
a
hink
whether
he
be
so
or
not
;
but
this
encourages
him
to
believe
it
,
that
he
finds
in
himself
a
loosing
of
heart
to
forgive
another
,
that
hath
wronged
him
often
;
he
may
reason
,
have
I
gotten
many
wrongs
,
and
yet
I
can
find
in
my
heart
to
forgive
,
and
put
them
in
my
bosome
that
have
wronged
me
,
upon
their
repentance
?
and
shall
I
doubt
but
God
,
who
is
a
God
infinite
in
mercy
,
hath
pardoned
me
?
So
that
thy
warmness
and
loosing
of
heart
to
forgive
others
,
looses
and
opens
a
door
to
thee
,
to
believe
that
the
infinite
God
in
mercy
hath
pardoned
thee
;
and
partly
,
ye
would
remember
,
that
it
is
a
condition
of
pardon
,
not
antecedent
,
but
subsequent
,
whereby
a
man
may
reflect
and
gather
whether
he
be
pardoned
or
not
,
read
Mat.
6.14
,
15.
he
contents
not
himself
to
say
,
Forgive
if
we
would
be
forgiven
,
but
he
adds
,
if
ye
forgive
men
their
trespasses
,
your
heavenly
Father
will
also
forgive
you
.
But
if
ye
forgive
not
men
their
trespasses
,
neither
will
your
Father
forgive
your
trespasses
.
Ye
can
have
no
evidence
that
ye
your selves
are
pardoned
,
except
ye
have
a
tender
disposition
and
frame
of
heart
to
forgive
others
;
and
therefore
that
servant
,
who
Mat.
18.27
.
had
ten
thousand
talents
forgiven
him
,
and
yet
when
he
got
his
fellow-servant
,
would
not
forgive
him
an
hundred
pence
,
he
proclaimed
,
that
though
he
seemed
to
be
forgiven
,
he
was
not
forgiven
,
but
behoved
to
go
to
prison
.
Now
I
have
been
detained
in
providence
upon
this
Doctrine
for
this
time
,
a
Doctrine
that
is
not
unseasonable
to
you
,
if
ye
be
in
earnest
in
seeking
the
pardon
of
your
sin
;
it
serves
to
point
out
to
you
the
terms
on
which
it
is
attainable
,
and
by
which
ye
evidence
that
ye
are
pardoned
,
that
ye
may
not
in
this
matter
cheat
your selves
,
in
taking
a
lie
in
your
right
hand
in
stead
of
pardon
;
and
it
is
not
unseasonable
,
were
it
but
to
give
a
check
to
the
malicious
disposition
that
haunts
too
too
many
in
this
generation
.
What
shall
I
say
of
it
?
I
shall
only
say
this
,
that
little
love
is
the
first
step
to
this
malicious
disposition
,
when
love
grows
cold
,
and
folk
lives
uncouth
and
fram'd
one
to
another
,
without
intimations
of
that
warmness
of
affection
that
should
be
,
(
which
is
much
creept
in
among
the
fearers
of
God
)
love
,
I
say
,
growing
cold
,
then
injuries
,
bitter
resentments
,
back-bitings
,
reproaches
,
evil
speakings
,
&c
will
threed
in
with
that
needle
;
yea
,
this
is
one
of
the
great
in-lets
,
to
that
monstruous
,
damnable
,
dreadful
sin
of
Witchcraft
,
into
which
some
have
been
led
by
their
lusts
,
others
have
been
tempted
to
through
poverty
,
but
moe
by
malice
than
by
both
,
to
give
themselves
formally
over
to
the
Devil
,
to
renounce
Christ
,
to
renounce
their
Baptism
,
hope
of
happiness
,
and
to
sacrifice
all
to
their
malicious
and
revengful
temper
;
therefore
look
to
it
,
and
upon
this
as
a
necessary
Doctrine
,
that
presses
you
to
have
love
one
to
another
,
forbearing
and
forgiving
one
another
;
that
love
that
suffers
long
,
is
not
puffed
up
,
behaveth
not
it self
unself
unseemly
,
seeketh
not
her
own
,
is
not
easily
provocked
,
thinketh
no
evil
,
rejoyceth
not
in
iniquity
,
but
in
the
truth
:
beareth
all
things
,
hopeth
all
things
,
believeth
all
things
,
endureth
all
things
,
1
Cor.
13.4
.
—
It
was
the
most
known
badge
of
the
primitive
Christians
,
and
no
wonder
,
their
Master
left
it
with
them
,
Joh.
13.35
.
By
this
shall
all
men
know
that
ye
are
my
disciples
,
if
ye
have
love
one
to
another
;
love
to
kindle
up
kindness
,
that
malice
drowns
,
love
that
extenuats
faults
that
passion
aggreges
,
love
that
pities
and
compassionats
,
where
malice
and
revenge
severely
punishes
;
love
that
will
meet
an
injurer
mid-way
and
more
,
when
revenge
bids
run
away
.
As
ye
would
not
be
given
up
to
the
most
dreadful
temptations
,
study
love
,
and
from
love
to
forgive
,
and
harbour
not
a
malicious
and
revengful
disposition
.
Lord
bless
,
&c.
SERMON
XVIII
.
Psalm
130.
Verse
4.
But
there
is
forgivenness
with
thee
that
thou
mayest
be
feared
.
IN
the
morning
I
was
detained
upon
that
evidence
of
a
pardoned
man
,
which
is
of
very
common
use
in
our
walk
,
that
we
have
a
tender-hearted
disposition
,
and
be
in
a
readiness
to
forgive
others
.
Now
there
remains
before
I
leave
this
point
,
another
evidence
or
consequence
of
pardon
,
when
it
is
rightly
closed
with
,
held
out
in
that
,
which
ye
may
remember
I
made
a
third
branch
of
this
Text
,
being
an
amplification
of
pardoning
mercy
,
taken
from
Gods
design
in
letting
it
out
,
even
that
he
may
be
feared
;
I
shall
not
here
stand
on
a
general
,
how
needful
it
is
to
look
to
Gods
design
,
and
what
he
drives
at
by
every
thing
he
doth
unto
us
,
and
about
us
,
as
the
Psalmist
takes
notice
of
Gods
end
in
pardoning
.
Though
it
were
needful
that
we
should
look
to
it
,
that
we
abuse
no
dispensation
of
God
,
to
serve
our
own
ends
,
neglecting
his
ends
.
The
reason
why
we
speed
not
in
many
suits
,
is
,
we
ask
and
receive
not
,
because
we
ask
amiss
,
that
we
may
consume
it
upon
our
lusts
,
Jam.
4.3
.
But
passing
that
,
I
come
to
the
word
in
the
Text.
The
word
here
,
fear
of
God
,
it
is
one
of
these
internal
graces
that
naturally
results
upon
the
acknowledgment
of
a
Deity
,
and
consequently
belongs
to
the
first
Command
,
where
knowledge
and
acknowledgment
of
God
,
faith
and
hope
in
God
,
love
to
him
,
and
fear
of
him
,
and
patience
under
his
dispensations
,
are
all
commanded
under
that
of
having
no
other
gods
;
but
frequently
the
fear
of
God
is
taken
more
largely
,
for
all
the
service
,
and
fear
,
and
worship
of
God
,
and
that
because
fear
and
reverence
is
a
necessary
ingredient
called
for
in
every
part
of
service
and
worship
we
perform
,
here
we
need
not
restrict
the
sense
of
the
Word
,
and
so
the
meaning
is
,
pardoning
Mercy
is
in
God
,
and
let
forth
by
God
to
the
penitent
,
that
the
pardoned
sinner
may
stand
in
awe
to
offend
God
,
and
may
be
invited
to
worship
and
serve
God
,
who
invites
him
to
it
by
a
free
pardon
of
iniquity
,
under
which
he
could
not
stand
,
if
God
should
mark
it
in
strict
Justice
.
And
hence
in
that
sum
of
Christianity
,
Philip.
3.3
.
If
a
man
from
having
no
confidence
in
the
flesh
come
to
rejoyce
in
Jesus
Christ
,
the
result
of
that
is
to
worship
God
in
the
Spirit
;
hence
Job
37.23
,
24.
When
God
is
taken
up
as
one
excellent
in
Power
,
Judgment
,
and
plenty
of
Justice
,
that
will
not
afflict
,
it
hath
this
consequence
resulting
upon
it
,
men
do
therefore
fear
him
;
and
1
Kin.
8.38
.
—
when
his
people
pray
to
him
,
he
by
his
hearing
of
Prayer
,
forgiving
of
sin
,
doing
and
giving
to
every
man
according
to
his
ways
,
doth
hereby
invite
them
to
fear
him
,
all
the
days
that
they
live
in
the
Land
which
he
gave
to
their
Fathers
,
and
Hos.
3.5
.
It
is
said
of
converted
Israel
,
That
they
shall
fear
the
Lord
,
and
his
goodness
,
in
the
latter
dayes
.
Now
that
I
may
speak
somewhat
of
this
for
your
edification
,
I
shall
take
a
word
or
two
from
this
purpose
abstractly
considered
,
and
then
consider
it
with
an
eye
to
the
scope
.
1.
Then
considering
the
words
abstractly
,
we
may
mark
,
that
fear
and
reverence
is
due
to
God
,
that
God
is
a
suitable
Object
of
humble
and
reverential
fear
in
the
Creature
;
the
fear
of
God
is
a
thing
frequently
spoken
of
,
and
prest
in
Scripture
,
as
most
due
to
him
.
Rev.
15.4
.
Who
shall
not
fear
thee
,
O
Lord
,
and
glorifie
thy
Name
,
Psal.
76.7
,
11.
Thou
,
even
thou
art
to
be
feared
;
bring
presents
to
him
that
ought
to
be
feared
,
Isai.
8.13
.
Sanctifie
the
Lord
of
hosts
himself
,
let
him
be
your
fear
and
your
dread
:
He●●e
(
not
to
insist
upon
the
Derivations
that
some
give
of
the
Greek
and
Latine
Names
of
God
,
from
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
Fear
)
the
Scripture
sometimes
Names
God
by
this
,
That
he
is
the
fear
of
his
people
.
Gen.
31.53
.
when
Laban
sware
by
the
God
of
Abraham
,
and
the
God
of
Nabor
,
Jacob
sware
by
the
fear
of
his
father
Isaac
,
that
is
,
by
the
God
that
was
the
Object
of
Isaac's
fear
:
and
that
word
is
very
emphatick
,
which
ye
have
,
Psal.
76.11
.
in
your
Translation
it
is
,
bring
presents
to
him
that
ought
to
be
feared
;
but
in
the
Original
(
and
as
it
is
rendred
in
the
margin
of
your
Bibles
)
it
is
▪
bring
presents
to
the
fear
,
that
is
,
to
God
,
the
Object
of
the
reverential
fear
of
his
people
;
It
may
be
said
that
the
Object
of
fear
being
things
evil
,
God
who
is
the
Chief
Good
,
seems
not
to
be
the
proper
Object
of
fear
;
but
that
is
easily
cleared
,
affection
to
God
,
as
to
the
chief
Good
,
cannot
be
without
holy
solicitude
,
and
reverential
fear
,
lest
either
our
sin
deprive
us
of
him
,
and
of
his
favour
,
or
he
be
provocked
to
send
evil
on
us
,
upon
the
account
of
our
provocations
.
Now
for
the
kinds
of
this
fear
of
God
,
I
shall
not
insist
upon
them
.
There
is
a
fear
of
God
as
a
plague
and
punishment
,
and
that
's
the
fear
of
Devils
,
James
2.9
.
Thou
believest
there
is
one
God
,
thou
dost
well
,
the
devils
also
believe
and
tremble
.
There
is
a
servile
and
slavish
fear
,
which
however
it
may
be
in
a
Child
of
God
,
especially
at
his
first
Conversion
,
while
under
the
spirit
of
bondage
,
yet
it
is
much
of
the
nature
of
that
fear
,
that
is
of
God
as
a
punishment
of
sin
;
that
tormenting
fear
the
Apostle
speaks
of
,
1
Joh.
4.18
.
That
perfect
love
casts
out
;
that
fear
that
is
not
afraid
of
offending
God
,
but
of
punishments
only
,
is
that
which
is
in
Devils
;
and
that
fear
that
apprehends
punishments
,
not
as
they
are
separat
from
God
the
chief
Good
,
but
as
painful
and
grievous
to
a
mans
self
,
is
slavish
and
servile
;
but
right
fear
is
,
when
apprehensions
of
the
Majesty
,
Greatness
,
and
Goodness
of
God
,
fills
the
heart
with
holy
awe
and
reverence
towards
him
,
and
the
Faith
of
his
Greatness
,
seasoned
with
the
Faith
of
his
Condescendency
,
makes
the
soul
afraid
to
offend
him
,
or
lose
his
favour
on
any
terms
.
All
that
I
shall
say
from
this
,
shall
be
to
exhort
and
perswade
you
to
get
some
stamp
of
this
reverential
fear
on
your
heart
that
ye
be
not
of
them
,
of
whom
it
is
said
,
Psal.
36.1
.
(
O
dreadful
Character
)
The
transgression
of
the
wicked
,
says
within
my
heart
,
there
is
no
fear
of
God
before
his
eyes
;
consider
and
think
upon
this
,
the
fear
of
God
is
the
only
Antidote
,
the
only
preservative
against
an
evil
course
,
the
fear
of
God
will
make
a
man
,
that
when
it
is
in
the
power
of
his
hands
to
do
evil
,
he
dare
not
do
it
,
Gen.
42.18
.
Joseph
when
his
brethren
in
ward
,
are
afraid
of
him
,
says
to
them
,
This
do
and
live
▪
for
I
fear
God
;
I
might
soon
cut
you
off
,
and
who
would
challenge
me
for
so
doing
?
but
I
fear
God
,
N●hem
5.15
.
He
would
not
be
burdensom
to
the
people
,
as
the
former
Governours
had
been
,
they
were
chargeable
to
the
people
,
but
so
did
not
I
,
says
he
,
because
of
the
fear
of
God
;
among
Heathens
,
there
may
be
many
Motives
to
keep
men
from
this
and
that
ill
,
but
all
will
be
like
Samsons
cords
,
if
the
fear
of
God
be
wanting
;
ponder
Gen.
20.11
.
when
Abimelech
says
to
Abraham
,
What
sawest
thou
that
thou
hast
done
this
thing
?
Abr●ham
answers
,
because
I
thought
,
surely
the
fear
of
God
is
not
in
this
place
,
and
they
will
slay
me
for
my
wifes
sake
;
There
is
no
protection
for
me
here
,
for
I
see
no
fear
of
God
among
this
people
;
what
will
men
not
be
,
if
a
suitable
Temptation
come
in
their
way
,
if
they
want
the
fear
of
God
?
and
how
calm
will
the
fear
of
God
make
men
that
have
it
?
It
will
make
a
Lion
a
Lamb
,
a
Boar
a
Calf
;
O
how
tractable
will
it
make
the
wild
humours
of
men
,
to
have
a
stamp
of
the
fear
of
God
?
and
therefore
I
say
it
again
,
seek
for
it
,
that
it
may
not
be
said
of
you
,
such
a
mans
,
or
such
a
womans
walk
,
says
within
my
heart
,
There
is
no
fear
of
God
before
their
eyes
.
A
2.
Word
from
the
words
abstractly
considered
,
is
,
That
as
fear
is
due
to
God
,
so
this
fear
is
eminently
to
be
exprest
in
the
service
and
worship
of
God
;
For
that
thou
mayest
be
feared
is
not
to
be
understood
,
as
that
folk
should
make
a
Bog●e
of
God
;
but
that
their
fear
of
him
should
bring
them
to
worship
and
serve
him
,
and
that
their
worship
and
service
should
be
seasoned
with
an
holy
awe
and
dread
of
God
.
I
might
touch
here
on
several
things
,
on
the
one
hand
,
among
other
Characters
of
base
and
servile
fear
,
this
is
one
,
when
it
drives
from
God
,
and
his
worship
and
service
,
which
was
the
result
of
Adam's
fear
after
his
fall
.
Gen.
3.8
.
When
he
heard
God's
voice
in
the
garden
he
was
afraid
and
hid
himself
.
This
was
the
Sinai
fear
at
the
giving
of
the
Law
,
Exod.
20.18
.
When
the
people
saw
the
thundring
and
lightning
,
and
heard
the
noise
of
the
Trumpet
,
they
removed
and
stood
a-far
off
;
they
went
further
away
from
God
;
that
is
never
right
fear
that
makes
a
Scar-crow
of
God
;
that
is
only
right
fear
that
chases
in
to
him
:
But
on
the
other
hand
,
how
should
service
and
worship
to
God
be
loaded
and
ballanced
with
fear
of
God
?
when
Jacob
had
some
intercourse
with
God
in
a
vision
,
Gen.
28.17
.
He
was
afraid
,
and
said
,
how
dreadful
is
this
place
!
this
is
none
other
but
the
House
of
God
,
and
this
is
the
gate
of
Heaven
.
If
we
speak
of
the
service
of
God
in
general
,
and
would
serve
him
acceptably
,
it
must
be
with
reverential
and
godly
fear
,
Heb.
12.28
.
Not
with
presumption
:
yea
,
the
greatest
on
Earth
as
they
are
commanded
to
kiss
the
Son
lest
he
be
angry
,
and
they
perish
from
the
way
;
so
they
are
bidden
,
serve
the
Lord
with
fear
▪
and
rejoyce
with
trembling
,
Ps.
2.11
.
and
that
King
,
Dan.
6.26
.
could
see
that
much
,
though
he
came
not
a
full
length
,
when
he
made
a
decree
,
That
in
every
dominion
of
his
kingdom
,
men
should
tremble
and
fear
before
the
God
of
Daniel
;
and
for
fear
in
duties
of
immediat
worship
(
such
as
ye
are
now
about
)
how
is
it
pressed
,
Psal.
89.7
.
God
is
greatly
to
be
feared
in
the
assembly
of
his
Saints
,
and
to
be
had
in
reverence
of
all
that
are
about
him
;
and
Psal.
5.7
.
we
will
find
those
to
be
the
two
stilts
,
(
so
to
speak
)
that
David
walked
on
going
to
the
publick
Ordinances
;
As
for
me
,
I
will
go
into
thy
house
in
the
multitude
of
thy
mercy
,
and
in
thy
fear
will
I
worship
toward
thy
holy
temple
;
The
faith
of
Gods
Mercy
ballanced
with
Fear
,
that
it
turn
not
in
presumption
;
and
fear
again
under
proped
with
Mercy
,
that
it
degenerat
not
into
despondency
;
and
there
are
many
Considerations
to
press
the
seasoning
and
ballasting
of
the
service
and
worship
of
God
with
fear
,
whether
partly
we
consider
the
Majesty
of
God
,
compared
with
our
baseness
;
There
are
few
folk
that
converse
with
God
at
Abraham's
rate
,
Gen.
18.27
.
Behold
now
,
says
he
,
I
have
taken
upon
me
to
speak
to
the
Lord
,
who
am
but
dust
and
ashes
;
and
Solomon's
rule
,
Eccles.
5.1
.
—
is
,
keep
thy
foot
when
thou
goes
into
the
house
of
God
,
and
be
more
ready
to
hear
,
than
to
give
the
sacrifice
of
fools
;
be
not
rash
with
thy
mouth
,
and
let
not
thy
heart
be
hasty
to
utter
any
thing
before
God
,
for
God
is
in
Heaven
▪
and
thou
upon
Earth
,
therefore
let
thy
words
be
few
;
When
there
is
a
ladder
betwixt
Heaven
and
Earth
such
as
Jacob
had
,
how
dreadful
a
place
should
such
a
Sanctuary
be
?
Or
whether
partly
we
consider
the
Holiness
and
Purity
of
God
,
compared
with
our
Impurity
,
This
made
Isaiah
,
Isai.
6.5
.
to
say
,
Wo
is
me
,
I
am
undone
,
because
I
am
a
man
of
unclean
lips
,
and
dwell
among
a
people
of
polluted
lips
,
for
mine
eyes
have
seen
the
King
,
the
Lord
of
hosts
.
And
further
,
the
Consideration
of
the
Holiness
and
Jealousie
of
God
,
that
he
will
not
be
affronted
in
the
matter
of
his
service
and
worship
,
it
calls
for
Fear
and
reverence
;
it
is
a
strong
Argument
used
by
the
Apostle
,
to
press
us
to
serve
God
with
Reverence
and
with
Godly
Fear
,
Heb.
12.29
.
For
our
God
,
says
he
,
is
a
consuming
fire
;
and
that
which
Moses
said
to
Aaron
,
when
his
two
Sons
were
slain
,
burnt
up
with
fire
,
which
went
out
from
the
Lord
,
for
offering
strange
fire
before
him
.
This
is
the
thing
which
the
Lord
spake
,
saying
,
I
will
be
sanctified
in
them
that
come
near
me
,
and
before
all
the
people
I
will
be
glorified
;
I
will
either
be
honoured
by
them
,
or
I
will
be
honoured
upon
them
that
draw
near
me
,
and
take
my
Name
in
vain
.
Well
then
,
have
ye
any
thing
of
this
Fear
of
God
?
will
ye
kythe
it
by
your
serving
him
,
Mal.
1.6
.
A
son
honoureth
his
father
,
and
a
servant
his
master
,
if
he
be
a
Father
,
where
is
his
honour
,
and
if
a
Master
,
where
is
his
fear
?
stand
ye
in
awe
of
God
that
do
misken
him
all
your
time
?
do
ye
fear
him
,
that
never
take
a
spare
hour
to
pay
homage
to
him
?
that
will
not
bow
a
knee
to
him
:
But
I
shall
add
,
the
service
that
ye
pay
to
God
,
I
pray
you
look
how
it
is
ballast
with
fear
,
that
it
turn
not
in
presumption
;
and
if
ye
have
need
of
an
intimation
of
Mercy
to
correct
your
fear
,
that
it
degener
not
in
despondency
:
Ye
come
to
God's
House
to
Worship
him
,
but
how
few
of
you
when
ye
come
here
,
have
said
,
How
dreadful
is
this
place
;
would
ye
have
your
Character
?
take
it
from
Jude
verse
12.
These
are
spots
in
your
feasts
of
charity
,
when
they
feast
with
you
,
feeding
themselves
without
fear
;
ye
come
before
God
,
ye
join
in
the
publick
Exercises
of
Gods
Worship
,
but
without
any
impression
of
the
fear
of
God
,
more
than
if
all
we
did
while
we
are
together
,
had
no
relation
to
him
;
O
be
ashamed
that
the
fear
and
awe
of
God
doth
so
little
ballast
and
season
your
service
and
worship
.
But
in
the
2.
place
,
we
come
to
take
a
look
of
this
purpose
,
with
an
eye
to
the
Scope
,
There
is
forgiveness
with
thee
that
thou
mayest
be
feared
,
says
the
Psalmist
;
then
,
the
fear
of
God
,
more
tender
walking
,
being
more
frequent
and
serious
in
duty
to
God
,
more
reverence
of
his
service
,
it
is
the
kindly
product
of
a
heart
that
hath
on
right
terms
closed
with
Christ
in
pardoning
mercy
,
a
fear
to
offend
God
,
a
reverential
fear
in
his
Worship
and
service
.
And
hence
,
I
shall
lay
these
few
particulars
before
you
and
close
1.
Which
is
the
main
thing
in
the
Scope
,
come
and
try
by
this
,
if
ye
have
been
closing
a-right
with
pardoning
mercy
,
see
what
is
the
consequence
of
it
,
and
,
that
will
tell
you
.
Are
ye
closing
with
pardoning
Mercy
,
to
make
your
boast
of
it
,
that
ye
may
sin
on
,
and
sleep
more
securely
?
That
is
all
the
Dream
that
some
have
in
their
head
of
God's
goodness
,
and
mercy
in
pardoning
sin
,
to
take
in
a
new
Swack
,
but
thou
that
does
so
,
turns
the
Grace
of
God
unto
lasciviousness
,
and
offers
a
contempt
to
pardoning
Mercy
,
which
the
Gracious
God
will
not
brook
.
But
,
O!
here
is
the
blessed
Fruit
of
pardoning
Mercy
,
to
be
more
tender
in
thy
walk
,
more
afraid
of
sin
,
more
diligent
in
Duty
,
the
further
God
is
pleased
to
put
thee
in
his
bosom
,
the
greater
distance
thou
keeps
with
what
may
provock
him
,
the
more
freely
he
forgive
thee
,
the
more
thou
delights
to
be
active
in
his
service
;
find
many
Scriptures
that
gives
an
account
of
the
overcoming
goodness
of
God
towards
ingenuous
Souls
,
not
only
that
,
Psal.
85.8
.
He
will
speak
peace
to
his
people
,
and
to
his
saints
,
but
let
them
no●●urn
again
to
folly
;
but
that
of
Hos.
3.5
.
The
goodness
of
God
the
Object
of
their
Faith
makes
them
fear
him
and
his
goodness
;
and
that
of
David
,
2
Sam.
7.27
.
Who
when
he
gets
a
promise
of
building
him
a
House
,
the
kindness
of
God
sets
him
on
fire
as
it
were
,
and
puts
wings
to
his
Prayer
.
Thou
,
O
Lord
of
hosts
,
God
of
Israel
,
hast
revealed
to
thy
servant
,
saying
,
I
will
build
thee
an
house
,
therefore
hath
thy
servant
found
in
his
heart
to
pray
this
prayer
unto
thee
;
and
Hezekiah
,
Isai.
38
15.
When
the
Lord
had
spoken
of
his
delivery
,
he
will
not
wax
wanton
,
but
he
will
walk
softly
all
the
fifteen
years
added
unto
his
dayes
in
the
bitterness
of
his
soul
:
and
when
the
Lord
falls
in
upon
Ephraim
with
sweet
converting
Grace
,
and
turns
him
,
Jer.
31.19
.
after
he
is
turned
he
repents
,
after
he
is
instructed
,
he
smites
on
his
thigh
,
he
is
ashamed
,
yea
,
even
confounded
,
because
he
hath
born
the
reproach
of
his
youth
;
see
to
it
ye
that
grip
to
pardoning
Mercy
,
and
lay
claim
to
it
,
I
am
so
far
from
envying
you
,
that
I
say
,
the
Lord
say
so
too
.
But
,
O!
let
it
be
seen
in
your
tenderness
,
in
your
reverential
fear
and
awe
of
God
,
in
the
constraining
power
that
the
love
of
Christ
hath
on
you
,
if
ye
believe
that
he
died
for
you
,
will
not
his
love
constrain
you
to
l●ve
to
him
?
2
Cor.
5.14
.
And
ye
that
are
tender
,
will
ye
not
be
afraid
that
that
kindness
of
God
ye
lay
claim
to
,
is
either
a
lie
in
your
right
hand
,
that
produces
not
somewhat
like
this
,
or
that
ye
are
in
a
plagued
condition
,
that
the
goodness
and
kindness
of
God
works
not
upon
you
.
2.
If
pardoning
Mercy
be
let
out
,
that
God
may
be
feared
,
it
puts
me
in
capacity
to
answer
the
Cavillations
of
the
profane
,
they
live
in
the
contempt
of
holiness
,
they
have
a
prejudice
at
it
,
they
see
no
form
nor
beauty
in
it
,
wherefore
they
should
desire
it
;
What
shall
they
get
if
they
turn
fearers
of
God
?
They
see
no
advantage
by
it
,
but
loss
:
But
shall
I
say
to
thee
,
if
thou
looked
rightly
on
it
,
thou
would
be
ashamed
to
owne
any
such
Cavillation
,
Piety
has
no
enemy
but
an
ignorant
,
there
is
none
that
ever
knew
Piety
that
would
give
it
the
Character
thou
gives
it
;
if
pardoning
Mercy
work
up
a
love
to
holiness
in
men
,
and
make
them
to
fear
him
;
thou
that
has
a
prejudice
at
holiness
,
evidences
that
thou
art
not
a
partaker
of
it
,
and
why
would
thou
tell
all
the
World
,
that
thou
knows
not
what
this
pardoning
Mercy
means
;
thy
contempt
of
holiness
proclaims
,
that
all
thy
iniquities
are
bound
upon
thy
back
:
If
ever
thou
had
layen
at
Gods
Foot
stool
,
and
been
lift
up
with
pardoning
Mercy
,
saying
to
thee
,
Son
or
daughter
be
of
good
chear
,
thy
sins
are
forgiven
thee
,
it
would
put
an
edge
upon
thee
,
to
pursue
after
holiness
;
and
therefore
let
me
intreat
you
who
are
profane
,
and
entertain
a
prejudice
at
holiness
,
not
to
publish
your
own
shame
,
and
by
your
contempt
of
the
fear
of
God
,
and
his
service
,
to
declare
ye
are
yet
without
the
pardoning
Mercy
of
God
.
But
from
this
ye
shall
take
a
3.
word
,
If
closing
with
pardoning
mercy
sets
hearts
on
work
to
fear
God
,
and
to
tenderness
in
the
study
of
holiness
,
then
ye
may
see
how
many
of
the
Children
of
God
do
cut
the
throat
of
all
their
endeavours
after
holiness
,
and
to
walk
tenderly
through
their
not
closing
with
pardoning
Mercy
:
I
suppose
some
have
the
Conscience
,
a
sad
Monitor
unto
them
,
a
sad
Wan-rest
within
doors
,
for
want
of
tenderness
,
and
some
would
fain
be
at
serving
and
worshipping
of
God
,
and
yet
they
cannot
win
at
it
,
but
look
if
thou
leaves
not
thy
encouragement
behind
thy
hand
,
in
not
closing
with
pardoning
Mercy
,
and
by
so
doing
,
not
only
cuts
thy self
short
of
the
Joy
of
the
Lord
,
which
is
thy
strength
,
but
provocks
God
to
blast
thy
study
of
holiness
,
that
thou
would
put
in
his
room
,
or
in
the
room
of
his
pardoning
Mercy
;
But
thou
that
would
be
keeped
fresh
and
green
in
thy
pursuit
of
holiness
,
here
is
thy
method
that
thou
must
follow
;
first
,
wrap
thy self
in
the
bosom
of
pardoning
Mercy
and
then
try
thy
work
and
thou
shalt
find
it
more
delightsome
and
go
better
with
thee
,
than
when
thou
leaves
this
encouragement
behind
thee
,
lay
thy self
in
his
bosom
for
pardon
,
and
O!
but
that
will
make
thee
fear
him
much
,
and
love
him
much
;
that
woman
,
Luke
7
▪
that
bad
much
forgiven
her
,
loved
much
,
and
had
abundance
of
tears
to
wash
Christ's
feet
;
her
closing
with
pardon
did
so
melt
her
heart
,
and
so
would
it
thine
;
closing
with
pardoning
Mercy
would
heal
palsie
hands
and
feet
,
and
make
thee
work
,
walk
and
run
,
it
would
kindle
that
love
that
is
strong
as
death
,
and
that
jealousie
that
is
cruel
as
the
grave
,
the
coals
whereof
are
coals
of
fire
,
that
have
a
vehement
flame
,
and
bring
it
to
that
,
that
many
waters
cannot
quench
,
or
the
floods
drown
,
or
contemn
all
that
would
compet
with
it
.
I
dare
not
offer
to
insist
the
day
being
shortened
;
but
as
on
the
one
hand
they
who
fall
asleep
on
pardoning
Mercy
(
as
the
bride
of
Christ
may
some
times
take
a
nap
,
but
wakens
and
sets
to
her
feet
again
)
would
know
they
make
not
a
right
use
of
pardoning
Mercy
,
but
sin
grievously
,
and
if
they
sleep
on
,
they
evidence
that
they
cheat
themselves
in
that
matter
;
and
these
that
love
not
holiness
proclaim
they
were
never
partakers
of
it
;
so
upon
the
other
hand
,
thou
that
loves
holiness
,
but
cannot
win
at
it
,
close
better
with
pardoning
Mercy
,
as
that
which
will
strenthen
and
encourage
thee
;
and
by
waiting
on
the
Lord
in
this
way
,
thou
shalt
renew
thy
strength
,
mount
up
with
wings
as
eagles
,
run
and
not
be
weary
,
walk
and
not
be
faint
.
Now
to
our
God
be
praise
and
glory
through
Jesus
Christ
.
SERMON
XIX
.
Psalm
130.
Verse
5.
I
wait
for
the
Lord
,
my
soul
doth
wait
,
and
in
his
word
do
I
hope
.
6
My
soul
waiteth
for
the
Lord
,
more
than
they
that
watch
for
the
morning
,
I
say
more
than
they
that
watch
for
the
morning
.
YE
heard
when
I
entred
upon
this
Psalm
,
that
the
first
six
Verses
contain
the
wrestling
and
the
exercise
the
Psalmist
was
under
,
as
the
last
two
Verses
contain
his
victory
and
issue
,
and
his
improvement
of
it
.
For
his
wrestling
and
exercise
,
it
consists
(
as
ye
heard
)
of
three
branches
,
ye
have
him
wrestling
with
the
difficulties
and
plunging
perplexities
in
his
case
;
these
he
expresses
under
the
Metaphor
of
depths
,
and
his
wrestling
with
them
is
,
by
fervent
wrestling
and
crying
to
God
in
Prayer
,
verses
1
,
2.
2.
Ye
have
him
wrestling
with
the
Conscience
and
sense
of
guilt
,
that
obstructed
his
audience
,
put
back
his
Prayers
,
and
offered
to
crush
his
hopes
,
and
with
that
he
wrestles
in
the
3
,
and
4.
Verses
,
by
taking
with
the
dreadful
desert
of
sin
,
by
laying
hold
on
God's
pardoning
Mercy
,
and
carrying
alongst
with
him
God's
end
in
letting
out
pardoning
Mercy
to
sinners
,
even
that
he
may
be
feared
:
and
of
this
subject
I
have
been
speaking
at
great
length
,
and
I
must
exhort
and
intreat
,
that
though
a
close
be
put
to
Preaching
on
it
,
that
yet
ye
may
not
give
over
the
minding
of
that
Doctrine
,
it
is
that
which
will
be
your
great
Pasport
;
pardoning
Mercy
if
ye
obtain
it
,
when
ye
come
to
grapple
with
the
King
of
Terrors
,
and
go
through
the
dark
valley
of
the
shadow
of
death
.
Now
in
the
two
Verses
read
,
ye
have
the
Psalmist
in
the
third
place
wrestling
with
delays
of
answers
to
his
Prayers
,
or
the
delays
of
the
out-gate
prayed
for
,
and
these
he
wrestles
with
by
confident
,
patient
,
affection
at
waiting
on
God
,
I
wait
for
the
Lord
,
my
soul
doth
wait
,
and
in
his
word
do
I
hope
&c.
And
this
purpose
also
we
have
cause
to
look
unto
,
because
it
gives
an
account
of
a
Christians
constant
exercise
in
time
;
he
that
would
be
a
Christian
indeed
,
it
is
not
enough
that
he
pray
in
difficulties
,
that
he
take
with
the
desert
of
sin
,
and
look
to
pardoning
Mercy
,
when
Conscience
challenges
him
,
but
when
he
hath
done
all
that
,
he
must
persevere
in
so
doing
,
and
wrestle
with
the
delays
of
answers
to
his
Prayer
,
he
must
give
a
proof
of
the
patience
,
as
well
as
of
the
Faith
of
the
Saints
,
he
must
be
a
follower
of
these
who
through
Faith
and
Patience
inherit
the
Promises
.
There
is
a
general
Remark
which
will
make
way
to
the
purpose
contained
in
the
words
,
which
I
shall
insist
on
a
little
,
that
is
That
perseverance
and
constant
waiting
on
God
in
his
way
,
is
the
great
task
of
Saints
,
and
the
Touchstone
of
their
sincerity
in
all
other
exercises
and
duties
.
This
tryes
how
well
breathed
the
Saints
are
,
and
what
is
their
integrity
in
other
exercises
that
they
are
at
sometimes
,
even
that
they
be
constant
,
bide
by
it
,
wait
on
God
,
and
persevere
in
waiting
on
him
in
his
way
,
notwithstanding
they
meet
with
delays
.
And
that
I
may
unfold
this
General
to
you
,
ye
shall
with
me
take
a
threefold
look
of
this
perseverance
.
1.
Look
upon
it
in
general
,
as
it
is
opposed
to
Apostacy
,
backsliding
&
giving
up
with
the
ways
of
Religion
.
2.
(
Which
will
deduce
this
General
more
fully
and
particularly
)
ye
shall
take
a
look
of
this
perseverance
,
as
it
imports
a
constant
Tenor
and
course
in
waiting
on
God
,
and
seeking
of
God
,
in
opposition
to
folks
phrases
,
fairds
and
hot
fits
at
some
times
,
wherein
they
are
but
fleeting
.
And
3.
(
Which
will
lead
me
to
the
particular
in
the
Text
)
look
on
it
as
it
is
opposed
to
wearying
,
sitting
up
,
or
falling
by
from
employing
God
,
and
waiting
on
him
,
if
they
be
delayed
,
especially
in
sad
dispensations
,
and
exigences
they
meet
with
.
For
the
first
of
these
,
Perseverance
in
general
,
as
it
is
opposed
to
apostasie
,
back-sliding
,
and
giving
up
with
the
ways
of
God
,
and
godliness
;
I
shall
not
dwell
much
on
that
Doctrine
.
The
necessity
of
it
appears
in
the
Promises
made
unto
it
,
Mat.
24.13
.
It
is
he
that
endures
unto
the
end
shall
be
saved
:
and
Rev.
2.
and
3.
Chapters
,
it
is
always
to
the
overcomer
that
the
Promise
is
made
,
though
I
confess
the
Word
,
there
being
in
the
present
time
,
To
him
that
overcometh
,
or
is
overcoming
,
it
is
to
assure
them
,
that
are
in
earnest
in
the
battel
and
in
pursuit
of
the
Victory
,
that
they
may
grip
the
promise
for
their
encouragement
;
yet
it
is
to
the
overcomer
,
to
him
that
endures
to
the
end
,
to
the
compleat
Victory
that
the
Promise
relates
.
Neither
2.
shall
I
speak
to
the
possibility
and
impossibility
of
this
apostasie
,
and
back-sliding
.
I
confess
if
I
speak
of
the
Saints
that
are
truely
regenerat
,
it
is
impossible
that
they
can
totally
and
finally
fall
away
.
There
is
a
seed
that
still
remains
in
them
,
1
Joh.
3.9
.
Not
that
that
seed
being
but
a
Creature
can
preserve
it self
of
it self
,
but
its
remaining
and
stability
depends
on
the
eternal
decree
of
God
concerning
the
Elect
(
For
whom
he
forknows
and
predestinats
to
be
conform
to
the
image
of
his
Son
,
them
be
also
glorifies
,
Rom.
9.30
.
)
upon
the
paction
past
betwixt
the
Father
and
the
Son
about
the
Elect
,
that
the
Father
shall
bring
them
to
Christ
,
and
that
Christ
shall
lose
none
of
them
.
Joh.
6.39
.
Upon
the
Promises
of
the
Covenant
of
Grace
,
that
he
will
put
his
fear
in
their
hearts
,
that
they
shall
not
depart
from
him
,
Jer.
32.40
.
And
upon
the
intercession
of
Christ
,
that
hath
prayed
for
them
that
their
faith
fail
not
,
Luke
22.32
.
Yet
though
it
be
certain
that
none
of
the
truly
Regenerat
can
totally
and
finally
fall
away
:
it
is
as
certain
that
Temporaries
,
that
blossom
fair
for
a
time
,
may
totally
and
finally
fall
away
:
and
it
is
no
less
certain
that
Saints
may
make
Apostasie
,
and
fall
away
from
many
degrees
of
that
life
and
vigour
which
once
they
had
;
They
may
with
David
give
over
waiting
on
God
,
and
run
away
to
the
Land
of
the
Philistines
,
1
Sam.
●7
.
They
may
with
that
Church
of
Ephesus
forsake
their
first
Love
,
Rev.
2.4
.
Nor
3.
shall
I
insist
to
lay
before
you
the
evil
of
Apostasie
,
that
is
,
the
prejudice
this
back-sliding
hath
with
it
,
according
to
the
degree
and
measure
of
it
,
as
that
there
is
first
this
woful
ill
in
it
,
in
being
hindred
in
that
which
is
good
.
Gal.
5.7
.
Ye
run
well
,
who
hindred
you
,
that
ye
should
not
obey
the
truth
.
And
2.
That
there
is
in
it
a
losing
of
that
which
folks
have
gained
,
Gal.
3.4
.
Have
ye
suffered
so
many
things
in
vain
?
Have
ye
lost
all
these
sufferings
ye
endured
in
the
world
for
Christianity
?
and
2
Joh.
verse
8.
Look
to
your selves
that
we
lose
not
these
things
that
have
been
wrought
;
The
progress
that
hath
been
made
,
the
victory
that
hath
been
obtained
over
corruption
,
a
man
by
Apostasy
,
back-sliding
or
sitting
up
in
the
way
of
God
,
runs
the
hazard
of
losing
all
that
.
There
it
also
3.
a
great
hazard
in
Back-sliding
,
upon
the
account
of
the
indignity
thereby
offered
to
the
Majesty
of
God
,
it
is
a
reflection
on
him
,
as
if
there
were
some
iniquity
in
him
,
Jer.
2.5
.
What
iniquity
have
your
fathers
found
in
me
that
they
are
gone
far
from
me
,
and
have
walked
after
vanity
,
and
are
become
vain
?
And
verse
31.
Have
I
been
a
wilderness
to
Israel
?
a
land
of
darkness
?
Werefore
say
my
people
,
we
are
lords
,
we
will
come
no
more
to
thee
;
and
Micah
6.3
.
O
my
people
wherein
have
I
wearied
thee
?
What
have
I
done
unto
thee
?
testifie
against
me
.
From
all
which
it
is
clear
,
that
it
is
a
dreadful
iniquity
offered
to
the
Majesty
of
God
,
when
his
people
back-slide
from
him
.
And
4.
This
course
of
Apostasie
is
full
of
hazard
,
upon
the
account
of
the
stumbling-blocks
thereby
laid
in
the
way
of
others
;
the
back-slider
does
all
that
he
can
to
deter
any
to
assay
that
course
and
way
of
Religion
and
Godliness
,
that
he
hath
forsaken
and
turned
his
back
on
,
when
after
he
hath
been
for
a
time
in
Christ's
company
,
he
makes
desertion
and
leaves
him
,
he
proclaims
to
all
the
World
,
that
there
is
not
that
satisfaction
to
be
had
in
him
,
and
in
his
service
that
he
expected
,
and
if
all
should
take
his
verdict
,
never
one
should
ingage
in
that
course
that
he
hath
relinquished
.
And
5.
Apostasie
and
back-sliding
is
full
of
hazard
,
on
the
account
of
the
dreadful
consequences
that
follow
on
it
.
I
shall
not
need
to
insist
upon
that
,
Prov.
14.14
.
The
back-slider
in
heart
shall
be
filled
with
his
own
ways
;
but
many
and
dreadful
are
the
plagues
that
abide
such
a
temper
,
that
waits
on
back-sliders
;
God
will
make
out
upon
temporary
back-sliders
,
that
which
ye
have
1
Pet.
2.21
.
It
had
been
better
for
them
not
to
have
known
the
way
of
righteousness
,
than
after
they
have
known
it
,
to
turn
from
the
holy
commandment
delivered
to
them
;
and
for
the
Saints
when
they
backslide
,
they
lay
a
foundation
of
many
sorrows
to
themselves
,
when
God
wakens
them
up
to
lay
to
heart
their
backslidings
,
and
to
return
to
their
first
Husband
,
when
he
hedges
up
their
way
with
Thorns
,
and
makes
a
wall
that
they
shall
not
find
their
paths
,
when
they
follow
after
their
lovers
,
and
cannot
overtake
them
,
seek
them
and
cannot
find
them
,
till
they
find
that
iniquity
of
their
backsliding
to
be
hateful
.
Running
through
these
words
shortly
,
I
come
to
draw
some
words
of
use
from
what
hath
been
said
:
And
1.
Folk
would
look
what
guilt
may
be
among
them
,
or
upon
them
,
of
this
kind
;
if
I
should
speak
to
many
in
this
time
,
there
needs
not
a
secret
search
to
find
out
their
guilt
,
to
prove
their
Apostasie
,
and
back-sliding
.
How
many
are
there
that
in
their
younger
days
,
it
may
be
had
their
buds
,
blossoms
,
and
promises
fair
enough
,
and
appearances
of
good
,
which
when
they
are
grown
up
,
are
rotten
and
withered
,
blasted
and
gone
.
How
many
seem
to
have
come
far
on
in
Religion
,
and
all
the
length
they
came
in
seeking
God
,
they
have
given
it
over
?
How
many
made
a
mint
of
seeking
God
in
secret
,
and
in
their
Families
,
and
now
they
no
more
assay
it
,
than
if
they
were
Pagans
?
What
shall
I
say
of
Negatives
?
many
have
not
only
turned
off
all
Religion
in
their
Practice
,
but
they
are
turned
openly
profane
,
and
not
only
profane
,
but
mockers
,
if
ever
they
had
any
touch
of
Conscience
in
themselves
,
they
are
ready
to
call
it
Melancholy
,
silliness
,
sordid
baseness
in
spirit
,
and
to
bless
themselves
that
they
have
got
their
foot
on
it
,
and
not
only
are
they
ready
to
mock
at
this
work
in
themselves
,
but
to
hate
all
others
that
will
not
run
with
them
to
the
same
excess
of
riot
;
look
to
it
,
it
is
a
fearful
and
ominous
thing
to
see
the
defection
that
is
in
this
generation
,
among
the
generality
of
the
Professors
of
the
Gospel
;
and
without
all
peradventure
,
if
Repentance
prevent
not
,
it
portends
hard
things
;
Backsliding
is
a
sin
that
Christ
will
not
sit
with
unrevenged
;
and
shall
I
in
this
tryal
come
nearer
to
you
,
ye
who
have
keeped
your
feet
,
and
are
not
to
be
ranked
among
these
that
we
have
been
speaking
of
,
come
and
try
if
ye
may
inlist
your selves
among
the
waiters
on
God
,
or
if
ye
be
backslidden
and
sitten
up
;
I
confess
there
may
be
a
temptation
as
to
this
,
haunting
a
tender
soul
;
some
may
think
because
they
make
not
such
din
and
noise
of
their
Religion
as
sometime
they
did
,
that
they
are
backslidden
,
but
thou
may
have
more
life
now
than
thou
had
in
thy
former
fraziness
and
forwardness
;
thou
was
before
like
green
wood
that
has
much
din
,
will
crack
much
,
but
hath
less
heat
and
light
,
but
now
thou
art
like
the
dry
wood
that
has
better
light
and
more
heat
;
and
there
may
be
also
a
mistake
on
this
account
,
that
because
God
is
leading
thee
through
the
abominations
of
thine
heart
,
and
humbleth
thee
with
the
naughtiness
of
thy
disposition
,
which
he
discovers
to
thee
;
thou
may
think
thy self
worse
than
sometime
thou
was
,
when
thou
art
not
worse
,
but
sees
better
than
thou
did
before
;
therefore
where
there
is
tenderness
we
would
guard
against
such
mistakes
upon
that
hand
,
where
tenderness
lies
.
But
alas
,
we
have
greater
cause
to
guard
against
a
blind
upon
the
other
hand
,
that
is
,
that
because
folk
keep
up
the
tale
of
Duty
,
and
are
as
frequently
about
Rel●gious
Performances
as
they
wont
to
be
,
they
think
they
are
not
back-slidden
,
nor
sitten
up
in
the
way
of
God
;
and
yet
they
are
far
from
that
love
to
,
and
delight
in
God
,
that
once
appeared
in
their
Service
and
Worship
.
And
to
instruct
this
a
little
to
you
,
I
would
have
these
that
would
try
if
they
be
backslidden
from
that
they
had
,
or
might
have
had
,
or
that
others
have
attained
,
looking
to
these
four
or
five
things
.
1.
If
they
be
growing
,
according
to
that
,
2
Pet.
3.17
.
—
Beware
lest
being
led
away
with
the
error
of
the
wicked
,
ye
fall
from
your
own
stedfastness
,
but
grow
in
grace
,
&
in
the
knowledge
of
our
Lord
Jesus
Christ
;
There
is
no
standing
still
in
a
Christian
course
,
the
person
that
is
not
growing
in
the
fruit
,
or
to
the
root
,
that
is
not
making
progress
in
Sanctification
,
nor
is
not
growing
in
Mortification
and
Humiliation
for
his
shortcoming
,
he
is
certainly
a
backsliding
person
.
2.
I
would
have
folks
looking
to
this
,
whether
Religion
in
many
be
not
come
from
their
hearts
to
their
heads
,
so
that
these
who
wont
to
be
full
of
sap
,
are
now
sapless
;
these
who
had
a
lively
impression
on
their
Souls
,
of
the
life
and
power
of
Religion
,
are
now
come
to
that
,
that
all
they
have
is
bare
tastless
notions
&
speculations
;
not
only
do
folks
that
are
sitten
up
,
forget
to
look
to
the
frame
of
the
heart
,
and
few
cabinet
counsels
are
betwixt
God
&
them
;
but
O
how
tasteless
,
sapless
,
&
lifeless
is
Religion
&
Religious
Duties
to
them
,
they
have
a
notion
of
Misery
and
Mercy
,
of
Sin
and
a
Saviour
,
but
it
is
like
a
dream
,
a
thing
they
can
look
on
with
very
little
or
no
affecting
of
heart
.
3.
I
would
have
folk
that
would
try
their
frame
▪
looking
to
this
,
what
Conscience
is
made
of
sin
,
when
the
saints
are
in
a
right
frame
,
they
walk
tenderly
in
a
continual
jealousie
of
themselves
,
they
have
many
a
reflex
look
back
,
check
,
and
heart-sinking
for
this
and
that
they
find
amiss
,
and
this
is
not
at
a
start
,
but
it
will
be
their
trade
and
exexcise
:
But
O
when
it
comes
to
this
,
that
thou
art
a
stranger
to
a
tender
walk
with
God
,
to
inward
checks
and
challenges
,
and
thy
Throat
grows
wide
,
and
thou
gets
over
guilt
without
reluctancy
,
thou
miscarries
,
and
thy
light
tells
thee
of
it
,
but
thy
heart
is
not
affected
with
it
,
that
tells
thou
art
sitten
up
,
for
a
growing
frame
is
tender
in
the
matter
of
sin
and
guilt
.
4.
I
would
have
folk
that
would
try
their
frame
,
looking
well
to
their
diligence
,
It
is
the
hand
of
the
diligent
that
makes
rich
,
Prov.
10.4
.
The
soul
of
the
diligent
shall
be
made
fat
,
Prov.
13.4
.
And
therefore
folks
that
are
at
little
pains
in
the
Duties
of
Religion
,
for
the
honour
of
God
,
and
their
own
souls
advantage
,
but
spend
much
of
their
time
in
laziness
,
and
carnalness
,
when
they
cast
up
their
accompts
,
they
will
find
they
are
sitten
up
,
withered
and
under
a
decay
.
5.
And
to
add
no
more
,
They
that
would
try
their
frame
,
would
consider
,
that
though
they
be
free
of
these
things
hinted
at
;
yet
if
they
be
under
a
spirit
of
discouragement
,
they
cannot
be
making
progress
.
Look
then
to
your
frame
,
who
are
more
tender
,
what
discouragement
ye
find
in
it
.
The
day
was
when
the
Duties
of
Religion
,
and
closs
following
of
Christ
was
thy
delight
;
but
now
thy
Conscience
is
turned
a
Tormenter
unto
thee
;
thou
drives
heavily
in
any
task
thou
art
called
to
,
thou
art
like
Thomas
,
Joh.
●1
.
16
.
who
followed
Christ
but
discouragedly
,
Let
us
go
also
,
says
he
,
that
we
may
die
with
him
;
though
thou
keep
up
the
tale
of
Duty
thy
discouragement
evidences
thou
art
fallen
from
thy
first
love
,
from
that
love
which
once
thou
had
,
or
might
have
had
.
Well
then
,
try
your selves
by
these
things
,
what
your
growth
is
,
what
your
heart-work
is
,
what
conscience
is
made
of
sin
,
what
diligence
in
Duty
,
what
discouragement
in
stead
of
delight
;
and
when
ye
have
tryed
,
reflect
on
that
I
said
before
of
your
hazard
and
prejudice
,
what
retardment
in
good
,
what
loss
is
in
what
ye
had
gained
,
what
indignity
hath
been
offered
to
God
,
what
reflecting
on
him
,
what
stumbling-blocks
have
been
laid
before
others
,
what
sorrows
ye
have
been
brewing
to
your selves
?
And
I
shall
only
add
this
Consideration
,
I
wish
that
all
back
slidden
and
up-sitten
Professors
,
would
ponder
that
place
,
Rev.
2●4
,
5.
Where
there
is
a
Church
that
is
very
zealous
,
cannot
bear
with
them
which
are
evil
,
hath
tried
them
,
which
said
they
were
Apostles
,
and
found
them
liars
,
had
born
,
and
had
patience
,
and
for
the
Name
of
Christ
had
laboured
,
and
not
fainted
;
and
yet
Christ
quarrels
her
,
for
that
she
had
lost
her
first
love
;
and
what
follows
,
Remember
from
whence
thou
art
fallen
,
Repent
,
and
do
the
first
works
,
or
else
I
will
come
unto
thee
quickly
,
and
will
remove
thy
candlestick
out
of
his
place
:
A
Church
leaving
her
first
Love
,
her
gradual
decay
may
provock
God
to
un-Church
her
,
except
she
consider
from
whence
she
is
fallen
,
repent
,
and
do
her
first
works
.
But
a
2.
word
of
Vse
,
shall
be
to
hint
to
you
a
direction
,
what
folk
should
do
with
an
up-sitten
condition
,
when
they
find
it
and
cannot
win
out
of
it
;
I
confess
it
is
not
so
difficult
to
find
out
the
Disease
,
as
the
Remedy
;
and
here
(
to
say
nothing
to
them
that
are
so
fast
a-sleep
,
that
they
will
not
waken
to
consider
of
their
up-sitten
condition
,
)
I
find
on
the
one
hand
,
some
that
are
sensible
of
their
backsliding
,
ready
to
sigh
and
go
backward
,
they
look
upon
their
case
as
deplorable
,
and
on
themselves
as
in
an
evil
plight
,
and
yet
they
loiter
on
,
and
win
not
to
their
feet
:
And
I
find
on
the
other
hand
,
others
,
who
if
a
conviction
of
this
kind
be
called
home
upon
them
,
they
think
they
will
up
and
to
their
feet
,
and
recover
themselves
,
but
their
fools
haste
makes
no
speed
,
while
they
look
not
to
the
causes
of
their
declining
,
and
seek
not
to
get
them
heal'd
;
and
herefore
when
the
burnt
of
the
Conviction
is
over
,
they
are
where
they
were
,
and
do
not
amend
;
a
Physitian
that
would
cure
a
Disease
,
seeks
first
to
know
and
remove
the
causes
thereof
;
and
that
is
the
method
I
would
recommend
to
you
to
follow
,
to
consider
what
it
is
that
makes
the
people
of
God
back-slide
,
sit
up
,
or
decline
in
the
course
of
Religion
and
Godliness
;
there
are
some
Causes
without
,
which
I
do
not
insist
on
,
when
there
is
a
dreadful
shower
of
Spiritual
Plagues
rain'd
upon
a
visible
Church
;
it
is
no
wonder
that
some
drops
of
it
fall
upon
the
godly
;
to
allude
to
that
,
Mat.
24.12
.
Because
iniquity
shall
abound
,
the
love
of
many
shall
wax
cold
,
Though
I
know
the
meaning
of
the
place
looks
like
another
way
,
that
because
of
the
abounding
of
iniquity
,
folks
shall
not
know
with
whom
to
walk
,
or
intimatly
converse
;
nor
shall
I
need
to
put
you
in
mind
of
that
new-fangle
humor
that
is
in
many
,
That
when
Religion
is
new
to
them
,
make
a
faird
at
it
,
and
thereafter
sit
up
,
like
Children
that
are
taken
up
with
Toyes
,
and
presently
lose
conceit
of
them
,
and
cast
them
from
them
;
so
it
is
with
many
in
the
matters
of
God
and
godliness
;
but
there
are
several
causes
of
upsitting
within
,
that
ye
would
look
unto
;
The
first
I
begin
at
is
,
Conceit
,
which
not
only
many
time
evidences
a
man
to
be
nothing
,
If
a
man
thinketh
himself
something
while
he
is
nothing
,
he
deceives
himself
,
Gal.
6.3
.
and
Rev.
3.17
.
Thou
sayest
I
am
rich
,
and
increased
with
goods
,
and
have
need
of
nothing
,
and
knowest
not
,
that
thou
art
wretched
,
poor
,
blind
,
miserable
,
and
naked
;
But
be
a
man
what
he
will
,
if
he
conceit
of
it
,
his
conceit
of
it
sets
his
height
upon
his
head
,
he
cannot
make
proficiency
,
yea
,
Conceit
is
the
next
door
to
Apostasie
;
compare
for
this
,
these
two
paralel
places
,
Hab.
2.4
.
his
soul
that
is
lifted
up
,
is
not
upright
in
him
,
but
the
just
shall
live
by
faith
,
but
if
any
man
draw
back
,
my
soul
shall
have
no
pleasure
in
him
,
says
the
Apostle
,
Heb.
10.38
.
A
lifted
up
Soul
,
and
a
drawing
back
Soul
go
together
;
therefore
who
would
recover
from
their
backslidden
condition
,
and
find
out
the
causes
of
it
,
they
would
look
first
to
conceit
as
a
main
cause
.
O!
how
many
a
fair
profession
hath
Conceit
blasted
?
how
many
a
hypocrite
hath
conceit
discovered
to
be
but
empty
casks
without
substance
?
yea
more
,
how
many
really
godly
hath
conceit
lost
in
the
mire
of
apostasie
,
till
they
considered
and
laid
it
to
heart
better
than
they
did
.
2.
(
Which
hath
affinity
with
the
former
of
conceit
)
Take
notice
of
carnal
confidence
as
another
great
cause
;
when
ever
a
Child
of
God
wears
out
of
a
posture
of
poor
and
needy
dependence
,
when
all
beside
Christ
is
not
flesh
to
him
,
a
slide
abides
him
.
When
Job
(
29.18
.
)
said
he
should
die
in
his
nest
,
and
multiply
his
days
as
the
sand
,
he
was
near
a
shake
.
When
David
,
Psal.
30.6
.
said
,
in
his
prosperity
he
should
not
be
moved
;
God
hid
his
face
and
he
was
troubled
,
his
carnal
confidence
was
backed
with
desertion
from
God
;
Therefore
beware
of
pride
and
carnal
confidence
,
as
ye
would
not
decline
and
backslide
:
And
ye
that
would
seek
out
the
causes
of
your
decayed
condition
,
and
endeavour
a
cure
,
look
well
to
these
two
,
as
bringing
you
in
the
sad
posture
wherein
ye
are
lying
.
The
Lord
bless
his
word
to
you
.
SERMON
XX.
Psalm
130.
Verse
5.
I
wait
for
the
Lord
,
my
soul
doth
wait
,
&c.
THat
I
may
prepare
the
way
for
a
more
distinct
handling
of
this
great
and
important
Duty
of
waiting
on
God
,
and
for
God
I
proposed
in
the
morning
to
speak
somewhat
upon
perseverance
and
constancy
in
Religion
,
and
that
partly
in
general
,
in
opposition
to
Apostasie
and
Backsliding
;
and
partly
in
particular
,
in
opposition
to
that
fleiting
,
frazing
humour
,
that
may
be
in
folk
at
some
tim●
but
soon
passes
over
and
is
gone
,
and
in
opposition
〈…〉
●earying
to
wait
on
,
if
they
be
delayed
,
especial●●
〈…〉
d
dispensations
.
For
the
general
I
spoke
somewhat
to
it
,
and
hinted
in
the
first
place
,
at
some
Means
of
Tryal
,
whereby
folks
may
know
more
distinctly
their
sitten-up
frame
,
and
I
was
cut
off
by
the
time
,
from
searching
into
the
causes
of
up-sitting
or
declining
,
that
would
be
heeded
by
them
that
would
prevent
,
or
recover
themselves
out
of
that
temper
;
several
things
occur
,
which
though
divers
of
them
may
be
one
upon
the
matter
,
yet
I
name
them
distinctly
,
that
under
one
notion
or
another
of
the
same
thing
,
ye
may
take
up
your
distemper
.
I
spoke
in
the
first
place
to
Conceit
:
And
,
2.
To
carnal
Confidence
,
as
main
Causes
of
Apostasie
;
Now
I
go
on
,
and
in
the
third
place
ye
shall
take
notice
with
me
of
this
,
as
a
great
cause
of
declining
,
to
wit
,
idleness
,
want
of
seriousness
and
sensible
errands
to
Christ
dayly
,
when
folks
,
though
they
go
about
the
Duties
of
Religion
,
in
privat
and
publick
,
yet
the
most
they
have
for
them
is
to
fill
the
field
,
to
observe
a
custom
,
or
to
quiet
the
clamours
of
Conscience
;
in
this
case
folk
are
idle
,
they
have
not
sensible
errands
to
Christ
,
they
have
not
their
finger
on
their
sore
;
and
as
this
evidences
a
declined
Frame
so
it
is
a
cause
of
declining
in
many
,
to
allude
to
that
,
Prov.
19
15.
Slothfulness
casteth
into
a
deep
sleep
,
and
an
idle
soul
shall
suffer
hunger
:
And
Eccles.
10.18
.
By
much
slothfulness
the
building
decayeth
,
and
through
idleness
of
the
hands
,
the
house
droppeth
through
.
So
negligence
in
performance
of
Service
to
God
,
will
soon
bring
a
soul
to
a
very
poor
posture
and
condition
.
Further
in
the
fourth
place
,
ye
shall
take
notice
of
this
,
that
the
not
observing
of
gradual
Decays
,
is
the
great
cause
of
the
heightning
that
Decay
,
and
coming
to
a
height
in
backsliding
,
when
folks
slide
down
the
bra●
piece
and
piece
,
when
they
steal
at
leasure
from
their
first
Love
,
and
it
is
not
observed
by
them
,
it
brings
on
a
sinful
frame
ere
they
be
awa●●●●any
through
want
of
observation
,
are
like
Sampson
〈…〉
hath
his
Locks
cut
,
and
knows
it
not
till
the●
〈…〉
upon
him
.
Or
like
the
blessed
Virgin
,
who
supposing
Christ
to
be
in
the
croud
,
miss'd
him
not
,
but
afterward
had
him
to
seek
with
sorrow
.
Or
as
Pharaoh's
Servants
said
to
him
,
Knows
thou
not
yet
,
that
Egypt
is
destroyed
;
like
Ephraim
,
gray
hairs
are
here
and
there
upon
him
,
yet
he
knoweth
i●
not
:
As
ye
say
of
Hecticks
,
they
are
worst
to
be
discerned
,
but
easily
cured
in
the
beginning
,
but
when
continued
in
,
they
are
easily
discerned
,
and
worse
to
be
cured
;
so
fares
it
with
them
that
observe
not
their
gradual
decays
.
And
to
this
I
shall
add
in
the
5
place
,
that
folks
would
look
well
to
Idols
,
when
they
are
harboured
;
it
's
a
great
cause
of
backsliding
,
and
of
idleness
,
and
inadvertance
,
that
brings
on
decay
:
If
Judas
love
the
bag
,
he
will
sooner
or
later
betray
his
Master
for
money
:
If
Sampson
will
try
conclusions
,
by
sleeping
on
the
knees
of
a
Delilah
,
though
he
might
once
and
again
escape
her
snares
,
yet
Delilah
will
at
last
betray
him
into
the
hands
of
the
Philistines
:
An
Idol
entertained
,
without
mourning
over
it
,
and
labouring
to
mortifie
it
;
though
Satan
may
let
thee
keep
up
a
rank
in
good
for
a
time
,
yet
sooner
or
later
it
will
turn
thee
aside
.
Then
6.
If
we
would
persevere
and
not
decline
,
we
would
lay
the
foundation
very
well
,
see
that
it
be
upon
the
Rock
:
It
was
not
that
which
was
above
ground
that
carried
the
body
of
naughtiness
in
the
stony
ground
,
but
it
was
the
deepness
of
earth
that
was
wanting
,
Mat.
13.5
.
The
house
that
bides
the
storm
hath
the
foundation
bigged
deep
,
Luk.
6.48
.
Many
folk
are
fair
above
ground
,
but
O!
How
naughty
are
they
under
ground
?
That
's
a
good
foundation
that
's
laid
in
mortification
,
self-denial
,
and
needy
dependance
on
Christ
:
This
hath
relation
to
what
I
spoke
before
of
idols
,
and
am
to
speak
of
unbelief
;
yet
I
give
it
you
distinctly
,
an
ill-rooted
Professor
cannot
persevere
,
but
must
decline
,
a
mortified
Professor
will
be
well-rooted
,
and
long-breathed
(
as
we
use
to
speak
)
in
perseverance
.
7.
Look
upon
unbelief
and
discouragement
as
a
great
cause
of
Apostacy
,
the
joy
of
the
Lord
is
the
strength
of
the
Saints
,
Neh.
8.10
.
But
where
this
evil
heart
of
unbelief
is
,
there
will
be
a
departing
from
the
living
God
,
Heb.
3.12
.
And
where
there
are
hands
hanging
down
,
and
feeble
knees
,
that
which
is
lame
or
halting
will
be
soon
turned
out
of
the
way
,
Heb.
12.13
.
As
many
suffer
shipwrack
of
their
pursuit
in
the
bosome
of
some
Idol
,
so
many
split
upon
the
Rock
of
Diffidence
and
Discouragement
,
which
being
given
way
to
,
there
is
no
remedy
,
but
to
fall
by
,
or
sit
up
dangerously
.
8.
And
I
shall
add
no
mo
,
we
would
look
well
to
stumbling
,
as
a
great
cause
of
Apostacy
and
declining
.
When
a
man
stumbleth
at
the
directions
of
the
word
,
though
alas
!
There
are
many
of
us
not
so
tenty
at
a
Sermon
,
as
to
notice
them
,
or
shall
take
them
,
not
so
near
them
,
as
to
try
if
they
have
corruption
,
to
stumble
at
them
,
compare
Joh.
6.60
,
61.
with
66.
Many
of
Christs
Disciples
,
when
they
have
heard
him
speak
of
the
eating
of
his
flesh
,
and
drinking
of
his
blood
,
say
,
This
is
a
hard
saying
,
who
can
hear
it
?
Christ
knowing
their
murmuring
,
saith
,
Doth
this
offend
you
?
And
what
comes
of
that
?
v.
66.
From
that
time
many
of
his
disciples
went
back
,
and
walked
no
more
with
him
;
they
stumbled
at
his
Doctrine
,
and
therefore
drew
back
:
or
whether
folk
stumble
at
the
dispensations
of
providence
,
when
they
are
sad
and
afflicting
,
Isai.
33.14
.
It
is
said
of
the
Hypocrites
,
The
sinners
in
Zion
are
afraid
,
fearfulness
hath
surprised
the
hypocrites
:
who
among
us
shall
dwell
with
devouring
fire
?
who
among
us
shall
dwell
with
everlasting
burnings
?
Alluding
to
the
terrible
aspect
of
Sennacheribs
Army
;
they
looked
on
these
as
things
that
could
not
be
bidden
:
ye
may
think
them
weak
,
and
hypocrites
,
that
stumble
at
dispensations
,
but
let
him
that
stands
,
take
heed
lest
he
fall
.
Remember
when
David
stumbled
at
the
prosperity
of
the
wicked
,
he
came
to
that
,
How
doth
God
know
?
and
is
there
knowledge
in
the
most
high
?
Verily
I
have
cleansed
my
hands
in
vain
,
and
washen
my
hands
in
innocency
.
There
stumbling
at
providence
turned
him
foolish
and
ignorant
,
as
a
beast
before
God
,
Psal.
73
22.
—
These
things
I
have
shortly
named
,
and
if
there
be
any
sensible
of
their
backsliding
,
and
of
a
decayed
frame
,
and
afraid
of
it
;
do
not
think
that
your
whryning
over
it
will
prevent
it
,
or
cure
it
,
but
look
on
those
things
as
the
causes
of
this
ill
frame
,
and
ye
will
find
ye
have
them
,
or
are
ready
to
split
on
them
;
and
to
cure
the
disease
,
take
away
the
cause
and
the
effect
will
cease
.
But
a
3d
word
of
Use
shall
be
this
,
if
declining
and
backsliding
be
so
frequent
,
and
where
it
is
,
if
it
be
so
dangerous
,
how
much
reason
have
they
to
bless
God
,
whose
backsliding
he
prevents
,
who
are
kept
fresh
and
flourishing
,
and
fat
and
green
,
and
enabled
to
bring
forth
fruit
in
old
age
,
Psal.
92.12
.
—
Who
in
all
the
times
they
have
come
over
,
have
not
met
with
an
Idol
they
delight
to
fall
asleep
in
the
bosome
of
,
nor
with
a
discouragement
that
they
have
not
trode
on
,
nor
with
a
dispensation
they
stumbled
on
;
they
have
been
kept
serious
and
diligent
,
humble
and
denyed
.
I
am
now
marking
a
mercy
of
many
,
that
it
may
be
they
do
not
mark
themselves
;
some
complain
,
that
all
their
time
they
get
nothing
,
they
are
kept
poor
and
needy
,
from
the
hand
to
the
mouth
,
they
meet
with
nothing
but
delays
,
tossing
and
restlessness
,
any
get
leave
to
draw
their
breath
but
they
,
and
they
think
that
they
are
very
hardly
dealt
with
;
but
hast
thou
this
mercy
,
that
thou
art
kept
low
,
thou
has
no
ground
of
carnal
confidence
,
thou
gets
not
leave
to
be
idle
,
thou
art
holden
going
,
diligent
,
serious
in
errands
to
Christ
.
Thy
grievances
will
tell
thee
if
thou
bide
away
;
thy
heart-searchings
thou
must
vent
in
his
bosome
,
and
shew
before
him
thy
trouble
:
Read
in
that
a
mercy
,
that
thou
art
made
to
persevere
,
though
in
a
humbling
posture
.
Many
have
had
sweet
hours
beside
thee
,
and
have
fallen
asleep
on
them
,
and
thou
art
kept
waking
;
God
is
keeping
thee
on
thy
feet
,
when
others
have
fallen
,
though
with
dispensations
that
are
not
satisfying
to
thy
flesh
.
But
now
I
proceed
to
the
other
two
looks
that
I
proposed
to
be
taken
of
this
perseverance
,
which
are
comprehended
under
the
former
,
and
serve
to
obviat
two
great
sources
and
causes
of
Apostacy
.
The
first
is
this
,
Perseverance
is
to
be
looked
on
,
as
it
imports
a
constant
tract
of
waiting
on
God
,
and
seeking
of
him
,
in
opposition
to
that
brashiness
fleettingness
,
ups
and
downs
that
are
in
some
,
who
will
have
some
odd
fits
of
godliness
,
they
are
now
very
hot
,
and
ere
ye
wot
as
cold
:
This
may
be
seen
in
very
godly
folks
,
if
they
be
at
Ordinances
,
especially
solemn
Ordinances
,
how
far
up
the
B●a●
will
they
be
,
as
Saul
among
the
Prophets
?
Or
when
they
are
in
some
trouble
,
how
keen
,
how
eager
and
lively
will
they
be
?
But
ere
ye
wot
they
are
as
dead
,
like
a
Summer
Brook
,
that
in
a
shower
is
over
the
Banks
,
but
within
a
little
is
quite
out
and
dry
.
Ye
may
take
an
instance
of
this
in
Israel
,
when
the
Law
was
publish'd
at
Sinai
,
with
great
Majesty
and
terrour
,
who
but
they
?
Deut.
9.27
.
All
that
the
Lord
our
God
will
speak
unto
thee
,
we
will
do
it
:
But
the
History
tells
if
they
were
as
good
as
their
word
.
Another
instance
ye
have
in
Israel
at
the
red
Sea
,
Psal.
106.12
.
—
Then
believed
they
his
word
,
and
sang
his
praise
,
when
the
waters
overflowed
their
enemies
;
but
they
soon
forgot
his
works
,
or
made
haste
to
forget
them
,
they
waited
not
for
his
counsel
,
but
lusted
exceedingly
in
the
wilderness
,
and
tempted
God
in
the
desart
.
Now
in
opposition
to
this
,
it
's
the
great
mercy
of
Saints
,
when
not
only
they
hold
out
as
it
may
be
to
the
end
,
and
get
their
souls
for
a
prey
,
but
they
endeavour
to
be
solid
,
fixed
,
constant
,
equal
,
to
draw
out
(
as
ye
speak
)
an
even
threed
of
a
godly
walk
;
not
but
that
they
have
their
ups
and
downs
of
comfort
and
abasement
,
but
they
guard
against
their
brashy
fairds
and
fits
,
and
against
their
being
at
a
hight
now
,
and
sinking
again
as
low
.
And
the
grounds
why
ye
would
guard
against
this
fleeting
unstable
disposition
are
,
1.
A
fleeting
temper
is
not
to
be
trusted
to
;
that
which
light
unsolid
hearts
are
at
in
a
faird
,
they
are
not
wise
that
lean
to
it
.
God
at
the
first
view
tells
Israel
,
their
goodness
was
as
a
morning
cloud
,
or
as
the
early
dew
,
Hos.
6.4
.
promising
fair
,
but
passing
away
:
And
when
they
make
their
great
ran●
,
Deut.
5.27
.
Who
but
they
for
obedience
?
O
,
saith
the
Lord
,
v.
29.
that
there
were
such
a
heart
in
them
;
I
know
them
better
than
themselves
do
,
I
know
they
want
that
heart
they
profess
,
to
be
solid
and
constant
in
their
obedience
to
me
.
2.
This
fleeting
disposition
would
be
guarded
against
,
because
these
hot
fits
that
folk
sometimes
have
in
the
way
of
godliness
,
will
be
a
dreadful
witness
against
them
,
when
they
turn
their
back
upon
it
.
What
a
sad
check
is
that
Christ
gives
to
the
Jews
,
Joh.
5.35
.
John
was
a
burning
and
a
shining
light
,
and
ye
rejoyced
to
walk
in
his
light
for
a
season
;
Who
but
John
for
a
time
to
you
?
but
ye
soon
tyred
.
And
see
how
the
Apostle
beats
home
a
reproof
for
this
,
Gal.
4.14
.
—
My
temptation
which
was
in
my
flesh
ye
despised
not
,
nor
rejected
;
but
received
me
as
an
Angel
of
God
,
even
as
Christ
Jesus
.
Where
is
then
the
blessedness
ye
spake
of
?
&c.
Where
is
that
heat
and
edge
now
?
3.
This
fleeting
disposition
would
be
look'd
to
,
because
these
unsolid
fits
have
no
present
access
and
acceptation
,
as
they
are
not
lasty
,
so
they
are
little
noticed
for
the
time
:
Hos.
6.4
.
O
Ephraim
,
what
shall
I
do
unto
thee
?
for
your
goodness
is
as
a
morning
cloud
,
&c.
What
shall
I
do
with
that
?
What
service
can
I
have
of
it
?
What
is
in
it
to
be
noticed
?
For
thou
a●t
unstable
as
the
morning
cloud
,
is
soon
dispelled
,
and
the
early
dew
,
soon
evanishes
.
4.
This
fleeting
humour
would
be
guarded
against
,
because
(
besides
,
it
's
not
acceptance
with
God
)
it
keeps
folk
that
they
know
not
the
good
of
godliness
:
It
's
not
fai●ds
and
brashes
that
will
bring
home
the
real
advantage
of
piety
,
Hos.
6.3
.
Then
shall
we
know
,
if
we
follow
on
to
know
the
Lord
,
his
going
forth
is
prepared
as
the
morning
,
and
he
shall
come
unto
us
as
the
rain
,
as
the
former
and
latter
rain
upon
the
earth
.
And
Joh.
8
31
,
32.
When
there
were
many
that
professed
to
believe
on
Christ
,
he
saith
to
them
,
If
ye
continue
in
my
word
,
then
are
ye
my
disciples
indeed
,
and
ye
shall
know
the
truth
,
and
the
truth
shall
make
you
free
;
if
ye
hold
at
that
which
ye
profess
,
ye
shall
find
the
good
of
Religion
,
and
be
Disciples
to
me
.
From
all
that
I
have
been
speaking
on
this
,
folks
would
learn
not
to
be
cheated
with
brashes
and
fairds
of
this
kind
;
it
may
be
folks
please
themselves
in
an
ill
course
,
because
now
and
then
their
minds
have
been
under
dwams
,
and
they
have
had
their
fits
and
motions
(
and
they
should
beware
of
slighting
these
,
lest
folks
be
given
over
to
their
own
hearts
lusts
,
to
walk
in
their
own
counsels
)
but
such
folk
should
look
to
it
,
ye
that
are
brashie
,
either
hot
and
frazie
,
or
key
cold
:
There
is
much
of
this
in
a
natural
temper
,
that
in
some
skips
from
hot
to
cold
,
from
liveliness
to
deadness
,
and
holds
at
nothing
.
But
that
ye
may
learn
to
be
still
the
same
,
in
so
far
as
is
attainable
,
in
this
state
of
misery
,
I
would
recommend
to
you
partly
,
that
ye
would
labour
to
fix
your selves
on
rational
principles
;
know
what
ye
are
doing
,
and
the
grounds
whereon
ye
go
,
when
ye
close
with
Religion
;
be
as
Peter
,
Joh.
6.68
—
When
many
went
back
,
Lord
,
saith
he
,
to
whom
shall
we
go
?
for
thou
hast
the
words
of
eternal
life
.
And
we
believe
,
and
are
sure
that
thou
art
the
Christ
,
the
Son
of
the
living
God
.
Stuff
thine
heart
solidly
with
rational
and
solid
grounds
to
go
upon
in
Religion
,
and
these
put
in
the
hand
of
God
,
will
be
a
constant
spring
to
feed
thy
diligence
.
2.
To
these
rational
grounds
,
add
solid
resolutions
,
that
(
as
Barnabas
perswaded
the
Christians
,
Acts
11.23
.
)
Thou
may
with
full
purpose
of
heart
cleave
unto
the
Lord
;
it
must
not
be
a
surprisal
,
like
one
in
a
passion
,
that
sets
thee
on
to
seek
God
,
but
a
solid
,
fix'd
purpose
of
heart
:
And
when
thou
hast
laid
down
rational
grounds
,
and
backed
them
with
solid
resolutions
,
thou
must
in
the
3d
place
wait
on
God
;
it
's
he
that
must
unite
thy
heart
to
fear
his
Name
,
Psal.
86.11
.
It
's
he
that
can
gather
the
fleeting
heart
,
and
fix
it
on
the
nail
that
's
fastened
in
a
sure
place
;
It
's
he
in
whose
hand
thou
must
put
all
thy
resolutions
and
purposes
,
as
David
,
who
when
he
hath
resolved
well
,
Psal.
17.3
.
—
Thou
hast
tried
me
,
and
shalt
find
nothing
:
I
have
purposed
that
my
mouth
shall
not
transgress
.
Concerning
the
works
of
men
,
I
have
by
the
words
of
thy
lips
kept
me
from
the
paths
of
the
destroyer
.
He
adds
,
v.
6.
Hold
up
my
goings
in
thy
paths
,
that
my
footsteps
slip
not
.
These
are
resolutions
that
are
settled
and
backed
with
needy
dependence
on
God
;
else
though
thou
were
never
so
well
fixt
in
thy
resolutions
,
they
may
prove
like
Sampsons
Cords
,
when
thou
art
assaulted
with
a
new
temptation
.
These
few
directions
through
the
blessing
of
God
,
may
fix
you
in
the
way
of
godliness
,
prevent
fleeting
unconstancy
,
debording
and
deviating
from
it
.
But
now
in
the
3d
place
,
to
give
you
a
look
of
perseverance
,
as
it
is
opposed
to
wearying
,
lying
by
,
sitting
up
,
and
it
may
be
,
the
taking
of
many
sinful
shifts
on
delayes
;
and
when
difficulties
are
met
with
,
that
is
,
when
a
needy
person
goes
about
the
means
,
frequents
the
Ordinances
,
and
gets
nothing
,
his
Word
is
a
sealed
Book
,
the
Preaching
of
the
Gospel
is
under
a
Cloud
:
when
they
go
to
God
in
Prayer
,
they
come
no
speed
,
they
are
not
heard
,
and
it
may
be
wrath
meets
them
in
the
teeth
,
such
may
be
strongly
tempted
to
give
over
and
weary
;
and
it
's
in
opposition
to
this
,
the
Psalmist
will
wait
on
God
,
and
in
opposition
to
such
temptations
,
we
are
to
fix
this
truth
,
that
no
delay
we
meet
with
in
Gods
way
,
ought
to
cut
our
perseverance
short
.
No
delay
should
make
us
say
with
that
wicked
King
,
2
King
.
6.33
.
This
evil
is
of
the
Lord
,
why
should
I
wait
on
the
Lord
any
longer
?
And
readily
the
man
that
will
not
wait
on
God
,
hath
that
which
he
had
with
it
,
v.
31.
God
do
so
to
me
,
and
more
also
,
if
the
head
of
E●●sha
the
son
of
Shaphat
shall
stand
on
him
this
day
.
The
godly
man
resolves
to
be
like
the
infirm
man
at
the
Pool
,
Joh.
5.57
There
will
he
ly●
were
it
never
so
long
,
till
the
water
be
troubled
,
and
some
put
him
in
;
or
till
Christ
by
his
immediat
hand
cure
him
:
This
was
the
Psalmists
way
here
,
after
he
is
put
to
cry
out
of
the
deeps
,
and
to
wrestle
with
guilt
meeting
him
in
the
teeth
,
and
to
cry
for
pardoning
mercie
,
and
no
relief
appears
,
he
resolves
during
the
delay
,
to
wait
on
God
.
I
wait
for
the
Lord
,
my
soul
doth
wait
,
and
in
his
word
do
I
hope
:
My
soul
waits
for
the
Lord
,
more
,
&c.
And
Psal
62.
after
he
hath
said
,
Truly
my
soul
waiteth
on
God
,
from
him
comes
my
salvation
,
v.
1.
he
presseth
it
over
again
,
v.
5.
O
my
soul
,
wait
thou
only
upon
God
,
for
my
expectation
is
from
him
;
he
will
wait
,
and
better
wait
,
and
continue
in
waiting
.
Now
the
prosecution
of
this
would
lead
me
to
the
particulars
in
the
Text
,
wherein
these
four
or
five
things
are
clear
.
1.
The
Psalmists
exercise
,
I
wait
.
2.
The
object
of
his
exercise
of
waiting
.
I
wait
for
the
Lord
.
3.
His
affection
in
waiting
,
My
soul
doth
wait
.
4.
His
support
in
his
waiting
,
My
soul
doth
wait
,
and
in
his
word
do
I
hope
.
5.
The
great
measure
of
his
affection
in
waiting
,
My
soul
waits
for
the
Lord
,
more
than
they
that
watch
for
the
morning
:
I
say
,
more
,
&c.
These
are
the
particulars
in
the
Text
,
in
the
prosecution
whereof
,
we
may
have
sundry
things
for
laying
open
this
exercise
of
waiting
on
God
;
I
shall
now
speak
a
few
words
,
and
close
.
I
shall
not
touch
on
this
,
that
duty
is
ours
,
and
event
is
Gods
;
a
man
having
done
his
duty
,
may
,
if
he
could
win
up
to
the
use
of
his
allowance
,
sleep
very
sound
under
cross
events
,
but
it
is
our
unhappy
temper
,
that
we
would
still
be
at
the
Throne
,
and
have
the
guiding
of
things
:
we
are
like
the
ill
Scholar
,
that
's
busier
at
his
neighbours
Lesson
than
his
own
.
But
to
pass
this
,
consider
four
short
words
,
and
I
have
done
.
1.
Wai●ing
on
God
is
a
blest
mean
appointed
of
God
,
in
order
to
an
out-gate
out
of
all
difficulties
.
Isai.
30.18
.
Blest
are
all
they
that
wait
on
him
.
A
man
by
waiting
on
God
,
and
brooking
delays
with
faith
,
patience
,
affection
,
and
submission
,
may
find
an
out
gate
without
a
delivery
.
2.
Waiting
on
God
in
the
case
of
delays
,
and
persevering
in
waiting
,
is
commendable
on
this
account
,
that
we
can
do
no
where
else
so
well
,
as
to
ly
still
at
his
door
;
a
man
that
wearies
to
wait
on
God
,
would
look
what
he
will
do
next
,
ere
he
give
it
over
.
When
Christ
ask'd
Peter
,
Will
ye
also
leave
me
?
He
answers
,
To
whom
shall
we
go
?
We
had
need
to
seek
a
better
Master
ere
we
quite
thee
,
and
that
we
cannot
find
,
thou
hast
the
words
of
eternal
life
.
What
will
a
man
do
next
,
if
he
wait
not
on
God
?
David
is
fasht
with
waiting
and
dependence
,
and
he
will
go
down
to
the
Land
of
the
Philistines
;
and
the
History
tells
what
befell
him
there
,
he
is
forced
to
lie
,
he
is
likely
to
be
brought
in
a
snare
,
by
fighting
against
the
people
of
God
and
his
interest
,
and
in
Ziglag
,
in
hazard
of
being
destroyed
by
the
Amalekites
;
a
man
may
well
get
an
ill
Conscience
by
apostacy
and
declining
,
he
is
never
a
step
nearer
delivery
,
so
that
go
the
world
as
it
will
,
waiting
on
God
is
the
best
of
it
.
And
3.
When
we
weary
of
waiting
on
God
,
because
of
outward
dispensations
,
we
bewray
too
much
affection
to
the
things
of
time
,
thou
art
in
a
difficulty
,
&
thou
wearies
because
of
the
calamity
that
lies
on
,
and
thou
gets
not
an
out-gate
;
but
it
were
better
for
thee
to
mourn
over
thy
inordinat
affection
to
the
things
of
time
,
that
makes
thee
weary
,
and
that
would
make
way
for
thy
out-gate
,
and
lighten
thy
burden
:
4.
Remember
that
even
a
delivery
from
any
difficulty
out
of
Gods
way
,
without
waiting
on
God
,
is
a
plague
.
When
a
man
comes
not
under
a
signal
plague
till
he
come
under
this
,
that
,
as
the
word
is
,
Mal.
3.15
.
he
tempts
God
,
and
is
delivered
.
And
therefore
rather
abhor
such
an
issue
that
is
a
plague
,
than
lust
after
it
.
SERMON
XXI
.
Psalm
130.
Verse
5.
I
wait
for
the
Lord
,
my
soul
doth
wait
,
and
,
&c.
IN
these
words
(
as
ye
heard
the
last
day
)
is
contained
the
3d
Branch
of
the
Psalmists
exercise
,
after
that
he
hath
wrestled
with
difficulties
,
by
crying
to
God
out
of
the
depths
,
and
wrestled
with
the
conscience
of
guilt
,
by
taking
with
it
,
and
fleeing
to
pardoning
mercy
on
right
terms
,
he
is
put
now
to
wrestle
with
delays
of
comfort
,
and
an
out-gate
;
and
this
he
wrestles
with
by
confident
,
affectionat
,
meek
and
patient
waiting
on
God
.
I
spoke
to
the
general
Doctrine
of
this
Verse
,
The
task
of
perseverance
and
constancy
in
the
way
of
God
,
and
followed
it
out
a
little
,
in
opposition
to
apostacy
and
back-sliding
,
and
more
particularly
,
to
these
brashy
,
hot
fits
,
that
folk
have
at
some
times
,
which
are
followed
with
as
great
cools
,
and
in
opposition
to
delays
,
or
wearying
and
sitting
up
from
employing
God
,
when
folks
meet
with
delays
which
is
in
the
Text
,
which
ye
may
remember
I
divided
in
these
five
;
1.
The
Psalmists
exercise
,
I
wait
.
2.
The
object
of
his
exercise
of
waiting
,
I
wait
for
the
Lord
.
3.
His
affection
in
waiting
,
My
soul
doth
wait
.
4.
His
support
in
his
waiting
,
My
soul
doth
wait
,
and
in
his
word
do
I
hope
.
5.
The
great
measure
of
his
affection
in
waiting
My
soul
waits
for
the
Lord
,
more
than
they
that
watch
for
the
morning
,
I
say
,
more
than
they
that
watch
for
the
morning
.
For
the
first
of
these
,
that
he
is
waiting
;
this
,
if
I
should
follow
forth
in
all
that
might
be
said
of
it
,
I
should
take
in
that
Confidence
and
affection
the
Psalmist
hath
in
waiting
,
which
will
occur
in
their
proper
places
,
to
be
spoken
to
,
when
I
proceed
in
the
words
of
the
Text
;
here
I
shall
pass
not
only
a
general
of
the
Psalmists
reflecting
on
what
he
hath
been
doing
,
and
his
giving
an
account
of
it
,
which
I
purpose
to
take
in
afterward
;
but
I
shall
handle
waiting
on
God
here
only
in
these
two
:
-
1.
Somewhat
Supposed
,
That
he
is
put
to
wait
.
-
2.
Somewhat
proposed
,
That
when
he
is
put
to
wait
,
he
doth
wait
.
For
the
first
,
somewhat
supposed
,
that
he
is
put
to
wait
,
which
affords
us
this
Observation
,
that
the
Saints
even
in
their
serious
and
sincere
seeking
of
God
in
difficulties
,
may
be
exercised
with
delays
of
comfort
,
and
an
out-gate
;
when
a
godly
man
is
here
crying
out
of
the
Depths
;
when
he
has
not
only
been
looking
upon
his
trouble
,
but
sensible
of
sin
,
and
following
a
right
method
for
pardon
of
sin
,
on
right
Terms
,
carefully
and
diligently
going
about
his
duty
,
he
is
put
to
this
,
I
wait
for
the
Lord
.
The
Lord
indeed
hath
made
many
rich
and
precious
Promises
,
relative
to
every
pressure
his
people
can
be
under
,
there
is
not
a
distress
or
difficulty
they
can
be
in
,
but
there
is
a
Promise
for
it
,
yet
he
hath
reserved
the
timing
of
the
accomplishment
,
and
performing
of
them
in
his
own
hand
,
Isai.
60.
ult.
and
it
is
not
for
us
to
know
the
times
and
the
seasons
which
the
Father
hath
put
in
his
own
power
;
&
hence
it
comes
to
pass
,
that
though
the
Lord
in
fulfilling
his
Promises
,
never
misses
his
own
time
,
yet
seldom
doth
he
come
at
our
time
;
we
by
reason
of
our
corruption
and
weakness
,
are
often
put
to
cry
,
How
long
,
Lord
?
how
long
?
Psal.
6.3
.
How
long
wilt
thou
forget
me
?
how
long
wilt
thou
hide
thy
face
?
Psal.
13.1
.
And
as
it
is
.
Jer.
8.20
.
The
harvest
is
past
,
the
Summer
is
ended
,
and
we
are
not
saved
:
All
which
complaints
do
not
import
that
God
keeps
not
his
time
,
but
that
he
comes
not
at
our
time
in
performing
his
Promises
;
and
yet
further
,
this
is
to
be
taken
along
with
us
,
during
our
being
exercised
with
delays
;
that
though
God
put
us
to
wait
,
he
doth
not
that
meerly
on
the
account
of
his
Soveraignty
(
though
he
might
do
so
,
)
but
for
the
exercise
,
profit
,
and
advantage
of
his
people
:
and
to
clear
and
make
out
this
,
I
shall
instance
it
in
four
ends
the
Lord
hath
before
him
,
in
delaying
the
fulfilling
of
Promises
till
his
own
time
;
1.
Hereby
the
Lord
trys
whether
we
will
believe
the
thing
he
hath
promised
,
though
it
be
delayed
;
it
is
not
the
tryal
of
Faith
when
we
see
rich
and
precious
Promises
meeting
with
sad
times
and
cases
,
to
close
with
them
,
providing
God
will
let
us
see
them
presently
accomplished
when
we
would
;
but
here
is
the
tryal
of
Faith
,
if
we
will
wait
till
Gods
time
come
,
Rom.
8.25
.
After
the
Apostle
hath
pleaded
,
that
hope
seen
is
not
hope
,
for
what
a
man
seeth
,
why
doth
he
yet
hope
for
?
he
adds
but
if
we
wait
for
that
we
see
not
,
then
do
we
with
patience
wait
for
it
:
If
we
hope
to
get
the
thing
promised
,
though
we
see
it
not
,
then
it
will
kythe
in
our
patient
waiting
for
it
.
2.
The
Lord
by
delaying
his
people
,
searches
them
,
whether
there
be
any
latent
and
hidden
dross
in
them
,
or
not
.
It
is
not
the
first
heat
of
the
furnace
that
will
try
what
is
in
the
Saints
,
neither
is
it
so
much
the
greatness
of
the
Tryal
,
as
the
lengthning
of
it
,
that
will
sift
them
,
and
discover
what
is
in
them
:
When
men
at
first
ingage
in
Tryal
,
and
have
the
Promises
before
them
,
and
their
blood
hot
,
their
whole
spirit
will
go
along
with
them
;
but
stay
till
their
blood
cool
,
till
Temptation
seek
and
soak
in
,
till
disappointment
give
them
a
dash
after
dash
,
and
till
year
after
year
,
and
day
after
day
,
says
the
matter
is
hopeless
,
and
that
will
bring
out
that
which
folks
did
not
believe
was
within
;
who
would
have
believed
the
corruption
and
weakness
that
kythed
in
David
?
if
the
lengthning
of
his
trouble
had
not
discovered
it
;
all
men
are
liars
,
saith
he
,
I
shall
now
one
day
perish
by
the
hand
of
Saul
;
There
is
nothing
better
for
me
,
than
that
I
should
speedily
escape
into
the
land
of
the
Philistines
,
1
Sam.
27.1
.
3.
The
Lord
delays
his
people
,
that
when
they
have
studied
Faith
and
Patience
,
and
have
resolved
upon
it
as
their
duty
,
to
give
God
his
own
time
for
performing
his
Promises
,
they
may
have
access
to
the
blessed
Fruit
that
comes
in
at
that
door
,
Rom.
5.3
.
We
glory
in
tribulation
,
knowing
that
tribulation
worketh
patience
,
patience
experience
,
&c.
There
are
two
remarkable
things
in
that
Text
,
one
is
,
That
the
blessing
of
God
on
cankering
,
fretting
,
irritating
Tribulation
,
can
make
it
a
mean
in
his
hand
to
bring
forth
Patience
.
That
which
puts
folk
out
of
tune
,
he
cannot
only
make
it
fit
on
their
back
till
they
stand
unholden
;
but
through
his
blessing
on
it
,
he
can
work
them
up
to
patience
by
it
.
And
another
is
,
that
till
a
person
study
Patience
under
Tribulation
,
he
stops
the
door
on
all
the
good
he
might
get
by
it
,
or
meet
with
under
it
;
it
is
but
tint
labour
till
he
win
to
patience
,
but
when
Tribulation
hath
wrought
Patience
,
Patience
worketh
Experience
.
And
4.
(
To
add
no
more
)
The
Lord
delays
his
people
,
that
he
may
wean
them
from
Time
,
and
these
things
they
are
given
to
dote
upon
in
time
.
Although
in
time
they
be
trysted
with
many
needful
encouragements
,
with
Meats
in
their
journey
,
in
passing
through
the
Wilderness
;
yet
he
will
have
them
to
know
that
their
home
is
not
here
,
that
their
Rest
is
not
in
time
;
therefore
he
so
trains
on
his
people
in
Time
,
as
they
find
no
place
for
satisfaction
in
it
,
but
that
they
must
feed
on
hunger
and
thirst
,
and
so
go
on
,
seeking
for
that
Rest
that
abides
them
beyond
Time
;
That
is
one
of
the
great
Lessons
that
God
inculcats
on
his
people
by
delays
,
even
to
wean
them
more
from
Time
,
and
to
make
them
fall
in
love
with
Eternity
.
Well
then
,
seing
it
is
so
,
Take
four
words
of
Inference
from
it
,
and
I
shall
leave
it
.
And
1.
The
godly
that
are
seeking
God
sincerely
,
and
seriously
,
would
hence
be
Cautioned
not
to
judge
of
their
sincerity
and
diligence
,
by
their
present
success
,
comfort
,
or
out-gate
;
here
is
a
man
crying
to
God
out
of
the
depths
,
verse
1
,
2.
Taking
with
guilt
,
verse
3.
gripping
to
pardoning
Mercy
on
right
terms
,
verse
4.
And
yet
here
he
is
put
to
wait
,
in
opposition
to
delays
.
It
is
a
groundless
Temptation
to
measure
divine
approbation
by
present
success
;
here
we
see
folk
may
be
acceptably
employed
,
and
yet
meet
with
delays
;
but
this
may
occur
afterward
,
and
therefore
I
here
pass
it
.
2.
Hence
ye
shall
gather
,
that
if
the
Lord
delay
a
man
in
the
posture
that
this
holy
man
was
,
in
crying
,
serious
in
Prayer
,
in
taking
with
guilt
,
in
pleading
for
pardon
;
what
wonder
he
delay
others
,
who
under
difficulties
are
not
so
exercised
?
much
more
these
who
are
at
no
such
exercise
,
are
not
to
think
it
strange
,
though
they
meet
with
such
delays
;
What
wonder
the
Babylonish
Captivity
last
for
seventy
years
,
when
at
the
close
of
it
,
it
might
be
said
,
as
Dan.
9.12
.
All
this
evil
is
come
upon
us
,
yet
made
we
not
our
prayer
before
the
Lord
our
God
,
that
we
might
turn
from
our
iniquities
,
and
understand
thy
truth
.
The
carriage
of
the
visible
Church
is
such
,
as
it
justifies
God
in
bringing
on
trouble
.
Ezek
,
14.22
.
—
He
tells
his
people
,
when
the
remnant
should
be
brought
forth
,
and
they
should
see
their
ways
and
doings
,
they
should
be
comforted
concerning
all
the
evil
that
he
had
brought
upon
Jerusalem
,
and
should
know
that
he
had
not
done
without
cause
,
all
that
he
had
done
in
it
:
And
doth
not
the
evil
improvement
of
Trouble
,
and
folks
security
and
negligence
under
trouble
,
justifie
God
in
the
long
continuance
of
trouble
?
when
we
are
ready
to
cry
,
how
long
,
Lord
?
how
long
shall
this
calamity
last
?
The
Lord
may
retort
it
upon
us
,
Why
will
ye
die
,
O
house
of
Israel
?
For
as
it
is
,
Jer.
44.10
.
The
Lord
may
say
,
They
are
not
humbled
even
unto
this
day
,
neither
have
they
feared
,
nor
walked
in
my
Law
:
A
sight
of
this
,
that
God
keeps
a
sincere
serious
godly
man
so
long
waiting
on
,
under
delays
,
for
comfort
and
out-gate
,
may
silence
the
clamors
of
them
who
are
not
yet
begun
to
think
on
a
suitable
walk
under
their
troubles
,
and
the
right
improvement
of
them
.
But
3.
If
the
Lord
,
for
the
ends
before-mentioned
,
may
long
delay
his
people
,
and
keep
them
waiting
in
trouble
,
take
heed
that
Faith
,
the
great
support
of
Patience
,
fail
not
in
that
exigent
,
as
I
told
you
in
the
deducing
of
the
Doctrine
:
the
great
thing
tryed
in
the
people
of
God
under
delays
,
is
their
Faith
,
whether
they
will
believe
his
word
;
and
therefore
when
Faith
is
tryed
,
look
that
it
be
not
found
drossie
;
when
Faith
is
weighed
,
see
that
it
be
not
found
light
;
I
speak
it
,
because
I
find
the
Faith
of
the
Saints
has
gotten
sore
shakes
under
delays
,
when
they
have
been
put
to
wait
on
,
Psal.
116.11
.
I
said
in
my
haste
,
all
men
(
Samuel
,
Gad
,
and
others
that
had
told
me
.
I
should
come
to
the
Crown
and
Kingdom
)
are
liars
;
And
Jer.
15.18
.
while
speaking
to
God
,
hath
a
dreadful
word
,
when
he
reflects
on
the
Promises
God
made
to
be
with
him
in
his
Ministry
,
says
he
,
Wilt
thou
be
to
me
altogether
as
a
liar
,
and
as
waters
that
fail
?
When
we
find
so
strong
Cedars
so
shaken
,
we
would
look
well
to
it
,
that
our
Faith
be
not
brangled
;
and
that
Faith
be
not
brangled
,
we
would
beside
,
be
looking
well
to
the
Atheism
of
our
hearts
,
(
for
there
is
a
seed
of
Atheism
in
every
bosom
;
)
that
if
the
Lord
put
us
hardly
to
it
,
and
make
not
out
that
Promise
,
Isai.
48.10
.
I
have
refined
thee
,
but
not
with
silver
,
I
have
chosen
thee
in
the
furnace
of
affliction
;
It
may
put
us
to
tremble
,
what
stuff
may
boil
up
in
our
hearts
;
and
they
are
not
sicker
in
the
matter
of
their
Faith
,
that
are
not
mourning
over
their
heart-atheism
:
but
beside
that
(
I
say
)
we
would
guard
against
wrong
conceptions
of
the
Promise
,
as
that
wherein
the
great
stumbling
lies
,
as
to
this
matter
,
when
we
conceive
more
to
be
in
the
Promise
than
we
are
allowed
,
and
make
a
carnal
Commentar
on
a
Spiritual
Text
;
and
(
as
the
saying
is
)
The
Bell
to
clink
as
the
fools
think
:
As
also
,
we
would
beware
of
limiting
God
to
our
time
,
but
give
him
his
own
time
to
make
good
his
Promises
.
These
that
are
not
mourning
over
the
Atheism
of
their
heart
,
that
are
not
cautious
in
understanding
the
Promises
a-right
,
and
are
not
leaving
God
to
his
own
time
for
performing
them
,
may
take
a
snapper
in
their
Faith
,
when
tryals
are
continued
.
But
a
fourth
word
of
Use
shall
be
this
;
That
ye
would
learn
to
read
Gods
delays
aright
;
delays
make
discoveries
,
and
that
is
the
exercise
of
many
folk
,
Jer.
8.15
.
We
looked
for
peace
,
but
no
good
came
,
and
for
a
time
of
healing
,
but
behold
trouble
;
But
if
thou
would
read
aright
Gods
delays
;
I
shall
shortly
offer
thee
these
four
,
and
wise
confiderers
will
find
them
to
be
the
work
of
the
generation
.
1.
If
thou
read
delays
aright
,
thou
will
find
that
God
calls
thee
to
exercise
,
and
that
,
the
best
thing
within
thee
;
as
in
a
storm
,
best
Anchors
and
Ropes
,
and
the
best
things
of
the
Ship
are
brought
out
;
so
in
a
Trial
,
when
he
delays
,
he
calls
thee
to
exercise
the
best
things
in
thy
bosom
,
and
if
God
call
thee
to
exercise
Grace
,
bring
not
out
Corruption
;
though
at
first
thou
may
cast
a
scum
of
Corruption
,
Grace
is
to
be
brought
out
afterwards
;
If
he
call
for
Affection
,
meet
not
his
Call
with
Bitterness
;
if
he
call
to
Diligence
,
do
not
intertain
that
Call
with
Idleness
;
remember
,
God
by
delays
,
calls
for
the
exercise
of
Graces
,
affections
and
diligence
in
his
people
.
2.
If
thou
read
delays
aright
,
Thou
will
read
,
That
every
days
delay
is
a
new
Tryal
;
and
I
may
add
,
every
moments
delay
is
a
new
Tryal
.
When
thou
art
carried
through
the
day
,
thou
must
not
take
that
for
surety
,
that
thou
wilt
through
the
next
day
without
Self-denial
,
and
needy
dependance
.
The
day
may
discover
that
which
the
foregoing
day
did
not
discover
,
and
the
morrow
may
discover
that
which
lies
hid
this
day
;
and
therefore
though
thou
may
set
up
one
Ebenezer
at
every
step
of
thy
way
,
and
say
,
hither
to
hath
the
Lord
helped
;
Remember
,
that
thou
art
not
yet
off
the
stage
,
and
thou
must
not
think
,
because
thou
art
hasted
with
the
Tryal
,
thou
art
better
buckled
to
bear
it
;
but
know
there
is
still
a
necessity
of
Self-denial
,
and
needy-dependance
,
lest
the
length
of
Trial
discover
that
,
which
the
greatness
of
the
Trial
did
not
discover
.
3.
If
thou
would
read
delays
aright
,
read
in
them
a
Call
,
(
as
I
said
in
the
Explication
of
the
Doctrine
)
to
die
to
,
and
to
be
above
Time
,
and
the
Consolations
in
Time
;
then
men
go
through
Afflictions
rightly
,
when
they
read
Their
light
afflictions
,
which
is
but
for
a
moment
,
worketh
for
them
a
far
more
exceeding
and
eternal
weight
of
glory
;
while
they
look
not
at
the
things
which
are
seen
,
but
at
the
things
which
are
not
seen
,
2
Cor.
4.17
.
Then
men
will
be
patient
,
and
stablish
their
hearts
,
when
they
consider
that
the
coming
of
the
Lord
draws
near
,
Jam.
5.8
.
In
a
word
,
when
God
exercises
with
delays
,
that
is
an
useful
Preaching
which
ye
have
,
1
Cor.
7.29
.
This
I
say
,
brethren
,
the
time
is
short
;
(
he
touches
the
Glass
,
and
lets
them
see
it
is
near
run
out
)
It
remaineth
,
that
both
these
that
have
wives
,
be
as
though
they
had
none
,
they
that
weep
,
as
though
they
weeped
not
,
they
that
rejoyce
,
as
though
they
rejoyced
not
.
One
serious
look
of
Time
and
Eternity
,
will
break
many
a
snare
that
mens
Corruptions
expose
them
to
,
while
under
trouble
,
they
meet
with
delays
.
But
4.
If
ye
would
read
delays
rightly
,
this
is
to
be
read
in
them
,
that
well
improved
delays
,
are
full
of
rich
advantages
;
Thou
art
keeped
under
continued
difficulties
,
and
delayed
as
to
comfort
,
or
satisfaction
external
in
thy
personal
and
privat
concerns
,
and
as
to
what
relates
to
the
publick
,
and
it
may
be
thou
wins
not
to
inward
sensible
comfort
;
but
if
thou
were
thrifty
,
thou
mayest
find
many
things
granted
in
the
delay
,
or
denyal
of
that
which
thou
would
be
at
;
as
much
humility
,
mortification
to
Time
,
and
the
things
of
it
,
communion
and
fellowship
with
God
;
and
though
some
particulars
be
delayed
,
if
these
were
pursued
after
,
and
in
any
measure
attained
,
times
of
delay
would
not
be
looked
on
as
idle
times
.
A
thrifty
person
may
make
much
gain
and
advantage
out
of
these
delays
.
So
much
for
what
is
supponed
here
,
that
the
Saints
,
even
in
their
sincere
and
serious
seeking
of
God
,
are
exercised
with
delays
,
as
to
comfort
,
or
an
out-gate
under
difficulties
.
Follows
in
the
2.
place
,
that
which
is
proposed
,
That
when
he
is
put
to
wait
,
he
doth
wait
:
Hence
observe
,
That
in
the
case
of
delays
,
whether
for
comfort
or
an
out-gate
,
it
is
the
duty
of
Saints
to
wait
on
;
this
will
take
in
all
that
follows
in
these
two
verses
,
and
therefore
I
shall
first
Explain
the
import
of
it
,
and
then
press
the
reasonablness
,
equity
,
and
advantages
of
it
.
For
the
import
of
this
Duty
of
Waiting
,
a
waiter
on
God
,
when
he
is
delayed
,
he
must
have
these
three
things
shortly
,
1.
He
must
have
somewhat
to
be
the
Basis
and
Ground
of
his
Waiting
,
and
that
is
the
Faith
of
the
Saints
,
which
prepares
the
way
for
the
Patience
of
the
Saints
,
and
so
it
follows
after
in
the
Text.
That
a
soul
that
waits
on
God
,
hopes
in
the
Word
of
God
.
The
meaning
of
this
shortly
is
,
That
a
waiter
on
God
,
when
he
is
delayed
,
must
not
judge
of
God
,
by
what
is
present
;
but
having
the
Word
of
God
,
so
long
as
God
gives
him
not
another
Bible
(
and
that
will
never
be
)
whatever
be
his
present
case
,
he
must
still
look
for
better
:
If
he
have
a
Cloud
,
he
must
look
that
it
will
scatter
;
if
he
have
a
Night
,
he
must
look
for
a
Day
on
the
back
of
that
Night
,
as
Isai.
8.17
.
I
will
wait
on
the
Lord
,
that
hides
his
face
from
the
house
of
Jacob
;
and
I
will
look
for
him
,
though
he
hide
his
Face
at
present
,
I
will
look
for
better
things
from
him
;
and
Mic.
7.7
.
I
will
look
unto
the
Lord
,
I
will
wait
on
the
God
of
my
salvation
,
my
God
will
hear
me
;
and
therefore
rejoyce
not
over
me
,
O
mine
enemy
,
when
I
fall
,
I
shall
arise
,
when
I
sit
in
darkness
,
the
Lord
shall
be
a
light
unto
me
;
They
must
first
look
to
that
,
that
they
cast
not
away
their
Confidence
,
who
would
have
needful
Patience
,
Heb.
10.35
.
And
,
2
This
waiting
of
the
Saints
imports
,
that
they
having
believed
the
word
of
Promise
,
they
must
not
make
haste
,
Isai.
28.16
.
He
that
believes
shall
not
make
baste
.
They
must
not
be
hasty
;
And
this
is
properly
the
Patience
of
the
Saints
,
taking
it
generally
,
their
Patience
is
the
product
of
Faith
.
The
waiting
man
must
attend
God's
leasure
;
as
he
must
not
quarrel
,
though
the
Jordan
of
difficulties
in
his
way
should
overflow
all
its
Banks
;
So
he
must
not
mistake
,
though
when
he
is
in
distress
in
the
City
,
he
should
be
sent
out
to
the
field
,
and
when
he
is
in
distress
in
the
field
,
he
should
be
sent
even
to
Babylon
to
be
delivered
,
Mic.
4.10
.
That
is
the
next
step
of
a
Waiter
,
That
when
he
has
believed
the
Promise
,
he
makes
no
haste
.
But
3.
In
waiting
,
it
is
not
enough
that
folks
win
to
hang
on
,
because
either
they
have
no
other
shift
for
help
,
or
their
Conscience
will
not
suffer
them
to
take
another
shift
;
but
in
the
mean
time
,
O
how
imbittered
,
broken
and
crusht
in
Spirit
are
they
in
waiting
,
that
is
not
only
a
sin
in
them
,
but
a
shame
to
look
upon
their
posture
in
waiting
,
they
wait
upon
God
,
as
if
they
never
had
a
day
to
do
well
in
his
aught
.
Therefore
in
the
3.
place
I
say
,
in
waiting
ye
would
beware
of
fretting
,
quarrelling
,
despondency
of
taking
the
snuff
in
your
passion
;
and
in
waiting
,
study
patience
,
meekness
and
calmness
of
Spirit
,
to
do
it
sweetly
.
This
is
the
perfect
work
of
Patience
,
which
Christ
commands
by
his
own
practice
,
Mat.
11.29
.
Take
my
yoke
upon
you
,
and
learn
of
me
,
for
I
am
meek
and
lowly
in
heart
,
and
that
shall
bring
rest
to
your
souls
.
There
is
no
waiting
on
without
that
,
that
will
bring
rest
;
and
that
is
the
waiting
in
Psal.
37.
throughout
,
commended
to
you
in
a
fretful
time
which
ye
may
read
at
your
own
leisure
;
and
ye
have
a
rich
Promise
Zeph.
●
.
3
.
For
a
stormy
time
,
Seek
ye
the
Lord
,
all
ye
meek
of
the
earth
,
which
have
wrought
his
judgements
;
(
the
mark
of
them
which
he
hath
a
good
turn
to
do
to
before
the
decree
bring
forth
,
before
the
day
pass
,
as
the
chaff
,
before
the
fierce
anger
of
the
Lord
come
upon
the
rest
,
)
Seek
righteousness
,
seek
meekness
,
it
may
be
ye
shall
be
hid
in
the
day
of
the
Lords
anger
;
Whatever
be
the
proper
meaning
of
the
place
,
they
speak
no
Heresie
,
who
in
alluding
to
it
,
do
recommend
to
seek
the
imputed
Righteousness
of
Christ
to
their
person
,
and
meekness
of
Spirit
,
in
reference
to
Dispensations
,
who
in
times
of
difficulty
,
would
carry
rightly
under
delays
.
These
are
the
two
notable
supports
of
a
Pilgrim
,
the
imputed
Righteousness
of
Christ
evidenced
by
inherent
Righteousness
,
and
meekness
and
calmness
of
Spirit
;
and
therefore
the
Promise
is
made
to
such
,
It
may
be
ye
shal
be
hid
in
in
the
day
of
the
Lords
anger
;
The
meaning
whereof
is
not
only
,
that
these
who
are
students
of
Righteousness
and
Meekness
(
as
indeed
they
who
are
such
will
not
be
peremptor
about
events
)
but
it
imports
further
,
that
they
may
take
their
venture
of
God
,
of
being
hid
in
the
day
of
God's
anger
,
when
the
storm
breaks
upon
others
;
So
ye
have
had
a
brief
view
of
what
is
the
import
of
waiting
on
God
under
delays
,
there
must
be
Faith
as
the
ground
of
it
,
not
being
hasty
of
the
result
of
Faith
,
and
a
meek
and
calm
disposition
,
and
giving
God
the
timing
of
what
he
hath
Promised
,
or
we
expect
:
As
for
the
Arguments
pressing
the
equity
and
advantage
of
it
,
the
time
being
gone
,
I
shall
forbear
to
enter
upon
them
.
SERMON
XXII
.
Psalm
130.
Verse
5.
I
wait
for
the
Lord
,
my
soul
doth
wait
,
and
in
his
word
do
I
hope
.
I
Am
now
(
as
ye
may
remember
)
laying
before
you
the
Psalmists
exercise
of
waiting
on
God
;
and
having
in
the
morning
spoken
to
what
is
supposed
in
these
Words
,
That
the
Saints
may
be
put
to
wait
on
Gods
delaying
to
perform
his
promises
,
I
came
to
that
which
is
proposed
,
that
they
should
wait
;
the
import
whereof
I
laid
open
to
you
in
these
three
;
There
is
the
faith
of
the
Saints
,
as
the
ground
of
their
waiting
;
There
is
the
patience
&
waiting
on
of
the
Saints
,
in
opposition
to
their
being
hasty
;
And
there
is
the
meekness
and
calmness
of
their
spirits
,
in
opposition
to
their
fretfulness
,
though
they
hing
on
when
they
are
delayed
.
It
remains
,
that
I
insist
a
little
to
commend
these
three
unto
you
:
As
for
Faith
,
except
that
I
touch
it
in
the
passing
,
it
will
come
better
in
to
be
spoken
to
afterwards
,
and
therefore
I
shall
here
speak
a
word
for
perswading
you
not
to
be
hasty
.
2.
A
word
for
perswading
you
to
meekness
,
not
to
fret
.
And
3.
I
shall
shut
up
both
,
with
a
general
word
,
to
perswade
you
to
this
waiting
.
For
the
first
,
that
ye
may
wait
on
,
and
not
be
hasty
under
delays
,
I
shall
offer
four
considerations
to
perswade
you
to
it
.
And
the
1.
(
which
relates
to
what
I
spoke
before
of
Faith
)
is
,
that
ye
would
remember
,
that
delayed
success
is
not
denyed
success
;
so
long
as
the
Word
speaks
good
news
,
That
the
needy
shall
not
always
be
forgotten
,
that
the
expectation
of
the
poor
shall
not
perish
for
ever
,
Psal.
9.18
.
There
is
no
cause
why
our
hearts
should
envy
sinners
,
but
that
our
hearts
should
be
in
the
fear
of
the
Lord
all
the
day
long
.
For
surely
there
is
an
end
,
and
our
expectation
shall
not
be
cut
off
,
Prov.
23.17
.
—
So
long
as
the
Word
speaks
thus
,
we
are
to
bless
our selves
in
it
,
that
delayed
success
is
not
denyed
success
,
and
that
therefore
all
that
God
hath
promised
,
were
it
never
so
long
betwixt
the
promise
and
the
performance
,
will
certainly
come
to
pass
,
as
is
marked
in
the
Book
of
Joshua
23.14
.
That
of
all
the
good
things
which
the
Lord
had
promised
to
that
people
(
and
many
a
time
there
seemed
to
be
an
utter
impossibility
of
the
performance
of
it
)
not
one
thing
had
failed
,
but
all
did
come
to
pass
.
A
man
that
hath
good
things
laid
up
for
him
in
the
Scripture
,
though
he
be
put
to
wait
for
them
,
he
needs
not
make
a
cheap
Market
of
them
,
they
will
be
found
forth-coming
to
him
.
And
Isai.
60
22.
The
Lord
will
hasten
it
in
his
time
,
which
is
alway
the
best
time
,
the
Lord
will
afford
mercy
and
grace
to
help
,
not
when
we
will
,
but
in
the
time
of
need
,
Heb
4.
ult.
He
will
make
out
his
mercies
in
the
time
when
they
will
be
found
double
mercies
for
their
seasonableness
,
Psal.
94.18
.
When
I
said
,
My
foot
slippeth
,
thy
mercy
,
O
Lord
,
held
me
up
.
And
as
he
will
thus
in
due
time
make
out
all
that
he
hath
promised
,
so
in
the
mean
time
he
will
not
deny
support
to
them
that
wait
on
him
:
it
may
be
he
let
temptations
,
such
as
are
common
to
men
,
ly
on
:
But
1
Cor.
10.13
.
He
is
faithful
,
and
will
not
suffer
them
to
be
tempted
above
what
they
are
able
to
bear
,
but
will
with
the
temptation
make
a
way
to
escape
,
that
they
may
be
able
to
bear
it
.
It
may
be
,
when
they
are
crying
for
a
good
account
of
a
messenger
of
Satan
sent
to
buffet
them
,
that
he
remove
it
not
,
but
he
will
make
out
that
,
My
grace
is
sufficient
for
you
;
my
strength
is
made
perfect
in
weakness
,
2
Cor.
12.9
.
That
then
is
one
Consideration
to
perswade
you
to
wa●t
on
,
That
delayed
success
is
not
denyed
success
.
2.
This
may
press
and
perswade
to
on-waiting
,
that
if
we
be
doing
our
duty
,
we
may
very
safely
trust
the
love
and
wisdom
of
God
with
the
time
of
doing
us
good
.
There
are
three
things
which
I
have
had
occasion
sometimes
to
hint
at
to
you
,
that
I
shall
now
resume
,
in
reference
to
this
.
We
may
and
ought
to
wait
,
1.
Because
God
never
comes
out
of
time
,
look
things
never
so
desperat-like
,
to
make
up
all
that
was
looked
for
;
men
may
come
out
of
season
,
but
God
never
comes
out
of
season
;
although
it
were
come
to
that
,
that
there
were
nothing
but
dry
bones
in
a
Valley
,
he
can
make
these
dry
bones
to
live
,
Ezek
37.
Although
there
were
no
Witnesses
left
,
(
And
O
but
it
's
sad
to
see
a
decay
of
a
faithful
Ministry
,
and
few
laying
it
to
heart
;
many
going
off
the
Stage
,
and
few
coming
in
their
room
)
though
they
were
killed
,
after
three
days
and
an
half
they
shall
rise
again
,
and
ascend
up
to
Heaven
in
a
Cloud
,
and
their
enemies
shall
behold
them
,
Rev.
11.11
.
When
thou
hast
said
,
thy
strength
and
thy
hope
is
perished
from
the
Lord
,
it
is
as
easie
for
him
to
make
all
things
well
,
as
when
thou
hast
all
probabilities
that
things
shall
be
well
.
2.
We
may
safely
remit
the
proofs
of
Gods
love
to
himself
,
if
we
consider
he
never
delays
so
long
,
but
we
may
be
getting
good
of
delays
.
It
's
true
,
thou
may
be
ready
to
tyre
,
fag
and
weary
,
and
look
on
thy
continued
trial
as
a
lot
thou
wilt
get
no
good
of
,
and
thereupon
turn
idle
,
or
ly
down
and
die
;
but
the
longest
trial
,
if
improven
,
shall
yield
the
peaceable
fruit
of
righteousness
,
to
them
that
are
exercised
thereby
,
Heb.
12.11
.
If
we
were
thrifty
,
we
might
be
getting
good
of
every
moments
delay
.
3.
We
may
and
ought
to
wait
and
submit
to
the
wisdom
and
love
of
God
,
and
trust
him
for
good
under
our
delays
,
on
this
account
,
that
he
never
delays
so
long
,
but
he
is
able
to
give
a
satisfactory
account
of
his
delays
.
Thou
wilt
say
,
Why
doth
he
delay
so
long
from
com●ng
to
comfort
,
or
give
an
out-gate
?
But
he
can
convince
thee
with
satisfying
reasons
,
that
his
delays
were
needful
.
When
(
as
it
is
Hab.
2.3
.
)
sense
says
,
The
vision
tarries
,
he
can
make
thy
faith
say
,
Tarry
for
it
,
because
it
will
surely
come
,
and
not
tarry
;
he
can
make
thy self
say
,
he
doth
not
tarry
,
even
when
thy
sense
says
,
he
doth
tarry
.
This
for
the
second
Consideration
,
for
perswading
you
to
wait
on
God
under
delays
,
and
not
to
be
hasty
.
3.
A
third
Consideration
to
perswade
to
waiting
,
in
opposition
to
making
haste
,
is
,
That
they
that
are
sweet
to
wait
,
would
look
if
they
be
busie
at
work
,
and
at
the
work
they
are
called
to
.
This
is
a
needful
diversion
,
which
I
would
offer
to
such
folk
,
were
they
busie
in
making
use
of
long
and
feeding
storms
,
they
would
make
less
dinn
in
waiting
for
an
issue
of
them
,
but
they
would
be
ready
to
say
rather
,
Alas
,
let
him
tarry
never
so
long
,
he
will
come
ere
I
be
ready
for
him
,
ere
I
have
reaped
the
blessed
fruit
of
the
dispensations
of
his
providence
that
I
am
under
:
And
therefore
a
wearier
and
a
hasty
person
,
under
delays
,
doth
proclaim
that
he
is
an
idle
person
,
not
about
his
work
;
for
not
only
(
as
ye
know
)
work
is
a
mean
to
take
away
langour
,
but
in
particular
,
the
thrifty
improvement
of
a
hard
lot
,
would
make
folk
wonder
that
God
should
come
to
them
at
all
.
4.
To
perswade
you
to
wait
,
and
that
ye
would
not
be
hasty
,
if
none
of
the
former
Considerations
will
press
you
to
it
,
remember
the
Soveraignty
of
God
,
and
that
ye
are
his
Creatures
:
when
thou
wearies
to
wait
,
consider
what
thou
art
,
a
bit
of
nothing
,
a
dependent
bit
of
beeing
,
to
be
made
or
not
made
,
formed
or
marred
at
his
pleasure
:
if
he
hath
given
thee
a
back
,
why
may
he
not
lay
on
a
burden
,
and
continue
it
on
so
long
as
pleases
him
?
Wherefore
serves
thy
beeing
in
the
world
,
but
to
be
at
his
disposing
,
and
to
be
what
seems
good
to
him
.
This
Argument
prevailed
with
Job
,
that
was
put
otherways
to
it
than
any
of
us
,
he
was
stripped
in
an
instant
of
all
that
he
had
,
and
sitting
down
on
the
dust
,
he
says
,
Chap.
1.21
Naked
came
I
out
of
the
womb
,
and
naked
shall
I
return
,
God
gave
,
and
God
hath
taken
,
blessed
be
the
Name
of
the
Lord
.
And
Chap.
2.10
.
he
says
to
his
Wife
,
Shall
we
receive
good
at
the
hand
of
God
,
and
shall
we
not
receive
evil
.
O!
there
is
a
stooping
to
Soveraignty
in
the
greatest
straits
and
shakes
that
ever
befell
any
,
except
our
Lord
Jesus
;
and
that
Argument
is
made
use
of
by
him
to
his
Disciples
,
in
the
matter
of
timing
mercies
,
Acts
1.
Lord
,
say
they
,
wilt
thou
at
this
time
restore
the
Kingdom
to
Israel
?
He
answers
,
It
is
not
for
you
to
know
the
times
and
seasons
which
the
Father
hath
put
in
his
own
power
:
Proud
dust
miskens
it
self
,
when
it
dare
offer
to
prescribe
to
God
;
and
were
Soveraignty
more
studied
,
and
practically
improven
in
the
lots
that
befall
us
,
and
in
their
continuance
,
we
would
often
find
matter
of
a
song
,
where
we
make
a
quarrel
.
Now
as
these
Considerations
might
press
waiting
,
in
opposition
to
hastiness
;
so
there
are
some
other
Considerations
that
serve
to
press
meekness
and
calmness
of
spirit
,
in
opposition
to
bitterness
and
fretfulness
;
and
among
many
,
I
shall
only
name
three
.
1.
Meekness
and
sweetness
is
commendable
on
this
account
,
that
it
takes
the
poison
and
sting
out
of
all
our
lots
.
The
Apostle
,
Rom.
12.21
.
when
he
hath
been
speaking
against
passion
and
fretfulness
,
at
our
neighbours
that
angers
us
,
he
hath
a
very
speaking
word
that
he
closes
with
,
Be
not
overcome
of
evil
;
as
if
he
said
,
ye
think
your self
victorious
,
when
ye
have
gotten
your
crop
and
spleen
wracked
on
crowing
over
them
that
have
wronged
you
,
but
ye
are
far
mistaken
,
the
soil
is
yours
,
ye
are
overcome
of
evil
,
ye
are
slaves
to
your
own
corruption
,
in
venting
your
passion
and
bitterness
.
So
is
it
here
,
it
's
fretfulness
and
bitterness
that
poisons
any
sad
lot
we
are
under
,
Lam.
3.19
.
—
When
a
man
remembers
the
affliction
and
the
misery
,
and
the
wormwood
and
the
gall
,
and
hath
them
still
in
remembrance
,
his
soul
sinketh
in
him
,
but
when
he
gets
victory
over
these
,
he
says
,
It
's
of
the
Lord's
mercy
that
we
are
not
consumed
,
because
his
compassions
fail
not
.
He
that
had
said
before
,
that
his
soul
was
removed
far
from
peace
,
and
he
forgot
prosperity
,
he
finds
prosperity
among
his
despised
and
undervalued
lots
.
It
's
not
your
continued
crosses
,
and
long
delays
that
is
your
affliction
,
it
's
your
bitterness
that
is
the
poison
and
sting
of
them
all
,
and
makes
them
so
afflicting
:
It
's
with
you
as
with
that
man
Solomon
speaks
of
,
Prov.
19.3
.
The
foolishness
of
man
perverteth
his
way
,
and
his
heart
fretteth
against
the
Lord
:
When
he
hath
perverted
his
way
,
he
would
blame
God
for
his
own
unthrift
.
There
is
no
outgate
of
a
Cross
comparable
to
this
,
the
coming
off
with
a
meek
mind
,
as
that
word
Psal.
55.18
.
holds
out
,
He
hath
delivered
my
soul
in
peace
from
the
battel
that
was
against
me
.
O!
look
to
the
peace
of
your
mind
under
continued
difficulties
,
let
not
that
break
.
Ye
know
not
what
affliction
means
till
ye
get
an
imbittered
mind
,
which
will
make
a
Mole-hill
a
Mountain
,
nay
,
will
create
a
Cross
to
it self
,
yea
is
a
Cross
in
it self
,
and
can
contrive
a
Cross
where
there
is
none
,
even
when
a
man
is
convinced
his
lot
is
good
:
Set
him
in
a
Paradise
of
pleasure
,
his
imbittered
mind
will
make
it
a
torment
to
him
;
therefore
look
on
an
imbittered
mind
as
the
greatest
sting
and
poisoner
of
all
that
can
befall
you
,
and
guard
against
it
.
2.
It
may
perswade
folks
to
study
meekness
and
calmness
of
spirit
,
when
they
consider
what
an
imbittered
fretful
disposition
portends
;
what
doth
it
import
and
portend
to
a
man
?
I
shall
tell
you
,
it
portends
mo
and
sharper
rods
to
tame
that
wild
and
imbittered
heart
,
to
humble
that
fretful
disposition
:
a
man
who
though
he
hing
on
,
yet
is
fretful
,
cankard
,
bitter
,
all
that
he
meets
with
in
his
lot
,
is
the
wormood
and
the
gall
to
him
;
he
is
like
a
feverish
man
,
that
hath
something
in
his
stomach
that
must
be
purged
,
his
taste
is
marred
,
which
makes
that
which
is
sweet
bitter
;
and
though
thou
belong
to
God
,
yet
(
as
it
is
said
of
wicked
men
)
if
thou
walk
contrary
unto
him
,
he
will
walk
contrary
unto
thee
,
Levit.
26.
And
thou
may
expect
seven
times
more
yoke
upon
yoke
,
cross
upon
cross
,
till
thou
be
tame
,
and
subject
thy self
to
him
.
In
a
word
,
so
long
as
a
man
is
in
a
bitter
frame
,
he
evidences
that
the
medicine
God
hath
given
him
,
hath
never
won
to
the
root
of
his
disease
,
and
he
may
look
for
a
harder
potion
.
3.
It
may
perswade
to
the
study
of
meekness
,
and
to
set
against
bitterness
,
to
consider
that
bitterness
is
unreasonable
,
Isai.
45.9
.
Wo
to
him
that
strives
with
his
Maker
,
let
the
pot
sheards
strive
with
the
pot
sheards
of
the
earth
;
shall
the
clay
say
to
him
that
fashioneth
it
,
what
makest
thou
?
He
is
the
Lord
,
to
whom
,
who
can
say
,
What
dost
thou
?
Ponder
that
word
which
I
have
often
occasion
to
mind
you
of
,
Job
18.4
.
He
teareth
himself
in
his
anger
:
(
a
lively
and
pathetick
description
of
a
fretful
disposition
,
he
would
eat
himself
in
his
anger
,
)
but
shall
the
earth
be
forsaken
for
thee
?
and
shall
the
rock
be
removed
out
of
his
place
?
Is
there
no
more
ado
but
turn
all
the
wheels
of
providence
up-side
down
,
when
ye
take
the
pett
?
When
such
a
goodly
thing
as
thou
art
not
pleased
with
it
,
says
Bildad
to
Job
,
O
fretful
body
,
wilt
thou
sit
down
and
ask
,
who
should
guide
the
world
?
Who
should
have
the
Throne
?
Whether
God
or
thou
?
Whether
should
he
guide
thee
,
or
thou
guide
thy self
?
Whether
wilt
thou
yield
to
God
,
or
have
him
yield
to
thee
?
Shall
not
God
brusk
his
Throne
and
Government
,
but
thou
like
a
Child
of
Belial
envyeth
it
?
Nay
further
,
let
me
plead
for
God
,
bitter
body
,
what
ails
thee
?
what
would
do
thy
turn
?
Thou
can
name
many
things
thou
wants
,
and
would
have
,
but
thou
knows
not
where
thy
disease
lyes
,
it
is
within
thee
that
ails
thee
;
let
God
cut
thee
short
of
favours
,
or
restore
them
to
thee
,
put
thee
in
trouble
,
or
deliver
thee
,
it
will
not
cure
thee
,
thou
wilt
never
want
a
cross
,
so
long
as
that
base
lust
of
bitterness
abides
in
thee
unsubdued
;
that
which
was
a
lust
in
the
enjoyment
of
favours
,
will
turn
a
lust
in
the
deprivation
of
them
;
change
thy
case
every
day
,
it
will
not
ease
thee
,
thou
art
like
a
sick
man
,
that
crys
for
drink
,
but
it
doth
not
slocken
him
,
the
cooling
of
his
blood
,
and
purging
of
his
distemper
must
do
that
;
therefore
look
on
bitterness
and
fretfulness
in
your
frame
,
as
a
most
absurd
irrational
thing
.
Now
as
these
Consideratious
should
perswade
you
to
look
on
the
excellency
and
advantage
of
waiting
on
God
,
in
opposition
to
making
haste
,
and
to
fretfulness
severally
;
So
I
shall
shut
up
both
with
a
general
Word
,
pressing
waiting
,
from
the
advantages
that
generally
results
from
it
,
and
I
can
give
you
no
better
thing
to
command
it
,
than
that
of
our
Lord
,
Isai.
30.18
.
Blest
are
all
they
that
wait
on
him
;
It
is
beyond
all
peradventure
,
that
a
waiting
people
on
God
,
in
difficult
times
,
are
a
blest
people
;
Their
lot
may
seem
accursed
;
but
their
waiting
on
God
proves
,
that
the
curse
is
taken
out
of
it
,
Blest
is
the
man
and
woman
that
wearies
not
,
that
frets
not
under
difficult
lots
,
Why
?
because
they
are
at
their
duty
;
Thrice
blest
are
they
(
as
I
may
,
if
the
Lord
will
,
handle
in
the
progress
)
that
love
their
duty
for
it self
with
an
eye
to
Divine
approbation
,
whatever
may
be
the
issue
of
it
.
But
I
shall
add
three
Evidences
of
Blessedness
,
that
attends
waiting
on
God
.
1.
A
waiter
on
God
is
blest
,
because
by
waiting
,
he
keeps
more
than
trouble
can
take
from
him
;
ye
have
a
very
Emphatick
word
for
this
,
Luke
21.19
.
In
your
patience
possess
ye
your
souls
.
Sharp
Tryals
long
continued
may
dispossess
you
of
all
other
things
,
liberty
,
wealth
,
reputation
,
or
whatever
is
dear
to
you
;
but
,
says
he
,
if
ye
continue
patient
,
ye
shall
have
this
blessing
,
ye
shall
possess
your selves
;
an
impatient
man
is
a
sort
of
mad-man
,
he
is
not
at
himself
,
he
possesses
not
himself
,
because
that
Time
,
or
Instruments
in
Time
,
have
done
him
a
prejudice
,
he
will
do
himself
a
worse
,
because
they
have
taken
this
or
that
away
from
him
,
he
will
cast
a
sweet
frame
and
mind
away
after
it
;
and
that
is
to
do
himself
a
worse
turn
than
the
world
can
do
to
him
;
in
so
doing
,
he
casts
more
away
than
the
World
can
take
from
him
:
So
on
that
account
,
the
waiter
on
God
is
blessed
,
even
on
that
,
because
of
the
sweet
frame
he
is
keeped
in
;
Cast
the
waiter
on
God
where
you
will
,
still
he
will
fall
on
his
feet
,
and
on
that
account
,
Blest
are
all
they
that
wait
on
God
:
But
again
,
2.
Blessed
is
the
waiter
on
God
,
upon
the
account
that
the
through-bearing
that
attends
waiting
on
God
,
will
attend
him
,
till
he
get
a
good
issue
:
O!
to
see
the
desperat
shifts
that
impatient
,
fretful
thoughts
will
put
folk
to
in
difficulties
,
they
go
like
mad-men
,
as
the
Word
is
,
Isai.
51.20
.
They
are
like
wild
bulls
in
a
net
,
full
of
the
fury
of
the
Lord
:
O!
how
do
they
dash
themselves
on
snares
,
and
run
themselves
on
Rocks
to
their
ruine
:
The
foul
slips
of
fretful
bodies
are
many
;
&
though
they
be
dear
to
God
,
that
temper
will
bring
them
halting
home
:
But
would
ye
see
the
Blessedness
of
the
waiter
on
God
,
read
at
your
leisure
,
Isai.
40.29
.
He
gives
power
to
the
faint
,
and
to
them
that
have
no
might
,
he
increaseth
strength
;
He
desires
none
of
your
furniture
to
serve
him
with
,
in
a
waiting
posture
;
and
,
(
in
the
by
)
if
ye
think
ye
have
much
furniture
,
he
will
empty
you
,
and
ye
must
be
in
a
fainting
posture
,
ere
he
give
power
,
and
be
having
no
might
,
ere
he
increase
strength
;
and
then
,
even
the
youths
(
Bahurim
selected
ones
)
shall
faint
and
be
weary
,
and
the
young
men
shall
utterly
fail
:
but
they
that
wait
on
the
Lord
,
shall
renew
their
strength
,
they
shall
mount
up
with
wings
as
eagles
,
they
shall
run
and
not
be
weary
,
they
shall
walk
and
not
be
faint
;
one
would
think
,
yoke
youths
with
the
faint
,
and
them
that
have
no
might
,
it
were
easie
to
determine
who
would
carry
the
Prize
;
But
here
the
faint
,
the
feckless
waiting
on
God
carry
it
when
the
youths
are
laid
by
.
How
many
a
great
Spirit
hath
Tryals
broken
?
When
thou
art
a
weak
feeble
body
,
and
yet
has
keeped
up
thine
heart
and
held
on
the
way
;
How
many
a
gallant
have
got
a
dash
?
when
thou
a
crasy
crauling
creature
are
kept
to
the
fore
,
and
made
to
renew
thy
strength
through
waiting
on
God
.
And
3.
(
Reverencing
Providence
that
I
have
been
detained
on
this
Subject
,
)
They
are
necessarly
blessed
who
are
waiters
on
God
,
on
the
account
of
the
out-gate
:
The
waiter
on
God
shall
have
an
out-gate
from
all
his
difficulties
,
Jam.
5.11
.
Ye
have
heard
of
the
Patience
of
Job
,
and
have
seen
the
end
of
the
Lord
,
that
the
Lord
is
very
pitiful
and
of
tender
Mercy
;
I
dare
assure
you
,
that
Song
abides
waiters
on
God
,
which
ye
have
Isai.
25.9
.
It
shall
be
said
in
that
day
,
Lo
,
this
is
our
God
,
and
we
have
waited
for
him
,
and
he
will
save
us
;
This
is
the
Lord
,
we
have
waited
for
him
,
we
will
be
glad
,
and
rejoyce
in
his
salvation
;
It
is
not
a
God
wrapped
up
in
a
Promise
,
it
is
not
a
God
covered
with
a
cloud
,
of
whom
the
World
said
,
Where
is
their
God
?
Mic.
7.10
.
But
,
lo
,
there
he
is
whom
we
waited
for
;
and
the
additional
word
is
,
We
will
be
glad
and
rejoice
in
his
salvation
;
It
shall
be
seen
and
said
then
,
Blest
are
they
that
wait
for
the
Lord
;
Canst
thou
not
then
wait
and
watch
for
one
hour
?
when
thou
knowest
not
but
in
the
hour
that
thou
gives
over
,
he
may
come
;
Therefore
wait
on
the
account
of
the
blessed
out-gate
,
Psal.
40.1
.
I
waited
patiently
on
the
Lord
,
and
he
inclined
his
ear
unto
me
,
and
heard
my
cry
;
he
brought
me
also
out
of
a
horrible
pit
,
and
miry
clay
,
and
set
my
foot
on
a
rock
,
and
establisht
my
goings
;
and
he
hath
put
a
new
song
in
my
mouth
,
even
praise
unto
our
God
;
A
new
Song
is
the
result
of
waiting
on
God
;
Believers
and
the
Church
may
hing
their
harps
on
the
Willows
,
and
they
may
weep
,
when
they
remember
Zion
,
and
say
,
How
can
we
sing
the
Lord's
song
in
a
strange
Land
?
Psal.
137.
But
a
new
Song
in
Gods
good
time
,
shall
be
put
in
the
mouths
of
all
that
are
waiters
on
God
:
And
if
I
might
insist
to
add
a
word
further
,
I
would
lead
you
to
uncipher
that
Text
,
I
cited
before
,
Isai.
8.9
.
Therefore
will
the
Lord
wait
,
that
he
may
be
gracious
unto
you
.
I
shall
not
determine
the
scope
of
the
place
;
but
the
time
comes
when
his
waiting
shall
be
seen
to
be
gracious
;
that
waiters
on
him
shall
be
convinced
,
he
took
the
fittest
opportunity
to
manifest
himself
gracious
;
and
if
such
had
come
sooner
,
there
should
no
such
Grace
have
been
seen
in
it
;
Flesh
under
difficulties
thinks
that
he
waits
to
be
cruel
;
but
look
again
,
and
thou
will
find
,
he
waits
to
be
gracious
;
and
not
only
so
,
but
he
will
be
exalted
,
that
he
may
have
mercy
on
his
on-waiters
,
he
will
make
it
out
,
that
if
he
be
an
exalted
God
,
he
will
be
a
merciful
God
;
and
so
,
as
his
people
that
wait
on
him
,
shall
acknowledge
him
to
be
an
exalted
God
in
that
,
and
shall
sing
,
Who
is
a
God
like
unto
thee
,
glorious
in
holiness
,
fearful
in
praises
,
doing
wonders
;
And
whereas
thou
may
think
,
there
is
little
regard
to
be
had
to
thy
fighting
,
pingling
life
,
in
waiting
on
him
;
he
will
make
it
out
,
that
he
is
a
God
of
Judgment
,
pondering
their
condition
he
hath
to
do
with
;
as
Physitians
consider
the
condition
of
their
Patients
,
and
weigh
their
Doses
conform
,
and
will
not
add
a
grain
more
than
what
is
needful
;
so
will
he
deal
with
them
that
wait
on
him
,
he
will
be
seen
to
be
a
God
of
Judgment
,
and
therefore
,
blessed
are
they
that
wait
on
him
,
and
blest
shall
ye
be
,
if
ye
believe
these
things
,
and
if
ye
make
it
your
exercise
to
let
your
patience
be
seen
in
your
meek
waiting
for
him
,
for
there
shall
be
a
performance
of
these
things
which
are
told
you
from
the
Lord
.
I
shall
insist
no
further
.
The
Lord
bless
his
word
to
you
for
Christ's
sake
.
SERMON
XXIII
.
Psalm
130.
Verse
5.
I
wait
for
the
Lord
,
my
soul
doth
wait
,
and
,
&c.
I
Am
now
broken
in
a
little
upon
this
third
part
of
the
Psalmist's
wrestling
and
exercise
,
how
that
after
his
imploying
of
God
by
Prayer
,
under
trouble
,
and
taking
a
right
method
for
purging
away
of
the
guilt
of
Conscience
;
he
is
exercised
with
delays
,
and
protracting
,
to
his
sense
,
of
delivery
and
comfort
,
which
he
wrestles
with
,
by
confident
,
affectionat
,
and
patient
waiting
on
God
:
Having
spoken
somewhat
to
the
general
Doctrine
of
Perseverance
and
Constancy
,
and
broken
in
the
last
day
upon
,
and
spoken
to
the
first
Head
of
these
Words
,
the
Psalmist's
exercise
,
he
was
waiting
:
I
spoke
to
these
two
first
Heads
of
Doctrine
:
1.
That
which
was
supponed
here
,
That
the
Psalmist
was
put
to
wait
;
and
shew
that
God
may
,
and
often
doth
exercise
his
people
,
when
they
are
walking
tenderly
with
delays
.
And
2.
I
spoke
to
that
which
is
proponed
,
that
when
he
is
put
to
wait
,
he
doth
wait
;
under
these
delays
,
waiting
for
other
things
,
from
God
according
to
his
word
,
than
the
present
Dispensation
did
promise
;
he
waited
,
he
proved
,
he
did
believe
,
without
making
haste
,
and
he
waited
without
bitterness
,
fretfulness
,
passion
,
&c.
These
two
,
I
took
some
time
the
last
day
to
press
on
you
,
as
needful
Lessons
;
that
when
God
exercises
you
with
delays
,
and
suspends
the
performance
of
Promises
,
ye
should
wait
for
God
,
believing
his
Word
,
not
making
haste
,
with
meekness
and
calmness
of
Spirit
.
I
proposed
a
second
thing
to
be
spoken
to
in
the
Words
,
to
which
I
proceed
,
and
that
is
the
Object
of
his
exercise
,
I
wait
,
for
what
?
for
the
Lord
,
says
he
,
that
was
the
Object
of
his
waiting
,
whether
he
was
waiting
for
Comfort
against
desertion
,
or
for
delivery
out
of
trouble
,
or
for
both
;
he
is
waiting
for
the
Lord
,
and
this
if
we
shall
batter
out
a
little
,
will
give
some
mo
things
to
be
taken
notice
of
in
a
man
,
that
is
truly
a
waiter
for
God
;
and
what
I
would
say
on
it
,
I
shall
briefly
reduce
to
these
three
,
which
I
conceive
imported
in
it
.
1.
A
waiter
on
God
hath
his
Eyes
taken
off
all
other
things
,
and
set
on
God
only
,
for
what
he
wants
,
and
would
have
,
That
is
one
thing
imported
in
it
;
not
only
is
a
waiter
on
God
taken
off
sinful
shifts
,
that
will
disappoint
all
that
use
them
,
as
it
is
said
,
when
the
Lord
should
smite
Egypt
and
Ethiopia
,
the
people
of
that
Isle
or
Countrey
should
be
ashamed
of
Ethiopia
their
Expectation
,
and
Egypt
their
Glory
;
and
they
shall
say
in
that
day
,
Behold
,
such
is
our
expectation
,
whither
shall
we
flee
for
help
?
to
be
delivered
from
the
king
of
Assyria
,
and
how
shall
we
escape
?
Isa.
20.5
.
Now
there
our
expectation
is
blown
up
:
And
,
Jer.
3.23
.
Truly
in
vain
is
salvation
looked
for
from
the
hills
,
and
from
the
multitude
of
mountains
.
That
is
all
the
poor
shifts
they
had
betaken
themselves
to
,
they
shall
be
frustrat
as
to
their
expectation
of
help
from
them
;
But
I
say
,
not
only
are
waiters
on
God
taken
off
sinful
shifts
,
but
have
what
they
will
to
eye
;
this
is
the
Character
of
a
waiting
man
,
that
his
eyes
are
taken
off
all
things
,
and
set
on
God
,
Psal.
62.5
.
My
soul
,
wait
thou
only
on
God
,
for
my
expectation
is
from
him
:
And
ye
have
the
posture
of
them
whom
God
will
notice
,
Zeph.
3.12
.
I
will
leave
in
the
midst
of
thee
,
an
afflicted
and
poor
people
,
and
they
shall
trust
in
the
Name
of
the
Lord
:
They
are
a
people
emptied
of
all
expectation
from
any
other
art
,
but
trusting
in
God
;
they
are
left
on
him
,
and
betake
themselves
to
him
alone
.
Now
the
Saints
that
are
waiters
on
God
,
indeed
are
put
to
this
shift
of
waiting
on
God
,
on
divers
accounts
,
1.
Because
all
other
shifts
may
,
and
often
do
misgive
upon
their
hand
,
not
only
sinful
shifts
,
but
all
other
,
disappointment
on
disappointment
,
from
one
thing
to
another
,
may
be
the
lot
of
them
that
are
put
to
this
exercise
of
waiting
on
God
;
it
was
not
enough
for
David
,
that
Saul
persecute
him
,
that
the
Ziphits
were
ready
to
betray
him
,
and
that
near
relations
,
Father
and
Mother
should
forsake
him
,
as
he
hints
,
Psal.
27.10
.
but
he
must
be
put
to
that
,
Psal.
142.4
.
I
looked
on
my
right
hand
,
and
beheld
but
there
was
no
man
that
would
owne
me
;
refuge
failed
me
;
There
was
no
man
that
cared
for
my
soul
;
when
he
is
shut
up
in
the
Cave
,
all
his
men
that
were
about
him
,
slight
him
,
think
him
an
unhappy
man
,
and
themselves
unhappy
in
following
him
:
And
Psal.
124.1
.
—
If
the
Lord
had
not
been
on
our
side
when
men
rose
up
against
us
,
They
had
swallowed
us
up
quick
,
&c.
There
the
people
of
God
are
left
on
him
alone
:
And
Psal.
94.17
.
Vnless
the
Lord
had
been
my
help
,
my
soul
had
almost
,
or
(
as
it
is
on
the
margine
)
quickly
dwelt
in
silence
;
There
was
nothing
betwixt
me
and
utter
off-cutting
,
but
God's
stepping
in
to
be
my
help
:
From
this
in
the
by
,
ye
may
take
this
with
you
,
that
the
waiting
people
of
God
are
never
tryed
enough
,
till
all
things
fail
them
but
God
,
till
they
be
stripped
naked
of
all
things
they
expected
help
from
,
and
they
left
on
God
alone
;
and
whatever
be
God's
condescendency
to
their
weakness
,
in
giving
them
means
of
help
at
any
time
,
they
would
lay
their
account
to
be
brought
that
low
,
as
to
have
none
to
look
to
for
help
but
God
only
.
2.
The
saints
have
their
eyes
only
on
God
in
their
waiting
,
because
when
they
are
stript
of
all
other
things
that
promised
help
;
They
see
there
is
ground
enough
to
wait
on
God
for
all
that
;
They
look
not
on
the
blasting
of
all
their
expectations
as
a
nolumus
on
the
back
of
their
Bill
;
or
as
inviting
them
to
say
there
is
no
help
:
They
will
wait
on
God
,
when
nothing
invites
them
to
it
,
and
why
?
I
shall
offer
to
you
a
threefold
account
,
on
which
saints
afflicted
,
emptied
,
and
stripped
of
all
things
without
God
,
do
not
give
over
waiting
on
God
.
1.
This
is
one
,
they
see
God
all-sufficient
to
do
their
turn
,
not
only
without
the
help
of
second
Means
;
but
when
seemingly
they
combine
to
oppose
what
they
would
be
at
;
they
wait
for
Jehovah
,
and
see
their
delivery
or
comfort
not
to
be
further
off
,
that
there
be
nothing
visible
promising
it
;
yea
when
all
visible
means
and
causes
threaten
the
contrary
,
why
?
Their
King
is
Jehovah
,
who
can
command
deliverance
,
Psal.
44
4.
Thou
art
my
King
,
O
God
,
command
deliverance
for
Jacob
;
A
word
from
him
can
bring
deliverance
,
though
there
were
no
promising
evidence
of
it
,
but
rather
the
contrary
.
2.
Another
is
,
saints
when
stript
and
emptied
of
all
things
,
do
not
give
over
waiting
on
God
,
because
he
is
not
only
able
,
if
he
will
,
to
do
their
turn
,
when
all
refuge
fails
them
,
but
his
owning
his
people
in
difficulties
,
is
a
special
part
of
his
glory
,
which
he
will
not
give
to
any
other
;
little
do
we
understand
the
intricacies
of
Divine
Providence
,
little
know
we
wherefore
he
blasts
probabilities
,
and
defeats
all
the
expectations
of
his
people
;
but
whatever
else
be
in
it
,
it
is
for
this
chiefly
,
that
Himself
may
be
seen
to
be
their
Deliverer
,
and
none
other
;
Therefore
he
does
with
them
,
as
he
did
with
Gideon's
army
,
when
he
brought
them
to
three
hundred
,
and
with
these
three
hundred
,
with
Trumpets
and
lamps
in
pitchers
,
defeat
the
Midianites
,
Judges
7.
That
their
Delivery
might
be
seen
of
him
;
And
if
this
were
well
seen
,
it
would
give
the
people
of
God
a
comfortable
look
of
God's
laying
by
all
second
Causes
,
stripping
them
naked
of
all
helps
,
making
Dispensations
threaten
ruine
;
they
would
say
,
our
Masters
feet
are
behind
these
,
this
is
but
a
dark
hour
before
the
dawning
.
So
doth
David
reason
in
that
forecited
Psalm
,
142.4
,
5.
When
he
looked
on
the
right
and
left
hand
,
and
there
was
no
man
that
would
know
him
,
refuge
failed
him
,
no
man
cared
for
his
soul
;
What
follows
?
I
cryed
unto
thee
,
O
Lord
;
I
said
,
thou
art
my
refuge
,
and
my
portion
in
the
land
of
the
living
;
And
Psal.
94.18
.
When
I
said
my
foot
slips
,
thy
mercy
,
O
Lord
,
held
me
up
;
When
there
was
nothing
betwixt
him
and
ruine
,
but
Gods
Mercy
,
he
found
that
a
present
help
.
But
,
3.
The
Children
of
God
when
stripped
of
all
things
but
God
,
have
ground
to
wait
on
God
,
and
do
wait
on
him
,
not
only
because
he
is
able
to
deliver
them
,
and
delights
to
lay
by
other
things
,
that
he
may
be
seen
in
their
delivery
,
but
whereas
guilt
is
a
great
impediment
,
and
stares
the
waiter
on
God
in
the
face
,
that
he
knows
not
how
to
expect
good
from
God
,
till
that
be
removed
,
and
taken
out
of
the
way
;
yet
he
waits
on
God
,
on
this
account
,
that
there
is
hope
in
Israel
concerning
that
thing
;
that
his
guilt
shall
be
no
impediment
to
his
delivery
,
or
any
good
thing
he
wants
,
and
is
needful
for
him
,
if
he
do
with
it
,
as
the
Psalmist
doth
here
,
verse
3
,
4.
If
he
take
with
it
,
be
humbled
for
it
,
lay
claim
to
pardoning
Mercy
in
the
right
method
,
he
may
notwithstanding
say
,
I
wait
for
the
Lord
:
There
are
two
notable
grounds
of
encouragement
,
which
as
they
would
not
be
abused
,
so
being
rightly
improven
,
are
very
useful
to
waiters
on
God
;
One
is
,
that
right
taking
with
guilt
,
and
repentance
for
it
,
after
much
incorrigibleness
,
is
attainable
,
when
we
have
called
our selves
,
for
any
thing
we
can
see
in
our selves
,
or
expect
from
means
,
reprobat
silver
;
yet
the
Lord
can
humble
and
tame
that
uncircumcised
heart
,
Jer.
32.19
.
He
can
turn
Ephraim
,
who
has
resisted
many
means
,
and
hath
been
as
a
bullock
unaccustomed
to
the
yoke
:
Another
is
that
which
I
am
upon
,
guilt
taken
with
and
acknowledged
,
needs
not
hinder
a
man
to
wait
on
God
.
These
places
that
I
cited
the
last
day
proves
it
,
as
Isai.
8.17
.
I
will
wait
upon
the
Lord
,
that
hides
his
face
from
the
house
of
Jacob
,
and
I
will
look
for
him
:
Though
he
be
a
God
that
is
provocked
to
withdraw
,
and
hide
his
face
,
yet
I
will
wait
on
him
,
&
look
for
him
:
And
Micah
6.7
,
8.
When
the
Church
is
low
,
yet
she
will
look
to
the
Lord
,
and
will
wait
for
him
,
and
wait
for
the
God
of
his
salvation
;
believing
,
her
God
will
hear
her
;
and
on
that
ground
,
bids
the
enemy
boast
at
leisure
;
She
answers
that
Objection
concerning
guilt
,
that
she
will
bear
the
indignation
of
the
Lord
,
because
she
hath
sinned
,
she
will
take
with
guilt
,
and
stoop
to
his
correcting
hand
,
till
he
plead
her
cause
,
and
execute
Judgment
for
her
;
she
looks
over
the
mountain
of
her
guilt
,
when
she
hath
taken
with
it
,
and
waits
for
the
Lord
.
So
ye
see
what
is
first
imported
in
this
waiting
for
God
,
that
the
eyes
of
the
waiting
man
must
be
taken
off
all
things
,
and
set
on
God
only
;
and
that
these
who
would
wait
on
God
,
would
lay
their
account
to
be
more
and
more
stript
of
all
things
,
till
they
be
left
on
God
,
and
being
so
,
they
have
good
ground
to
wait
on
God
;
and
the
waiter
on
God
taking
with
guilt
,
and
pleading
for
mercy
,
may
in
that
humble
posture
wait
still
for
God
.
I
proceed
to
the
second
thing
imported
in
this
waiting
on
God
,
and
that
is
,
The
waiting
man
left
on
God
,
and
seeing
an
all-sufficiency
in
God
to
do
his
turn
,
in
the
faith
of
that
,
he
so
waits
for
God
;
That
is
to
wait
for
the
Lord
,
when
the
confidence
of
Gods
help
,
encourages
the
waiting
man
,
in
waiting
on
God
,
to
stick
closs
by
the
way
of
God
,
that
he
will
not
have
a
comfort
but
in
his
way
,
he
will
not
have
a
delivery
,
but
that
which
comes
with
Divine
approbation
;
He
will
not
purchase
a
Delivery
of
Out-gate
with
the
price
of
the
least
sin
,
Why
?
he
waits
for
God
in
his
way
:
Troubles
and
delays
are
a
great
temptation
to
shake
off
tenderness
,
the
pressure
,
and
continuance
of
the
least
of
troubles
are
ill
counsellors
in
a
waiting
posture
,
they
will
bid
run
to
the
leest
,
row
to
the
best
shore
,
take
any
course
for
an
out-gate
:
But
he
who
is
a
waiter
on
God
,
indeed
his
tenderness
grows
,
as
his
trouble
grows
,
and
as
his
delays
are
protracted
,
he
studies
to
be
the
more
tender
.
I
shall
not
insist
on
this
;
but
1.
It
is
certain
,
a
waiter
for
God
should
be
,
and
in
so
far
as
he
waits
rightly
on
God
,
he
is
,
and
will
be
a
tender
man
,
as
the
Word
is
,
Psal.
37.34
.
Wait
on
the
Lord
,
and
keep
his
way
;
a
waiter
on
God
hath
his
Ears
nailed
to
the
Posts
of
Divine
Direction
,
so
that
neither
to
the
right
nor
left
hand
dare
he
move
,
but
as
he
hath
a
warrand
from
God
;
So
Heb.
11.35
.
There
were
folks
that
were
tortured
,
not
accepting
deliverance
,
that
they
might
obtain
a
better
resurrection
;
mark
it
,
they
were
not
tortured
,
because
deliverance
was
not
granted
,
but
because
deliverance
could
not
be
accepted
on
sinful
Terms
,
when
offered
:
The
greatness
of
their
trouble
did
not
diminish
their
tenderness
,
whatever
it
did
augment
it
;
if
at
any
time
they
found
tenderness
necessary
,
they
found
it
especially
when
their
trouble
was
great
.
2.
Ye
shall
mark
,
that
as
true
waiting
requires
tenderness
,
so
tenderness
is
attainable
;
that
is
,
through
Grace
it
is
attainable
,
That
a
Saint
waiting
on
God
in
his
way
,
in
a
tender
frame
,
may
attain
to
go
through
difficulties
without
sinning
against
God
;
It
is
true
,
temptations
to
sin
will
go
thick
and
threefold
,
when
a
Saint
is
put
to
wait
for
God
in
continued
troubles
,
and
meets
with
temptations
,
delays
,
difficulties
and
pressures
,
which
(
as
I
said
before
)
are
woful
counsellors
in
a
sad
day
,
their
language
is
,
Master
,
spare
thy self
;
But
yet
notwithstanding
,
tenderness
is
attainable
,
1
Cor.
10
13.
God
hath
laid
his
Faithfulness
in
pawn
for
it
,
that
he
will
not
suffer
the
tender
walker
to
be
tempted
above
what
they
are
able
,
but
will
with
the
temptation
make
a
way
to
escape
,
that
they
may
be
able
to
bear
it
.
There
is
another
word
more
nearly
relates
to
what
I
am
upon
,
Psal.
125.3
.
The
rod
of
the
wicked
shall
not
always
rest
on
the
lot
of
the
righteous
,
lest
they
put
forth
their
hands
to
iniquity
;
That
is
,
God
shall
neither
let
it
ly
so
long
,
nor
so
sore
on
his
people
,
as
it
may
drive
them
to
commit
iniquity
,
if
they
be
willing
to
keep
their
feet
,
and
walk
tenderly
;
Therefore
(
as
I
may
have
occasion
afterward
to
press
)
let
none
plead
the
impossibility
of
riding
out
a
storm
,
let
them
never
plead
the
greatness
of
a
temptation
and
the
continuance
of
trouble
,
as
an
excuse
for
an
untender
walk
;
seing
tenderness
is
attainable
in
waiting
on
God
for
an
out-gate
;
God
lets
not
the
rod
of
the
wicked
last
on
the
lot
of
the
righteous
,
so
as
it
may
be
ground
of
temptation
,
rationally
to
prevail
with
them
.
3.
The
last
Word
I
shall
say
on
this
shall
be
.
That
as
the
right
waiter
on
God
is
tender
,
and
tenderness
in
the
greatest
difficulties
is
attainable
;
so
the
want
of
tenderness
in
difficulties
,
when
folks
loses
,
or
gives
up
tenderness
,
and
their
feet
slides
;
O
what
a
sad
after-game
will
that
make
!
When
David
in
his
strait
had
played
the
fool
changed
his
behaviour
before
the
King
of
Gath
,
1
Sam.
21.11
.
He
got
such
a
bitter
fill
of
his
folly
in
that
,
that
he
gives
his
Counsel
,
Psal.
34.11
.
—
Come
ye
Children
,
hearken
to
me
,
I
will
teach
you
the
fear
of
the
Lord
;
what
man
is
he
that
desires
life
,
and
loveth
many
days
,
that
he
may
see
good
,
keep
thy
tongue
from
evil
,
and
thy
lips
from
speaking
guile
,
depart
from
evil
,
and
do
good
,
seek
peace
,
and
pursue
it
.
He
sets
up
his
debording
as
a
beacon
,
&
turns
a
Preacher
to
all
others
,
that
would
see
the
Lords
end
,
that
they
walk
tenderly
:
And
ye
know
what
a
length
the
holy
man
did
run
,
when
upon
beholding
the
prosperity
of
the
wicked
,
he
was
tempted
to
cast
out
with
Godliness
,
Psal.
73.
and
what
followed
upon
it
,
when
he
came
to
himself
,
verse
21
,
22.
My
heart
was
grieved
,
I
was
pricked
in
my
reins
,
so
foolish
was
I
and
ignorant
,
I
was
as
a
beast
before
thee
;
he
looks
on
himself
as
not
being
a
rational
man
,
but
as
a
beast
before
God
.
I
may
not
insist
upon
this
,
but
there
are
three
sad
consequences
,
that
results
on
untenderness
in
difficulties
,
while
we
should
be
waiting
on
God
in
his
way
.
1.
It
forslows
the
mans
delivery
and
out-gate
,
which
tenderness
would
hasten
;
folk
are
ready
to
think
that
the
taking
of
a
sinful
course
,
is
the
way
to
hasten
an
out-gate
;
but
an
untender
walk
,
the
using
of
any
sinful
shift
,
to
be
out
of
trouble
is
like
the
Nazarites
pollution
,
he
lost
all
the
days
that
went
before
,
because
his
separation
was
defiled
,
Num.
6.12
.
And
he
was
to
begin
again
:
Untenderness
may
send
the
people
of
God
from
Kadeshbarnea
back
to
the
Red-sea
,
to
wander
for
thirty
eight
years
in
the
Wilderness
;
never
think
that
untenderness
will
bring
ease
,
or
an
happy
issue
out
of
trouble
;
folk
thereby
may
take
an
out-gate
,
or
delivery
at
their
hand
,
but
it
will
prolong
a
lifetime
of
trouble
.
2.
Another
sad
Consequence
of
untenderness
,
it
not
only
foreslows
the
delivery
,
but
it
makes
the
continued
trouble
very
dreadful
;
trouble
and
guilt
,
trouble
and
an
ill-conscience
will
make
a
most
sad
lot
in
a
sad
time
.
It
is
a
great
deal
better
for
folk
to
submit
to
Providence
,
to
study
tenderness
,
than
to
ease
themselves
of
a
Cross
,
by
wandring
our
of
the
way
of
God
.
A
3d.
sad
consequence
of
untenderness
is
,
the
sad
reflection
it
may
give
of
God
,
when
he
comes
to
deliver
his
people
,
when
the
tender
waiter
on
God
says
,
as
Isai.
25.9
.
Lo
,
this
is
our
God
,
we
have
waited
for
him
,
we
will
be
glad
and
rejoice
in
his
salvation
;
untender
walkers
must
say
,
we
waited
not
for
him
,
we
would
not
wait
,
but
took
a
sinful
shift
to
save
our selves
,
and
so
is
seen
on
it
:
So
much
for
the
2d
.
thing
imported
in
waiting
for
God
;
That
it
is
such
a
waiting
,
as
makes
the
waiter
keep
the
way
of
God
.
I
shall
add
a
3d.
thing
imported
in
this
waiting
for
God
,
I
wait
for
the
Lord
;
It
doth
not
only
import
,
that
the
waiting
man
hath
his
eyes
taken
off
all
other
things
,
and
set
on
God
,
and
that
he
is
tender
in
his
walk
,
and
keeps
Gods
way
in
his
waiting
for
God
,
but
that
God
himself
,
and
the
enjoyment
of
him
,
is
the
great
expectation
of
the
man
that
truly
waits
for
him
;
a
man
that
rightly
waits
for
God
,
hath
not
only
his
eyes
taken
off
other
things
,
and
set
on
God
,
but
God
himself
is
the
great
expectation
,
that
which
chiefly
he
misses
,
and
would
have
;
not
only
will
he
long
to
have
God
in
his
favour
and
love
,
with
all
that
he
gets
,
as
Moses
saith
,
If
thy
presence
go
not
with
us
,
carry
us
not
hence
,
Exod.
33.15
.
And
these
things
will
I
do
to
them
,
and
not
forsake
them
,
Isai
.
42.16
.
But
he
longs
to
have
God
in
stead
of
all
he
wants
,
and
hath
the
want
of
all
made
up
in
the
enjoyment
of
him
:
This
is
a
point
that
ye
would
press
more
upon
your selves
,
as
the
blest
Fruit
of
all
sad
Dispensations
,
and
long
continued
Tryals
ye
have
been
,
are
,
or
may
be
under
,
for
which
ye
have
abundant
warrand
from
Scripture
;
not
only
when
all
refuge
fails
you
,
would
ye
make
it
your
study
to
walk
tenderly
,
to
be
always
found
in
God's
way
,
in
waiting
for
him
;
but
this
would
be
a
blest
Fruit
of
such
sad
Dispensations
,
to
have
your
desires
spiritual
,
centred
on
God
,
drawn
forth
for
him
,
and
the
shutting
of
all
doors
,
looked
on
as
a
call
to
come
and
rest
on
him
,
and
take
him
for
all
ye
want
,
and
would
have
.
This
were
a
mean
to
further
our
expectations
as
to
other
things
,
and
to
make
up
the
want
of
them
for
the
present
,
so
as
the
want
of
them
should
be
no
want
,
Psal.
39.7
.
And
now
,
Lord
,
what
wait
I
for
?
my
hope
is
in
thee
:
What
's
this
I
am
waiting
for
,
I
have
a
nearer
cut
to
the
enjoyment
of
all
things
in
the
enjoyment
of
thee
.
So
Psal.
4.6
.
There
be
many
that
say
,
who
will
shew
us
any
good
?
Lord
,
lift
up
the
light
of
thy
countenance
upon
us
,
and
that
&c.
And
Psal.
27.4
.
It
is
David's
One
thing
.
One
thing
(
saith
he
)
will
I
seek
after
,
that
I
may
dwell
in
the
house
of
the
Lord
,
&c.
Were
folk
Spiritual
,
and
finding
an
up-making
in
God
of
all
their
desires
and
expectations
,
it
were
a
short
cut
to
an
ease
of
all
their
grievances
,
and
it
is
a
great
lengthner
of
all
the
afflictions
of
the
people
of
God
,
that
they
do
not
forget
prosperity
,
and
learn
to
have
their
desires
spiritual
,
and
to
make
up
the
want
of
all
things
in
God
;
if
they
were
spiritual
in
their
desires
,
whatever
their
difficulties
were
,
it
would
be
all
a
matter
to
them
,
if
they
got
more
of
God
,
if
all
their
difficulties
and
wants
did
run
in
this
channel
,
to
pursue
for
more
of
God
,
to
have
him
not
to
be
their
terror
,
but
their
hope
in
an
evil
day
:
Though
they
should
want
the
Ordinances
,
he
should
be
a
sanctuary
to
them
;
Though
men
should
curse
,
What
then
?
It
is
all
a
matter
if
he
bless
;
Though
they
should
be
counted
the
off-scourings
of
all
things
,
contemned
,
reproached
,
no
matter
if
their
names
be
written
in
Heaven
:
O
spiritual
desires
,
would
not
only
further
an
issue
,
but
be
a
present
issue
in
all
difficulties
;
but
hardly
are
the
children
of
men
out
of
one
of
three
snares
,
either
they
are
mad
on
their
Idols
,
while
they
have
them
,
or
they
are
mad
for
the
loss
of
them
,
when
they
want
them
,
or
when
they
are
restored
to
them
,
they
surfeit
on
them
,
as
Israel
did
on
flesh
in
the
Wilderness
;
Therefore
while
their
desires
are
not
spiritual
,
carried
forth
on
God
and
heavenly
things
,
to
make
up
the
want
of
things
earthly
;
It
's
no
wonder
their
delivery
be
foreslowed
of
these
things
,
and
will
be
forslowed
till
they
cleanse
their
desires
of
what
they
are
so
much
wedded
to
,
and
cause
lamenting
over
their
buried
Idols
,
knowing
it
will
be
a
plague
to
them
to
have
them
restored
.
SERMON
XXIV
.
Psalm
130.
Verse
5.
I
wait
for
the
Lord
,
my
soul
doth
wait
,
and
in
his
word
do
I
hope
.
AS
in
handling
the
former
two
Verses
,
I
had
a
great
Gospel
Truth
and
Priviledge
among
my
hands
;
so
in
the
fifth
&
sixth
Verses
,
there
is
a
lively
description
of
a
great
and
concerning
Gospel-duty
,
patient
,
affectionat
,
and
confident
waiting
for
God
;
The
Duty
,
that
is
a
great
Characteristick
of
a
godly
man
,
who
hath
a
Well
within
him
,
that
neither
Summers
heat
,
nor
Winters
frost
can
dry
up
;
but
as
it
is
Zech.
14.8
.
In
summer
and
winter
shall
it
be
there
;
and
who
must
prove
this
by
his
being
well
breathed
to
wait
on
God
,
when
his
Promises
and
Dispensations
seem
to
clash
one
with
another
,
when
his
Word
gives
one
report
of
him
,
and
his
dispensations
a
quit
contrair
;
When
His
Word
calls
him
The
hearer
of
Prayer
,
and
His
Dispensations
say
,
That
prayer
is
shut
out
,
and
his
anger
smoaks
against
the
prayers
of
his
people
.
When
his
word
says
,
he
that
hath
promised
to
come
,
will
come
,
and
will
not
tarry
;
and
his
dispensations
say
not
only
,
that
he
tarrieth
,
but
that
he
will
never
come
.
Here
is
the
well
breathed
Grace
of
Patience
,
affectionat
,
and
confident
expectation
,
to
believe
,
to
wait
on
,
and
not
to
make
haste
,
and
to
be
keeped
meek
in
waiting
on
.
I
have
spoken
to
two
Heads
here
from
the
Psalmist's
exercise
,
he
is
waiting
;
and
the
Object
of
his
waiting
,
he
is
waiting
for
the
Lord
;
his
eyes
are
taken
off
all
other
things
and
set
on
God
,
for
what
he
would
be
at
;
and
in
the
faith
of
that
he
waits
on
God
,
and
keeps
his
way
;
and
when
any
thing
of
that
kind
is
not
accomplished
to
the
satisfaction
of
sense
,
he
waits
for
the
Lord
,
that
more
enjoyment
of
him
may
make
up
the
want
of
these
things
.
Sad
Dispensations
spiritualize
his
desires
;
It
is
not
any
good
that
will
satisfie
him
;
but
it
is
one
thing
,
to
behold
the
beauty
of
the
Lord
,
to
have
the
communion
of
God
,
and
to
have
the
light
of
his
Countenance
.
Now
I
proceed
to
the
third
thing
in
the
Words
,
That
is
,
his
affection
in
waiting
;
waiting
is
his
exercise
,
the
Object
of
it
is
the
Lord
;
The
manner
of
his
waiting
is
affectionat
,
my
soul
doth
wait
;
I
do
wait
affectionatly
,
and
what
the
measure
of
his
affection
in
waiting
is
,
he
resumes
,
verse
6.
My
soul
writs
for
the
Lord
,
more
than
they
that
watch
for
the
morning
:
I
shall
here
speak
to
two
Observations
,
and
for
the
ground
of
the
first
,
Mark
,
That
the
Psalmist
while
he
professes
to
wait
,
he
declares
that
he
sets
himself
against
all
haste
,
passion
and
fretfulness
,
about
what
he
waited
;
in
opposition
to
these
,
he
waits
for
God
:
But
now
he
finds
it
necessary
to
guard
against
another
extream
;
it
might
be
said
,
ye
wait
,
and
are
not
fretted
with
delays
,
and
why
?
ye
are
indifferent
for
what
ye
wait
for
,
it
is
indifferent
for
you
whether
ye
get
or
want
it
;
and
therefore
ye
may
wait
inconcernedly
,
without
wearying
:
No
,
says
he
,
though
I
do
wait
,
my
affection
is
not
asleep
in
waiting
,
my
soul
doth
wait
;
I
have
affection
to
that
which
I
want
,
yet
I
labour
to
have
it
,
I
have
a
waiting
affection
to
it
,
with
a
submissive
affection
in
waiting
for
it
.
Hence
observe
,
1.
That
as
patient
waiting
for
God
,
is
opposit
to
passion
,
fretfulness
,
bitterness
and
carnalness
on
the
one
hand
;
so
on
the
other
,
it
is
opposite
to
dulness
,
stupidity
and
carelesness
about
what
we
want
:
Here
the
Psalmist
professeth
himself
both
a
waiter
,
that
is
not
wearied
,
nor
cankered
,
and
yet
he
is
a
soul-waiter
,
with
his
affection
aloft
for
what
he
waits
for
.
This
particular
may
lead
me
to
take
notice
of
a
General
to
be
observed
in
the
way
of
God's
people
;
That
is
,
that
a
mixed
condition
is
their
best
condition
;
for
here
ye
have
a
frame
made
up
of
Patience
and
Affection
,
affection
running
out
for
that
it
would
be
at
,
and
patience
clogging
its
wings
,
that
it
run
not
out
of
breath
:
We
are
full
of
Byasses
,
and
always
ready
to
run
on
extreams
without
this
mixture
;
if
a
man
have
affection
,
it
is
ready
to
pick
quarrels
at
delays
,
if
he
have
somewhat
of
patience
,
that
patience
is
ready
to
fall
asleep
,
but
these
two
make
up
a
sweet
frame
.
I
might
here
take
notice
of
these
advantages
,
or
advantageous
mixtures
,
both
in
the
frame
of
the
Saints
,
and
in
their
lots
;
in
their
lots
take
them
successively
,
we
will
find
odd
mixtures
in
them
,
a
rapture
to
Heaven
,
and
a
Messenger
of
Satan
sent
to
buffet
them
on
the
back
of
it
.
It
was
needful
that
that
eminent
servant
of
God
in
his
exaltation
,
should
be
keeped
with
arms
of
such
a
messenger
;
and
beside
these
successive
mixtures
,
we
will
find
few
lots
of
the
saints
,
but
a
mixture
may
be
observed
in
them
,
Psal.
40.17
.
I
am
poor
and
needy
,
yet
thought
upon
by
God
.
1
Cor.
12.10
.
When
weak
,
yet
strong
.
Isai
.
40.31
.
When
faint
,
yet
made
to
run
and
not
be
weary
,
and
to
walk
and
not
be
faint
;
when
laid-by
men
,
yet
made-up
men
;
their
foot
slipping
,
yet
Gods
mercy
holding
them
up
.
Psal.
94.18
.
Troubled
on
every
side
,
yet
not
distressed
;
perplexed
,
but
not
in
despair
;
persecuted
,
but
not
forsaken
;
cast
down
,
but
not
destroyed
.
1
Cor.
4.8
,
9.
As
unknown
,
yet
well
known
;
as
dying
,
yet
living
;
as
chastned
,
and
not
killed
;
as
sorrowful
,
yet
always
rejoycing
;
as
poor
,
yet
making
many
rich
;
as
having
nothing
,
yet
possessing
all
things
;
1
Cor.
6.9
.
These
are
seasonable
mixtures
,
sweet
reserves
,
and
exceptions
in
the
lots
of
saints
:
And
as
there
are
mixtures
in
their
lots
,
so
in
their
frames
,
wherein
we
will
find
confidence
seasoned
with
deep
humility
;
as
in
Abraham
,
Gen.
18.27
.
I
have
taken
upon
me
to
speak
to
the
Lord
,
who
am
but
dust
and
ashes
.
Gloriation
seasoned
with
the
sense
of
being
nothing
:
2
Cor.
12.11
.
In
nothing
am
I
behind
the
very
chiefest
Apostles
,
though
I
be
nothing
.
Nearness
to
God
seasoned
with
a
sight
of
their
own
pollution
.
Isai.
6.5
.
Wo
is
me
,
I
am
undone
,
because
I
am
a
man
of
unclean
lips
,
&c.
For
mine
eyes
have
seen
the
King
,
the
Lord
of
hosts
.
Job
42.5
.
I
have
heard
of
thee
by
the
hearing
of
the
ear
,
but
now
mine
eye
seeth
thee
,
wherefore
I
abhore
my self
in
dust
and
ashes
.
Thus
ye
see
what
a
sweet
mixture
,
the
frame
and
way
of
the
saints
is
made
up
of
,
when
right
;
and
this
in
the
Text
is
to
be
adverted
,
That
patience
in
our
waiting
be
seasoned
with
affection
,
lest
our
waiting
turn
to
indifferency
.
There
are
many
pretend
to
be
waiters
,
but
what
wait
they
for
?
Their
heart
is
not
affected
with
it
.
Affection
must
still
be
keeped
on
foot
,
and
meek
and
patient
must
our
waiting
for
God
be
?
Therefore
look
to
it
.
Let
not
folk
deceive
themselves
,
in
thinking
that
they
have
this
patience
and
waiting
,
that
I
have
been
speaking
of
,
when
they
have
nothing
but
a
coldrife
indifferency
,
stupidity
,
loitering
and
lying
by
in
that
waiting
.
What
Mercies
do
folk
want
,
but
they
pretend
to
wait
for
them
from
God
,
and
yet
their
Conscience
will
bear
them
witness
,
their
heart
was
never
affected
with
the
want
of
them
,
nor
drawn
forth
after
the
enjoying
of
them
;
they
cannot
say
,
Their
soul
doth
wait
:
As
upon
the
one
hand
,
true
patience
must
temper
the
edge
of
right
affection
,
that
it
over-reach
not
,
or
run
it self
out
of
breath
:
So
on
the
other
hand
it
would
be
adverted
,
that
while
patience
is
tempering
affection
;
affection
be
not
feeding
on
the
breasts
of
security
,
carelesness
,
indifferency
,
stupidity
,
that
with
these
Virgines
,
Mat.
25.
While
they
are
waiting
for
the
coming
of
the
Lord
,
they
do
not
fall
asleep
,
or
slumbering
,
that
's
an
abuse
of
patience
in
waiting
,
when
it
is
suffered
to
degenerat
in
stupidity
,
and
indifferency
.
In
a
word
,
that
ye
may
know
what
is
meant
by
the
Saints
soul-waiting
for
God
,
I
shall
give
it
to
you
in
what
is
represented
in
the
people
of
God
in
the
Captivity
;
upon
the
one
hand
we
find
a
Command
is
sent
unto
them
,
Jer.
29.5
To
build
houses
in
Babylon
,
and
dwell
in
them
,
to
plant
vineyards
,
and
eat
the
fruit
of
them
,
take
wives
,
and
beget
sons
and
daughters
,
that
they
might
be
increased
,
and
not
diminished
,
and
to
seek
the
good
of
the
place
,
whither
they
were
carried
captives
,
and
pray
for
the
peace
thereof
;
that
is
,
that
they
should
be
as
careful
as
they
might
without
sin
,
to
make
their
captivity
tollerable
,
that
was
to
wait
for
God
,
when
their
cankered
haste
and
fretfulness
was
done
away
:
And
yet
on
the
other
hand
compare
that
with
Psal.
137.1
.
By
the
rivers
of
Babel
we
sat
down
,
yea
▪
we
wept
when
we
remembred
Sion
,
we
hanged
our
harps
on
the
willows
in
the
midst
thereof
,
when
they
required
of
us
mirth
,
we
said
,
how
shall
we
sing
the
Lords
song
in
a
strange
land
,
if
I
forget
thee
,
O
Jerusalem
,
&c.
A
soul-waiting
affection
is
aloft
in
them
,
although
they
made
their
distresses
as
tolerable
as
they
might
without
sin
,
and
were
warranded
so
to
do
;
yet
they
would
not
suffer
their
patience
to
degener
in
indifferency
;
they
would
not
suffer
their
affection
to
fall
asleep
,
and
forget
that
which
their
Captivity
had
deprived
them
of
;
and
therefore
the
people
of
God
in
difficulties
,
waiting
for
God
,
they
would
still
have
somthing
of
that
frame
,
Lam.
1.7
.
Jerusalem
remembred
in
the
day
of
her
affliction
,
and
of
her
miseries
,
all
her
pleasant
things
,
that
she
had
in
the
days
of
old
,
before
the
people
fell
into
the
hand
of
the
enemy
;
Wait
for
God
,
there
is
good
reason
for
it
.
Be
patient
and
meek
,
Why
not
?
But
O!
in
your
waiting
,
let
it
be
seen
that
affection
is
aloft
,
when
thou
art
ready
bitterly
to
resent
God's
depriving
thee
of
mercies
,
or
detaining
them
from
thee
,
guard
against
that
;
let
bitterness
be
banisht
;
but
guard
also
against
stupidity
and
senselesness
,
that
they
come
not
in
the
room
of
it
,
but
let
thy
soul
be
waiting
.
But
I
proceed
to
a
2d
.
Observation
from
this
Head
,
and
that
is
a
general
,
which
I
deferred
to
speak
to
,
when
the
last
day
I
spoke
to
this
waiting
;
and
it
now
comes
in
seasonably
.
The
Psalmist
not
only
gives
an
account
what
he
is
doing
,
but
how
he
is
doing
;
Though
he
be
delayed
,
and
mercies
be
keeped
back
,
yet
he
dare
avow
he
is
waiting
for
the
Lord
;
yea
,
that
his
waiting
for
God
is
of
the
right
stamp
,
that
his
soul
is
waiting
;
that
in
his
waiting
he
keeps
off
both
the
extreams
of
passion
and
haste
,
and
of
careless
stupidity
and
indifferency
:
The
Observation
then
is
,
that
it
is
not
only
a
commendable
thing
in
Saints
,
to
be
able
to
give
an
account
of
what
they
are
doing
,
especially
in
sad
times
,
but
it
is
comfortable
to
themselves
,
when
they
are
able
to
give
an
account
of
what
they
are
doing
,
and
that
they
are
in
the
way
of
their
duty
,
it
is
so
to
the
Psalmist
here
,
that
he
can
say
,
he
waits
,
and
his
soul
waits
for
God
.
This
Point
I
shall
speak
to
in
these
four
,
because
it
is
,
and
will
be
your
work
if
ye
be
serious
.
-
1.
That
work
is
our
great
business
.
-
2.
That
work
acceptable
to
God
in
a
low
condition
,
is
attainable
.
-
3.
That
as
it
is
attainable
,
so
a
man
may
know
he
hath
attained
it
.
-
4.
That
it
is
comfortable
to
him
,
when
he
knoweth
it
,
and
dare
avow
that
he
is
acceptably
employed
.
A
little
to
these
four
,
as
time
will
permit
.
And
first
,
I
say
,
work
and
duty
is
our
main
business
,
when
our
lots
are
saddest
:
One
would
think
it
had
been
a
more
seasonable
,
and
a
more
near
concerning
Question
for
the
Psalmist
,
to
be
now
looking
what
God
is
doing
,
when
he
had
been
crying
out
of
the
deeps
,
taking
●ith
guilt
,
pleading
for
pardon
,
but
he
looks
to
what
he
himself
is
doing
;
we
would
alway
,
as
I
hinted
before
,
fain
be
at
the
Throne
,
and
have
the
guiding
of
the
world
,
or
have
God
taking
our
advice
what
he
should
do
in
it
;
and
how
much
of
folks
time
and
spirit
,
who
are
serious
,
is
taken
up
in
scanning
of
providence
?
but
O!
fix
this
,
that
duty
is
ours
,
event
is
Gods
;
duty
is
our
task
,
and
we
should
leave
it
to
God
,
to
make
of
us
and
duty
what
pleases
him
:
yea
more
,
it
is
one
of
the
great
ends
,
why
sad
times
and
lots
passes
over
us
,
that
we
may
give
a
proof
what
we
think
of
duty
,
when
it
wants
present
success
;
whether
we
will
take
duty
for
a
reward
to
it self
;
whether
a
man
will
bless
God
,
go
the
world
as
it
will
,
that
he
is
at
duty
.
I
shall
say
no
more
of
it
,
but
thrice
happy
they
,
who
esteem
of
duty
abstract
from
all
comfortable
events
:
yea
more
,
it
were
a
good
prognostick
that
good
events
would
not
be
long
withholden
,
if
folk
were
diligent
at
duty
,
but
who
are
still
poring
on
events
,
I
may
without
breach
of
charity
say
,
that
these
are
the
idlest
folk
,
and
foreslow
their
own
mercy
.
But
2.
As
duty
is
the
great
business
,
so
duty
acceptable
to
God
is
attainable
in
the
worst
of
times
,
in
the
lowest
of
conditions
.
I
need
not
stand
on
the
general
,
how
it's
Gods
mercy
to
his
people
,
that
they
may
well
be
deprived
of
comforts
,
or
comfortable
issues
,
but
they
are
not
put
out
of
service
,
they
can
never
want
acceptable
work
to
put
their
hand
unto
,
and
if
they
be
turned
idle
from
the
work
of
their
Calling
and
Station
,
their
idleness
is
a
work
with
submission
to
God
.
But
that
which
I
am
upon
is
,
that
the
difficulties
of
the
Lords
servants
and
people
,
are
never
so
great
,
but
duty
acceptable
to
God
is
attainable
;
My
soul
waits
,
(
saith
the
Psalmist
)
he
wan
at
it
.
I
confess
,
times
and
dispensations
may
soon
fall
forth
to
be
such
,
that
hypocrites
will
think
duty
to
be
impossible
,
Isa.
33.14
.
The
sinners
in
Zion
are
afraid
,
fearfulness
hath
surprized
the
hypocrites
,
they
are
afraid
out
of
their
wits
;
Who
shall
dwell
with
devouring
fire
?
&c.
Who
can
hold
their
feet
?
Who
can
stick
by
duty
in
such
critical
dispensations
of
providence
.
I
confess
also
,
things
may
come
to
that
,
that
Balaam
hath
,
speaking
of
the
calamities
to
come
on
the
world
,
Numb.
24.23
.
Alas
,
who
shall
live
when
God
doth
this
?
Such
a
time
may
come
,
that
it
may
be
a
wonder
to
consider
how
folk
can
stand
,
how
they
can
fend
,
when
storms
are
so
boisterous
and
thick
,
and
temptations
and
snares
so
many
:
And
I
shall
add
further
,
that
which
our
Lord
hath
,
Mat.
24.22
.
Vnless
these
days
should
be
shortned
,
no
flesh
should
be
saved
;
he
means
,
both
that
none
should
be
saved
from
cutting
off
by
judgment
,
and
none
but
they
should
be
in
peril
to
be
eternally
lost
by
seduction
,
but
for
the
elects
sake
these
days
shall
be
shortned
;
outward
trouble
,
and
seducing
snares
,
may
be
so
many
and
impetuous
,
that
if
God
put
not
some
Bridle
upon
them
,
no
flesh
should
be
saved
:
But
yet
when
I
have
said
all
this
,
I
must
resume
the
point
,
that
in
the
worst
of
times
,
duty
acceptable
to
God
is
attainable
through
his
strength
.
A
sincere
man
depending
on
God
,
may
win
to
say
,
I
wait
for
the
Lord
,
my
soul
doth
wait
.
This
I
mark
to
give
a
check
partly
to
the
discouragements
of
Gods
own
people
,
who
in
sad
times
lose
heart
and
hand
.
I
confess
,
I
may
say
to
the
discouragement
of
this
generation
,
that
which
Jeremiah
hath
,
(
Chap.
12.5
.
)
If
thou
hast
run
with
footmen
,
and
they
have
wearied
thee
,
how
then
canst
thou
contend
with
horses
?
and
if
in
the
land
of
peace
wherein
thou
trustedst
,
they
wearied
thee
,
how
then
wilt
thou
do
in
the
swellings
of
Jordan
?
If
any
ordinary
difficulties
scarr
this
generation
from
duty
,
what
would
they
have
done
if
they
had
met
with
the
difficulties
that
many
before
the
Throne
met
with
?
But
be
as
it
will
,
it
's
thy
great
sin
,
as
discouraged
to
ly
down
and
die
,
as
if
there
were
no
work
for
thee
.
The
Psalmist
here
in
his
practice
hath
witnessed
,
that
in
the
saddest
of
difficulties
duty
acceptable
to
God
is
attainable
,
if
duty
be
set
about
in
Gods
strength
;
though
humbling
it
may
prove
,
it
shall
not
be
impossible
,
if
thou
believe
,
all
things
shall
be
possible
;
partly
to
leave
a
sad
check
at
their
door
,
who
upon
difficulties
,
and
the
impetuousness
of
snares
and
temptations
,
take
a
dispensation
to
themselves
to
go
wrong
,
to
leave
Gods
way
,
and
joyn
in
evil
courses
.
How
many
are
there
that
in
difficult
and
snaring
times
,
for
all
that
the
Bible
hath
said
against
such
and
such
sins
,
and
sinful
courses
,
yet
take
them
by
the
end
,
and
say
there
is
no
hope
,
and
it
's
for
no
purpose
for
men
to
essay
to
keep
their
integrity
,
or
think
to
hold
off
,
and
not
imbrace
such
a
course
.
The
storm
blows
so
hard
,
but
you
that
take
a
dispensation
to
your selves
,
so
to
do
in
difficulties
,
know
that
there
will
be
witnesses
found
to
testify
against
you
,
that
in
the
worst
of
times
duty
acceptable
to
God
is
attainable
.
But
the
3d
thing
I
proposed
to
be
spoken
to
is
,
That
as
duty
is
attainable
,
so
a
man
may
know
he
hath
attained
it
,
he
may
win
not
only
to
wait
for
the
Lord
,
and
with
his
soul
to
wait
,
but
to
know
and
avow
it
,
that
with
his
soul
he
doth
wait
:
This
,
if
I
might
insist
on
it
,
would
again
branch
it self
out
in
two
or
three
things
.
1.
In
order
to
this
knowledge
,
it
is
necessary
,
that
folk
be
at
self
examination
,
asking
what
they
are
doing
?
Ye
may
take
many
woful
counsels
with
your selves
,
having
sorrow
in
your
heart
daily
,
(
it
may
be
)
and
yet
not
come
speed
;
but
were
ye
enquiring
,
What
work
am
I
at
?
and
examining
it
,
that
were
a
ground
of
a
right
walk
,
to
be
serious
in
that
.
It
's
the
Lords
complaint
,
Jer.
8.6
.
No
man
repented
him
of
his
wickedness
,
saying
,
What
have
I
done
?
Every
one
turneth
unto
his
course
,
as
the
horse
rusheth
into
the
battel
.
And
2.
When
we
set
about
this
Examination
,
we
should
know
,
that
we
have
need
of
the
spirit
of
God
to
go
along
with
us
,
and
assist
us
in
it
,
we
have
need
of
that
spirit
which
is
of
God
,
that
we
may
know
the
things
that
are
freely
given
us
of
God
,
1
Cor.
2.12
.
We
have
so
much
presumption
and
security
on
the
one
hand
,
when
we
are
at
ease
,
ready
to
cheat
us
,
and
on
the
other
hand
,
when
we
are
in
trouble
,
so
much
discouragement
to
amaze
and
break
us
,
that
in
both
conditions
self-examination
would
desire
a
manuduction
,
a
leading
by
the
hand
by
the
Spirit
of
God
,
that
they
get
not
a
back-set
in
either
.
And
3.
Tender
walkers
examining
,
and
assisted
by
the
Spirit
of
God
,
may
come
to
know
they
are
in
duty
acceptable
to
God
,
and
their
integrity
in
it
,
to
say
,
their
soul
waiteth
,
I
am
at
my
duty
,
and
am
acceptable
to
God
in
it
.
It
may
be
sad
,
that
trouble
should
discover
so
much
guilt
,
and
so
many
imperfections
in
our
best
things
,
yet
still
no
dispensation
of
providence
,
or
delay
,
should
take
away
the
testimony
of
our
integrity
,
and
that
we
are
waiting
upon
him
in
his
way
;
what-ever
providence
be
an
enemy
to
,
it
is
never
an
enemy
to
integrity
.
There
is
a
weakness
hinted
at
in
that
word
,
Psal
▪
69.4
.
(
though
few
be
obnoxious
to
it
)
Then
I
restored
that
which
I
took
not
away
:
Some
may
be
ready
to
father
that
on
themselves
,
whereof
they
are
not
guilty
;
but
the
people
of
God
Psal.
44.17
.
—
hold
fast
and
avow
their
integrity
in
a
sad
time
:
All
this
is
come
upon
us
,
say
they
,
yet
have
we
not
forgotten
thee
,
neither
have
we
dealt
falsly
in
thy
Covenant
,
&c.
And
Job
23.10
.
—
when
he
cannot
get
a
sight
of
God
on
the
right
or
left
hand
,
yet
(
saith
he
)
He
knows
the
way
that
I
take
:
when
he
trys
me
,
I
shall
come
forth
like
gold
,
&c.
What
I
would
say
from
this
,
is
to
leave
a
check
at
their
door
,
whom
the
dispensations
of
providence
dings
from
all
their
confidence
;
if
God
delay
the
Psalmist
,
he
will
avow
that
he
waits
;
but
so
silly
are
we
,
that
there
is
nothing
the
storm
blows
against
,
but
we
are
ready
to
question
it
;
whereas
if
we
see
it
be
fair
before
the
wind
,
we
question
it
not
at
all
,
so
silly
spirits
are
we
,
and
so
full
of
byasses
.
O!
lament
this
,
and
know
that
duty
is
knowable
and
avowable
in
the
saddest
of
dispensations
,
for
the
Psalmist
can
say
,
I
wait
for
the
Lord
,
my
soul
doth
wait
.
And
4.
As
duty
is
attainable
and
knowable
,
so
it
is
very
comfortable
to
a
man
to
know
it
.
It
's
good
news
to
this
tost
Psalmist
,
that
he
dare
say
,
I
wait
,
my
soul
doth
wait
;
it
's
good
news
for
the
present
.
Read
often
,
believe
and
improve
that
word
,
Eccles.
8.12
.
Though
a
sinner
do
evil
an
hundred
times
,
and
his
days
be
prolonged
,
yet
surely
I
know
that
it
shall
be
well
with
them
that
fear
God
,
because
he
feareth
before
God
.
The
very
present
reward
,
the
Eccho
of
a
good
Conscience
is
sweet
and
comfortable
,
that
the
people
of
God
can
say
,
Our
hearts
are
not
turned
back
,
nor
our
steps
declined
from
thy
way
,
though
thou
hast
sore
broken
us
in
the
place
of
dragons
,
and
covered
us
with
the
shadow
of
death
,
Psal.
44.18
.
O!
How
sweet
an
Eccho
hath
that
in
a
mans
bosome
?
and
a
man
that
in
a
sad
condition
will
not
be
made
up
in
the
testimony
of
a
good
Conscience
,
it
is
righteousness
with
God
to
smite
him
with
a
rod
dipped
in
his
own
guilt
:
Look
to
it
,
and
make
it
your
study
to
have
this
ground
of
comfort
when
others
fail
.
It
's
good
when
a
man
can
say
,
I
am
sore
broken
,
yet
my
heart
is
not
turned
back
,
I
am
in
the
deeps
,
yet
my
soul
waits
;
I
cannot
win
at
him
,
yet
my
feet
have
held
his
steps
,
his
way
have
I
kept
,
and
not
declined
;
and
as
this
is
sweet
and
comfortable
for
the
present
,
so
will
it
be
found
for
the
time
to
come
,
when
the
waiter
on
God
in
duty
shall
be
made
to
say
and
sing
,
as
it
is
,
Isa.
25.9
.
Lo
,
this
is
our
God
,
we
have
waited
for
him
,
and
he
will
save
us
,
we
will
be
glad
and
rejoyce
in
his
salvation
.
I
shall
say
no
more
,
but
when
all
costs
are
reckoned
,
it
shall
be
found
,
that
a
doer
of
duty
,
waiting
for
God
,
shall
be
no
loser
,
but
a
great
gainer
;
and
it
shall
never
be
grief
of
heart
to
him
,
that
he
made
it
his
work
to
wait
on
him
in
his
way
,
when
others
declined
.
As
I
closed
the
last
day
,
with
that
word
,
Blessed
are
all
they
that
wait
for
him
;
so
do
I
this
day
,
whatever
he
do
to
them
,
whatever
delays
or
difficulties
they
meet
with
,
they
shall
find
,
that
it
will
be
found
a
rich
mercy
,
to
be
found
waiting
for
God
,
and
upon
God
in
their
duty
,
keeping
his
way
,
and
not
declining
therefrom
.
I
say
no
more
,
but
the
Lord
bless
his
Word
that
ye
have
been
hearing
,
for
Christs
sake
.
SERMON
XXV
.
Psalm
130.
Verse
5.
—
And
in
his
Word
do
I
hope
.
I
Told
you
,
that
as
the
two
former
Verses
speak
to
one
of
the
excellent
Priviledges
of
the
godly
man
,
to
wit
,
the
remission
of
sins
.
So
the
5
,
and
6.
speak
to
a
most
necessary
,
though
a
most
difficult
task
of
the
godly
man
to
wait
for
God
,
that
godly
men
give
a
proof
of
their
subjection
to
him
,
and
faith
in
him
,
by
their
waiting
for
him
,
notwithstanding
they
meet
with
so
many
delays
and
disappointments
.
Somewhat
hath
been
spoken
to
three
principal
Heads
of
Doctrine
in
these
Verses
,
1.
The
Psalmists
exercise
,
he
is
a
waiting
man
,
he
is
put
to
wait
,
and
he
doth
wait
;
where
ye
heard
,
that
if
God
delay
the
Saints
,
and
put
them
to
wait
,
it
is
their
duty
to
wait
,
not
only
not
to
be
hasty
,
but
if
they
hing
on
,
they
would
look
their
waiting
be
not
poisoned
with
fre●fulness
,
passion
and
bitterness
,
but
seasoned
and
adorned
with
meekness
and
patience
.
I
spoke
2.
to
the
object
of
his
exercise
,
I
wait
for
the
Lord
;
where
ye
heard
,
that
the
eyes
of
the
wai●ing
man
must
be
taken
off
all
things
,
and
set
on
God
,
not
only
when
all
second
causes
forsake
him
,
but
when
these
things
that
seemed
to
promise
relief
seem
to
be
against
him
,
he
must
notwithstanding
wait
on
God
,
and
keep
his
way
,
and
have
all
his
expectation
in
God
,
or
God
himself
must
be
his
expectation
,
and
he
will
be
no
loser
by
this
;
if
God
himself
be
his
great
expectation
,
he
will
easily
make
up
the
want
of
all
other
things
.
In
the
third
place
I
spoke
to
his
affection
in
waiting
,
my
soul
doth
wait
;
where
beside
that
general
,
that
we
should
be
able
to
give
an
account
what
we
are
doing
in
difficulties
,
when
we
are
exercised
with
delays
:
Ye
heard
,
that
true
waiting
lyes
in
the
midst
,
betwixt
bitterness
,
passion
,
haste
,
fretfulness
on
the
one
hand
,
and
stupidity
and
indifferency
on
the
other
hand
.
The
right
waiter
for
God
,
as
he
is
not
fretful
and
passionat
,
so
neither
is
he
sleeping
and
careless
;
he
so
waits
,
as
his
soul
doth
wait
,
his
affections
are
aloft
,
prizing
and
looking
out
for
these
things
he
is
waiting
for
.
Now
in
the
4.
place
,
I
proceed
to
consider
his
support
in
waiting
;
What
made
him
thus
wait
affectionatly
,
confidently
,
and
patiently
?
He
Answers
,
and
in
his
word
do
I
hope
:
He
hoped
in
the
word
of
God
,
and
therefore
he
waits
for
God
.
It
's
not
to
great
purpose
to
trouble
you
here
with
an
exact
distinction
betwixt
Faith
and
Hope
;
Faith
looks
to
the
promise
,
and
gives
a
present
subsistence
to
the
thing
promised
,
as
the
word
is
,
Heb.
11.1
.
Faith
is
the
substance
of
things
hoped
for
,
the
evidence
of
things
not
seen
.
Hope
looks
to
the
performance
of
the
good
things
promised
;
Faith
closes
with
the
promise
as
true
,
and
is
comforted
in
that
which
is
contained
in
it
.
Hope
looks
out
till
God
come
and
make
out
what
Faith
sees
and
closes
with
in
the
word
of
promise
.
In
this
place
Faith
and
Hope
may
be
taken
promiscuously
or
indifferently
,
in
his
word
do
I
hope
;
that
is
,
I
wait
till
God
make
out
to
me
that
he
hath
promised
in
his
Word
;
or
take
it
a
little
more
distinctly
,
in
his
word
do
I
hope
:
It
will
import
,
that
having
closed
by
Faith
with
the
good
things
in
the
word
of
promise
,
he
looks
out
for
the
accomplishment
of
them
;
so
that
he
hath
not
only
Faith
bene
,
believing
and
closing
with
the
Word
,
but
he
hath
hope
looking
out
till
God
make
his
Word
good
to
him
.
I
might
here
take
notice
of
this
,
that
waiting
on
God
,
though
a
man
had
no
other
,
evidence
,
is
ground
of
hope
,
when
a
man
is
in
a
difficulty
,
and
sore
put
at
,
and
yet
he
is
born
up
in
waiting
on
God
for
an
out-gate
,
he
cannot
quite
nor
give
over
,
he
cannot
go
to
another
door
for
relief
,
that
's
a
good
evidence
that
there
is
ground
of
hope
in
such
a
mans
lot
;
For
certainly
Psal.
9.18
,
the
needy
shall
not
always
be
forgotten
,
the
expectation
of
the
poor
shall
not
perish
for
●ver
.
And
he
that
never
said
,
to
the
seed
of
Jacob
,
seek
ye
me
in
vain
,
Isai.
45.29
.
he
never
engages
a
heart
to
wait
on
him
in
vain
.
Their
very
waiting
on
,
and
not
giving
over
,
is
,
if
they
could
but
discern
it
,
a
sufficient
refutation
of
their
temptation
to
diffidence
and
despondency
.
But
I
shall
leave
this
,
and
look
on
the
words
another
way
;
and
these
two
principal
Doctrines
are
obvious
from
them
to
any
capacity
.
-
1.
That
waiting
on
God
needs
the
support
of
Faith
and
Hope
.
-
2.
That
Faith
or
Hope
must
have
the
Word
of
God
for
its
ground
.
The
first
of
these
is
clear
,
in
that
he
says
,
I
wait
,
because
I
hope
.
The
other
is
clear
from
that
he
says
,
in
his
word
do
I
hope
.
For
the
first
of
these
,
That
waiting
on
God
needs
the
support
of
Faith
or
Hope
;
Patience
and
On-waiting
will
never
be
gotten
well
,
cherisht
without
Hope
or
Faith
;
a
man
that
would
keep
waiting
on
God
,
would
keep
Faith
and
Hope
on
foot
:
So
doth
the
Psalmist
here
,
while
he
tells
that
he
waits
,
because
he
hopes
.
And
hence
it
is
,
that
in
Scripture
we
find
a
frequent
conjunction
of
Faith
and
Patience
,
as
Heb.
6.12
.
The
followers
of
them
,
who
through
faith
and
patience
have
inherited
the
promises
.
Rev.
13.10
.
Here
is
the
faith
and
the
patience
of
the
Saints
,
they
must
go
together
.
Rom.
8.25
If
we
hope
for
that
we
see
not
,
then
do
we
with
patience
wait
for
it
.
It
's
hoping
for
that
which
is
not
seen
,
that
draws
along
a
patient
waiting
for
it
.
1
Thess.
1.3
.
True
patience
is
called
,
the
patience
of
hope
,
that
patience
which
is
the
product
of
hope
.
And
(
to
add
no
more
)
ye
have
them
conjoyned
,
Heb.
10.35
,
36.
Where
in
the
first
place
,
the
Apostle
says
to
them
,
Cast
not
away
therefore
your
confidence
,
which
hath
a
great
recompence
of
reward
;
and
then
he
adds
to
good
purpose
,
Ye
have
need
of
patience
,
that
after
ye
have
done
the
will
of
God
,
ye
may
receive
the
promise
:
Intimating
,
it
is
to
no
purpose
to
speak
of
patience
,
if
folk
cast
away
their
confidence
;
thus
ye
see
how
these
two
,
Faith
and
Patitience
,
or
Patience
and
Hope
are
linked
together
in
Scripture
,
to
tell
,
that
patient
waiting
on
God
,
hath
need
of
the
support
of
Faith
and
Hope
:
And
if
we
should
follow
out
this
a
little
more
distinctly
,
we
will
find
that
the
brangling
of
Faith
and
Hope
cuts
Patience
short
;
when
a
mans
Faith
or
Hope
fails
,
he
gives
over
waiting
on
God
,
his
Patience
is
gone
,
as
in
that
wicked
King
,
,
2
King
.
6.33
Who
when
God
by
the
Prophet
had
promised
delivery
,
would
not
believe
it
,
but
says
,
This
evil
is
of
the
Lord
,
what
should
I
wait
for
the
Lord
any
longer
?
Fra●
once
he
cast
off
confidence
,
he
gave
over
waiting
on
God
:
And
to
clear
this
further
,
see
Jer.
2.25
.
and
18
12.
In
the
one
place
,
when
the
Lord
is
perswading
his
people
to
keep
his
way
,
they
say
,
There
is
no
hope
;
and
what
follows
on
that
?
They
say
,
We
have
loved
strangers
,
and
after
them
will
we
go
.
And
in
the
other
place
,
when
they
say
,
,
There
is
no
hope
,
they
add
,
But
we
will
walk
after
our
own
devices
,
and
we
will
every
one
do
the
imagination
of
his
evil
heart
.
Thus
ye
see
,
how
on
the
one
hand
the
brangling
of
Faith
and
Hope
cuts
the
throat
of
patient
waiting
for
God
;
and
on
the
other
hand
,
Faith
and
Hope
entertained
,
keeps
life
in
patience
,
to
wait
still
on
God
,
Ye
know
what
is
said
of
Hezekiah
,
2
King
.
18.5
He
trusted
in
the
Lord
God
of
Israel
,
so
that
after
him
was
none
like
him
among
all
the
Kings
of
Judah
,
nor
any
that
was
before
him
.
Trust
in
God
made
him
singular
;
and
in
nothing
doth
the
singularity
of
a
Christian
appear
more
than
in
this
,
the
drawing
forth
of
his
Faith
in
patient
waiting
on
God
in
difficulties
,
1
Sam.
27.1
.
When
David
gives
over
confidence
,
he
gives
over
patience
and
waiting
,
and
goes
down
to
the
Land
of
the
Philistines
;
but
look
upon
him
again
as
a
Believer
,
holding
fast
co●fidence
,
what
says
he
?
Psal.
27.13
.
I
had
fainted
,
unless
I
had
believed
to
see
the
goodness
of
the
Lord
in
the
land
of
the
living
.
Nothing
but
Faith
kept
me
from
giving
over
:
But
now
(
as
Psal.
116.10
.
I
believed
,
therefore
have
I
spoken
)
attaining
to
believing
,
he
dare
subjoyn
,
as
v.
14.
Wait
on
the
Lord
,
and
be
of
good
courage
,
and
he
shall
strengthen
thy
heart
;
wait
I
say
on
the
Lord
.
Thus
ye
have
the
point
generally
cleared
,
that
patient
waiting
on
God
,
needs
the
support
of
Faith
and
Hope
;
To
break
it
a
little
smaller
,
and
bring
it
nearer
you
,
I
shall
branch
it
out
in
these
two
.
-
1.
That
the
trials
of
the
people
of
God
may
be
such
,
as
only
Faith
can
see
an
out-gate
.
-
And
2.
When
they
are
so
,
Faith
will
see
an
out-gate
,
and
enable
a
man
to
wait
on
God
for
the
out-gate
.
For
the
first
,
I
say
,
The
trials
of
the
people
of
God
may
be
such
,
and
so
ordered
for
their
greatness
,
sharpness
,
darkness
,
and
continuance
,
that
an
out-gate
will
be
the
object
of
Faith
only
,
and
not
of
Sense
nor
Reason
.
A
mans
trials
may
be
such
,
that
if
he
will
betake
him
to
Sense
and
carnal
Reason
,
to
see
if
there
will
be
an
end
of
the
Lord
,
he
will
give
it
over
if
Faith
step
not
in
,
and
take
him
off
the
hand
of
both
:
A
waiter
for
God
here
under
difficulties
must
be
a
hoper
,
else
he
will
not
wait
on
;
we
are
generally
called
in
the
whole
course
of
our
life
to
walk
by
Faith
,
2
Cor.
5.7
.
We
walk
by
faith
,
and
not
by
sight
;
but
especially
in
great
and
eminent
trialls
and
difficulties
,
when
they
are
of
a
long
continuance
,
to
prove
that
we
are
among
the
just
,
that
live
by
faith
,
Hab.
2.4
.
with
Heb.
10.38
I
might
instance
this
,
both
in
the
greatness
,
and
in
the
long
continuance
of
trials
.
In
the
greatness
of
trials
,
which
may
be
such
as
Faith
only
can
see
an
issue
,
3
Cor.
1.8
—
In
the
trouble
that
came
to
us
in
Asia
,
we
were
pressed
out
of
measure
,
above
strength
,
in
so
much
that
we
d●spaired
even
of
life
,
and
had
the
sentence
of
death
in
our selves
;
And
why
?
That
we
should
not
trust
in
our selves
but
in
God
that
raiseth
the
dead
:
We
were
put
to
it
,
to
imploy
Faith
in
our
deadly
difficulties
,
else
we
had
been
gone
.
So
Jonah
2.4
.
is
put
to
say
,
I
am
cast
out
of
sight
,
till
Faith
holding
a
grip
of
God
,
bids
him
look
again
towards
his
holy
Temple
.
S●
Abram
,
Rom.
4.19
.
—
hath
all
probabilities
,
his
own
dead
body
,
and
the
deadness
of
Sarahs
womb
,
against
the
thing
promised
;
and
what
gave
the
issue
?
only
this
,
he
was
not
weak
in
the
faith
,
he
staggered
not
at
the
promise
through
unbelief
,
but
was
strong
in
faith
giving
glory
to
God
.
And
Paul
,
Rom.
8.24
.
when
he
had
told
that
we
are
saved
by
faith
,
adds
,
but
hope
that
is
seen
is
not
hope
,
for
what
a
man
seeth
,
why
doth
he
yet
hope
for
.
Hope
and
Faith
are
only
for
things
invisible
to
any
other
sense
or
faculty
.
And
for
the
continuance
of
trials
,
it
is
clear
,
that
it's
Faith
must
see
the
issue
;
as
Hab
2.2
.
—
with
Heb.
10.37
.
Write
the
vision
,
and
make
it
plain
on
tables
,
that
he
may
run
that
readeth
it
,
speak
out
my
promise
;
why
?
For
the
vision
is
yet
for
an
appointed
time
,
but
at
the
end
it
shall
speak
,
and
not
lie
,
though
it
tarry
(
to
sense
)
wait
for
it
,
&c.
And
how
shall
this
be
done
?
The
just
shall
live
by
faith
.
If
it
be
enquired
,
how
it
comes
to
pass
,
that
the
Lord
puts
the
mercies
of
his
people
so
far
out
of
sight
,
by
the
greatness
and
long
continuance
of
trouble
?
That
it
is
only
Faith
that
can
discern
the
issue
.
I
shall
briefly
clear
this
to
you
in
four
words
,
1.
He
doth
it
,
that
he
may
acquaint
his
people
with
the
solid
truth
of
his
promises
,
that
he
may
let
them
see
,
and
bring
them
to
know
experimentally
,
that
his
promise
is
not
a
bla●lume
;
but
though
all
things
in
the
world
were
against
us
,
it
's
a
true
word
,
it
's
a
tryed
word
,
like
silver
purified
seven
times
in
the
furnace
,
Psal.
12.6
.
and
shall
have
an
accomplishment
.
The
longer
folk
rest
on
the
Bible
,
and
the
more
they
try
it
,
they
will
esteem
of
it
the
more
:
It
's
of
Divine
Authority
,
(
to
which
I
shall
speak
a
word
afterwards
,
when
I
come
to
that
of
the
Psalmist
,
where
he
calls
it
his
Word
.
)
2.
For
this
end
the
Lord
gives
this
work
to
the
faith
of
his
people
,
that
he
may
acquaint
them
more
and
more
with
himself
,
in
whom
they
believe
;
that
when
they
are
put
to
the
Bible
,
to
live
by
faith
in
his
Word
,
they
may
study
his
Divine
Attributes
,
his
Veracity
,
that
cannot
lie
,
his
Omnipotency
,
that
in
greatest
difficulties
,
can
commad
deliverance
to
his
people
;
his
infinite
Wisdom
,
that
can
by
contraries
bring
out
his
Wisdom
about
their
delivery
;
and
by
this
means
they
have
a
great
advantage
,
when
they
are
brought
to
know
God
the
Author
of
the
Promises
better
:
Hence
Psal.
9.10
●t's
said
,
They
that
know
thy
Name
,
will
put
their
trust
in
thee
;
They
that
know
him
,
will
put
their
confidence
in
him
:
And
Paul
,
2
Tim.
1.12
.
said
,
For
the
which
cause
I
suffer
these
things
,
nevertheless
I
am
not
ashamed
.
How
is
that
?
For
I
know
whom
I
have
believed
,
and
am
perswaded
that
he
is
able
to
keep
that
which
I
have
committed
to
him
to
keep
,
against
that
day
;
therefore
I
am
not
ashamed
,
therefore
my
confidence
succumbs
not
.
3.
The
Lord
by
giving
Faith
,
this
work
brings
his
people
experimentally
to
know
the
worth
of
Faith
,
and
that
's
a
necessary
Lesson
;
we
will
not
●y
get
Sailing
near
the
Shore
,
within
sight
of
Land
,
but
must
Lanch
forth
into
the
deep
,
that
Faith
may
be
put
to
it
;
and
in
this
case
,
what
advantage
is
it
to
know
the
worth
of
Faith
,
Psal.
27.13
.
I
had
fainted
,
unless
I
had
believed
to
see
the
goodness
of
the
Lord
in
the
land
of
the
living
.
What
had
become
of
me
if
I
had
not
believed
?
And
that
gave
him
to
know
the
worth
of
Faith
,
which
had
an
excellent
advantage
:
And
Psal.
28.7
.
My
heart
trusted
in
him
,
and
I
was
helped
;
I
never
tryed
Faith
,
but
it
brought
me
some
ease
and
relief
,
though
not
a
compleat
out-gate
.
And
4.
The
Lord
give
faith
this
work
,
that
he
may
get
much
glory
of
his
people
,
by
their
dependance
,
hoping
and
believing
:
Thus
Rom.
4.20
.
Abraham
was
strong
in
the
faith
,
giving
glory
to
God
.
Thou
thinks
it
would
honour
God
much
,
if
thy
mouth
were
filled
with
songs
for
deliveries
,
sweet
comforts
,
love-blinks
,
&c.
I
grant
these
are
sweet
,
and
speaks
his
praise
;
but
God
is
more
honoured
by
believing
,
when
thou
wants
these
,
and
hath
only
his
naked
word
to
lean
to
,
thou
then
glorifies
God
more
eminently
,
though
not
so
satisfactorily
to
thy self
,
when
thou
sticks
by
believing
in
continued
difficulties
,
when
thou
art
tempted
to
cast
away
confidence
.
All
I
say
from
this
Branch
,
and
come
to
the
2d
.
shall
be
to
tell
you
,
that
were
these
things
believed
,
we
would
not
be
so
ready
to
stumble
,
whatever
our
difficulties
were
,
when
sense
and
carnal
reason
were
laid
by
and
non-pluss'd
,
with
want
of
all
appearances
and
probabilities
of
an
issue
.
But
who
are
they
who
when
they
are
left
on
a
word
of
God
,
do
not
find
themselves
at
a
loss
,
and
as
ye
use
to
speak
,
at
the
next
best
;
whereas
,
if
we
considered
that
this
were
God
:
way
to
exercise
his
people
,
with
such
great
and
continued
Trials
,
that
their
Issues
and
Out-gates
from
them
,
may
be
the
Object
of
Faith
,
and
not
of
Sense
or
carnal
Reason
;
and
particularly
were
this
studied
,
our
being
holden
long
at
work
,
hinging
on
would
not
tempt
folk
to
weary
,
and
give
over
waiting
on
God
;
a
thing
which
many
of
us
have
cause
to
mourn
for
;
and
many
fear
,
that
if
God
refine
us
with
silver
,
we
will
discover
more
than
we
thought
had
been
in
us
.
O
consider
it
,
that
ye
stumble
not
,
weary
not
,
fret
not
,
quite
not
your
confidence
;
in
great
continued
troubles
,
it
is
an
evil
not
so
much
to
be
dung
from
your
confidence
,
as
to
take
the
pet
,
to
cast
it
away
,
and
give
way
to
discouragement
,
and
lie
down
and
die
.
But
to
press
this
,
I
come
to
the
second
Branch
in
the
Point
,
That
as
the
Tryals
of
Gods
people
may
be
such
as
only
Faith
can
see
an
out-gate
;
so
when
they
are
so
,
Faith
if
it
be
chearfuly
employed
,
will
apprehend
a
promised
delivery
in
greatest
difficulties
;
it
will
make
a
man
wait
on
God
in
the
saddest
exercises
without
succumbing
,
and
to
say
this
with
the
Psalmist
,
I
wait
,
&c.
for
I
hope
in
his
word
:
If
a
man
be
living
by
Faith
,
and
so
a
just
man
,
Though
the
Vision
tarry
to
sense
,
it
will
make
him
wait
for
it
,
and
expect
it
,
because
at
the
appointed
time
it
will
speak
and
not
lie
:
And
for
the
grounds
on
which
this
truth
is
founded
,
amongst
others
,
take
these
three
:
1.
That
let
Tryals
be
never
so
great
and
long
continued
,
they
alter
not
the
ground
of
Faith
,
the
ground
that
Faith
goes
on
still
continues
the
same
.
Whatever
befal
the
people
of
God
they
get
not
a
new
Bible
,
or
a
new
God
;
all
the
gloomy
days
that
past
over
them
,
has
not
blotted
out
one
Promise
or
Attribute
of
God
;
and
these
things
they
see
in
God
,
and
his
Promises
in
a
fair
day
,
they
may
see
them
to
be
the
same
in
a
foul
day
;
now
if
the
ground
be
the
same
,
if
the
Promises
be
the
same
,
if
God
be
the
same
,
if
our
Rock
have
not
sold
us
;
Faith
closing
with
that
ground
,
must
wait
for
a
delivery
;
were
the
Tryal
never
so
great
and
long
continued
.
2.
As
the
ground
that
Faith
goes
on
,
does
still
continue
the
same
;
so
obedience
to
the
Command
of
Believing
is
never
dispensed
with
;
There
is
never
a
time
wherein
God
says
,
I
will
dispense
with
you
to
Believe
;
he
says
not
,
believe
when
the
waters
are
at
the
ancles
,
and
I
will
dispense
with
you
when
they
overflow
the
banks
;
but
go
things
as
they
will
,
Faith
is
still
a
commanded
and
indispensible
duty
,
ye
have
this
clear
,
Luke
8.50
.
and
the
parallel
places
,
when
that
Ruler
came
to
Christ
about
the
curing
of
his
sick
daughter
,
he
is
encouraged
to
believe
,
while
she
is
sick
and
not
dead
,
but
when
she
is
dead
,
one
comes
from
his
house
,
and
says
to
him
,
Thy
daughter
is
dead
,
trouble
not
the
Master
,
thou
and
we
might
have
believed
the
more
before
she
was
dead
,
but
now
the
case
is
desperat
,
therefore
it
is
needless
to
thee
to
employ
him
any
more
:
But
doth
Christ
homologat
such
a
principle
?
no
;
but
when
he
heard
it
,
he
says
to
the
man
,
Fear
not
,
believe
only
,
for
she
shall
be
made
whole
;
when
she
is
sick
,
and
when
she
is
dead
,
he
is
bidden
,
believe
only
.
And
,
3.
Consider
,
That
not
only
does
the
ground
of
Faith
continue
the
same
,
and
the
command
of
Believing
indispensible
;
but
Trials
eminent
,
sharp
,
and
of
long
continuance
,
are
opportunities
of
eminent
work
for
Faith
.
He
is
not
counted
a
man
of
courage
,
that
in
a
Muster
,
will
vapor
and
play
the
gallant
;
but
who
in
the
Chock
of
the
Battle
kythes
his
stoutness
and
resolution
,
as
a
famous
Spartan
said
,
when
it
was
told
him
the
Persians
arrows
were
so
thick
,
that
they
would
cover
the
Sun
,
all
the
better
of
that
,
said
he
,
for
us
,
we
shall
fight
the
better
in
the
cool
;
so
it
is
with
Faith
.
Eminent
Trials
,
and
difficulties
of
long
continuance
,
gives
to
it
opportunities
of
eminent
service
and
work
:
What
is
it
to
believe
,
while
thou
art
sailing
alongst
the
shore
,
but
when
thou
lanchest
out
into
the
deeps
,
and
meets
with
a
storm
,
and
neither
Sun
,
Moon
,
nor
Stars
for
many
days
appear
,
when
the
tryal
is
hightned
and
lengthned
,
and
some
falls
off
on
that
hand
the
day
,
and
others
fall
off
on
this
hand
the
morrow
,
and
thou
art
like
to
be
left
alone
;
that
is
an
opportunity
of
eminent
service
and
work
for
Faith
:
And
thou
would
remember
that
there
is
a
favour
conferred
on
thee
,
when
thy
Faith
is
put
to
it
,
at
such
a
time
,
what
will
thou
do
?
If
thou
will
cast
thy self
,
and
all
thou
hast
,
over
upon
God
put
all
in
his
reverence
,
and
wait
upon
him
for
an
issue
.
From
these
things
that
I
have
but
superficially
touched
,
be
exhorted
to
study
the
life
of
Faith
better
,
that
ye
may
be
fixt
and
strong
in
the
Faith
;
ye
must
not
content
your selves
with
putting
out
some
acts
of
Faith
,
but
ye
must
learn
to
live
by
it
,
to
make
it
your
food
and
subsistence
;
which
,
if
well
studied
,
many
a
tentation
and
snare
,
in
snary
times
,
would
be
broken
,
and
God
would
be
waited
upon
patiently
.
It
is
true
,
when
ye
are
surcharged
with
bitterness
,
ye
will
get
enough
of
things
to
father
it
on
;
your
difficulties
are
many
and
great
,
your
delays
are
protracted
,
but
ye
light
not
on
the
root
of
your
distemper
,
the
weakness
of
your
Faith
;
O
thou
of
little
faith
,
wherefore
didst
thou
doubt
?
where
is
thy
faith
?
for
Isai.
28.16
.
He
that
believes
shall
not
make
haste
;
and
consequently
,
he
that
makes
haste
,
does
not
believe
,
or
is
at
a
low
pace
,
as
to
the
exercise
of
faith
,
when
impatience
and
bitterness
prevails
;
and
therefore
guard
against
your
cankering
fretfulness
,
weariness
,
fainting
.
Do
not
tempt
God
to
give
you
a
relief
by
a
change
of
your
condition
,
and
being
seen
on
the
mount
;
but
rouze
up
your
faith
to
exercise
,
say
,
how
is
it
that
I
am
so
fearful
?
how
is
it
I
have
no
Faith
?
seek
the
issue
of
all
your
pressures
,
by
rouzing
up
your
Faith
;
it
will
discover
to
you
Hagars
well
at
hand
,
when
ye
are
casting
down
your
Ishmaels
to
die
for
thirst
;
it
will
bring
noon
day
at
night
;
and
of
weakness
it
will
make
you
strong
;
when
ye
are
faint
and
have
no
might
,
it
will
bring
in
power
to
you
,
and
renew
your
strength
;
when
ye
see
no
appearance
of
an
issue
,
it
will
bid
you
look
again
(
as
Elijah
said
,
1
King
.
18.43
.
)
Till
ye
see
the
cloud
that
will
rain
.
When
that
holy
man
Ezra
is
laid
by
in
confessing
and
mourning
over
the
sins
of
the
people
,
Chap.
9.
There
is
a
good
man
,
who
Chap.
10
2.
bids
him
look
again
,
arise
from
his
heaviness
and
fall
about
a
work
of
Reformation
,
For
there
was
hope
in
Israel
concerning
that
thing
:
So
Jonah
,
when
he
said
,
I
am
cast
out
of
thy
sight
,
;
rouzing
up
his
Faith
,
saith
,
Yet
will
I
look
again
towards
thy
holy
temple
:
and
that
man
,
Psal.
77.7
.
When
he
begins
to
question
,
Whether
the
Lord
will
cast
off
for
ever
,
and
will
be
favourable
no
more
,
if
his
mercy
be
clean
gone
,
if
his
mercy
doth
fail
for
ever
,
if
he
hath
forgo●ten
to
be
gracious
,
and
in
his
anger
he
hath
shut
up
tender
mercies
,
and
is
laid
by
with
that
work
;
he
rouzes
up
his
Faith
,
and
looks
again
:
And
Verse
10.
saith
,
This
is
my
infirmity
,
I
will
remember
the
years
of
the
right
hand
of
the
most
high
;
So
would
thou
do
,
when
thou
looks
on
the
sadness
of
thy
condition
,
and
many
pressures
,
and
art
tempted
to
give
over
;
rouze
up
thy
confidence
,
and
that
will
give
thee
a
satisfactory
account
of
that
which
thou
counted
desperat
and
hopeless
.
The
Lord
bless
his
Word
.
SERMON
XXVI
.
Psalm
130.
Verse
5.
—
And
in
his
word
do
I
hope
.
WAiting
on
God
being
a
most
excellent
and
necessary
Subject
and
Duty
,
in
regard
that
only
they
that
endure
to
the
end
,
shall
be
saved
;
and
that
it
is
these
whose
Patience
has
had
its
perfect
work
,
that
shall
understand
the
loving
kindness
of
the
Lord
:
we
had
need
to
study
all
these
things
,
which
may
either
set
Patience
on
work
,
or
keep
it
at
work
.
And
here
I
am
upon
the
great
support
of
the
Waiting
Man
,
He
waits
for
the
Lord
,
because
he
hope
in
his
word
.
In
the
Forenoon
I
spoke
to
the
first
general
Observation
,
in
these
words
,
That
Patience
and
Waiting
cannot
be
well
cherished
,
without
Faith
and
Hope
;
Which
I
branched
out
in
two
,
That
the
Tryals
of
the
Saints
may
be
such
,
and
so
ordered
for
greatness
and
continuance
;
that
Faith
only
will
be
able
to
discern
an
issue
of
them
;
and
that
faith
chearfully
employed
,
will
discern
this
issue
.
Now
the
Lesson
I
am
to
fall
upon
in
the
2d
.
general
Observation
is
,
That
Faith
enabling
to
endure
hard
lots
,
and
to
endure
without
succumbing
,
must
take
the
Word
of
God
for
its
ground
;
and
Faith
having
the
Word
for
its
ground
,
so
long
as
God
alters
not
his
Sentence
in
his
Word
,
Faith
must
believe
and
hope
,
expect
the
accomplishment
of
that
word
,
I
hope
in
his
word
,
saith
the
Psalmist
;
hence
it
is
(
to
allude
to
that
of
the
Apostle
.
Rom.
10
6.
)
That
the
man
that
would
live
by
Faith
,
he
must
not
say
in
his
heart
.
Who
shall
ascend
into
heaven
,
to
bring
down
Christ
,
or
an
issue
from
above
,
or
who
shall
descend
into
the
deep
,
to
bring
up
a
Christ
,
or
an
issue
from
the
dead
?
But
the
word
is
near
thee
,
even
in
thy
mouth
,
and
in
thy
heart
;
The
Word
of
Faith
,
the
Word
in
the
Gospel
which
we
preach
.
This
Point
,
because
there
are
several
things
in
it
of
special
concernment
for
us
,
I
shall
deduce
and
branch
out
to
you
in
four
Heads
.
1.
That
really
needy
Saints
,
who
are
put
to
live
by
Faith
,
ought
to
be
,
and
will
be
much
conversant
with
the
Word
,
that
they
may
know
what
is
for
them
,
and
suitable
to
their
case
there
.
2.
That
as
really
needy
Saints
will
be
much
conversant
with
the
Word
,
so
they
will
judge
of
things
according
to
the
Verdict
of
the
Word
.
3.
That
to
fix
them
in
that
Resolution
,
to
judge
of
things
according
to
the
Word
,
they
must
fix
this
Principle
,
That
the
Word
is
of
Divine
Authority
.
4.
That
having
fixt
this
,
That
the
Word
is
of
Divine
Authority
,
the
Believer
must
send
out
his
Faith
to
believe
,
and
his
hope
to
look
for
all
that
he
finds
in
so
Divine
and
sure
a
Word
.
For
the
first
of
these
,
I
say
,
That
really
needy
Saints
,
who
are
put
to
live
by
Faith
,
ought
to
be
,
and
will
be
much
conversant
in
the
Word
,
that
they
may
know
what
is
for
them
there
,
and
suitable
to
their
case
;
This
is
clearly
imported
in
the
Text
,
while
he
saith
,
I
hope
in
thy
Word
;
He
must
know
what
is
in
the
Word
,
to
lean
his
Faith
and
Hope
upon
;
for
except
he
know
he
cannot
lean
his
Faith
and
Confidence
on
it
:
Hence
David
,
a
great
liver
by
Faith
,
was
much
conversant
with
the
Scriptures
,
they
were
his
meditation
,
his
meat
,
his
delight
;
the
men
of
his
counsels
,
his
guides
,
as
ye
may
read
at
length
,
what
his
esteem
of
the
Scriptures
was
in
that
119
Psalm
.
And
this
being
so
,
it
will
infer
not
only
,
that
really
needy
saints
should
attend
upon
the
Word
preached
;
but
more
especially
,
that
they
should
,
and
will
be
much
at
the
privat
serious
reading
of
,
meditation
on
,
and
perusal
of
the
Scriptures
;
a
duty
,
that
in
the
first
place
,
I
would
prove
to
be
a
duty
.
And
2dly
.
press
it
on
you
.
1.
I
say
,
it
is
needful
to
prove
that
it
is
a
duty
,
that
the
Scriptures
be
read
by
all
,
in
opposition
to
that
cursed
Popish
principle
,
that
will
not
allow
any
laick
or
privat
person
,
without
a
peculiar
licence
,
to
read
the
Scriptures
,
whereby
they
turn
that
in
a
priviledge
,
and
confer
on
some
only
,
which
God
hath
imposed
as
a
duty
on
all
;
yea
,
further
,
so
Tyrannical
are
they
in
this
,
that
though
they
permit
some
to
read
the
vulgar
Latin
,
or
Translations
according
to
it
(
as
they
have
turned
it
in
English
)
where
Protestants
are
,
lest
if
they
shuld
hinder
them
in
the
use
of
that
,
they
should
read
other
Translations
without
their
liberty
;
yet
in
other
places
,
as
Spain
and
Italy
,
they
are
sparing
of
these
Licenses
.
This
is
a
damnable
error
,
not
only
contrair
to
the
way
of
the
ancient
Church
(
wherein
they
glory
so
much
)
wherin
privat
persons
were
so
well
acquaint
with
the
Word
,
that
they
would
make
it
the
subject
of
their
discourse
,
while
they
were
about
their
ordinary
callings
;
but
is
clearly
repugnant
to
Scripture
,
and
principles
deduced
therefrom
,
both
in
the
Old
and
New
Testament
.
I
shall
not
insist
on
controversial
things
,
but
lay
down
first
,
some
instances
from
Scripture
,
to
which
I
shall
add
some
Scripture
arguments
for
clearing
that
Truth
.
For
Scripture
instances
,
look
to
the
Old
Testament
,
it
is
marked
,
Acts
15.21
.
That
in
old
time
,
Moses
had
in
every
City
them
that
preached
him
,
being
read
in
the
synagogues
every
sabbath
day
;
and
not
the
Books
of
Moses
only
,
but
the
Prophets
:
And
therefore
our
Lord
in
his
solemn
Sermon
,
Luke
4.17
.
Read
out
of
the
Prophecy
of
Isaiah
,
that
Book
being
delivered
to
him
:
Beside
publick
reading
of
the
Scriptures
,
we
find
privat
reading
enjoyned
,
Deut.
17.18
.
The
King
was
to
have
a
Copy
of
the
Law
in
a
Book
,
out
of
that
which
was
before
the
Priests
and
Levits
,
to
be
with
him
,
and
he
was
to
read
therein
,
all
the
days
of
his
life
.
Josh.
1.8
.
The
Commander
of
the
people
was
not
to
let
the
book
of
the
Law
depart
out
of
his
mouth
,
but
to
meditat
therein
day
and
night
:
It
was
also
to
be
read
by
mean
persons
,
for
Deut.
6.6
.
These
words
commanded
to
the
Jews
,
they
were
to
teach
them
diligently
to
their
children
▪
to
talk
of
them
when
they
sat
in
their
houses
,
when
they
did
walk
by
the
way
,
when
they
did
ly
down
,
and
when
they
rose
up
;
and
this
they
could
not
do
in
all
the
ages
of
their
Church
,
unless
they
read
the
Books
of
Moses
,
when
Moses
was
gone
.
We
find
that
Eunuch
in
returning
from
Jerusalem
in
his
journey
,
reading
the
Scripture
,
Act.
8.30
.
We
find
Timothy
from
a
child
instructed
in
the
Scriptures
,
2
Tim.
3.15
.
drinking
it
in
with
his
milk
;
and
in
a
word
,
Psal.
1.2
.
We
find
the
blest
man
in
those
days
,
and
in
all
ages
of
the
Church
,
to
be
that
man
,
who
hath
his
delight
in
the
Law
of
the
Lord
,
and
in
his
Law
doth
meditate
day
and
night
:
If
again
we
turn
to
the
New
Testament
,
we
find
that
Christ
commands
the
Jews
to
search
the
Scriptures
,
Joh.
5.39
.
We
find
the
Bereans
commended
for
comparing
Christ
Apostles
Sermons
with
the
Scripture
,
searching
the
Scriptures
whether
these
things
were
so
,
Act.
17.11
.
We
find
it
required
,
That
the
word
of
Christ
a
well
in
us
richly
,
in
all
wisdom
,
teaching
and
admonishing
one
another
,
Col.
3.16
.
which
necessarily
requires
frequent
reading
of
the
Scriptures
;
we
find
the
Apostle
supposing
the
Corinthians
read
them
,
2
Cor.
1.13
.
We
wrote
none
other
things
to
you
than
that
you
read
and
acknowledge
,
and
Eph.
3.4
.
Whereby
when
ye
read
ye
may
understand
my
knowledge
:
We
find
him
commanding
it
,
Col.
4.16
.
When
this
Epistle
is
read
amongst
you
,
cause
also
that
it
be
read
in
the
Church
of
the
Laodiceans
,
and
that
ye
likewise
read
the
Epistle
from
Laodicea
;
1
Thes.
4.27
.
He
charges
them
by
the
Lord
,
that
that
epistle
be
read
unto
all
the
holy
brethren
;
and
if
the
Apostle
John
,
Rev.
1.3
.
pronounces
them
blest
,
who
reads
the
words
of
that
prophesie
,
which
is
a
dark
obstruse
Book
.
It
is
not
the
purpose
of
the
Spirit
of
God
,
that
other
plain
Scriptures
should
be
shut
up
from
people
.
But
2.
Unto
these
Scripture
instances
,
we
shall
add
a
few
Scripture
Arguments
,
as
1.
For
what
end
were
the
Scriptures
plainly
and
legibly
written
,
and
at
first
in
a
known
language
,
if
not
to
be
made
use
of
and
read
;
when
the
Vision
is
written
and
made
plain
upon
Tables
,
Habakkuk
tells
the
end
of
that
is
,
That
he
may
run
that
readeth
it
.
2.
If
the
Prophets
,
Christ
and
his
Apostles
,
did
not
spare
to
preach
their
Doctrine
in
the
audience
of
all
,
it
cannot
be
rationally
thought
,
but
that
we
may
read
the
Scriptures
that
contains
the
sum
of
their
Doctrine
.
3.
The
Scriptures
are
not
only
written
to
all
,
but
are
recommended
to
all
;
therefore
they
concern
all
,
and
are
to
be
read
by
all
,
Rom.
15.4
.
Whatsoever
things
were
written
afore-time
,
were
written
for
our
learning
,
that
we
through
patience
and
comfort
of
the
Scriptures
,
might
have
hope
▪
The
Epistles
of
Paul
were
directed
to
all
the
Saints
.
John's
2d
.
Epistle
was
written
to
an
elect
lady
;
his
3d.
Epistle
to
Gaius
.
In
his
first
,
he
writes
to
fathers
,
young
men
,
and
children
,
and
how
irrational
is
it
to
assert
,
that
that
which
is
directed
to
all
,
should
be
keep'd
up
from
any
concerned
.
4.
The
use
that
all
have
for
the
Scriptures
,
do
prove
,
that
they
should
be
read
by
all
,
they
are
the
Rule
by
which
we
are
to
walk
;
and
therefore
the
man
that
would
walk
right
,
must
know
the
Rule
:
They
are
the
Charter
of
our
Inheritance
,
and
that
we
be
not
cheated
,
we
would
know
it
.
They
are
our
elder
Brothers
Testament
,
and
therefore
we
ought
to
read
it
,
that
we
may
know
our
Legacy
:
All
the
Epithets
given
to
the
Scripture
in
relation
to
our
need
,
tell
it
is
the
will
of
God
we
should
be
conversant
with
them
.
And
Lastly
,
There
are
many
duties
required
of
Christians
,
that
they
cannot
perform
,
unless
they
be
conversant
with
the
Scriptures
;
they
are
bidden
try
the
spirits
,
whither
they
be
of
God
,
1
Joh.
4.1
.
And
how
shall
they
try
them
,
but
by
the
Touchstone
of
the
Scriptures
.
They
are
bidden
prove
all
things
,
1
Thes.
5.21
.
And
how
shal
they
do
that
,
unless
they
make
use
of
the
standard
of
the
Scripture
,
they
are
bidden
add
to
their
faith
vertue
,
and
to
their
vertue
knowledge
,
2
Pet.
1.5
.
And
how
shal
they
increase
in
knowledge
,
if
the
Scriptures
be
not
conversed
with
?
nay
more
,
How
shall
ignorance
be
proven
to
be
a
sin
,
if
the
Scripture
,
the
only
Illuminator
of
the
Understanding
,
be
not
to
be
conversed
with
?
But
I
shall
forbear
further
debating
with
Papists
,
the
imitators
(
in
this
)
of
other
Hereticks
,
whom
Tertullian
calls
Lucifugae
scripturarum
,
who
while
they
prohibit
the
promiscuous
reading
of
Scripture
,
proclaim
how
little
kindness
they
expect
of
the
Scripture
:
It
is
with
them
as
it
is
with
a
Tyrrant
and
his
Subjects
,
he
dares
not
trust
them
with
armslest
they
should
rise
against
him
;
so
they
will
not
let
people
read
the
Scriptures
,
lest
thereby
they
should
soon
discover
their
abominations
and
cheats
;
therefore
it
is
that
they
keep
them
in
a
mass
of
ignorance
,
and
please
them
with
that
,
That
Ignorance
is
the
Mother
of
Devotion
.
But
2.
To
press
this
Duty
upon
you
(
for
I
would
not
so
much
have
us
Disputants
for
this
Truth
,
as
Practisers
of
this
Duty
)
I
would
not
have
men
having
Bibles
in
their
Houses
,
and
yet
as
little
acquaint
with
them
,
as
if
they
had
none
;
if
this
be
a
duty
,
it
would
be
followed
forth
in
practice
.
I
shall
not
enter
upon
the
way
of
reading
Scripture
here
,
but
in
bearing
home
the
practice
of
the
duty
,
I
shall
say
this
:
1.
Ye
that
have
Children
,
train
them
up
at
Schools
,
a
thing
wherein
the
heat
of
persecution
made
the
ancient
Church
very
deficient
,
they
had
no
Schools
to
put
their
Children
to
:
But
how
made
they
up
that
loss
?
by
procuring
Copies
of
the
Scriptures
,
they
got
in
some
to
read
to
them
,
whom
they
lodged
with
them
,
or
going
far
to
hear
them
read
,
by
such
as
could
read
them
.
And
I
might
here
instance
Pambo
,
who
came
to
a
Friend
,
that
he
might
read
a
Psalm
to
him
;
and
he
beginning
the
39
Psalm
,
I
said
,
I
will
take
heed
to
my
way
,
that
I
sin
not
with
my
tongue
;
hold
there
,
said
he
,
till
I
learn
that
well
;
and
when
he
came
again
,
being
asked
why
he
tarried
so
long
away
;
O
said
he
,
I
think
that
one
lesson
of
the
Government
of
the
Tongue
,
shall
suffice
me
all
my
life
:
But
this
I
leave
as
a
digression
.
But
if
these
who
wanted
Schools
,
were
put
to
such
pains
and
charges
to
supply
that
defect
;
what
a
great
defect
is
it
in
you
that
have
Schools
;
and
yet
there
are
so
many
of
you
in
the
place
and
Countrey
about
,
that
can
read
none
at
all
;
Is
not
this
a
great
neglect
of
a
special
mean
of
Salvation
,
and
to
find
it
in
such
a
place
,
where
Religion
has
had
countenance
,
and
where
Learning
might
be
had
with
ease
,
that
so
many
persons
should
be
found
not
able
to
read
the
Scriptures
;
O
what
a
lamentable
defect
is
it
,
and
I
wish
it
may
not
be
continued
in
,
in
this
generation
.
And
I
shall
add
to
this
,
of
putting
your
Children
to
read
,
ye
would
beware
of
indulgence
to
them
while
they
are
learning
.
This
sinful
indulgence
of
Children
is
an
ill
symptom
for
the
generation
to
follow
;
and
more
,
it
is
a
sad
presage
,
that
these
your
sinful
indulged
Children
,
shall
prove
your
greatest
plague
,
experience
hath
proven
it
,
and
ye
would
look
to
it
;
if
the
Children
ye
have
indulged
,
do
skaith
to
Church
or
State
,
readily
ye
may
get
the
first
draught
of
the
Cup
,
they
will
be
your
greatest
cross
.
But
2.
I
would
recommend
to
you
,
that
ye
that
can
read
,
would
make
use
of
that
gift
,
that
is
a
thing
ye
may
do
with
little
interruption
to
your
lawful
affairs
,
and
a
thing
ye
have
liberty
to
go
about
without
hazard
;
ye
are
not
like
Incodemites
,
as
many
are
called
in
other
parts
of
the
world
,
wherein
Inquisitions
are
so
terrible
to
people
,
that
if
they
have
a
Bible
,
or
any
portion
of
it
,
they
must
hide
it
for
fear
of
the
Inquisition
;
ye
are
not
in
that
hazard
;
and
if
ye
refuse
to
make
use
of
the
Scripture
when
it
is
dadded
on
you
,
and
have
liberty
to
be
conversant
with
it
;
it
shall
be
righteousness
with
God
to
take
that
liberty
from
you
,
and
give
you
up
to
Inquisitions
,
as
a
punishment
for
that
dreadful
neglect
.
I
see
Bibles
among
you
,
and
bless
God
for
it
;
but
it
is
not
enough
to
have
them
,
go
through
them
,
and
seek
to
be
acquaint
with
the
mind
of
God
held
out
to
you
in
them
.
But
to
press
this
duty
a
little
more
distinctly
,
I
would
briefly
point
at
four
or
five
things
,
which
I
would
have
you
to
consider
:
1.
I
would
have
the
excellency
of
the
Scripture
considered
;
ye
know
men
of
Spirits
,
if
they
hear
of
an
excellent
Book
written
by
a
very
learned
person
O
how
would
they
long
for
it
,
be
at
pains
to
have
it
,
and
read
it
?
how
greedily
will
some
seek
after
,
and
peruse
Histories
and
Romances
,
who
are
little
in
reading
the
Scripture
;
but
I
shall
come
nearer
you
:
If
there
came
News
to
Scotland
,
that
there
were
a
Book
written
by
God
in
Spain
,
or
some
other
remote
Countrey
,
how
would
it
be
longed
for
?
how
would
ye
be
earnest
to
seek
and
peruse
it
?
and
if
so
,
what
a
sin
and
a
shame
is
it
,
when
that
Book
inspired
by
the
Spirit
of
God
,
written
by
infallible
Instruments
,
is
among
your
hands
?
and
yet
how
many
are
there
,
that
neither
in
their
Families
,
nor
in
secret
have
a
testimony
of
their
reading
of
it
?
what
a
monstruous
neglect
is
it
?
2.
Consider
that
it
is
a
mean
of
God's
Converse
with
us
;
There
is
a
double
mean
of
intercourse
and
converse
betwixt
God
and
us
;
on
our
part
,
we
converse
with
him
by
Prayer
,
by
sending
up
our
beggar
supplications
to
Him
;
we
traffick
with
Heaven
by
our
necessities
vented
in
Prayer
to
God
,
upon
the
one
hand
;
and
upon
the
other
hand
,
it
is
by
these
Scriptures
that
God
corresponds
visibly
with
us
,
and
sends
messages
to
us
:
Hence
I
infer
,
(
and
look
to
it
)
That
neglecters
to
converse
with
the
Scripture
,
not
only
obstruct
God's
intercourse
,
and
provocks
him
to
give
up
correspondence
with
them
in
his
Word
:
nay
his
dwelling
in
them
,
for
Joh.
15.7
.
Speaking
of
his
abiding
in
us
,
and
we
in
him
,
he
says
.
If
ye
abide
in
me
,
and
my
words
in
you
,
he
in
stead
of
putting
in
his
abiding
,
puts
in
his
words
abiding
in
us
;
because
it
is
by
his
word
he
abides
in
us
:
But
I
say
,
it
is
to
be
feared
,
that
neglecters
of
converse
with
the
Scripture
,
not
only
obstruct
God's
correspondence
with
,
and
dwelling
in
them
;
but
that
they
also
cut
short
the
converse
on
their
side
with
Heaven
,
by
needy
Prayer
.
Let
them
never
say
,
that
they
are
serious
in
Prayer
,
that
neglect
to
read
the
Scriptures
;
though
a
man
may
read
much
,
that
prays
not
(
for
these
are
not
reciprocal
)
yet
he
can
never
be
serious
in
prayer
,
that
reads
none
;
he
must
be
a
delighter
in
the
Scripture
,
that
converses
with
God
by
prayer
;
if
then
ye
neglect
reading
,
ye
not
only
obstruct
Gods
intercourse
with
you
,
but
yours
with
him
.
And
I
shall
add
in
the
3d.
place
,
there
is
not
a
more
infallible
mark
of
Grace
and
Regeneration
,
nor
to
be
much
acquaint
and
conversant
with
the
Scripture
,
delighting
therein
,
and
feeding
thereon
.
I
shall
not
urge
that
natural
Axiom
iisdem
nutrimur
ex
quibus
constamus
we
are
nourished
of
the
same
things
we
are
made
of
;
but
I
shall
give
it
you
in
Scripture
terms
:
Compare
these
two
,
1
Pet.
1.23
.
and
2.2
.
●n
the
one
passage
,
it
is
said
,
Ye
are
born
again
,
not
of
corruptible
seed
,
but
of
incorruptible
,
by
the
word
of
God
,
which
liveth
and
abideth
for
ever
.
In
the
other
passage
,
as
new
born
babes
desire
the
sincere
milk
of
the
word
,
that
ye
may
grow
thereby
:
If
a
man
be
begotten
and
born
by
the
word
,
he
will
desire
the
sincere
milk
of
the
Word
,
that
he
may
grow
and
be
nourished
by
it
;
and
in
this
,
I
may
allude
to
that
of
David
,
Psal.
119.93
.
I
will
never
forget
thy
precepts
,
for
with
them
thou
hast
quickened
me
.
A
man
that
hath
found
the
Word
powerful
,
pulling
him
from
Nature
to
Grace
,
from
the
power
of
Sathan
to
God
,
will
not
forget
it
,
but
must
be
conversant
with
it
.
And
I
shall
add
in
the
fourth
place
,
as
the
frequent
use
of
the
Scripture
is
a
blessed
proof
of
Regeneration
,
so
it
is
an
evidence
of
a
tender
man
:
The
untender
man
takes
advice
from
any
thing
,
that
may
bring
him
pleasure
,
advantage
or
preferment
,
and
accordingly
steers
his
course
;
but
the
tender
man
must
have
directions
from
the
Word
,
else
he
will
not
stir
in
any
thing
;
he
far
transcends
these
Grecians
,
who
being
at
their
Sacrifice
,
would
not
stir
from
it
,
though
the
enemy
approached
,
and
killed
some
,
and
wounded
others
,
till
they
got
some
good
signs
,
and
then
they
got
up
,
and
went
to
it
:
So
the
tender
man
in
all
his
cases
and
difficulties
,
will
take
his
directions
from
the
Bible
,
and
then
he
goes
to
it
for
his
encouragements
;
and
hence
Psal.
1.2
.
The
blest
man
is
he
who
delights
in
the
Law
of
the
Lord
,
and
in
his
Law
doth
meditat
day
and
night
.
He
must
not
want
his
Bible
,
what
ever
he
want
:
and
that
is
a
tender
man
who
like
David
in
a
distress
,
must
encourage
himself
in
the
Lord
his
God
,
1
Sam.
30.6
.
or
else
he
will
not
be
encouraged
.
There
is
a
5th
.
thing
that
presses
this
duty
of
conversing
with
the
Scripture
,
and
it
is
the
thing
in
hand
,
the
godly
man
hath
so
many
needs
,
that
he
must
not
want
the
Bible
to
make
up
and
supply
them
,
he
is
put
to
fend
by
Faith
and
Hope
,
and
Faith
and
Hope
must
not
want
the
Scriptures
,
the
ground
of
both
;
there
is
no
pasture
for
Faith
and
Hope
but
the
Scripture
:
Therefore
the
godly
man
must
be
conversant
with
it
,
he
must
have
his
all
in
God
,
and
must
study
to
know
the
mind
of
God
that
he
may
please
him
in
all
things
.
The
godly
man
is
called
to
live
by
Faith
,
and
must
know
what
Faith
hath
to
feed
on
,
and
this
puts
him
to
converse
with
Scripture
.
As
I
said
before
,
The
Bible
is
the
Charter
of
his
Inheritance
,
the
Rule
that
he
must
walk
by
,
his
Elder
Brother's
Testament
,
the
Compass
he
must
steer
his
course
by
in
storms
,
his
Magazine
for
weapons
and
furniture
,
his
Touch-stone
,
that
he
must
try
all
Duties
and
Comforts
by
;
in
all
these
,
and
many
mo
,
he
hath
need
of
the
Bible
:
and
therefore
if
his
grace
be
in
exercise
,
he
must
be
much
conversant
with
it
.
I
shall
not
fall
on
any
of
the
other
Heads
,
but
exhort
you
,
while
ye
have
the
light
,
to
walk
in
the
light
,
and
while
ye
walk
in
the
light
,
make
use
of
the
Bible
;
let
this
Word
not
be
sown
in
the
wind
,
but
let
it
be
as
a
good
and
a
nail
fastened
by
the
Masters
of
Assemblies
.
Acquaint
your selves
with
the
Bible
through
and
through
,
read
it
,
and
depend
on
God
for
the
blessing
,
delight
in
it
,
meditat●on
it
,
hereby
ye
shall
evidence
your
esteem
of
it
,
as
most
excellent
above
all
other
Books
.
Hereby
ye
shall
evidence
your
esteem
of
,
and
converse
with
God
,
your
Regeneration
and
walk
with
God
,
that
ye
dwell
in
God
,
and
have
your
all
in
him
,
and
that
ye
rest
on
what
he
has
spoken
in
the
Scriptures
,
for
making
up
all
your
wants
.
God
bless
his
Word
to
you
for
Christs
sake
.
SERMON
XXVII
.
Psalm
130.
Verse
5.
—
And
in
his
Word
do
I
hope
.
WAiting
for
God
being
(
as
ye
have
heard
it
)
the
excellent
,
yet
difficult
and
trying
task
of
the
Saints
,
surely
they
stand
in
great
need
to
be
well
beam-fi●led
and
stocked
,
that
would
engage
in
such
an
undertaking
,
lest
they
weary
of
waiting
on
God
,
and
row
to
some
other
shore
;
and
this
is
it
that
the
Psalmist
here
is
from
his
own
experience
and
practice
,
directing
us
in
;
after
that
he
hath
in
the
first
place
asserted
his
waiting
,
and
next
his
waiting
for
the
Lord
.
And
3.
That
his
waiting
is
not
degenerat
in
a
careless
indifferency
and
stupidity
;
but
however
,
he
did
cast
out
bitterness
,
haste
and
fretfulness
out
of
his
waiting
;
yet
it
did
not
cool
,
his
affection
was
not
blunted
for
his
soul
did
wait
;
after
that
,
I
say
,
he
proceeds
to
give
an
account
of
his
support
in
waiting
,
my
soul
doth
wait
,
and
in
his
word
do
I
hope
;
he
tells
that
it
was
Faith
and
hope
that
enabled
and
supported
him
to
wait
for
God
.
Ye
may
remember
,
that
the
first
note
I
took
up
here
was
,
That
waiting
on
God
will
not
be
gotten
cherisht
without
faith
and
hope
;
I
wait
for
the
Lord
my
soul
doth
wait
,
because
I
hope
.
The
Tryals
of
the
people
of
God
for
greatness
,
sharpness
and
continuance
,
may
be
so
ordered
,
as
an
out-gate
from
them
,
can
only
be
discerned
by
faith
,
and
looked
after
by
hope
;
yet
when
it
is
so
,
that
things
are
most
dark
,
faith
chearfully
imployed
,
will
apprehend
a
promised
delivery
in
the
greatest
difficulties
;
Faith
will
see
an
issue
worth
the
waiting
for
,
I
wait
,
and
I
hope
,
says
he
.
The
second
general
Observation
that
I
proposed
from
these
Words
was
,
that
the
faith
and
hope
that
sends
a
believer
,
and
carries
him
through
in
waiting
for
God
,
that
enables
him
to
endure
hard
lots
,
without
succumbing
,
must
take
the
Word
for
its
ground
.
I
wait
,
because
I
hope
,
and
I
hope
,
because
I
have
the
Word
of
God
for
the
ground
of
my
hope
.
Ye
know
that
I
proceeded
to
speak
to
four
Heads
,
in
the
prosecuting
of
this
Note
,
That
really
needy
souls
,
who
are
put
to
live
by
Faith
,
ought
and
will
be
much
conversant
with
the
Word
of
God
,
to
know
what
is
for
them
,
and
their
through-bearing
there
.
2.
That
as
they
will
be
conversant
with
the
Word
,
so
they
will
judge
of
things
according
to
the
verdict
of
the
Word
,
that
it
may
ground
their
Faith
,
and
beget
Hope
.
3.
That
to
fix
the
Saints
in
this
resolution
,
and
to
the
end
they
may
lean
weight
on
the
Word
,
they
would
be
fixt
in
this
Principle
,
that
the
Word
of
God
is
of
Divine
Authority
,
and
infallibly
certain
,
In
his
Word
do
I
hope
.
4.
That
the
waiter
having
fixt
this
Principle
,
that
the
Word
is
of
Divine
Authority
,
he
must
send
out
his
Faith
to
believe
,
and
his
Hope
to
look
for
all
he
finds
in
so
divine
and
sure
a
Word
,
that
he
may
be
sure
under
foot
,
as
the
Word
of
God
makes
him
.
It
's
his
duty
to
put
forth
Faith
and
Hope
to
fend
.
For
the
first
of
these
,
that
needy
Saints
,
who
are
put
to
live
by
Faith
and
Hope
,
ought
to
be
,
and
will
be
much
conversant
with
the
Word
:
I
spoke
to
it
the
last
day
.
I
both
proved
it
that
it
was
lawful
and
incumbent
on
all
to
read
and
be
acquaint
with
the
Scriptures
,
against
the
tyranny
of
the
man
of
sin
,
that
will
have
no
Laick●
,
●s
they
call
them
,
to
read
the
Scripture
without
his
licence
;
and
I
insisted
to
press
the
duty
on
you
by
several
arguments
,
which
I
shall
nor
resume
.
Only
I
shall
desire
that
it
may
be
a
Preaching
daily
practised
,
as
ye
would
prove
your selves
to
be
among
these
blessed
folk
,
who
have
their
delight
in
the
Law
of
God
,
and
meditate
therein
day
and
night
,
who
have
the
Word
dwelling
richly
in
you
,
that
ye
may
be
acquaint
with
the
Charter
of
your
inheritance
,
with
your
Card
and
your
Compass
,
your
elder
Brothers
Testament
,
the
Magazine
and
Store-house
of
your
Furniture
,
and
Touch-stone
whereby
ye
try
all
things
.
Let
me
,
I
say
,
exhort
you
,
that
that
Preaching
may
be
conspicuously
seen
in
your
practice
daily
.
A
2d
thing
in
the
point
is
,
that
as
really
needy
Saints
will
be
conversant
with
the
Word
,
so
they
must
learn
to
judge
of
things
according
to
the
rule
of
the
Word
;
they
must
learn
to
be
determined
by
what
the
Word
says
,
to
have
the
Scriptures
ending
all
controversies
and
debates
,
to
have
the
Scriptures
grounding
their
Faith
and
Hope
in
all
things
.
The
Psalmist
doth
so
here
,
he
contents
not
himself
to
take
a
look
of
the
word
,
but
he
is
so
acquaint
with
,
and
so
improves
it
,
as
he
lives
by
Faith
and
Hope
in
it
.
This
Point
will
lead
me
to
the
3d
,
and
therefore
I
shall
pass
it
briefly
,
by
recommending
to
all
that
would
be
acquaint
with
the
Scripture
,
and
judge
things
according
to
it
,
that
they
would
avoid
two
extreams
;
one
is
,
the
practice
of
wicked
men
,
who
will
not
be
determined
by
the
Word
,
but
live
and
feed
upon
their
own
presumptuous
dreams
.
Let
the
Word
of
God
say
what
it
will
against
the
generality
of
men
,
and
the
way
wherein
they
walk
,
they
will
not
take
the
Word
for
Gods
final
answer
,
but
still
look
out
for
some
other
thing
from
God
,
I
can
compare
the
generality
of
Church-members
to
none
better
than
these
,
Luk.
20.
where
Christ
tells
of
the
ill
usage
of
the
Servants
,
sent
to
seek
the
fruit
of
the
Vineyard
,
and
of
their
killing
of
the
Heir
,
and
said
,
he
will
come
and
destroy
these
Husband-men
;
they
perceiving
that
he
meant
by
them
,
(
as
the
other
Evangelist
hath
it
)
,
v.
16.
say
,
God
forbid
:
They
would
not
take
that
for
Gods
final
answer
;
and
so
it
is
with
the
generality
of
men
,
speak
of
the
Scriptures
in
general
to
them
,
they
will
acknowledge
them
;
but
shew
unto
them
,
how
the
Scripture
condemns
their
way
,
and
what
judgments
it
hath
denounced
against
sins
that
they
are
living
in
,
they
will
not
take
that
for
Gods
final
answer
,
they
will
still
look
out
for
some
other
thing
from
God
.
I
shall
not
stand
on
this
,
though
it
be
the
general
disease
of
the
visible
Church
;
but
in
opposition
to
that
extream
of
wicked
men
,
I
shall
desire
you
to
mark
that
word
,
Joh.
12.48
.
He
that
rejecteth
me
,
and
receiveth
not
my
words
,
hath
one
that
judgeth
him
:
the
word
that
I
have
spoken
,
the
same
shall
judge
him
at
the
last
day
.
Thou
wilt
not
take
that
word
for
Gods
final
sentence
,
yet
it
is
that
which
shall
judge
thee
in
the
last
day
,
and
all
self-deceiving
,
and
self
deluding
souls
shall
find
,
God
is
,
and
will
be
no
other
thing
,
than
what
he
hath
declared
himself
in
his
Word
to
be
.
If
this
were
believed
and
laid
to
heart
,
folk
would
more
labour
to
live
so
,
as
they
may
have
the
Word
more
their
friend
.
But
on
the
other
hand
,
as
men
in
making
use
of
the
Word
,
would
guard
against
the
presumptuous
dreams
of
wicked
men
,
so
they
would
guard
against
the
faithless
fears
of
the
godly
,
who
see
enough
in
the
Word
to
make
them
and
needy
sinners
happy
;
but
their
fears
,
and
want
of
probabilities
lays
them
by
from
improving
what
they
find
in
the
Word
for
their
comfort
and
encouragement
in
duty
,
and
lean
as
little
weight
on
the
Word
upon
the
one
hand
,
as
wicked
men
do
on
the
other
.
I
shall
not
resume
what
I
said
at
another
occasion
,
what
use
ye
should
make
of
reason
in
the
matters
of
Religion
:
Sure
ye
should
make
use
of
it
for
taking
up
things
revealed
in
Scripture
,
in
gathering
what
is
exprest
therein
,
or
may
be
drawn
from
it
by
native
consequence
.
But
ye
would
remember
,
that
Reason
must
stoop
to
Divine
Revelation
;
your
Reason
must
stoop
and
strike
Sail
to
what
God
hath
revealed
in
his
Word
,
though
ye
have
no
probability
of
the
thing
;
yea
,
though
ye
have
probability
of
the
contrary
,
remembring
that
Numb.
23.19
.
God
is
not
as
man
,
that
he
should
lie
,
nor
as
the
son
of
man
,
that
he
should
repent
:
Hath
he
said
,
and
shall
he
not
do
it
?
Hath
he
spoken
,
and
shall
he
not
perform
it
?
And
Psal.
56.4
.
In
God
I
will
praise
his
word
.
And
Psal.
60.6
,
7.
God
hath
spoken
in
his
holiness
,
I
will
rejoyce
,
&c.
In
a
word
,
It
's
to
little
purpose
to
the
children
of
God
in
a
waiting
posture
,
to
offer
to
be
acquaint
with
the
Word
,
and
make
use
of
it
,
except
they
lean
their
weight
on
it
,
and
be
determined
by
it
,
otherwise
a
man
may
s●arve
beside
his
allowance
,
he
may
see
enough
in
the
Bible
to
make
him
up
,
and
yet
not
be
the
better
of
it
,
because
he
will
not
captivat
his
sense
,
reason
,
and
carnal
imaginations
,
to
credit
and
lay
weight
on
it
.
But
to
press
and
follow
this
forth
,
I
proceed
to
the
3d
thing
I
proposed
to
be
spoken
to
in
this
Head
of
Doctrine
,
and
it
is
the
main
thing
;
to
the
end
we
may
lean
weight
upon
the
Word
,
and
it
may
put
an
end
to
all
controversies
that
may
arise
in
our
bosoms
,
we
would
fix
this
principle
,
that
the
Word
of
God
is
of
Divine
Authority
,
and
of
infallible
verity
and
certainty
:
That
's
a
Principle
a
man
that
would
live
by
Faith
must
fix
,
that
as
it
is
Tit.
1.2
.
The
Scriptures
are
the
word
of
him
that
cannot
lie
.
Here
it
is
,
that
Faith
resolving
to
wait
on
God
,
must
begin
his
exercise
,
to
fix
this
well
,
that
the
Scriptures
,
and
the
Doctrine
contained
therein
,
are
the
Word
of
the
faithful
God
,
that
they
are
of
infallible
verity
,
and
Divine
Authority
;
and
therefore
when
the
Apostle
,
2
Pet.
1.19
.
is
pressing
upon
believers
,
to
take
heed
to
the
Scriptures
,
as
a
more
sure
word
of
prophecy
than
the
voice
that
came
from
heaven
;
He
intimats
in
the
two
following
Verses
,
that
that
will
be
to
no
purpose
,
except
they
know
first
,
that
no
prophecy
of
the
Scripture
is
of
any
private
interpretation
:
The
meaning
whereof
is
not
,
that
privat
spirits
must
not
Expone
or
give
the
sense
of
Scripture
,
for
the
Passage
speaks
not
of
the
interpretation
,
or
giving
of
the
sense
,
but
of
the
authority
of
the
Scripture
.
In
which
sense
Prophets
were
inspired
to
reveal
the
Word
of
God
,
and
his
will
betwixt
him
and
men
,
as
Aaron
was
betwixt
Moses
and
Pharaoh
,
when
Moses
was
unto
him
as
a
God
,
(
as
the
Heathen
Sybills
wer●
called
Deorum
Interpretes
)
and
so
the
meaning
is
,
that
the
Scriptures
are
not
of
any
private
inspiration
by
men
,
but
from
God
,
as
is
contained
in
the
reason
which
he
gives
in
the
next
Verse
,
For
the
Prophesie
came
not
of
old
time
by
the
will
of
men
,
but
holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
.
These
sure
words
of
Prophecy
(
●ould
he
say
)
to
which
I
invite
you
to
take
heed
,
are
of
Divine
Authority
,
spoken
by
holy
men
,
as
they
were
inspired
by
the
Spirit
;
and
his
ye
must
know
and
believe
ere
ye
can
receive
light
and
comfort
from
them
.
Hence
Paul
dealing
with
Agrippa
,
Act.
26.27
.
presses
him
to
look
to
the
Scriptures
Divine
Authority
,
as
being
a
solid
ground
of
Faith
,
King
Agrippa
,
believest
thou
the
Prophets
?
I
know
that
thou
believest
;
he
threaps
upon
him
that
he
believed
.
This
Principle
being
necessary
to
be
fixt
,
our
work
in
fixing
it
might
soon
be
at
an
end
,
if
we
were
quit
of
the
wicked
and
perverse
clamours
of
Papists
,
who
expecting
little
kindness
of
the
Scriptures
(
as
I
asserted
the
last
day
)
are
in
tops
with
it
at
every
bout
,
they
will
have
none
to
read
the
Scriptures
without
their
licence
,
and
when
they
are
read
,
they
will
not
have
them
a
perfect
rule
for
Faith
and
Manners
,
without
their
traditions
,
not
will
they
grant
that
they
can
be
understood
without
their
interpretations
.
And
in
the
point
I
am
upon
,
they
will
not
have
the
Scriptures
to
be
of
Divine
Authority
,
in
respect
of
us
(
what
ever
Authority
they
have
of
themselves
)
more
than
the
Fables
of
Aesop
,
without
the
testimony
of
their
Church
,
so
blasphemously
speak
they
against
that
Scripture
,
from
which
they
expect
so
little
friendship
.
For
us
,
we
acknowledge
it
is
a
mercy
that
there
is
a
Church
to
hand
down
the
Scriptures
to
us
,
and
that
we
have
the
testimony
of
the
Church
by
her
Ministry
;
〈◊〉
sure
that
testimony
is
not
from
the
Romish
Church
only
.
The
Ancients
when
they
speak
of
Testimonies
concerning
the
Doctrine
of
the
Scriptures
adduce
the
Testimony
of
the
Romish
Church
(
being
then
Orthodox
)
only
among
other
Churches
;
and
there
are
many
other
Churches
beside
the
Protestants
,
who
acknowledge
the
authority
of
the
Scripture
,
and
yet
do
not
acknowledge
the
authority
of
the
Church
of
Rome
,
such
as
the
Grecian
,
Ethiopian
,
Armenian
Churches
,
and
others
;
whatever
the
Church
do
in
asserting
the
Authority
of
the
Scriptures
,
she
is
in
that
like
the
woman
of
Samaria
,
Joh.
4.
Who
testified
to
the
Samaritans
concerning
Christ
,
saying
,
Come
see
a
man
that
told
me
all
that
ever
I
did
,
is
not
this
the
Christ
?
but
when
they
came
to
him
on
her
information
,
they
said
,
Now
we
believe
,
not
because
of
thy
information
,
and
saying
,
for
we
have
seen
and
heard
him
our selves
,
and
know
that
this
is
indeed
the
Christ
,
the
Saviour
of
the
world
:
They
founded
not
their
faith
on
her
Testimony
,
though
that
was
inductive
to
their
meeting
with
Christ
,
but
ascended
to
their
own
perswasion
,
which
was
founded
on
their
hearing
of
him
themselves
.
But
to
batter
out
this
a
little
,
which
ye
may
have
to
do
with
ere
long
,
&
to
let
you
see
that
the
Scripture
must
not
subject
its
authority
to
the
Roman
Church
;
I
shall
speak
a
little
to
these
four
:
1.
I
enquire
whether
they
have
given
this
Testimony
or
not
?
Further
,
Whether
it
be
arbitrary
for
them
to
give
it
,
or
not
?
if
it
be
arbitrary
,
and
the
Word
have
no
Authority
but
at
their
pleasure
,
they
put
a
cheat
upon
the
World
,
by
asserting
the
authority
of
that
which
hath
no
antecedent
authority
in
it self
:
But
if
it
be
not
arbitrary
,
but
they
are
bound
to
give
it
,
and
have
given
their
Testimony
already
(
as
Pope
Innocent
long
ago
pronounced
his
authority
in
his
Decretal
concerning
the
Scripture
)
Then
they
can
no
more
be
heard
,
pleading
against
the
Authority
of
the
Scriptures
,
determining
in
these
Controversies
that
are
betwixt
them
and
us
.
2.
Who
gives
this
Testimony
?
The
Pope
?
or
his
Counsel
?
or
both
?
Again
,
How
came
they
to
give
this
Testimony
?
They
are
perswaded
,
or
not
perswaded
;
are
they
not
perswaded
,
and
yet
give
it
?
then
are
they
the
grandest
cheats
in
the
world
.
If
they
are
perswaded
,
how
came
they
to
that
perswasion
?
If
they
go
up
to
the
Church
preceeding
,
how
was
that
Church
perswaded
?
and
let
them
ascend
as
far
as
they
can
ascend
,
they
must
still
fist
at
some
who
were
perswaded
of
the
truth
of
the
Authority
of
the
Scriptures
,
without
any
antecedent
Testimony
of
the
Church
;
as
for
Revelations
witnessing
the
Divine
Authority
of
the
Scriptures
,
they
will
not
pretend
to
them
,
they
call
us
Enthusiasts
(
though
falsely
)
on
that
account
,
and
if
they
had
that
perswasion
from
the
Scriptures
themselves
,
why
may
not
others
having
the
Spirit
of
God
,
discern
that
Divine
Authority
of
the
Scriptures
,
without
the
Testimony
of
the
Church
,
as
well
as
they
?
But
I
shall
add
3dly
.
If
any
should
ask
who
gave
them
that
warrand
to
determine
concerning
the
Authority
of
the
Scriptures
?
If
they
should
say
to
a
Pagan
,
that
is
the
Word
of
God
,
I
say
it
,
and
I
have
authority
to
declare
it
;
If
the
Pagan
should
say
,
where
is
your
evidence
that
ye
have
that
authority
?
if
they
cannot
adduce
any
,
may
not
he
justly
alledge
,
that
they
bear
Witness
of
themselves
?
All
the
evidence
they
afford
to
any
is
,
that
the
Church
of
Rome
is
infallible
;
and
when
they
are
put
to
that
,
they
adduce
these
passages
,
Mat.
16.18
.
Thou
art
Peter
,
&c.
Luke
22.32
.
Joh.
21.15
.
well
,
say
I
,
have
these
Testimonies
Divine
Authority
to
perswade
men
concerning
the
infallibility
of
the
Church
of
Rome
?
and
must
men
believe
that
antecedently
to
their
receiving
their
testimony
concerning
the
Scriptures
?
If
so
,
then
not
only
themselves
who
testify
,
but
others
who
are
to
receive
their
testimony
,
must
be
perswaded
of
the
Divine
Authority
of
the
Scriptures
antecedently
to
that
testimony
.
In
a
word
,
when
they
would
prove
their
Authority
,
they
run
to
the
Scriptures
,
and
in
proving
the
Authority
of
the
Scriptures
,
they
recurr
to
their
own
testimony
,
and
so
run
in
a
circle
.
I
might
add
a
4th
.
thing
to
discuss
their
Authority
from
their
own
principles
;
for
the
clearing
of
which
,
I
shall
hint
at
three
words
,
I
hope
they
will
grant
,
that
they
who
testify
concerning
the
Divine
Authority
of
the
Scriptures
,
must
be
Christians
,
not
Pagans
;
Church-Officers
,
not
Laicks
;
Now
by
their
principles
,
how
can
they
satisfie
the
Christian
world
,
that
their
Pope
is
not
an
un-baptized
Pagan
?
or
a
meer
privat
person
.
I
shall
not
found
my
doubt
upon
Pope
Leo
the
Tenth
his
Creed
,
that
said
,
The
Fable
concerning
Christ
had
been
a
gainful
Fable
;
but
upon
their
making
the
real
administration
of
the
Sacraments
to
depend
upon
the
real
intention
of
the
Priest
that
administrats
them
:
And
so
I
reason
,
it
is
impossible
morally
to
know
that
the
present
Pope
is
a
baptized
Christian
,
or
a
Church
officer
in
regard
we
cannot
know
,
what
were
the
intentions
of
him
that
baptized
or
ordained
●im
;
and
what
a
blind
is
it
to
cause
the
authority
of
the
Scriptures
depend
upon
such
an
uncertainty
.
2.
Consider
again
their
sin
of
Simony
,
we
find
their
Histories
full
(
especially
in
these
dark
times
,
some
while
b●fore
the
Reformation
)
of
their
Symoniacal
Popes
,
who
by
budds
and
bribes
,
and
one
by
faigning
a
Voice
from
Heaven
,
to
out
his
Predecessor
,
did
advance
themselves
into
the
Chai●
.
Now
by
their
own
Cannon
Law
Symony
makes
void
the
Election
,
and
nullifies
all
the
Acts
following
thereon
.
Now
suppose
a
Pope
get
into
the
Ch●ir
by
Symo●y
,
and
●●eats
Cardinals
who
elect
his
successor
,
their
Act
,
&
his
Election
are
null
and
it
is
impossible
they
can
be
capable
of
any
Ecclesiastical
Act
&
particularly
for
testifying
concerning
the
authority
of
the
Scriptures
.
3.
I
would
know
how
the
Christian
world
should
know
the
Popes
declaring
concerning
the
authority
of
the
Scriptures
(
since
very
few
have
access
to
him
,
)
except
we
take
the
Testimony
of
humane
Writings
,
or
some
wandring
Priest
with
his
Papal
Bulls
,
and
Lead
affixt
to
them
:
Shall
we
give
credit
to
these
Bulls
,
carried
by
his
Priests
?
because
they
have
the
ordinar
Characters
of
Papal
Bulls
,
and
shall
●e
not
for
all
the
Divine
Characters
that
are
found
in
the
Scriptures
,
cre●●t
them
to
be
the
Word
of
God
▪
From
all
which
,
ye
would
learn
to
look
upon
the
Romish
Religion
,
as
a
Religion
wherein
ye
have
no
ground
of
certain●y
to
go
on
,
and
so
that
there
is
no
Faith
in
the
Romish
Religion
,
but
that
which
is
ultimatly
a
humane
Faith
;
for
if
they
give
us
Scripture
,
how
know
〈◊〉
that
it
is
Scripture
?
They
tell
us
,
their
Church
says
so
,
〈◊〉
know
we
the
certainty
of
the
Churches
Testimony
?
〈◊〉
Pope
says
so
,
and
for
that
we
have
but
the
testimony
of
his
humane
Writings
,
and
of
his
Priests
Bulls
;
and
suppose
we
should
go
to
Rome
,
we
should
not
get
easie
access
to
him
;
and
though
we
should
get
access
to
him
,
we
know
not
what
he
is
,
whether
a
baptized
Christian
,
or
an
unbaptized
Pagan
,
and
the
Priest
that
baptized
him
had
not
the
due
intention
;
so
that
ultimatly
,
all
the
Faith
in
the
Romish
Religion
,
result
into
an
humane
report
;
but
,
if
the
Lord
will
,
I
shall
in
the
afternoon
let
you
see
other
evidences
of
the
Divine
Authority
of
the
Scriptures
,
that
we
shall
not
need
to
go
to
Rome
for
their
Testimony
.
Take
the
Bible
,
seek
that
Spirit
that
dictated
the
Bible
,
look
on
the
Scripture
as
a
true
History
,
look
o●
it
with
that
credit
,
ye
look
on
Titus
Livius
,
Quintus
Curtius
,
Buchannan
,
or
any
other
humane
writing
,
and
they
will
prove
their
own
Divinity
.
This
,
I
say
(
if
the
Lord
will
)
I
shall
follow
forth
more
distinctly
in
the
afternoon
;
and
therefore
I
leave
it
,
and
speak
a
word
to
profane
Cavillers
at
the
Scriptures
authority
.
There
is
a
word
Christ
hath
in
assorting
the
Divine
Authority
of
H●
.
Doctrine
,
which
ye
would
notice
,
Job
.
7.10
.
My
doctrine
is
not
mine
,
but
his
that
sent
me
,
if
any
man
will
do
his
will
,
be
shall
know
of
the
doctrine
,
whether
it
be
of
God
,
or
whether
I
speak
of
my self
.
The
meaning
whereof
is
not
,
that
folks
must
first
obey
,
ere
they
know
the
Divinity
of
his
Doctrine
;
nor
is
it
,
that
the
Word
needs
the
charity
of
well
disposed
persons
;
but
this
is
it
,
that
he
must
be
in
a
good
frame
,
that
would
take
up
the
Divine
Authority
of
the
Word
;
I
mark
it
for
this
end
,
because
there
are
so
many
Atheists
,
Anti-scripturists
,
mockers
of
Scripture
,
denyers
of
the
Being
of
Spirits
,
immortality
of
the
Soul
,
and
of
Rewards
and
Punishments
after
this
Life
;
and
it
is
to
little
or
no
purpose
to
discourse
to
them
of
the
Divine
Authority
of
the
Scriptures
.
It
is
with
them
,
as
with
that
man
,
who
said
,
non
persuadebis
,
etiamsi
persuaseris
,
although
thou
convince
me
,
thou
shalt
not
perswade
me
;
they
have
done
with
their
part
of
happiness
,
if
the
Scriptures
be
of
Divine
Authority
;
and
therefore
they
will
not
be
perswaded
that
it
is
so
:
for
these
I
shall
leave
them
to
these
two
words
,
one
is
,
Psal.
9.16
.
The
Lord
is
known
by
the
judgment
which
he
executeth
.
They
that
will
not
see
God
in
his
Bible
,
shall
see
and
find
him
in
the
execution
of
his
Judgments
upon
them
.
The
other
word
is
Zech.
1.
when
verse
4.
he
has
spoken
of
their
Fathers
,
who
when
they
were
bidden
turn
,
would
not
hear
,
nor
hearken
;
he
says
,
verse
6.
But
my
words
and
my
statutes
,
did
they
not
take
hold
of
your
fathers
?
and
they
returned
,
and
said
,
as
the
Lord
of
Hosts
thought
to
do
unto
us
according
to
our
ways
,
and
according
to
our
doings
,
so
hath
he
dealt
with
us
.
I
leave
these
malitious
and
desperat
men
,
who
are
hardned
in
their
impiety
,
to
have
the
Scripture
verified
on
them
;
but
a
man
that
does
the
will
of
God
,
that
walks
humbly
and
soberly
,
shall
find
,
that
there
are
as
many
Characters
shining
in
the
Scripture
it self
,
as
may
refresh
and
satisfie
him
,
and
all
those
who
have
their
all
in
God
.
God
bless
his
Word
to
you
for
Christ's
sake
.
SERMON
XXVIII
.
Psalm
130.
Verse
5.
—
And
in
his
word
do
I
hope
.
A
Person
without
skill
will
readily
mistake
the
best
contrivances
,
whoso
without
skill
should
look
slightly
upon
a
man
building
an
House
,
and
digging
very
deep
,
to
seek
a
sure
foundation
for
it
,
whereby
a
great
part
of
his
expenses
and
pains
,
is
hid
under
ground
,
would
they
not
be
ready
to
go
and
count
that
great
cost
?
but
when
the
foundation
is
well
laid
,
the
superstructure
will
stand
the
better
.
So
may
it
be
with
many
in
reference
to
the
purpose
I
am
now
upon
,
needy
bodies
would
fain
have
something
presently
to
fill
their
mouth
,
they
are
not
for
frist
,
but
little
do
they
consider
,
that
the
Doctrine
of
this
Text
lays
the
foundations
that
cannot
be
destroyed
;
The
foundation
of
all
their
other
food
that
they
get
from
the
Scripture
:
and
because
this
foundation
is
not
well
laid
,
other
things
relating
to
their
cases
in
the
superstructure
proves
slip●y
.
I
am
now
upon
the
great
Task
of
the
Psalmist
here
,
waiting
for
God
.
I
have
shewed
the
necessity
of
Faith
and
Hope
,
for
that
undertaking
;
the
fastning
of
Faith
and
Hope
,
in
waiting
,
on
its
sure
ground
,
the
Word
of
God
.
And
I
have
laid
before
you
the
necessity
of
being
acquaint
with
the
Scriptures
;
that
it
is
your
duty
to
be
determined
by
the
Scripture
,
and
to
judge
of
all
things
according
to
the
verdict
of
the
Word
;
and
in
prosecution
of
that
,
I
am
led
upon
this
great
Truth
,
That
the
Scriptures
are
of
Divine
Authority
,
they
are
the
Word
of
God
;
I
laid
by
the
pretence
of
the
Romish
Church
,
to
assert
the
Authority
of
the
Scriptures
,
whose
principles
lead
men
in
the
matters
of
Religion
to
a
labyrinth
of
unextricable
uncertainties
.
Now
it
would
remain
,
that
I
should
hint
at
some
things
to
clear
the
Divinity
and
Divine
Authority
of
the
Scriptures
,
and
the
Doctrine
therein
contained
;
not
to
Atheists
,
to
Whom
I
spake
a
word
in
the
close
of
the
mornings
Exercise
,
but
to
sober
minded
folk
,
who
would
fain
have
their
Faith
helped
in
that
concern
;
and
as
the
last
day
I
recommended
your
Bibles
to
you
to
be
made
more
use
of
,
that
ye
might
have
the
word
dwelling
richly
in
you
:
So
this
day
I
would
recommend
to
all
,
to
take
another
,
and
a
better
look
of
their
Bibles
,
that
they
may
see
them
,
and
the
Doctrine
held
out
therein
,
clearly
and
distinctly
to
be
Divine
.
One
word
I
premit
,
which
would
lead
me
to
that
I
would
speak
to
here
,
and
ye
will
find
it
,
Psal.
119.152
.
You
read
it
in
your
Translation
,
Concerning
thy
testimonie
.
I
have
known
of
old
,
that
thou
hast
founded
them
for
ever
:
but
the
Original
reads
it
word
for
word
thus
.
From
thy
testimonies
I
have
learned
of
old
,
that
thou
hast
founded
them
for
ever
;
wherein
ye
may
take
notice
of
these
three
,
1.
What
he
learned
concerning
the
Scriptures
,
that
God
had
founded
them
for
ever
,
that
is
,
That
they
were
,
and
are
an
unalterable
and
everlasting
foundation
of
Faith
,
having
a
Divine
Authority
stamped
upon
them
.
2.
When
he
learned
this
,
of
old
,
not
only
from
experience
,
but
he
learned
it
as
the
first
principle
he
had
drunken
in
,
That
was
,
would
he
say
,
the
A
,
B
,
C.
of
my
Religion
,
a
Peter
hath
the
word
in
that
forecited
place
,
2
Pet.
1.20
.
Know
this
first
,
&c.
3.
Whence
he
learned
this
,
From
thy
testimonies
,
I
learned
it
,
saith
he
,
I
needed
not
another
evidence
;
thy
Testimonies
,
when
my
eyes
were
open
,
discovered
to
me
their
divine
authority
,
and
infallible
verity
.
Hence
ye
may
gather
,
that
which
I
closed
with
in
the
morning
.
That
if
ye
suppose
the
Historical
verity
of
the
Scriptures
,
they
will
prove
their
Divinity
,
to
any
who
have
the
Spirit
of
God
,
or
to
any
who
receive
the
Scriptures
as
a
true
History
,
the
Scriptures
themselves
will
prove
themselves
to
be
Divine
Writings
.
So
here
ye
have
1.
The
Historical
verity
of
the
Scriptures
supposed
.
2.
Their
Divine
Authority
proposed
:
and
3.
The
necessity
of
the
Spirit
to
discern
that
:
1.
I
suppose
that
men
receive
the
Scriptures
as
a
true
History
,
that
is
,
that
men
will
give
that
credit
to
the
Word
,
that
they
give
to
any
common
History
,
handed
down
to
their
days
,
to
wit
,
that
there
was
such
a
Nation
as
Israel
,
that
there
was
such
a
man
as
Moses
,
that
gave
them
Laws
,
that
was
instrumental
in
working
miracles
,
in
bringing
them
out
of
Egypt
,
and
in
the
Wilderness
;
that
there
was
such
an
one
as
Jesus
Christ
,
that
preached
in
Palestine
,
was
crucified
at
Jerusalem
,
that
he
had
twelve
Apostles
that
followed
him
,
&c.
This
is
to
be
supposed
in
this
inquiry
concerning
the
Authority
of
the
Scriptures
;
neither
is
it
irrational
to
suppose
it
.
Though
there
be
no
vestige
of
that
antient
City
of
Troy
now
,
yet
who
doubts
but
such
a
City
was
:
And
that
Homer
wrote
not
a
meer
Romance
(
whatever
Poetical
enlargements
he
has
)
when
he
wrote
of
it
.
Who
doubts
of
Alexander
the
Great
,
though
his
Empire
be
now
gone
;
and
that
Q
:
Curtius
wrote
of
him
.
Who
doubts
of
the
Roman
Wars
and
that
Titus
Livius
wrote
of
them
;
when
men
get
these
Books
in
their
hands
,
they
look
not
on
them
as
fables
;
and
if
so
,
how
rationally
do
we
plead
,
that
the
like
Credit
be
given
to
the
Scriptures
,
&
that
they
may
have
the
like
acceptance
;
if
any
account
this
irrational
,
he
must
grant
that
he
will
not
believe
any
thing
done
before
his
own
time
,
nay
that
he
will
not
believe
any
thing
done
in
his
own
time
,
if
he
see
it
not
done
with
his
eyes
,
and
thus
a
man
questioning
the
Historical
verity
of
things
,
should
nonpluss
himself
with
absurdities
,
and
declare
that
he
were
fitter
for
a
Bedlam
than
to
be
Disputed
with
.
But
2.
This
being
supposed
,
there
is
their
Divine
Authority
proposed
to
be
spoken
to
,
the
Scripture
it self
will
prove
it self
,
a
true
Divine
word
,
they
often
do
solemnly
declare
they
are
of
God
,
that
God
spoke
them
to
Moses
&
the
Prophets
,
and
assert
that
what
they
spoke
are
the
truths
of
God
,
and
that
they
do
not
cheat
in
this
assertion
,
whoso
will
go
through
the
Characters
of
the
words
Divinity
,
they
will
be
convinced
of
it
.
But
a
man
falling
on
that
subject
,
must
say
,
as
Psal.
106.2
.
Who
can
utter
the
mighty
acts
of
the
Lord
?
Who
can
shew
forth
all
his
praise
?
I
might
here
speak
of
the
form
and
stile
of
Scripture
,
of
the
scope
and
end
of
it
,
leading
to
God
,
and
Everlasting
happiness
,
but
I
shall
limit
my self
to
the
antiquity
of
the
Scripture
,
the
instruments
employed
in
transmitting
it
to
us
,
the
matter
of
the
Scripture
,
the
efficacy
and
success
of
them
,
and
the
adjuncts
of
the
Scripture
.
1.
For
the
antiquity
of
the
Scripture
,
that
is
most
true
,
which
is
most
antient
,
and
so
is
the
Scripture
,
for
however
error
may
plead
antiquity
,
yet
truth
had
still
the
fore-start
of
it
,
from
the
beginning
it
was
not
so
,
says
Christ
,
Mat.
19.8
.
What
Book
so
antient
as
the
Book
of
Moses
,
out
of
which
the
rest
are
to
be
proven
.
The
Hebrew
was
the
most
antient
Language
;
Moses
who
wrote
in
the
Hebrew
Language
,
was
dead
long
before
the
Theban
War
,
and
Siege
of
Troy
,
the
first
thing
written
by
the
Heathen
;
and
for
the
antiquity
of
the
matter
,
it
is
the
most
antient
,
the
matter
first
,
whereof
it
treats
,
concerning
the
Creation
of
the
Heaven
and
the
Earth
,
the
Creation
of
Man
,
and
his
fall
,
the
effects
whereof
the
Heathen
have
felt
,
though
they
could
not
ascend
to
the
cause
.
The
History
of
the
Worlds
Creation
being
first
,
Man
that
was
made
the
sixth
day
could
not
have
known
,
unless
God
had
revealed
it
unto
him
:
Nay
Tit.
1.2
.
It
speaks
of
Promises
made
by
God
,
that
cannot
lie
before
the
World
began
,
and
that
these
are
not
Impostures
of
men
,
their
accomplishment
in
every
age
makes
out
.
2.
For
the
Instruments
imployed
in
transmitting
the
Doctrine
of
the
Scriptures
to
us
,
some
of
them
were
learned
,
as
Moses
,
Daniel
,
Paul
,
though
all
their
Learning
could
not
reach
that
Doctrine
,
but
generally
they
were
simple
illiterat
men
;
and
to
convince
us
further
,
their
Doctrine
was
of
God
,
they
could
not
be
deceived
,
they
would
not
deceive
,
and
though
they
would
,
they
could
not
deceive
.
1.
They
could
not
be
deceived
,
Why
?
Either
they
had
their
Doctrine
from
God
,
and
a
good
Spirit
,
or
from
Sathan
,
and
an
evil
Spirit
;
if
they
had
it
from
God
and
a
good
Spirit
,
(
as
indeed
they
did
have
it
)
they
could
not
be
deceived
;
and
from
Sathan
and
an
ill
Spirit
,
they
could
not
have
it
,
for
he
would
not
inspire
Doctrine
in
men
so
destructive
to
his
Kingdom
and
interest
.
2.
As
they
could
not
be
deceived
,
so
neither
would
they
deceive
;
when
impostures
comes
out
to
cheat
others
,
any
with
half
an
eye
cannot
but
see
some
design
in
their
cheat
;
but
what
design
could
the
instruments
employed
to
carry
this
Doctrine
have
?
They
walked
not
in
craftiness
,
they
handled
not
the
Word
of
God
deceitfully
;
they
affected
not
humane
Wisdom
,
but
by
manifestation
of
the
Truth
,
commended
themselves
to
every
mans
Conscience
,
as
in
the
sight
of
God
,
2
Cor.
4.2
.
The
world
saw
they
reaped
no
advantage
by
their
Doctrine
,
but
a
sore
skin
;
they
relinquisht
all
their
own
interest
,
and
worldly
advantages
,
in
their
faithful
discharge
of
their
trust
.
And
3.
As
they
could
not
be
deceived
,
and
would
not
deceive
,
so
though
they
would
,
they
could
not
deceive
,
and
that
because
these
things
they
preached
,
and
wrote
of
,
were
not
done
in
a
corner
,
but
before
all
;
they
came
not
out
as
the
Papists
,
to
tell
of
miracles
in
corners
,
which
none
saw
but
themselves
,
but
of
things
done
in
the
open
view
of
the
world
,
so
that
if
they
had
vented
any
untruth
,
there
were
myriads
of
men
to
witness
against
them
,
and
give
them
the
lie
.
Apian
confesses
many
things
concerning
the
Jews
.
The
Pharisees
confesse
of
the
Apostles
,
Acts
4.
That
a
notable
miracle
was
wrought
by
them
,
which
was
manifest
to
all
that
dwelt
at
Jerusalem
,
and
none
could
deny
it
.
The
Philosophers
and
Heathens
confessed
,
that
many
things
were
true
of
the
Christians
.
But
3.
Let
us
consider
the
matter
of
the
Scriptures
,
and
O!
what
beams
of
Divinity
will
we
find
shining
there
?
look
on
it
in
the
bulk
,
no
such
systeme
of
Doctrine
concerning
God
and
his
Attributes
;
the
Creation
of
Man
,
and
Providence
;
the
Fall
of
Man
,
and
his
Redemption
;
concerning
mans
Duty
,
the
immortality
of
the
Soul
,
the
resurrection
of
the
Body
,
Eternal
Life
and
happiness
,
&c.
as
this
Book
holds
out
.
Consult
all
the
Philosophers
,
all
the
Druids
and
Brachmans
,
all
the
Magicians
that
ever
spoke
or
wrot
of
Divine
things
,
and
put
all
their
Doctrines
together
in
one
,
they
cannot
parralel
this
Book
and
the
matter
contained
in
it
,
it
is
such
a
compleat
Transcript
and
System
of
Doctrine
;
and
this
proves
it
to
be
of
God
,
Why
?
Could
the
mind
of
man
what
way
soever
,
have
found
out
what
is
in
this
Book
?
no
certainly
,
these
wonders
of
Nature
,
parts
&
abilities
,
would
never
have
left
it
to
some
poor
illiterat
Fisher
Men
to
discover
&
that
they
should
bring
forth
such
transcendent
&
sublime
Truths
,
demonstrats
the
Scriptures
to
be
the
word
of
God
,
Look
upon
it
in
the
parts
,
the
Histories
contained
in
it
,
though
written
by
so
many
several
men
,
living
in
so
far
distant
ages
&
places
of
the
world
,
yet
have
a
wonderful
harmony
,
holding
out
a
true
Chronology
and
supputation
of
time
,
which
proves
their
divine
authority
,
and
infallible
verity
.
Here
ye
have
a
true
History
of
what
the
Heathen
involved
in
Fables
,
for
(
if
it
were
fit
to
insist
on
it
)
I
could
clear
their
first
Saturn
was
Adam
,
and
the
next
Noah
,
whose
three
Sons
,
Shem
,
Ham
and
Japheth
were
Transformed
by
them
,
Ham
into
Jupiter
,
Japheth
into
Neptune
,
and
Shem
(
because
they
hated
the
blessed
race
)
into
Pluto
,
and
that
all
their
other
Fables
are
but
obscure
and
dark
intimations
of
the
Histories
,
which
in
the
Bible
are
clear
and
plain
;
here
we
have
Histories
not
so
much
concerning
great
Kings
and
Princes
,
as
of
poor
Believers
,
not
so
much
concerning
things
that
occurred
,
as
the
Providence
of
God
in
bringing
them
about
:
And
as
Scripture
Histories
are
exact
,
true
and
distinct
:
So
Scripture
dogmata
,
and
Doctrines
are
so
clear
,
many
of
them
,
and
so
consonant
with
Natures
light
,
that
in
some
measure
,
they
may
be
known
by
it
,
as
that
there
is
one
God
,
the
first
cause
of
all
;
That
it
is
reasonable
he
should
be
served
&c.
That
reasonable
Creatures
have
immortal
souls
,
and
die
not
as
beasts
,
which
made
the
Heathen
to
cry
out
,
as
Deut
4.8
.
What
nation
is
there
so
great
,
that
hath
statutes
and
judgments
so
righteous
?
and
others
of
them
,
though
they
be
not
known
by
natural
reason
,
yet
they
are
not
contrary
to
principles
that
are
naturally
known
,
concerning
the
Power
,
Wisdom
and
Goodness
of
God
;
and
being
revealed
,
will
be
acknowledged
to
be
very
rational
:
Thus
though
man
know
not
the
way
of
Redemption
,
but
by
Divine
Revelation
;
yet
he
may
find
himself
an
object
of
pity
,
(
which
alone
can
be
expected
from
God
)
and
of
justice
,
if
he
find
not
out
some
remedy
.
Again
,
though
some
mysteries
transcend
the
Light
of
Natural
Reason
,
as
the
Trinity
of
Persons
,
the
Incarnation
of
Christ
,
&c.
Yet
that
will
not
bring
the
Doctrine
in
question
,
partly
,
because
no
Doctrine
,
even
of
the
Heathens
,
but
it
hath
its
own
secrets
;
and
partly
,
because
there
are
many
things
in
nature
which
we
see
are
,
and
yet
we
cannot
tell
why
,
what
,
and
whence
they
are
.
But
further
,
consider
the
Scriptures
,
and
as
we
will
find
them
clear
,
as
to
the
Histories
and
Doctrines
therein
set
down
;
so
as
to
the
Prophesies
therein
contained
,
we
will
find
an
exact
answerableness
of
so
many
future
events
to
their
predictions
in
the
Word
:
The
Heathens
hold
their
am●●guous
Oracles
so
adapted
to
the
events
,
that
they
might
put
their
own
Commentars
upon
them
;
but
as
the
Scripture
is
most
distinct
and
clear
in
its
Predictions
,
and
in
the
circumstances
of
things
foretold
.
So
there
is
an
exact
answerableness
in
the
event
,
as
in
that
of
Genes.
49.10
.
The
scepter
shall
not
depart
from
Judah
,
nor
a
Law-giver
from
betwixt
his
feet
,
until
Shiloh
come
:
How
exactly
was
it
accomplisht
at
the
birth
of
Christ
?
and
these
Predictions
,
and
their
exact
accomplishments
do
evince
,
that
these
Prophesies
could
come
from
none
but
the
supream
God
,
who
is
Omniscient
,
and
has
a
Dominion
over
the
Universe
,
and
who
,
because
He
purposed
these
things
foretold
,
&
brought
them
to
pass
.
But
4.
Take
a
look
of
the
success
and
efficacy
of
Scriptures
and
Scripture
Doctrine
,
and
that
will
tell
it
is
of
God
.
I
know
not
well
where
to
begin
or
close
,
in
laying
open
this
Consideration
;
only
I
shall
deduce
it
shortly
in
these
four
steps
:
1.
The
Doctrine
of
the
Scriptures
proves
it self
to
be
of
God
,
by
its
prevalency
in
the
World
among
men
,
and
its
prevalency
when
it
had
nothing
extrinsick
to
back
it
,
it
hath
come
in
on
men
when
they
read
it
,
and
hath
been
the
ministration
of
death
and
terror
,
when
all
things
were
going
well
with
them
,
and
hath
raised
them
out
of
the
pit
of
despair
,
when
all
things
spoke
sadness
to
them
;
It
hath
had
a
singular
power
in
it
,
to
terrifie
and
humble
the
mind
of
men
,
and
then
to
give
them
peace
and
comfort
,
that
they
have
been
perswaded
(
notwithstanding
long
fix
:
in
contrary
perswasions
)
to
relinquish
their
former
way
with
great
joy
,
and
to
imbrace
the
greatest
misery
in
the
world
,
as
their
greatest
happiness
;
and
that
it
should
make
such
a
conquest
on
men
,
and
bring
in
such
fresh
sweetness
in
the
greatest
bitterness
,
it
proves
it
to
be
Divine
.
To
this
secondly
add
the
universality
of
this
conquest
in
so
short
a
time
.
Paul
carried
the
Doctrine
of
the
Gospel
from
Jerusalem
round
about
to
Illyricum
,
Rom.
15.19
.
and
within
200
years
or
thereby
,
after
Christ
,
it
came
the
length
of
Scotland
,
and
with
whom
did
it
prevail
?
not
with
a
few
of
the
meaner
,
but
with
many
Learned
Philosophers
,
such
as
Dionysius
the
Areopagite
,
Justin
Martyr
,
many
who
used
curious
Arts
,
who
brought
their
books
together
,
and
burned
them
before
all
men
,
Acts
19
●9
.
with
great
men
,
Kings
and
Princes
,
Constantine
the
Great
and
his
successors
,
not
with
moderat
persons
only
,
but
with
enemies
,
with
Judges
,
that
sat
upon
Benches
and
condemned
the
Saints
,
it
made
them
come
down
from
the
Benches
,
and
go
with
the
Christians
to
the
Stakes
;
was
not
that
a
proof
that
the
Doctrine
was
of
God
?
And
I
shall
thirdly
add
,
that
the
Scripture
and
the
Doctrine
thereof
,
was
thus
successful
,
when
it
had
nothing
extrin●ck
to
commend
it
,
but
was
every
where
opposed
;
Pagan
Religion
flourishes
,
but
where
it
hath
the
Authority
of
Princes
to
back
it
.
The
Mahumetan
Religion
also
prevailed
at
first
,
because
it
promises
liberty
from
subjection
to
Superiors
.
The
satisfaction
of
mens
lusts
and
pleasures
while
they
live
,
and
a
Paradise
of
pleasures
when
they
are
dead
;
but
after
its
first
prevailing
,
it
hath
not
spread
,
but
where
the
sword
made
way
for
it
;
but
Christianity
a
Sect
every
where
spoken
against
,
Act.
8.22
.
yet
prevailing
doth
evidence
it
is
of
God
.
Consider
again
the
men
that
carried
this
Doctrine
,
poor
men
,
insignificant
persons
,
that
were
more
ready
to
beget
contempt
of
it
,
than
reception
of
it
;
men
that
set
not
themselves
to
seek
mens
interests
,
but
pressed
them
to
deny
all
ungodliness
and
fleshly
lusts
.
They
held
out
no
worldly
encouragement
to
men
,
to
imbrace
their
Doctrine
,
but
on
the
contrary
,
told
them
,
that
upon
the
reception
of
their
Doctrine
,
they
behoved
to
undergo
the
hardest
of
lots
,
and
evil
usage
in
the
world
,
whereof
themselves
were
visible
sampla●s
,
and
yet
Christianity
prevailed
,
and
the
Doctrine
of
the
Gospel
had
success
,
which
proves
it
to
be
of
God
.
4.
This
Religion
and
Doctrine
had
such
an
impression
,
that
whosoever
embraced
it
,
there
was
no
parting
of
them
and
it
;
men
might
take
their
estates
and
lives
from
them
,
but
could
not
part
them
and
the
Doctrine
of
the
Gospel
,
and
these
were
not
fools
,
but
men
that
in
other
things
evidenced
themselves
to
be
intelligent
,
sober
understanding
persons
;
but
when
it
came
to
the
matter
of
their
Religion
,
no
torments
devised
by
men
could
move
them
to
relinquish
it
,
but
they
did
run
to
the
Stakes
,
and
offered
themselves
willingly
to
the
Fires
,
to
the
beheading
Sword
and
other
cruel
deaths
;
and
how
could
they
have
done
this
,
if
not
supported
by
the
efficacy
of
the
Doctrine
they
had
embraced
,
which
proves
it
to
be
of
God
.
In
the
5.
and
last
place
,
consider
the
Adjuncts
of
this
Doctrine
of
the
Scriptures
,
the
great
miracles
whereby
it
was
confirmed
;
wonders
may
be
wrought
by
the
power
of
second
causes
,
but
miracles
are
only
of
God
,
being
above
,
if
not
contrary
to
the
course
of
nature
.
How
clear
and
convincing
were
these
miracles
wrought
by
Moses
in
Egypt
?
by
Christ
and
his
Apostles
,
so
in
that
forecited
place
,
Act.
4
16.
The
Rulers
confess
,
that
indeed
a
notable
miracle
had
been
done
by
these
men
,
is
manifest
to
all
,
&c.
Their
miracles
were
so
clear
,
so
infallible
,
and
many
for
kind
,
that
it
were
blasphemous
to
think
or
say
,
God
would
afford
them
to
confirm
any
Doctrine
but
his
own
.
And
to
this
I
shall
add
the
providence
of
God
,
in
preserving
the
Scriptures
,
and
the
Church
cleaving
to
the
Doctrine
thereof
,
against
all
the
malice
of
Satan
and
wicked
men
bended
against
both
.
How
long
is
it
since
they
sought
to
root
out
Israel
,
and
yet
she
is
to
the
fore
?
How
long
since
Antiochus
made
search
for
all
Copies
of
the
Scripture
,
destroyed
some
,
and
sought
to
destroy
the
rest
,
and
yet
it
is
preserved
,
and
hath
spread
?
How
long
since
crouds
of
Errors
and
Hereticks
have
sought
to
adulterat
and
corrupt
the
Scriptures
,
since
the
days
of
Christ
and
his
Apostles
,
and
yet
the
providence
of
God
hath
so
vigilantly
watched
over
it
,
that
it
is
kept
pure
and
uncorrupt
,
and
so
transmitted
to
us
at
this
day
in
th●
primitive
language
from
the
Church
of
Rome
,
which
no
doubt
would
have
done
with
the
Scriptures
,
as
they
did
with
other
Writings
of
the
ancient
Fathers
,
had
they
known
that
use
would
have
been
made
of
them
against
them
:
And
to
this
I
may
add
the
providence
of
God
against
the
Enemies
of
the
Scriptures
,
and
the
Church
professing
them
,
Antiochus
fell
without
hand
,
the
Babylonian
Monarchy
no
sooner
medled
with
the
Church
of
the
Jews
,
but
it
came
to
an
end
;
and
in
all
ages
the
providence
of
God
hath
been
eminently
seen
,
in
the
judgments
of
God
upon
these
that
opposed
the
Scriptures
,
and
the
Professors
thereof
:
These
are
some
evidences
that
the
Scriptures
are
of
God
,
and
of
Divine
Authority
.
In
the
3d
place
I
told
you
,
that
beside
the
Historical
verity
of
the
Scriptures
supposed
,
and
the
Divine
Authority
of
them
proposed
,
there
is
need
of
the
Spirit
to
discern
these
things
.
I
shall
not
trouble
you
with
the
quirks
used
by
the
Papists
against
us
,
concerning
the
Spirits
testimony
;
it
is
not
by
way
of
Enthusiasme
,
or
any
new
Revelation
,
but
by
way
of
gift
from
God
,
opening
our
eyes
to
discern
the
wonders
of
his
Law
;
and
so
it
is
not
required
to
prove
the
Scriptures
to
be
Divine
,
but
to
assure
us
they
are
Divine
;
because
there
be
some
to
whom
the
Gospel
is
hid
:
not
that
a
saving
work
of
the
Spirit
is
requisite
to
take
up
these
evidences
of
the
Divinity
of
the
Scriptures
,
for
a
temporary
may
taste
of
the
good
Word
of
God
,
and
yet
fall
away
,
Heb.
6.
But
a
common
illumination
of
the
Spirit
is
necessary
to
take
up
these
evidences
the
Scripture
gives
of
its
Divinity
.
Now
I
have
been
long
upon
this
Head
which
is
Doctrinal
,
and
though
it
be
so
,
it
shall
not
be
in
vain
,
if
it
be
a
mean
to
fix
your
Faith
and
Hope
in
this
Principle
,
that
the
Scriptures
are
the
Word
of
God
,
and
of
Divine
Authority
.
The
Scriptures
are
the
Word
of
Truth
,
by
which
we
are
begotten
,
Jam.
1.18
.
His
Law
is
the
truth
,
Psal.
119.142
.
The
Scriptures
are
a
more
sure
word
of
prophesie
,
whereunto
ye
do
well
to
take
heed
,
as
unto
a
light
that
shineth
in
a
dark
place
,
2
Pet.
1.19
.
When
David
is
comforting
himself
against
the
rising
of
enemies
,
like
the
mighty
Waters
,
and
Waves
of
the
Sea
,
he
says
,
Thy
testimonies
are
very
sure
,
Psal.
93.5
.
And
then
,
they
are
a
tryed
word
.
Psal.
12.6
.
The
words
of
the
Lord
are
pure
words
,
as
silver
tried
in
a
furnace
of
earth
,
purified
seven
times
.
Ye
would
reduce
these
things
to
your
practice
,
and
seek
to
have
the
Word
of
God
to
be
found
that
which
it
is
called
in
your
experience
.
But
that
which
I
intended
to
have
insisted
upon
,
is
to
leave
a
sad
check
upon
the
generality
of
you
that
see
so
little
of
God
in
your
Bible
.
Something
hath
been
said
to
hold
forth
the
Divine
Authority
of
the
Scriptures
;
but
I
confess
it
's
but
a
spilt
commendation
that
hath
been
given
this
word
:
yea
,
it
fears
me
,
more
hath
been
said
,
than
even
ye
that
have
Bibles
discern
.
O
,
will
ye
consider
how
men
of
old
have
experienced
the
Divinity
of
this
word
,
and
have
found
it
to
be
of
God
,
and
have
fallen
down
and
confessed
,
worshipping
God
,
saying
,
God
is
in
you
of
a
truth
,
1
Cor.
14.25
.
All
the
fores
that
Christianity
now
hath
,
do
not
contribute
to
make
the
Word
so
successful
as
it
hath
been
in
times
of
persecution
,
wherefore
it
is
so
soon
passed
from
by
many
in
times
of
trial
,
because
the
Divine
Authority
thereof
is
not
stamped
on
hearts
,
and
God
is
not
made
use
of
and
imployed
to
write
it
upon
the
heart
.
Let
this
be
looked
upon
partly
as
the
practical
use
of
what
ye
have
heard
,
partly
to
excite
you
to
bless
God
ye
have
this
Word
:
Ye
are
not
behind
,
so
long
as
ye
have
your
Bibles
,
though
ye
were
straitned
in
many
other
things
;
and
partly
to
humble
you
,
that
ye
may
blush
and
be
ashamed
,
that
the
Divine
vertue
and
efficacy
that
wont
to
accompany
the
Scriptures
,
is
so
little
found
in
this
generation
,
and
upon
your
hearts
.
SERMON
XXIX
.
Psalm
130.
Verse
5.
—
And
in
his
Word
do
I
hope
.
WAiting
for
God
being
the
great
and
trying
task
of
of
the
godly
man
,
as
ye
have
heard
,
who
afterhend
his
wrestling
with
the
deeps
of
difficulties
,
and
with
insupportable
pressures
of
guilt
,
must
learn
also
by
patient
waiting
for
God
,
to
wrestle
with
delays
to
the
answers
of
Prayer
,
or
the
longed
for
outgate
prayed
for
,
whether
as
to
issue
,
or
comfort
:
These
that
are
put
to
this
trying
task
,
and
seriously
engaged
in
it
,
had
need
to
be
well
supported
,
that
they
may
bide
it
out
till
they
meet
with
the
end
of
the
Lord
.
This
is
it
which
I
am
now
upon
in
these
words
,
wherein
the
Psalmist
,
after
that
he
hath
profes●
he
is
waiting
,
waiting
for
the
Lord
,
&
that
his
soul
doth
wait
;
he
adds
in
the
next
place
an
account
of
his
support
in
waiting
,
that
therefore
he
waited
,
because
he
hoped
in
the
Word
of
God
,
I
wait
,
&c.
I
have
spoken
already
to
the
first
general
Doctrine
in
these
words
,
that
patient
waiting
on
God
cannot
be
gotten
cherisht
without
the
exercise
of
Faith
and
Hope
;
no
man
can
say
,
I
wait
for
the
Lord
,
my
soul
doth
wait
,
but
he
that
can
say
,
he
hopes
and
trusts
in
God
.
I
wait
,
(
saith
he
)
because
I
hope
.
I
have
also
near
put
a
close
to
what
I
would
say
from
the
second
general
Obervation
,
to
wit
,
that
this
Faith
and
Hope
that
supports
the
patient
waiter
for
God
,
that
sends
the
believer
,
and
carries
him
thorow
in
waiting
for
God
,
till
the
outgate
come
,
must
take
the
Word
for
its
ground
and
measure
;
I
wait
,
because
I
hope
,
and
hope
,
because
I
have
the
Word
of
God
for
the
ground
of
my
hope
.
Ye
may
remember
,
that
from
this
I
have
spoken
to
these
three
(
which
I
wish
may
not
evanish
with
the
Preaching
.
)
1.
That
really
needy
Saints
,
put
to
wait
for
God
,
and
in
waiting
for
him
,
put
to
live
by
Faith
and
Hope
,
will
be
much
conversant
with
the
Word
of
God
;
they
must
learn
to
be
acquaint
with
the
Scriptures
,
to
know
what
is
there
for
their
direction
,
or
encouragement
,
or
both
.
2.
That
these
who
would
wait
for
God
in
the
way
of
believing
and
hoping
,
must
learn
to
judge
of
things
according
to
the
Word
,
and
be
determined
by
the
Word
,
that
it
may
be
the
ground
of
Faith
,
and
beget
Hope
,
otherwise
it
will
be
to
little
purpose
for
a
man
to
be
acquaint
with
the
Scriptures
from
end
to
end
,
if
he
improve
it
not
,
but
starve
beside
his
allowance
.
And
3.
For
this
end
such
as
are
put
to
wait
for
God
,
and
to
have
their
encouragement
from
the
Word
;
that
they
may
lean
weight
upon
it
,
they
would
be
fixed
in
this
Principle
,
that
the
Word
of
God
is
of
Divine
Authority
,
and
infallible
certainty
;
they
would
believe
and
hope
in
in
it
as
Gods
Word
,
In
his
Word
do
I
hope
.
And
as
the
day
before
I
pressed
upon
you
th●
use
of
your
Bibles
,
that
ye
might
be
better
acquainted
with
them
,
and
with
the
grounds
of
your
Faith
and
Hope
therein
contained
;
so
the
last
day
I
insisted
long
to
give
you
a
right
impression
of
the
Bible
,
that
it
is
the
Word
of
God
,
and
of
Divine
Authority
;
the
Historical
verity
whereof
being
granted
,
which
cannot
rationally
be
denyed
,
the
Scriptures
will
prove
themselves
to
be
of
Divine
Authority
;
and
I
would
now
intreat
you
to
study
these
two
Sermons
well
,
that
ye
may
have
the
Divine
Authority
of
the
Scriptures
fixt
upon
your
hearts
,
that
ye
may
lay
weight
on
them
,
feed
on
them
,
and
converse
with
them
with
more
delight
:
And
then
what
shall
I
say
for
the
need
of
proofs
for
the
Divine
Authority
of
the
Scriptures
,
when
the
efficacy
of
it
upon
your
hearts
shall
be
a
proof
thereof
,
as
the
effects
and
success
of
it
of
old
is
a
standing
Witness
,
that
it
is
not
the
word
of
man
,
but
the
Word
of
God
,
that
works
effectually
in
them
that
believe
.
I
proceed
now
to
a
4
thing
which
I
have
yet
to
add
,
and
that
is
to
put
the
two
Points
together
,
Faith
and
Hope
,
and
hoping
in
his
word
;
That
since
we
have
the
Scriptures
,
and
since
the
Scriptures
are
of
Divine
Authority
,
we
would
put
forth
Faith
and
Hope
to
feed
upon
that
which
is
contained
there
;
Faith
to
believe
,
and
Hope
to
look
for
all
that
we
find
in
so
divine
and
sure
a
word
,
and
that
I
may
make
something
out
of
this
(
and
so
have
done
with
this
Verse
)
I
shall
hint
at
some
things
distinctly
required
,
both
to
Faith
and
Hope
.
And
1.
For
Faith
,
the
Apostle
tells
,
Heb.
11.1
.
That
faith
is
the
substance
of
things
hoped
for
.
The
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
properly
signifies
,
that
it
is
the
subsistence
of
things
hoped
for
;
Things
hoped
for
being
held
forth
in
the
Word
,
Faith
gives
them
a
subsistence
,
before
they
exist
in
themselves
,
which
is
not
to
be
understood
absolutely
,
for
it
is
in
the
Promises
of
God
,
revealing
the
purposes
he
hath
concerning
these
things
,
and
the
Power
of
God
effectuating
them
,
that
gives
them
an
absolute
subsistence
before
they
be
;
Faith
gives
them
a
subsistence
instrumentally
and
relatively
,
while
it
leads
the
believer
to
close
with
the
Promises
,
wherein
those
things
subsists
,
and
while
it
gives
them
a
subsistence
in
the
heart
of
the
believing
man
.
Now
this
subsistence
Faith
gives
to
things
promised
two
ways
.
1.
More
absolutely
,
while
Faith
enables
the
believing
man
,
to
look
on
whatever
God
hath
promised
,
as
no
less
certain
than
if
it
were
in
his
hand
,
like
these
that
reckon
their
riches
,
not
so
much
by
their
present
stock
,
or
that
which
they
have
in
their
hands
,
as
by
what
they
have
owing
them
by
Bonds
of
responsal
Debitors
.
So
the
Believer
reckons
God's
Promises
as
so
many
Bonds
,
making
the
things
promised
as
sure
,
as
if
they
were
in
his
hands
,
and
this
had
need
to
be
looked
to
by
us
;
for
I
know
not
if
every
man
that
hath
the
Promises
among
his
hands
puts
forth
his
Faith
vigorously
to
believe
them
;
a
man
may
have
the
Promises
,
and
not
contradict
them
,
nor
doubt
of
them
,
while
he
lets
them
ly
by
him
,
and
does
not
rouze
up
his
Faith
to
actual
exercise
in
closing
with
them
,
and
resting
upon
them
;
and
when
folks
are
not
actually
doubting
,
Christ
finds
it
necessary
to
rouse
up
and
quicken
them
actually
to
believe
,
as
Mark
11.22
.
Have
faith
in
God
,
(
saith
he
to
the
Disciples
)
look
that
your
Faith
be
on
foot
,
and
in
exercise
,
that
ye
take
not
the
Promises
lying
by
you
,
without
contradicting
them
for
Faith
,
but
rouze
it
up
to
improve
them
:
and
Joh.
11.25
.
When
Christ
is
holding
out
precious
Promise●
to
Martha
,
That
he
is
the
resurrection
and
the
life
;
That
he
that
believeth
on
him
,
though
he
were
dead
he
shall
live
,
he
shall
never
die
:
He
finds
it
necessary
to
put
her
to
it
with
this
question
,
Believest
thou
this
?
I
suppose
thou
wilt
not
doubt
of
it
,
Martha
;
but
is
thy
Faith
quickned
,
and
put
forth
to
exercise
,
on
what
I
have
said
to
thee
,
actually
to
close
with
it
and
rest
upon
it
,
as
the
true
and
faithful
sayings
of
God
?
But
2.
Faith
gives
things
a
subsistence
,
not
only
by
way
of
contemplation
in
bringing
the
Believer
to
believe
they
are
true
,
but
by
way
of
application
to
himself
;
that
is
,
it
so
gives
a
Subsistence
to
them
,
as
the
believing
man
gets
the
substance
of
them
(
as
the
word
is
Translated
in
that
forecited
place
,
Heb.
11.1
.
)
for
his
present
use
,
comfort
and
encouragement
,
till
the
performance
come
:
It
gives
them
a
subsistence
,
when
the
substance
of
the
things
promised
is
made
out
to
the
believer
,
as
if
they
were
performed
:
ye
use
to
account
them
dyvors
and
spend
christs
that
forenail
their
rent
continually
;
but
Faiths
vertue
stands
in
forenailing
,
yet
without
diminishing
the
things
promised
;
the
believer
suspends
not
all
the
things
in
the
Promises
till
he
get
them
in
his
hand
the
beeing
of
the
Promise
is
a
foundation
to
him
,
and
Faith
brings
in
the
substance
of
the
thing
promised
,
1
Pet.
1.8
.
Though
he
see
not
Christ
,
yet
believing
,
he
rejoyceth
with
joy
unspeakable
and
full
of
glory
:
and
it
is
a
notable
word
which
ye
have
,
Joh.
3.36
.
He
that
believeth
on
the
Son
hath
everlasting
life
.
He
is
not
a
man
only
that
shall
have
everlasting
life
but
he
hath
it
already
in
several
respects
,
in
right
and
tittle
and
in
the
first
fruits
;
his
very
believing
puts
him
in
a
begun
possession
of
everlasting
life
;
this
is
the
unknown
Art
of
the
Life
of
Faith
,
that
it
fetches
its
food
from
far
to
him
that
hath
it
,
it
brings
the
first
fruits
of
the
promised
Land
,
to
the
wanderer
in
the
wilderness
,
a
cluster
of
Grapes
from
the
brook
Escol
,
to
the
barren
desart
;
it
mounts
up
with
wings
as
Eagles
,
to
bring
down
life
and
quickning
to
our
creeping
and
wrestling
motions
here
below
.
Thus
ye
have
a
very
brief
hint
of
Faith
,
of
that
Faith
whereby
ye
are
to
live
and
feed
on
what
is
in
the
Word
of
Promise
,
though
it
be
not
accomplished
.
I
shall
only
give
you
one
instance
of
it
,
which
may
discover
to
many
,
how
little
they
know
of
this
Act
of
living
by
Faith
,
closing
with
the
Promise
,
and
feeding
on
it
ere
the
performance
come
.
The
instance
is
that
of
the
Patriarchs
,
who
lived
before
Christs
Exhibition
in
the
flesh
,
look
upon
it
in
Abraham
,
of
whom
it
is
said
,
Joh.
8.56
.
He
rejoyced
,
or
(
as
the
word
will
bear
)
he
skipped
for
joy
to
see
Christ's
day
,
and
he
saw
it
,
and
was
glad
;
whether
he
saw
it
in
the
Promises
only
,
or
generally
in
the
Sacrifices
also
,
or
particularly
in
that
Providence
of
the
Ram
,
put
in
his
hand
to
offer
up
in
stead
of
his
Son
Isaak
,
Gen.
22.13
.
It
is
all
a
matter
,
he
got
such
a
sight
of
Christ
in
those
,
and
so
closed
with
the
thing
Promised
that
he
skipped
for
joy
.
And
the
like
instances
we
have
given
of
all
the
Patriarchs
in
that
word
,
Heb.
11.13
.
(
which
may
make
many
blush
when
they
read
it
)
These
all
(
says
the
Apostle
)
died
in
faith
;
They
were
not
content
meerly
to
have
a
life
of
Faith
,
but
they
died
in
faith
,
not
having
received
the
promises
;
or
though
they
received
not
the
things
promised
.
But
what
did
they
?
Having
seen
them
a
far
off
(
to
wit
in
the
Promises
,
and
in
the
Types
illustrating
them
)
What
more
?
They
were
perswaded
of
them
(
the
first
thing
I
said
before
of
Faiths
giving
a
subsistence
to
things
hoped
for
;
and
what
more
?
)
They
embraced
them
,
they
hugged
them
,
and
what
more
?
They
confest
they
were
pilgrims
,
or
strangers
on
the
earth
;
They
saw
as
much
by
Faith
in
the
Promises
,
which
were
not
to
be
accomplisht
in
all
their
lifetime
,
as
made
them
up
,
and
made
them
to
confess
that
they
were
pilgrims
here
;
Try
your selves
by
these
measures
,
and
see
what
ye
have
won
to
,
like
this
Faith
;
believing
and
putting
forth
Faith
to
exercise
,
feeding
on
,
and
fending
by
Faith
in
the
word
of
Promise
.
In
the
next
place
,
I
shall
speak
somewhat
to
hoping
in
his
word
;
The
term
in
the
Text
is
,
In
his
word
do
I
hope
;
as
Faith
gives
subsistence
to
things
promised
,
and
doth
not
suspend
all
benefit
and
use
of
the
Promises
until
they
be
performed
;
So
hope
looks
out
for
the
actual
accomplishment
and
performance
of
the
Promises
.
A
Saint
believing
the
Word
,
and
feeding
on
that
which
Faith
gives
a
subsistence
to
in
the
word
,
he
looks
out
by
hope
for
the
accomplishment
of
that
which
it
finds
to
subsist
in
the
word
.
I
shall
deduce
this
as
briefly
as
I
can
,
(
and
leave
this
Note
and
the
Verse
)
in
these
two
,
1.
Remember
,
that
true
Believers
wealth
lyes
in
hope
,
or
things
before
their
hand
;
They
have
no
existence
but
in
the
word
of
promise
;
The
first
,
or
at
least
a
very
conspicuous
mark
of
an
adopted
Child
of
God
is
,
that
he
is
put
to
his
Hopes
;
to
his
Too-looks
,
and
to
live
that
way
;
he
that
1
Joh.
3.2
.
can
say
,
I
am
a
son
of
God
,
and
it
doth
not
appear
what
I
shall
be
,
but
when
he
appears
,
I
shall
be
like
him
,
for
I
shall
see
him
as
he
is
:
Must
add
in
the
3.
verse
,
He
that
hath
this
hope
in
him
must
purifie
himself
,
&c.
He
that
according
to
Gods
abundant
mercy
is
begotten
again
,
is
begotten
unto
a
lively
hope
.
His
Regeneration
breaths
out
Hope
,
because
his
happiness
is
before
his
hand
,
1
Pet.
1.3
.
And
beside
his
too-looks
to
issues
here
that
he
holds
by
hope
,
his
great
too-look
is
his
Hope
,
which
is
laid
up
for
him
in
Heaven
,
Col.
1.5
.
and
in
that
forecited
place
,
1
Pet.
1.3
.
He
that
is
begotten
again
unto
a
lively
hope
by
the
resurrection
of
Christ
from
the
dead
;
it
is
to
the
hope
of
an
inheritance
incorruptible
and
undefiled
,
that
fadeth
not
away
,
reserved
for
him
in
Heaven
;
his
great
hope
is
,
the
hope
of
eternal
life
,
which
God
that
cannot
lie
,
promised
before
the
world
began
,
Tit.
1.2
.
His
hope
is
a
hope
set
before
him
,
Heb.
6.18
.
Now
a
Believers
wealth
lies
in
things
before
his
hand
,
or
the
Saints
portion
lies
in
their
hopes
and
too-looks
,
because
God
is
reserving
their
happiness
for
the
fittest
place
and
season
,
he
will
have
them
brought
where
their
happiness
is
,
before
he
give
them
the
wealth
he
hath
promised
;
because
neither
could
they
be
capable
of
it
,
nor
guide
it
here
:
and
while
he
suspends
their
Hope
,
he
does
them
good
by
holding
them
waiting
,
looking
out
,
and
pursuing
for
these
things
promised
;
a
pursuers
life
being
the
best
life
.
2.
As
the
great
portion
of
the
Saints
is
before
their
hand
,
so
their
great
work
lyes
in
the
exercise
of
Hope
;
It
is
not
enough
for
a
saint
to
be
begotten
again
to
a
lively
hope
of
an
inheritance
,
incorruptible
,
undefiled
,
and
that
fades
not
away
,
reserved
for
him
in
heaven
;
but
he
must
be
putting
out
his
Hope
to
feed
upon
it
,
to
look
and
long
for
it
.
If
ye
consider
Negatively
,
what
a
saint
is
without
hope
,
in
reference
to
temporal
issues
.
David
will
tell
you
in
that
Psal.
27.13
.
I
had
fainted
,
unless
I
had
believed
to
see
the
goodness
of
the
Lord
in
the
land
of
the
living
;
if
my
hope
had
failed
me
,
I
had
been
undone
,
and
in
reference
to
Eternity
,
Paul
tells
us
,
1
Cor.
15.19
.
If
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
the
most
miserable
;
which
may
be
understood
both
of
things
hoped
for
,
&
of
the
Grace
of
Hope
looking
for
them
;
and
hence
Heb.
6.19
.
Hope
,
is
called
,
the
anchor
of
the
soul
,
sure
and
stedfast
,
entring
into
that
within
the
vail
,
to
assure
us
,
that
if
hope
be
not
exercised
,
storms
will
drive
a
tossed
soul
,
and
make
it
run
the
hazard
of
shipwrack
;
but
hope
,
the
souls
anchor
,
cast
upon
good
ground
,
drives
not
,
and
preserves
the
soul
from
ruine
.
Hence
also
,
Eph.
6.17
.
Hope
,
is
called
,
the
helmet
of
salvation
,
because
it
is
that
which
keeps
off
many
a
deadly
stroke
off
a
saint
.
The
head
being
the
seat
of
the
senses
,
especially
of
the
judgment
and
memory
;
If
a
man
keep
his
head
,
and
a
bit
about
his
heart
well
,
there
is
the
less
hazard
of
wounds
in
other
places
of
his
body
,
that
they
prove
deadly
.
Now
Hope
is
an
Helmet
to
keep
the
head
.
And
as
considering
Negatively
,
what
a
saint
is
without
hope
,
we
will
find
great
need
of
the
exercise
of
hope
.
So
look
on
it
positively
;
hope
exercised
and
kept
at
work
,
brings
in
many
noble
advantages
to
the
soul
,
as
I
said
of
the
man
that
is
a
Believer
,
so
may
I
say
of
him
that
is
a
hoper
indeed
;
O
what
a
made
up
man
is
he
,
he
may
say
,
I
will
wait
,
because
I
hope
in
his
word
;
he
is
a
great
gainer
by
Tribulation
,
and
may
glory
in
it
,
when
tribulation
works
patience
,
and
patience
experience
,
and
experience
hope
,
and
hope
makes
not
ashamed
,
Rom.
5.3
.
—
Ye
have
it
recommended
,
Rom.
12.12
.
To
rejoyce
in
hope
,
and
that
will
produce
patience
in
tribulation
,
and
continuing
instant
in
Prayer
;
hope
exercised
,
makes
patience
and
prayer
to
thrive
well
,
and
a
man
to
go
on
in
his
way
,
not
heartlesly
,
but
rejoycing
.
And
Heb.
3.6
.
We
are
bidden
hold
fast
our
confidence
,
and
the
rejoycing
of
hope
firm
unto
the
end
:
&
what
shall
I
say
of
them
,
Heb.
10.34
.
who
not
only
sympathised
with
others
in
affliction
,
but
took
joyfully
the
spoiling
of
their
goods
;
Why
?
knowing
in
themselves
that
they
had
in
heaven
a
better
and
an
enduring
substance
,
they
had
the
hope
of
a
better
Treasure
.
From
all
that
hath
been
said
on
this
,
let
me
exhort
you
,
who
have
been
put
,
and
may
yet
more
be
put
to
it
,
To
wait
for
God
,
to
study
to
be
better
acquaint
with
your
Bibles
,
to
believe
the
divine
Authority
of
the
Scriptures
,
and
on
that
account
,
to
put
forth
your
Faith
and
Hope
to
exercise
upon
the
Scriptures
,
that
ye
may
feed
on
the
Promises
by
Faith
,
and
rejoyce
in
hope
of
the
accomplishment
of
them
;
that
will
make
you
patient
in
tribulation
and
to
continue
instant
in
prayer
:
And
for
a
close
of
all
that
hath
been
said
to
you
on
this
matter
;
would
ye
know
what
ye
are
doing
in
this
exercise
of
Hope
,
in
your
waiting
for
God
,
or
the
good
things
be
hath
promised
;
or
what
Characters
ye
have
of
it
,
I
shall
only
desire
you
to
look
to
these
three
;
1.
Look
to
Hopes
langour
,
if
ye
be
waiting
for
God
,
and
if
your
waiting
be
an
affectionat
waiting
,
if
your
soul
be
waiting
and
looking
out
in
hope
to
that
great
and
ultimat
hope
of
Believers
;
try
what
languor
is
in
thy
affection
for
the
marriage
day
,
What
languor
thou
hast
to
see
how
the
Crown
and
the
Robe
will
set
thee
,
to
see
God
as
he
is
,
to
see
God
incarnat
in
thy
own
nature
,
to
see
the
Lamb
,
and
to
follow
him
wherever
he
goes
,
and
to
be
made
like
him
.
Try
what
there
is
of
warmness
of
affection
longing
without
fretfulness
,
haste
,
or
passion
upon
the
one
hand
,
and
careless
indifferency
and
stupidity
upon
the
other
,
that
is
a
good
sign
of
a
lively
hope
,
when
thy
affection
is
keeped
warm
in
waiting
for
the
things
promised
;
Art
thou
saved
by
hope
,
then
with
the
whole
Creation
thou
wilt
be
groaning
waiting
for
the
Adoption
,
to
wit
,
the
Redemption
of
thy
body
,
Rom.
8.23
.
—
Thou
wilt
be
looking
for
,
and
hastning
unto
the
coming
of
the
day
of
the
Lord
,
2
Pet.
3
▪
13.
And
2
Thou
that
would
look
to
thy
Hope
,
and
have
it
of
the
right
stamp
,
see
what
purging
vertue
is
in
it
,
look
if
thy
languor
resolves
in
thy
study
of
the
increase
of
Sanctification
,
that
thou
mayest
be
ripened
and
fitted
for
the
issue
that
thou
art
looking
out
for
,
1
Joh.
3.3
.
He
that
hath
this
hope
in
him
purifieth
himself
,
even
as
he
is
pure
.
And
2
Pet.
3.11
●eing
all
these
things
shall
he
dissolved
,
what
manner
of
persons
ought
ye
to
be
in
all
holy
conversation
and
godliness
,
looking
for
,
and
basting
unto
,
&c.
Tit.
2.13
.
The
grace
of
God
that
brings
salvation
,
teacheth
us
,
that
denying
ungodliness
and
wordly
lusts
,
we
should
live
soberly
,
righteously
and
godly
in
this
present
world
,
looking
for
that
blessed
hope
,
and
the
glorious
appearing
of
the
great
God
,
and
our
Saviour
.
And
Phil.
3.20
.
Our
conversation
is
in
heaven
,
from
whence
also
we
look
for
a
Saviour
,
the
Lord
Jesus
Christ
,
who
shall
change
our
vile
body
,
&c.
There
is
a
Character
of
a
lively
hope
,
a
Touchstone
of
true
languor
,
when
thy
hope
bids
thee
haste
to
ripen
fast
for
that
thou
hopest
for
,
that
thou
may
be
like
Enoch
,
walking
with
God
,
and
who
was
not
,
for
God
took
him
;
Gen.
5.24
.
That
thy
grace
may
be
increased
,
till
grace
take
needfire
in
glory
.
And
3.
Thou
that
would
look
to
thy
hope
,
see
what
mortification
is
in
thy
hope
,
what
thou
can
submit
to
want
and
be
weaned
from
,
upon
the
account
of
thy
hope
;
that
hath
been
the
practice
of
Saints
in
reference
to
out-gates
hereaway
,
To
study
mortification
,
see
it
in
David
,
while
enemies
sought
his
life
,
and
laid
snares
for
him
,
spoke
mischievous
things
,
and
imagined
devices
all
the
day
long
;
he
was
as
a
deaf
man
that
heard
not
,
and
as
a
dumb
man
that
opened
not
his
mouth
,
to
all
the
injuries
done
or
devised
against
him
.
Why
?
In
the
Lord
did
he
hope
,
and
believed
that
he
would
hear
him
,
Psal.
38.12
.
And
in
reference
to
a
mans
everlasting
happiness
,
this
also
would
be
his
study
,
1
Pet.
1.
compare
the
3
,
4
,
and
5.
Verses
,
with
the
6.
Ye
are
begotten
again
unto
a
lively
hope
,
to
an
inheritance
incorruptible
,
undefiled
,
that
fades
not
away
,
reserved
in
the
heaven
for
you
,
who
are
keeped
through
the
power
of
God
to
salvation
,
through
faith
,
ready
to
be
revealed
in
the
last
time
;
wherein
ye
greatly
rejoyce
,
though
now
for
a
season
,
if
need
be
ye
are
in
heaviness
,
through
manifold
tentations
.
In
a
word
,
ye
that
are
hopers
in
God
,
look
well
to
these
three
,
what
warmness
of
affection
and
languor
is
in
your
hope
,
for
the
things
promised
,
look
what
endeavours
are
to
be
prepared
and
fitted
for
them
;
and
what
mortification
to
the
things
in
time
,
upon
the
account
of
the
great
happiness
ye
expect
when
time
is
gone
,
and
your
hopes
shall
be
fulfilled
,
and
made
out
to
you
.
SERMON
XXX
.
Psalm
130.6
.
My
soul
waiteth
for
the
Lord
,
more
than
they
that
watch
for
the
morning
,
I
say
,
more
than
they
that
watch
for
the
morning
.
I
Have
now
(
as
ye
have
heard
)
gone
through
several
Heads
upon
this
Branch
of
the
Psalmists
wrestling
,
and
grapling
with
delays
of
comfort
,
or
an
out-gate
,
even
when
he
is
crying
to
God
under
trouble
,
and
making
a
right
use
of
discovered
sin
,
and
its
ill
deserving
,
wherein
somewhat
hath
been
spoken
to
these
four
;
1.
His
exercise
,
He
is
waiting
.
2.
The
Object
of
this
his
exercise
,
He
waits
for
the
Lord
.
3.
His
affection
in
this
exercise
▪
his
soul
is
waiting
.
4.
His
support
in
this
exercise
,
he
waits
for
the
Lord
,
his
soul
doth
wait
,
because
he
hopes
in
his
word
;
I
shall
not
repeat
what
hath
been
spoken
to
these
.
I
come
now
to
the
5.
and
last
Head
of
this
wrestling
,
contained
in
the
sixth
Verse
,
wherein
he
gives
an
account
of
the
measure
of
his
affection
in
waiting
;
He
hath
said
in
the
preceeding
Verse
,
my
soul
waits
for
the
Lord
;
and
now
it
does
not
suffice
him
to
repeat
that
,
but
will
tell
what
measure
of
affection
he
had
in
that
waiting
,
and
he
sets
it
out
in
comparison
of
them
that
watch
for
the
morning
;
and
says
,
that
his
soul
waited
more
instantly
and
affectionatly
for
God
,
than
they
did
for
the
morning
light
;
Who
these
are
that
watch
for
the
morning
,
it
is
not
very
necessar
to
determine
.
It
was
the
lot
of
Shepherds
,
see
Luke
2.8
.
They
watched
all
night
over
their
flocks
;
and
Jacob
,
Gen.
31.40
.
Tells
us
,
That
in
keeping
Labans
flocks
,
the
drought
consumed
him
by
day
,
and
the
frost
by
night
,
and
his
sleep
departed
from
his
eyes
;
and
these
shepherds
,
especially
,
when
they
had
cold
and
stormy
nights
,
would
think
long
for
the
break
of
day
,
the
light
whereof
would
be
comfortable
to
them
,
and
refresh
them
again
;
there
were
Travellers
in
those
desarts
,
that
bordered
on
the
Land
of
Canaan
,
who
wanted
the
accommodations
of
Inns
by
the
way
,
who
were
forced
to
lodge
abroad
in
the
fields
:
and
these
considering
the
uncomfortableness
of
the
dark
night
,
especially
if
stormy
,
and
the
hazard
they
were
in
by
Arabian
Thieves
and
Robbers
,
they
would
long
for
the
day
light
.
And
besides
,
these
in
Wars
,
they
had
their
Centinels
and
Perdeus
for
watching
,
and
those
of
them
especially
whom
they
set
nearest
the
Enemy
,
lying
nearest
the
hazard
in
the
dark
night
,
and
being
there
alone
,
especially
if
the
Season
was
stormy
;
How
instantly
and
eagerly
would
they
long
for
the
morning
light
,
that
they
might
be
relieved
,
whether
the
allusion
be
to
one
or
all
of
these
,
or
to
somewhat
else
,
we
shall
not
determine
.
The
Psalmist
fears
not
to
assert
his
Soul
in
waiting
for
God
,
is
more
earnest
and
ardent
than
any
of
these
;
my
soul
waiteth
for
the
Lord
,
more
than
they
that
watch
for
the
morning
.
And
lest
any
should
think
he
had
over-reached
in
so
saying
,
he
will
repeat
it
,
I
say
more
,
&c.
The
substance
of
this
Verse
,
having
occurred
before
on
these
words
in
the
preceeding
Verse
,
My
soul
doth
wait
,
where
ye
heard
of
the
Psalmists
affection
in
waiting
for
God
,
and
how
necessary
and
comfortable
it
is
,
when
the
Saints
are
right
,
to
be
able
to
reflect
,
and
to
give
an
account
of
what
they
are
doing
in
trouble
;
therefore
I
shal
pass
it
with
a
few
short
Notes
,
partly
from
what
is
alluded
to
here
,
partly
from
the
Psalmists
assertion
of
himself
.
1.
As
to
what
is
alluded
to
here
,
of
these
that
wanted
the
nights
rest
,
or
being
in
hazard
,
were
put
to
look
greedily
out
,
and
long
for
the
morning
light
.
I
shall
give
you
what
I
would
gather
from
it
,
in
these
three
.
1.
Ye
may
here
read
the
hard
and
bitter
toil
,
with
which
many
of
the
sons
of
men
are
exercised
in
time
,
so
that
in
the
night
appointed
by
God
for
rest
,
they
are
in
a
condition
that
puts
them
to
long
for
the
morning
light
,
I
shall
not
speak
of
these
,
who
Deut.
28.67
.
are
so
hard
put
to
it
,
that
in
the
morning
they
wish
it
were
even
,
and
at
even
they
wish
it
were
morning
;
but
setting
that
aside
,
many
of
the
Children
of
men
are
put
to
very
hard
and
bitter
toil
,
as
Soldiers
,
Travellers
through
desarts
,
Ship-beaten
men
at
Sea
in
Storms
;
Shepherds
in
these
before-mentioned
Countreys
,
many
are
so
toiled
,
that
their
great
expectation
is
to
look
out
for
an
end
of
it
.
And
what
toil
are
many
up
and
down
the
Land
,
and
it
may
be
among
your selves
put
unto
for
a
present
throw-bearing
,
ye
know
it
better
than
I
can
lay
it
before
you
;
I
mark
it
,
that
others
that
have
an
easier
lot
,
may
be
excited
to
prize
that
mercy
.
Discontentment
is
a
Viper
that
sucks
poyson
out
of
the
best
lots
that
befal
the
Children
of
men
.
How
many
can
ly
down
and
rise
at
their
conveniency
,
exempted
from
the
toil
and
bondage
,
that
the
generality
of
men
are
exposed
unto
;
and
yet
if
ye
will
seek
for
contentment
,
ye
will
not
readily
find
it
amongst
them
that
have
the
best
accommodations
,
ye
wil
find
men
that
have
but
very
sober
fare
and
apparel
,
and
much
labour
and
toil
to
win
at
it
,
for
contentment
to
exceed
them
that
fare
deliciously
and
sumptuously
,
and
wear
fine
apparel
,
and
what
is
that
but
a
curse
upon
them
from
God
for
their
ingratitude
,
a
plague
accompanying
them
,
and
what
they
have
;
who
consider
not
what
toil
others
are
put
unto
●or
their
little
,
and
who
have
contentment
in
it
,
and
yet
they
are
not
satisfied
with
their
abundance
:
And
much
more
does
it
speak
sadly
to
them
,
who
when
God
affords
them
more
ease
and
rest
,
than
he
doth
others
,
will
not
take
ease
,
but
weary
themselves
to
commit
iniquity
,
who
will
bereave
themselves
of
rest
,
not
because
they
cannot
get
it
,
but
because
they
will
not
take
it
when
it
is
given
them
;
but
either
in
their
imaginations
or
practice
,
weary
themselves
to
commit
iniquity
,
as
the
word
is
,
Jer.
9.5
.
And
partly
from
this
toil
,
the
children
of
men
are
put
into
;
I
would
press
upon
them
,
who
experience
this
toil
,
to
consider
what
a
poor
bargain
they
make
,
when
having
such
toil
and
labour
here
,
labour
not
to
secure
that
rest
which
abides
the
people
of
God
.
I
confess
I
may
say
to
them
that
have
ease
and
good
accommodations
,
that
with
Heaven
and
everlasting
Life
,
is
very
fair
;
and
I
shall
add
,
more
than
condition
,
for
the
Spirit
of
God
hath
forwarned
us
to
lay
our
account
,
that
through
much
tribulation
we
must
enter
into
the
kingdom
of
God
:
But
shall
I
lay
to
poor
miserable
bodies
,
that
toil
out
their
life
for
the
bit
and
the
brat
(
as
ye
use
to
say
)
That
and
Hell
too
is
very
sad
,
That
and
Everlasting
Perdition
is
most
dreadful
.
There
is
something
to
say
when
a
rich
glutton
slips
from
his
sumptuous
fare
and
fine
cloathing
,
down
to
the
pit
,
Son
,
(
says
Abraham
)
remember
that
thou
in
thy
lifetime
received
thy
good
things
,
and
now
thou
art
tormented
.
But
for
a
poor
miserable
wretch
that
time
never
smiled
upon
,
that
was
pudled
in
the
earth
,
and
never
got
up
his
back
,
in
fending
for
his
daily
bread
,
and
yet
he
gets
Hell
in
end
,
that
will
be
a
Hell
in
the
bosome
of
Hell
,
that
such
a
wretch
understood
not
the
language
of
providence
towards
him
.
But
a
2d
word
I
take
from
that
which
is
alluded
unto
here
,
and
that
is
,
That
the
satisfaction
of
the
sons
of
men
in
time
,
is
generally
,
if
not
constantly
before
their
hand
,
like
these
poor
men
alluded
to
here
,
what-ever
be
their
lot
in
the
dark
night
,
that
which
they
would
be
at
,
is
the
morning
light
.
I
need
not
astrict
this
to
folk
that
are
in
toil
and
misery
;
take
me
the
rich
fool
and
his
full
Barns
,
it
is
not
that
which
he
hath
in
his
hands
at
present
,
but
his
expectation
of
many
years
to
come
,
that
is
his
satisfaction
,
Luk.
12.19
.
Be
thy
felicity
what
it
will
,
as
to
earthly
enjoyments
,
consult
thy
Conscience
,
and
it
will
tell
thee
,
that
it
doth
not
satisfy
,
by
drinking
at
these
Puddles
,
thou
but
augments
thy
thirst
,
still
thy
satisfaction
is
before
thy
hand
,
and
in
nothing
thou
possesses
;
I
mean
not
now
of
them
that
have
placed
their
satisfaction
in
God
,
but
of
those
that
are
seeking
satisfaction
in
creature-comforts
:
Have
what
thou
wilt
,
it
will
not
satisfy
,
when
thou
hast
gotten
such
a
thing
as
thou
would
have
had
,
thou
must
still
have
another
;
and
when
thou
hast
gotten
that
,
thou
must
have
more
of
it
:
Hence
the
mind
of
man
,
when
it
is
not
centered
on
God
,
is
still
lusting
and
expecting
satisfaction
in
this
and
that
,
in
something
it
wants
.
This
Note
preaches
to
all
sorts
of
folk
;
it
's
a
document
to
them
that
are
in
a
mean
condition
,
and
think
,
O
were
they
the
length
of
other
folk
,
and
had
that
which
they
want
,
and
others
have
,
then
they
would
be
well
,
and
at
ease
:
But
consider
thou
,
that
these
who
have
gotten
these
things
,
and
have
not
gotten
God
with
them
,
never
attained
to
satisfaction
;
and
though
thou
had
them
,
and
have
not
God
with
them
,
where
art
thou
for
satisfaction
?
thy
Straw-Pad
,
and
their
Down-Bed
,
are
alike
for
giving
satisfaction
,
and
it
may
be
thine
,
is
the
softest
of
the
two
;
and
art
not
thou
a
fool
then
in
placing
satisfaction
in
these
things
,
when
they
that
have
them
,
are
as
far
from
satisfaction
as
thou
art
;
and
it
may
be
further
;
thou
art
like
the
Bairn
,
who
thinks
,
that
if
he
were
at
the
Hill
head
,
he
would
be
at
the
Sun
when
it
is
going
down
;
but
when
he
is
at
the
head
of
the
Hill
,
he
is
as
far
from
satisfaction
as
he
was
;
so
it
is
with
thee
who
art
in
a
mean
condition
,
and
thinks
thou
would
be
satisfied
if
thy
lot
were
like
others
.
It
may
be
also
a
document
to
discontented
folk
,
that
have
(
if
they
consider
)
what
they
would
be
at
,
and
yet
it
will
not
satisfy
;
if
they
consider
that
they
are
creatures
,
and
things
of
time
,
what
means
these
dissatisfactions
,
discontents
,
and
to-looks
to
many
things
in
the
midst
of
enjoyments
?
Certainly
upon
this
hand
it
's
a
dreadful
Preaching
of
an
unmortified
mind
.
O
what
a
vast
bottomless
Gulf
is
an
unmortified
mind
?
It
's
like
Hell
and
the
Grave
,
that
never
have
enough
.
And
O
that
many
would
seek
out
the
guilt
that
is
in
their
dissatisfaction
,
lament
their
discontents
,
and
mourn
over
their
abuse
of
rich
allowances
,
the
Crumbs
whereof
would
be
gathered
up
as
a
mercy
by
many
,
rather
than
be
restless
for
more
,
which
being
had
would
not
satisfy
.
And
upon
the
other
hand
,
it
's
a
Proclamation
to
all
,
that
happiness
is
not
here
;
have
what
thou
wilt
,
project
or
get
what
thou
wilt
,
thou
wilt
drink
all
these
puddles
dry
;
suppose
thou
had
all
the
profits
,
pleasures
and
preferments
in
the
Universe
,
they
will
not
satisfy
nor
quench
thy
thirst
after
more
.
Why
?
God
by
the
vanity
of
what
thou
seeks
after
,
is
proclaiming
that
thy
happiness
is
elsewhere
.
And
as
I
said
to
them
that
are
put
to
toil
,
and
kept
low
,
though
they
had
the
things
that
others
have
,
they
will
not
satisfy
without
God
.
So
I
repeat
it
to
them
that
have
many
things
to
enjoy
,
and
have
no
satisfaction
in
them
,
and
yet
will
not
sift
their
minds
,
to
see
if
that
be
in
God
which
they
seek
and
miss
in
Creatures
,
they
shall
never
have
satisfaction
that
's
in
him
only
,
which
will
satisfy
and
hold
in
thy
mind
from
running
out
on
many
things
.
And
to
press
this
further
,
I
shall
give
you
a
third
word
from
that
which
is
supposed
here
,
that
is
,
that
change
as
a
man
will
in
time
,
he
will
find
any
change
still
insignificant
.
The
weary
Shepherds
in
the
night
might
long
for
the
day
,
but
they
behoved
not
to
be
careless
in
the
day
when
it
came
,
otherways
some
mischance
might
befall
the
Flock
.
These
Travellers
in
those
Desarts
,
might
think
the
day
sweet
,
in
comparison
of
the
dark
night
,
and
yet
they
might
be
set
on
by
Arabian
Robbers
in
the
day
,
as
well
as
in
the
night
.
The
Centinel
Pardiu's
,
when
they
were
relieved
from
off
the
Watch
by
night
,
knew
not
but
they
might
lose
their
life
in
Battel
in
the
day
:
So
that
for
as
eager
as
men
are
for
changes
in
time
,
change
as
men
will
in
time
,
they
will
find
any
change
they
meet
with
in
time
still
insignificant
;
and
this
is
worth
our
consideration
,
as
Solomon
says
,
Eccles.
6.10
.
That
which
hath
been
is
known
already
to
be
man
.
Change
as
we
will
,
we
will
not
get
out
of
time
,
and
so
will
not
be
free
of
vanity
,
if
we
seek
an
happiness
in
time
;
let
a
man
shift
as
he
will
in
time
,
if
he
carry
himself
with
him
,
he
will
carry
his
Cross
with
him
,
he
will
carry
his
unmortified
mind
,
though
he
were
in
a
Paradise
of
Pleasure
,
that
will
create
a
Cross
to
him
;
Why
?
He
is
but
still
in
time
,
and
there
will
be
dissatisfaction
attending
any
change
to
that
man
that
seeks
a
happiness
in
time
.
I
shall
say
no
more
of
this
,
but
were
it
well
studied
,
it
would
cut
short
many
of
our
anxious
expectations
,
it
would
bring
us
to
that
which
Solomon
hath
,
Eccles.
2.20
.
(
though
I
will
not
say
to
Solomons
sense
)
that
he
went
about
to
cause
his
heart
despair
of
all
the
labour
which
he
took
under
the
Sun
,
it
would
make
a
man
●●ne
hope
of
satisfaction
in
any
change
or
lot
,
and
discover
unto
him
that
he
will
never
find
it
,
if
it
be
not
in
God
;
and
therefore
whatever
his
case
be
,
and
whatever
he
do
as
to
duty
,
to
be
better
,
he
would
labour
to
find
his
present
condition
an
out-gate
;
he
would
think
with
himself
it
is
but
time
,
and
change
as
I
will
,
I
may
be
worse
,
and
therefore
it
's
my
best
,
if
I
can
,
to
clout
up
my
present
condition
with
the
least
dissatisfaction
may
be
win
at
,
and
he
that
doth
so
hath
made
a
good
bargain
:
Why
?
Shift
as
he
will
while
he
is
in
time
,
he
will
find
Wormood
in
his
Cup
,
and
a
Worm
at
the
root
of
his
Gourd
,
which
will
marr
his
satisfaction
.
So
much
to
be
gathered
from
that
which
is
alluded
to
here
.
I
shall
in
the
next
place
(
having
spoken
to
the
substance
of
the
matter
on
the
fifth
Verse
,
except
what
relates
to
the
measure
of
his
affection
in
waiting
)
give
you
what
the
Psalmist
proposes
here
in
three
words
,
and
go
briefly
through
them
,
if
the
Lord
will
.
And
1.
See
here
that
the
Children
of
God
can
never
be
sure
enough
that
they
have
that
blest
measure
of
patience
and
affection
in
waiting
for
God
,
that
they
are
free
of
passion
,
haste
,
bitterness
,
and
fretfulness
upon
the
one
hand
,
and
carelessness
,
indifferency
,
and
stupidity
on
the
other
,
and
yet
have
their
affections
engaged
,
and
set
on
that
they
are
waiting
for
.
It
is
not
easie
,
I
say
,
to
win
to
this
,
and
folks
can
never
be
sure
enough
that
they
are
in
such
a
temper
,
and
therefore
the
Psalmist
having
said
,
v.
5.
that
he
waits
for
God
,
his
soul
waits
;
he
repeats
it
again
in
this
vers
.
as
a
thing
that
he
would
be
sure
of
.
The
ground
of
this
is
,
that
it
's
hard
to
keep
off
one
of
these
extreams
I
named
before
,
in
waiting
for
God
:
either
a
man
is
ready
to
turn
passionate
,
furious
and
fretful
,
or
if
he
fall
off
that
extream
,
he
is
ready
to
give
way
to
loitering
,
to
fall
lazy
,
stupid
and
careless
.
The
man
that
in
waiting
is
not
hasty
,
and
yet
not
careless
,
that
is
affectionate
,
and
yet
not
stupid
,
is
a
rare
man
;
and
therefore
they
that
took
upon
the
Saints
waiting
for
God
as
an
easie
task
,
they
that
sleep
in
,
or
slip
in
it
without
difficulty
,
they
would
look
well
to
it
,
that
any
waiting
they
have
be
not
a
cheat
.
The
Psalmist
here
finds
it
needful
to
look
again
and
again
,
and
make
it
sure
,
that
he
is
waiting
.
A
2d
.
Note
I
give
you
from
that
proposed
here
,
that
the
affection
of
the
patient
man
in
waiting
for
God
,
should
be
in
some
sort
suitable
to
the
excellency
of
the
thing
he
waits
for
,
and
suitable
to
his
need
of
it
.
The
Psalmist
contents
not
himself
,
to
say
he
is
waiting
,
and
that
his
soul
is
waiting
,
that
his
affection
in
waiting
is
not
asleep
,
but
he
asserts
,
that
his
affection
is
screwed
up
in
waiting
,
so
that
his
affection
in
waiting
for
God
,
doth
far
transcend
these
that
wait
for
the
morning
,
and
he
bides
by
it
▪
and
repeats
it
.
Ye
know
how
David
speaks
of
his
waiting
,
Psal.
119.82
.
Mine
eyes
fail
for
thy
word
,
saying
,
when
wilt
thou
comfort
me
?
He
looks
out
for
God
,
as
one
looks
out
for
a
person
that
they
expect
home
,
while
he
became
bleared
and
failed
,
and
he
looks
upon
that
,
as
having
a
pathetick
cry
to
God
,
saying
,
O
,
when
wilt
thou
comfort
me
?
And
Psal.
123.2
.
Behold
,
as
the
eyes
of
servants
look
unto
the
hands
of
their
Masters
,
&c.
How
greedily
and
eagerly
these
slaves
looked
for
favour
of
them
whom
they
served
,
so
our
eyes
(
say
they
)
wait
on
the
Lord
our
God
,
untill
he
have
mercy
on
us
.
I
say
no
more
of
this
,
but
if
God
be
infinitly
excellent
,
and
if
that
which
he
brings
with
him
be
infinitly
excellent
,
above
all
other
objects
of
out
expectation
,
a
creeping
affection
in
waiting
for
God
,
is
but
a
proclaimed
contempt
of
God
.
Thou
thinks
thou
honours
God
,
by
making
many
addresses
to
him
;
but
where
is
thy
suitable
affection
to
him
,
and
that
which
thou
waits
for
from
him
?
Mal.
1.7
.
tells
thee
,
that
thou
offers
polluted
bread
upon
his
altar
,
and
says
,
his
table
is
contemptible
.
A
man
that
waits
not
for
God
at
all
,
speaks
out
what
is
in
his
heart
,
and
that
he
is
a
beast
,
and
worse
than
a
beast
;
but
thou
that
pretends
to
wait
for
God
,
and
hast
no
suitable
affection
to
him
in
thy
waiting
,
proclaims
thy
contempt
of
him
;
thou
waits
for
him
,
but
thou
would
wait
with
more
affection
for
the
poorest
triffle
thou
would
be
at
,
or
expect
:
And
I
shall
add
,
that
as
waiting
for
God
would
be
with
much
affection
,
with
affection
suitable
to
his
excellency
,
so
it
would
be
suitable
to
thy
need
of
him
,
and
these
things
thou
waits
for
from
him
.
Thou
sayest
,
God
is
thy
excellency
,
Jerusalem
is
thy
chief
joy
,
the
joy
of
the
Lord
is
thy
strength
;
but
is
thy
affections
suitable
to
thy
need
of
him
,
and
his
consolations
?
when
,
if
thy
comfort
be
suspended
,
if
thou
can
win
at
comfort
in
any
other
thing
,
thou
waits
not
for
him
and
his
consolation
.
3ly
.
I
shall
add
,
that
when
affection
is
indeed
aloft
for
God
,
there
is
no
hazard
,
no
want
of
accommodation
,
that
would
pinch
men
so
sore
,
as
the
want
of
God
will
pinch
a
man
that
is
set
to
enjoy
God
.
The
Psalmist
,
whose
affection
is
aloft
,
he
waits
more
for
God
,
than
they
that
watch
for
the
morning
.
I
shall
not
dip
upon
this
,
it
is
a
mercy
not
to
get
leave
to
sleep
,
till
folk
be
out
of
an
ill
condition
,
when
folks
get
no
rest
to
the
soles
of
their
feet
out
of
God
.
And
I
wish
them
who
want
him
,
more
disquietness
,
nor
many
loiterers
have
,
till
they
get
to
their
feet
,
and
seek
for
their
Husband
,
and
find
him
,
and
I
wish
them
no
ill
,
while
I
pray
for
this
to
them
.
And
I
shall
add
,
raised
affection
for
God
;
Who
knows
what
a
prognostick
it
might
be
of
a
sweet
and
comfortable
out-gate
;
and
that
such
a
souls
song
should
be
with
the
Psalmist
here
,
Let
Israel
hope
,
&c.
Affectionat
waiting
for
God
,
getting
to
the
feet
to
run
after
him
;
O!
What
a
cloud
might
that
be
,
like
an
hand-breadth
at
first
,
that
will
cover
the
Sky
,
and
at
length
bring
abundance
of
rain
?
But
want
of
affection
leaves
folk
in
a
woful
condition
,
to
rot
to
dead
.
And
I
shall
add
,
if
affection
should
be
put
out
thus
for
God
,
and
if
want
of
God
to
an
affectionat
waiter
be
a
distress
that
pinsheth
him
above
any
hazard
they
are
in
,
who
are
put
to
wait
for
the
morning
:
Then
certainly
the
enjoyment
of
God
,
according
to
the
measure
that
a
man
doth
enjoy
him
should
make
him
drink
and
forget
his
misery
,
and
remember
his
poverty
no
more
:
And
the
man
that
enjoys
God
,
Though
the
fig-tree
do
not
blossom
and
though
there
be
no
fruit
in
the
vine
,
and
the
labour
of
the
olive
fail
,
no
meat
in
the
fields
,
no
flock
in
the
folds
,
no
herd
in
the
stall
.
Hab.
3.17
.
Though
the
earth
be
removed
,
and
the
mountains
carried
into
the
midst
of
the
sea
,
&c.
Psal.
46.2
.
He
will
be
as
far
above
the
men
of
the
world
in
their
enjoyments
,
as
his
affection
while
he
wanted
God
,
was
above
their
resentments
.
I
shall
go
no
further
,
God
bless
his
word
unto
you
.
SERMON
XXXI
.
Psalm
130.
Verse
7.
Let
Israel
hope
in
the
Lord
,
for
with
the
Lord
there
is
mercy
,
and
with
him
there
is
plenteous
redemption
.
Verse
8
And
he
shall
redeem
Israel
from
all
his
iniquities
.
YE
may
remember
in
the
first
six
verses
of
this
Psalm
,
we
have
the
Psalmists
wrestling
,
which
(
as
we
shewed
you
before
)
hath
three
Branches
;
He
hath
been
wrestling
with
difficulties
,
and
plunging
perplexities
in
his
case
,
which
are
represented
under
the
notion
of
depths
,
in
the
first
and
second
Verse
,
he
hath
been
wrestling
with
the
Conscience
,
and
sense
of
Guilt
,
putting
back
his
Prayers
,
and
offering
to
crush
his
hopes
,
and
so
interposing
to
obstruct
his
success
and
access
,
verse
3
,
4.
and
in
the
5
,
and
6.
he
hath
been
wrestling
with
delays
,
either
of
comfort
,
or
an
out-gate
,
or
both
,
and
(
notwithstanding
of
all
his
hard
exercise
,
in
crying
to
God
by
Prayer
in
his
trouble
and
perplexity
,
in
taking
with
the
dreadful
desert
of
guilt
,
and
claiming
to
pardoning
mercy
and
forgiveness
)
he
doth
therewith
wrestle
by
patience
and
hope
.
He
waited
on
God
,
and
that
affectionatly
;
and
his
patience
in
waiting
was
supported
by
hope
in
God
,
grounded
on
the
Word
of
God
.
Now
in
these
two
verses
read
,
ye
have
the
second
part
of
the
Psalm
,
containing
the
Psalmists
delivery
,
or
victory
;
His
delivery
or
victory
is
not
expresly
asserted
,
but
it
is
very
sweetly
implyed
in
his
improvement
of
the
exercise
he
hath
been
under
,
and
holding
forth
the
good
he
hath
gotten
;
when
it
is
well
with
him
,
the
issue
he
hath
gotten
,
he
doth
not
conceal
it
,
nor
only
speak
it
out
,
but
he
improves
and
layes
it
out
for
the
good
of
God's
Israel
;
when
he
hath
got
a
sweet
sight
of
the
good
of
waiting
and
hoping
in
God
,
he
conveens
them
all
,
as
it
were
,
to
come
and
write
after
his
Copy
,
and
encourages
them
to
hope
in
God
,
upon
the
account
of
mercy
and
pardon
,
and
plenteous
redemption
;
and
redeeming
Israel
from
all
his
iniquities
.
So
the
words
contain
first
,
an
Exhortation
to
Israel
,
in
the
beginning
of
the
7.
verse
,
Let
Israel
hope
&c.
2.
They
contain
motives
and
encouragements
,
pressing
the
exhortation
,
by
way
of
arguments
,
that
this
counsel
should
be
hearkned
unto
;
and
these
motives
or
encouragements
,
are
taken
partly
in
the
first
place
,
from
what
is
in
God
:
In
the
end
of
the
7.
verse
,
Let
Israel
hope
,
&c.
for
with
the
Lord
there
is
mercy
,
&c.
There
is
mercy
and
power
,
and
authority
in
God
,
to
bring
redemption
to
his
people
from
all
their
sins
and
miseries
.
And
the
2.
Argument
is
taken
from
this
,
that
God
will
let
out
that
mercy
and
redemption
that
is
in
him
,
for
the
good
of
his
people
:
Not
only
is
there
mercy
and
power
with
God
,
if
he
please
to
let
it
out
to
redeem
;
but
it
is
expresly
asserted
,
that
he
will
redeem
his
people
,
verse
8.
He
shall
redeem
Israel
from
all
his
iniquities
;
a
promise
which
howsoever
it
be
made
out
to
Israel
in
all
ages
,
yet
it
is
signally
to
be
erified
to
the
Jews
in
their
Conversion
in
the
latter
days
;
for
the
Apostle
,
Rom.
11.26
.
adduces
this
promise
out
of
Isai.
59.20
.
As
it
is
written
,
there
shall
come
out
of
Zion
the
Deliverer
,
and
shall
turn
away
ungodliness
from
Jacob
;
That
is
,
that
shall
redeem
Israel
(
as
was
hinted
)
from
all
his
iniquities
.
To
return
to
the
Exhortation
,
Let
Israel
hope
in
the
Lord
;
I
have
been
(
would
he
say
)
assaying
to
hope
in
the
Lord
,
and
have
found
the
good
of
it
,
for
when
I
was
waiting
for
God
,
I
was
supported
by
hope
in
his
Word
,
and
now
I
have
gotten
so
good
an
account
of
my
hope
,
that
I
dare
recommend
it
from
mine
own
experience
to
all
,
and
I
have
such
a
kindness
to
Israel
,
that
any
experience
I
have
gotten
by
waiting
for
God
,
and
hoping
in
his
Word
;
I
will
not
hoord
it
up
,
I
will
be
no
hookster
of
it
,
but
recommend
it
to
them
as
a
common-good
;
Therefore
let
Israel
hope
in
the
Lord
.
That
I
may
get
somewhat
digged
out
of
the
Treasure
here
,
I
shall
reduce
the
grounds
of
Observations
to
be
gathered
from
this
Exhortation
,
to
four
general
Heads
.
1.
I
shall
touch
upon
what
is
implyed
,
and
held
out
in
the
general
scope
of
these
words
.
2.
I
shall
speak
to
the
Duty
recommended
,
and
that
is
,
Hope
in
the
Lord
.
3.
I
shall
remark
somewhat
on
the
Recommender
of
this
duty
;
it
is
the
Psalmist
who
had
been
trying
Hope
,
and
had
found
the
good
of
it
.
4.
I
shall
add
somewhat
by
way
of
reflection
,
on
these
to
whom
this
Duty
is
recommended
,
Let
Israel
hope
;
it
is
the
Israel
of
God
,
among
whom
(
as
the
word
is
,
Ezra
10.2
.
)
there
is
hope
concerning
cases
and
lots
,
otherwayes
hopeless
and
desperat
.
1.
For
what
is
implyed
,
and
is
the
general
scope
of
this
Exhortation
;
I
shall
(
the
Lord
willing
)
deduce
these
two
from
it
:
1.
That
the
Psalmist
is
here
delivered
,
and
is
a
victor
,
or
hath
goten
some
good
account
of
his
former
wrestling
,
waiting
for
God
,
and
hoping
in
his
word
.
2.
That
the
good
account
he
hath
gotten
,
he
communicats
his
experience
of
it
to
the
People
of
God
.
1.
I
say
,
it
is
clear
here
,
that
if
the
Psalmist
has
not
been
actually
delivered
from
all
his
pressures
;
yet
he
hath
gotten
so
comfortable
an
account
of
his
hoping
in
God
,
that
he
dare
from
his
experience
recommend
it
to
others
to
hope
in
him
;
he
bears
witness
of
the
great
good
to
be
reaped
by
hoping
in
God
.
The
Observation
then
is
,
That
there
will
be
a
blest
account
of
all
the
exercises
of
the
Saints
,
and
particularly
of
their
waiting
for
God
,
and
hoping
in
his
Word
.
The
Psalmist
essayed
it
here
,
and
is
able
to
give
a
good
account
of
it
.
This
Point
imports
in
the
first
place
,
That
real
needy
Saints
have
many
errands
to
God
,
they
are
never
out
of
his
mister
,
and
holden
going
to
him
,
which
is
a
very
enriching
Trade
,
though
it
be
not
always
pleasing
and
satisfying
to
their
flesh
.
2.
It
supposes
this
,
that
as
they
have
much
ado
with
God
,
so
they
are
very
earnest
,
till
they
get
a
good
account
of
what
ever
it
be
they
are
waiting
for
from
him
,
they
are
not
such
as
can
cry
out
of
the
depths
,
and
be
indifferent
,
whether
they
get
a
hearing
,
fall
asleep
,
or
turn
stupid
,
but
their
pressures
ly
so
sore
upon
them
,
that
they
cannot
be
laid
by
and
worn
out
with
time
,
but
they
must
have
access
,
and
a
good
account
of
their
suits
.
And
3.
As
the
point
supposes
these
two
;
so
it
proposeth
that
there
will
be
a
good
account
gotten
of
all
their
exercises
,
and
particularly
of
their
waiting
for
God
,
and
hoping
in
his
Word
,
their
exercises
are
not
lost
labour
;
The
Lord
bids
them
open
their
mouth
wide
,
and
he
will
fill
it
,
Psal.
81.10
.
When
he
bids
his
people
seek
him
,
he
can
appeal
to
malice
it self
,
to
instruct
,
if
ever
he
bade
them
seek
him
in
vain
,
Isai.
45.19
.
If
he
put
poor
Job
to
exercise
patience
,
he
will
make
the
world
see
the
end
of
the
Lord
,
that
he
is
very
pitiful
,
and
of
tender
mercy
,
Jam.
5.11
.
He
hath
made
it
out
in
the
manifold
experience
of
all
his
Saints
,
that
that
song
,
Psal.
5.8
.
ult.
Was
and
is
still
abiding
them
,
verily
there
is
a
reward
for
the
righteous
,
a
God
that
judges
in
the
earth
.
I
might
prove
it
further
from
the
whole
Book
of
Psalms
,
wherein
what
ever
sad
exercise
the
Psalmist
has
been
put
unto
,
in
the
beginning
or
progress
of
these
Psalms
,
for
the
most
part
they
all
close
comfortably
with
some
sweet
word
,
intimating
an
issue
and
victory
.
And
whereas
ye
find
Heman
Psal
.
88.
Closing
sadly
,
yet
ye
will
find
him
.
1
Kings
4.30
,
Put
in
among
these
great
wits
,
and
understanding
persons
in
his
time
.
But
leaving
all
these
,
I
shall
give
you
these
three
words
of
Confirmation
of
this
Observation
.
And
1.
I
say
,
they
are
all
living
that
died
in
waiting
on
God
,
and
hoping
in
his
word
;
I
dare
not
say
,
that
they
were
not
affrighted
,
or
that
they
were
not
humbled
,
but
they
are
living
that
died
in
that
way
of
waiting
on
him
.
Gather
all
Believers
together
,
that
have
been
from
the
beginning
of
the
world
,
ye
will
not
find
among
them
all
,
a
Saint
that
has
perished
in
this
attempt
,
in
waiting
for
God
by
Faith
and
Hope
.
2.
Though
the
saints
have
been
affrighted
,
and
humbled
,
yet
many
a
blest
disappointment
have
exercised
saints
met
with
,
and
will
meet
with
of
their
fears
and
perplexing
thoughts
.
It
is
no
strange
thing
to
hear
the
waiting
man
say
,
I
am
cut
off
;
and
yet
meeting
with
a
blest
beguile
,
Ps.
31.22
.
I
said
,
I
am
cut
off
from
before
thine
eyes
,
nevertheless
thou
heardest
the
voice
of
my
supplication
,
&c.
The
answer
of
my
prayers
,
gave
sense
and
suggestion
the
lie
.
Nay
,
it
is
no
wonder
that
flesh
tempted
,
tempt
the
waiting
man
,
to
say
,
all
men
are
liars
.
So
says
the
Psalmist
,
Psal.
116.11
.
But
see
and
hear
him
,
verse
12.
What
shal
I
render
to
the
Lord
for
all
his
benefits
towards
me
.
Behold
a
man
casting
the
Bible
,
and
all
the
Promises
at
the
one
bout
,
and
at
the
next
,
nonpluss'd
with
a
burden
of
benefits
and
mercies
.
3.
I
shall
say
this
,
that
though
exercised
saints
,
and
waiters
on
God
have
essayed
,
and
may
essay
many
means
in
vain
,
as
to
any
present
success
,
yet
that
proves
not
their
case
to
be
hopeless
.
The
Bride
,
Cant.
3.1
,
2
,
3.
Seeks
her
beloved
on
the
bed
,
in
the
streets
,
and
broad-ways
,
and
at
the
watch-men
,
in
all
the
means
,
and
finds
him
not
;
yet
when
she
went
a
little
further
,
she
found
him
.
Though
the
waiter
for
God
hath
assayed
all
the
means
,
without
sensible
success
,
he
is
not
to
tine
hope
for
all
that
,
but
to
essay
them
again
,
we
may
find
that
in
the
second
essay
,
which
we
found
not
in
the
first
.
For
Use
,
If
it
be
so
then
,
that
there
will
be
a
blest
account
of
all
the
exercises
of
Saints
,
and
particularly
of
their
waiting
for
God
;
I
would
enquire
,
who
they
are
among
you
.
1.
Who
have
any
thing
of
this
account
to
bring
forth
to
God's
commendation
?
There
may
be
a
woful
generation
taking
up
that
desperat
Note
,
that
ye
have
Mal.
3.14
,
15.
Who
say
,
it
is
in
vain
to
serve
God
,
and
what
profit
is
it
,
that
we
have
kept
his
ordinances
,
and
that
we
have
walked
mournfully
,
&c.
And
like
these
,
Isai.
58.3
.
Who
say
,
Wherefore
have
we
fasted
,
and
thou
seest
not
?
and
wherefore
have
we
afflicted
our
soul
?
&c.
But
hast
thou
any
thing
to
say
for
God
,
to
refute
that
?
Can
thou
say
,
It
is
good
for
me
to
draw
near
to
God
,
to
wait
upon
him
,
I
have
not
sought
him
in
vain
;
let
the
song
fall
on
whose
side
it
will
,
it
shall
not
fall
on
my
side
,
I
will
keep
it
up
to
his
commendation
,
I
will
sing
,
and
say
,
that
his
Name
endures
for
ever
;
I
was
brought
low
,
and
he
helped
me
,
I
sought
the
Lord
,
and
he
heard
me
,
and
delivered
me
from
all
my
fears
,
Psal.
34.4
,
6.
Blessed
are
they
who
have
so
good
a
report
to
bring
upon
God
;
who
can
bear
witness
for
him
,
to
shew
that
the
Lord
is
upright
,
He
is
their
Rock
,
and
there
is
no
unrighteousness
in
him
,
Psal.
92.15
.
But
2.
Thou
that
hast
not
found
this
,
thou
art
waiting
on
God
in
the
use
of
the
means
;
but
thou
hast
little
to
say
to
the
commendation
of
God
,
of
hoping
in
him
;
will
thou
believe
that
there
shall
be
a
good
account
of
all
thy
exercise
in
waiting
,
believe
that
thou
shall
not
for
ever
return
ashamed
,
that
there
will
be
an
end
of
the
Lord
,
and
a
good
end
,
that
thy
expectation
shall
not
perish
for
ever
,
that
though
thou
be
laid
in
the
grave
with
crushing
,
thy
dead
men
shall
live
,
there
shall
be
an
end
,
and
thy
expectation
shall
not
be
cut
off
;
take
the
exhortation
,
that
word
to
Mary
,
Luke
1.45
.
Blessed
is
she
that
believes
,
for
there
shall
be
a
performance
of
these
things
,
which
were
told
her
from
the
Lord
.
Thou
that
art
running
to
God
,
and
waiting
on
him
,
for
an
issue
of
thy
pressures
,
and
sees
no
appearance
of
the
day
breaking
,
but
rather
that
the
night
groweth
darker
,
do
not
think
that
it
will
be
ay
so
.
Do
not
follow
out
thy
work
and
task
,
as
a
hopeless
undertaking
;
follow
not
Christ
as
Thomas
did
,
to
die
with
him
,
but
sow
in
hope
;
expect
that
he
that
hath
opened
thy
mouth
wide
will
fill
it
,
and
not
with
an
empy
spoon
,
only
do
not
mistake
while
thou
art
holden
at
work
;
needful
exercise
is
still
requisit
,
which
will
come
in
afterward
,
when
I
speak
to
the
exercise
of
Faith
and
Hope
;
and
therefore
here
I
shall
leave
it
,
and
proceed
to
the
next
thing
which
I
marked
,
as
implyed
.
2.
When
the
Psalmist
hath
got
a
breathing
,
and
good
account
of
his
hope
,
he
is
very
communicative
of
it
,
he
poures
it
out
in
Israels
bosom
:
That
which
I
mark
from
it
is
,
That
the
exercises
and
out-gates
of
the
Saints
,
when
they
are
blessed
of
God
to
them
,
they
make
them
very
publick
minded
;
when
the
Lord
drops
out
any
good
thing
to
them
,
they
would
fain
deal
about
them
,
for
the
good
of
Gods
people
,
and
make
many
sharers
in
it
.
Ye
know
there
is
a
Communion
of
Saints
,
it
is
an
Article
of
our
Creed
,
it
is
a
communion
and
entercourse
,
such
as
is
betwixt
the
members
of
the
body
,
that
when
one
member
suffers
,
all
the
members
suffer
with
it
,
and
when
one
rejoyceth
,
all
rejoyce
with
it
;
What
one
hath
,
is
(
at
least
should
be
)
communicat
for
the
good
of
the
rest
,
and
of
the
whole
body
;
and
I
might
add
,
it
is
a
sad
thing
when
the
duties
of
the
communion
of
Saints
must
be
looked
on
as
a
crime
,
and
transgression
:
But
that
which
I
am
now
upon
is
,
That
this
communion
of
Saints
will
be
improved
by
all
,
who
are
lively
,
and
who
are
blessed
of
God
,
in
their
exercises
and
out-gates
,
as
we
may
see
the
Psalmist
here
,
what
good
he
hath
gotten
by
waiting
on
God
,
he
communicats
it
to
Israel
.
I
may
confirm
this
two
ways
,
1.
We
find
in
Scripture
,
when
the
people
of
God
are
in
trouble
themselves
,
they
are
never
so
throng
about
their
own
case
,
or
so
taken
up
with
themselves
,
but
they
have
spare
time
for
the
case
of
the
Church
,
or
others
who
are
in
the
same
or
like
exercise
;
If
our
blessed
Lord
suffered
being
tempted
,
that
he
might
succour
them
who
are
tempted
,
Heb.
2.18
.
Then
the
saints
when
they
are
under
tentation
,
pressures
and
hard
exercise
,
will
find
that
to
be
a
call
to
them
,
to
have
a
large
and
tender
heart
towards
others
,
under
the
same
exercise
;
yea
to
bring
in
the
pressures
of
all
that
are
about
them
,
as
ye
may
see
in
that
holy
man
,
Psal.
102.
what
a
hard
exercise
he
is
under
,
from
the
beginning
of
the
Psalm
to
verse
12
,
13
,
and
14.
—
Ye
will
find
the
blessed
improvement
of
this
I
am
upon
,
thou
shalt
arise
and
have
mercy
upon
Sion
,
for
the
time
to
favour
her
,
yea
,
the
set
time
is
come
,
for
thy
servants
take
pleasure
in
her
stones
,
and
favour
the
dust
,
&c.
All
that
he
hath
to
do
within
doors
,
though
his
days
be
consumed
like
smoke
,
his
bons
brunt
as
an
hearth
,
his
heart
smitten
and
withered
as
grass
,
his
bones
cleaving
to
his
Skin
;
though
he
be
like
a
P●lican
in
the
wilderness
,
and
an
owl
in
the
desart
(
as
in
that
102
Psalm
)
yet
all
that
hinders
him
not
to
cry
,
That
God
would
arise
and
have
mercy
upon
Sion
,
but
rather
excites
him
.
And
a
2d
Confirmation
of
the
Point
,
I
take
from
Scripture
Precepts
and
examples
,
that
press
us
to
communicat
what
good
we
get
of
God
,
to
others
for
their
good
,
Luke
22.32
.
When
Christ
hath
told
Peter
of
his
fall
and
recovery
,
he
subjoyns
to
that
:
When
thou
art
converted
,
strenthen
thy
brethren
:
And
whoso
will
read
,
Psal.
32.6
.
and
the
Verses
following
.
Psal.
66.16
.
—
They
will
find
,
that
the
Psalmist
,
when
ever
he
hath
gotten
a
proof
of
Gods
goodness
to
himself
,
he
is
very
careful
to
communicat
it
to
others
,
in
direction
,
instruction
,
encouragement
,
or
comfort
,
according
as
God
hath
communicat
it
to
him
;
I
shall
say
no
more
from
this
,
but
let
it
condemn
the
selfish
Disposition
of
many
,
who
being
in
trouble
,
the
whole
bensil
of
their
Spirit
is
little
enough
for
themselves
,
and
they
have
no
inlet
for
the
griefs
and
pressures
of
others
,
and
if
it
be
well
with
them
,
if
they
be
delivered
,
they
are
far
from
remembring
Joseph
in
Prison
:
They
do
not
endeavour
this
publick-mindedness
,
to
communicat
their
experience
for
others
good
;
such
selfish
frames
provock
God
to
give
folk
humbling
exercises
,
to
learn
them
to
be
publick
minded
.
Now
I
have
done
with
the
first
general
Head
of
the
Doctrine
,
implyed
in
the
Exhortation
,
Let
Israel
hope
,
&c.
I
proceed
in
the
2d
place
,
to
the
matter
of
the
Exhortation
,
or
the
Duty
recommended
,
that
is
,
to
hope
in
the
Lord
,
to
exercise
Faith
and
hope
in
God
;
of
this
,
ye
may
remember
,
I
have
been
speaking
at
some
length
upon
the
5.
verse
before
,
which
may
save
me
a
labour
of
insisting
much
on
it
now
.
But
this
of
Faith
and
Hope
being
a
work
and
task
of
the
people
of
God
,
while
they
are
in
time
,
there
can
never
be
too
much
said
to
it
.
Therefore
I
shall
offer
to
you
two
grounds
of
Observation
,
which
I
shall
take
from
the
Psalmists
recommending
of
it
to
the
people
of
God
here
over
again
.
-
1.
His
Exhortation
implys
the
constant
need
,
that
the
Saints
will
have
of
Faith
and
Hope
in
time
.
-
2.
That
the
Saints
have
a
constant
warrand
of
Hoping
,
and
Believing
in
God
.
1.
Consider
,
though
the
Psalmist
(
as
would
appear
)
hath
gotten
a
good
account
of
his
hope
,
yea
,
for
all
the
issues
he
hath
gotten
before
;
and
that
the
saints
and
people
of
God
,
in
that
generation
,
and
before
,
had
gotten
of
Faith
and
Hope
,
they
had
trusted
in
God
,
and
He
had
delivered
them
from
all
their
fears
,
and
they
were
not
ashamed
,
yet
still
he
presses
Faith
and
Hope
,
as
that
which
the
Saints
will
still
have
need
of
,
and
wherein
their
life
consists
.
The
Observation
then
is
plain
,
That
Faith
and
Hope
are
Graces
whereof
the
Saints
will
constantly
stand
in
need
,
what-ever
deliveries
or
issues
they
get
in
time
.
As
here
it
is
supposed
the
Psalmist
hath
gotten
an
issue
,
yet
he
will
not
have
Faith
and
Hope
out
of
request
,
with
him
,
self
and
others
of
the
Lords
people
.
Ye
know
it
is
said
.
2
Cor.
5.7
.
That
here
we
walk
by
faith
,
not
by
sight
;
we
must
always
have
to
do
with
the
graces
of
Faith
and
Hope
,
as
long
as
we
live
.
In
all
the
times
of
our
life
they
will
never
be
useless
,
nor
out
of
fashion
,
and
consequently
these
graces
should
never
be
out
of
esteem
with
us
.
To
deduce
the
constant
need
that
we
have
of
Faith
and
Hope
,
and
so
the
constant
obligation
that
lyes
upon
us
to
esteem
of
them
,
I
shall
branch
the
point
in
five
particulars
.
1.
Consider
,
that
whenever
the
people
of
God
get
any
good
account
of
their
Faith
and
Hope
in
God
,
when
they
attain
to
any
proofs
of
his
help
by
Faith
and
Hope
;
then
without
all
peradventure
they
are
engaged
to
praise
God
,
and
will
have
an
high
esteem
of
these
graces
.
It
's
no
small
part
of
God's
praise
,
when
he
hath
done
his
people
a
good
turn
,
to
speak
it
out
to
the
commendation
of
God
,
as
the
Psalmist
doth
,
Psal.
28.7
.
The
Lord
is
my
strength
and
my
shield
,
my
heart
trusted
in
him
,
and
I
am
helped
:
And
Psal.
2.
Blessed
are
all
they
that
put
their
trust
in
him
:
And
with
that
Messenger
to
Mary
,
Blessed
is
she
that
believed
.
If
all
the
proofs
of
kindness
that
folks
get
by
the
exercise
of
Faith
and
Hope
,
were
well
improved
,
it
would
be
no
small
part
of
their
improvement
,
to
cry
up
to
Gods
praise
,
these
noble
graces
of
Faith
and
Hope
in
him
.
2.
Consider
,
that
even
when
the
Saints
are
put
to
exercise
their
Faith
and
Hope
in
him
in
trouble
;
more
Faith
and
Hope
,
to
believe
more
,
and
hope
more
,
is
,
and
will
be
found
an
out-gate
and
delivery
in
its
own
kind
:
To
love
the
way
of
believing
and
hoping
in
God
better
,
is
no
small
part
of
an
out-gate
.
Thou
it
may
be
mistakes
the
success
of
thy
endeavours
,
thou
cryes
to
God
from
under
thy
pressures
,
and
thou
hopes
in
God
,
yet
thou
sees
no
out-gate
;
but
art
thou
helped
to
believe
and
hope
on
?
There
thou
hast
an
out-gate
till
more
come
.
If
thou
do
not
weary
to
believe
,
if
thy
Anchor
of
Hope
be
not
come
home
,
but
keeps
ground
.
And
I
shall
add
,
were
thou
falling
more
in
love
with
Faith
and
Hope
,
thou
were
more
delivered
.
When
a
man
goes
to
God
under
his
pressures
,
and
puts
Faith
and
Hope
in
exercise
,
and
comes
away
content
to
believe
and
hope
on
till
delivery
come
,
he
gets
a
double
answer
of
his
Prayer
,
and
when
he
goes
to
God
again
,
and
comes
away
with
a
greater
love
to
Faith
and
Hope
,
he
is
yet
more
delivered
,
though
he
get
not
an
out-gate
.
It
's
like
Elijah's
Meal
,
in
the
strength
whereof
he
walked
40
days
,
1
King
.
19.8
.
And
that
was
an
out-gate
,
when
Christ
said
to
the
poor
woman
,
Luk
8.50
.
Fear
not
,
only
believe
,
and
she
shall
be
made
whole
.
So
when
David
can
say
,
Ps.
56.3
.
What
time
I
am
afraid
,
I
will
trust
in
thee
.
He
is
a
saved
man
,
for
all
the
fears
and
perplexities
that
assaulted
him
,
that
's
all
a
matter
,
he
hath
an
out-gate
.
So
long
as
he
can
trust
in
God
,
he
will
not
fear
what
flesh
can
do
unto
him
.
So
ye
see
there
will
be
a
constant
need
of
Faith
and
Hope
to
the
Saints
,
and
a
constant
obligation
lyes
on
them
to
esteem
of
them
as
a
Plank
to
carry
them
to
the
Shore
,
and
as
an
out-gate
in
themselves
.
Several
other
things
would
be
touched
,
for
the
clearing
of
this
,
which
I
remit
to
the
Afternoon
.
SERMON
XXXII
.
Psalm
130.
Vers.
7.
Let
Israel
hope
in
the
Lord
,
for
,
&c.
FRom
what
is
supposed
in
this
Exhortation
,
and
from
the
general
scope
thereof
already
ye
have
heard
partly
,
that
there
will
be
a
good
account
of
all
the
exercises
of
the
Saints
,
particularly
of
waiting
on
God
;
and
partly
,
that
it
is
an
evidence
of
blessed
exercises
and
issues
,
when
the
Saints
are
publick-minded
,
and
communicative
of
what
is
betwixt
God
and
them
,
for
the
edification
and
good
of
others
.
I
came
in
the
morning
to
speak
to
the
second
Head
of
Doctrine
,
to
be
gathered
from
this
Exhortation
,
that
is
the
duty
recommended
,
to
hope
in
the
Lord
.
From
which
(
without
any
large
repetition
)
I
proposed
to
deduce
two
Notes
.
The
first
on
which
I
brake
in
,
was
,
That
Faith
and
Hope
are
Graces
that
the
Saints
will
constantly
need
,
and
which
therefore
they
will
constantly
esteem
of
,
or
at
least
should
prize
highly
,
for
all
the
issues
the
Psalmist
himself
,
or
the
people
of
God
,
before
or
in
the
present
Generation
had
gotten
,
he
will
have
Faith
and
Hope
in
God
looked
on
as
constantly
necessary
.
I
deduced
this
first
,
in
shewing
how
,
many
proofs
of
Gods
help
,
attained
to
by
Faith
and
Hope
,
should
be
an
engagement
to
praise
God
,
by
highly
commending
of
these
Graces
.
And
2.
By
shewing
,
that
in
the
greatest
pressures
of
Gods
people
,
to
get
grace
to
believe
more
,
is
a
blessed
out-gate
.
I
proceed
now
to
deduce
the
Point
further
;
and
in
the
third
place
,
this
presses
the
constant
necessity
of
Faith
and
Hope
,
and
our
obligation
to
esteem
of
them
,
that
no
issues
,
no
deliveries
or
out-gates
warrands
us
to
lay
them
by
,
as
if
we
had
no
more
need
of
them
.
It
is
true
(
as
it
is
1
Cor.
13.
)
Love
is
the
great
Grace
,
because
of
the
longest
continuance
;
and
Faith
and
Hope
will
be
laid
by
in
the
next
life
,
as
to
the
way
of
exercising
them
now
,
but
that
says
not
,
that
they
will
ever
be
unnecessar
to
us
,
while
we
are
here
upon
earth
.
David
took
a
wrong
measure
,
when
Psal.
30.6
.
He
said
in
his
prosperity
,
he
should
never
be
moved
:
Therefore
when
God
hid
his
face
,
he
was
troubled
.
When
the
most
glorious
issues
to
be
had
here-away
,
are
afforded
,
the
Believer
and
hoper
in
God
must
make
for
new
storms
,
when
he
hath
gotten
a
Harbour
,
he
must
look
upon
it
but
as
a
Creek
,
to
take
in
new
refreshment
,
and
he
must
weigh
Anchor
,
and
make
to
Sea
again
,
and
exercise
his
Faith
and
Hope
.
4.
If
we
consider
the
relation
that
Faith
and
Hope
have
to
Duty
,
it
will
discover
the
constant
need
that
we
have
of
them
,
and
consequently
the
esteem
that
we
should
have
of
them
.
The
Fountain
of
all
acceptable
doing
of
duty
is
,
by
abiding
in
Christ
,
by
abiding
in
him
we
bring
forth
fruit
,
Joh.
15.
and
we
abide
in
him
by
Faith
.
The
fountain
of
all
our
doing
duty
,
is
Faith
and
Hope
;
Therefore
saith
Paul
,
1
Tim.
1.10
.
We
both
labour
,
and
suffer
reproach
,
because
we
trust
in
the
living
God
.
Would
a
man
have
his
heart
purged
from
pollutions
?
It
's
faith
that
purifies
the
heart
,
Acts
15.9
.
Would
a
man
go
about
any
duty
in
Religion
?
he
must
draw
his
Furniture
out
of
Christ
by
Faith
.
To
go
about
duty
with
discouragement
,
is
the
way
not
only
to
render
duty
unacceptable
,
but
to
cut
the
throat
of
it
:
Not
only
a
man
must
make
use
of
Faith
for
furniture
to
do
duty
,
but
when
duty
is
gone
about
,
he
hath
work
for
Faith
to
renew
his
strength
to
continue
in
it
;
and
when
he
hath
done
his
duty
,
and
hath
denyed
himself
,
and
in
his
best
performances
is
humbled
for
the
iniquity
of
his
holy
things
,
he
hath
need
of
Faith
to
sit
down
under
Christs
shadow
,
to
put
it
up
in
his
hand
,
and
to
close
with
imputed
righteousness
.
Thus
ye
see
what
need
there
is
of
Faith
and
Hope
,
in
respect
of
the
relation
they
have
to
duty
.
And
5.
There
is
constant
need
of
Faith
in
relation
to
Sense
,
and
manifestations
of
comfort
and
love
.
A
man
that
wants
Sense
,
and
would
be
at
it
,
the
only
right
way
is
by
believing
,
that
he
may
see
,
by
believing
,
that
he
may
rejoyce
with
joy
unspeakable
,
and
full
of
glory
,
1
Pet.
1.8
.
Believing
,
that
he
may
be
sealed
with
the
holy
Spirit
of
promise
,
Eph.
1.13
.
And
when
a
man
is
win
up
to
believing
,
and
finds
no
sensible
comfort
,
it
's
no
call
to
cast
away
his
Faith
,
but
he
must
cherish
his
Faith
more
,
and
yet
more
,
till
God
be
pleased
to
send
Sense
:
He
must
still
hold
the
grip
of
Faith
,
if
he
would
have
sensible
manifestations
flowing
out
rightly
and
solidly
to
him
:
Again
when
he
hath
gotten
Sense
,
he
hath
need
of
Faith
still
to
try
Sense
,
when
he
doubts
of
his
comfort
,
whether
it
be
a
delusion
or
not
,
and
whether
it
be
of
God
,
or
a
lie
in
his
right
hand
;
it
is
by
Faith
,
and
the
rule
of
Faith
,
by
which
he
must
examine
and
try
that
:
So
that
when
he
is
hugged
in
his
Fathers
bosome
,
there
is
need
of
Faith
,
walking
by
its
rule
,
to
assure
him
that
he
is
not
deluded
.
And
yet
further
,
when
he
hath
gotten
Sense
,
and
tryed
it
by
the
rule
of
Faith
,
he
hath
need
of
Faith
still
;
he
must
not
observe
Peters
way
,
while
he
was
on
the
Mount
with
Christ
,
Master
(
saith
he
)
it
is
good
to
be
here
,
if
thou
wilt
,
let
us
make
three
tabernacles
,
Mat.
17.4
.
But
he
must
lay
his
account
to
come
down
again
,
he
must
not
reckon
,
now
I
see
,
and
it
will
never
be
dark
again
,
now
I
have
peace
,
and
I
shall
have
no
more
perplexity
;
but
after
a
Sun-blink
,
he
must
come
down
from
the
Mount
of
sensible
enjoyment
,
and
meet
with
desertion
;
and
when
he
hath
sensible
manifestations
,
he
must
lay
them
at
his
Masters
feet
,
and
be
content
to
return
to
the
Trade
of
Believing
;
Even
as
the
Bride
,
Cant.
2.17
.
when
there
hath
been
much
fair
Weather
betwixt
the
beloved
and
her
;
what
says
she
,
Until
the
day
break
and
the
shadows
flee
away
,
turn
my
beloved
,
as
if
she
had
said
,
I
look
not
upon
this
as
my
ordinary
allowance
within
time
,
the
day
is
not
broken
in
time
;
The
shadows
are
not
fled
away
as
yet
,
therefore
I
will
submit
to
it
,
that
thou
turn
or
flee
,
that
thou
withdraw
,
only
on
this
condition
,
that
when
I
need
,
thou
wilt
come
swiftly
unto
me
like
a
roe
,
or
a
young
hart
upon
the
mountains
of
Bether
,
or
division
.
Thus
ye
see
how
in
all
cases
and
lots
,
there
is
constant
need
of
Faith
and
Hope
,
and
that
there
should
be
a
constant
esteem
of
these
Graces
;
all
that
I
shall
say
from
it
by
way
of
inference
,
shall
be
in
the
first
place
,
to
press
you
to
study
this
necessity
well
,
that
ye
may
not
mistake
,
that
ye
may
not
be
surprized
,
what
ever
ye
may
meet
with
,
if
ye
have
Faith
and
Hope
,
God
will
not
let
it
rust
,
he
will
give
you
clouds
to
see
thorow
,
dark
nights
of
Dispensations
to
grapple
with
.
And
once
fix
your self
in
the
perswasion
of
the
constant
usefulness
and
necessity
of
Faith
and
Hope
,
and
it
will
help
to
break
many
snares
and
temptations
,
and
particularly
your
fretting
and
petting
,
and
the
casting
away
of
your
confidence
.
Let
Faith
be
your
one
thing
.
O
how
cruel
are
they
to
themselves
,
that
weaken
their
confidence
,
and
cast
away
their
esteem
of
Faith
and
Hope
?
They
consider
not
the
constant
necessity
of
these
Graces
.
And
2dly
.
Particularly
I
would
recommend
to
you
,
that
(
as
I
hinted
in
the
forenoon
)
ye
would
take
,
grace
to
believe
for
an
out
gate
.
Do
never
complain
that
ye
are
ill-guided
,
so
long
as
Faith
keeps
the
Feet
;
that
were
the
moderation
and
sobriety
becoming
a
Christian
Spirit
,
That
whatever
means
for
an
issue
be
used
,
that
it
be
a
mans
satisfaction
to
get
grace
to
judge
well
of
God
,
and
of
all
his
dealing
;
Paul
counted
it
a
great
favour
,
2
Cor.
4.1
.
That
having
received
mercy
,
he
fainted
not
;
if
folk
knew
what
a
woful
life
,
want
of
delivery
and
issue
joyned
with
unbelief
makes
,
they
would
think
them
delivered
folk
,
who
get
grace
to
believe
,
whose
faith
is
not
brangled
;
or
though
it
be
brangled
,
yet
it
is
not
put
off
the
field
.
Ye
that
have
advanced
to
believing
,
bless
God
for
it
,
and
follow
it
as
your
chiefest
mercy
.
And
3.
I
shall
add
as
a
consequence
of
what
I
had
in
the
Explication
of
the
Point
,
that
ye
would
learn
to
hold
a
loose
grip
of
all
things
that
come
to
give
Faith
relief
,
when
either
ye
meet
with
a
temporary
delivery
from
a
difficulty
,
or
with
a
sun-blink
of
Consolation
coming
to
Faith
as
its
post
,
and
saying
,
sit
down
and
rest
you
a
while
,
hold
a
loose
grip
of
the
one
,
and
the
other
.
It
is
but
a
fair
blink
in
a
Winter
stormy
day
,
and
it
will
overcast
again
;
Remember
when
ye
have
drawn
your
breath
a
little
,
ye
must
up
,
and
make
to
your
Faith
and
hope
again
,
when
ye
have
seen
your
Sun
,
he
must
be
overclouded
,
and
ye
must
wait
on
the
Lord
,
who
hides
his
Face
from
the
house
of
Jacob
,
and
through
the
clouds
ye
must
look
for
him
,
Isai.
8.17
.
And
therefore
,
as
ye
would
not
cast
your
Sun-blinks
,
because
they
are
not
lasty
(
as
many
do
)
so
ye
must
take
heed
,
ye
sit
not
down
upon
them
,
like
a
tir'd
body
,
set
down
to
rest
him
,
he
sits
not
long
,
least
he
grow
stiff
;
The
sober
mind
is
a
fixt
mind
,
he
feeds
with
an
eye
to
his
journey
,
he
takes
his
comfort
,
with
an
eye
to
the
sight
,
wherein
he
knows
not
how
soon
he
may
be
engaged
.
So
much
for
the
first
Note
on
the
second
general
Head
of
Doctrine
,
that
the
Saints
will
have
constant
need
of
Faith
and
Hope
,
and
therefore
should
highly
esteem
of
them
.
The
second
is
,
That
if
Faith
and
Hope
be
constantly
necessary
,
then
there
is
need
for
a
constant
warrand
for
believing
and
hoping
in
God
;
Now
what
is
my
warrand
,
the
Psalmists
Exhortation
to
hope
in
the
Lord
,
imports
the
constant
will
of
God
,
concerning
this
,
as
a
duty
,
even
a
constant
warrand
to
believe
and
hope
,
without
any
restriction
of
time
,
lot
,
person
,
or
condition
,
Let
Israel
hope
,
&c.
The
Observation
then
is
clear
,
That
it
is
allowed
to
the
Saints
at
all
times
to
believe
and
hope
in
God
,
at
all
times
,
whatever
their
lot
or
case
be
,
or
seem
to
say
,
there
is
no
time
wherein
this
duty
wears
out
of
fashion
,
or
the
Command
enjoyning
it
,
wears
out
of
date
;
whatever
times
pass
over
them
,
or
lots
they
fall
under
;
it
is
a
constant
duty
,
and
it
is
a
sin
to
neglect
it
;
If
ye
speak
of
Faith
,
for
personal
reconciliation
,
and
the
influence
it
hath
on
Duty
,
1
Joh.
3.23
.
This
is
the
commandment
,
that
we
should
believe
on
the
Name
of
his
Son
Jesus
Christ
;
if
ye
respect
Faith
,
as
it
is
exercised
about
the
various
lots
and
times
,
that
pass
over
Gods
people
;
it
is
a
commanded
duty
at
all
times
,
Psal.
62.8
.
Trust
in
him
at
all
times
;
there
is
no
time
wherein
ye
are
dispensed
with
,
not
to
trust
in
him
;
yea
,
even
these
times
wherein
ye
will
need
God
for
a
refuge
,
and
if
I
might
insist
,
I
would
let
you
see
how
Faith
is
a
commanded
duty
in
the
most
desperat
conditions
and
lots
,
Ps.
46.1
,
2
,
3.
God
is
our
refuge
,
a
very
present
help
in
time
of
trouble
,
Therefore
we
will
not
fear
though
the
earth
be
removed
,
and
though
the
mountains
he
carried
into
the
midst
of
the
sea
,
&c.
The
Believer
in
God
thinks
himself
in
a
surer
posture
,
than
the
course
of
nature
:
The
World
may
turn
upside
down
,
but
the
Believer
is
then
sure
,
having
God
for
a
refuge
and
a
present
help
Hab.
3.17
.
Though
the
fig-tree
do
not
blossom
,
though
no
fruit
be
in
the
vine
▪
&c.
yet
he
finds
warrand
to
believe
,
I
will
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
,
a
fruit
of
Faith
.
Many
would
have
been
ready
to
say
.
What
should
I
do
believing
?
if
the
tryal
had
come
half
that
length
,
but
come
what
will
come
,
he
finds
ground
to
believe
,
Luke
8.
A
man
comes
to
Christ
with
his
sick
daughter
,
and
she
is
a
dead
daughter
,
ere
he
come
to
the
house
,
and
they
say
,
thy
daughter
is
dead
,
trouble
not
the
Master
.
But
what
says
Christ
,
verse
50.
Fear
not
,
believe
only
,
Faith
hath
a
warrand
,
when
trouble
goes
from
sickness
to
death
,
not
to
fear
,
but
only
to
believe
;
David
was
tryed
with
formidable
things
,
as
Psal.
56.
Yet
that
takes
not
away
his
warrand
to
believe
;
Therefore
verse
3.
He
says
,
what
time
I
am
afraid
,
I
will
trust
in
thee
;
my
fear
shall
feed
my
confidence
,
and
not
drive
me
from
it
.
Look
on
him
again
as
a
man
,
whose
troubles
and
fears
had
confounded
and
run
down
;
yet
he
looks
not
on
himself
as
a
man
,
that
might
quit
Faith
for
all
that
,
Ps.
61.2
.
When
I
am
at
the
ends
of
the
Earth
,
says
he
,
when
my
heart
is
overwhelmed
,
when
I
have
perplexity
like
to
make
me
swoun
,
when
I
am
surcharged
and
laid
by
with
them
;
yet
from
the
ends
of
the
Earth
I
will
cry
unto
thee
,
(
an
act
of
Faith
)
when
my
heart
is
overwhelmed
,
lead
me
to
the
Rock
that
is
higher
than
I
;
my
heart
and
my
flesh
failing
,
shall
not
warrand
me
to
cast
away
my
confidence
,
and
the
Acts
resulting
thereon
;
and
Job
3.5.14
.
Elihu
says
to
Job
,
Although
thou
sayest
,
thou
shalt
not
see
him
,
yet
Judgment
is
before
him
;
Therefore
trust
thou
in
him
,
and
that
was
Abraham's
practice
,
who
against
hope
,
believed
in
hope
,
Rom.
4.18
.
when
he
could
see
no
probability
of
the
thing
promised●
it
is
in
that
case
,
in
that
Paroxism
,
the
Believer
is
to
trust
in
God
;
so
ye
see
the
Point
is
clear
,
that
Faith
is
the
allowance
of
the
Saints
at
all
times
,
in
all
conditions
;
and
Faith
hath
still
a
warrand
,
to
put
forth
it self
to
exercise
.
The
rich
good
will
of
God
,
the
immutability
of
God
and
his
promise
,
bottoms
Faith
in
all
times
&
conditions
;
it
was
a
good
word
that
David
had
,
when
the
sycophant
Doeg
came
and
told
Saul
of
his
coming
to
the
house
of
Abimelech
,
and
flew
fourscore
five
of
the
Priests
;
Why
boastest
thou
in
mischief
,
O
mighty
man
,
the
goodness
of
God
endureth
continually
;
and
seing
it
is
so
,
Faith
hath
continual
ground
to
go
upon
.
For
Use
,
I
would
give
you
these
three
words
from
it
,
The
first
shall
be
to
represent
this
as
a
mercy
.
2.
To
press
upon
this
ground
constant
believing
and
hoping
in
God
,
as
a
duty
.
And
3.
To
speak
a
word
to
them
that
are
troubled
,
because
they
cannot
get
this
Command
constantly
obeyed
.
1.
I
wold
represent
this
as
a
mercy
that
its
thy
duty
,
to
believe
&
hope
in
God
at
all
times
,
though
I
fear
,
I
have
but
few
to
speak
to
on
this
score
,
few
would
ever
venture
an
hair
of
their
head
on
Faith
,
or
on
God
,
if
they
could
get
any
other
fend
,
so
long
as
they
could
have
any
sinful
shift
ou●
of
hell
,
(
I
had
almost
said
in
hell
)
it
is
to
no
purpose
to
speak
to
them
of
Faith
;
But
are
there
any
of
you
sensible
of
the
ill
of
Unbelief
,
that
when
ye
would
sit
down
and
take
a
lift
of
your self
,
or
of
your
condition
,
or
of
anything
that
is
dear
to
you
,
your
unbelief
and
discouragement
is
like
to
break
you
;
the
discouragement
of
some
,
through
the
prevailing
power
of
Unbelief
,
is
so
great
,
that
they
turn
like
dyvors
,
they
dare
as
soon
look
on
hell
,
as
on
all
the
perplexities
that
are
in
their
case
;
I
would
say
to
such
,
does
thou
in
this
case
resent
it
as
a
mercy
,
that
thou
knows
it
is
thy
duty
to
believe
,
and
a
sin
to
give
way
to
discouragement
and
unbelief
:
O
bless
God
,
thou
may
venture
on
Faith
,
which
if
thou
had
not
,
it
is
sad
to
think
,
what
thou
would
do
next
;
I
am
now
speaking
to
them
that
have
any
thing
to
do
betwixt
God
and
their
souls
,
though
I
fear
there
be
few
that
have
ado
with
what
I
am
now
upon
;
And
O
that
I
could
lament
over
you
,
and
that
ye
could
lament
over
your selves
!
But
are
there
any
of
you
pressed
with
your
souls
condition
,
and
yet
ye
are
too
fool
hardy
in
venturing
upon
unbelief
and
discouragement
:
One
of
two
,
either
ye
have
never
tryed
these
deep
foords
of
discouragement
and
unbelief
;
or
otherways
ye
are
under
a
dreadful
tentation
;
for
of
all
the
mercies
next
unto
Christ
,
a
soul
that
is
crusht
with
discouragement
and
unbelief
,
will
think
this
the
greatest
mercy
,
that
it
hath
a
warrand
to
believe
;
and
if
ye
could
bless
him
for
that
,
who
knows
what
it
would
produce
?
if
ye
would
bless
him
,
that
ye
know
,
ye
have
a
command
to
believe
,
and
that
it
is
a
sin
to
misbelieve
,
and
give
way
to
discouragement
.
But
2.
If
it
be
a
constant
commanded
duty
to
believe
and
hope
,
will
ye
constantly
obey
that
command
?
Trust
in
him
at
all
times
;
Whatever
ye
read
in
your
cases
or
lots
,
or
in
the
times
,
read
this
,
never
to
cast
away
your
confidence
,
but
to
believe
and
hope
in
God
.
Thou
will
say
,
I
have
few
motives
to
it
;
but
on
what
account
does
thou
forbear
murther
or
theft
,
or
any
other
gross
sin
?
Is
it
because
thou
wants
temptations
to
them
,
or
because
God
hath
forbidden
them
?
and
hast
thou
not
a
command
for
believing
?
Thou
must
not
abstain
believing
,
till
thy
faith
be
budded
;
but
because
he
has
commanded
,
fall
about
it
;
Thou
thinks
thy
Faith
little
worth
,
it
is
a
blind
guess
,
like
the
blind
mans
gropping
for
the
wall
.
But
shall
I
say
.
Faith
in
obedience
to
a
Command
,
believing
with
the
judgment
against
the
stream
of
thy
own
inclination
,
is
more
acceptable
to
God
,
than
if
in
thy
believing
,
thou
were
sailing
before
the
wind
;
ye
will
say
,
ye
press
a
command
constantly
to
believe
,
but
what
should
I
believe
?
I
have
no
work
for
Faith
but
I
have
work
enough
for
Diffidence
and
distrust
;
I
cannot
stay
now
to
deduce
the
Answer
to
this
in
particular
instances
,
relating
to
several
cases
and
times
:
but
(
as
I
marked
before
on
this
subject
)
there
are
general
foundations
that
cannot
be
moved
,
Catholick
Cordials
for
every
condition
,
and
labour
to
believe
these
▪
when
thou
cannot
dip
on
particulars
:
As
1.
Believe
at
all
times
,
and
in
all
conditions
,
that
thou
art
in
God's
hand
,
Remember
that
word
,
Mat.
14.27
.
It
is
I
be
not
afraid
,
believe
that
all
the
world
cannot
pull
thee
out
of
his
hand
;
thou
mayest
think
thou
art
in
frem'd
handling
,
A
messenger
of
Satan
is
sent
to
buffet
thee
,
a
wicked
man
is
sent
to
oppress
thee
,
but
believe
thou
art
still
in
Gods
hand
.
2.
Believe
,
that
as
thou
art
in
God's
hand
,
so
he
in
whose
hand
thou
art
,
doth
all
things
well
,
that
is
his
Motto
in
all
his
dealing
,
Mark
7.37
.
And
he
will
not
begin
at
thee
,
to
give
beguile
to
Trusters
in
him
.
3.
Believe
,
that
his
thoughts
are
not
as
your
thoughts
,
neither
,
are
his
ways
as
your
ways
,
Isai
.
55.8
.
And
therefore
although
thou
can
see
no
outgate
,
yet
he
sees
it
,
and
the
way
how
to
bring
it
about
,
and
let
him
take
his
own
way
,
and
do
not
limit
him
to
thy
model
.
4
Believe
that
he
hath
wisdom
,
power
&
love
,
that
thou
may
venture
thy
all
upon
,
and
that
it
cannot
be
so
well
,
as
when
thou
ventures
it
upon
these
.
5.
Believe
that
he
is
God
and
not
man
,
thou
would
have
out-wearied
the
patience
of
men
and
angels
,
having
had
to
do
with
them
,
but
he
is
God
and
not
man
,
with
whom
thou
hast
to
do
.
6.
Believe
that
all
that
he
saith
or
doth
to
his
people
,
or
thee
,
●ver
says
,
go
a
way
.
The
scope
of
all
,
the
sound
of
all
,
he
does
or
says
,
is
come
,
and
go
not
away
;
desertions
,
tryals
,
scourges
,
or
whatever
else
he
sends
,
says
,
come
.
7.
Believe
,
that
many
a
disappointment
will
he
give
to
thy
false
and
deceitful
heart
,
when
thou
hast
said
,
Wilt
thou
cast
off
for
ever
?
will
he
be
favourable
no
more
?
is
his
mercy
clean
gone
for
ever
?
doth
his
promise
fail
for
evermore
?
hath
he
forgotten
to
be
gracious
?
hath
he
in
anger
shut
up
his
tender
mercies
?
He
will
give
these
thoughts
the
lie
,
and
make
thee
re-cant
,
and
eat
in
that
language
with
shame
and
repentance
,
and
believe
this
,
and
say
,
I
am
treasuring
up
matter
of
repentance
and
mourning
for
my self
,
when
God
comes
and
calls
me
to
an
account
for
such
thoughts
of
him
.
8.
Believe
,
that
God
is
concerned
in
thee
and
his
people
and
interest
,
more
than
thou
art
,
his
stake
is
greater
than
thine
;
art
thou
come
unto
him
?
Thou
art
given
to
him
and
he
will
count
for
thee
,
and
every
one
of
his
people
;
He
that
touches
them
,
touches
the
apple
of
his
eye
.
And
remember
that
argument
Joshua
hath
,
Josh.
7.9
.
What
wilt
thou
do
unto
thy
great
Name
?
Believe
that
,
and
it
will
put
thy
mind
to
rest
;
these
are
foundations
,
and
Catholick
Cordials
,
that
thou
mayest
trust
to
at
all
times
,
and
make
use
of
in
all
cases
,
when
thou
knows
not
how
to
put
forth
Faith
,
as
to
particulars
;
And
O!
what
sweet
Cordials
will
flow
out
of
them
,
for
Faith
and
Hope
to
feed
upon
,
in
the
darkest
of
dispensations
.
But
3.
If
time
would
permit
,
a
word
would
be
spoken
to
them
,
that
are
troubled
,
because
they
cannot
get
this
Command
of
believing
and
hoping
in
God
,
constantly
obeyed
.
Thou
art
convinced
it
is
a
commanded
Duty
,
but
thou
cannot
win
at
it
;
Unbelief
makes
a
slave
of
thee
,
when
thou
would
comfort
thy self
against
sorrow
,
thy
heart
is
faint
within
thee
,
thou
would
look
through
the
Cloud
,
but
thine
Eyes
are
dim
,
that
thou
cannot
see
through
it
;
thou
that
art
so
overpowered
with
Unbelief
,
look
that
it
be
thy
weakness
and
not
thy
wilfulness
;
How
shall
I
evidence
that
,
will
thou
say
?
Here
is
a
proof
of
it
,
mourn
over
that
which
thou
cannot
overcome
;
thou
art
overpowered
with
Unbelief
,
and
cannot
help
it
come
,
and
sit
down
before
God
,
and
cry
,
violence
is
done
thee
.
Tentation
and
Unbelief
prevails
with
thee
,
and
thou
cannot
master
them
,
but
they
overcome
thee
:
lament
that
to
God
;
if
thou
debate
with
Unbelief
,
it
will
turn
like
a
Snow
Ball
,
that
grows
the
more
,
the
more
it
be
rolled
;
but
mourning
over
it
to
God
,
is
the
best
way
to
get
it
overcome
:
I
thought
to
have
deduced
this
at
more
length
;
and
shewed
you
,
it
is
an
evidence
of
a
blessed
frame
,
to
be
mourning
for
Gospel
sins
,
as
well
as
for
sins
against
the
Law
;
but
the
day
being
short
,
I
shall
detain
you
no
longer
.
God
bless
what
ye
have
heard
.
SERMON
XXXIII
.
Psalm
130.
Vers.
7.
Let
Israel
hope
in
the
Lord
,
for
with
the
Lord
there
is
mercy
,
&c.
I
Am
now
entered
(
as
ye
heard
)
upon
the
second
part
of
the
Psalm
,
wherein
the
Psalmist
,
who
,
just
before
was
wrestling
with
very
humbling
things
in
his
case
,
is
now
triumphant
and
victorious
;
and
though
it
be
not
exprest
,
that
he
has
gotten
an
outgate
,
yet
he
implyes
it
very
legibly
in
the
improvement
of
it
,
in
his
communicating
the
good
that
he
had
gotten
to
Israel
the
people
of
an
hour
of
temptation
,
may
be
lookt
on
as
a
very
great
folly
,
and
a
poor
shift
for
a
man
to
betake
himself
unto
,
and
a
man
may
then
be
tempted
to
cast
them
away
;
but
when
men
have
tryed
them
well
,
they
will
see
cause
to
revock
all
the
misconstructions
that
they
had
of
Faith
and
Hope
,
and
to
commend
them
from
the
rich
advantage
they
have
found
in
them
,
if
ye
will
consider
David
,
an
eminent
example
and
pattern
of
believing
,
and
hoping
in
God
,
ye
will
find
these
three
in
him
;
one
is
,
that
he
was
as
much
put
to
it
as
any
,
to
live
the
life
of
faith
;
ye
will
find
,
that
sometimes
there
is
nothing
betwixt
him
and
fainting
,
and
over-giving
,
but
believing
;
as
Psal.
27.13
.
I
had
fainted
,
unless
I
had
believed
,
&c.
Ye
will
find
that
he
had
nothing
for
a
casten-down
soul
,
and
disquieted
within
,
but
hoping
in
God
,
Psal.
42.43
.
Another
is
,
that
as
ye
find
him
often
put
to
it
,
to
live
by
faith
and
hope
.
So
ye
will
find
him
now
and
then
under
a
temptation
,
that
he
was
at
the
next
best
under
this
shift
,
and
tempted
to
quite
it
.
How
often
is
he
put
to
that
of
the
Church
,
Lam.
3.18
,
I
said
,
my
hope
and
my
strength
is
perished
from
the
Lord
.
So
1
Sam.
27.1
.
I
shall
one
day
perish
by
the
hand
of
Saul
.
And
Psal.
116.11
.
I
said
in
my
haste
,
all
men
are
liars
.
Behold
what
a
sad
conjunction
is
in
this
case
,
and
what
a
low
opinion
he
hath
of
faith
and
hope
in
an
hour
of
temptation
.
But
in
the
third
place
,
take
him
again
at
the
turn
of
the
Tide
(
as
ye
use
to
speak
)
ye
will
find
him
in
another
tune
,
Psal.
116
10.
I
believed
,
therefore
have
I
spoken
:
Not
only
esteeming
of
faith
for
his
own
use
,
but
a
man
that
dare
commend
it
to
others
,
as
Psal.
27.14
.
Wait
on
the
Lord
,
be
of
good
courage
,
and
he
shall
strengthen
thine
heart
;
wait
,
I
say
,
on
the
Lord
.
All
that
I
shall
draw
from
this
Head
,
shal
be
first
,
to
recommend
to
the
people
of
God
,
who
have
hard
pulls
in
time
,
to
assay
this
Trade
of
trusting
in
God
,
and
hoping
in
him
;
it
hath
not
an
enemy
but
an
ignorant
,
one
that
's
a
stranger
to
it
,
that
knows
not
the
worth
that
is
in
it
,
&
the
rich
advantages
that
follow
it
;
were
it
more
tryed
,
it
would
have
more
to
commend
it
,
therefore
let
it
be
more
your
study
;
and
thou
that
would
set
about
the
Trade
of
believing
and
hoping
in
God
,
must
not
take
the
report
concerning
faith
and
hope
,
from
every
fit
of
a
temptation
,
thou
must
lay
thy
account
to
meet
with
many
a
fiery
dart
,
and
with
many
a
reproach
cast
upon
thy
confidence
,
and
to
have
thy self
counted
a
fool
for
cleaving
to
that
way
,
but
hold
at
it
,
and
the
more
thou
do
so
,
thou
shalt
like
it
the
better
;
not
only
wilt
thou
not
need
any
to
commend
it
unto
thee
,
but
thou
wilt
commend
it
to
all
that
will
take
thy
advice
and
counsel
.
And
2.
They
that
have
been
essaying
faith
and
hope
,
and
have
gotten
good
of
it
,
they
would
be
afraid
in
any
after-assault
they
may
be
put
to
,
to
bring
up
an
ill
report
upon
the
way
of
faith
and
hope
;
thou
may
let
these
that
never
got
good
of
it
,
suspect
it
;
but
thou
that
hast
been
helped
to
believe
and
wait
on
God
,
and
hast
seen
an
end
of
the
Lord
,
and
found
the
good
of
believing
,
that
can
with
the
Psalmist
,
Psal.
28.7
.
say
,
My
heart
trusted
in
him
,
and
I
am
helped
.
How
guilty
must
thou
be
,
if
thy
faith
and
hope
be
to
seek
in
a
new
strait
?
If
after
thou
hast
found
the
good
of
believing
,
thou
be
put
out
concerning
it
in
a
new
trial
,
when
that
Song
is
cast
up
,
Psal.
107.1
.
O
give
thanks
unto
the
Lord
,
for
he
is
good
,
for
his
mercy
endureth
for
ever
:
who-ever
let
that
Note
ly
by
the
second
Verse
tells
thee
,
Let
the
redeemed
of
the
Lord
say
so
,
whom
he
hath
redeemed
from
the
hand
of
the
enemy
.
Who
ever
have
a
slender
opinion
of
faith
and
hope
,
it
ill
becomes
thee
to
have
it
,
who
has
tryed
it
,
and
has
found
the
good
of
it
,
or
to
be
to
seek
in
esteeming
of
it
in
a
new
trial
.
But
now
I
proceed
to
the
4th
thing
I
proposed
to
be
spoken
to
from
this
Exhortation
,
that
is
,
the
consideration
of
the
persons
,
who
they
are
,
to
whom
this
hope
in
God
is
recommended
,
Let
Israel
hope
in
the
Lord
,
saith
he
:
Hope
in
God
is
not
an
Anchor
that
will
be
budded
on
every
one
.
It
's
true
,
none
are
secluded
from
coming
to
seek
a
right
to
hope
in
the
right
method
,
and
due
order
;
but
there
is
an
hope
of
the
hypocrite
,
that
will
perish
;
that
will
be
like
the
giving
up
of
the
Ghost
,
and
that
hope
is
only
for
fair
weather
,
and
for
little
to
do
,
but
this
hope
of
the
Saints
is
the
peculiar
allowance
of
the
Saints
at
all
times
.
Now
for
what
is
mean'd
by
Israel
here
,
I
shall
not
deny
,
but
in
the
first
place
we
are
to
understand
,
that
Nation
of
Israel
,
a
peculiar
people
to
God
,
who
in
various
Ages
,
while
they
continued
a
Church
and
Nation
,
were
meeting
with
work
for
their
hope
,
and
with
many
rich
advantages
and
proofs
of
the
good
of
hoping
in
God
;
and
in
the
latter
days
,
when
as
it
is
Rom.
11.26
All
Israel
shall
be
saved
;
they
shall
find
this
made
out
to
them
,
that
they
may
hope
in
God
.
But
it
is
not
to
be
restricted
to
them
only
;
since
their
off
casting
,
there
is
an
Israel
come
in
their
place
,
as
the
Apostle
tells
us
,
Rom.
9.6
.
That
they
are
not
all
Israel
,
which
are
of
Israel
,
all
that
Nation
were
not
true
Israelits
in
Gods
account
:
So
Phil.
3.3
.
There
is
a
circumcision
even
among
the
Gentiles
,
who
do
worship
God
in
the
spirit
,
and
rejoice
in
Jesus
Christ
,
and
have
no
confidence
in
the
flesh
.
And
Gal.
6.16
.
he
tells
,
There
is
an
Israel
of
God
,
Gods
peculiar
people
,
of
whatsoever
Nation
,
upon
whom
,
walking
according
to
the
Rule
of
the
new
Creature
given
them
,
there
shall
be
peace
and
mercy
.
Again
we
may
consider
Israel
either
Collectively
,
or
Distributively
;
Consider
Israel
Collectively
for
the
Church
of
God
,
correspondent
to
the
ancient
Nation
of
Israel
:
Then
by
Israel
we
are
to
understand
the
invisible
Church
,
the
society
of
Gods
converted
Elect
through
the
World
,
yet
not
excluding
particular
visible
Churches
,
who
partake
of
the
priviledges
of
the
true
Israel
of
God
,
according
to
their
purity
,
and
the
number
of
true
Israelites
that
are
among
them
.
Again
,
Israel
taken
Distributively
,
takes
in
every
Child
of
God
,
who
in
his
own
place
,
according
to
the
tenor
of
the
promises
made
to
Israel
,
hath
no
less
ground
to
hope
in
God
,
than
Israel
taken
Collectively
hath
.
In
the
prosecution
of
this
Head
,
three
things
occurr
to
be
spoken
to
,
1.
That
Israel
is
a
Society
that
is
allowed
to
hope
in
God
.
2.
That
this
hope
is
the
common
allowance
of
all
and
every
one
that
is
indeed
an
Israelite
,
as
well
as
of
the
Body
of
Israel
in
general
.
And
3.
That
it
concerns
every
one
that
would
claim
to
hope
in
God
in
all
exigencies
,
to
make
it
sure
that
they
are
true
Israelites
indeed
,
and
may
put
their
names
in
those
passages
and
promises
,
wherein
Israels
priviledges
are
contained
.
For
the
first
,
Israel
are
a
people
,
that
however
matters
go
,
have
ground
to
hope
in
God
,
however
things
fare
in
the
world
,
or
whatever
may
be
said
of
the
desperat
case
of
others
,
Israel
is
a
Society
that
may
still
hope
in
God
.
Hence
when
Ezra
,
Chap.
9
is
laid
by
with
mourning
for
that
generation
that
had
mingled
with
the
abominable
Heathen
,
a
godly
man
,
Chap.
10.2
.
comes
and
tells
him
,
It
's
true
,
we
are
guilty
,
yet
there
is
hope
in
Israel
concerning
this
thing
:
Had
such
a
thing
fallen
forth
among
others
,
it
had
been
a
presage
of
dreadful
news
;
but
in
Israel
there
is
hope
of
pardon
,
hope
of
redress
,
hope
of
making
up
this
breach
,
in
Israel
things
otherwise
desperate
,
are
not
hopeless
,
Jer.
31.15
,
17.
Though
in
Israel
there
be
a
Rachel
weeping
for
her
children
,
and
refusing
to
be
comforted
,
because
they
are
not
.
She
looks
upon
it
as
needless
to
offer
to
comfort
her
,
when
her
Children
are
gone
;
yet
even
when
they
are
not
,
and
she
thinks
,
that
rationally
she
refused
to
be
comforted
.
Verse
17.
There
is
hope
in
thy
end
,
saith
the
Lord
,
that
thy
children
shall
come
again
to
their
own
border
.
It
's
Israels
priviledge
,
that
she
can
say
that
none
else
can
say
:
It
's
Israels
Song
Psal.
129.
Many
a
time
have
they
afflicted
me
from
my
youth
up
,
may
Israel
now
say
:
She
might
say
it
,
when
others
might
forbear
it
,
yet
have
they
not
prevailed
against
me
▪
Nebuchadnezar
got
me
swallowed
down
quick
,
but
I
proved
spending
mea●
,
and
he
was
forced
to
cast
up
that
sweet
morsel
,
The
plowers
plowed
upon
my
back
,
and
they
made
long
their
furrows
,
but
the
righteous
Lord
hath
cut
asunder
the
cords
of
the
wicked
.
It
's
Israel's
priviledge
,
as
it
is
Isa.
51.22
,
23.
To
have
the
cup
of
trembling
taken
out
of
her
hand
,
and
put
into
the
hand
of
them
that
afflicted
her
&c.
It
's
long
since
,
if
it
had
been
prestable
or
practicable
,
that
Israel
should
have
been
sweept
off
the
earth
,
Psal.
83.4
.
There
is
a
combination
,
Come
,
let
us
cut
them
off
from
being
a
nation
,
that
the
name
of
Israel
may
be
no
more
in
remembrance
;
and
yet
Israel
is
to
the
sore
,
hoping
in
God
.
It
is
true
,
it
's
dangerous
to
be
peremptor
in
applying
this
to
particular
visible
Churches
,
for
God
has
taken
away
his
Candlestick
from
many
visible
Churches
,
for
their
provocations
,
yet
there
are
two
things
that
we
may
safely
go
upon
in
the
application
of
this
;
one
is
,
That
where
God
in
his
glory
is
much
concerned
,
as
having
signally
interposed
for
a
people
,
to
make
them
his
own
;
there
is
ground
of
hope
that
God
will
not
cast
off
that
people
for
their
provocations
.
For
this
consider
Exod.
32.12
.
and
Numb.
14.
v.
13
,
14
,
15
,
16.
When
God
is
threatning
to
cut
off
his
people
for
their
provocations
,
Moses
interposes
and
interceeds
with
God
,
O
let
not
that
be
,
saith
he
,
Why
should
the
Egyptians
say
,
for
mischief
he
brought
them
out
,
to
stay
them
,
in
the
mountains
,
and
to
consume
them
from
the
face
of
the
earth
,
because
thou
was
not
able
to
bring
them
into
the
land
which
thou
promised
them
;
as
if
he
had
said
,
Lord
,
thou
hast
been
eminently
seen
in
owning
this
people
,
and
if
thou
shalt
ruine
them
,
it
will
eminently
reflect
upon
thy
Glory
,
as
well
as
it
will
destroy
them
.
And
Joshua
Chap.
7.
when
Israel
is
smitten
upon
the
account
of
the
accursed
thing
,
●nd
he
hath
strong
apprehensions
,
that
the
Nations
about
will
environ
them
,
and
cut
them
off
;
his
great
argument
(
v.
9.
)
is
,
What
wilt
thou
do
unto
thy
own
great
Name
:
Thou
hast
been
eminent
in
owning
thy
people
,
and
if
they
shall
be
ruined
,
thy
great
Name
will
suffer
.
And
Psal.
74.
Those
complaints
of
the
desolation
of
the
Sanctuary
,
and
the
insolency
of
the
Enemy
,
are
closed
with
that
,
How
long
shall
the
enemy
reproach
?
Shall
the
enemy
blaspheme
thy
Name
for
ever
?
This
is
one
thing
then
that
we
may
hold
,
that
where
God
hath
been
eminently
seen
in
working
for
a
people
,
he
will
see
to
his
great
Name
,
that
there
be
no
ill
report
brought
up
upon
his
guiding
●●em
,
as
if
for
mischief
he
brought
them
out
,
to
slay
them
upon
the
mountains
.
And
another
thing
we
may
close
with
,
which
is
more
general
,
that
whatever
God
do
with
a
particular
visible
Church
,
he
will
never
want
a
Church
,
though
he
should
take
his
leave
of
one
Nation
for
their
provocations
,
he
will
go
to
another
.
So
long
as
he
is
a
Head
,
he
will
not
want
Members
;
so
long
as
he
is
a
Husband
,
he
will
not
want
a
Spouse
;
so
long
as
he
is
a
King
,
he
will
not
want
Subjects
.
There
must
be
an
Israel
,
who
will
have
ground
to
hope
in
God
.
There
are
many
things
which
might
be
inferred
from
this
,
I
might
from
it
exhort
all
wisely
to
consider
of
the
case
of
God's
Israel
,
and
that
they
would
beware
of
concluding
that
there
is
no
hope
for
them
in
God
.
Beware
of
looking
upon
them
,
with
a
look
of
rejoycing
over
them
,
and
speaking
proudly
in
the
day
of
their
distress
,
Obadi●ah
vers.
12
,
13
There
is
hope
in
Israel
,
though
Israel
were
as
dry
bones
,
and
as
dead
men
,
their
dry
bones
shall
live
,
they
shall
up
again
;
and
therefore
take
heed
both
what
judgment
thou
passes
on
them
,
and
what
thy
carriage
is
towards
them
;
they
may
be
laid
low
,
as
for
their
own
sins
and
provocations
,
so
for
a
trial
to
thee
,
to
bring
out
what
was
lurking
in
thy
bosome
before
,
and
thou
durst
not
bring
it
out
while
thou
got
such
an
opportunity
;
and
when
he
hath
done
both
,
he
will
make
it
appear
,
that
there
is
hope
in
Israel
.
But
to
leave
this
,
I
would
press
upon
the
people
of
God
,
to
improve
this
their
priviledge
and
allowance
of
hope
in
God
;
tine
not
heart
,
cast
not
away
your
confidence
,
which
hath
a
great
recompence
of
reward
.
I
press
not
carnal
confidence
,
or
carnal
hopes
upon
any
,
I
pray
the
Lord
,
the
troubles
many
are
under
,
may
crush
these
;
but
yet
I
would
bid
you
cherish
the
hope
of
God's
being
great
in
Israel
,
cherish
divine
hope
,
that
is
bottomed
on
the
Word
;
ye
who
have
it
,
your
hopes
are
better
than
other
folks
possessions
,
your
Bible
is
better
than
any
security
ye
could
seek
without
it
:
And
in
deducing
this
Use
,
I
would
in
the
first
place
recommend
to
you
that
are
Israelites
,
that
ye
would
mind
your
work
,
Isai.
43.21
.
This
people
have
I
formed
for
my self
,
they
shall
shew
forth
my
praise
.
Israel
are
set
apart
for
celebrating
Gods
praise
,
and
to
celebrate
his
praise
in
that
particular
,
by
hoping
in
him
,
when
their
souls
are
cast
down
and
disquieted
in
them
.
Thou
art
not
at
thy
work
in
thy
generation
,
who
are
not
shewing
forth
Gods
praise
,
by
thy
believing
and
hoping
in
him
.
2.
Ye
would
remember
how
peremptory
,
resolute
and
inplicite
Israel
may
be
,
and
should
be
,
in
hoping
in
God
▪
Israel
must
believe
,
when
she
cannot
see
,
and
when
she
cannot
give
a
distinct
account
of
what
she
believes
,
she
must
believe
,
when
she
cannot
give
the
grounds
of
it
.
I
shall
give
you
an
account
of
Israels
Faith
and
Hope
,
in
the
words
of
Mordecai
to
Esther
,
Chap.
4.14
.
If
thou
altogether
hold
thy
peace
at
this
time
,
then
shall
there
deliverance
and
enlargement
arise
to
the
Jews
from
another
place
;
But
&c.
It
would
have
puzled
his
wit
,
and
the
wit
of
all
the
Israelits
,
to
tell
from
what
airt
deliverance
and
enlargement
should
come
to
the
Jews
;
If
Esther
should
hold
her
peace
,
how
was
it
possible
they
should
be
delivered
;
if
God
should
not
make
use
of
her
,
the
Heathen
in
an
hundred
and
twenty
seven
Provinces
would
soon
cut
them
off
,
when
a
decree
was
past
to
do
it
.
But
though
Esther
should
hold
her
peace
,
Mordecal
believes
enlargement
will
come
to
Israel
,
perish
they
cannot
;
therefore
delivered
they
must
be
,
though
he
could
not
tell
from
whence
it
should
come
.
The
not
considering
of
this
is
a
dreadful
temptation
to
many
;
when
Israel
is
low
,
not
only
to
cast
away
their
confidence
,
but
to
betake
themselves
to
some
sinful
shift
for
their
security
;
but
it
were
better
for
thee
so
long
as
thou
hast
the
Bible
,
for
the
ground
of
thy
hope
,
to
hold
the
conclusion
,
that
Israel
shal
not
perish
.
3.
I
recommend
to
Israel
,
to
consider
how
they
may
be
called
,
to
stoop
ere
they
quit
their
hope
of
delivery
,
2
Kings
6.
Give
wicked
Jeboram
a
promise
that
Israel
shall
be
delivered
,
and
relieved
of
the
famine
,
he
will
go
in
sackcloth
,
in
hopes
of
performance
;
but
let
it
come
to
that
,
that
one
harlot
contends
with
another
about
the
eating
of
her
son
,
have
at
Elisha's
head
,
he
will
not
wait
for
the
Lord
any
longer
;
but
Israel
in
his
hope
must
stoop
low
,
his
anchor
of
hope
must
have
a
long
cable
,
(
If
I
may
so
word
it
)
to
reach
the
bottomless
Sea
of
hopelesness
,
Israel
must
not
lose
hope
,
when
it
comes
to
that
,
Ezek.
37.
That
she
is
like
dry
bones
in
a
valley
;
and
the
question
is
,
Let
these
bones
li●e
;
yet
they
did
live
.
And
Psal.
141.7
.
Our
bones
are
scattered
at
the
graves
mouth
,
as
when
one
cutteth
and
cleaveth
wood
upon
the
Earth
;
we
are
like
the
Spales
of
Trees
about
the
Hewer
,
hand
;
then
Israel
is
low
;
yet
verse
8.
Mine
eyes
are
unto
thee
,
says
he
,
O
God
the
Lord
,
in
thee
is
my
trust
.
Nay
,
Israels
hope
must
not
be
quite
,
when
natural
hope
is
gon●
.
Abraham
,
Rom.
4.18
.
Against
hope
believed
in
hope
;
he
had
hope
when
his
hope
is
contradicted
by
another
hope
.
And
Jon
,
2.4
.
I
said
,
I
am
cast
out
of
thy
sight
,
yet
will
I
look
again
towards
thy
holy
temple
.
And
I
shall
add
but
this
one
word
,
Israel
must
not
quite
hope
for
growing
trouble
,
Mic.
4.10
.
When
the
Daughter
of
Zion
is
in
pain
,
like
a
woman
in
travail
,
and
thinks
she
is
low
enough
already
within
the
City
,
she
must
go
forth
of
the
City
,
and
dwell
in
the
field
;
yea
,
the
Lord
will
not
have
her
to
quite
hope
,
though
she
go
even
to
Babylon
;
for
there
shall
she
be
delivered
,
there
the
Lord
shall
redeem
her
from
the
hand
of
her
enemies
.
Thus
ye
see
how
ye
are
called
,
what
ever
your
condition
be
,
to
cherish
hope
,
and
to
let
your
hope
be
seen
in
all
the
Gospel
fruits
of
hope
,
in
repentance
for
sin
,
in
taking
encouragement
for
duty
,
though
ye
should
have
the
storm
in
your
teeth
,
for
so
doing
.
God
bless
his
word
to
you
.
SERMON
XXXIV
.
Psalm
130.
Verse
7.
Let
Israel
hope
in
the
Lord
,
for
,
&c.
WE
are
here
upon
a
very
useful
Counsel
,
a
counsel
dictated
by
the
Holy
Spirit
of
God
,
and
communicat
by
a
man
that
had
tryed
the
good
and
ill
,
both
of
having
and
wanting
it
;
ye
have
heard
how
the
Psalmist
being
delivered
,
is
communicative
of
his
experience
to
others
;
ye
have
heard
also
,
as
ye
will
have
constant
need
of
Hope
,
so
there
is
a
constant
warrand
for
it
:
And
ye
have
heard
further
,
that
whatever
be
the
opinion
of
others
,
yet
whosoever
have
most
tryed
Faith
and
Hope
,
they
will
commend
them
most
,
and
be
most
free
in
recommending
them
,
to
those
that
have
most
use
for
them
.
I
entered
in
the
morning
to
consider
the
persons
,
to
whom
hope
in
God
is
recommended
,
Let
Israel
hope
in
the
Lord
.
Whether
that
Nation
while
it
stood
a
Church
,
or
the
Israel
of
God
;
The
Gospel
Church
,
or
the
true
members
thereof
;
I
closed
with
this
,
That
go
things
as
they
will
,
Israel
is
a
society
that
still
may
hope
;
many
may
think
that
there
is
no
hope
for
them
in
God
,
That
they
are
fallen
down
,
and
shall
no
more
rise
up
;
but
Israel
are
never
a
hopeless
society
.
I
proceed
now
to
the
2d
thing
I
mentioned
in
this
Head
,
to
wit
,
That
Hope
in
God
is
the
common
allowance
of
all
the
people
of
God
,
not
only
taking
Israel
collectively
,
but
distributively
,
one
by
one
,
they
are
allowed
to
hope
in
God
;
yea
,
(
which
will
further
clear
the
ground
of
the
Doctrine
)
although
many
that
were
true
Israelits
,
did
indeed
come
short
of
the
Psalmist
;
and
therefore
though
he
might
hope
,
it
might
be
thought
they
should
stand
a●
back
,
yet
he
is
free
to
encourage
any
,
how
mean
and
low
soever
they
be
,
provided
they
be
of
Israel
,
to
hope
in
God
.
I
confess
,
this
Point
is
to
be
understood
,
with
much
caution
and
warriness
:
There
are
general
Promises
made
to
the
Church
,
that
every
particular
Believer
may
not
apply
,
but
with
many
restrictions
.
There
are
also
Promises
made
to
some
saints
on
particular
accounts
,
to
which
every
one
may
not
claim
;
but
if
we
consider
the
great
bull●
of
the
Promises
,
which
are
the
ground
of
hope
,
and
the
main
scope
of
all
the
Promises
;
the
Scripture
takes
in
one
and
other
,
as
to
sexes
;
the
Promise
is
deduced
.
2
Cor.
6.18
.
I
will
be
a
father
unto
you
,
and
ye
shall
be
my
sons
and
daughters
,
&c.
where
the
weaker
and
stronger
,
and
sexes
are
equally
taken
in
,
also
as
to
the
Degrees
of
grace
,
if
it
be
true
,
it
takes
in
all
,
Psal.
115.13
.
He
will
bless
them
that
fear
the
Lord
,
both
small
and
great
,
the
small
as
well
as
the
great
are
taken
in
to
the
share
of
Blessings
;
The
precious
Oyntment
poured
upon
Aarons
head
,
stays
not
about
his
shoulders
,
or
the
principal
parts
of
his
Body
,
but
goes
down
to
the
skirts
of
his
Garments
,
to
the
meanest
and
lowest
Members
;
Psal.
133.2
.
And
hence
it
is
,
that
a
Promise
made
to
a
great
Joshua
,
(
1.5
.
)
in
order
to
a
great
employment
to
possess
the
people
in
the
Land
of
Canaan
;
I
will
not
fail
thee
,
nor
forsake
thee
;
though
one
would
have
thought
that
that
was
a
peculiar
allowance
to
a
Joshua
,
that
might
grip
to
that
in
so
great
an
undertaking
;
yet
Heb.
13.5
.
None
of
the
persecuted
Hebrews
are
secluded
from
it
,
Let
your
conversations
be
without
cove●tousness
,
and
be
content
with
such
things
as
ye
have
,
for
he
hath
said
,
I
will
never
leave
thee
,
nor
forsake
thee
:
he
that
said
that
to
the
great
Captain
of
his
People
Joshua
,
said
it
to
the
meanest
believing
Hebrew
;
I
might
deduce
this
more
distinctly
,
and
shew
that
the
weak
Lambs
are
so
far
from
being
excluded
,
that
there
is
a
Promise
,
that
they
shall
be
carried
in
his
bosom
,
when
the
stronger
shall
get
leave
to
walk
on
foot
;
and
because
the
heavy
with
young
,
will
be
put
hardly
to
it
,
he
will
gently
lead
them
,
Isai
.
40.11
.
These
that
are
sensible
of
their
eminent
worthlesness
,
that
are
but
dead
things
in
their
own
eyes
,
and
that
think
the
crumbs
that
fall
from
the
Childrens
Table
too
much
for
them
,
they
may
think
to
find
in
God
a
magnifying
of
mercy
,
for
eminent
worthlesness
,
in
stooping
to
them
,
and
being
gracious
and
merciful
to
them
;
yea
,
these
that
have
little
or
nothing
of
their
own
,
if
they
be
sensible
of
it
,
and
lying
at
the
Fountain
for
supply
,
they
may
look
for
the
more
of
him
,
the
less
they
had
of
their
own
;
the
weaker
they
be
,
his
strength
shall
be
the
more
perfected
in
weakness
;
the
more
ignorant
they
be
,
and
as
beasts
before
him
,
they
may
look
to
have
the
wonderful
Counseller
taking
the
conduct
and
guiding
of
them
;
and
as
it
is
,
1
Cor.
12.13
.
These
Members
of
the
Body
,
which
we
think
to
be
less
honourable
,
upon
them
we
bestow
more
abundant
honour
,
and
our
uncomly
parts
have
more
abundant
comliness
;
so
,
the
meanest
member
,
providing
that
it
be
a
member
,
may
look
for
more
of
him
,
than
if
they
had
much
in
their
own
hand
,
so
far
are
they
from
being
neglected
.
〈◊〉
shall
not
insist
any
more
on
this
,
there
being
something
before
my
hand
,
which
I
would
speak
at
more
length
un-unto
,
I
know
not
if
there
be
any
among
you
that
are
loath
to
look
out
to
those
riches
in
the
Promises
;
but
ye
would
know
,
that
hope
in
God
is
the
allowance
of
all
the
Israel
of
God
,
that
on
the
nail
fastned
in
a
sure
place
,
and
who
is
given
as
a
glorious
Throne
to
his
Father's
House
,
not
only
will
be
hung
the
Vessels
of
Flagons
,
but
the
off-spring
and
the
issue
,
and
all
Vessels
of
small
quantity
,
Isai.
22.24
.
That
in
noticing
his
followers
,
he
will
lose
none
,
he
will
despise
none
;
the
dust
shall
be
as
near
to
his
Footstool
,
as
the
most
eminent
,
and
things
shall
go
well
,
thou
shalt
not
want
,
so
long
as
the
supply
is
betwixt
him
and
thee
,
if
he
have
,
thou
needs
not
fear
want
;
these
may
much
encourage
them
,
who
look
upon
themselves
as
the
out-wails
and
draiglers
of
the
Flock
,
and
have
not
the
confidence
to
look
to
the
priviledges
of
the
Children
.
Thou
ma●
hope
in
God
,
and
lay
claim
to
the
Promises
made
to
Israel
,
as
well
as
the
most
eminent
Believer
,
if
thou
be
studying
to
be
an
Israelite
indeed
.
And
this
leads
me
to
the
3d
thing
that
I
proposed
,
to
be
spoken
to
upon
this
Head
,
That
is
,
That
however
hope
in
God
be
the
common
allowance
of
all
Israel
great
and
small
,
yet
it
is
the
allowance
only
of
them
,
who
are
Israelites
indeed
;
and
therefore
all
that
I
have
spoken
hitherto
,
concerning
an
allowance
,
to
hope
in
God
will
be
of
little
purpose
to
thee
and
me
,
except
that
we
can
make
it
out
,
that
we
are
of
the
Israel
of
God
,
who
are
allowed
to
hope
in
him
;
it
is
dangerous
for
dogs
to
take
the
childrens
bread
:
No
but
when
folk
endeavour
to
be
children
,
they
may
have
hope
;
but
when
they
cheat
themselves
with
hoping
they
are
children
,
and
take
a
blind
guess
to
lean
to
,
in
stead
of
hope
,
it
is
dangerous
.
Remember
what
I
marked
in
the
morning
,
from
Rom.
9
6.
That
they
are
not
all
Israel
,
which
are
of
Israel
,
there
is
a
Jew
outwardly
,
and
a
Jew
inwardly
,
and
there
is
a
circumcision
and
baptism
,
which
is
outward
in
the
flesh
,
and
there
is
a
circumcision
and
baptism
which
is
inward
of
the
heart
,
in
the
Spirit
,
and
not
in
the
letter
,
a
circumcision
whose
praise
is
of
men
,
and
another
whose
praise
i●
not
of
men
,
but
of
God
,
Rom.
2.28
,
29.
And
therefore
hope
being
the
great
cordial
that
is
allowed
to
the
Israel
of
God
,
I
would
have
all
excited
in
order
to
the
making
of
it
sure
,
to
make
sure
work
in
this
business
,
to
prove
and
try
whether
they
be
Israelites
indeed
,
upon
whom
this
cordial
is
allowed
,
and
here
,
if
I
should
follow
out
this
purpose
at
large
,
it
would
lead
me
to
give
all
the
marks
of
Regeneration
,
the
marks
of
an
Israelite
indeed
;
or
if
I
should
insist
on
these
Characters
of
the
true
Circumcision
,
that
worship
God
in
the
Spirit
&
rejoyce
in
Jesus
Christ
,
that
have
no
confidence
in
the
flesh
,
Philip.
3.3
.
A
man
cannot
get
true
Religion
in
shorter
bounds
nor
in
these
words
,
whether
ye
read
them
backward
or
foreward
,
or
both
backward
and
foreward
,
as
bairns
do
the
A
,
B
,
C.
A
true
Israelite
must
have
no
confidence
in
the
flesh
,
all
must
be
flesh
to
him
that
's
not
Christ
,
and
he
must
deny
all
confidence
in
it
,
whether
they
be
fleshly
priviledges
,
or
any
thing
but
Christ
;
and
his
renouncing
confidence
in
the
flesh
,
should
lead
him
to
believe
in
Christ
alone
for
Salvation
,
and
rejoyce
in
him
;
and
the
truth
of
his
rejoycing
in
Christ
,
should
appear
in
worshipping
God
in
Christ
,
with
inward
and
spiritual
affections
.
And
go
backward
,
his
worshipping
of
God
in
Spirit
,
leads
him
back
to
rejoyce
in
Christ
Jesus
for
his
salvation
;
and
his
rejoycing
in
Christ
leads
him
back
to
renounce
all
confidence
in
the
flesh
,
and
to
look
upon
believing
in
Christ
,
as
no
hopeless
bargain
:
But
I
say
,
if
I
should
insist
upon
these
,
I
should
digress
too
much
on
this
Head
:
Therefore
in
deciphering
who
are
true
Israelits
,
that
have
ground
of
hope
in
God
,
I
shall
confine
my self
to
these
two
;
1.
The
time
and
occasion
of
Jacob's
getting
the
Name
of
Israel
,
when
he
wrestles
with
God
in
prayer
.
2.
The
Epithet
of
a
clean
heart
that
is
given
to
Israel
,
Psal.
73.1
.
A
little
to
these
two
,
as
time
will
permit
.
For
the
first
,
if
ye
will
read
the
32
of
Genesis
,
the
first
time
Jacob
got
this
name
of
Israel
was
when
he
is
at
Prayer
with
God
;
and
compare
it
with
Hos.
12.4
.
Ye
will
find
some
notable
Characters
of
an
Israelite
indeed
,
and
especially
of
an
Israelite
or
regenerat
man
,
when
he
should
be
at
the
exercise
of
Hope
,
in
particular
difficulties
and
exigencies
.
And
first
in
general
,
Jacob
got
that
Name
when
he
was
at
his
Prayers
,
that
was
the
posture
wherein
he
was
,
when
instead
of
Jacob
,
he
got
the
Name
of
Israel
,
a
prince
and
prevailer
with
God
;
the
Lord
tells
it
him
,
verse
28.
He
was
a
man
,
who
when
he
had
any
thing
to
do
in
the
world
,
he
seyed
God
first
with
it
,
he
laboured
to
discuss
all
his
difficulties
at
the
Throne
of
Grace
.
A
Prayerless
frame
,
although
it
be
not
alwayes
an
evidence
of
a
graceless
man
,
yet
it
is
an
evidence
of
a
graceless
frame
,
wherein
the
ground
of
Hope
is
much
under
the
water
,
in
a
cloud
,
and
in
the
dark
;
a
Praying
Supplicant
is
an
Israelite
indeed
,
in
nearest
capacity
to
put
forth
Hope
on
God
;
thou
that
can
go
through
thy
difficulties
,
and
not
begin
at
God
to
discuss
them
,
to
seek
an
account
of
thy
pressures
and
griefs
,
remember
Sauls
pretence
,
1
Sam.
13.12
.
For
his
sacrificing
,
he
would
force
himself
,
and
offer
a
burnt
offering
without
Samuel
,
before
he
made
not
supplication
and
intreated
the
Face
of
God
for
favour
and
peace
;
now
this
of
Prayer
being
the
general
,
the
other
particulars
that
follow
will
deduce
it
more
distinctly
.
2.
When
he
is
called
Israel
,
he
is
at
occasional
Prayer
;
Jacob
as
he
was
a
godly
man
,
he
had
his
ordinar
addresses
to
God
;
Isaac
his
Father
had
his
times
of
going
out
to
the
fields
to
pray
,
Gen.
24.62
.
and
David
at
evening
,
at
morning
,
and
at
noon
will
cry
aloud
,
Psal.
55.
●7
.
But
Jacob's
ordinar
diligence
in
prayer
,
will
not
serve
him
,
when
a
particular
emergent
of
Providence
presses
him
,
but
he
then
doubles
his
diligence
,
we
find
him
twice
at
it
,
once
verse
9.
when
he
hears
that
Esau
was
coming
against
him
,
he
runs
first
to
God
by
prayer
;
and
another
application
we
find
verse
24.
—
when
he
had
sent
over
his
Goods
,
and
his
Wives
and
Servants
over
the
foord
,
he
falls
a
wrestling
with
the
Angel
of
the
Covenant
,
until
the
break
of
day
;
what
shall
I
say
to
many
Israelites
in
profession
,
who
have
not
an
habite
of
ordinary
conversing
with
God
in
prayer
?
But
what
shall
I
say
further
to
them
,
who
though
they
have
ordinary
addresses
to
God
;
yet
when
they
have
peculiar
occasions
of
prayer
put
in
their
hands
,
do
not
double
their
diligence
in
that
duty
.
O!
but
difficulties
growing
,
and
diligence
in
Prayer
not
out-growing
them
;
when
eminent
difficulties
put
not
folk
to
double
their
diligence
in
prayer
,
what
wonder
they
get
a
sad
account
of
them
,
and
that
their
neglect
of
prayer
obscure
the
evidences
of
their
being
Israelites
indeed
.
But
3.
Consider
that
this
prayer
of
Jacob's
,
when
he
gets
the
Name
of
Israel
,
as
it
was
an
occasional
Prayer
,
so
it
was
a
secret
prayer
,
it
is
when
verse
23.
he
has
sent
all
that
he
had
over
the
brook
,
verse
24.
he
is
left
alone
,
and
there
are
none
with
him
,
that
he
wrestles
with
the
Angel
till
the
dawning
of
the
day
,
that
is
like
an
Israelite
indeed
,
and
like
an
Israelite
that
hath
very
clear
ground
of
hope
,
when
whatever
be
betwixt
God
and
them
in
publick
,
or
in
the
view
of
others
,
they
have
ay
somewhat
to
lisp
to
God
in
secret
,
some
counsel
is
betwixt
God
and
them
,
they
have
somewhat
to
say
to
him
,
and
seek
of
him
,
to
which
they
would
not
willingly
have
others
witness
,
that
is
an
Israelite
indeed
,
whose
inside
is
best
,
whose
secret
diligence
is
that
wherein
he
meets
with
most
of
God
,
who
loves
to
retire
himself
out
of
the
croud
of
publick
worshippers
,
to
mutter
somewhat
in
his
Fathers
bosom
;
look
to
it
,
what
conscience
ye
make
of
secret
prayer
;
some
have
no
occasion
of
prayer
,
but
that
which
is
secret
,
other
some
,
beside
secret
,
have
the
burden
of
publick
prayer
,
and
ye
know
how
it
lies
in
the
mire
,
totally
neglected
in
the
Family
,
and
when
ye
put
God
out
of
the
family
,
what
wonder
ye
get
worse
company
?
But
ye
who
are
about
Family
Prayer
,
consider
how
it
goes
with
you
in
secret
Prayer
,
think
with
your selves
,
here
it
is
that
I
am
put
to
the
Test
,
here
I
must
give
an
account
,
if
I
be
an
Israelite
indeed
,
when
I
want
the
wind
of
applause
,
when
I
have
no
observer
but
God
,
and
am
without
fear
of
censure
,
now
I
am
to
look
to
what
is
under
my
tongue
;
diligence
in
secret
prayer
,
is
the
character
of
an
Israelite
indeed
,
who
hath
ground
to
hope
in
God
.
But
4.
If
ye
consider
these
prayers
of
Jacob's
,
ye
will
find
,
that
it
is
a
very
humble
prayer
,
O!
but
he
is
very
humble
when
he
begins
,
and
when
he
comes
away
from
prayer
.
The
Preface
verse
10.
is
,
Lord
,
I
am
not
worthy
of
the
least
of
all
thy
mercies
;
The
Original
(
as
it
is
in
the
Margin
)
emphatically
reads
it
,
I
am
less
than
the
least
of
all
thy
mercies
,
and
all
the
truth
which
thou
hast
shewed
to
thy
Servant
;
O!
but
there
was
an
humble
man
,
the
least
of
all
the
mercies
that
had
been
droped
on
him
,
so
bulks
with
him
,
that
he
is
less
than
the
least
of
them
.
Was
not
that
a
fit
man
(
if
I
may
speak
of
the
fitness
of
sinful
dust
)
to
speak
to
God
?
yea
,
as
he
began
humble
,
so
he
comes
off
humble
;
though
he
wrestled
fervently
,
and
would
not
let
the
Angel
of
the
Covenant
go
,
till
he
blest
them
,
yet
he
came
off
halting
,
he
gets
an
humbling
halt
in
his
wrestling
,
that
made
him
lame
all
his
days
,
and
why
?
even
to
teach
us
that
the
most
eminent
,
and
near
access
,
that
true
Israelites
gets
to
God
,
puts
them
,
and
keeps
them
in
the
dust
;
look
to
it
,
puffed
up
persons
,
that
do
not
,
that
cannot
be
at
a
low
sail
.
I
shall
not
determine
on
your
Grace
,
but
sure
it
is
not
like
an
Israelite
indeed
,
and
consequently
it
is
not
like
them
,
that
have
eminent
ground
of
hope
;
the
humble
Supplicant
is
the
Israelite
indeed
.
And
I
shall
add
5th
.
when
Jacob
got
the
Name
of
Israel
,
he
is
not
only
praying
,
but
he
is
very
fervent
in
prayer
,
he
is
wrestling
in
prayer
;
it
is
so
called
,
Gen.
32.24
.
And
he
so
wrestled
with
the
Angel
,
that
he
would
not
let
him
go
till
he
blessed
him
,
verse
26.
And
that
's
another
bl●st
Character
of
a
blest
Supplicant
,
that
is
an
Israelite
indeed
,
when
his
Supplication
is
fervent
;
ye
have
a
remarkable
word
to
this
purpose
,
Jam.
5.16
.
where
encouraging
folk
to
pray
one
for
another
,
he
says
,
The
effectual
fervent
prayer
of
the
righteous
man
avails
much
;
an
Israelite
,
and
lukewarm
prayer
,
an
Israelite
,
and
coldrife
prayer
agree
ill
,
an
Israelite
put
to
his
prayers
for
the
blessing
,
&
for
his
hopes
,
that
hath
all
lying
on
his
prayers
,
as
ye
talk
of
them
,
that
have
their
fortune
lying
on
their
sword
,
so
hath
the
Israelite
indeed
,
all
lying
on
his
prayers
;
he
hath
nothing
but
from
the
hand
to
the
mouth
,
till
he
get
it
by
Prayer
;
he
is
like
Israel
in
the
wilderness
,
whose
Manna
must
come
down
from
Heaven
,
else
he
will
starve
:
for
such
an
one
not
to
be
fervent
in
prayer
,
O
,
what
a
Solecism
i●
it
?
But
6.
These
prayers
of
Jacob's
,
on
the
account
whereof
he
got
the
Name
of
Israel
,
were
not
only
fervent
,
but
penitential
,
he
is
said
,
as
a
prince
,
to
have
power
with
God
.
verse
28.
And
Hos.
3.4
.
He
had
power
with
God
,
and
he
had
power
with
the
Angel
,
and
prevailed
:
and
how
?
He
weeped
and
made
supplication
to
him
,
he
grat
upon
the
Ang●l
ill
he
came
speed
;
and
he
wept
not
only
fervently
,
but
penitentially
;
ye
know
how
J●shua
(
ch.
7.
)
wrestled
and
came
no
speed
,
because
Israel
had
sinned
,
and
had
not
repented
of
it
,
till
the
accursed
thing
was
taken
from
among
them
.
Ye
know
how
Judg
10.
Israel
cry
for
help
,
God
will
not
hear
them
,
till
they
repent
,
and
put
away
the
strange
gods
from
among
them
.
Levit.
26
,
40.
—
It
's
when
they
confess
their
iniquity
,
and
the
iniquity
of
their
fathers
,
and
that
they
have
walked
contrary
unto
him
,
and
when
their
uncircumcised
hearts
were
humbled
,
and
they
accept
of
the
punishment
of
their
iniquity
,
that
God
remembers
his
Covenant
.
There
are
many
Prayers
seem
fervent
like
,
which
considering
the
pressures
folks
are
under
,
are
but
tint
Prayers
,
not
Israelites
Prayers
,
because
they
are
not
penitent
;
we
lay
our
Thumb
upon
our
guilt
in
Prayer
,
and
till
guilt
be
taken
with
,
and
repented
of
,
God
will
not
hear
.
But
7.
This
Prayer
of
Jacob's
,
wherein
he
got
the
name
of
Israel
,
was
a
fiducial
Prayer
;
he
began
to
pray
,
vers.
9.
by
reflecting
on
the
command
God
gave
him
,
to
return
to
his
Countrey
,
and
to
his
kindred
,
and
he
would
deal
well
with
him
,
and
therefore
he
was
sure
God
would
protect
him
.
And
Hos.
12.4
.
He
deals
with
the
Angel
of
the
Covenant
:
And
though
all
the
Characters
named
before
were
in
a
person
,
if
this
one
be
wanting
,
it
will
not
make
up
the
Israelite
indeed
,
who
hath
ground
of
hope
to
come
speed
with
God
.
Time
hath
exceedingly
pre●ented
me
,
but
I
hope
not
to
ill
purpose
;
I
shall
reverence
providence
in
it
.
Ye
have
heard
much
,
how
ye
will
be
put
to
it
to
hope
in
God
,
and
how
it
's
the
allowance
of
Israel
;
and
I
have
letten
you
see
how
ye
may
be
Israelites
to
hope
in
God
.
Particularly
,
I
have
laid
Jacob
the
first
Israelites
prayer
before
you
,
that
ye
may
learn
to
write
after
his
copy
,
that
ye
may
feed
on
it
,
and
bring
the
first
fruits
from
Heaven
,
by
intercourse
with
God
in
Prayer
,
rightly
regulated
and
ordered
.
God
bless
his
Word
to
you
for
this
end
.
SERMON
XXXV
.
Psalm
130.
Verse
7.
Let
Israel
hope
in
the
Lord
,
for
,
&c.
THE
Psalmist
,
as
ye
have
heard
,
when
he
sees
through
his
own
wrestling
,
he
cannot
,
will
not
be
but
publick-minded
to
the
Lord
's
Israel
;
and
if
he
hath
gotten
any
good
in
wrestling
with
God
under
difficulties
,
guilt
and
delays
of
comfort
or
issue
,
the
very
good
he
hath
gotten
,
enlargeth
his
heart
,
and
makes
him
publick-minded
towards
others
;
and
what
ever
be
the
hight
of
his
own
enlargement
,
he
doth
not
forget
,
that
Faith
and
Hope
will
be
still
necessary
;
neither
doth
he
forget
,
that
there
is
a
constant
warrand
for
Faith
and
Hope
in
God
,
and
that
they
are
of
so
universal
and
constant
use
;
and
what-ever
others
may
think
of
that
exercise
,
or
whatever
it
might
be
he
himself
thought
of
it
,
when
he
was
in
the
midst
of
the
trial
,
yet
he
now
in
his
practice
makes
it
out
,
that
these
who
try
Faith
and
Hope
most
,
will
esteem
them
most
,
and
will
be
most
confident
in
recommending
them
to
all
others
of
the
Lords
people
.
That
which
now
I
am
upon
,
is
the
consideration
of
the
persons
to
whom
hope
in
God
is
recommended
,
it
is
to
Israel
,
whether
we
take
them
Collectively
or
Distributively
,
one
by
one
;
ye
have
heard
that
hope
in
God
is
the
common
allowance
of
all
the
people
of
God
:
Not
only
is
Israel
a
society
,
that
may
still
hope
,
however
matters
go
,
or
what-ever
their
case
be
,
but
hope
in
God
,
according
to
the
nature
and
tenor
of
the
promises
,
is
the
common
allowance
of
all
and
every
one
of
them
;
and
in
pursuance
of
this
,
I
broke
in
upon
that
great
point
,
and
our
duty
,
that
seing
however
hope
be
the
common
allowance
of
all
&
every
one
of
Israel
,
yet
it
is
their
allowance
only
who
are
Israelites
indeed
.
Therefore
these
that
would
claim
to
that
allowance
of
hope
in
God
,
they
would
make
it
sure
that
they
are
Israelites
indeed
,
that
though
they
be
not
all
Israel
that
are
of
Israel
,
yet
that
they
are
Israelites
in
the
spirit
,
though
not
in
the
letter
,
whose
praise
is
not
of
men
,
but
of
God
.
And
forbearing
to
speak
abstractly
of
the
marks
of
regeneration
,
I
offered
two
things
to
be
spoken
to
,
for
clearing
up
who
they
are
who
are
Israelites
indeed
,
and
may
claim
to
this
allowance
.
One
is
,
the
occasion
of
Jacob's
getting
this
name
of
Israel
,
when
he
was
with
God
in
Prayer
;
to
which
I
have
spoken
,
and
led
you
through
some
Characters
of
Israelites
indeed
,
who
have
ground
of
hope
in
God
,
which
I
gathered
from
his
Prayers
.
Now
I
am
to
touch
a
little
upon
that
other
thing
I
proposed
to
be
spoken
unto
,
to
find
out
these
Israelites
,
to
whom
hope
in
God
belongs
,
and
that
is
the
Character
given
to
them
by
way
of
Explication
,
who
they
are
,
Psal.
73.1
.
Truly
God
is
good
to
Israel
,
and
who
are
there
?
Even
such
as
are
of
a
clean
heart
.
I
shall
not
offer
to
make
any
common
place
of
this
,
but
in
reference
to
my
scope
in
following
forth
this
point
,
as
ye
heard
the
last
day
,
that
the
Israelite
indeed
is
a
praying
man
;
so
ye
would
take
a
look
here
of
an
Israelite
indeed
:
First
,
as
a
self-purifying
man
,
one
that
purifies
his
heart
.
An
Israelite
indeed
,
his
great
work
is
about
his
heart
,
he
is
one
that
desires
to
look
as
God
doth
,
1
Sam.
16.7
.
Man
looketh
on
the
outward
appearance
,
but
God
looketh
on
the
heart
;
and
so
doth
the
Israelite
indeed
,
he
desires
to
have
that
Character
,
Rom.
2.28
.
—
Not
to
be
a
Jew
outwardly
,
or
to
have
that
circumcision
or
baptism
which
is
outward
in
the
flesh
;
but
to
be
a
Jew
or
Christian
inwardly
,
and
to
have
that
circumcision
and
baptism
of
the
heart
,
to
be
one
in
the
spirit
,
and
not
in
the
letter
,
to
be
one
,
whose
praise
is
not
of
men
,
but
of
God
.
An
Israelite
indeed
,
is
one
whose
great
study
is
,
to
keep
the
heart
with
all
diligence
,
as
Solomon
enjoyns
,
Prov.
4.33
.
for
out
of
it
are
the
issues
of
life
.
2.
A
true
Israelite
in
looking
after
his
heart
,
is
a
man
that
finds
very
much
pollution
there
,
and
that
needs
to
be
cleansed
and
purged
.
He
is
a
man
that
the
further
he
goes
in
searching
after
himself
,
he
finds
still
the
greater
and
the
greater
abominations
.
He
is
a
man
,
that
though
he
bless
God
(
as
he
hath
reason
)
that
he
is
kept
from
outward
out-breakings
;
yet
when
he
looks
within
himself
,
he
never
wants
that
which
makes
him
humble
,
and
to
carry
a
low
Sail
,
so
long
as
he
finds
his
heart
a
Cage
of
unclean
Birds
.
He
is
a
man
in
whose
ears
doth
sound
aloud
that
word
which
ye
have
Jer.
4.14
.
O
Jerusalem
,
wash
thine
heart
from
wickedness
,
that
thou
mayest
be
saved
,
how
long
shall
thy
vain
thoughts
lodge
within
thee
?
He
is
one
that
abom●nats
,
and
is
sensible
of
the
manifold
pollutions
of
his
heart
,
not
only
upon
the
account
of
the
many
and
gross
evils
that
he
finds
there
,
of
the
suspitions
of
hypocrisie
and
formality
in
the
performance
of
duties
,
that
he
is
afraid
he
please
himself
with
;
or
on
this
account
,
that
his
heart
should
be
Gods
Throne
,
and
kept
at
the
Brides
Chamber
for
the
Beloved
,
and
he
finds
it
no
such
thing
;
but
further
upon
this
account
and
consideration
,
that
he
finds
his
heart
can
act
more
wickedness
in
a
short
time
,
than
many
bodies
could
commit
for
a
long
time
.
3.
The
sense
that
the
Israelite
indeed
hath
of
his
heart-pollutions
,
appears
in
his
endeavours
to
be
cleansed
from
them
,
that
he
may
have
his
heart
washed
from
wickedness
:
He
is
a
man
that
will
not
pay
God
with
a
sighing
and
going
backward
;
he
is
not
satisfied
,
that
his
pollutions
he
knows
them
,
and
his
uncleannesses
are
with
him
:
No
,
no
,
he
must
be
further
benn
,
nothing
but
bosomewashing
,
heart-cleansing
will
satisfy
,
and
he
must
be
set
seriously
on
work
to
that
;
and
whereas
other
folk
take
their
Faith
,
their
Hope
and
Confidence
to
play
them
with
,
all
the
stock
that
he
hath
of
Faith
,
Hope
and
Confidence
,
or
that
he
can
win
to
,
he
puts
it
out
to
help
to
purge
his
heart
,
according
to
that
word
,
Act.
19.5
.
Purifying
their
hearts
by
faith
.
It
not
only
imports
that
the
Israelite
indeed
finds
,
that
there
is
no
way
of
purging
he
heart
,
but
by
Faith
in
Christ
.
But
further
,
if
he
get
any
Faith
,
he
sets
it
on
work
to
purifie
his
heart
.
And
1
Joh.
3.3
.
He
that
hath
this
hope
in
him
,
purifieth
himself
,
even
as
he
is
pure
.
If
he
get
any
hope
of
being
made
like
Christ
,
his
sense
of
the
pollution
of
his
heart
is
such
,
that
it
sets
him
on
work
to
purify
the
heart
.
4.
This
endeavour
of
a
true
Israelite
will
not
be
altogether
in
vain
,
and
without
success
,
but
he
may
win
,
through
grace
,
to
be
of
a
clean
heart
,
as
the
Psalmist
suppones
,
although
he
win
not
to
perfection
,
yet
he
may
win
to
that
commended
in
Nathanael
,
Joh.
1.7
.
Behold
an
Israelite
indeed
,
in
whom
is
no
guile
:
Do
not
understand
it
,
that
there
is
any
Israelite
that
hath
not
the
seeds
of
hypocrisie
and
guile
,
But
he
is
an
Israelite
indeed
,
that
hath
not
approved
of
predomining
,
or
reigning
guile
and
hypocrisie
,
and
that
may
be
win
at
,
which
I
speak
for
their
encouragment
who
are
true
Israelites
.
And
5.
This
sense
of
inward
pollution
,
and
endeavour
to
purify
the
heart
,
through
the
exercise
of
Faith
in
Christ
,
it
will
appear
in
the
outward
conversation
;
if
a
man
be
an
Israelite
indeed
,
in
whom
there
is
no
approven
guile
,
that
must
accompany
him
which
ye
have
,
Gal.
6.16
.
He
must
be
a
man
that
walks
according
to
the
Rule
of
the
new
Creature
.
Now
these
are
some
brief
hints
,
which
I
have
given
you
of
the
Characters
of
an
Israelite
indeed
;
but
when
I
have
minted
thus
to
decipher
him
,
I
have
not
done
with
this
point
,
it
's
a
concerning
point
indeed
,
to
make
it
sure
that
ye
are
true
Israelites
,
who
may
lay
claim
to
hope
in
God
:
And
therefore
I
would
press
it
a
little
further
,
in
the
doing
of
which
,
if
I
should
offer
to
you
motives
from
what
I
said
before
,
of
Israels
having
still
ground
of
hope
in
God
,
I
should
run
in
a
round
,
and
come
back
upon
that
which
ye
have
heard
;
and
therefore
to
press
it
another
way
,
I
shall
press
you
to
consider
what
is
said
of
the
Israel
of
God
,
which
may
help
to
stir
you
up
to
make
it
sure
that
ye
are
of
that
number
,
that
have
ground
of
hope
in
God
.
I
find
in
that
fore-cited
place
,
Gal.
6.16
.
Mercy
and
peace
to
be
to
their
allowance
,
peace
be
on
them
,
and
mercy
,
and
upon
all
the
Israel
of
God
;
mercy
for
their
miseries
,
and
peace
for
their
disquiets
and
vexations
.
And
I
find
it
said
,
Psal.
73.1
.
That
truly
God
is
good
to
Israels
It
is
beyond
all
peradventure
,
that
he
is
good
to
them
,
which
goodness
is
a
solid
ground
of
hope
in
all
exigencies
,
that
it
shall
be
well
with
Israel
.
And
to
press
this
motive
,
if
the
Lord
may
please
to
bless
it
for
your
quickening
and
up-stirring
,
to
make
it
sure
ye
are
of
that
number
,
and
so
have
good
ground
to
hope
in
God
,
I
shall
deduce
this
goodness
of
God
to
Israel
in
three
or
four
steps
only
.
And
1.
In
the
general
consider
,
that
the
goodness
of
God
to
his
people
,
is
unquestionably
so
great
,
and
so
satisfying
,
that
were
it
well
known
,
it
could
not
but
rationally
invite
all
to
share
in
it
,
by
becoming
true
Israelites
.
I
may
say
of
Gods
goodness
to
Israel
,
as
Christ
said
to
that
woman
of
Samaria
,
Joh.
4.10
.
If
thou
knewest
the
gift
of
God
,
and
who
it
is
that
saith
to
thee
,
Give
me
to
drink
,
thou
wouldst
have
asked
of
him
,
and
he
would
have
given
thee
living
water
.
If
folk
knew
this
goodness
,
they
would
need
no
other
motive
to
excite
them
to
be
Israelites
,
that
they
might
share
in
it
.
That
is
remarkable
which
we
find
of
it
,
Jer.
31.12
.
They
shall
come
and
sing
in
the
hight
of
Zion
,
and
shall
flow
together
to
the
goodness
of
the
Lord
,
for
wheat
,
and
wine
,
and
for
oyl
,
and
for
the
young
of
the
flock
and
of
the
herd
:
and
their
soul
shall
be
as
a
watered
garden
,
and
they
shall
not
sorrow
any
more
at
all
.
What
a
refreshful
satisfying
thing
must
the
goodness
of
God
be
,
that
hath
such
effects
:
And
vers.
14.
I
will
satiate
the
soul
of
the
priests
with
fatness
,
and
my
people
shall
be
satisfied
with
my
goodness
,
saith
the
Lord
.
It
's
beyond
all
peradventure
,
that
the
goodness
of
God
to
his
Israel
,
is
so
satisfying
and
satiating
,
that
it
hath
not
a
slighter
,
but
he
that
is
ignorant
of
it
;
were
it
known
,
mens
reason
would
tell
them
that
they
were
irrational
,
if
they
should
not
seek
to
share
in
it
.
But
2.
For
your
exciting
to
enquire
after
it
in
general
,
ye
would
consider
,
that
it
is
a
goodness
whereof
little
account
can
be
given
,
but
by
experience
;
there
is
no
describing
of
it
,
but
by
feeling
of
it
.
David
when
he
is
overcome
with
it
,
Psal.
34.8
.
says
,
O
taste
and
see
that
the
Lord
is
good
,
blessed
is
the
man
that
trusts
in
him
.
A
man
must
experimentally
taste
of
,
before
he
can
see
this
goodness
of
God
as
it
is
:
And
we
find
,
1
Pet.
2.23
.
the
Apostle
lays
a
great
stress
on
this
,
that
no
man
as
a
new
born
babe
can
desire
the
sincere
milk
of
the
word
,
that
he
may
grow
thereby
,
but
he
that
hath
tasted
that
the
Lord
is
gracious
.
If
one
should
enquire
,
what
is
all
this
goodness
of
God
that
should
invite
me
to
make
it
sure
,
that
I
am
an
Israelite
,
that
I
may
share
in
it
?
There
is
no
answer
comparable
to
this
,
Taste
and
see
that
the
Lord
is
good
:
Speak
of
it
to
a
stranger
to
it
,
in
experience
he
cannot
take
it
up
;
Prov.
14.10
.
The
heart
knoweth
its
own
bitterness
,
and
a
stranger
doth
not
intermedle
with
his
joy
.
The
world
knows
not
what
is
betwixt
God
and
his
people
,
either
in
their
ups
or
downs
:
And
if
it
be
thought
,
that
these
who
have
tasted
of
this
goodness
,
can
give
an
account
of
it
,
ye
will
find
them
profess
,
that
the
hight
of
the
account
they
can
give
of
it
,
is
to
sit
down
and
wonder
at
it
,
to
admire
it
,
as
being
surcharged
and
overcome
with
it
.
What
saith
David
of
it
,
Psal.
36.7
,
8.
How
excellent
is
thy
loving
kindness
,
O
Lord
!
therefore
the
children
of
men
put
their
trust
under
the
shadow
of
thy
wings
.
They
shall
be
abundantly
satisfied
with
the
fatness
of
thy
house
,
and
thou
shalt
make
them
drink
of
the
river
of
thy
pl●asure
.
And
Psal.
31.19
.
O
how
great
is
thy
goodness
,
which
thou
hast
laid
up
for
them
that
fear
thee
!
&c.
He
wonders
at
it
,
as
being
overcome
with
it
,
but
he
cannot
well
make
language
of
that
which
he
feels
of
Gods
goodness
to
Israel
;
so
that
experience
is
the
only
sit
mean
,
to
bring
folk
to
know
and
take
up
how
good
God
is
.
But
yet
3.
The
Scripture
is
not
wanting
to
give
such
hints
of
it
,
as
we
are
capable
of
,
and
such
as
may
tell
us
,
that
it
is
a
matchless
goodness
;
I
shall
not
offer
to
enter
upon
this
deep
,
to
speak
of
all
the
goodness
and
kindness
of
God
to
Israel
,
from
Election
to
Conversion
,
from
Conversion
to
Glorification
.
To
essay
to
find
out
or
fathom
this
Ocean
,
were
to
lose
our selves
in
this
Subject
.
There
are
three
general
words
,
which
if
we
would
ponder
,
might
give
some
hints
of
this
matchless
goodness
of
God
to
his
people
:
As
1.
That
in
an
appropriated
and
peculiar
sense
,
it
is
said
,
That
God
is
good
to
Israel
:
Is
he
good
to
none
else
?
Yes
,
Psal.
145.9
The
Lord
is
good
to
all
,
and
his
tender
mercies
are
over
all
his
works
,
Psal
104.24
.
The
earth
is
full
of
his
riches
.
Psal.
33
5.
The
earth
is
full
of
his
goodness
;
yet
notwithstanding
all
that
goodness
to
all
his
creatures
,
it
is
said
in
an
appropriat
and
peculiar
sense
,
Truly
God
is
good
to
Israel
.
It
's
a
goodness
indeed
,
a
goodness
by
it self
;
whence
I
infer
,
that
if
the
common
goodness
of
God
to
all
(
which
being
compared
with
his
peculiar
goodness
to
Israel
,
doth
scarce
deserve
that
name
)
be
so
rich
and
full
,
how
rich
and
full
must
that
his
appropriat
and
peculiar
goodness
to
his
chosen
people
be
?
If
the
crumbs
cast
to
the
dogs
,
and
cast
to
them
in
wrath
,
be
so
plentiful
,
what
must
the
covered
Table
of
his
goodness
to
his
children
be
?
If
the
common
out-Pasture
be
so
rank
and
fat
,
what
must
the
Inclosure
be
?
If
his
common
communications
be
such
a
goodness
,
what
a
goodness
is
that
,
and
what
are
these
special
communications
,
that
are
reserved
for
the
Chambers
?
O!
When
thou
sees
the
men
of
this
world
glutting
themselves
with
Gods
common
goodness
,
and
blessing
themselves
in
it
,
as
being
so
rich
and
satisfying
to
them
,
wilt
thou
then
consider
how
much
more
rich
and
satisfying
must
his
peculiar
and
Chamber-goodness
be
?
that
kindness
must
be
a
far
other
thing
.
A
2d
thing
that
may
offer
some
account
of
this
goodness
,
I
take
from
the
various
names
it
gets
in
Scriptu
;
e
;
that
one
Attribute
of
the
goodness
of
God
,
which
ye
have
in
your
Catechism
,
comprehends
several
under
it
,
or
it
may
undergo
several
notions
of
this
goodness
of
God
,
in
reference
to
the
several
cases
of
the
children
of
men
;
consider
,
it
's
called
goodness
,
it
's
all
good
;
and
therefore
all
that
thou
an
Israelite
meets
with
in
thy
way
homeward
,
thou
may
write
upon
it
,
This
shall
work
together
for
my
good
,
Rom.
8.28
.
We
know
,
&c.
Thou
mayest
say
,
as
Psal.
23.6
.
Surely
goodness
and
mercy
shall
follow
me
all
the
days
of
my
life
.
Thou
may
say
,
as
Psal.
119.68
.
Thou
art
good
,
and
dost
good
,
and
therefore
he
will
do
good
to
thee
.
Thou
may
say
,
It
is
good
for
me
that
I
was
afflicted
.
That
is
one
blest
hint
of
the
goodness
of
God
to
Israel
,
that
what
ever
an
Israelite
meets
with
,
it
is
goodness
,
or
it
hath
goodness
written
upon
it
.
Again
,
this
goodness
is
called
his
love
,
Jer
,
31.3
.
I
have
loved
thee
with
an
everlasting
love
,
therefore
with
loving
kindness
have
I
drawn
thee
.
It
is
called
love
,
to
make
sure
the
former
,
that
he
will
do
nothing
to
his
people
,
but
that
which
is
good
for
them
,
because
his
love
cannot
endure
to
hurt
them
.
Who
can
expect
any
thing
from
love
,
but
that
which
is
good
.
And
love
,
because
he
will
rest
in
his
love
,
Zeph.
3.17
.
Love
,
that
when
any
thing
would
interpose
to
interrupt
it
to
Israel
,
will
not
hear
tell
of
it
,
he
will
rest
in
his
love
:
he
hath
loved
them
,
and
will
love
them
still
.
Again
,
because
an
Israelite
hath
no
price
to
purchase
goodness
,
when
he
needs
it
,
therefore
goodness
is
called
grace
,
upon
the
account
of
his
freedom
,
that
all
the
goodness
he
communicats
to
his
Israel
,
it
shall
be
without
money
,
and
without
price
:
That
if
an
Israelite
has
no
price
,
and
consequently
has
nothing
to
give
for
it
,
he
hath
to
do
with
one
,
that
can
take
no
price
,
but
communicats
his
goodness
freely
.
And
further
,
if
thou
be
one
that
art
not
only
worthless
,
and
hast
no
price
,
but
thou
art
such
an
one
,
as
art
lying
low
in
misery
,
hast
none
to
have
pity
on
thee
,
or
bemoan
thee
,
or
to
turn
aside
to
ask
how
thou
dost
?
His
goodness
is
mercy
,
with
a
relation
to
thy
misery
,
to
consider
thy
trouble
,
to
know
thy
soul
in
adversities
,
Psal.
31.7
.
To
remember
thee
in
thy
low
estate
,
Psal.
136.23
.
To
sit
down
beside
thee
,
and
to
stoop
to
the
very
dust
unto
thee
,
that
's
his
goodness
.
And
I
shall
add
further
,
for
finding
out
of
this
goodness
,
that
if
thou
who
art
an
Israelite
,
be
vexed
with
thy
own
waywardness
,
untractablness
,
what
will
then
the
goodness
of
God
do
unto
thee
in
that
case
?
The
goodness
of
God
to
thee
in
that
case
,
is
patience
&
long-suffering
,
to
wait
long
upon
a
peevish
Israelite
,
to
suffer
his
manners
in
the
Wilderness
,
not
to
chide
with
thee
continually
,
nor
to
retain
anger
for
ever
,
but
to
see
thy
ways
,
and
heal
thee
,
Isai.
57.17
.
in
Further
,
if
thou
be
one
that
is
not
only
wayward
,
but
hath
provocked
him
to
strike
thee
with
the
rod
,
what
will
goodness
do
to
thee
then
?
I
shall
not
resume
what
I
said
before
,
that
Psal.
119.71
.
It
is
good
for
thee
that
thou
art
afflicted
;
but
in
that
case
,
the
goodness
of
God
shall
be
clemency
and
moderation
to
thee
,
to
punish
thee
less
than
thy
iniquities
deserve
,
Ezra
9.13
.
When
thy
luxuriant
branches
of
corruption
shoot
forth
,
to
debate
with
thee
in
measure
,
to
stay
his
rough
wind
in
the
day
of
his
east-wind
,
Isai.
27.8
.
He
shall
exercise
such
clemency
and
moderation
towards
thee
,
that
shall
be
admired
and
wondred
at
by
thee
,
when
thou
gets
a
right
look
of
it
.
Thus
,
as
the
common
goodness
of
God
to
all
,
is
one
step
to
lift
thee
up
to
the
consideration
of
his
appropriat
and
peculiar
goodness
to
his
people
,
so
the
many
notes
put
upon
his
peculiar
goodness
,
or
the
many
shapes
(
if
I
may
so
term
it
)
wherein
it
turns
it self
unto
thee
,
of
goodness
,
love
,
grace
,
mercy
,
patience
,
long-suffering
,
clemency
,
and
moderation
;
how
do
these
set
forth
how
good
God
is
to
Israel
,
and
to
thee
who
art
one
of
them
.
There
is
yet
a
3d
hint
of
this
goodness
,
which
may
be
taken
up
more
particularly
,
in
reference
to
Israels
various
cases
.
And
there
's
a
4th
general
word
to
be
said
of
it
,
that
it
is
no
complement
,
but
a
real
goodness
;
both
which
I
leave
till
the
Afternoon
.
God
bless
what
ye
have
heard
,
for
Christs
sake
.
SERMON
XXXVI
.
Psalm
130.
Vers.
7
,
8.
Let
Israel
hope
in
the
Lord
for
with
the
Lord
there
is
mercy
,
and
with
him
is
plenteous
redemption
.
And
,
&c.
HOpe
in
God
being
of
constant
use
,
and
a
duty
for
which
there
is
a
constant
ground
and
warrand
,
it
is
not
ill
employed
time
that
is
spent
in
enquiring
who
they
be
that
(
go
the
world
as
it
will
)
hope
in
God
.
They
are
indeed
the
Israel
of
God
,
to
whom
the
warrand
of
hope
is
appropriated
;
and
though
these
may
be
discerned
by
all
the
marks
of
regeneration
,
yet
none
do
give
a
more
clear
encouragement
to
hope
in
God
,
than
their
wrestling
with
God
as
a
Prince
in
Prayer
,
and
their
endeavour
to
purge
their
hearts
of
sinful
pollutions
,
that
God
may
have
a
Throne
and
Dominion
there
,
and
to
exercise
you
to
study
to
be
Israelites
indeed
(
for
though
ye
be
of
Israel
,
that
is
Christians
by
profession
,
yet
they
are
not
all
Israel
,
who
are
of
Israel
,
)
I
was
laying
before
you
some
considerations
,
of
the
goodness
of
God
to
Israel
;
ye
remember
it
was
told
you
in
general
,
that
the
goodness
of
God
was
such
to
his
people
,
as
might
rationally
perswade
folk
to
seek
to
share
in
it
with
his
Israel
.
2.
That
this
goodness
of
God
is
better
known
by
experience
,
than
it
can
be
talked
of
,
even
by
them
that
have
tasted
of
it
;
for
it
is
a
ravishing
and
overcoming
goodness
,
Zech.
9.17
.
For
how
great
is
his
goodness
,
and
how
great
is
his
beauty
!
And
yet
3.
I
was
minting
to
lay
it
before
you
from
some
hints
the
Scripture
gives
of
it
;
and
in
the
first
place
was
telling
,
that
if
the
common
goodness
of
God
to
all
be
so
rich
,
how
rich
must
his
peculiar
goodness
to
his
people
be
?
And
in
Explication
of
this
,
I
was
hinting
at
the
various
names
and
notions
o●
this
goodness
of
God
,
held
out
in
the
Word
,
how
it
keeps
all
temptations
that
they
hurt
not
the
true
Israelites
,
but
makes
them
work
for
their
good
;
how
it
is
love
and
tenderness
,
how
it
is
grace
and
free
grace
to
the
unworthy
,
mercy
to
them
in
misery
,
patience
and
long-suffering
to
the
way-ward
,
clemency
and
moderation
to
them
that
wring
stroaks
out
of
his
hand
.
I
shall
now
add
a
word
or
two
further
,
that
will
help
to
give
an
account
what
this
goodness
of
God
is
to
Israel
;
and
that
is
in
the
3d
place
,
to
take
a
look
of
it
in
reference
to
the
various
cases
of
the
Saints
;
though
the
considerations
we
had
of
it
in
the
morning
do
look
here-away
,
yet
I
shall
now
deduce
this
consideration
of
it
more
distinctly
.
And
1.
That
God
is
good
to
Israel
,
it
may
encourage
Israel
under
weakness
;
for
why
?
It
's
one
of
the
Lord's
designations
,
that
he
is
called
,
the
strength
of
Israel
,
1
Sam.
15.29
.
Also
,
the
strength
of
Israel
will
not
lie
.
The
word
strength
(
as
it
is
in
the
Margin
)
signifies
not
only
strength
,
but
eternity
and
victory
,
and
all
may
very
well
go
together
here
,
in
this
goodness
of
God
to
them
;
he
is
strength
to
Israel
out
of
weakness
,
to
make
them
strong
,
when
they
faint
,
to
give
them
power
,
2
Cor.
12.10
.
Heb.
11.34
.
When
they
have
no
might
,
to
increase
strength
to
them
,
Isai.
40.29
.
He
hath
strength
to
make
the
weak
say
,
I
am
strong
,
Joel
3.10
.
And
he
hath
streng●h
to
Israel
,
not
for
a
fit
,
but
to
eternity
;
Israel
cannot
be
continued
so
long
weak
,
that
everlasting
arms
will
not
give
him
strength
,
for
in
the
Lord
Jehovah
is
,
everlasting
strength
,
and
he
is
str●ngth
to
Israel
;
not
simply
to
bear
them
through
difficu●ties
,
and
to
keep
them
from
total
sinking
,
but
he
is
so
the
strength
of
Israel
,
as
he
is
the
victory
of
Israel
,
in
due
time
to
make
them
Conquerours
,
and
more
than
Conquerours
,
through
him
that
hath
loved
them
.
2.
That
God
is
good
to
Israel
,
it
may
encourage
them
(
as
I
was
hinting
in
the
morning
)
against
unworthiness
in
themselves
,
For
(
as
ye
will
hear
in
the
progress
)
with
the
Lord
there
is
mercy
,
for
Israel
,
saith
the
Text
;
Seek
all
Christs
Court
,
there
is
not
a
worthy
person
of
all
he
hath
,
but
himself
;
and
if
there
be
any
addition
,
any
competition
amongst
Christ's
train
and
followers
,
it
lies
in
this
,
who
shall
be
the
greatest
dyvors
and
debters
to
free
Grace
,
who
shall
be
the
most
unworthy
,
less
than
the
least
of
his
mercies
;
who
shall
be
the
Mephibosheth
,
these
whom
David
will
allow
to
sit
at
his
Table
;
but
worthlesness
is
a
noble
claim
in
Israel
,
a
dyvor
bill
is
a
noble
pasport●s
dittay
is
a
claim
,
For
with
the
Lord
there
is
mercy
.
3.
That
God
is
good
to
Israel
,
it
may
encourage
all
true
Israelites
,
under
the
multitude
of
their
frequent
recurring
necessities
,
accompanied
with
the
sense
of
the
ill
improvement
of
what
good
things
he
hath
done
for
them
,
and
to
them
.
I
suppose
amongst
the
many
humbling
considerations
that
the
Israelites
have
of
their
case
,
this
is
not
the
least
,
that
they
are
daily
needing
,
daily
getting
,
and
dayly
misguiding
proofs
of
love
;
they
are
like
that
man
,
Prov.
19.19
.
That
when
he
is
delivered
,
must
be
delivered
again
;
How
often
do
they
think
with
themselves
,
What
should
they
do
looking
again
to
God
for
relief
?
they
have
so
often
needed
,
so
often
gotten
,
and
as
often
proven
dyvors
,
misguiding
all
they
got
,
selling
themselves
without
money
,
and
without
price
,
which
makes
them
blush
to
look
to
God
again
for
new
supply
,
and
new
delivery
;
but
the
goodness
of
God
may
encourage
them
to
look
again
,
For
with
the
Lord
(
saith
the
Text
)
is
plenteous
redemption
;
that
is
,
not
only
delivery
,
but
delivery
in
great
plenty
,
so
oft
as
they
need
.
4.
That
God
is
good
to
Israel
,
it
may
encourage
Israel
under
the
Conscience
of
guilt
in
particular
,
for
so
the
Psalmist
saith
here
in
particular
,
He
will
redeem
Israel
from
all
his
iniqui●ies
,
these
things
I
but
name
now
,
because
(
if
the
Lord
will
)
I
will
have
occasion
in
the
progress
to
speak
more
amply
.
5.
The
goodness
of
God
to
Israel
may
encourage
them
against
the
contempt
they
meet
with
,
and
the
mean
and
low
condition
,
wherein
they
are
put
in
the
world
,
many
a
time
our
hearts
think
it
a
wonder
,
that
the
Blood-Royal
of
Heaven
,
the
excellent
Ones
in
the
Earth
should
be
no
more
esteemed
of
in
the
World
,
while
we
little
mind
that
word
,
1
Joh.
3.1
.
Therefore
the
world
knoweth
us
not
,
because
it
knew
him
not
.
Otherwayes
we
would
think
it
a
wonder
that
the
Israel
of
God
,
are
not
made
the
filth
and
off-scourings
of
all
things
;
yea
,
but
the
goodness
of
God
is
a
cordial
to
Israel
in
this
case
,
let
the
world
count
them
the
filth
and
off-scourings
of
all
things
,
yet
the
Lord
hath
chosen
Jacob
for
himself
,
and
Israel
for
his
peculiar
treasure
,
Psal.
135.4
.
Let
their
nearest
relations
cast
them
off
,
he
will
not
cast
off
any
of
his
Israel
;
Hence
David
could
sing
,
Psal.
27.10
.
when
my
father
and
my
mother
forsake
me
,
then
the
Lord
will
take
me
up
;
and
Isai.
44.21
.
O
Israel
,
thou
shalt
not
be
forgotten
of
me
,
saith
the
Lord
,
that
is
Israel's
priviledge
;
and
verse
23.
The
Lord
hath
redeemed
Jacob
,
and
glorified
himself
in
Israel
.
The
world
may
leave
the
Israel
of
God
,
to
send
for
themselves
,
but
in
that
case
Israel
may
sing
,
as
Psal.
121.4
.
He
that
keepeth
Israel
shall
neither
slumber
nor
sleep
,
the
Lord
is
his
keeper
,
the
Lord
is
a
shade
upon
his
right
hand
,
the
Sun
shall
not
smite
them
by
day
,
nor
the
Moon
by
night
;
the
Lord
shall
preserve
them
from
evil
,
he
shall
preserve
their
soul
,
he
shall
preserve
their
going
out
,
and
their
coming
in
,
from
this
time
forth
and
even
for
evermore
;
So
that
in
all
cases
Israel
hath
ground
of
encouragement
in
the
goodness
of
God
,
and
who
would
look
upon
these
things
and
believe
them
,
and
not
think
themselves
engaged
to
make
it
sure
,
that
they
are
of
the
Israel
of
God
,
that
share
in
these
mercies
,
and
priviledges
.
And
this
leads
me
to
the
4th
word
,
that
I
proposed
to
be
spoken
to
,
for
pressing
you
to
study
to
be
Israelites
in
Spirit
,
and
that
is
,
that
this
goodness
of
God
to
Israel
,
that
I
have
been
minting
to
lay
before
you
(
though
I
have
been
but
spilling
it
in
the
speaking
to
it
)
it
is
not
cunningly
devised
fables
,
it
is
not
to
trapane
you
in
a
course
,
wherein
your
expectations
will
be
defeat
;
but
all
that
is
said
of
it
,
are
the
true
and
faithful
sayings
of
God
.
I
shall
only
offer
to
illustrat
this
in
three
words
,
and
I
have
done
with
the
Point
.
1.
What
is
the
language
of
all
the
common
goodness
of
God
to
your selves
,
to
you
who
are
profane
,
to
you
who
are
rebels
,
to
you
who
are
mockers
at
all
Religion
,
that
think
it
an
evidence
of
a
silly
Spirit
,
to
fall
in
love
with
holiness
;
What
means
all
this
common
goodness
of
God
to
you
?
(
I
say
)
that
he
makes
not
the
Earth
open
and
swallow
you
up
quick
into
the
pit
,
as
he
did
Core
,
Dathan
,
and
Abiram
,
that
he
puts
not
forth
his
hand
to
sweep
you
off
the
Earth
,
or
makes
you
not
monuments
of
his
Justice
and
Judgment
upon
it
?
Know
ye
(
I
say
again
)
What
all
this
means
?
I
shall
give
it
you
in
that
word
,
Rom.
2.4
.
The
riches
of
his
goodness
and
forbearance
,
leads
,
or
should
lead
you
to
repentance
,
that
so
ye
may
come
in
to
know
,
what
his
special
and
singular
goodness
to
Israel
means
,
he
is
laying
invitations
at
thy
door
,
who
art
traversing
thy
wayes
,
whom
the
wind
has
bound
up
in
its
wings
,
and
who
art
as
light
as
the
wind
in
following
thy
follies
,
inviting
thee
to
come
in
and
be
an
Israelite
indeed
,
that
thou
may
share
in
his
peculiar
goodness
,
and
put
him
to
it
,
as
he
bids
you
.
Hag.
2.
See
if
he
will
prove
a
wilderness
,
or
a
land
of
drought
to
you
;
He
gives
you
a
bill
of
defyance
,
if
ye
will
turn
in
to
him
,
and
be
his
Israel
indeed
,
that
ye
shall
turn
your
back
upon
him
,
and
say
,
he
disappointed
you
.
2.
The
Scripture
intimats
the
reality
of
his
goodness
to
all
his
Creatures
,
his
kindness
is
palpable
to
all
creatures
beside
man
,
Job
36.41
.
He
provideth
for
the
ravens
their
food
,
when
their
young
ones
cry
unto
him
,
the
young
lyons
roar
after
their
prey
,
and
seek
their
meat
from
God
,
Psal.
104.21
.
He
feeds
the
fouls
of
the
air
,
he
cloaths
the
lillies
and
the
grasse
in
the
field
,
which
to
day
is
,
and
to
morrow
is
cast
into
the
oven
,
Mat.
6.20
.
And
from
all
this
,
our
blessed
Lord
gathers
,
verse
30.
If
God
provide
for
fowls
,
and
so
clothe
the
grass
,
will
he
not
much
more
clothe
you
,
O
ye
of
little
faith
?
If
God
be
good
to
all
his
creatures
,
and
will
he
not
be
good
to
his
own
children
?
And
a
3.
word
to
illustrat
it
,
Christ
gives
you
,
Mat.
7.9
.
from
Parents
goodness
to
their
Children
,
who
if
they
ask
bread
,
will
not
give
them
a
stone
,
or
if
they
ask
a
fish
,
will
not
give
them
a
serpent
;
and
then
infers
,
if
ye
then
being
evil
,
know
how
to
give
good
gifts
unto
your
children
,
how
much
more
shall
your
father
which
is
in
heaven
give
good
gifts
to
them
that
ask
him
;
So
God's
common
goodness
to
your selves
,
his
common
goodness
to
all
the
creatures
,
and
the
natural
affection
of
parents
to
their
children
,
all
of
these
concur
to
demonstrat
,
that
the
goodness
of
God
towards
his
people
,
is
real
and
no
complement
;
and
therefore
to
shut
up
this
purpose
with
this
word
of
Exhortation
,
that
ye
would
seek
to
be
Israelites
indeed
,
and
to
leave
it
at
every
ones
door
,
that
do
not
study
to
be
Israelites
indeed
,
that
they
forsake
their
own
mercy
;
in
slighting
this
peculiar
goodness
of
God
,
and
such
as
do
so
,
let
them
stand
to
their
own
hazard
;
so
I
have
done
with
the
Exhortation
,
Let
Israel
hope
in
the
Lord
.
I
proceed
now
to
consider
the
encouragements
,
arguments
,
or
grounds
on
which
the
Psalmist
presses
,
that
Israel
should
hope
in
God
;
For
with
the
Lord
is
mercy
,
and
with
him
is
plenteous
redemption
,
and
he
shall
redeem
Israel
from
all
his
troubles
and
iniquities
;
ye
see
the
Arguments
are
taken
partly
from
what
is
with
God
,
or
in
God
,
and
his
power
,
for
the
good
of
his
people
,
mercy
and
Redemption
,
and
that
in
great
plenty
,
that
is
,
authority
and
power
to
give
a
proof
of
his
mercy
to
Israel
,
and
to
rid
them
from
all
servitude
and
bondage
;
and
partly
the
Arguments
are
taken
from
that
which
God
will
let
out
for
the
good
of
Israel
,
if
mercy
and
plenteous
redemption
be
with
him
,
then
he
will
redeem
Israel
from
all
his
iniquities
.
I
shall
not
here
fall
in
upon
a
general
Remark
,
That
folks
hopes
would
be
well
and
distinctly
grounded
,
for
the
Psalmist
doth
not
satisfie
himself
to
exhort
Israel
to
hope
in
God
,
but
he
layes
down
grounds
of
hope
,
on
which
they
are
to
go
in
the
exercise
of
that
Grace
;
This
Point
,
if
I
were
to
stand
upon
it
,
would
give
a
check
,
both
to
the
blind
guesses
of
the
wicked
,
who
have
hope
enough
alway
,
and
all
that
men
can
say
,
cannot
drive
them
from
their
carnal
confidence
,
when
they
cannot
tell
what
their
confident
hope
is
,
or
wherein
it
is
grounded
,
only
they
have
a
blind
guess
,
which
they
take
for
hope
;
and
partly
it
would
give
a
check
to
the
children
of
God
,
for
their
●ndistinctness
in
their
hope
,
and
the
grounds
of
it
,
while
they
are
hanging
on
God
:
I
do
not
deny
,
but
when
they
are
opprest
,
they
must
look
unto
God
,
to
undertake
for
them
;
and
when
they
are
blind
,
and
cannot
see
through
the
cloud
in
the
dark
day
,
they
must
grip
unto
him
,
who
must
hold
them
by
the
right
hand
,
and
when
they
are
in
a
mist
of
confusion
,
they
must
grip
after
God
.
But
confusion
and
undistinctness
in
ordinary
,
makes
much
uncomfortable
work
;
whereas
if
folk
studied
to
be
distinct
and
clear
in
the
grounds
of
their
hope
,
they
would
not
lean
so
little
weight
on
hope
,
as
tentation
often
perswades
them
to
do
.
But
to
leave
this
,
what
I
would
say
from
these
Arguments
,
I
shall
draw
it
to
these
two
general
Heads
;
I
Ye
see
there
is
somewhat
supponed
here
anent
them
that
are
put
to
hope
,
and
who
are
warranted
to
hope
in
God
,
they
are
in
such
a
condition
,
that
they
are
put
to
need
mercy
,
and
plenteous
redemption
,
and
that
from
many
iniquities
.
2.
There
is
somewhat
proposed
anent
such
persons
,
that
there
is
hope
of
mercy
and
plenteous
redemption
,
for
them
,
with
,
and
in
God
;
and
there
is
Gods
power
and
willingness
to
redeem
them
from
all
iniquities
,
and
this
they
are
to
look
to
,
and
hope
for
.
For
the
first
,
That
which
is
supposed
,
I
shall
take
it
up
in
three
Notes
;
1.
That
the
man
called
to
hope
in
God
,
is
miserable
in
himself
,
and
put
out
of
himself
,
to
see
what
is
in
God
that
makes
for
him
.
2.
That
he
is
not
only
simply
miserable
,
but
under
a
bondage
that
needs
redemption
,
and
plenteous
redemption
.
3.
That
he
is
a
man
that
above
all
pressures
he
is
lying
under
,
finds
the
pressure
of
sin
and
guilt
to
be
the
greatest
,
for
he
must
have
a
peculiar
Redemption
for
all
his
iniquities
.
1.
The
man
put
to
hope
,
and
warranted
to
hope
in
God
,
is
a
man
miserable
in
himself
,
and
put
to
look
for
mercy
,
he
is
not
a
man
that
is
conceity
,
presumptuous
,
dreaming
on
the
account
of
any
good
he
finds
in
himself
;
but
he
is
a
man
put
out
of
himself
,
to
consider
what
is
in
God
,
That
with
God
there
is
mercy
.
If
I
should
offer
to
prove
this
,
by
adducing
Scripture
testimony
,
I
should
triffle
by
your
time
needlesly
;
it
is
so
clear
through
the
tenor
of
the
Scripture
,
that
the
rejoicer
in
Jesus
Christ
presupposes
no
confidence
in
the
flesh
,
that
it
is
in
God
,
and
God
alone
,
that
an
Israelite
finds
ground
of
hope
;
and
therefore
I
rather
choose
to
deduce
the
Point
into
a
twofold
inference
.
And
1.
From
this
,
be
directed
to
try
upon
the
one
hand
,
your
confidence
and
hope
,
by
your
humility
,
as
on
the
other
hand
,
your
humility
by
your
hope
,
these
two
are
inseparably
connected
,
that
the
one
cannot
be
found
without
the
other
:
Upon
the
one
hand
,
any
encouragement
that
is
gotten
by
Faith
and
hope
,
must
not
highten
our
estimation
of
our selves
;
a
puffed
up
hope
is
a
very
great
Solecism
;
for
though
thou
be
helped
by
hope
to
glory
in
God
,
yet
discovered
infirmity
in
thy self
,
will
keep
thee
low
;
though
thou
be
lifted
up
by
him
,
thou
will
be
keeped
in
the
dust
in
thy self
,
not
to
see
more
in
thy self
,
but
to
see
more
in
him
to
make
up
thy
beggars
wants
;
and
therefore
thou
must
beware
that
thy
confidence
and
hope
lessen
thy
humility
.
And
on
the
other
hand
,
thou
would
try
thy
humility
,
if
it
be
of
the
right
stamp
,
and
not
a
lazy
,
proud
,
carnal
discouragement
;
thy
humility
if
it
be
of
the
right
stamp
,
will
not
tempt
thee
to
cast
away
thy
confidence
and
hope
,
though
thou
be
still
kept
low
,
when
thou
art
discovered
to
be
a
dyvour
and
a
rebel
,
thou
will
not
refuse
a
pardon
,
a
thing
wherein
gracious
souls
are
much
defective
,
that
if
they
be
not
kept
up
in
the
wind
of
their
attainment
,
they
are
broken
in
their
hopes
,
but
a
humble
man
must
be
a
hoping
man
,
and
must
reckon
that
all
that
he
sees
and
finds
in
himself
,
must
not
put
him
from
his
hopes
;
but
if
he
wanted
these
things
he
finds
in
himself
,
he
should
have
no
work
for
his
hope
,
and
blessed
are
they
that
find
humility
and
hope
,
encouragement
and
abasement
to
worke
to
one
anothers
hands
;
when
the
byass
of
one
of
these
graces
lyes
towards
the
furtherance
of
the
other
,
it
is
an
evidence
of
a
blest
frame
;
otherwise
a
proud
hope
,
or
a
hopeless
humility
,
will
be
found
to
be
of
little
worth
.
A
2d
Inference
from
the
Point
is
,
if
Israel
be
called
to
hope
,
on
the
account
of
what
is
in
God
,
and
with
God
,
if
he
be
called
to
hope
,
upon
the
account
of
mercy
,
in
relation
to
his
misery
,
then
Israel
cannot
be
undone
so
long
as
there
is
enough
in
God
to
do
his
turn
,
but
is
still
to
hope
;
O!
may
Israel
say
,
what
have
I
to
hope
in
?
Hope
saith
the
Psalmist
,
for
there
is
infinite
fulness
in
God
,
For
with
God
there
is
mercy
;
Israel
,
ye
need
not
cast
away
your
hope
&
confidence
,
so
long
as
there
is
any
thing
in
God
to
bottom
it
.
And
might
I
break
in
here
on
it
,
O!
what
a
blest
communion
and
stocking
together
(
to
speak
so
)
is
there
betwixt
God
and
his
people
;
ye
know
that
God
the
Father
,
Son
,
and
holy
Ghost
,
did
always
share
with
his
people
in
all
their
lots
,
Isai.
63.9
.
In
all
their
afflictions
he
was
afflicted
.
Zech.
2.8
.
He
that
touches
them
,
touches
the
apple
of
his
eye
.
Jer.
32.41
.
He
rejoyceth
over
them
to
do
them
good
,
with
his
whole
heart
and
soul
:
Ye
know
our
blest
Cautioner
took
on
our
nature
,
to
share
with
us
in
all
our
sinless
miseries
,
He
was
tempted
in
all
things
,
like
as
we
are
,
but
without
sin
.
Heb.
4.15
.
Now
he
that
shared
once
with
us
in
suffering
,
and
always
in
sympathy
,
makes
a
common
good
of
all
the
fulness
that
is
in
him
for
his
people
,
that
what
he
hath
,
is
forthcoming
for
them
;
and
,
O!
the
rich
Promises
that
we
have
of
this
;
Hath
the
Father
appointed
him
a
Kingdom
,
it
will
do
him
no
good
,
if
they
share
not
in
it
,
Luke
22.29
.
I
appoint
unto
you
a
Kingdom
,
as
my
father
hath
appointed
to
me
,
Joh.
14.19
.
Because
I
live
,
ye
shall
live
also
,
because
I
live
,
I
will
not
leave
you
dead
,
Joh.
17.24
.
Father
,
I
will
that
these
whom
thou
hast
given
me
,
be
with
me
where
I
am
,
that
they
may
behold
my
glory
,
which
thou
hast
given
me
,
Rev.
3.21
.
To
him
that
overcomes
,
will
I
grant
to
sit
with
me
on
my
throne
,
even
as
I
overcame
,
and
am
set
●own
with
my
Father
on
his
Throne
;
see
what
delight
he
hath
to
communicat
in
lo●s
with
his
people
,
and
so
it
is
in
exigencies
that
befal
them
,
if
they
sit
in
darkness
,
he
will
be
l●ght
to
them
;
if
they
be
foolish
,
he
will
be
their
wisdom
;
if
weak
,
he
will
be
their
strength
;
if
in
captivity
and
bondage
,
he
will
be
their
Redeemer
.
In
a
word
,
if
he
have
,
they
shall
not
want
;
and
if
it
be
in
God
and
promised
,
it
shall
not
fail
;
if
it
be
in
the
house
among
them
,
it
shall
be
forthcoming
to
Believers
,
and
hopers
in
God
;
I
pray
you
learn
to
reckon
this
gate
,
ye
cannot
tell
,
what
may
be
your
work
and
exercise
ere
ye
go
from
off
the
stage
:
and
I
have
no
commission
to
recommend
carnal
confidence
to
you
;
but
the
Israel
of
God
may
speak
bigg
in
him
,
and
boast
their
enemies
,
that
seing
their
Head
is
above
the
water
,
though
they
be
doucked
they
cannot
drown
;
that
all
the
attempts
of
enemies
come
now
too
late
to
frustrat
Christ's
designs
,
unless
they
can
bring
him
back
again
,
and
set
him
before
their
bar
.
He
has
answered
all
challenges
and
charge
against
his
people
,
and
therefore
none
can
be
heard
to
plead
against
them
;
they
may
say
,
Shall
tribulation
,
distress
,
persecution
famine
,
n●●edness
,
pe●●l
,
or
sword
,
shall
any
of
these
separat
us
from
the
love
of
Christ
?
Nay
in
all
these
we
are
more
than
conquerors
.
They
come
too
late
to
harm
the
Saints
,
for
he
has
spilt
their
sport
and
game
,
who
was
dead
,
and
is
alive
for
evermore
,
and
hath
the
keys
of
hell
and
death
,
he
hath
du●g
the
teeth
out
of
their
heads
,
he
hath
drunk
the
poyson
out
of
all
cups
can
be
propined
to
them
.
And
for
duties
and
undergoing
difficulties
,
I
shall
give
you
that
blessed
directory
of
the
Apostle's
,
who
2
Cor
,
3.5
.
sayes
,
We
are
not
sufficient
of
our selves
to
think
any
thing
as
of
our selves
;
and
yet
Phil.
4.13
.
sayes
,
I
can
do
all
things
through
Christ
that
strengthens
me
;
I
cannot
think
a
good
thought
of
my self
,
and
yet
through
Christ
strengthning
me
,
I
can
do
all
things
;
and
this
condescendence
of
the
Apostle
to
his
insufficiency
to
think
a
good
thought
,
gives
a
sad
check
to
many
that
never
put
Christ
in
their
undertakings
,
but
at
a
dead
lift
,
and
therefore
in
such
exigents
,
provock
him
to
desert
them
,
in
ordinary
miskenning
him
;
but
were
we
left
on
him
in
ordinary
,
and
employing
him
in
all
things
,
whether
duties
or
difficulties
,
it
were
a
door
of
hope
in
more
than
ordinary
exigence
,
we
might
say
,
through
Christ
strengthning
us
,
we
can
do
all
things
.
Lord
bless
his
word
unto
you
.
SERMON
XXXVII
.
Psalm
130.
Verse
7
,
8.
Let
Israel
hope
in
the
Lord
,
for
,
&c.
YOU
heard
that
these
two
Verses
do
contain
the
second
part
of
the
Psalm
,
wherein
,
after
that
the
Psalmist
in
the
first
6
Verses
,
hath
been
wrestling
,
partly
with
plunging
perplexities
,
represented
under
the
notion
of
Depths
,
vers.
1.2
.
Partly
with
the
Conscience
of
guilt
,
verses
3.4
.
And
partly
with
the
delays
of
comfort
and
an
outgate
,
verses
5.6
.
After
that
,
I
say
,
the
Psalmist
comes
to
get
some
issue
and
outgate
,
whereof
he
giveth
not
a
direct
and
express
account
,
but
any
good
he
hath
gotten
,
he
presently
makes
it
appear
in
good
news
to
Israel
,
he
hath
an
exhortation
to
them
,
to
hope
in
the
Lord
,
and
hath
Motives
and
Arguments
pressing
his
Exhortation
,
which
are
taken
partly
from
what
is
in
God
,
to
the
behove
of
his
Israel
,
For
with
the
Lord
there
is
mercy
,
&c.
And
partly
from
what
he
will
let
forth
of
this
for
their
good
and
behove
;
not
only
is
mercy
and
plenteous
redemption
with
him
,
but
he
shall
redeem
Israel
from
all
his
iniquities
.
For
the
Exhortation
,
I
spoke
to
it
at
length
.
And
at
the
last
occasion
I
brake
in
upon
the
Motives
.
The
Instructions
to
be
gathered
from
which
,
I
reduced
to
two
general
Heads
.
1.
Something
supposed
concerning
them
that
are
put
to
hope
,
and
allowed
to
hope
in
God
.
And
2.
Something
proposed
concerning
such
as
are
called
and
allowed
to
hope
,
and
as
a
ground
to
their
hope
.
For
the
first
,
That
which
is
supposed
in
the
Words
,
it
may
again
be
reduced
to
these
two
Heads
of
Doctrine
;
1.
That
the
man
called
and
allowed
to
hope
in
God
,
is
one
that
is
acquainted
with
misery
in
himself
,
and
is
put
to
look
out
to
what
is
in
God
,
or
with
him
to
do
his
turn
:
For
with
the
Lord
there
is
mercy
.
That
there
is
mercy
with
God
,
implys
,
That
the
man
that
is
called
,
and
allowed
to
hope
in
God
,
is
in
himself
miserable
,
and
put
to
look
out
to
God
for
mercy
;
and
so
it
is
one
of
the
blessed
and
sure
characters
of
a
person
that
is
called
,
and
allowed
to
hope
in
God
,
that
he
is
kept
humble
,
not
conceity
,
nor
dreaming
of
any
good
in
himself
,
and
the
nearer
he
be
to
the
dust
,
he
hath
the
more
warrand
to
hope
;
for
the
man
that
spears
the
right
gate
to
hope
,
is
he
that
Lam.
3.29
.
Puts
his
mouth
in
the
dust
,
if
so
be
there
may
be
hope
;
he
creeps
low
in
the
dust
to
seek
encouragement
to
hope
;
and
the
man
that
is
called
to
live
by
Faith
,
is
opposed
to
the
man
whose
soul
is
lifted
up
in
him
,
and
consequently
to
the
man
whose
heart
is
not
upright
in
him
,
Hab.
2.4
.
And
further
,
the
man
that
is
called
to
hope
,
and
allowed
to
hope
,
in
the
humbling
sense
of
his
misery
;
he
is
put
to
look
without
himself
,
to
what
is
in
God
,
or
with
God
for
him
;
he
is
called
to
hope
on
the
account
of
mercy
,
in
relation
to
his
misery
.
It
intimats
,
that
the
humble
sensible
man
,
the
Israel
of
God
,
can
never
be
undone
,
so
long
as
God
is
to
the
fore
,
and
there
is
enough
in
him
to
do
his
turn
,
though
he
be
miserable
,
and
wants
that
he
stands
in
need
of
;
yet
if
it
be
in
God
,
he
shall
not
want
:
If
mercy
be
in
,
and
with
God
,
he
is
made
up
in
the
midst
of
his
misery
.
To
this
I
have
spoken
already
,
and
shall
not
repeat
.
I
proceed
to
the
second
Observation
,
implyed
in
that
which
is
supposed
,
concerning
the
man
that
is
put
to
hope
,
and
warranted
to
hope
in
God
,
That
not
only
is
he
simply
miserable
,
and
needing
mercy
,
but
he
is
under
such
a
bondage
of
sin
and
misery
,
as
he
cannot
extricat
himself
out
of
it
,
except
God
interpose
;
He
needs
not
only
mercy
in
God
,
but
redemption
,
and
plenteous
redemption
in
God
,
to
rid
him
out
of
these
bonds
,
wherein
he
is
fettered
and
bound
,
and
out
of
which
he
is
not
able
to
deliver
himself
;
Although
the
consideration
of
sin
will
come
in
to
be
spoken
to
on
the
next
Observation
by
it self
,
yet
I
shall
on
this
touch
a
little
in
general
,
both
on
the
bondage
of
sin
and
misery
,
under
which
the
Israel
of
God
are
supponed
to
be
lying
.
As
for
sin
,
all
men
by
nature
are
bound
slaves
to
it
,
they
are
hurried
away
with
every
impetuous
blast
of
temptation
,
that
blows
upon
their
corruption
;
but
it
is
the
Israel
of
God
that
are
called
and
allowed
to
hope
in
God
,
that
feel
this
bondage
.
Hence
the
Apostle
,
(
Rom.
7.19
.
)
saith
,
The
good
that
I
would
,
I
do
not
;
but
the
evil
that
I
would
not
,
that
I
do
:
And
he
finds
a
law
in
his
members
warring
against
the
law
of
his
mind
,
leading
him
captive
to
the
law
of
sin
;
on
which
account
,
he
crys
out
,
O
wretched
man
that
I
am
!
who
shall
deliver
me
from
this
body
of
death
?
There
is
a
captivity
indeed
under
sin
,
and
he
tells
the
Galatians
,
Chap.
5.17
.
That
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
and
these
two
are
contrary
,
one
to
another
,
so
that
they
cannot
do
the
things
they
would
.
So
the
Israel
of
God
are
under
a
bondage
of
sin
,
when
they
would
do
good
(
as
the
same
Apostle
hath
it
)
ill
is
present
with
them
.
And
for
the
bondage
of
their
misery
,
the
Scripture
is
so
full
anent
it
,
and
the
experience
of
the
Saints
so
amply
confirms
it
,
that
it
is
needless
to
stand
on
particular
proofs
and
instances
of
it
:
How
often
are
they
put
to
that
,
Psal.
107.11
.
Because
they
rebelled
,
therefore
he
brought
down
their
heart
with
sorrow
and
labour
,
they
fell
and
there
was
none
to
help
.
In
the
Application
of
this
,
I
shall
speak
a
word
,
first
to
the
wicked
and
ungodly
,
and
then
to
Gods
Israel
,
who
are
called
and
allowed
to
hope
in
him
,
notwithstanding
this
bondage
they
are
under
:
For
the
first
,
to
wit
,
the
wicked
,
They
would
from
this
look
on
it
as
a
sad
character
,
to
know
little
,
and
be
as
little
sensible
of
their
bondage
through
sin
and
misery
.
They
look
on
a
licentious
way
of
living
in
sin
,
when
they
have
eyes
full
of
adultery
,
and
that
cannot
cease
from
sin
,
as
it
is
,
2
Pet.
2.14
.
When
sin
reigns
in
their
mortal
bodies
,
and
they
obey
it
in
the
lusts
thereof
,
and
they
yield
their
members
as
instruments
of
unrighteousness
unto
sin
,
Rom.
6.12
.
When
they
give
themselves
up
to
work
all
uncleanness
with
greediness
,
Ephes.
4.19
.
They
look
upon
that
as
their
liberty
,
and
they
are
never
out
of
bonds
,
except
when
they
are
glutting
themselves
with
sin
,
they
sl●ep
not
except
they
do
ill
.
O!
that
such
knew
what
a
madnes
,
and
distraction
they
are
under
,
while
they
glory
in
their
chains
,
as
if
a
mad-man
should
glory
in
his
fetters
;
look
to
it
,
assure
thy self
thou
shalt
find
sin
to
be
a
bondage
,
and
need
of
looking
to
God
for
Redemption
from
it
,
ere
thou
have
a
warrand
to
hope
in
God
.
And
for
the
other
Branch
of
this
Bondage
,
Misery
and
Trouble
,
I
cannot
tell
you
how
many
ways
wicked
men
wander
in
,
ere
they
stand
in
need
of
Redemption
out
of
it
from
God
,
Only
I
would
lead
you
in
a
few
steps
of
their
ill
improvement
of
the
misery
they
are
under
through
sin
.
In
one
or
mo
of
which
,
the
generality
may
read
their
Portraict
.
And
1.
It
is
the
wickeds
first
se●●
hand
to
secure
themselves
against
all
apprehensions
of
trouble
or
misery
;
the
song
they
would
fain
essay
to
sing
,
is
that
,
Psal.
10.6
.
They
have
said
in
their
heart
,
they
shall
not
be
moved
;
for
they
shall
never
be
in
adversity
,
and
for
that
end
they
foster
their
atheism
,
and
deny
a
Providence
:
Would
ye
have
a
character
of
wicked
mens
first
essay
,
ye
will
find
it
,
Ezek.
8.12
.
and
9.9
.
The
Lord
seeth
not
,
the
Lord
hath
forsaken
the
earth
;
When
they
would
commit
all
abominations
,
this
is
their
cordial
against
misery
,
Zeph.
1.12
.
They
are
settled
on
their
lies
,
they
say
in
their
heart
,
the
Lord
will
neither
do
good
nor
evil
.
They
neither
fear
him
nor
his
Providence
.
But
a
2d
.
step
is
this
,
if
they
pretend
to
owne
a
Deity
,
and
acknowledge
a
Providence
,
they
will
admit
of
no
intimation
of
any
displeasure
from
God
against
them
,
or
their
way
,
do
what
they
will
:
If
ye
would
waken
a
quarrel
,
and
make
them
your
enemy
,
tell
them
God
is
angry
with
them
for
their
sins
,
and
will
be
about
with
them
,
they
will
be
about
with
you
;
they
dow
not
endure
to
be
told
of
their
faults
,
or
of
God's
wrath
and
anger
;
I
cannot
give
you
this
step
more
distinctly
,
than
in
that
,
Jer.
5.12
.
When
the
Prophets
spoke
to
them
the
word
of
the
Lord
,
they
would
not
let
it
light
,
that
it
was
God's
minde
;
They
have
belied
the
Lord
(
saith
he
)
and
said
,
it
was
not
he
,
neither
shall
evil
come
on
us
,
neither
shall
we
see
sword
or
famine
;
What
will
ye
then
do
with
the
Prophets
,
that
say
the
contrary
?
verse
13.
The
Prophets
shall
become
wind
,
and
the
word
is
not
in
them
:
Thus
shall
it
be
done
to
them
,
they
will
be
in
their
tops
,
as
wronging
God
,
that
tell
them
of
Judgement
for
their
sins
.
A
3d
step
of
their
wandring
,
if
all
this
do
not
the
turn
,
if
God
fulfil
the
words
of
his
Servant
,
they
have
yet
another
fend
,
and
it
is
to
grow
as
stupid
and
senseless
,
as
they
can
make
themselves
under
vengeance
;
this
ye
find
deduced
,
Isai.
42.25
.
The
Lord
hath
poured
upon
him
the
fury
of
his
anger
,
and
the
strength
of
battel
,
and
it
hath
set
him
on
fire
round
about
,
yet
he
knew
it
not
;
it
burned
him
,
yet
he
laid
it
not
to
heart
:
And
Hos.
7.9
.
As
the
result
of
many
a
debausht
rant
,
from
the
beginning
of
the
Chapter
,
Ephraim
is
smitten
with
stupidity
,
strangers
have
devoured
his
strength
,
and
he
knows
it
not
;
yea
,
gray
hairs
are
here
and
there
on
him
,
yet
he
knows
not
:
When
vengeance
cannot
be
holden
off
,
the
next
sanctuary
is
stupidity
.
But
4
If
stupidity
will
not
do
the
turn
,
but
God
will
smite
,
and
they
must
find
it
,
they
will
put
on
a
hight
and
greatness
of
spirit
,
that
if
any
breach
come
,
they
will
repair
it
,
Isai.
9.9
.
There
is
a
generation
that
say
in
the
pride
and
stoutness
of
their
heart
,
the
bricks
are
fallen
down
,
but
we
will
build
with
hewen
stones
;
The
sycamores
are
cut
down
,
but
we
will
change
them
into
cedars
,
when
they
cannot
avoid
the
feeling
of
Gods
stroke
,
they
will
set
to
it
to
make
it
up
.
A
5th
step
of
their
abusing
,
or
woful
improvement
of
their
misery
and
bondage
is
,
if
they
find
that
what
God
hath
built
,
God
will
throw
down
,
(
as
it
is
,
Mal.
1.4
.
They
will
run
away
to
their
carnal
dreams
and
confidence
,
that
God
will
owne
them
,
as
Jer.
12.4
.
When
great
calamity
comes
upon
them
,
on
this
very
account
,
they
say
,
He
may
well
shore
,
he
will
not
lay
on
,
or
if
he
lay
on
,
he
will
not
see
us
ruined
,
he
will
not
see
our
last
●nd
.
There
is
yet
a
6th
step
,
when
all
their
essays
misgive
upon
their
hand
;
instead
of
taking
themselves
to
the
waiting
mans
posture
,
to
look
up
to
God
in
the
sense
of
their
misery
for
redemption
,
they
turn
desperat
and
hopeless
,
their
high
flowen
carnal
expectations
,
resolves
in
desperation
,
Jer.
2.25
.
Thou
said
there
is
no
hope
,
no
,
for
I
have
loved
strangers
,
and
after
them
will
I
go
.
And
Jer.
18.12
.
They
said
there
is
no
hope
,
but
we
will
walk
after
our
own
devices
,
and
we
will
every
one
do
the
imagination
of
his
evil
heart
;
Their
hopes
that
God
will
spare
,
resolves
in
desperat
hopelesness
in
the
issue
,
like
these
whom
Isai.
22.12
.
The
Lord
calls
to
weeping
and
mourning
,
to
baldness
and
girding
with
sackcloth
;
They
give
themselves
to
joy
and
gladness
,
slaying
oxen
,
&c.
saying
,
Let
us
eat
and
drink
,
for
tomorrow
we
shall
die
.
All
these
steps
of
the
wickeds
wandring
,
I
have
laid
before
you
,
that
in
a
brief
view
,
ye
may
see
the
sinful
byasses
of
folks
hearts
in
their
woful
way
of
improving
the
bondage
and
misery
they
are
under
,
that
any
of
you
who
are
delivered
from
it
,
may
bless
God
and
be
thankful
to
him
,
and
may
mourn
over
them
that
are
walking
in
any
of
their
rods
,
or
over
their
precipieces
.
But
I
said
,
I
had
also
somewhat
to
say
to
the
Israel
of
God
,
that
are
called
to
hope
in
God
,
and
allowed
and
warranted
to
hope
in
him
,
and
shall
briefly
touch
three
or
four
short
words
to
them
.
1.
When
an
Israelite
of
God
is
broght
under
bondage
,
from
which
by
no
means
he
can
extricat
himself
,
but
needs
redemption
from
God
,
he
is
bound
to
consider
and
reflect
on
the
way
how
he
came
there
:
This
is
the
first
thing
he
would
think
on
,
how
he
has
sold
himself
into
that
bondage
,
Isai.
50.1
.
Thus
saith
the
Lord
,
where
is
the
bill
of
your
mothers
divorcement
,
whom
I
have
put
away
?
or
which
of
my
creditors
is
it
to
which
I
have
sold
you
?
Behold
for
your
iniquities
have
ye
sold
your selves
,
and
for
your
transgressions
is
your
mother
put
away
.
It
is
a
very
useful
and
profitable
meditation
for
them
,
that
find
the
yoke
of
their
transgressions
wreathed
about
their
neck
,
to
sit
down
and
consider
how
they
came
thither
,
how
,
either
by
giving
way
to
temptation
,
presenting
baits
to
them
,
have
taught
it
to
be
their
captain
,
and
given
it
the
mastery
over
them
?
or
how
by
their
folly
and
provocations
,
they
have
wreathed
that
yoke
on
themselves
,
from
which
they
cannot
rid
themselves
,
nor
get
leave
to
walk
haughtily
.
2.
An
Israelite
is
then
called
to
consider
the
holy
hand
of
God
,
in
making
him
feel
the
bitter
fruit
of
his
folly
,
in
this
his
bondage
.
Many
not
only
give
way
to
temptations
of
sin
,
but
delight
in
it
,
and
God
leaves
them
under
the
power
of
it
till
they
lament
that
their
folly
;
and
therefore
when
we
are
under
bonds
,
we
would
reflect
,
not
only
on
the
bringing
of
our selves
in
that
bondage
;
but
on
our
delighting
in
these
sins
that
procured
it
.
3.
The
scope
of
the
Point
leads
me
to
press
this
,
that
when
an
Israelite
is
in
misery
,
and
finds
the
hand
of
God
pursuing
him
,
he
would
take
another
look
of
things
,
than
to
look
upon
them
as
insuperable
,
though
he
cannot
expede
himself
;
yet
with
God
there
is
redemption
,
when
thou
hast
essayed
to
shake
off
the
yoke
of
thy
transgressions
,
that
thou
hast
wreathed
on
thy
own
neck
,
and
hast
laboured
in
the
very
fire
,
and
wearied
thy self
for
very
vanity
,
as
the
word
is
,
Hab.
2.13
.
Sit
not
down
hopeless
,
look
not
on
thy
case
,
as
not
only
deplorable
,
but
desperat
,
call
not
thy
wound
grievous
,
and
thy
bruise
incurable
,
for
with
God
there
is
plenteous
redemption
to
break
these
bonds
,
that
to
thee
are
insuperable
.
Only
remember
in
the
4th
place
,
that
thou
take
the
right
way
to
an
out-gate
;
thy
bonds
will
sit
fast
by
thee
,
not
only
till
thou
resent
thy
folly
,
in
drawing
them
on
,
but
till
thou
run
to
him
to
set
thee
at
liberty
;
the
language
of
all
thy
bondage
,
and
the
bonds
wherewith
thou
hast
bound
thy self
,
thou
may
take
up
in
that
,
Psal.
107.13
.
when
he
brought
down
their
heart
with
labour
,
and
there
was
none
to
help
;
then
they
cryed
to
the
Lord
in
their
trouble
,
and
he
saved
them
out
of
their
distresses
;
Thou
art
brought
in
bondage
through
thy
folly
,
thou
uses
means
to
be
out
of
it
,
but
thy
difficulties
continue
insuperable
,
every
essay
thou
makes
to
be
quit
of
them
,
miscarries
;
but
see
that
it
be
not
because
thou
art
not
at
the
right
door
with
them
,
no
marvail
they
continue
till
thou
come
to
him
,
with
whom
is
plenteous
redemption
.
So
much
for
the
2d
Point
,
That
the
man
put
and
allowed
to
hope
in
God
,
is
under
such
a
bondage
of
sin
and
misery
,
as
he
cannot
extricat
himself
out
of
it
,
till
God
interpose
and
redeem
him
.
The
3d
Observation
implyed
in
that
which
is
supposed
here
,
anent
hopers
in
God
,
is
that
of
all
bondage
and
slavery
,
the
bondage
of
sin
is
the
greatest
to
the
Israel
of
God
,
to
the
man
that
is
called
and
allowed
to
hope
in
God
.
On
this
account
it
is
,
that
the
Psalmist
doth
not
content
himself
,
to
say
,
There
is
plenteous
redemption
with
God
in
the
general
;
but
there
must
be
a
particular
Promise
subjoined
,
That
he
shall
redeem
Israel
from
all
his
Iniquities
.
That
there
be
redemption
in
and
with
God
,
will
not
content
an
Israelite
,
except
there
be
in
it
a
redemption
from
sin
;
because
redemption
from
sin
is
Israel's
great
business
and
affair
,
I
shall
not
need
to
confirm
the
truth
of
this
,
either
from
Scripture
proofs
or
instances
,
where
we
find
the
Saints
especially
troubled
with
sin
;
amongst
the
croud
of
their
exercises
,
sin
hath
been
their
great
exercise
.
Nor
shall
I
need
to
stand
to
give
reasons
of
the
Point
,
as
that
sin
is
the
greatest
evil
,
the
fountain
whence
all
our
misery
and
bondage
flows
;
and
they
that
seek
relief
from
their
bondage
,
without
seeking
redemption
from
sin
,
are
like
these
that
seek
to
dry
up
the
stream
,
miskenning
the
fountain
.
But
passing
these
,
I
shall
speak
a
word
,
first
in
general
,
and
then
in
particular
,
to
the
Israel
of
God
,
how
sin
is
taken
up
by
an
Israelite
,
in
a
right
frame
,
as
the
greatest
bondage
and
slavery
.
In
general
,
I
recommend
more
conscience
making
of
sin
,
and
more
exercise
about
sin
,
a
thing
,
I
fear
,
little
in
practice
amongst
the
generality
;
ye
will
get
men
in
times
of
difficulty
,
with
their
hands
on
their
loins
,
having
pangs
,
and
crying
out
,
as
a
woman
in
travail
,
by
reason
of
affliction
,
who
will
have
very
few
thoughts
of
sin
,
and
less
exercise
about
it
;
there
is
oft
times
much
trembling
of
mind
,
where
there
is
little
trouble
of
conscience
,
or
none
,
and
ye
would
beware
of
confounding
these
two
.
A
mans
mind
may
be
troubled
and
confounded
,
and
put
through
other
,
when
he
hath
the
answer
of
a
good
Conscience
,
as
being
at
peace
with
God
through
the
blood
of
Christ
,
and
a
mans
mind
may
be
troubled
,
when
his
conscience
is
asleep
,
and
hath
no
exercise
for
sin
;
and
therefore
in
times
when
there
may
be
much
anxiety
and
vexation
in
folks
mind
,
about
dispensations
of
Providence
,
let
not
the
great
business
be
trouble
,
but
sin
,
and
whatever
ye
meet
with
,
take
that
along
with
you
,
Isai.
27.9
.
By
this
therefore
shall
the
iniquity
of
Jacob
be
purged
,
and
this
is
all
the
fruit
to
take
away
his
sin
;
The
conscience
of
sin
,
and
exercise
about
it
,
would
take
away
the
clamour
&
di●
that
's
about
trouble
,
a
conscience
troubled
about
sin
,
will
soon
justifie
God
,
in
inflicting
any
trouble
on
body
or
mind
,
and
will
say
as
Ezra
9.13
.
Thou
hast
punished
us
less
than
our
iniquities
deserve
.
And
a
man
at
peace
with
God
,
though
he
have
tribulation
in
the
world
,
and
exercise
of
Conscience
for
sin
,
yet
in
Christ
he
shall
have
peace
;
but
a
vexed
and
discontented
mind
about
trouble
,
without
any
exercise
or
trouble
of
conscience
for
sin
,
may
make
a
man
evil
company
to
himself
,
&
bad
enough
company
to
others
whom
he
hath
to
do
with
in
the
world
.
SERMON
XXXVIII
.
Psalm
130.
Verse
7.
Let
Israel
hope
in
the
Lord
,
for
with
the
Lord
there
is
mercy
,
&c.
HOpe
in
God
,
as
it
is
the
mans
wealth
who
confesses
himself
to
be
a
pilgrim
&
stranger
on
the
earth
,
for
he
is
saved
by
hope
,
not
an
hope
that
is
seen
,
for
then
it
should
be
no
hope
,
Rom.
8.24
.
So
there
is
no
undertaking
,
that
the
saints
may
have
more
encouragement
for
than
to
hope
in
God
;
it
is
that
which
many
times
comes
between
them
and
sinking
,
and
giving
it
over
,
as
in
the
Psalmist
,
Psal.
42.5
.
Why
art
thou
cast
down
,
O
my
soul
,
and
why
art
thou
disquieted
in
me
,
hope
in
God
,
for
I
shall
yet
praise
him
;
and
whereas
the
world
may
think
the
hope
of
the
Saints
a
blind
guess
,
and
say
of
their
souls
,
there
is
no
help
for
them
in
God
,
and
temptation
within
,
or
probability
without
,
may
confirm
,
or
seem
to
confirm
the
worlds
verdict
;
yet
to
a
right
discerner
,
it
hath
a
fair
field
to
go
on
,
and
a
broad
board
to
feed
on
,
Let
Israel
hope
in
the
Lord
,
for
with
the
Lord
there
is
mercy
,
&c.
I
am
yet
(
as
ye
may
remember
)
detained
on
some
truths
imported
here
,
concerning
right
hopes
in
God
:
As
1.
That
on
the
account
of
emptiness
and
misery
at
home
,
they
are
left
upon
God
,
with
whom
there
is
mercy
.
2.
That
upon
the
account
of
bondage
and
pressures
,
from
which
they
are
not
able
to
extricat
themselves
,
they
are
left
on
God
,
with
whom
is
plenteous
redemption
.
And
3.
That
among
all
the
pressures
necessitating
them
to
look
to
God
for
Redemption
;
There
is
none
pinches
them
so
hard
,
and
sticks
so
close
to
them
,
as
sin
,
so
that
there
is
need
of
a
particular
Promise
of
redemption
from
that
.
I
left
in
the
morning
with
a
general
word
from
the
last
of
these
,
That
sin
,
and
the
bondage
we
are
under
through
sin
,
should
be
more
our
exercise
,
we
should
silence
all
clamors
about
trouble
,
with
being
throng
about
guilt
,
that
we
should
look
on
troubles
and
afflictions
,
as
things
that
we
may
get
home
with
,
whether
we
be
rid
of
them
or
not
;
but
we
should
look
on
redemption
from
sin
,
as
a
thing
absolutly
necessar
,
For
without
holiness
,
none
shall
see
God
;
and
that
we
should
not
take
every
trouble
of
mind
,
for
kindly
exercise
of
Conscience
for
sin
,
we
should
not
let
Conscience
be
sleeping
in
the
bosom
of
a
Delilah
,
while
there
is
a
clamour
made
about
trouble
,
and
that
because
it
will
not
be
suffered
to
sleep
there
without
interruption
.
Now
to
follow
out
this
a
little
more
particularly
,
I
shall
offer
you
four
or
five
words
from
the
Text
,
about
their
right
exercise
,
whose
trouble
is
about
sin
,
or
some
Characters
of
them
who
have
ground
of
hope
,
that
God
will
redeem
them
from
all
iniquity
.
And
1.
(
which
is
more
general
)
they
that
would
approve
themselves
to
God
,
in
their
exercise
about
sin
,
must
learn
to
look
on
sin
as
a
burden
,
whereof
they
would
be
rid
,
as
a
bondage
from
which
they
need
redemption
,
In
the
right
Israel
of
God
,
that
is
rightly
exercised
about
sin
,
no
grievance
goes
so
near
the
heart
,
as
that
of
sin
.
The
want
of
a
delivery
from
trouble
,
if
they
could
be
delivered
from
sinning
under
it
,
or
from
having
their
corruption
irritat
to
sin
more
by
it
,
it
would
be
to
them
an
outgate
,
and
they
would
drink
and
forget
their
misery
,
if
they
could
get
sin
shaken
off
,
if
they
could
get
that
weight
laid
aside
,
and
be
made
light
to
run
the
race
that
is
set
before
them
;
What
will
ye
say
to
this
,
ye
to
whom
wickedness
is
sweet
,
and
who
hide
it
under
your
tongue
,
who
spare
sin
,
and
forsake
it
not
,
who
count
it
not
a
bondage
,
but
a
liberty
;
surely
to
a
true
Israelite
sin
is
the
most
unsupportable
burden
.
2.
They
that
look
aright
on
sin
,
as
on
a
burden
whereof
they
would
be
rid
,
they
must
look
on
it
as
an
iniquity
,
abominable
and
hateful
,
He
shall
redeem
Israel
from
all
his
iniquities
;
and
as
the
phrase
is
,
Psal.
32.5
.
Thou
forgavest
the
iniquity
of
my
sin
.
Some
sins
may
be
troublesom
or
vexatious
,
and
folk
would
not
care
to
be
quit
of
them
,
on
that
,
or
some
other
carnal
account
;
but
there
is
none
rightly
exercised
with
sin
,
that
do
not
weary
of
it
,
as
hateful
,
abominable
,
and
ugly
in
God's
Eyes
.
Thou
may
desire
to
be
quit
of
one
sin
,
because
it
crusheth
another
sin
,
but
that
is
no
evidence
of
a
right
groaning
under
the
pressure
of
iniquity
till
it
be
groaned
under
as
loathsom
to
God
.
3.
As
they
that
are
rightly
exercised
about
sin
,
look
on
it
as
a
burden
,
and
as
iniquity
;
so
all
of
it
is
hateful
and
abominable
as
such
;
I
might
here
,
if
I
would
follow
it
out
,
point
out
to
you
,
that
there
is
an
all
of
sin
in
every
one
of
mankind
,
that
there
is
an
all
of
sin
even
in
Israel
,
who
are
allowed
to
hope
in
God
,
a
notion
that
David
notices
,
Psal.
140.12
.
Mine
iniquities
have
taken
hold
on
me
so
that
I
cannot
look
up
,
they
are
more
than
the
hairs
of
mine
head
.
And
O
,
but
they
that
are
well
acquaint
with
their
own
heart
,
that
are
often
upon
a
self-examination
and
search
,
and
do
not
live
strangers
to
themselves
,
they
will
find
greater
and
greater
abominations
there
.
Whither
do
they
turn
them
,
but
they
will
find
pollutions
in
their
omissions
,
and
commissions
,
in
reference
both
to
Law
and
Gospel
,
in
reference
to
mercies
received
,
and
corrections
inflicted
,
&c.
But
that
which
I
am
upon
is
,
That
Israel
looks
upon
all
sin
as
iniquity
.
A
partial
opposition
of
sin
,
is
a
self-deceiving
undertaking
,
a
sacrificing
of
many
sinful
delights
to
one
predominant
,
a
burning
of
many
Cities
,
to
save
one
Zoar
,
will
not
be
taken
off
saints
hands
,
as
a
right
opposition
of
sin
.
As
far
as
iniquity
extends
,
so
far
must
their
groaning
under
,
and
opposition
to
it
extend
.
4.
They
that
are
rightly
exercised
about
sin
,
will
find
it
a
pressure
that
needs
a
redemption
,
that
is
a
pressure
that
they
'l
not
get
shaken
off
till
God
interpose
.
There
is
some
other
thing
in
delivery
from
iniquity
,
than
for
a
man
to
think
he
will
go
forth
as
Sampson
,
and
shake
him
as
at
other
times
.
No
,
a
man
will
be
put
to
look
to
God
to
attain
it
.
I
confess
,
painfulness
in
the
use
of
means
is
our
duty
,
and
it
will
never
be
taken
off
our
hands
,
for
us
to
say
,
that
iniquity
is
our
burden
,
and
hurtful
to
us
,
so
long
as
we
are
not
using
means
to
be
rid
of
it
.
No
,
there
must
be
endeavours
on
our
part
to
cast
out
these
Devils
by
Fasting
and
Prayer
;
and
though
it
were
to
beat
down
the
body
,
and
bring
it
in
subjection
(
as
the
Apostle
does
,
1
Cor.
9.27
.
)
in
the
exercise
of
Mortification
,
that
must
not
be
wanting
;
but
it
fears
me
,
there
is
little
of
the
painful
work
of
Mortification
to
be
found
among
Christians
in
those
days
,
profession
is
the
broadest
thing
in
Religion
among
all
,
and
next
to
that
some
positive
duties
;
but
for
the
serious
study
of
Mortification
,
to
get
Satan
trode
under
foot
,
to
be
above
corruption
:
O!
how
few
Christians
can
have
a
sober
testimony
on
that
account
?
And
yet
shall
I
say
it
,
that
next
to
thy
closing
with
Christ
,
and
making
him
thy
City
of
Refuge
,
thy
painfulness
in
Mortification
will
be
thy
great
Test
?
But
that
which
I
am
now
on
,
is
to
lay
before
you
,
that
on
the
one
hand
,
slipt
in
Mortification
(
I
had
almost
said
sleeped
in
Mortification
)
of
sin
,
is
much
to
be
suspected
,
when
some
iniquities
that
had
power
over
you
seem
to
be
subdued
,
but
ye
never
did
any
thing
to
subdue
them
:
ye
would
remember
that
parable
,
Mat.
12.43
.
of
the
unclean
spirit
that
goes
out
of
a
man
;
many
Devils
go
out
,
that
are
not
casten
out
;
that
is
,
he
withdraws
to
take
the
man
from
off
his
watch
,
and
to
surprize
him
,
to
put
himself
in
a
capacity
to
return
again
to
his
house
whence
he
came
out
,
with
seven
other
spirits
more
wicked
than
himself
.
But
further
,
as
slipt
in
Mortification
,
will
not
hold
water
;
so
on
the
other
hand
,
when
we
have
used
all
pains
to
mortifie
and
subdue
sin
,
our
endeavours
will
not
prove
effectual
,
though
Prayer
and
Fasting
be
our
duty
,
and
the
use
of
other
means
,
till
God
come
and
give
redemption
from
it
.
It
is
God
only
that
hath
power
over
iniquity
;
yea
,
it
may
be
,
that
he
hath
a
judicial
hand
in
it
,
and
hath
past
a
sentence
,
making
it
thy
plague
as
well
as
thy
sin
,
that
till
thou
know
the
plague
of
thine
own
heart
,
and
look
up
to
him
for
delivery
from
it
as
a
plague
,
thou
shalt
not
be
rid
of
it
.
And
therefore
,
as
on
the
one
hand
thou
must
be
at
pains
to
get
the
burden
and
bondage
of
sin
shaken
off
,
that
Naphthali
may
be
a
Hind
let
loose
;
so
on
the
other
hand
,
thou
must
not
mistake
,
though
thy
pains
be
not
effectual
as
to
that
thing
,
but
remember
,
though
when
thou
hast
done
all
thou
can
,
thou
cannot
rid
thy self
of
iniquity
,
and
it
will
be
with
thee
;
he
in
whom
thou
art
called
,
and
allowed
to
hope
,
can
deliver
thee
.
But
5.
Iniquity
being
a
burden
and
bondage
,
and
abominable
and
hateful
to
the
true
Israelite
,
and
the
wrestler
,
to
be
free
of
it
,
finding
that
he
cannot
get
himself
rid
of
it
.
God
interposing
to
redeem
from
it
,
is
a
peculiar
mercy
:
That
's
a
proof
that
with
him
is
plenteous
redemption
,
if
he
redeem
him
from
iniquity
.
This
is
the
main
point
,
and
a
point
that
I
cannot
enough
batter
on
you
;
Redemption
from
iniquity
to
a
right
discerner
,
will
make
up
all
redemptions
.
Let
a
man
be
a
servant
,
a
slave
,
a
bond-man
,
a
worm
,
and
not
a
man
,
he
is
the
Lords
freeman
,
if
he
be
redeemed
from
iniquity
.
Isai.
33.2
.
Then
the
inhabitant
shall
not
say
,
I
am
sick
:
the
people
that
dwell
therein
shall
be
forgiven
their
iniquity
.
It
's
a
noble
Physick
for
sickness
to
be
a
pardoned
man
,
it
's
a
noble
antidot
to
all
pressures
,
to
be
redeemed
from
iniquity
;
it
compenses
and
makes
more
than
up
all
other
pressures
,
to
be
redeemed
from
this
pressure
.
And
as
this
redemption
makes
up
all
other
redemptions
,
so
other
redemptions
without
this
,
will
signifie
little
to
a
right
discerner
,
this
to
him
is
the
choice
of
mercies
;
let
God
cast
him
in
trouble
,
and
bring
him
out
of
trouble
,
if
he
bring
him
not
from
the
bondage
of
iniquity
,
it
's
no
delivery
to
him
;
if
when
he
is
cast
into
the
furnace
his
skum
depart
not
from
him
,
but
he
brings
it
out
with
him
;
he
can
see
a
plague
in
other
redemptions
,
when
the
bondage
of
sin
continues
.
In
a
word
,
to
the
right
discerner
of
the
bondage
of
sin
,
God
is
a
matchless
God
to
him
on
this
very
account
,
that
he
pardons
iniquity
,
and
passeth
by
the
transgression
of
the
remnant
of
his
heritage
;
a
place
,
which
with
others
I
had
occasion
to
make
use
of
,
in
speaking
on
the
4.
verse
:
And
whoever
are
complaining
of
pressures
,
and
seeking
to
be
rid
of
them
,
&
yet
they
continue
,
if
ye
would
read
the
language
of
that
dispensation
aright
,
here
it
is
,
God
is
making
that
pressure
to
ly
on
;
till
redemption
from
sin
be
lookt
on
as
the
crownning
mercy
,
which
if
we
enjoy
,
we
cannot
be
miserable
;
and
if
we
want
it
,
have
what
we
will
,
we
cannot
be
happy
.
Mind
this
mercy
more
,
redemption
from
iniquity
,
to
humble
uncircumcised
hearts
,
to
be
groaning
under
the
bondage
of
sin
,
longing
for
delivery
from
that
woful
Trade
of
walking
contrary
to
God
,
and
provocking
him
to
walk
contrary
to
you
,
and
to
punish
you
seven
times
more
,
and
seven
times
more
,
till
ye
be
humbled
,
and
take
with
the
chastisement
of
your
iniquity
.
Remember
I
have
left
it
with
you
in
the
Name
of
the
Lord
,
that
there
be
more
conscience
making
of
sin
,
and
of
being
exercised
mainly
about
it
,
and
putting
God
to
redeem
you
from
it
;
let
this
be
your
great
task
and
exercise
,
whatever
be
your
exercise
otherwise
.
Now
I
have
done
with
that
which
is
supposed
in
the
motives
backing
the
Exhortation
to
hope
in
God
.
I
come
then
to
that
which
is
proposed
,
to
encourage
to
hope
in
God
:
And
I
suppose
the
rest
of
the
Doctrines
in
these
two
Verses
may
be
distinctly
enough
reduced
to
these
four
.
1.
That
relative
to
Israels
misery
,
There
is
mercy
in
God
,
or
with
him
.
2.
That
relative
to
Israels
bondage
,
There
is
plenteous
redemption
with
God
.
3.
That
what
is
with
God
,
shall
be
put
forth
as
the
Israel
of
God
needeth
it
:
Redemption
is
with
him
,
and
he
shall
redeem
,
&c.
4.
We
shall
speak
a
little
to
this
redemption
from
iniquity
,
how
God
works
it
?
For
the
first
,
it
may
thus
be
taken
up
,
that
it
is
a
great
encouragement
to
Israel
,
to
hope
in
God
,
in
all
cases
and
exigents
,
that
there
is
mercy
with
God
.
This
mercy
of
God
is
in
effect
the
goodness
of
God
,
that
Attribute
of
God
which
ye
have
in
your
Catechism
.
It
's
the
goodness
of
God
,
I
say
,
exprest
under
a
notion
relative
to
the
misery
of
man
,
and
so
ye
have
it
,
Psal.
136.1
.
O
give
thanks
to
the
Lord
,
for
he
is
good
.
How
is
that
evidenced
?
for
his
mercy
endureth
for
ever
.
He
who
is
good
in
himself
,
and
doth
good
to
others
,
as
David
hath
it
,
Psal.
119.68
.
He
is
good
,
and
manifests
his
goodness
,
by
doing
good
to
othe●s
,
by
his
mercy
that
endures
for
ever
.
Not
to
insist
on
the
various
notions
and
expressions
of
this
goodness
of
God
,
if
we
look
to
it
in
the
fountain
,
his
goodness
,
as
it
is
communicate
to
his
creatures
,
is
called
his
love
,
and
his
goodness
in
the
fountain
is
called
his
love
,
because
it
's
an
eminent
proof
of
his
goodness
,
that
he
loves
with
an
everlasting
love
,
Jer.
31.3
.
That
he
hath
a
love
to
his
people
,
wherein
he
will
rest
,
Zeph.
3.17
.
That
he
hath
such
a
love
to
them
,
as
nothing
shall
separate
from
;
and
partly
because
he
doth
not
bestow
this
his
goodness
grudgingly
,
or
complementingly
,
but
in
love
:
Love
stretcheth
out
the
hand
of
bounty
,
Jer.
32.41
.
He
rejoyceth
over
them
to
do
them
good
,
with
his
whole
heart
,
and
with
his
whole
soul
.
Again
,
is
the
goodness
of
God
in
its
root
and
fountain
,
is
called
the
love
of
God
to
his
people
,
so
in
respect
of
its
freedom
,
and
their
ill-deserving
to
partake
of
it
.
It
's
called
the
grace
of
God
,
a
term
that
we
find
frequently
occurring
in
Scripture
,
and
it
's
nothing
else
but
the
goodness
of
God
,
or
the
effects
of
his
goodness
freely
communicat
,
freely
bestowed
,
without
money
or
price
,
where
there
is
no
merit
or
deserving
,
yea
,
where
there
is
much
undeserving
,
or
deserving
of
the
contrary
.
Again
,
this
goodness
of
God
,
as
it
is
manifested
in
opposition
to
the
waywardness
and
peevishness
of
his
people
,
it
is
called
patience
and
long-suffering
;
for
his
patience
,
in
waiting
on
them
,
and
his
long-suffering
,
in
bearing
with
their
manners
in
the
Wilderness
,
what
is
it
but
the
goodness
of
God
,
overcoming
the
waywardness
and
peevish
disposition
in
his
people
?
Again
,
the
goodness
of
God
,
as
it
is
still
continued
,
even
when
Justice
and
Severity
takes
place
,
it
's
called
Clemency
and
Moderation
,
that
in
measure
when
it
shutteth
forth
,
he
debateth
with
it
,
and
stayth
his
rough
wind
in
the
day
of
his
east
wind
,
Isai.
27.8
.
And
that
in
wrath
he
remembers
mercy
,
Hab.
3.2
.
There
the
goodness
of
God
moderating
deserved
stroaks
,
droping
in
proofs
of
love
,
in
the
midst
of
deserved
wrath
,
all
these
are
the
goodness
of
God
represented
to
us
under
various
notions
;
and
here
in
the
Text
,
the
goodness
of
God
in
reference
to
his
peoples
misery
,
is
called
mercy
.
And
Exod.
34.6
.
When
the
Lord
proclaims
his
Name
in
Moses
hearing
,
ye
will
find
there
are
various
notions
of
the
goodness
of
God
that
I
have
been
speaking
of
,
and
in
the
same
method
.
The
first
Letter
of
his
Name
is
Merciful
,
to
nominat
that
the
first
look
that
God
takes
of
poor
man
,
is
pity
and
compassion
,
in
reference
to
his
misery
.
The
next
Letter
is
Gracious
,
to
intimate
that
God
having
lookt
on
miserable
man
,
as
the
obje●●
of
his
compassion
,
because
it
might
be
objected
,
God
hath
great
compassion
,
but
what
deserves
miserable
man
?
He
hath
nothing
to
commend
him
,
yea
,
he
hath
much
to
discommend
him
.
It
is
answered
,
God
is
not
only
merciful
to
compassionat
miserable
man
,
but
he
is
gracious
to
notice
him
,
and
compassionat
him
freely
,
without
merit
,
and
contrary
to
demerit
.
Then
he
is
Long
suffering
,
&c.
Now
in
reference
to
this
mercy
of
God
,
there
are
three
things
I
intend
to
touch
on
,
before
I
come
to
the
use
.
1.
To
open
up
the
nature
of
this
mercy
.
2.
To
speak
a
little
of
the
object
of
it
.
And
3.
to
the
properties
of
it
.
In
speaking
to
the
first
,
I
shall
wave
all
School
speculations
anent
it
,
as
whether
mercy
and
punitive
justice
be
essential
to
God
,
and
on
what
account
they
can
be
called
essential
Attributes
,
seing
mercy
presupposes
man
miserable
,
which
is
one
of
the
Socinian
foundations
,
to
overthrow
the
satisfaction
of
Christ
;
but
that
might
be
easily
cleared
,
by
adding
a
word
to
what
hath
been
already
said
,
That
mercy
in
God
is
nothing
but
the
goodness
of
God
▪
with
relation
to
the
object
to
which
it
is
communicat
,
and
punitive
justice
is
nothing
else
but
that
essential
Attribute
of
his
holiness
,
vindicating
and
avenging
himself
on
a
sinner
,
the
object
of
his
justice
;
and
if
we
consider
the
mercy
and
justice
of
God
thus
;
we
will
find
it
no
difficulty
to
rank
them
among
the
essential
Attributes
of
God
,
yea
,
that
it
is
blasphemy
to
deny
them
to
be
such
.
I
thought
to
have
cleared
to
you
,
how
that
mercy
is
no
passion
nor
perturbation
in
God
,
as
it
is
in
man
,
though
it
be
,
for
our
encouragment
to
hope
in
him
,
exprest
in
most
pathetick
terms
;
as
also
to
have
cleared
,
That
the
Earth
●s
full
of
his
Mercy
and
Goodness
.
Psal.
33.5
.
All
creatures
share
in
it
;
yet
there
are
vessels
of
mercy
afore
pre-prepared
to
glory
,
Rom.
9.23
.
That
are
objects
of
his
especial
mercy
;
and
to
have
spoken
to
its
properties
,
how
it
is
real
and
not
complementing
;
How
he
delights
in
mercy
,
Mic.
7.18
.
How
it
is
free
,
eternal
,
sure
and
rich
for
all
necessities
.
But
for
want
of
time
I
forbear
,
and
recommend
you
and
what
ye
have
heard
,
to
His
blessing
,
whose
word
it
is
.
SERMON
XXXIX
.
Psalm
130.
Verse
7
,
—
For
with
the
Lord
there
is
mercy
,
—
THough
when
a
look
is
taken
of
God's
Israel
,
none
are
more
low
and
empty
in
themselves
,
none
that
claim
greater
acquaintance
with
the
dust
,
than
they
are
enabled
to
do
;
yet
none
have
such
ample
ground
of
encouragement
as
they
,
if
they
be
Israel
:
thogh
they
be
in
misery
and
under
bondage
and
particularly
oppressed
with
,
and
under
the
bondage
of
sin
,
yet
Israel
is
still
allowed
,
and
commanded
to
hope
in
God
;
and
that
because
Israel's
wealth
and
happiness
,
and
the
ground
of
his
encouragement
is
without
himself
.
Though
he
be
poor
and
needy
,
yet
the
Lord
thinks
on
him
,
though
he
have
nothing
,
in
God
he
possesseth
all
things
;
Though
his
house
be
not
so
with
God
,
yet
his
salvation
and
desire
lies
in
this
,
That
God
hath
made
with
him
an
everlasting
covenant
,
well
ordered
in
all
things
and
sure
;
And
in
a
word
,
have
what
he
will
,
or
be
what
he
will
in
himself
,
yet
he
may
hope
in
God
,
considering
what
is
with
God
,
Let
Israel
hope
in
the
Lord
,
for
with
the
Lord
,
&c.
I
have
spoken
from
this
argument
,
pressing
hope
in
God
,
to
what
is
imported
in
it
,
as
to
the
hopers
condition
,
that
he
is
indigent
and
miserable
in
himself
,
needing
to
look
for
mercy
in
God
;
that
he
is
in
bondage
,
needing
to
look
for
plenteous
redemption
with
God
,
and
particularly
that
he
is
under
the
bondage
of
iniquity
,
which
puts
him
to
look
for
a
particular
redemption
from
that
from
him
,
that
redeems
Israel
from
all
his
iniquities
.
And
the
last
day
I
came
to
break
in
on
what
is
proposed
in
the
words
for
Israel's
encouragement
to
hope
in
God
.
The
first
Observation
of
four
,
which
I
could
scarce
break
in
on
was
,
That
it
is
the
great
encouragement
of
God's
people
to
hope
in
him
in
all
exigents
and
cases
,
that
there
is
mercy
with
God
,
that
they
have
to
do
with
a
God
,
with
whom
there
is
mercy
:
This
mercy
(
as
I
then
cleared
)
is
nothing
else
but
the
goodness
of
God
(
and
consequently
an
essential
attribute
)
relating
to
the
misery
of
the
object
to
which
it
is
communicat
,
even
as
his
punitive
Justice
is
an
essential
Attribute
,
being
nothing
else
but
his
Holiness
,
manifesting
it self
against
sin
;
for
as
the
goodness
of
God
undergoes
various
notions
,
on
divers
accounts
(
as
was
said
)
so
it
hath
the
name
of
mercy
,
with
relation
to
the
misery
of
man
.
In
prosecuting
of
this
,
I
proponed
to
speak
1.
more
generally
to
the
nature
of
this
mercy
.
2.
To
the
Object
.
To
the
Properties
.
And
4.
Of
the
use
of
the
whole
.
For
the
first
,
the
nature
of
this
Mercy
,
1.
It
must
be
fixed
;
that
this
mercy
is
free
of
all
passion
,
or
perturbation
in
God
.
When
we
consider
God
as
merciful
,
we
must
not
conceive
of
him
as
of
one
subject
to
the
passions
of
grief
or
sorrow
,
for
the
misery
of
others
,
as
mercy
in
man
is
to
be
considered
;
and
therefore
mercy
in
men
used
to
be
condemned
by
the
Stoicks
,
as
being
in
their
opinion
,
a
debasing
of
the
spirit
of
man
,
below
the
hight
and
greatness
that
it
ought
to
have
;
and
it
is
reported
of
Agesilaus
King
of
Sparta
,
that
he
said
,
it
was
difficult
for
a
man
,
both
to
be
merciful
and
wise
at
once
,
because
if
he
were
merciful
,
it
would
be
ready
to
transport
him
to
that
which
was
not
suitable
to
a
wise
man
,
but
we
have
nothing
to
do
with
that
debate
here
.
Mercy
in
God
is
free
of
passion
or
perturbation
,
of
sorrow
or
grief
for
others
misery
,
as
it
is
in
creatures
,
it
is
only
the
goodness
of
God
willing
to
remove
,
allay
,
or
sweeten
the
misery
of
others
,
only
though
God
in
his
mercy
be
free
of
passion
,
or
perturbation
,
yet
he
sweetens
,
allays
,
or
removes
the
misery
of
man
,
as
tenderly
and
carefully
as
if
he
were
affected
with
it
.
Therefore
for
our
capacity
,
and
better
uptaking
of
it
,
the
mercy
of
God
is
spoken
of
as
very
passionat
,
affecting
and
transporting
in
him
,
as
Isai.
63.9
.
He
is
spoken
of
,
as
being
afflicted
in
all
the
afflictions
of
his
people
.
Zech.
2.8
.
as
being
touched
on
the
apple
of
his
eye
,
when
they
are
touched
.
Jud.
10.16
.
as
having
his
soul
grieved
,
or
shortned
in
his
resolution
to
punish
,
when
he
looked
on
his
peoples
misery
.
And
Hos.
11.8
.
As
being
put
to
a
very
great
perplexity
about
them
.
How
shall
I
give
thee
up
,
Ephraim
?
How
shall
I
deliver
thee
,
Israel
?
How
shall
I
make
thee
as
Admah
?
how
shall
I
set
thee
as
Zeboim
?
my
heart
is
turned
within
me
,
my
repentings
are
kindled
together
.
All
which
terms
are
borrowed
to
shew
,
that
however
God
in
shewing
mercy
,
be
free
of
passion
or
perturbation
,
yet
is
he
no
less
tender
and
careful
in
shewing
mercy
,
than
if
these
passions
abounded
in
him
.
2.
It
is
to
be
considered
,
that
it
is
to
be
wondered
,
that
he
should
be
merciful
,
when
none
of
these
things
are
in
him
,
that
prompts
men
to
be
merciful
;
all
his
mercy
we
owe
to
his
goodness
allanerly
.
Men
are
prompted
to
be
merciful
to
others
▪
because
they
are
of
the
same
nature
with
them
.
Beside
that
,
weakness
and
softness
of
spirit
that
is
in
some
,
may
make
them
compassionat
others
in
misery
.
The
experience
others
have
had
of
such
pressures
,
may
excite
compassion
to
others
in
the
like
case
;
mens
relations
may
warm
and
affect
their
hearts
with
compassion
to
their
relations
in
misery
,
when
yet
they
will
be
less
concerned
how
it
fares
with
others
not
so
related
to
them
,
and
men
considering
not
so
much
the
simple
trouble
,
as
the
age
&
dignity
of
the
persons
troubled
when
they
see
such
in
trouble
,
it
may
waken
compassion
.
But
all
these
are
far
removed
from
the
Majesty
of
God
,
he
is
infinitly
above
,
and
infinitly
distinct
from
man's
nature
;
neither
is
his
nature
subject
to
Misery
;
yet
he
is
no
less
merciful
,
but
infinitly
more
merciful
,
than
if
all
these
things
that
serve
to
excite
mercy
in
men
were
in
him
.
Only
3.
Take
one
word
more
concerning
this
mercy
that
is
with
God
in
general
,
because
it
is
not
so
easy
as
many
think
to
take
up
this
mercy
in
an
infinit
and
glorious
Spirit
:
He
hath
been
pleased
to
bring
this
mercy
in
him
a
little
nearer
to
us
,
and
to
take
up
his
dwelling
in
our
nature
,
in
giving
the
Son
of
his
Love
to
be
incarnat
,
and
our
kinsman
,
a
man
of
sorrows
,
and
acquainted
with
grief
,
experiencing
the
misery
of
man
,
that
his
mercy
may
run
through
this
channel
,
that
his
infinit
mercy
may
be
communicate
to
us
,
through
the
tender
bowels
of
a
merciful
and
faithful
high
Priest
,
who
was
in
all
things
made
like
to
his
brethren
,
Heb.
2.17
.
And
who
is
touched
with
the
feeling
of
our
infirmities
,
and
was
in
all
things
tempted
as
we
are
,
yet
without
sin
,
Heb.
4.15
.
To
assure
us
that
he
can
be
touched
with
our
miseries
.
But
I
proceed
in
the
2d
place
,
to
speak
to
the
Object
of
this
mercy
in
God
;
and
here
in
general
,
all
the
creatures
of
God
,
do
in
some
measure
partake
of
this
mercy
of
God
,
Psal.
145.9
.
His
tender
mercies
are
over
all
his
works
,
or
upon
all
his
works
,
as
the
word
will
read
,
or
to
be
seen
in
all
his
works
,
Psal.
33.5
.
The
earth
is
full
of
the
goodness
of
the
Lord
,
Psal.
119.64
,
The
earth
is
full
of
his
mercy
,
his
mercy
is
extended
to
the
very
ravenous
birds
and
beasts
,
whose
needy
crys
are
lookt
on
as
directed
to
a
merciful
God
,
Job
.
38.41
.
He
provideth
for
the
raven
his
food
,
when
his
young
ones
cry
unto
him
,
Psal.
104.21
.
The
young
lions
roar
after
their
prey
,
and
seek
their
meat
from
God
.
Psal.
147.9
.
He
giveth
to
the
beast
his
food
,
and
to
the
young
ravens
which
cry
,
Joel
1.20
.
In
time
of
drought
,
the
beasts
of
the
field
cry
unto
him
.
And
Jonah
4.
God
respects
not
only
the
infants
that
were
in
Niniveh
,
who
knew
not
the
right
hand
by
the
left
,
but
the
very
cattel
;
and
if
beasts
partake
of
the
mercy
of
God
,
then
wicked
men
are
not
deprived
of
it
.
Luk.
6.35
.
He
is
kind
to
the
unthankful
,
and
to
the
evil
,
ver.
35.
and
the
commentary
put
on
this
,
verse
36.
Be
ye
therefore
merciful
as
your
heavenly
Father
is
merciful
.
The
visible
Church
,
they
yet
more
peculiarly
are
the
object
of
Gods
mercy
,
as
witness
all
the
promises
made
to
Israel
of
old
,
for
the
elects
sake
that
were
among
them
;
But
the
most
peculiar
objects
of
his
mercy
,
are
his
own
elect
,
who
(
as
ye
heard
,
Rom.
9.23
.
)
are
vessels
of
mercy
,
which
he
hath
afore
prepared
to
glory
;
His
mercies
towards
them
cannot
be
enumerated
.
The
mercy
of
their
Election
,
Exod.
33.19
.
and
Rom.
9.15
.
He
hath
mercy
on
whom
he
will
have
mercy
,
compassion
on
him
,
on
whom
he
will
have
compassion
,
It
is
not
of
him
that
wills
,
nor
of
him
that
runs
,
but
of
him
that
sheweth
mercy
,
No
,
but
election
may
be
called
,
and
is
an
act
of
Dominion
and
Soveraignity
;
yet
its
scope
is
mercy
.
Then
there
is
the
mercy
of
their
Regeneration
,
Tit.
3.5
.
According
to
his
mercy
he
saved
us
,
by
the
washing
of
regeneration
,
&c.
And
being
regenerat
,
what
a
heap
of
mercy
and
goodness
follows
them
all
their
days
,
Psal.
23.6
.
The
mercy
of
pardoning
their
iniquity
.
Exod.
34.6
.
The
mercy
of
hearing
their
prayers
,
as
he
sayes
in
another
case
,
Exod.
22.27
.
When
he
shall
cry
unto
me
,
I
will
hear
,
for
I
am
gracious
.
The
mercy
of
moderation
in
the
midst
of
wrath
,
Hab.
3.2
.
And
not
to
enumerat
all
the
mercies
conferred
on
the
saints
,
the
consummation
of
their
mercies
,
lies
in
their
everlasting
happiness
,
Jude
verse
20
Looking
for
the
mercy
of
our
Lord
Jesus
Christ
unto
eternal
life
;
Then
they
will
get
that
Prayer
answered
,
put
up
in
the
behalf
of
Onesiphorus
,
2
Tim.
1.18
.
The
Lord
grant
that
he
may
find
mercy
of
the
Lord
in
that
day
.
Thus
the
Elect
from
Election
to
eternal
Glorification
are
the
objects
of
Gods
peculiar
mercy
.
I
shall
only
in
speaking
to
the
object
of
this
mercy
in
God
,
desire
you
further
to
take
notice
,
under
what
notions
the
godly
are
described
,
when
he
promises
to
express
his
mercy
to
them
,
and
to
ensure
it
to
them
,
he
is
merciful
to
them
,
because
they
are
his
own
elect
;
yet
ye
may
notice
these
names
and
notions
under
which
mercy
is
holden
out
and
ensured
to
them
,
and
I
shall
name
four
or
five
.
1.
They
are
described
as
penitents
bemoaning
their
sin
,
and
turning
from
their
evil
way
,
Jer.
31.18
.
When
Ephraim
is
bemoaning
himself
,
crying
,
Turn
thou
me
,
and
I
shall
be
turned
,
and
repenting
,
then
it
follows
,
I
will
surely
have
mercy
on
him
.
An
impenitent
posture
may
obstruct
mercy
in
its
effects
,
from
coming
to
a
godly
man
.
2.
The
Objects
of
this
Mercy
are
described
to
be
lovers
of
him
,
&
keepers
of
his
commands
,
as
in
the
second
command
,
Shewing
mercy
to
thousands
of
them
that
love
me
,
&c.
It
is
not
simply
to
keepers
of
the
commands
,
but
to
such
as
keep
them
from
a
principle
of
love
;
neglected
obedience
,
or
obedience
not
from
a
principle
of
love
,
may
obstruct
the
manifestations
of
mercy
.
3.
The
objects
of
this
special
mercy
,
are
described
to
be
fearers
of
God
,
Psal.
103.17
.
The
mercy
of
the
Lord
is
from
everlasting
to
everlasting
upon
them
that
fear
him
,
and
Luke
1.50
.
His
mercy
is
upon
them
that
fear
him
from
generation
to
generation
.
A
heart
standing
in
awe
of
God
,
a
man
that
hath
all
his
performances
,
and
even
his
love
seasoned
with
fear
,
is
the
man
that
is
under
the
drop
of
Mercy
.
4.
The
Objects
of
this
peculiar
Mercy
,
are
described
to
be
merciful
folk
,
Mat.
5.7
.
Blest
are
the
merciful
for
they
shall
obtain
mercy
:
They
that
have
obtained
mercy
themselves
,
cannot
but
have
merciful
bowels
to
deal
about
them
,
according
to
their
ability
,
and
as
there
is
cause
:
and
a
cruel
unmerciful
disposition
is
a
shrewd
token
that
such
an
one
has
not
obtained
mercy
.
But
more
of
this
afterward
.
5.
And
Lastly
,
The
Objects
of
this
Mercy
are
described
to
be
tender
walkers
,
according
to
the
Rule
and
Pattern
set
before
them
,
Gal.
6.16
.
As
many
as
walk
according
to
this
rule
,
peace
be
on
them
and
mercy
.
Their
tender
walk
puts
them
not
without
Mercies
mister
.
The
more
tender
they
are
in
their
walk
,
they
see
the
more
need
of
mercy
,
and
this
keeps
them
under
the
drop
of
mercy
.
So
much
for
the
Object
of
this
Mercy
that
is
with
God
,
and
for
the
characters
of
them
to
whom
it
is
exprest
,
which
would
be
looked
to
by
all
of
you
,
who
would
be
partakers
of
it
.
I
proceed
now
in
the
3d
place
,
to
speak
to
the
properties
of
this
Mercy
,
which
will
help
to
unfold
the
nature
of
it
a
little
more
distinctly
;
and
among
all
the
Properties
that
might
be
assigned
to
it
;
a
little
briefly
to
these
five
.
1.
This
would
be
fixed
,
that
the
mercy
of
God
is
a
real
mercy
.
Ye
will
get
fair
weather
and
complemental
mercy
enough
in
the
World
;
mercy
professed
where
it
is
not
,
and
where
it
kythes
not
in
any
effect
,
ye
will
get
mercy
enough
like
that
,
Jam.
2.15
.
When
a
brother
or
sister
is
naked
,
or
destitute
of
daily
food
,
men
that
will
say
to
them
depart
in
peace
,
be
ye
warmed
and
filled
,
but
they
give
them
nothing
needful
for
the
body
.
The
whole
world
(
as
one
says
)
are
like
Histrionicks
counterfeit
,
masked
persons
,
and
in
nothing
more
than
in
their
pretences
and
professions
of
mercy
;
but
the
mercy
of
God
is
a
real
mercy
,
a
mercy
that
folk
may
lippen
to
;
if
ye
enquire
for
it
in
the
inward
affection
,
what
can
be
required
,
but
it
is
adduced
to
express
it
?
Isai.
23.15
.
It
is
exprest
by
sounding
of
the
bowels
,
Jer.
31.20
.
By
bowels
being
troubled
or
moved
,
Hos.
11.8
.
By
the
turning
of
the
heart
within
,
and
repentings
kindled
together
:
All
these
expressions
are
to
point
out
,
how
cordial
and
real
the
Lord
is
,
as
to
the
inward
affection
of
mercy
;
and
for
the
Effects
of
it
,
men
want
rather
eyes
to
discern
them
,
than
the
mercies
themselves
:
Even
his
own
people
are
straitned
in
their
own
bowels
,
how
to
keep
the
proofs
of
mercy
,
when
his
heart
is
enlarged
to
bestow
them
,
and
yet
they
never
want
a
proof
of
his
mercy
,
while
they
have
a
room
in
the
Hospital
of
his
Heart
,
and
Faith
to
believe
that
they
are
in
the
Hospital
of
his
Compassion
,
that
is
an
evident
proof
how
real
his
mercy
is
.
2.
As
his
mercy
is
real
,
so
the
Scripture
tells
,
it
is
that
wherein
he
delights
,
Mic.
7.18
.
He
retains
not
his
anger
for
ever
.
Why
?
Because
he
delights
in
mercy
:
No
,
but
he
delights
in
himself
and
in
all
his
Attributes
,
and
in
the
manifestation
of
them
in
the
World
,
but
in
a
peculiar
manner
in
his
mercy
upon
divers
accounts
.
He
may
be
said
to
delight
in
it
,
partly
on
the
account
of
the
frequency
of
his
merciful
dispensations
and
manifestations
,
in
acts
of
mercy
.
For
works
of
Judgment
towards
his
people
,
are
his
Work
,
his
strange
Work
,
and
his
Act
,
his
strange
Act.
Isai.
28.21
.
But
the
earth
is
full
of
the
goodness
of
the
Lord
,
Psal.
35.5
.
All
the
paths
of
the
Lord
are
mercy
and
truth
,
to
such
as
keep
his
covenant
,
&c.
Psal.
25.10
.
Again
,
he
delights
in
mercy
,
because
there
is
nothing
flows
from
him
,
but
that
which
may
invite
,
&
not
hinder
sinners
from
coming
to
him
,
&
being
objects
of
his
mercy
.
It
is
true
,
he
willeth
the
death
of
sinners
for
sin
,
to
glorifie
his
Justice
;
Yet
Ezek.
18.23
.
He
hath
no
pleasure
at
all
in
the
death
of
him
that
dieth
,
but
rather
that
he
should
return
from
his
ways
and
live
.
Nothing
flows
from
him
to
seclude
any
from
his
mercy
,
that
will
not
seclude
themselves
,
even
when
he
strikes
,
it
is
to
drive
to
his
mercy
,
when
he
afflicts
,
the
language
is
,
Turn
you
and
live
,
why
will
ye
die
,
O
house
of
Israel
?
Again
,
he
delights
in
mercy
,
because
all
the
good
he
doth
to
his
people
,
he
doth
it
not
grudgingly
.
Many
a
good
turn
among
men
is
(
as
ye
speak
(
spilt
in
the
doing
:
But
the
good
that
he
does
to
his
people
,
he
does
it
with
his
whole
heart
and
soul
,
Jer.
32.41
.
He
acts
mercy
toward
his
people
(
to
speak
so
)
as
one
in
his
own
Element
,
and
as
going
about
a
work
that
is
kindly
to
him
,
if
I
may
so
word
it
.
And
lastly
,
he
delights
in
mercy
,
because
(
to
speak
after
the
manner
of
men
)
he
hath
no
pleasure
that
his
people
should
ever
raise
any
cloud
betwixt
his
mercy
and
them
;
the
people
of
God
cannot
do
themselves
a
greater
wrong
,
nor
him
a
greater
unkindness
(
if
ye
understand
it
aright
)
than
by
their
provocations
,
to
incapacitat
him
,
to
manifest
his
mercy
towards
them
;
But
mistake
not
this
,
for
he
hath
a
Soveraignty
in
his
grace
,
even
when
they
in
a
manner
necessitat
him
,
to
keep
up
the
acts
of
his
mercy
,
and
to
afflict
them
;
hence
when
they
go
onfrowardly
in
the
way
of
their
own
heart
,
his
tender
mercy
will
make
a
stepping-stone
of
impediments
,
that
are
put
in
its
way
,
Isai.
57.17
.
Because
he
delights
in
mercy
,
he
will
come
over
all
these
impediments
to
do
them
a
good
turn
freely
.
And
that
is
a
3d
property
of
this
mercy
,
it
is
a
free
mercy
,
it
is
a
mercy
bestowed
without
money
,
and
without
price
;
But
this
(
as
I
told
you
the
last
day
)
is
comprehended
under
the
notion
of
Grace
,
that
is
imported
in
the
Goodness
of
God
,
in
that
it
is
freely
given
.
And
therefore
Exod.
33.19
.
cited
,
Rom.
9.15
.
He
will
have
mercy
on
whom
he
will
have
mercy
,
compassion
,
&c.
And
it
's
not
in
him
that
wills
,
nor
in
him
that
runs
,
but
in
God
that
shews
mercy
;
There
is
no
place
for
disputing
here
,
Why
?
he
will
have
mercy
on
such
and
such
,
and
not
on
others
;
it
is
an
act
of
his
royal
prerogative
in
grace
,
that
none
can
hinder
,
for
who
can
hinder
him
to
do
with
his
own
what
he
will
.
A
4th
Property
of
this
mercy
with
God
is
,
That
it
is
an
eternal
mercy
;
I
do
not
mean
,
that
any
creature
that
gets
not
an
Interest
in
the
mercy
of
God
,
in
this
life
,
may
look
to
be
partaker
of
it
after
this
life
,
that
was
the
Opinion
of
Origen
that
Devils
and
damned
men
and
women
should
at
length
share
in
the
mercy
of
God
.
Either
thou
must
grip
mercy
here
,
or
thou
hast
done
with
it
eternally
.
But
to
them
that
close
with
mercy
here
,
it
is
an
everlasting
mercy
.
Hence
is
that
over-word
of
the
136.
Psalm
,
His
mercy
endureth
for
ever
;
and
Psal.
103.17
.
His
mercy
is
from
everlasting
to
everlasting
upon
them
that
fear
him
;
from
election
to
their
eternal
glorification
;
so
David
finds
that
his
tender
mercies
and
loving
kindnesses
have
been
for
ever
of
old
.
And
the
Church
,
Lam.
3.23
.
finds
,
It
is
of
the
Lords
mercies
that
they
are
not
consumed
,
because
his
compassions
fails
not
.
And
David
sings
,
Psal
,
23.6
.
Surely
goodness
and
mercy
shall
follow
me
all
the
days
of
my
life
.
It
is
an
everlasting
and
eternal
mercy
.
There
is
a
5th
property
I
intended
to
have
spoken
to
,
and
that
is
the
fulness
and
riches
of
this
mercy
;
but
because
I
am
to
speak
a
little
more
to
that
,
I
shall
leave
it
,
and
the
Use
of
the
whole
Doctrine
to
the
afternoon
.
God
bless
his
word
unto
you
.
SERMON
XL.
Psalm
130.
Verse
7.
For
with
the
Lord
there
is
mercy
,
&c.
WHen
some
time
is
spent
in
speaking
of
the
Mercy
of
God
,
we
are
very
far
from
sowing
pillows
to
the
Armholes
,
or
from
making
Kercheffs
to
the
heads
of
the
secure
;
although
I
confess
many
do
break
their
necks
upon
this
blessed
refuge
of
God's
mercy
,
and
it
will
be
their
double
condemnation
,
that
the
mercy
and
goodness
of
God
,
that
should
have
led
them
to
repentance
,
was
an
occasion
of
their
hardning
in
mischief
.
Consider
but
the
Scriptures
design
,
in
speaking
of
that
mercy
that
is
with
God
,
that
it
is
partly
to
leave
Rebels
,
and
Wanderers
without
excuse
,
when
mercy
is
in
their
offer
,
and
they
will
have
none
of
it
.
And
partly
and
especially
,
to
be
the
great
cordial
of
the
miserable
man
,
who
when
he
is
under
all
pressures
that
are
ready
to
sink
him
,
hath
this
for
his
refuge
,
that
with
God
there
is
mercy
,
as
in
Psal.
13.
who
when
he
is
troubled
with
soul-perplexities
and
desertion
,
with
apprehensions
of
being
cut
off
,
and
that
his
enemies
should
insult
over
him
,
hath
this
for
his
cordial
,
vers.
5.
But
I
have
trusted
in
thy
mercy
;
and
the
sweet
result
of
that
is
added
,
My
heart
shall
rejoice
in
thy
salvation
:
and
vers.
6.
I
will
sing
unto
the
Lord
,
because
he
hath
dealt
bountifully
with
me
:
that
will
be
the
sweet
issue
of
the
misterful
mans
trusting
in
Gods
mercy
.
Now
ye
have
heard
somewhat
of
the
nature
of
this
mercy
in
general
,
somewhat
of
the
peculiar
objects
of
it
,
and
under
what
names
and
notions
mercy
is
holden
out
,
and
ensured
to
the
godly
man
:
I
have
also
spoken
somewhat
of
the
properties
of
this
mercy
,
that
it
is
a
real
mercy
,
that
wherein
God
delights
,
and
that
it
is
free
and
eternal
;
and
before
I
come
to
the
use
,
I
am
to
speak
a
little
to
the
fifth
.
A
5th
property
then
of
mercy
with
God
is
,
that
it
is
a
rich
,
full
,
and
infinite
mercy
,
a
mercy
to
reach
all
the
miseries
and
needs
of
his
people
;
as
to
the
riches
and
fulness
of
his
mercy
,
the
Scripture
very
plenteously
speaks
of
it
,
it
is
said
of
God
,
that
he
is
rich
in
mercy
,
Eph.
2.4
.
He
is
said
to
be
plentiful
in
mercy
,
and
full
of
compassion
,
Psal.
86.5
.
His
mercies
are
manifold
mercies
,
Neh.
9.19
.
So
they
are
called
great
mercies
,
Neh.
9.31
.
Psal.
119.156
.
Isa.
54
7.
And
Dan.
9.18
.
It
's
great
mercy
that
Ushers
in
a
supplication
,
we
do
not
present
our
supplications
before
thee
for
our
own
righteousness
,
but
for
thy
great
mercies
,
It
is
said
further
,
that
he
hath
not
only
tender
mercies
,
that
are
very
compassionat
and
condescending
,
but
he
hath
a
multitude
of
tender
mercies
,
Psal.
51.1
.
Psal.
69.16
.
He
is
said
to
have
abundant
mercies
,
in
that
1
Pet.
1.3
.
He
hath
mercies
in
such
abundance
,
that
they
are
infinitly
above
the
mercies
of
man
,
when
David
had
it
in
his
choice
,
whether
he
would
have
three
years
famine
,
or
three
moneths
fleeing
before
the
enemy
,
or
three
days
pestilence
,
2
Sam.
24.14
.
Let
us
now
fall
(
saih
he
)
into
the
hand
of
the
Lord
,
for
his
mercies
are
great
,
and
let
us
not
fall
into
the
hand
of
man
.
And
to
add
no
more
,
it
is
said
of
Gods
mercies
,
Psal.
103.4
.
That
he
crowns
us
with
his
tender
mercies
,
&c.
That
is
,
partly
he
surrounds
his
people
with
proofs
of
love
on
every
hand
,
as
a
Crown
compasseth
the
head
,
that
they
cannot
turn
them
about
,
but
mercy
compasseth
them
about
as
with
a
shield
,
as
it
is
Psal.
5.12
.
And
partly
,
his
mercies
put
respect
and
honour
on
his
people
,
as
if
they
set
a
Crown
on
every
Saints
head
,
and
made
them
Kings
and
Priests
unto
God
,
as
David
says
,
Psal.
18.35
.
Thy
gentleness
hath
made
me
great
.
Thus
I
have
let
you
see
how
copiously
the
Scripture
speaks
of
the
fulness
and
richness
of
this
mercy
,
and
that
I
may
let
you
see
it
in
some
particular
evidences
and
instances
,
consider
,
1.
That
the
mercy
of
God
toward
his
people
,
is
a
mercy
to
pity
them
,
when
no
eye
pities
them
,
when
they
are
the
object
of
contempt
and
abhorrency
,
as
Ezek.
16
when
they
are
cast
out
into
the
open
field
,
lying
polluted
in
their
blood
,
having
no
eye
to
pity
them
,
then
it
is
a
time
of
love
,
and
he
saith
to
them
,
Live
,
and
he
spreads
his
skirt
over
them
;
that
is
rich
mercy
,
to
take
the
refuse
of
the
earth
,
and
make
them
the
objects
of
his
special
mercy
.
2.
His
mercy
is
full
and
rich
,
in
giving
a
vent
to
it self
,
even
when
he
is
letting
out
severity
,
his
mercy
manifests
it self
,
even
when
he
lifts
up
his
hand
,
and
is
striking
,
in
inviting
them
whom
he
strikes
,
to
turn
,
that
they
die
not
,
as
Job
10.
when
he
is
destroying
him
,
as
he
apprehended
,
after
he
hath
enumerat
some
common
providences
about
him
,
he
says
,
vers.
13.
These
things
thou
hast
hid
in
thy
heart
,
I
know
that
this
is
with
thee
,
I
know
there
is
some
other
thing
in
thy
heart
,
than
what
I
can
read
in
thy
dealing
.
3.
The
riches
and
fulness
of
this
mercy
appears
in
pitying
and
passing
by
the
peevishness
and
waywardness
of
his
people
,
especially
when
they
take
with
it
,
and
be
moan
it
,
in
that
they
have
been
as
a
bullock
unaccustomed
to
the
yoke
,
Isai.
57.17
.
For
the
iniquity
of
his
covetousness
was
I
wroth
,
and
smote
him
;
I
hid
me
,
and
was
wroth
,
and
he
went
on
in
the
way
of
his
heart
;
and
what
follows
?
I
have
seen
his
way
,
and
will
heal
him
,
and
will
restore
comfort
unto
him
and
to
his
mourners
.
I
am
God
,
and
not
man
,
I
am
a
merciful
God
,
I
'le
misken
my
petted
people
,
and
heal
them
,
I
'le
not
prosecute
this
quarrel
.
4.
The
riches
and
fulness
of
his
mercy
appears
in
his
fetching
an
Argument
from
his
stroaks
,
to
pity
his
people
;
a
stroak
extorted
out
of
his
hand
,
to
pity
his
people
;
a
stroak
inflicted
in
justice
,
mercy
will
make
it
an
Argument
to
pity
the
afflicted
,
Jer.
31.20
.
Is
Ephraim
my
dear
son
?
Is
he
a
pleasant
child
?
For
since
I
spake
against
him
,
I
do
earnestly
remember
him
still
;
my
chiding
and
contending
with
him
hath
wakened
my
bowels
towards
him
,
I
will
surely
have
mercy
on
him
.
5.
The
fulness
and
riches
of
this
mercy
appears
in
this
,
that
he
considers
tenderly
the
consequences
of
his
pleading
,
if
he
quarrel
with
them
,
mercy
tells
him
,
he
may
soon
get
the
victory
,
but
that
will
lose
him
his
people
,
therefore
he
will
forbear
,
Isai.
57.16
.
I
will
not
contend
for
ever
,
nor
will
I
be
always
wroth
.
Why
?
The
spirit
should
fail
before
me
,
and
the
souls
that
I
have
made
:
I
could
soon
destroy
them
,
but
that
I
may
not
do
,
and
therefore
will
not
contend
for
ever
,
&c.
And
6.
The
riches
and
fulness
of
his
mercy
may
be
read
in
this
,
that
when
he
lets
out
bowels
of
mercy
,
there
will
be
no
mercy
which
the
Creature
needs
,
will
be
withheld
from
them
.
When
Ishmael
hath
slain
Gedaliah
,
whom
the
King
of
Babylon
had
made
the
Jews
Governour
,
and
they
are
afraid
of
the
Chaldeans
;
Be
not
afraid
of
the
King
of
Babylon
,
(
saith
he
)
for
I
am
with
you
,
to
save
and
deliver
you
,
and
I
will
shew
mercy
to
you
,
that
he
may
have
mercy
on
you
,
Jer.
42.11
,
12.
Fear
not
,
if
ye
partake
of
my
mercy
,
I
will
make
the
Chaldeans
compassionat
you
:
So
Psal.
106
44.
He
regarded
their
affliction
,
when
he
heard
their
cry
,
and
he
remembred
his
Covenant
,
and
repented
according
to
the
multitude
of
his
mercies
.
What
follows
?
he
made
them
also
to
be
pitied
of
all
that
carried
them
captives
.
He
needs
no
other
instruments
of
compassion
to
his
people
,
nor
bitter
enemies
,
when
he
will
have
compassion
on
them
.
So
Solomon
prays
,
Give
them
compassion
before
them
that
carry
them
captive
,
1
King
.
8.50
.
And
Hezekiah
when
he
is
to
keep
the
Passover
,
tells
the
people
,
If
they
turn
again
to
the
Lord
,
their
brethren
and
children
shall
find
compassion
before
them
that
lead
them
captive
,
2
Chron.
30.9
.
Gods
compassion
can
soon
bring
the
compassion
of
men
,
in
so
far
as
he
sees
it
needful
.
Thus
ye
see
in
a
few
hints
,
how
rich
and
full
the
mercy
of
God
is
.
In
a
word
,
it
's
a
mercy
for
all
the
needs
and
pressures
of
his
people
,
a
Plaister
broad
enough
to
cover
,
and
effectual
enough
to
cure
all
their
griefs
and
sores
.
For
the
use
of
this
great
truth
,
That
with
the
Lord
there
is
mercy
,
I
shall
briefly
touch
on
five
inferences
from
it
,
and
leave
it
.
And
1.
If
this
mercy
of
God
be
relative
to
mans
misery
,
if
it
be
good
news
manifested
to
the
Creature
,
on
the
account
of
its
misery
,
then
those
who
are
partakers
of
this
mercy
,
would
have
much
sense
of
their
misery
;
mercy
will
not
relish
to
any
,
but
to
the
man
sensible
of
his
misery
;
a
pardon
will
signify
nothing
,
but
to
a
Rebel
that
is
sensible
of
his
Rebellion
:
And
here
all
that
I
have
spoken
of
the
riches
,
freeness
,
fulness
,
&c.
of
this
mercy
;
if
ye
read
it
right
,
will
be
the
first
Lesson
ye
will
learn
from
it
;
all
this
is
not
proclaimed
for
a
complement
,
but
because
it
's
needed
by
the
miserable
:
And
consequently
thou
must
infer
,
If
I
have
a
right
to
you
mercy
,
it
must
not
be
ordinary
thoughts
of
my
misery
that
I
must
have
there
must
be
deeps
of
misery
in
me
,
to
call
for
deeps
of
mercy
in
God
.
If
we
thus
fence
the
point
,
we
need
not
fear
that
it
be
a
sleeping
Pillow
to
the
secure
;
look
what
misery
is
in
thee
to
close
with
every
thing
in
mercy
.
If
mercy
be
free
,
look
what
ill-deserving
is
in
thee
;
if
pardoning-mercy
be
in
God
,
look
what
sense
of
unpardoned
guilt
is
in
thee
;
if
multitudes
of
mercies
be
in
God
,
what
sense
of
multitude
of
miseries
is
in
thee
?
They
that
have
a
right
to
mercy
,
must
tryst
it
in
the
dust
,
in
the
very
pit
of
misery
.
2.
From
this
,
that
there
is
mercy
with
God
,
there
is
ground
of
assurance
offered
and
afforded
to
the
miserable
,
that
their
irrecoverable
case
by
the
Covenant
of
Works
is
not
now
desperat
.
O!
the
blessed
intimation
of
that
Attribute
to
fallen
man
,
that
with
God
there
is
mercy
;
How
good
news
was
it
,
and
should
it
be
?
What
had
been
the
case
of
Adam
and
all
his
posterity
,
after
the
Covenant
of
Works
was
broken
,
had
it
not
been
for
this
blest
Attribute
that
interposed
?
But
now
,
because
there
is
mercy
with
God
,
irrecoverable
distresses
are
not
desperate
:
Somewhat
ye
heard
of
this
from
vers.
2
,
and
4.
What
a
deplorable
case
had
all
been
in
,
if
there
had
been
no
more
to
be
lookt
for
,
but
that
,
vers.
3.
If
thou
,
Lord
,
mark
iniquities
,
O
Lord
,
who
should
stand
?
But
a
gracious
answer
is
added
,
vers.
4.
But
there
is
forgivenness
or
mercy
with
thee
;
and
how
this
is
prest
upon
the
account
of
Gods
mercy
,
ye
have
an
account
given
,
Jer.
55.67
.
Seek
ye
the
Lord
,
while
he
may
be
found
,
call
on
him
while
he
is
near
;
let
the
wicked
forsake
his
way
,
and
the
unrighteous
his
thoughts
,
and
let
him
return
to
the
Lord
:
Why
?
For
he
will
have
mercy
on
him
,
and
to
our
God
,
for
he
will
abundantly
pardon
.
That
there
is
mercy
in
God
abundantly
to
pardon
,
is
an
intimation
to
the
man
that
is
in
an
irrecoverable
condition
,
to
look
again
to
God
;
And
in
that
2d
of
Joel
,
after
that
the
Lord
hath
uttered
a
sore
and
terrible
Judgment
,
and
hath
told
verse
●1
.
That
he
will
utter
his
voice
before
his
Army
,
for
his
Camp
is
very
great
,
and
strong
is
he
that
executes
his
word
;
(
and
in
the
by
,
if
the
Lord
hath
a
Nation
to
punish
,
he
needs
not
raise
,
and
bring
in
an
uncouth
Nation
to
punish
them
,
he
can
cause
Grashoppers
or
Locusts
do
his
turn
)
after
all
that
,
Verse
12
,
13.
He
bids
them
turn
to
him
with
all
their
heart
,
with
fasting
,
weeping
and
mourning
,
for
he
is
gracious
and
merciful
,
slow
to
anger
and
of
great
kindness
,
and
repenteth
him
of
the
evil
:
When
the
Lord
is
setting
forth
,
and
inflicting
an
apparent
and
remediless
stroak
,
this
yet
invites
to
repentance
,
That
he
is
gracious
and
merciful
,
and
therefore
as
on
the
one
hand
,
thou
that
slights
this
offered
mercy
,
and
makes
it
a
pillow
to
security
,
who
when
thou
hears
tell
there
is
mercy
with
God
,
makes
no
use
of
it
,
but
rather
abuses
it
,
to
go
on
in
sin
;
O
the
Justice
of
God
in
the
day
of
thy
accompts
,
will
be
a
sad
sight
in
comparison
of
mercy
;
or
,
justice
execute
on
slighters
of
mercy
,
will
be
dreadful
Justice
,
then
it
will
be
,
Hills
and
mountains
fall
on
us
,
and
bide
us
from
the
face
of
the
Lamb
,
What
,
There
is
little
terror
in
a
Lambs
Face
;
yea
,
but
the
fight
of
the
Lambs
face
in
the
day
of
compt
and
reckoning
,
that
he
that
offered
mercy
was
a
Lamb
,
that
mercy
was
with
him
will
be
most
dreadful
;
think
on
it
,
slighters
of
the
Gospel
,
sit-fasts
,
never-do-wells
,
abusers
of
mercy
,
or
ye
that
would
take
mercy
in
the
accomplishment
,
but
never
give
mercy
employment
,
who
follow
your
abominations
,
if
not
openly
,
yet
secretly
;
better
for
you
that
ye
had
sitten
all
your
time
at
the
foot
of
Sinai
,
than
at
the
foot
of
mercy
in
Zion
.
This
is
often
told
you
,
but
little
laid
to
heart
,
and
the
ofter
it
be
told
many
,
the
less
it
is
laid
to
heart
;
but
the
day
will
come
,
when
many
will
get
Hell
affrighting
memories
,
wherein
ye
will
remember
,
that
which
drops
at
your
feet
,
and
is
not
noticed
,
or
is
stept
over
,
and
not
regarded
:
So
on
the
other
hand
,
thou
who
on
the
account
of
hopelesness
in
thy
condition
,
runs
away
from
God
,
take
heed
what
thou
dost
,
thou
looks
on
thy
case
as
incurable
,
and
what
will
thou
do
with
it
?
If
thou
run
away
,
where
will
thou
go
next
?
Thy
case
must
either
break
thee
,
or
thou
will
grow
stupid
under
it
:
and
besides
,
if
thou
run
away
,
thou
reproaches
the
mercy
of
God
,
so
far
as
thou
can
,
while
thou
runs
from
him
with
any
condition
,
how
desperat
and
irrecoverable
so
ever
:
and
will
thou
bring
up
an
ill
report
on
his
mercy
,
as
if
there
were
no
cure
in
it
for
thy
case
?
When
thou
should
rather
sing
,
as
David
.
Psal.
13.5
.
In
opposition
to
every
hopeless
like
case
,
But
I
have
trusted
in
thy
mercy
,
my
heart
shall
rejoyce
in
thy
salvation
;
O
then
take
heed
that
thou
reproach
not
,
nor
bring
not
up
an
ill
report
on
this
rich
&
full
mercy
in
God
,
by
running
from
it
,
whatever
thy
condition
be
.
3.
Come
here
all
ye
that
are
making
mercy
your
refuge
under
all
your
pressures
,
miseries
,
troubles
,
temptations
,
desertion
,
or
whatever
ail
you
,
that
know
no
other
door
to
knock
at
,
but
mercy
in
God
,
ye
have
no
song
but
that
one
which
David
had
,
Psal.
13.
before
cited
,
and
that
I
can
never
often
enough
repeat
:
though
God
seem
to
forget
him
for
ever
,
and
hide
his
face
for
ever
from
him
,
though
when
he
takes
counsel
in
his
soul
,
he
hath
sorrow
in
his
heart
daily
,
though
his
enemies
had
exalted
themselves
,
and
said
,
they
had
prevailed
over
him
,
and
re●oyced
,
and
the
sleep
of
death
seems
to
approach
,
he
hath
nothing
to
all
that
,
But
I
have
trusted
in
thy
mercy
;
Take
a
look
how
richly
thou
art
made
up
,
that
trusts
in
this
mercy
:
Remember
the
song
that
follows
in
that
Psalm
.
●nd
thou
will
not
find
it
an
heartless
shift
,
My
heart
,
says
●e
,
shall
rejoice
in
thy
salvation
,
I
will
sing
to
the
Lord
,
because
●e
hath
dealt
bountifully
with
me
;
And
the
Psalmist
sings
,
Psal.
31.7
.
I
will
be
glad
and
rejoice
in
thy
mercy
;
Why
?
For
thou
hast
considered
my
trouble
,
thou
hast
known
my
soul
in
adversity
,
I
got
acquaintance
with
thee
in
adversity
,
which
otherwise
I
had
not
been
capable
of
;
therefore
I
will
be
glad
and
rejoice
in
thy
mercy
;
and
consider
that
sweet
song
,
Psal.
136.23
.
Who
remembred
us
in
our
low
estate
,
Why
?
for
his
mercy
endureth
for
ever
;
or
as
Hezekiah
hath
it
,
Isai.
38.27
.
He
loved
my
soul
from
the
pit
of
corruption
;
That
is
the
word
in
the
Original
:
His
love
and
mercy
have
an
Adamantine
vertue
,
to
draw
a
soul
out
of
the
pit
of
corruption
,
when
he
remembers
us
in
our
low
estate
,
consider
thou
that
hast
made
mercy
thy
refuge
,
how
sweetly
it
can
kep
a
deep
distress
,
Psal.
69.15
.
Let
not
the
water
flood
overflow
me
,
hear
me
,
O
Lord
,
for
thy
loving
kindness
is
good
,
turn
unto
me
,
according
to
the
multitude
of
thy
tender
mercies
;
And
Psal.
86.14
.
O
God
,
the
proud
are
risen
up
against
me
,
and
the
assemblies
of
violent
men
have
sought
after
my
soul
;
but
thou
,
O
Lord
,
art
a
God
full
of
compassion
,
gracious
,
long
suffering
,
and
plenteous
in
mercy
and
truth
;
O
turn
unto
me
and
have
mercy
on
me
.
Consider
what
a
good
account
of
very
hopeless
tryals
mercy
will
give
,
Jam.
5.11
.
Ye
have
heard
of
Jobs
patience
,
and
have
seen
the
end
of
the
Lord
;
and
what
was
the
end
of
the
Lord
,
even
this
,
That
the
Lord
is
very
pitiful
and
of
tender
mercy
;
O
but
they
are
sad
difficulties
,
which
tender
mercy
and
pity
in
God
will
not
afford
relief
unto
;
and
therefore
think
not
your self
in
a
poor
plight
,
who
have
mercy
for
your
refuge
,
who
have
no
song
to
sing
,
But
I
have
trusted
,
&c.
4.
When
ye
have
closed
with
,
and
are
made
up
by
this
mercy
,
look
how
ye
improve
it
,
and
do
not
abuse
it
:
I
confess
,
the
want
of
the
faith
of
mercy
in
a
strait
,
is
an
estranging
thing
,
Zech.
11.8
.
My
soul
loathed
them
,
and
their
soul
also
abhorred
me
;
but
when
thou
grips
to
mercy
,
see
what
influence
it
hath
on
thy
heart
for
warming
it
,
for
putting
it
in
a
sweet
and
tender
frame
on
thy
part
;
may
I
say
it
,
I
defie
folk
to
abuse
mercy
,
taken
by
the
right
handle
;
O
the
alluring
,
melting
,
constraining
,
perswading
power
that
is
in
mercy
rightly
closed
with
;
and
O
that
folk
could
win
to
this
gate
of
making
use
of
mercy
,
Rom.
11.1
.
The
Apostle
in
pressing
holiness
,
saith
,
I
beseech
you
,
brethren
,
by
the
mercy
of
God
,
that
ye
present
your
bodies
a
living
sacrifice
,
&c.
And
I
may
allude
to
that
,
Phil.
2.1
.
If
there
be
any
consolation
in
Christ
,
if
any
comfort
of
love
,
if
any
fellowship
of
the
spirit
,
if
any
bowels
of
mercy
,
fulfil
ye
my
joy
;
If
folk
knew
what
overcoming
mercy
means
,
they
would
let
it
be
seen
in
a
tender
walk
.
Thou
talks
of
mercy
,
yet
thou
art
not
overcome
with
it
,
thou
art
not
melted
,
nor
made
more
tender
by
it
;
what
a
cheater
of
thy self
,
and
abuser
of
mercy
art
thou
?
Remember
the
abuse
of
outward
mercies
,
will
make
a
sad
dittay
;
Ezra
9.
If
after
all
these
we
break
his
commands
.
But
ah
!
what
shall
be
said
when
folk
pretend
to
special
mercy
,
and
abuse
it
?
But
5.
Among
other
Uses
that
ought
to
be
made
of
believed
and
closed
with
mercy
,
this
is
one
,
That
we
learn
to
be
merciful
,
Luke
6.36
.
We
must
be
merciful
,
as
is
our
heavenly
Father
,
even
in
loving
enemies
,
&c.
Ye
heard
in
the
morning
from
Mat.
5.7
.
That
it
is
the
merciful
that
obtain
mercy
:
And
that
Parable
of
the
man
that
had
much
forgiven
him
,
and
would
not
forgive
his
fellow
servant
,
but
cast
him
in
prison
,
Mat.
18.23
.
—
It
was
a
sad
evidence
that
he
was
not
pardoned
himself
.
In
a
word
,
thou
who
art
much
in
mercies
common
,
it
will
make
thee
of
a
merciful
&
meek
temper
,
which
is
that
pressed
,
Tit.
3.2
.
That
we
should
speak
evil
of
no
man
,
be
no
brawlers
,
&c.
but
gentle
,
shewing
meekness
to
all
men
,
seeing
we
our selves
were
sometime
disobedient
,
deceived
,
serving
divers
lusts
:
—
But
after
that
the
kindness
and
love
of
God
our
Saviour
towards
man
appeared
,
not
by
works
of
righteousness
which
we
have
done
,
but
according
to
his
mercy
he
saved
us
,
by
the
washing
of
Regeneration
,
and
renewing
of
the
Holy
Ghost
;
A
boisterous
,
malitious
,
unmerciful
temper
in
any
,
is
but
a
poor
Evidence
,
that
such
live
under
the
drop
of
the
multitude
of
the
tender
mercies
that
are
with
God
.
But
the
time
being
ended
,
I
leave
this
great
Point
and
you
to
the
rich
blessing
of
this
merciful
God
,
To
whom
be
glory
.
SERMON
XLI
.
Psalm
130.
Verse
7
,
—
For
with
the
Lord
there
is
mercy
,
—
THe
Songs
of
the
people
of
God
,
while
they
are
within
time
,
are
made
up
of
very
mixed
Notes
;
yet
in
this
they
are
sweet
,
that
their
over-word
,
or
last
word
is
still
the
best
of
it
,
Poor
and
needy
are
they
,
and
may
they
be
,
yet
they
are
thought
upon
by
God
;
Troubled
they
may
be
,
but
not
distrest
;
perplext
,
but
not
in
despair
;
persecuted
,
but
not
forsaken
;
cast
down
,
but
not
destroyed
,
2
Cor.
4.8
,
9.
Much
may
they
have
to
say
,
both
from
within
them
,
and
about
them
,
to
brangle
their
threed
of
hope
,
which
is
their
great
stock
and
store-house
;
but
they
have
infinitly
more
above
them
to
support
it
;
though
Israel
be
in
misery
and
bondage
,
and
under
servitude
through
sin
;
yet
says
the
Text
,
Let
Israel
hope
in
God
;
Let
nothing
they
find
within
,
or
about
them
in
the
world
brangle
their
confidence
,
For
with
the
Lord
there
is
mercy
.
Ye
may
remember
,
that
from
these
encouragements
to
Israel
to
hope
in
God
,
I
have
been
marking
what
is
implyed
on
the
part
of
hopers
,
that
they
need
mercy
and
redemption
,
and
particularly
redemption
from
iniquity
;
and
I
began
to
speak
the
last
day
to
what
is
proposed
for
their
encouragement
,
notwithstanding
all
these
disadvantages
they
are
under
,
and
I
took
some
time
to
speak
to
that
sweet
Attribute
of
Mercy
in
God
.
In
speaking
to
which
ye
had
some
account
in
general
of
the
nature
of
this
mercy
,
and
of
the
Object
and
Properties
of
it
;
and
somewhat
was
spoken
to
the
Use
of
the
whole
Doctrine
;
A
Doctrine
,
which
though
some
may
abuse
,
and
break
their
neck
on
,
and
which
will
be
the
sad
dittay
of
these
within
the
visible
Church
,
That
mercy
was
in
their
offer
,
and
they
slighted
it
;
yet
it
is
a
Doctrine
absolutely
necessary
,
to
them
that
are
lying
under
the
sense
of
sin
and
misery
.
Now
I
proceed
to
a
2d
.
main
Point
,
to
encourage
Israel
to
hope
in
God
,
That
with
him
is
plenteous
redemption
,
That
is
,
both
Authority
to
redeem
,
and
power
to
vindicat
his
people
out
of
the
bondage
and
servitude
,
wherein
they
are
,
and
that
in
a
great
measure
,
a
plenteous
redemption
,
and
that
is
connected
with
the
former
,
with
the
Lord
there
is
mercy
,
and
with
him
is
plenteous
redemption
;
That
same
God
with
whom
there
is
mercy
,
hath
also
plenteous
redemption
,
which
gives
a
ground
to
this
general
Remark
,
that
I
shall
batter
out
a
little
,
that
mercy
in
God
,
is
not
a
bare
naked
affection
(
if
I
may
so
word
it
)
in
him
,
as
ye
may
find
it
amongst
creatures
,
some
are
very
merciful
and
compassionat
,
and
can
condole
the
case
of
others
in
chains
,
when
they
cannot
help
them
,
they
may
weep
over
them
,
whom
they
cannot
relieve
:
But
I
say
,
mercy
is
not
such
a
bare
naked
affection
in
God
,
but
it
is
accompanied
with
authority
and
power
,
to
make
the
effects
of
his
mercy
forthcoming
for
the
miserable
,
as
he
finds
there
is
cause
.
To
lay
this
a
little
open
to
you
;
and
in
the
passing
thorow
,
to
hint
at
some
Uses
of
it
,
I
shall
speak
a
little
to
these
three
;
1.
What
this
redemption
imports
.
2.
Why
it
is
called
redemption
.
And
3.
What
the
plenty
of
this
redemption
that
is
with
God
,
may
look
to
,
or
hint
at
.
For
the
first
,
What
redemption
imports
,
ye
know
that
redemption
properly
is
a
recovery
,
by
paying
of
a
price
,
or
by
exchange
or
otherwise
,
of
that
which
hath
been
brought
in
bondage
,
or
under
the
power
of
another
.
Now
redemption
when
it
is
attribute
to
God
,
imports
a
recovery
of
his
people
out
of
that
bondage
of
sin
and
misery
,
unto
which
through
their
own
folly
,
they
have
cast
themselves
:
And
for
the
import
of
it
,
beside
mercy
relative
to
their
misery
,
who
have
sold
themselves
;
it
imports
both
authority
to
redeem
,
and
power
to
redeem
.
1.
Authority
,
and
authority
of
Soveraignity
in
Dominion
,
to
recover
,
or
bring
back
,
what
,
or
whom
he
pleases
,
out
of
that
bondage
and
servitude
,
under
which
they
had
brought
themselves
.
To
allude
to
that
Plea
of
the
Caldeans
,
anent
the
Redemption
of
Captives
,
Isai.
49.24
.
Shall
the
lawful
Captive
be
delivered
,
we
have
taken
them
lawful
Captives
,
and
who
has
authority
to
interpose
and
take
them
from
us
?
So
when
guilt
,
and
justice
pursuing
for
guilt
,
hath
the
Israel
of
God
,
lawful
Captives
,
in
that
case
he
hath
authority
,
and
supremacy
,
a
soveraign
dominion
to
interpose
for
the
Redemption
of
his
people
,
when
he
will
,
as
it
is
said
,
Psal.
3.8
.
Salvation
belongs
to
the
Lord
;
it
is
his
prerogative
royal
to
give
salvation
,
to
redeem
,
as
Princes
have
a
power
Paramount
to
pardon
Crimes
the
Law
strikes
against
;
he
hath
a
power
to
pardon
,
to
love
freely
,
to
see
his
peoples
ways
,
and
to
heal
them
,
Isai.
57.18
.
That
is
the
first
thing
then
imported
in
this
redemption
,
an
authority
and
right
to
redeem
;
and
before
I
passe
from
it
.
I
would
leave
this
word
with
the
people
of
God
,
that
when
their
distresses
are
great
and
many
,
and
all
other
doors
are
shut
on
them
,
they
would
learn
to
look
to
Soveraignty
in
God
,
as
the
Latin
Proverb
is
,
They
may
be
in
that
case
wherein
salvation
cannot
save
them
,
and
then
they
must
look
no
laigher
than
God
,
and
to
a
Soveraign
Dominion
in
God
to
redeem
,
remembring
whatever
be
the
sad
premisses
in
their
case
,
he
hath
a
dominion
to
make
the
conclusion
what
he
pleaseth
,
his
authority
and
soveraign
dominion
can
make
the
conclusion
comfortable
,
when
the
premisses
writes
bitter
things
against
them
;
this
would
be
the
last
anchor
that
we
would
hold
by
,
when
all
others
are
driven
and
come
home
;
and
I
would
have
you
so
far
from
mistaking
and
stumbling
,
when
ye
look
to
Soveraignty
in
God
,
and
ye
are
brought
so
low
,
that
you
have
no
claim
,
but
to
put
off
your
Ornaments
,
and
see
what
God
will
do
to
you
;
all
things
in
your
case
,
or
what
ye
can
look
to
for
relief
,
are
so
hopeless
and
desperat
,
only
ye
dare
not
limit
God
,
I
would
in
this
case
have
you
so
far
from
stumbling
at
Soveraignty
in
God
,
that
I
would
have
you
rather
afraid
,
when
ye
have
any
thing
to
look
to
beneath
it
.
It
is
sad
when
God
is
afflicting
his
people
with
crosse
Providences
,
it
should
be
with
them
,
as
with
that
people
.
Jer.
2.37
.
They
go
forth
from
him
with
their
hands
on
their
head
,
and
the
Lord
hath
rejected
their
confidence
,
that
is
a
sad
trade
when
Gods
work
of
Providence
is
,
to
blast
and
reject
their
carnal
confidence
,
and
to
defeat
them
,
that
they
shall
not
prosper
in
them
,
because
they
will
not
quite
them
,
and
lay
their
deplorable
case
at
the
footstool
of
Soveraignty
in
God
;
So
much
for
the
first
thing
imported
in
redemption
,
That
is
,
authority
to
redeem
.
2.
This
Redemption
in
God
imports
further
,
even
a
power
to
exercise
that
authority
and
dominion
,
for
the
actual
redemption
of
his
people
,
many
a
time
experience
shows
that
authority
is
baffled
and
affronted
in
the
world
,
because
it
is
not
in
its
way
backed
with
power
;
but
our
blessed
Lord
,
who
has
authority
to
redeem
,
has
also
power
to
exercise
that
authority
,
and
actually
to
redeem
,
he
is
the
God
of
the
Spirits
of
all
flesh
,
to
whom
nothing
is
too
hard
,
Psal.
115.3
.
Our
God
is
in
heaven
,
he
hath
done
whatever
he
pleased
.
Psal.
135.6
.
Whatever
the
Lord
pleased
,
that
he
did
in
heaven
and
in
the
earth
,
&c.
And
ye
have
his
power
asserted
in
this
very
affair
,
Isai.
29.24
.
Shal
(
say
they
)
the
prey
be
taken
from
the
mighty
,
or
the
lawful
captive
be
delivered
?
We
hear
tell
(
would
they
say
)
of
the
redemption
of
Israel
from
the
Babylonish
captivity
;
but
we
plead
,
that
they
are
not
only
lawful
captives
,
taken
in
war
,
but
we
are
mighty
to
detain
them
;
yea
,
but
(
says
the
Lord
)
even
the
captives
of
the
mighty
shall
be
taken
away
,
and
the
prey
of
the
terrible
shall
be
delivered
,
were
ye
never
so
mighty
and
terrible
,
when
I
interpose
,
I
will
redeem
,
and
recover
the
prey
.
I
shall
not
need
to
insist
further
in
the
confirmation
of
this
.
But
1.
Any
of
you
who
are
afflicted
and
sensible
of
your
straits
,
and
of
the
sins
that
have
drawn
them
on
;
will
ye
believe
this
,
that
there
is
not
only
mercy
with
God
,
but
power
to
manifest
that
mercy
,
and
it
may
content
you
to
ly
in
the
Hospital
of
his
heart
,
till
he
see
it
fit
to
manifest
his
power
for
your
redemption
.
If
there
be
with
him
not
only
mercy
,
but
redemption
,
it
must
certainly
say
some
other
thing
,
than
ordinarly
we
apprehend
,
that
he
wants
neither
power
nor
good
will
to
redeem
his
people
,
for
with
their
God
there
is
mercy
,
and
with
him
,
&c.
and
therefore
were
their
hazard
as
peremptor
,
as
that
of
the
three
children
,
Dan.
3.
Who
were
to
be
cast
in
the
fiery
furnace
,
this
is
support
enough
,
Our
God
whom
we
serve
(
say
they
)
is
able
to
deliver
us
,
&c.
and
therefore
when
we
are
in
straits
,
and
reckon
that
we
want
proofs
of
his
power
,
we
would
reckon
also
,
that
it
is
not
for
want
of
good
will
,
for
with
him
is
mercy
,
and
it
should
content
and
quiet
our
hearts
,
to
take
lodging
in
his
compassion
,
till
he
let
the
world
see
,
that
with
him
also
is
plenteous
redemption
in
the
effects
of
it
.
2.
From
this
I
would
recommend
to
you
,
to
study
to
believe
this
power
much
;
it
is
not
for
nothing
that
it
is
said
of
Abraham
,
Rom.
4.20
,
21.
That
he
staggered
not
at
the
promise
through
unbelief
,
but
was
strong
in
faith
,
giving
glory
to
God
;
Why
?
He
was
fully
perswaded
,
that
what
he
promised
,
he
was
also
able
to
perform
;
and
the
three
children
did
not
speak
ordinary
news
,
when
they
tell
Nebuchadnezzar
,
The
God
whom
we
serve
is
able
to
deliver
us
from
the
fiery
furnace
;
It
is
true
,
generally
people
think
they
doubt
not
of
the
power
of
God
,
all
their
doubting
is
,
about
his
goodwill
,
as
that
man
,
Mat.
8.2
.
Lord
,
if
thou
wilt
,
thou
canst
make
me
clean
;
but
they
that
know
themselves
best
,
will
see
atheism
at
the
bottom
of
their
diffidence
,
and
a
doubting
of
his
power
as
well
as
of
his
goodwill
;
therefore
this
is
an
evidence
,
that
folks
win
easily
to
Faith
in
smaller
and
petty
Tryals
,
wherein
there
is
not
much
need
of
power
,
then
their
Faith
will
soar
aloft
:
but
in
great
Tryals
they
succumb
and
sink
,
and
find
their
Faith
a
seeking
;
and
whence
flows
this
,
but
from
unbelief
,
That
with
God
there
is
power
to
redeem
:
and
therefore
I
beseech
the
people
of
God
to
study
to
believe
,
and
be
fixed
in
the
faith
of
the
Attributes
of
God
,
especially
in
the
faith
of
his
power
in
difficulties
.
But
3.
From
this
I
say
,
I
would
have
the
people
of
God
not
to
stumble
,
though
in
their
straits
they
be
left
on
the
Power
and
Omnipotency
of
God
alone
,
to
relieve
them
;
Let
Israel
hope
,
Why
?
Not
because
they
can
extricat
themselves
out
of
difficulties
,
not
because
ordinary
help
will
do
their
turn
,
but
because
with
God
is
redemption
,
and
plenteous
redemption
;
because
God
is
Omnipotent
to
vindicat
them
out
of
their
bondage
;
it
is
kindly
to
have
saints
brought
frequently
to
be
in
Gods
mister
,
that
nothing
but
God
can
do
their
turn
;
so
that
they
think
they
have
done
with
it
,
if
God
interpose
not
,
when
they
are
brought
to
such
perplexing
questions
,
as
that
Ezek.
37.
Can
these
dry
bones
live
?
That
only
Omnipotent
Power
in
God
can
answer
;
then
they
would
not
stumble
when
they
are
brought
that
low
,
that
their
Faith
is
left
upon
the
Omnipotency
of
God
alone
;
that
power
of
God
,
if
(
as
Abraham
did
)
thou
take
it
up
rightly
;
If
thou
believe
on
him
who
quickens
the
dead
,
and
calls
on
things
that
are
not
,
as
if
they
were
,
because
he
makes
them
to
be
:
It
is
enough
to
answer
all
thy
difficult
questions
;
Therefore
(
whatever
thy
difficulties
be
)
guard
against
stumbling
from
this
,
That
with
God
is
redemption
,
and
plenteous
redemption
.
So
much
from
what
is
imported
in
this
redemption
.
I
proceed
in
the
2d
place
to
give
you
some
account
,
why
this
is
called
redemption
;
and
if
we
restrict
redemption
here
to
Israel
(
and
it
is
these
who
are
bidden
hope
on
the
account
of
this
Redemption
,
and
it
is
Israel
,
that
(
verse
8.
)
He
will
redeem
from
all
their
iniquities
)
The
deliveries
of
the
Lords
people
are
fitly
and
frequently
exprest
,
under
the
name
of
Redemption
,
not
only
their
deliverance
from
sin
,
as
verse
8.
but
deliverance
from
trouble
,
as
Psal.
25.
Redeem
Israel
,
O
God
,
out
of
all
his
troubles
.
Now
,
I
say
,
That
most
fitly
and
frequently
,
the
deliveries
of
Gods
people
are
called
a
Redemption
on
a
threefold
account
,
which
I
shall
first
propone
,
and
then
speak
to
.
1.
As
they
have
a
relation
to
their
spiritual
Redemption
by
Christ
.
2.
As
they
have
a
relation
to
the
troublers
of
Israel
,
his
people
,
from
whose
power
they
are
redeemed
.
3.
As
they
have
relation
to
the
issue
of
their
troubles
;
That
it
is
a
redemption
,
and
setting
them
at
freedom
from
servitude
and
bonds
.
1.
I
say
,
The
deliverances
of
the
people
of
God
are
called
a
Redemption
,
all
of
them
,
because
they
are
founded
on
,
and
are
the
result
of
their
eternal
and
spiritual
Redemption
,
through
Christ
,
all
their
deliverances
are
the
appendices
,
and
(
as
ye
call
it
)
the
bounty
super
added
to
that
great
Redemption
,
which
they
have
by
the
satisfaction
of
Christ
;
and
upon
this
account
it
is
,
that
deliverances
to
the
people
of
God
are
noticed
,
as
evidences
of
his
love
to
them
in
Christ
,
Psal.
18.19
.
He
delivered
me
,
saith
David
,
because
he
delighted
in
me
.
It
was
a
proof
of
reconciled
love
to
him
in
Christ
,
That
God
delivered
him
from
his
troubles
;
and
hence
all
that
the
Lords
people
get
,
and
their
deliveries
among
the
rest
,
are
gifts
bestowed
on
them
with
Christ
,
Rom.
8.32
.
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
also
freely
give
us
all
things
;
Unto
the
Israel
of
God
,
Christ
is
first
freely
given
,
and
then
with
him
,
in
him
,
and
through
him
,
all
other
things
,
and
their
deliveries
among
the
rest
,
are
afforded
them
on
that
account
.
This
I
mark
on
a
threefold
account
.
1.
To
press
upon
folk
the
exercise
of
piety
,
and
the
making
sure
of
an
interest
in
Christ
,
and
his
Redemption
;
for
that
's
your
ground
and
claim
to
all
other
mercies
.
When
Christ
is
diverting
his
Disciples
from
careful
anxiety
,
Mat.
6.33
.
He
bids
them
seek
the
Kingdom
of
God
first
,
and
all
other
things
shall
be
added
to
them
.
And
1
Tim.
4.8
.
Bodily
exercise
profiteth
little
,
but
godliness
is
profitable
unto
all
things
,
having
promise
of
the
life
that
now
is
,
and
of
that
which
is
to
come
.
Many
never
mind
this
,
that
godliness
,
and
making
sure
an
interest
in
Christ
,
is
the
only
thriving
gate
:
as
for
such
as
find
prosperity
in
another
method
,
I
shall
speak
to
them
just
now
.
But
for
you
that
are
godly
,
or
pretend
to
godliness
,
to
be
taken
up
in
seeking
things
in
time
,
ye
forget
your
main
work
;
when
ye
are
too
eager
and
keen
in
your
pursuit
of
these
things
,
wherein
if
God
love
you
,
he
will
not
let
you
thrive
:
I
wot
not
what
of
this
is
among
you
,
but
if
there
be
a
nearness
,
a
nippedness
,
and
eagerness
after
the
things
of
the
world
,
in
that
you
may
read
your
poverty
;
if
ye
be
seeking
God
,
and
making
an
Idol
of
the
world
,
or
any
things
in
it
,
he
loves
you
better
than
to
let
you
prosper
in
that
pursuit
;
and
if
ye
would
thrive
indeed
,
put
godliness
in
the
first
place
,
begin
at
it
as
the
work
of
all
your
thrift
.
But
2.
Because
many
may
laugh
at
this
Exhortation
,
founded
on
this
,
that
other
mercies
come
as
the
result
of
Redemption
through
Christ
,
and
therefore
that
folk
ought
in
the
first
place
to
sicker
an
interest
in
him
;
and
think
that
they
speed
best
in
things
of
time
,
that
neglect
Piety
,
I
might
bid
them
laugh
at
leasure
.
Many
profane
folks
,
that
have
had
more
prosperity
than
heart
could
wish
,
and
have
thought
they
should
never
be
in
adversity
,
and
that
they
had
no
need
of
God
to
hold
to
their
head
;
they
have
win
through
it
all
,
and
have
been
put
to
imbrace
dunghills
,
and
in
their
straitned
condition
have
been
contemptible
,
when
the
godly
have
shined
in
their
greatest
poverty
.
But
that
which
I
press
here
,
is
,
that
every
lot
that
folk
have
,
they
would
see
how
they
hold
it
,
by
what
Title
and
Right
,
thou
that
gets
the
mercy
of
prosperity
,
or
a
delivery
out
of
trouble
,
if
thou
be
not
interested
in
Christ
,
and
a
Student
of
holiness
,
it
's
but
as
a
Bone
cast
at
a
Dog
for
thy
portion
,
as
it
is
Psal.
17.4
.
And
I
shall
tell
you
the
Testament
of
such
men
,
from
that
parable
,
Luk.
16.25
.
Son
,
(
saith
Abraham
to
the
rich
glutton
)
remember
that
thou
in
thy
lifetime
receivedst
thy
good
things
,
and
likewise
Lazarus
evil
things
;
but
now
he
is
comforted
,
and
thou
art
tormented
.
Thou
hast
prosperity
while
thou
neglects
piety
,
but
it
may
be
thou
art
getting
what
thou
gets
in
wrath
;
and
while
thou
art
running
to
Satan
and
perdition
,
thou
gets
outward
mercies
as
a
Post-horse
,
to
further
thee
in
that
deplorable
Journey
;
yea
,
thou
who
art
a
child
of
God
,
may
be
getting
outward
mercies
,
when
God
is
not
pleased
with
thee
.
There
is
a
sad
word
1
Cor.
10.5
.
after
the
Apostle
has
spoken
of
great
mercies
conferred
on
Gods
people
,
he
subjoyns
,
But
with
many
of
them
God
was
not
well
pleased
,
for
they
were
overthrown
in
the
wilderness
:
And
therefore
thou
that
would
put
a
right
value
on
mercies
,
read
them
at
that
rate
,
Isai.
42.16
.
where
when
he
hath
spoken
of
bringing
the
blind
by
the
way
they
knew
not
,
making
darkness
light
before
them
,
and
crooked
things
straight
,
he
subjoyns
,
These
things
will
I
do
unto
them
,
and
not
forsake
them
;
look
if
thou
has
God
with
what
thou
hast
.
Have
a
man
what
he
will
,
till
he
have
interest
in
him
,
and
stand
in
his
favour
,
he
has
little
cause
to
insult
or
boast
.
If
thy
mercies
be
not
the
result
of
redemption
through
Christ
,
they
will
turn
a
snare
.
But
a
3d
word
of
Inference
from
this
,
is
,
that
it
is
an
invitation
to
the
fearers
of
God
,
who
have
an
interest
in
his
love
,
and
are
studying
to
walk
tenderly
,
to
look
sweetly
on
their
portion
and
lot
in
time
,
what-ever
it
be
;
it
may
be
thy
share
in
the
things
in
time
is
little
,
thy
troubles
many
,
thy
breathing
times
betwixt
troubles
short
,
thy
comfort
mixt
with
what
is
bitter
and
sad
;
but
that
which
will
make
all
relish
,
is
,
that
the
same
love
that
has
given
Christ
for
thee
,
and
to
thee
,
and
will
give
thee
everlasting
happiness
,
hath
afforded
these
mercies
as
the
result
and
appendices
of
that
great
redemption
,
and
that
same
love
will
sanctify
all
thy
crosses
,
and
make
them
work
for
thy
good
:
And
O!
How
sweet
might
sorry
accommodations
,
mean
food
and
raiment
be
,
to
have
this
written
over
them
,
That
love
that
hath
given
Christ
for
me
,
and
to
me
,
and
will
give
me
a
Crown
one
day
,
hath
given
me
these
?
This
might
be
rich
and
sweet
Sauce
to
a
sober
Diet
,
excellent
Furniture
to
a
poor
House
,
to
learn
to
look
on
these
as
the
result
of
the
great
Bargain
.
Seek
to
have
your
interest
in
Christ
,
your
Union
and
Communion
with
him
more
near
and
warm
,
and
to
be
more
tender
:
That
thus
ye
may
look
on
your
mercies
and
be
comforted
;
the
Lord
bless
what
ye
have
heard
.
SERMON
XLII
.
Psalm
130.
Vers.
7.
—
And
with
him
is
plenteous
redemption
.
MAny
are
the
exceptions
and
grounds
of
fears
which
the
people
of
God
entertain
,
for
fostering
their
discouragement
,
and
no
fewer
are
the
Cordials
that
are
allowed
in
God
to
make
out
that
to
them
,
that
when
they
are
afraid
,
they
are
called
to
trust
in
God
;
when
Israel
is
invited
to
hope
in
God
,
if
misery
and
ill-deserving
retard
their
obedience
to
that
command
,
they
are
told
here
,
that
with
the
Lord
there
is
mercy
.
If
they
look
on
themselves
as
lawful
Captives
,
and
none
have
a
right
to
offer
to
rescue
or
ransome
them
,
they
are
told
here
,
that
with
the
Lord
there
is
redemption
,
a
Soveraign
Authority
,
Right
and
Power
,
to
step
in
when
he
will
,
and
vindicate
them
into
freedom
:
If
they
look
upon
it
as
hard
and
impossible
ever
to
get
out
of
the
bonds
they
are
under
,
with
him
is
plenteous
redemption
,
as
the
Psalmist
sings
,
Psal.
146.7
.
To
loose
the
Prisoners
,
and
open
the
prison
doors
,
and
set
them
at
liberty
.
This
is
that
I
was
speaking
to
in
the
morning
,
That
with
God
there
is
redemption
.
I
cleared
,
that
this
Redemption
imported
Authority
and
Right
to
redeem
,
and
power
to
reedeem
and
vindicate
:
And
I
came
in
the
second
place
to
clear
in
what
respects
this
Redemption
is
so
called
,
or
in
what
respects
his
delivery
of
his
people
is
called
,
a
Redemption
of
them
.
And
the
first
to
which
I
have
spoken
,
it
's
because
all
their
deliverances
are
founded
upon
,
and
are
the
result
of
their
eternal
Redemption
through
Christ
;
the
Uses
whereof
I
mentioned
,
and
shall
not
repeat
.
I
proceed
now
in
the
2d
place
,
to
clear
that
their
Redemption
is
so
called
,
or
their
delivery
is
called
Redemption
,
in
relation
to
their
trouble
,
and
the
instruments
of
their
trouble
,
from
whom
God
will
redeem
them
;
not
by
paying
a
price
for
them
,
for
that
is
already
payed
to
Justice
,
for
doing
away
the
controversie
that
God
the
principal
Creditor
had
with
them
,
who
therefore
put
them
in
Bonds
,
and
under
Arrest
;
but
by
the
strong
hand
he
redeems
them
from
the
instruments
of
their
trouble
,
to
their
own
cost
,
as
Isai.
52.3
.
The
Lord
tells
his
people
,
that
they
had
sold
themselves
for
nought
,
they
had
made
a
poor
Bargain
,
or
they
had
provocked
God
to
sell
them
into
their
enemies
hands
for
nought
,
but
they
should
be
redeemed
as
cheap
,
without
money
,
Isai.
43.14
.
The
Lord
proves
himself
to
be
the
Redeemer
of
his
people
by
this
,
that
for
their
sakes
he
had
sent
to
Babylon
,
to
get
them
redeemed
hence
,
and
had
brought
down
all
their
Nobles
,
and
the
Caldeans
,
whose
cry
is
in
the
Ships
,
or
to
the
Ships
,
to
seek
Vessels
to
run
away
,
when
Cyrus
came
and
turned
in
the
River
on
the
City
.
And
Isai.
49.24
,
25
,
26.
when
they
accounted
the
people
of
God
their
prey
,
and
lawful
captives
,
the
Lord
not
only
tells
them
,
that
the
captives
of
the
mighty
shall
be
taken
away
,
and
the
prey
of
the
terrible
shall
be
delivered
,
but
he
will
pay
a
ransome
to
the
Caldeans
for
them
,
and
what
is
that
?
I
will
feed
them
that
oppress
thee
with
their
own
flesh
,
and
they
shall
be
drunk
with
their
own
blood
,
as
with
sweet
wine
:
That
shall
be
the
ransome
that
he
will
give
the
Caldeans
,
when
he
delivereth
his
people
.
I
shall
not
dwell
on
this
;
in
general
it
holds
out
this
,
that
they
are
in
a
sad
and
ill
taking
,
who
are
left
by
themselves
to
take
Gods
people
to
task
;
they
are
as
these
who
would
go
betwixt
a
Man
and
his
Wife
,
who
when
the
friendship
is
made
up
,
will
get
little
thanks
,
and
therefore
they
are
rather
to
be
pitied
than
envyed
.
It
bods
little
good
to
men
,
when
God
makes
use
of
them
to
be
instruments
of
the
afflictions
of
his
people
;
and
any
that
ye
would
wish
good
unto
,
pray
that
they
may
be
preserved
from
that
Pit
,
and
any
ye
see
ingaged
in
it
,
ye
cannot
do
them
a
better
turn
,
than
to
stand
in
the
Gapp
for
them
,
and
pray
they
may
be
delivered
out
of
it
,
for
it
is
fatal
and
prodigious
to
be
instruments
of
the
people
of
Gods
trouble
,
and
to
be
found
standing
in
his
way
when
he
is
to
redeem
them
.
But
in
the
3d
place
,
I
told
you
,
that
their
Delivery
is
called
Redemption
,
in
relation
to
the
issue
of
their
delivery
from
their
troubles
,
as
the
Captive
or
Prisoner
,
when
he
is
redeemed
,
or
the
ransom
payed
,
is
set
free
,
enlarged
,
and
set
at
liberty
to
go
where
he
will
:
So
God's
delivering
of
a
people
,
brings
freedom
and
enlargement
,
a
breaking
of
Bonds
,
an
opening
of
Prison
doors
,
a
vindicating
of
them
from
bondage
and
slavery
.
Hence
the
delivery
of
the
saints
is
metaphorically
expressed
,
by
setting
of
them
at
large
,
or
in
a
large
place
,
Psal.
18.19
.
The
Psalmist
was
hampered
before
,
when
he
was
in
trouble
,
but
he
got
enlargement
and
skiproom
by
God's
delivering
of
him
;
So
Psal.
31.8
.
David
sayes
,
Thou
hast
not
shut
me
up
into
the
hand
of
the
Enemy
,
thou
hast
set
my
feet
in
a
large
place
,
or
room
;
had
I
been
amongst
my
enemies
,
they
had
hemm'd
me
in
;
but
God
in
delivering
me
,
gives
me
elbow-room
;
and
,
Psal.
118.5
.
I
called
on
the
Lord
in
distress
,
the
Lord
answered
me
,
and
set
me
in
a
large
place
;
or
answered
me
in
a
large
place
:
(
for
these
words
,
and
set
me
,
are
a
supplement
in
the
Text
,
that
is
,
with
enlargement
;
by
enlargement
and
freedom
he
delivered
me
;
So
Job
36.16
.
Where
Elihu
is
giving
Job
an
account
what
he
might
have
expected
,
had
he
improved
God's
corrections
aright
.
Even
so
(
saith
he
)
would
he
have
removed
thee
out
of
the
strait
into
a
broad
place
,
where
there
is
no
straitness
;
Thou
art
(
would
he
say
,
as
verse
8.
)
bound
in
fetters
,
and
holden
in
cords
of
affliction
;
but
had
thou
hearkned
to
the
instructions
communicat
to
thee
by
the
Rod
,
God
should
have
brought
thee
out
of
that
strait
into
a
broad
place
,
where
there
is
no
straitness
;
so
that
in
respect
of
the
issue
,
delivery
is
enlargement
,
a
giving
of
skuproom
to
them
that
were
in
bonds
and
pressures
before
.
And
from
this
I
would
have
you
reflecting
on
two
or
three
words
,
1.
It
imports
,
that
when
the
people
of
God
are
in
trouble
,
unredeemed
,
they
should
be
in
straits
,
and
as
under
pressures
,
sensible
of
their
affliction
,
their
bonds
should
press
them
;
Therefore
in
that
fore-cited
place
,
Job
36.8
.
Affliction
is
called
bonds
,
or
fetters
and
cords
,
and
Job
,
when
he
is
viewing
God's
dealing
with
him
,
says
,
Chap.
13.27
.
Thou
puttest
my
feet
also
in
the
stocks
;
not
only
did
he
put
him
in
prison
,
for
a
man
in
prison
,
has
room
to
walk
up
and
down
,
but
in
prison
he
put
his
feet
in
the
stocks
;
importing
that
folks
should
find
a
pressure
when
God
afflicts
them
,
they
should
be
straitned
when
they
are
in
the
stocks
;
stupidity
is
ill
company
,
when
God
is
using
means
means
to
waken
out
of
security
,
and
to
make
folk
sensible
,
and
to
be
taking
too
much
elbow
room
,
when
folks
are
under
an
arrest
of
Providence
,
it
is
no
good
evidence
,
that
he
will
give
enlargement
,
Job
35.15
.
Hypocrites
in
heart
heap
up
wrath
,
they
cry
not
when
he
binds
them
;
when
folks
are
straitned
,
they
would
feel
it
,
and
especially
they
should
find
their
straitning
,
that
they
may
cry
to
God
when
he
binds
them
,
Psal.
107.12
.
He
brought
down
their
hearts
with
labour
;
he
brake
their
spirits
with
toil
,
he
hammered
their
undaunted
hearts
with
sit-fast
and
sore
pressures
,
and
further
he
dealt
so
with
them
till
they
fell
down
,
and
there
was
none
to
help
,
and
then
they
cryed
to
the
Lord
in
their
trouble
,
and
he
saved
them
,
&c.
That
is
the
great
design
of
pressures
,
when
folks
are
so
hampered
,
that
they
cannot
stir
their
feet
,
when
they
are
so
straitned
that
they
wot
not
what
hand
to
turn
them
to
,
it
is
,
That
they
may
cry
to
God
,
and
he
may
save
them
.
Hence
,
2.
Many
sad
lamentations
may
the
visible
Church
,
and
even
saints
write
over
their
own
frames
under
pressures
,
that
they
are
so
little
affected
;
and
particularly
,
that
be
they
pressed
never
so
much
,
there
is
little
prayer
under
their
pressures
,
as
in
that
forecited
place
,
Job
36.13
.
When
Elihu
is
telling
what
should
be
folks
carriage
,
when
they
are
bound
with
fetters
,
and
holden
in
cords
of
affliction
,
he
tells
the
Hypocrites
in
heart
,
heap
up
wrath
,
they
cry
not
when
God
binds
them
;
few
folks
pressures
are
seen
in
their
prayers
,
either
in
doubling
their
diligence
in
their
duty
,
or
in
their
manner
of
going
about
it
,
they
have
few
prayers
,
that
look
like
distrest
folks
prayers
;
O
let
fruitless
improvers
of
pressures
,
ponder
at
large
Job
36.8
.
to
18.
Where
when
Elihu
has
told
the
benefit
of
well
improved
pressures
,
and
the
hazard
of
ill
improved
pressures
,
he
tells
Job
verse
16.
Even
so
would
he
have
removed
thee
out
of
the
strait
into
a
broad
place
;
But
verse
17.
Thou
has
fulfilled
the
judgement
of
the
wicked
,
justice
and
judgement
take
hold
on
thee
;
Therefore
because
there
is
wrath
,
beware
lest
he
take
thee
away
with
his
stroak
,
then
a
great
ransom
cannot
deliver
thee
;
evil
improved
pressures
,
will
occasion
sad
reflections
,
and
may
bring
on
stroaks
,
from
which
folks
will
not
easily
come
to
be
delivered
;
O
how
oft
may
we
write
that
over
ill
improved
pressures
,
which
ye
have
,
Psal.
81.13
.
O
that
my
people
had
hearkened
to
me
,
and
Israel
had
walked
in
my
ways
,
I
would
soon
have
subdued
their
enemies
,
and
turned
my
hand
against
their
adversaries
.
And
Isai.
48.18
.
O
that
thou
hadst
hearkened
to
my
commandment
,
then
had
thy
peace
been
as
a
river
,
&c.
It
must
be
otherwayes
with
pressed
saints
,
than
it
is
with
others
.
It
is
a
sin
and
a
shame
that
so
many
ruines
are
under
saints
hands
,
not
improved
,
but
a
double
sin
&
shame
,
that
they
should
increase
under
their
hand
,
and
an
evidence
they
have
not
been
improved
.
But
a
3d
word
most
directly
from
what
I
have
spoken
on
this
branch
,
is
this
,
That
if
every
delivery
be
a
redemption
and
enlargement
,
Then
it
calls
the
people
of
God
to
be
comforted
and
enlarged
,
under
every
mercy
and
proof
of
love
,
how
mean
soever
it
be
.
The
Lord
who
calls
men
in
the
day
of
adversity
to
consider
,
calls
them
in
the
day
of
prosperity
to
be
comforted
,
and
joyful
in
any
measure
of
redemption
that
they
meet
with
,
Eccl.
7.14
.
And
it
's
marked
by
Nehemiah
and
others
,
when
God
had
brought
Israel
into
the
land
of
Canaan
,
and
gave
them
abundance
of
good
things
,
they
delighted
themselves
in
his
great
goodness
,
Neh.
9.25
.
a
practice
very
rare
among
God's
people
,
proofs
of
love
,
particular
redemption
trists
them
,
which
calls
them
to
rejoyce
in
God
and
his
goodness
,
and
yet
they
are
where
they
were
when
they
got
them
,
their
mercies
are
little
seen
upon
them
,
by
any
enlargements
given
them
;
and
what
wonder
therefore
that
mercies
be
withholden
from
them
,
who
cannot
be
worse
with
the
want
of
them
,
than
when
they
have
them
,
they
droop
when
they
have
,
and
they
droop
when
they
want
:
the
having
of
them
is
no
enlargement
to
them
,
and
this
they
mourn
not
for
as
a
sin
,
they
are
better
at
picking
quarrels
at
them
,
than
at
being
thankful
for
them
,
which
speaks
a
proud
unsubdued
selfie
disposition
.
I
shall
not
stand
to
discuss
the
shifts
and
pretexts
,
that
folks
make
use
of
in
their
byasses
,
in
setting
no
value
on
Redemptions
bestowed
on
them
,
many
a
time
their
own
spirit
is
a
spirit
of
bondage
,
when
God
allows
on
them
a
spirit
of
liberty
.
It
is
not
the
want
of
allowances
from
God
,
but
the
want
of
enlargement
of
heart
,
a
slavish
servil
disposition
,
that
makes
a
spirit
of
bondage
,
when
it
is
not
Gods
allowance
.
Sometime
they
pretend
the
smalness
of
the
mercy
,
to
undervalue
it
,
when
they
rather
proclaim
the
want
of
humility
in
themselves
.
The
humbled
Church
,
Lam.
3.22
.
Under
many
pressures
sees
,
That
it
is
of
the
Lords
mercies
that
we
are
not
consumed
;
if
our
mercies
be
compared
with
our
lustings
,
or
deservings
,
they
will
be
great
and
admirable
mercies
.
And
sometimes
the
cloud
of
continued
pressures
hides
the
sight
of
partial
Redemptions
;
but
certainly
,
every
evidence
of
mercy
remembred
in
wrath
,
is
a
redemption
,
and
should
be
delighted
in
,
and
our
heart
should
be
enlarged
in
receiving
it
as
such
,
in
a
word
,
it
is
an
evidence
of
a
blest
disposition
,
when
whatever
be
folks
lots
,
they
love
not
to
cast
out
with
God
,
they
love
not
to
fish
faults
with
his
Providence
,
to
miscal
a
mean
mercy
,
how
insignificant
soever
it
be
to
their
sense
;
and
when
they
are
content
to
pick
up
their
mercies
amongst
the
crouds
of
their
crosses
,
that
these
shall
not
tempt
them
,
not
to
be
comforted
in
the
meanest
mercy
;
and
who
knows
but
such
a
frame
,
if
it
were
studied
,
might
prove
a
door
of
hope
to
the
increase
and
growth
of
favours
;
they
that
delight
to
commend
mercies
,
shall
find
them
grow
.
Now
I
have
done
with
the
accounts
on
which
deliveries
are
called
Redemptions
.
In
the
third
place
it
remains
,
that
I
should
speak
a
little
to
the
plentifulness
of
these
redemptions
;
With
him
there
is
plenteous
redemption
.
Ye
heard
the
last
day
when
I
was
speaking
of
the
mercy
of
God
,
That
God
is
full
of
compassion
,
and
plenteous
in
mercy
,
Psal.
86.5
,
15.
That
he
has
manifold
mercies
.
Neh.
9.19
.
and
that
he
is
abundant
in
goodness
,
Exod.
34.6
.
Here
He
is
plenteous
in
redemption
,
and
this
hath
relation
to
these
two
.
1.
To
the
variety
of
the
pressures
,
the
saints
may
be
assaulted
with
,
for
plenteous
redemption
speaks
plentiful
pressures
.
2.
To
the
recurring
of
these
pressures
,
that
when
folk
are
brought
out
of
them
,
they
fall
in
them
again
through
their
own
folly
;
There
is
plenteous
redemption
with
God
in
relation
to
both
.
For
the
first
,
The
variety
of
pressures
wherewith
saints
may
be
assaulted
,
There
is
somewhat
,
1.
Supposed
here
,
That
not
only
the
Israel
of
God
may
have
pressures
,
but
a
variety
,
a
great
many
of
them
;
Hence
Eliphaz
,
Job
5.19
.
Supposing
Job
a
penitent
,
says
,
God
should
deliver
him
in
six
troubles
and
in
seven
,
a
number
of
perfection
,
2
Cor.
4.8
.
The
Apostle
says
,
we
are
troubled
on
every
side
,
and
Ch.
6.7
.
He
tells
,
There
is
need
of
the
armour
of
righteousness
,
both
on
the
right
and
left
hand
;
there
is
no
hand
we
can
turn
us
to
,
would
he
say
,
but
there
is
need
of
armour
,
Chap.
7.5
.
Troubled
on
every
side
,
without
are
fightings
,
and
within
were
fears
;
and
in
a
word
,
the
Church
tells
us
,
Lam.
2.22
.
That
God
had
called
,
as
in
a
solemn
day
,
her
terrors
round
about
her
,
in
the
day
of
Gods
anger
no
pressure
was
wanting
,
and
there
was
a
convention
of
them
.
1.
Hence
from
this
,
that
variety
of
pressures
are
the
lot
of
the
people
of
God
,
it
doth
on
the
one
hand
point
out
,
that
they
are
ill
to
tame
,
ill
to
hold
,
like
a
wild
ass
,
snuffing
up
the
wind
;
it
is
not
easie
sisting
them
,
except
they
be
hedged
in
on
all
hands
;
hard
wedges
tells
there
are
hard
stone
or
timber
to
be
divided
;
and
they
who
have
many
pressures
,
may
sit
down
and
lament
over
their
dispositions
,
that
less
would
not
do
their
turn
;
many
might
steal
more
quietly
in
to
heaven
,
were
it
not
for
their
dispositions
,
that
are
so
wild
and
ill
to
be
tamed
;
Though
yet
I
shall
add
,
the
more
pressures
thou
hast
,
if
thou
could
improve
them
well
,
thou
has
the
more
doors
open
for
mercy
,
and
occasions
to
get
meat
out
of
the
eater
.
2.
From
it
I
would
have
many
folks
learning
to
silence
their
murmuring
and
complaining
,
many
have
learned
a
gad
of
crying
ere
they
be
toucht
;
there
be
many
,
who
though
there
be
pressures
be
such
,
as
many
of
the
people
of
God
would
count
an
outgate
,
yet
there
is
no
biding
of
their
complaining
:
O!
what
would
many
of
you
do
if
ye
were
put
in
Job's
case
,
who
in
one
day
was
stript
of
all
that
he
had
,
and
the
next
day
of
his
health
and
quietness
of
mind
,
and
yet
he
was
born
through
;
it
is
a
great
evidence
of
mortification
,
to
be
enabled
to
bear
pressures
well
,
to
make
little
din
of
grievances
;
much
din
and
crying
under
them
,
tells
there
are
many
boyls
to
be
let
out
,
and
many
complaints
call
on
God
to
lay
more
on
folk
to
tame
them
better
.
O!
be
sober
,
and
if
ye
be
put
in
a
Babel
,
see
if
ye
can
build
houses
there
,
and
make
your
pressures
as
supportable
,
as
lawfully
ye
may
without
sin
,
make
them
not
intolerable
,
for
that
is
to
break
your
back
,
but
see
how
tolerable
ye
can
make
them
,
without
sinning
against
God
,
that
ye
may
dwell
beside
your
cross
,
with
silence
and
submission
,
who
wots
,
but
ere
many
days
go
over
,
ye
may
meet
with
an
out-gate
.
But
2.
As
variety
of
pressures
are
supposed
here
;
so
it
expresses
plenty
of
Redemption
in
God
for
all
that
variety
;
time
will
not
permit
me
to
break
in
on
that
other
thing
,
that
this
plenteous
Redemption
relates
to
,
the
recurring
of
pressures
,
how
frequently
the
people
of
God
may
fall
under
repeated
pressures
,
and
may
be
ofter
than
once
pressed
,
but
here
for
variety
of
pressures
,
there
is
plenteous
redemption
,
He
will
deliver
in
six
troubles
,
and
in
seven
,
Job
5.19
.
If
they
be
assaulted
on
the
right
and
left
hand
,
there
is
armour
of
righteousness
for
both
,
2
Cor.
6.7
.
If
they
be
troubled
on
every
side
,
he
can
keep
them
from
being
distressed
if
perplexed
,
they
shall
not
despair
,
&c
1
Cor.
4.8
.
If
they
be
troubled
on
every
side
,
have
fightings
without
,
and
fears
within
,
God
that
comforts
those
that
are
cast
down
,
can
comfort
them
,
2
Cor.
7.8
.
When
thou
sits
down
,
and
cannot
tell
all
thy
pressures
,
and
are
like
a
weak
patient
,
who
when
his
wounds
are
opened
up
,
swerfs
,
thy
heart
grows
sick
and
thou
faints
.
He
is
all
sufficient
to
afford
Cordials
for
thy
support
;
thou
cannot
have
so
many
wants
,
but
he
can
supply
them
:
And
as
the
old
man
said
to
the
Levit
,
Judges
19.20
All
thy
wants
shall
be
upon
him
;
Thou
cannot
be
straitned
in
God
,
though
through
the
narrowness
of
thy
confidence
,
thou
may
be
straitned
in
thy
own
bowels
,
for
with
him
is
plenteous
redemption
;
Think
upon
this
,
ye
that
have
to
do
with
it
,
ye
that
in
your
pressures
are
left
on
God
alone
,
bring
up
a
good
report
on
him
,
cry
not
up
your
wants
above
his
furniture
;
cry
not
up
your
griefs
above
his
consolations
,
which
cannot
be
exhausted
;
this
would
make
folks
life
not
so
comfortless
as
oft
times
they
make
it
to
themselves
,
while
they
cry
out
,
What
will
they
do
with
this
,
and
with
that
,
it
〈◊〉
come
in
their
way
?
If
indeed
such
a
thing
be
before
thee
we
may
say
,
as
it
was
said
to
Jeremy
.
Jer.
12
5.
If
thou
hast
run
with
the
footmen
,
and
they
have
wearied
thee
,
then
how
can
thou
contend
with
horses
?
If
thy
few
pressures
have
laid
thee
by
,
What
wilt
thou
do
with
more
and
greater
?
If
in
the
land
of
peace
,
wherein
thou
trusted
,
they
have
wearied
thee
,
(
I
shall
not
say
thou
wilt
have
that
atheistical
word
,
What
ca●
God
do
?
)
But
what
wilt
thou
do
,
if
it
come
to
the
swellings
of
Jordan
?
But
if
thou
keep
thy
eye
and
heart
on
that
word
,
With
God
is
plenteous
redemption
;
and
then
ask
,
what
shall
I
do
with
my
troubles
?
I
say
,
even
bear
them
,
go
to
God
and
get
much
from
him
to
bear
them
;
many
proofs
of
his
power
and
love
,
his
all
sufficiency
is
infinite
to
bear
thee
thorow
;
and
bod
well
of
him
,
and
have
well
:
look
down
on
the
greatest
number
of
pressures
as
tolerable
in
his
strength
.
I
love
not
carnal
confidence
,
but
God
loves
not
drooping
,
or
that
folk
should
go
discouraged
to
their
work
,
though
humble
they
should
be
.
They
that
go
drooping
to
their
work
,
will
come
halting
from
it
:
but
though
a
solemn
assembly
of
terrors
should
surround
you
,
hold
your
eye
o●
plenteous
redemption
in
God
,
and
it
shall
be
well
with
you
.
God
bless
his
word
to
you
for
Christ's
sake
.
SERMON
XLIII
.
Psalm
130.
Verse
7.
And
with
him
is
plenteous
redemption
.
And
he
shall
redeem
Israel
from
all
his
iniquities
.
AS
there
is
no
searching
out
of
the
Almighty
to
perfection
,
as
to
what
he
is
in
himself
,
for
he
is
higher
than
the
Heavens
(
as
it
is
said
of
his
Wisdom
)
and
deeper
than
the
Earth
.
So
that
what
can
we
do
or
know
?
Job
11.7
8.
So
we
are
as
little
able
to
comprehend
or
fathom
all
that
is
in
him
,
for
the
good
of
his
people
,
and
what
wonder
when
over
and
above
all
particular
Promises
,
he
hath
given
himself
away
to
be
their
God
,
hath
made
infinitness
their
portion
.
Here
we
have
a
taste
of
what
riches
are
in
him
for
the
behove
of
his
people
;
That
for
misery
in
Israel
,
with
the
Lord
there
is
mercy
;
that
for
bondage
and
slavery
in
Israel
,
with
him
is
plenteous
redemption
:
And
for
the
particular
bondage
and
pressure
of
sin
,
He
will
redeem
Israel
from
all
his
iniquities
.
I
have
already
said
somewhat
to
that
attribute
of
mercy
in
God
;
and
the
last
day
I
came
to
a
close
of
this
.
That
with
him
is
plenteous
redemption
;
ye
heard
that
this
redemption
imports
,
partly
authority
to
interpo●●
,
and
partly
power
to
back
authority
,
to
vindicat
his
people
:
Ye
heard
also
that
it
was
called
redemption
on
a
threefold
account
;
1.
On
the
account
of
its
rise
and
fountain
,
that
every
redemption
and
delivery
the
people
of
God
get
,
is
founded
on
,
and
is
the
result
of
their
great
Redemption
by
Christ
.
2.
It
is
so
called
,
with
an
eye
to
the
trouble
and
troublers
from
which
he
redeems
his
Israel
,
but
without
money
.
3.
That
it
is
so
called
,
upon
the
account
of
the
issue
;
when
the
Lord
delivers
his
people
,
he
sets
them
at
freedom
and
liberty
,
he
sets
their
feet
in
a
large
place
,
as
it
is
,
Psal.
18.19
.
I
came
also
to
speak
of
the
plenteousness
of
this
Redemption
;
The
Text
says
,
that
not
only
there
is
redemption
,
but
plenteous
redemption
with
him
;
and
(
as
I
shewed
)
it
is
called
plenteous
redemption
on
a
double
account
.
1.
In
relation
to
the
great
plenty
and
variety
of
pressures
,
wherewith
the
people
of
God
may
be
assaulted
on
the
right
and
on
the
left
hand
,
with
fightings
without
,
and
fears
within
;
and
as
the
Church
hath
it
,
Lam.
2.22
.
They
may
have
their
terrors
called
as
in
a
solemn
day
round
about
them
;
but
in
reference
to
all
these
,
he
hath
plenteous
redemption
,
to
deliver
from
six
troubles
and
from
seven
,
to
put
on
the
armour
of
righteousness
when
they
are
assaulted
on
the
right
hand
and
on
the
left
,
when
they
are
troubled
on
every
side
,
to
keep
them
from
being
distressed
;
When
perplexed
,
to
keep
them
from
despair
,
&c.
2
Cor.
4.8
.
Of
this
I
have
spoken
,
and
shall
not
repeat
.
It
remains
in
the
2d
place
,
That
I
speak
to
this
plenteous
Redemption
,
as
it
relates
to
the
frequent
relapses
of
the
people
of
God
into
bondage
through
their
folly
,
after
the
Lord
hath
brought
them
out
of
former
pressures
,
they
betray
themselves
,
and
bring
themselves
under
new
pressures
,
they
fall
in
new
provocations
,
that
bring
them
in
new
difficulties
,
which
puts
them
again
and
again
to
look
up
to
redemption
in
God
.
I
shall
follow
out
this
a
little
in
three
heads
.
1.
It
is
not
a
thing
unusual
to
see
the
people
of
God
after
they
have
been
redeemed
,
to
fall
in
relapses
,
and
needing
new
redemptions
;
for
plenteous
redemption
in
God
needed
not
be
proclaimed
,
if
they
were
not
obnoxious
to
frequent
relapses
in
bondage
,
and
pressures
through
their
sin
,
if
they
were
not
like
that
passionat
man
,
or
man
of
great
wrath
that
suffers
punishment
;
for
if
thou
deliver
him
(
says
he
)
thou
must
do
it
again
,
Prov.
19.19
.
Let
God
pull
them
out
of
the
mire
,
by
his
mighty
and
gracious
hand
,
they
will
be
as
ready
to
fall
in
it
again
,
as
if
they
had
not
been
in
it
before
;
This
is
the
complaint
made
of
the
Lords
people
,
Psal.
106.43
.
Many
a
time
did
he
deliver
them
,
they
got
redemption
often
,
but
they
provocked
him
with
their
counsel
,
and
were
brought
low
for
iniquity
.
They
were
often
well
,
but
could
not
hold
themselves
so
.
And
if
ye
will
consider
the
History
deduced
,
Jud.
2.16
.
to
20.
It
is
marked
when
they
had
provocked
the
Lord
,
to
put
them
in
bondage
,
that
he
raised
up
Judges
,
which
delivered
them
out
of
the
hand
of
these
that
spoiled
them
;
but
they
would
not
hearken
to
their
Judges
,
but
went
a
whoring
after
other
gods
,
and
when
for
that
they
were
brought
in
bondage
,
the
Lord
raised
them
up
Judges
,
and
was
with
the
Judges
to
deliver
them
from
enemies
,
but
when
the
Judge
was
dead
,
they
returned
and
corrupted
themselves
.
And
Jud.
10.10
,
to
13.
The
Lord
layes
it
home
to
them
,
when
they
came
and
complained
to
him
by
reason
of
the
bondage
they
were
under
by
the
Ammonites
,
I
delivered
you
(
sayes
he
)
from
the
Egyptians
,
Amorites
,
the
children
of
Ammon
,
and
from
the
Philistines
,
the
Sydonians
also
,
and
the
Amalekites
,
and
Maonites
,
when
ye
cryed
to
me
,
yet
ye
have
forsaken
me
,
and
served
other
gods
;
ye
would
not
hold
your selves
well
,
when
ye
were
well
,
therefore
ye
are
now
under
the
power
of
the
Ammonites
.
I
need
not
stand
to
tell
you
,
how
this
relapsing
into
bondage
comes
.
Defection
,
declining
,
and
departing
from
God
,
is
the
sinful
byass
of
our
hearts
,
when
ever
we
are
right
,
that
motion
is
preternatural
,
or
rather
supernatural
;
we
are
naturally
inclined
to
go
a
whoring
from
God
;
and
not
only
so
,
but
we
are
possest
with
a
carnal
confidence
,
that
we
shall
do
well
,
when
we
get
our
will
,
and
God
is
provocked
to
blast
that
carnal
confidence
,
by
giving
us
a
proof
of
what
is
in
our
hearts
;
and
further
the
abuse
both
of
bondage
,
and
delivery
out
of
bondage
;
when
folk
can
give
a
sorry
and
poor
account
of
what
they
have
profited
by
the
one
,
or
by
the
other
.
It
is
no
wonder
that
God
be
provocked
to
leave
them
in
the
mire
,
and
to
need
Redemption
a-new
.
Now
all
that
I
shall
take
from
this
shall
be
these
two
words
.
To
guard
all
flesh
that
they
lean
not
the
weight
of
their
guiding
on
their
outward
condition
,
and
complain
not
of
any
lots
they
are
under
,
as
if
they
would
do
better
,
if
freed
of
them
;
many
when
they
are
low
,
are
ready
to
assoil
themselves
,
as
to
the
neglect
of
duty
,
they
are
under
this
or
that
,
which
if
they
were
freed
of
,
they
would
do
well
,
that
is
but
a
cheat
.
The
Wall
might
go
up
in
troublesome
times
,
as
Neh.
9.25
When
with
the
one
hand
they
held
the
weapon
,
and
built
with
the
other
;
Mens
tempers
are
such
,
that
give
them
their
will
in
outward
conditions
,
they
would
not
do
better
till
God
mend
their
Dispositions
,
thou
will
say
,
thou
art
under
want
,
and
hast
no
time
to
seek
God
;
but
had
thou
Cresus's
wealth
,
thou
would
not
seek
him
better
,
if
thy
disposition
were
not
helped
.
Thou
has
this
or
that
fashrie
,
and
if
that
were
taken
off
thee
,
thou
would
be
more
diligent
,
but
considers
not
that
if
thou
wanted
that
fashry
or
trouble
,
thou
would
be
more
lazie
,
and
if
thou
could
guide
the
lot
thou
art
under
,
it
would
quicken
thee
to
diligence
,
and
help
thee
to
diligence
,
and
help
thee
to
improve
it
to
a
spiritual
advantage
:
In
a
word
,
blame
not
thy
lot
,
of
thy
want
of
a
disposition
,
but
thy
disposition
,
and
then
thou
shall
be
in
a
capacity
to
go
about
duty
,
and
get
the
good
of
thy
lot
whatever
it
be
.
2.
That
as
we
would
not
complain
of
lots
,
so
we
would
not
trust
our
fairds
and
resolutions
,
to
do
right
when
God
sends
redemption
,
when
we
are
delivered
,
how
doth
the
Novelty
of
it
affect
us
,
when
God
has
broken
the
yoke
and
burst
the
bonds
;
we
say
,
we
will
not
transgress
,
Jer.
2.20
.
But
he
that
trusts
in
his
own
heart
is
a
fool
,
Prov.
28.26
.
For
Psal.
106.12
,
13.
When
that
people
were
on
the
edge
of
the
red
Sea
,
newly
delivered
,
then
they
believed
his
word
,
and
sang
his
praises
,
but
they
soon
forgat
his
works
,
they
waited
not
for
his
counsel
;
they
that
have
gotten
a
redemption
wherewith
they
are
affected
,
if
they
be
not
on
their
guard
,
they
may
put
themselves
in
a
condition
,
wherein
they
may
need
a
new
proof
of
plenteous
Redemption
.
But
2.
As
relapses
in
bondage
after
we
are
redeemed
,
are
too
usual
in
the
people
of
God
,
so
it
is
a
hainous
and
terrible
aggravation
of
their
fault
.
It
needs
a
peculiar
promise
,
That
with
God
is
plenteous
redemption
to
them
that
are
sensible
of
it
,
it
is
no
light
matter
(
let
folk
think
of
it
what
they
will
)
to
sell
themselves
for
nought
.
And
when
God
hath
redeemed
them
,
to
sell
themselves
over
again
;
it
was
a
terrible
aggravation
of
Solomons
fault
,
that
he
turned
away
from
the
Lord
God
of
Israel
,
after
that
he
had
appeared
to
him
twice
,
1
Kin.
11.9
.
That
after
God
had
manifested
himself
to
him
,
he
ran
away
from
him
,
and
Ezra
9.13
.
Ye
will
see
how
that
godly
and
reader
man
,
looks
on
such
a
practise
as
this
;
After
all
this
is
come
upon
us
,
for
our
evil
deeds
,
and
for
our
great
trespasses
seing
thou
our
God
has
punisht
us
less
tha●
our
iniquities
deserve
▪
and
has
given
us
such
deliverance
as
this
,
should
we
again
break
by
commandment
,
and
joyn
in
affinity
with
the
people
of
these
abominations
,
would
thou
not
be
angry
with
us
till
thou
hadst
consumed
us
,
so
that
there
should
be
no
remnant
nor
escaping
.
He
hath
a
dreadful
apprehension
of
the
desert
of
relapses
after
Redemption
,
and
no
wonder
they
be
so
lookt
upon
,
if
we
consider
partly
,
that
the
Lord
delivers
his
people
out
of
trouble
on
these
very
terms
,
that
they
should
not
turn
again
to
folly
,
Psal.
85.8
.
The
Lord
will
speak
peace
to
his
people
and
saints
,
but
let
them
not
turn
again
to
folly
;
And
,
Jer.
3.19
.
When
a
great
objection
is
moved
,
How
shall
I
put
thee
among
the
children
,
and
give
thee
a
pleasant
land
,
a
goodly
heritage
of
the
host
of
nations
?
he
answers
thus
,
Thou
shalt
call
me
,
my
father
,
and
shall
not
turn
away
from
me
.
Now
to
frustrat
Gods
very
end
,
and
the
terms
on
which
he
gives
Redemption
,
must
be
a
sad
aggravation
of
guilt
:
And
further
it
is
sad
,
if
we
consider
,
that
God's
giving
particular
Redemption
to
his
people
,
is
accompanied
with
engagements
on
our
part
,
with
our
own
consent
to
do
our
duty
,
Jer.
2.20
.
When
of
old
time
I
had
broken
thy
yoke
,
and
burst
thy
bonds
,
thou
saidst
,
I
will
not
transgress
;
thou
took
fair
in
hand
,
when
on
every
high
hill
,
and
under
every
green
tree
,
thou
wandred
,
playing
the
harlot
;
thou
said
,
thou
would
give
my
kindness
in
delivering
thee
another
meeting
,
when
thou
hast
foully
deboarded
:
And
further
,
it
may
be
sad
,
to
look
on
thir
relapses
,
on
the
account
of
the
folly
that
is
in
them
;
as
in
that
,
Psal.
85.8
.
When
God
speaks
peace
to
his
people
,
if
they
turn
to
sin
,
it
is
a
folly
;
there
is
a
folly
and
madness
in
that
prank
,
for
them
who
having
sinned
,
and
God
hath
corrected
them
for
sin
,
and
made
them
to
find
sin
an
evil
and
bitter
thing
,
to
try
again
conclusions
of
that
kind
,
and
relapse
in
these
sins
,
that
hath
bred
them
so
much
bitterness
,
who
after
they
have
met
God
in
their
teeth
,
hedging
up
their
way
with
thorns
,
that
they
should
not
find
their
loves
,
and
God
hath
delivered
them
,
yet
no
sooner
are
they
delivered
,
but
they
fall
to
that
same
way
of
sinning
,
which
brought
them
in
bondage
;
what
a
folly
and
madness
is
in
that
?
For
Use
,
let
me
intreat
you
not
to
look
lightly
on
relapses
,
which
have
such
hainous
aggravations
,
whether
they
be
privat
or
publick
relapses
,
lest
God
be
provocked
to
make
it
apparent
,
that
he
looks
not
lightly
on
them
,
lest
(
as
it
is
Amos
7
7.
)
after
the
grashoppers
,
and
contending
by
fire
,
he
come
with
a
plum-line
,
and
will
not
hearken
to
that
pleading
,
Forgive
,
I
beseech
thee
;
by
whom
shall
Jacob
arise
?
for
he
is
small
.
Therefore
I
say
,
look
not
lightly
on
these
relapses
;
a
Fever
is
dangerous
,
but
relapsing
in
it
,
after
something
that
looks
like
a
Cool
,
is
far
more
dangerous
.
Thou
that
hast
been
low
,
and
God
hath
helped
thee
out
of
thy
low
condition
,
and
made
thee
to
wonder
at
his
goodness
.
Consider
thy
posture
,
if
thou
be
backsliden
,
and
how
much
need
thou
hast
of
a
new
Redemption
,
and
learn
to
aggravat
that
guilt
,
by
thy
relapsing
in
it
.
But
the
3d
thing
to
be
marked
in
this
plenteous
redemtion
,
is
,
that
though
it
be
very
usual
in
the
Lords
people
,
to
relapse
into
slavery
and
bondage
;
and
though
it
be
an
hainous
fault
so
to
do
,
yet
there
is
in
God
plenteous
redemption
,
even
for
that
,
there
is
redemption
with
him
for
them
,
who
after
they
have
been
delivered
,
have
through
their
folly
relapsed
into
bondage
.
I
shall
not
need
to
stand
to
prove
this
any
length
from
Scripture
,
Psal.
106.43
.
—
Many
times
did
he
deliver
them
.
but
they
provocked
him
by
their
counsel
,
and
were
brought
low
by
their
iniquity
;
nevertheless
he
regarded
their
affliction
,
when
he
heard
their
cry
,
and
he
remembered
for
them
his
Covenant
,
and
repented
according
to
the
multitude
of
his
mercies
;
there
is
plenteous
redemption
.
And
when
Judg.
10.
he
hath
told
them
,
v.
13.
that
when
they
had
often
relapsed
,
and
he
had
delivered
them
,
and
now
they
had
forsaken
him
,
and
served
other
gods
,
and
he
would
deliver
them
no
more
;
yet
when
they
insist
,
and
will
not
quite
him
,
it
's
added
,
v.
16.
that
his
soul
was
grieved
for
the
misery
of
Israel
;
their
misery
pleaded
with
him
to
have
compassion
on
them
,
and
deliver
them
.
And
Neh.
9.
ch.
How
many
proofs
of
love
are
there
recorded
from
Egypt
all
along
in
the
wilderness
,
and
in
the
promised
land
,
notwithstanding
their
rebellions
,
and
when
he
had
wrought
for
them
over
and
over
again
,
and
they
still
relapsed
,
he
was
provocked
to
say
,
he
would
destroy
them
;
yet
he
tells
,
that
he
wrought
for
his
own
Names
sake
,
that
it
might
not
be
polluted
among
the
Heathen
;
for
what-ever
they
did
deserve
,
his
Name
did
not
deserve
to
suffer
,
therefore
he
wrought
for
them
;
and
relative
to
this
is
that
invitation
,
Jer.
3.1
.
Thou
hast
played
the
harlot
with
many
lovers
,
(
not
at
once
,
but
successively
,
and
in
the
intervals
,
between
deliveries
)
yet
return
again
to
me
,
saith
the
Lord
.
I
shall
not
insist
on
this
,
but
they
that
are
under
convictions
of
privat
and
publick
relapses
,
and
of
the
hazard
of
relapses
,
and
cannot
tell
what
to
make
of
them
,
or
what
will
be
the
latter
end
of
their
running
back
&
back
again
into
bondage
after
deliveries
,
they
may
encourage
themselves
from
this
,
that
with
the
Lord
our
God
there
is
plenteous
redemption
.
And
if
ye
say
,
how
,
and
in
what
terms
may
folk
that
have
thus
relapsed
,
look
out
for
this
redemption
in
God
.
Something
for
the
direction
of
faith
may
come
to
be
spoken
to
in
the
next
Doctrine
,
and
therefore
here
I
shall
only
press
on
them
that
would
look
our
for
redemption
.
First
,
That
much
neglected
,
and
yet
most
necessary
work
of
Repentance
,
according
to
that
,
which
some
would
have
a
plague
,
but
I
think
sounds
like
a
promise
,
Ezek
7.16
.
They
that
escape
of
them
,
shall
escape
on
the
mountains
,
and
shall
be
like
doves
of
the
valleys
,
all
of
them
mourning
every
one
for
his
iniquity
.
O
to
see
that
frame
of
spirit
,
to
see
repentance
more
in
fashion
among
us
;
God
hath
made
us
smart
many
ways
,
because
we
would
not
afflict
our selves
,
and
yet
we
will
not
do
it
.
O!
this
is
an
impenitent
generation
,
pray
for
repentance
.
2.
I
would
have
you
in
the
study
of
repentance
,
lo●king
to
the
aggravations
of
sin
,
and
that
from
your
frequent
relapsing
in
it
,
that
after
we
have
felt
the
bitterness
of
our
folly
,
we
have
turned
again
to
it
,
that
we
have
given
up
to
walk
with
God
,
after
we
have
spoken
of
much
blessedness
in
his
company
,
that
when
we
have
found
the
threatnings
verified
,
and
promises
made
out
to
us
and
to
others
,
yet
the
byass
of
our
hearts
is
out
of
course
,
and
we
will
try
these
woful
conclusions
of
new
.
O!
take
a
look
of
the
dreadful
aggravations
that
relapsing
in
bondage
hath
with
it
.
3.
As
the
result
of
all
this
,
I
would
recommend
to
you
to
be
in
Gods
reverence
,
in
reference
to
that
which
I
spoke
the
last
day
,
even
his
prerogative-royal
,
in
free
grace
,
for
any
redemption
that
we
can
expect
.
I
told
you
of
Gods
rejecting
carnal
confidences
,
that
folk
shall
not
prosper
in
them
,
because
they
would
not
quite
them
,
and
lay
their
deplorable
case
at
the
footstool
of
Soveraignty
in
him
,
and
nothing
looks
with
a
more
dreadful
aspect
to
right
discernets
,
than
to
see
the
temper
of
the
Jews
among
us
,
who
(
Jer.
12.4
.
when
the
Land
is
mourning
)
say
,
he
shall
not
see
our
last
end
.
And
Chap
2.8
.
The
vessels
of
the
Lords
house
shall
come
back
again
:
And
there
is
nothing
more
hopeful
under
relapses
,
than
to
be
putting
off
our
ornaments
,
to
see
what
God
will
do
with
us
;
to
be
non-plussed
under
convictions
of
relapses
,
and
to
be
casting
our selves
at
the
Foot-stool
of
Soveraignty
in
free
grace
:
Were
we
in
that
humble
posture
,
it
would
speak
more
ground
of
hope
,
than
all
our
carnal
confidences
,
which
are
made
Pillows
to
sleep
on
in
our
security
.
Now
I
have
done
with
the
second
main
Point
,
to
encourage
Irsael
to
hope
in
God
,
that
with
him
is
plenteous
redemption
.
I
proceed
now
to
the
3d
Observation
,
that
at
the
entry
to
these
words
I
proposed
to
be
spoken
to
,
That
what
God
is
,
or
what
is
in
God
,
is
put
forth
by
God
,
for
the
behove
of
his
people
,
according
as
they
need
it
.
I
gather
this
from
the
connexion
of
the
two
Verses
,
with
God
there
is
merey
,
and
with
him
there
is
plenteous
redemption
;
and
what
follows
?
And
he
shall
redeem
Israel
from
all
his
iniquity
.
If
he
have
mercy
to
compassionat
them
in
their
misery
,
and
if
he
have
authority
and
power
to
vindicate
them
from
bondage
,
it
shall
be
seen
in
their
actual
deliverance
.
The
point
is
plain
and
obvious
.
Gods
all-sufficiency
,
his
furniture
for
the
need
of
his
people
shall
not
be
wanting
,
but
put
forth
actually
,
as
he
sees
good
,
for
the
behove
of
his
people
.
If
he
have
plenteous
redemption
,
he
shall
redeem
Israel
from
all
his
iniquities
.
Hence
it
is
,
that
in
Scripture
we
have
not
only
an
account
of
furniture
in
God
(
if
I
may
so
word
it
)
for
his
people
,
That
with
him
is
mercy
,
and
with
him
is
plenteous
redemption
;
and
of
promises
,
wherein
God
engages
himself
to
put
forth
that
furniture
for
their
behove
;
but
the
Scripture
gives
an
account
of
his
actual
putting
forth
that
mercy
and
power
for
them
,
Jer.
31.10
.
There
are
news
to
be
sent
and
publish'd
in
the
Isles
afar
off
,
and
what
is
that
?
He
that
scattered
Israel
will
gather
them
,
and
keep
him
as
a
shepherd
doth
his
flock
;
and
what
more
?
For
the
Lord
hath
redeemed
Jacob
,
and
ransomed
him
from
the
hand
of
him
that
was
stronger
than
he
.
It
's
spoken
of
as
a
thing
done
,
and
on
this
account
David
in
his
Prayer
promises
himself
a
good
day
,
Psal.
35.9
.
My
soul
shall
be
joyful
in
the
Lord
,
it
shall
rejoice
in
his
salvation
;
all
my
bones
shall
say
(
alluding
to
that
,
Psal.
51.8
.
Make
me
to
hear
joy
and
gladnesse
,
that
the
bones
which
thou
hast
broken
may
rejoice
;
who
is
like
unto
thee
,
that
delivers
the
poor
from
him
that
is
too
strong
for
him
;
yea
,
the
poor
and
the
needy
from
him
that
spoils
him
?
I
am
(
would
he
say
)
looking
for
a
Song
,
when
not
so
much
as
a
broken
bone
shall
be
dumb
,
but
all
shall
get
a
voice
to
sing
praise
for
actual
redemption
.
I
shall
not
need
to
stand
to
prove
this
from
the
all-sufficiency
of
God
,
from
his
love
and
affection
to
his
people
,
and
from
his
fidelity
,
that
cannot
lie
:
Nor
will
I
break
in
on
the
particular
inferences
of
this
point
now
:
Only
in
general
be
not
vexed
,
take
it
not
ill
,
though
ye
be
put
to
,
and
kept
at
a
task
,
to
keep
a
good
report
in
your
hearts
of
God
,
when
temptation
says
,
as
Psal.
77.7
,
8
,
9.
The
Lord
hath
cast
off
for
ever
,
and
will
be
favourable
no
more
,
his
mercy
is
clean
gone
,
&c.
When
temptation
says
,
what
means
this
and
that
in
my
case
?
If
all
this
mercy
and
redemption
be
with
God
,
(
and
thou
may
then
have
a
hard
steek
of
work
to
keep
up
a
good
report
of
him
,
when
so
many
Hell
Fire-brands
are
going
thick
and
three-fold
.
)
Be
encouraged
and
comforted
in
this
,
that
a
day
comes
,
when
actual
redemption
shall
take
all
these
off
thy
hand
,
and
thou
shalt
not
have
it
to
say
only
,
That
with
God
is
redemption
,
in
opposition
to
thy
troubles
,
but
he
hath
redeemed
Jacob
,
and
ransomed
him
from
the
hand
of
him
that
was
stronger
than
he
.
Be
comforted
in
this
,
ye
that
are
engaged
in
a
task
to
keep
up
a
good
report
of
God
against
prejudices
;
The
time
is
coming
,
when
he
will
leave
you
little
to
say
to
his
commendation
,
when
he
shall
come
and
relieve
you
,
and
make
actual
redemption
,
give
the
lie
to
all
mistakes
and
prejudices
whatsoever
.
SERMON
XLIV
.
Psalm
130.
Vers.
8.
And
he
shall
redeem
Israel
from
all
his
iniquities
.
I
Am
now
,
ye
see
,
towards
the
close
of
this
Psalm
,
which
hath
detained
me
so
long
,
upon
the
account
of
the
riches
and
universal
usefulness
of
the
matter
therein
contained
:
Ye
may
remember
,
that
after
that
Exhortation
to
Israel
,
to
hope
in
the
Lord
,
I
came
to
the
motives
encouraging
them
so
to
do
;
wherein
somewhat
was
spoken
to
what
is
supponed
concerning
the
Israel
of
God
,
called
to
hope
,
and
allowed
to
hope
in
God
,
that
they
are
under
the
sense
of
misery
,
needing
mercy
,
and
under
the
sense
of
bondage
,
needing
plenteous
redemption
,
and
in
particular
,
under
the
sense
of
the
bondage
of
sin
,
putting
them
in
need
to
be
redeemed
from
all
their
iniquities
;
and
in
speaking
to
what
is
proposed
for
the
encouragment
of
such
to
hope
in
God
:
I
hinted
somewhat
concerning
these
two
great
truths
,
That
with
God
there
is
mercy
,
and
with
him
is
plenteous
redemption
.
You
may
remember
,
that
I
told
you
,
there
be
two
words
further
to
be
gathered
from
this
8.
v.
One
is
,
that
what
is
in
or
with
God
,
it
shall
be
put
forth
for
the
behove
of
his
people
,
as
they
have
need
,
he
shall
redeem
Israel
;
and
another
is
,
That
it
's
in
particular
Israels
great
mercy
,
that
God
shall
be
a
Redeemer
to
him
from
all
his
iniquities
,
For
the
first
of
these
,
I
brake
in
on
it
on
the
close
of
the
mornings
Exercise
,
that
what
is
in
,
or
with
God
,
shall
be
put
forth
for
the
behove
of
his
people
as
they
need
it
,
and
they
shall
find
it
made
forth-coming
to
them
as
they
need
it
;
for
if
there
be
with
him
plenteous
redemption
,
he
shall
redeem
Israel
from
all
his
iniquities
.
I
left
at
a
general
word
of
Use
from
this
,
That
we
should
not
take
it
ill
,
to
be
kept
at
a
task
of
bringing
up
a
good
report
on
God
against
all
prejudices
,
and
whatsoever
temptation
suggests
of
him
;
for
the
time
is
coming
(
which
the
Lord
will
hasten
in
his
time
)
that
he
will
leave
us
little
to
say
to
his
commendation
,
his
own
performances
will
say
so
much
,
and
declare
him
to
be
exalted
above
all
blessing
and
praise
:
The
time
is
coming
,
that
they
shall
not
think
shame
of
it
,
that
(
if
we
may
so
word
it
)
have
spoken
good
of
him
behind
his
back
,
and
would
not
take
a
report
of
him
,
but
from
his
Bible
.
But
to
follow
out
this
a
little
,
for
the
comfort
of
them
that
are
looking
for
the
accomplishment
of
what
is
in
,
or
with
God
,
for
the
behove
of
his
people
.
I
shall
lead
you
to
a
fourfold
direction
,
in
order
to
this
,
and
endeavour
to
put
a
close
to
this
Scripture
.
The
first
direction
is
this
,
That
ye
would
study
to
be
well
acquaint
with
the
Word
,
to
be
well
acquaint
with
what
God
hath
declared
is
in
him
for
his
people
.
The
Bible
should
be
a
well-finger'd
Book
in
gloomy
times
.
David
knew
well
what
he
was
doing
,
when
he
made
the
Statutes
his
song
in
the
house
of
his
pilgrimage
:
and
the
reason
why
I
press
this
acquaintance
with
the
Word
,
is
,
to
help
you
to
prevent
a
double
hazard
;
there
is
on
the
one
hand
the
hazard
of
ignorance
of
the
Word
,
when
folk
know
not
their
wealth
contained
in
their
Charter
.
When
folk
are
like
Hagar
,
beside
the
Well
,
and
yet
like
to
cast
their
Ishmael
from
them
,
like
to
die
for
thirst
,
because
their
eyes
are
not
open
to
discern
it
.
Ignorance
undoes
many
folk
,
because
they
know
not
their
allowance
:
And
another
hazard
upon
the
other
hand
,
that
by
pressing
you
to
be
acquaint
with
the
Scripture
,
I
would
have
avoided
,
and
that
is
the
hazard
of
mistaking
and
over-reaching
,
when
folks
lusts
and
carnal
expectations
would
make
a
light
and
ground
of
expectation
to
themselves
,
when
they
look
for
what
God
hath
not
promised
,
or
hath
not
absolutely
promised
,
or
not
always
,
these
are
dangerous
,
we
had
need
to
have
our
expectations
well
bottomed
,
lest
a
disappointment
founded
on
a
mistake
,
make
us
to
misbelieve
that
which
is
really
promised
;
a
crush
in
a
carnal
expectation
may
make
us
look
on
the
Bible
as
a
poor
Cordial
in
difficulties
,
we
would
therefore
guard
against
both
ignorance
,
and
mistaking
,
or
over-reaching
.
A
2d
Direction
is
,
That
when
ye
have
found
any
thing
in
the
Bible
that
is
useful
for
you
,
your
first
work
would
be
,
to
prize
the
certainty
of
what
is
contained
there
.
I
spoke
to
this
at
great
length
on
these
words
,
v.
5.
In
his
Word
do
I
hope
.
That
the
Scriptures
are
the
Word
of
God
,
of
Divine
Authority
,
but
I
can
never
enough
press
it
;
folks
that
have
their
Treasure
and
Store-house
in
the
Bible
,
prize
the
Bible
,
look
on
it
as
the
word
of
him
that
cannot
lie
,
as
a
tryed
word
,
as
silver
tryed
in
a
furnace
of
earth
,
purified
seven
times
,
Psal.
12.6
.
That
many
have
ventured
their
all
upon
,
and
never
found
crack
nor
slaw
in
,
(
to
speak
so
)
and
Ministers
had
done
with
their
task
,
if
the
certainty
of
this
truth
,
that
the
Scriptures
are
the
Word
of
God
,
were
believed
,
and
if
thou
cannot
get
the
Promises
believed
,
will
thou
look
out
on
the
threatnings
,
that
thou
discerns
to
be
accomplish'd
,
and
thou
needs
not
doubt
of
a
promise
,
so
long
as
thou
hast
a
threatning
,
which
thou
seest
verified
:
Ponder
that
word
,
Zech.
8.14
,
15.
Thus
saith
the
Lord
,
as
I
thought
to
punish
you
when
your
fathers
provocked
me
to
wrath
,
and
I
repented
not
;
So
again
have
I
thought
in
those
days
to
do
well
unto
Jerusalem
,
and
to
the
house
of
Judah
:
fear
not
.
If
ye
doubt
of
my
promises
,
that
are
not
yet
accomplish'd
,
take
a
confirmation
of
them
from
my
threatnings
,
which
ye
found
verified
.
A
3d
Direction
I
would
give
them
that
are
looking
for
the
accomplishment
of
what
is
in
,
or
with
God
,
and
he
hath
promised
,
is
,
that
having
found
out
what
is
contained
in
the
Scripture
,
and
prized
it
as
of
infallible
verity
and
certainty
,
then
put
to
your
Faith
to
it
,
that
he
shall
redeem
Israel
from
all
his
iniquity
,
for
he
hath
said
it
.
I
cannot
give
you
this
Direction
more
succinctly
,
than
the
Lord
gives
it
to
Habakkuk
,
who
when
he
had
prayed
against
the
Caldeans
,
Chap.
1.
he
is
bidden
,
Chap.
2.2
,
to
write
the
vision
,
and
make
it
plain
upon
tables
,
speak
it
out
,
conceal
it
not
,
that
he
that
runs
may
read
it
.
For
v.
3.
the
vision
is
yet
for
an
appointed
time
,
it
will
not
come
presently
,
but
at
the
end
it
shall
speak
and
not
lie
:
though
it
tarry
,
wait
for
it
,
there
is
Faith's
work
now
,
because
it
will
surely
come
,
it
will
not
tarry
.
Ye
may
remember
I
spoke
also
to
this
,
when
I
was
upon
these
words
,
And
in
his
word
do
I
hope
.
But
in
following
it
out
now
,
I
shall
only
touch
on
three
or
four
words
concerning
Faith's
looking
out
to
what
God
shall
do
,
and
make
out
to
Israel
:
And
1.
I
would
have
you
looking
on
Faith
as
the
most
eminent
and
honourable
of
employments
,
though
not
the
most
sensible
and
satisfactory
.
There
is
much
work
my
a
fall
in
Saints
hand
,
which
may
be
sweeter
,
and
may
go
better
with
them
,
but
no
work
is
so
eminent
and
accceptable
to
God
:
So
it
is
said
of
Abraham
,
Rom.
4.20
.
He
staggered
not
at
the
promise
of
God
through
unbelief
,
but
was
strong
in
faith
,
giving
glory
to
God
.
And
Joh.
20.28
.
When
Thomas
,
after
he
had
evidenced
,
he
was
a
man
that
would
not
believe
,
without
seeing
the
print
of
the
nails
,
and
thrusting
his
hand
into
Christs
side
,
he
makes
a
great
phrase
,
and
says
,
My
Lord
,
and
my
God
.
Well
(
says
Christ
)
Thomas
,
because
thou
hast
seen
me
,
thou
hast
believed
,
but
blessed
are
they
that
have
not
seen
,
and
yet
have
believed
.
Thomas
,
ye
might
have
been
more
acceptably
imployed
in
giving
me
credite
,
although
ye
had
not
gotten
sensible
satisfaction
.
2.
Another
word
is
,
that
distrust
is
the
in-let
to
all
folks
miscarriages
in
a
stormy
time
;
a
man
is
even
as
tint
as
if
he
were
in
the
Sea
bottom
,
as
to
any
acceptable
acquitting
of
himself
to
God
in
his
work
,
before
his
promise
be
accomplish'd
.
When
ever
he
is
over-power'd
with
unbelief
,
then
he
is
ready
to
say
,
There
is
no
hope
,
we
will
walk
every
one
in
the
imagination
of
his
own
heart
.
Ponder
that
word
.
Heb.
3.18
,
19.
To
whom
sware
he
that
they
should
not
enter
into
his
rest
,
but
to
them
that
believed
not
?
So
they
could
not
enter
in
,
because
of
unbelief
.
There
the
thing
that
held
the
people
out
of
the
promised
Land
,
and
made
them
perish
in
the
Wilderness
,
unbelief
:
And
compare
it
with
1
Cor.
10.6
.
to
11.
Where
ye
find
them
lusters
,
idolaters
,
fornicators
,
tempters
of
Christ
,
murmurers
.
To
tell
that
,
make
once
folk
unbelievers
,
and
ye
may
make
them
any
of
these
,
or
all
of
them
upon
a
suitable
temptation
.
There
is
no
ill
turn
that
occurs
,
but
an
unbeliever
capacitats
himself
for
it
,
if
mercy
in
God
prevent
it
not
.
And
a
3d
word
concerning
this
exercise
of
Faith
(
and
I
shall
add
no
more
)
is
,
that
it
says
not
a
little
to
the
granting
or
denying
of
a
delivery
,
to
the
hastning
,
or
for-slowing
of
an
issue
,
this
exercise
of
faith
.
If
unbelief
keep
out
of
the
promised
Land
,
and
make
Israel
fall
and
wander
in
the
Wilderness
fourty
years
,
as
in
that
Heb
3.18
.
Then
blessed
believing
hastens
the
performance
of
the
promise
,
Luk.
1.45
.
Blessed
is
she
that
believed
,
for
there
shall
be
a
performance
of
these
things
which
was
told
her
from
the
Lord
.
Little
knows
folk
,
how
God
may
be
provocked
to
make
their
unbelief
the
rule
of
their
allowance
,
that
,
when
they
bod
little
,
they
shall
see
as
little
:
No
,
but
God
may
,
and
often
doth
shame
the
unbelief
of
his
people
,
and
make
their
false
eyes
see
that
they
were
in
the
wrong
to
him
;
but
certainly
unbelief
of
its
own
nature
is
obstructive
of
the
performance
of
promises
;
and
if
many
die
in
the
Wilderness
,
they
have
as
their
carnal
confidence
on
the
one
hand
,
so
their
unbelief
and
despondency
on
the
other
,
to
blame
for
it
.
And
I
shall
add
more
,
if
unbelief
withhold
not
the
accomplishment
of
the
promise
,
it
may
have
a
black
issue
,
when
the
accomplishment
of
the
promise
,
comes
to
the
man
that
entertains
it
.
And
as
to
this
,
I
would
on
the
one
hand
commend
to
you
that
Passage
,
to
be
pondered
,
concerning
that
blasphemous
lord
,
2
King
.
7.2
.
who
when
Elisha
Prophesied
of
incredible
plenty
in
Samaria
,
said
,
If
the
Lord
would
make
windows
in
heaven
,
might
this
thing
be
?
It
shall
be
,
saith
the
Prophet
,
and
thou
shalt
see
it
with
thine
eyes
,
but
shalt
not
eat
thereof
,
and
it
was
so
;
he
was
a
Grandee
,
on
whose
hand
the
King
leaned
,
and
thought
,
if
there
were
any
fores
to
be
had
,
he
should
have
a
share
;
&
the
King
giving
him
the
charge
of
the
Gate
,
the
people
trode
upon
him
,
and
he
died
.
And
on
the
other
hand
,
ponder
that
comfortable
Song
that
believers
sing
,
Isai.
25.9
.
Lo
,
this
is
our
God
,
we
have
waited
for
him
,
and
he
will
save
us
:
this
is
our
God
,
we
have
waited
for
him
,
we
will
be
glad
,
and
rejoyce
in
his
salvation
.
O
,
that
Saints
,
would
think
,
that
such
a
turn
of
providence
may
come
their
way
,
that
will
make
them
say
and
sing
,
I
trusted
in
him
in
a
strait
,
when
not
only
he
was
invisible
(
as
he
is
always
in
himself
,
)
but
wrapt
up
in
a
cloud
of
mysterious
dispensations
;
O!
that
ye
would
think
that
such
a
song
is
possible
and
sweet
;
but
if
that
be
a
sweet
song
,
what
bitter
youling
will
it
put
them
to
,
or
may
they
have
,
who
when
God
appears
,
must
say
,
Lo
,
there
he
is
,
but
we
waited
not
for
him
;
so
soon
as
he
went
out
of
our
sight
,
we
tint
all
hope
,
we
knew
not
what
it
was
to
wait
for
him
,
who
hid
his
face
from
the
house
of
Jacob
;
we
knew
not
what
it
was
to
bear
his
indignation
,
till
he
should
arise
and
plead
our
cause
,
and
execute
judgment
for
us
,
and
believe
that
he
should
bring
us
out
to
the
light
,
to
behold
his
righteousness
;
Thus
ye
see
what
an
important
matter
it
is
,
that
we
put
forth
Faith
&
keep
it
in
exercise
,
for
the
accomplishment
of
what
is
in
&
with
God
,
for
his
people
,
which
is
the
third
Direction
.
A
4th
Direction
which
I
give
,
and
leave
this
Note
,
and
that
is
,
That
ye
would
wisely
consider
what
the
Lord
means
,
when
he
puts
his
people
to
the
exercise
of
their
Faith
so
much
,
about
that
which
he
will
do
.
He
will
redeem
Israel
from
all
their
iniquities
;
and
yet
he
putteth
Israel
to
believe
it
:
What
means
the
Lord
,
I
say
,
in
holding
them
at
that
task
of
believing
:
&
here
,
without
offering
to
encroach
upon
the
depth
of
the
wisdom
&
knowledge
of
God
,
in
his
Providence
,
the
people
of
God
have
somewhat
to
look
to
without
&
about
them
,
&
somewhat
to
look
to
within
them
,
if
they
look
to
somewhat
without
or
about
them
;
God
has
more
ado
in
the
world
,
than
a
particular
saint
,
or
even
a
particular
Church
to
satisfie
;
O!
the
deep
contexture
of
Providence
,
how
unsearchable
are
his
counsels
?
and
his
ways
past
finding
out
;
That
what
is
very
unsatisfactory
to
one
or
one
Society
,
God
may
have
holy
ends
for
it
in
the
world
:
But
to
come
nearer
,
What
have
Believers
to
look
to
in
the
world
without
them
?
Take
it
in
that
word
,
which
the
Lord
has
to
Abraham
,
when
he
is
making
the
Covenant
with
him
,
Gen.
15.16
.
When
he
has
told
him
,
that
though
his
seed
should
go
down
to
Egypt
,
yet
in
the
fourth
generation
they
should
come
hither
again
;
If
Abraham
should
ask
,
Why
should
they
stay
there
so
long
?
He
answers
,
The
iniquity
of
the
Amorites
is
not
yet
full
;
God
holds
his
people
at
the
task
of
believing
;
while
the
enemies
cup
is
a
filling
,
might
I
insist
upon
this
,
I
might
tell
you
,
That
the
enemies
cup
is
often
very
long
in
filling
,
but
longer
without
the
Church
,
than
within
the
Church
;
four
hundred
years
to
the
Amorites
was
long
,
yet
they
being
a
people
without
the
Church
,
they
took
all
that
time
to
fill
their
cup
;
but
elsewhere
their
enemies
ripe
faster
,
their
cup
is
sooner
filled
;
and
I
might
add
,
a
cup
that
is
long
a
filling
,
is
ordinarly
a
very
bitter
cup
,
when
it
is
holden
to
the
head
of
enemies
;
when
the
cup
of
the
Amorites
is
full
,
utter
extermination
,
rooting
out
,
and
offcutting
comes
upon
them
;
Lord
save
them
whom
folks
wish
well
unto
,
from
a
long
fristed
plague
;
a
long
brewing
storm
is
more
dread
sulthan
hand
payment
:
And
therefore
it
would
not
stumble
folk
to
see
wicked
men
for
born
,
but
if
it
were
rightly
looked
on
,
every
days
forbearance
would
be
an
argument
of
pity
;
for
a
cup
that
is
long
a
filling
,
is
most
bitter
,
when
it
is
held
to
the
head
.
But
that
which
I
am
upon
is
,
that
the
people
of
God
,
when
they
are
at
the
trade
of
believing
,
have
something
to
look
to
without
them
,
and
particularly
to
the
cup
of
enemies
that
is
a
filling
:
But
again
,
when
they
are
holden
at
the
task
of
believing
,
they
would
also
look
to
something
within
them
,
and
among
them
;
What
means
it
,
that
God
hath
given
many
rich
and
precious
Promises
to
Believers
,
and
yet
they
get
no
more
in
hand
,
but
Faith
to
believe
them
,
if
they
can
win
to
that
,
where
are
his
former
loving
kindnesses
which
he
hath
sworn
to
David
?
For
looking
within
you
,
and
among
you
,
ponder
that
word
,
which
ye
have
,
Isai.
10.12
.
When
the
Lord
hath
performed
his
whole
work
upon
mount
Zion
and
Jerusalem
,
he
will
punish
the
fruit
of
the
stout
heart
of
the
King
of
Assyria
,
and
the
glory
of
his
high
looks
;
and
compare
it
with
the
Verses
preceeding
,
there
ye
will
find
the
Assyrians
desperatly
blaspheming
,
he
says
,
Are
not
my
princes
altogether
Kings
,
as
my
hand
hath
found
the
kingdoms
of
the
idols
,
and
whose
graven
images
did
excel
them
of
Jerusalem
,
and
of
Samaria
:
Shall
I
not
,
as
I
have
done
unto
Samaria
and
her
idols
,
so
do
to
Jerusalem
and
her
idols
?
What
nation
hath
been
delivered
out
of
my
hand
,
that
the
God
of
Israel
should
deliver
Jerusalem
out
of
my
hand
.
One
would
think
now
,
were
he
a
God
in
Heaven
,
he
would
sit
no
more
with
a
blasphemous
atheist
,
he
will
suffer
him
no
more
to
blaspheme
and
reproach
with
an
high
contempt
of
him
and
his
authority
,
he
will
now
be
known
by
the
judgment
which
he
shall
execute
:
but
at
leisure
,
he
will
make
himself
known
,
but
not
till
he
have
done
his
whole
work
on
Mount
Sion
and
on
Jerusalem
,
for
all
the
haste
,
his
work
on
Mount
Zion
and
on
Jerusalem
,
is
the
greatest
haste
,
he
will
let
the
Assyrian
blaspheme
on
,
and
trode
down
all
before
him
,
till
that
be
done
;
his
great
work
is
to
do
good
by
the
Assyrians
within
his
Church
,
and
among
his
people
,
and
when
his
work
is
done
there
,
he
will
reckon
with
him
,
and
be
known
by
the
judgment
which
he
executes
upon
him
:
And
if
ye
ask
,
what
this
may
be
within
the
Church
,
and
among
the
people
of
God
,
that
he
will
have
them
minding
,
when
he
puts
them
to
send
by
Faith
on
the
Promises
;
I
dare
not
offer
to
give
you
an
exact
account
of
it
,
but
only
to
cast
some
ground
for
work
to
your
hand
;
if
ye
mind
practically
to
improve
such
a
Doctrine
,
I
shal
briefly
hint
at
some
Scriptures
,
which
will
give
you
some
light
in
what
it
is
;
The
first
is
that
,
Deut.
8.15
,
16.
Wherein
the
Lord
tells
,
he
led
his
people
through
a
great
and
terrible
wilderness
,
wherein
were
fiery
serpents
,
and
scorpions
and
drought
,
and
brought
water
to
them
out
of
the
flint
,
and
fed
them
with
Manna
,
which
their
fathers
knew
not
;
Wherefore
?
That
he
might
humble
and
prove
them
,
to
do
them
good
,
at
their
latter
end
:
These
Dispensations
were
humbling
and
proving
,
humbling
,
not
crushing
,
for
ye
will
get
crushing
without
Prayer
,
and
discouragement
without
pains
,
but
humbling
must
be
the
product
of
Prayer
and
pains
;
they
are
not
humbled
,
says
the
Lord
,
even
to
this
day
,
Jer.
44.10
.
Every
broken
body
is
not
an
humbled
body
;
though
from
pride
of
heart
,
they
may
be
irritat
,
cankered
,
crusht
,
and
to
help
to
this
,
proving
must
be
added
,
which
brings
discoveries
;
and
folk
would
try
what
discoveries
,
their
being
put
to
send
by
Faith
,
brings
forth
,
and
lays
before
them
;
proving
will
often
bring
butt
,
that
which
ye
thought
was
not
ther
benn
(
as
ye
use
to
speak
)
passion
,
pride
,
fretting
,
haste
,
a
legion
of
foul
evils
;
and
it
would
bod
well
,
if
when
folks
are
put
to
fend
by
Faith
,
amongst
the
Promises
,
if
they
met
with
such
discoveries
,
and
saw
ugly
bossoms
,
and
were
bearing
about
their
abominations
,
and
humbled
under
them
:
Another
Scripture
that
will
hint
a
word
of
Direction
to
you
,
what
your
work
should
be
,
while
put
to
fend
by
Faith
,
is
that
,
Jer.
2.19
.
Thine
own
wickedness
shall
correct
thee
,
and
thy
backslidings
shall
reprove
thee
;
know
then
and
see
,
that
it
is
an
evil
thing
and
bitter
,
that
thou
hast
forsaken
the
Lord
,
&c.
This
is
it
I
was
on
in
the
morning
,
Repentance
,
Repentance
,
O!
how
abasing
is
it
,
when
our
wickedness
and
backsliding
are
sent
to
reprove
and
convert
us
,
not
only
in
keeping
up
the
performance
of
Promises
,
but
in
the
execution
of
threatnings
,
when
God
makes
all
the
world
wise
of
a
peoples
wickedness
,
when
he
goes
,
as
it
were
,
to
the
street
with
their
faults
,
when
he
spits
in
their
face
,
and
shoots
them
with
Miriam
,
without
the
camp
;
and
it
were
a
blest
work
,
if
this
led
to
Repentance
.
And
a
3d
piece
of
work
I
would
recommend
to
you
,
is
,
to
see
if
ye
can
believe
indeed
,
Try
if
ye
have
Faith
,
and
a
well
breathed
Faith
,
a
biding
Faith
that
will
sett
its
face
to
a
storm
;
remember
that
word
that
Christ
hath
to
his
disciples
,
Mark
4.40
.
Why
are
ye
so
fearful
,
O!
ye
of
little
faith
?
How
is
it
that
ye
have
no
Faith
?
when
they
in
a
storm
,
like
to
drown
,
and
cryed
,
Master
,
cares
thou
not
that
we
perish
,
when
he
has
rebuked
the
wind
and
sea
,
he
gives
them
this
check
;
There
are
many
,
who
for
all
the
times
and
exercises
have
past
over
them
,
have
had
some
dreilling
and
skirmishes
for
Faith
,
which
are
presently
discust
;
but
God
may
see
it
meet
to
give
them
exercise
for
a
fight
of
Faith
,
to
see
if
their
Faith
be
a
fresh-weather-Faith
,
or
a
Faith
that
will
venture
on
the
Deep
at
his
word
;
and
look
that
Christ
have
not
that
to
say
,
Why
are
ye
so
fearful
?
how
is
it
that
ye
have
no
faith
?
He
is
learning
his
people
to
believe
,
when
he
puts
them
to
live
and
fend
among
the
Promises
by
Faith
.
And
a
4th
word
I
give
you
,
which
I
will
not
say
should
be
written
upon
gold
Letters
,
but
upon
your
hearts
,
who
would
fend
by
Faith
amongst
the
Promises
,
till
the
performance
come
,
and
it
is
that
,
Rev.
3.10
.
Here
is
the
patience
and
faith
of
the
saints
;
Having
spoken
before
of
sore
troubles
,
why
is
Patience
put
first
,
and
then
Faith
,
because
many
a
time
Faith
may
not
have
a
turn
to
put
its
hand
to
,
but
to
wait
for
God
,
and
see
if
ye
can
win
to
that
Faith
,
which
when
it
has
not
a
turn
to
do
,
but
patiently
wait
on
God
,
is
about
that
.
And
a
fifth
word
I
recommend
to
you
,
is
that
spoken
of
David
,
Acts
13.36
.
It
is
said
,
After
he
had
served
his
own
generation
by
the
will
of
God
,
he
fell
on
sleep
;
Whatever
may
be
the
particular
meaning
of
the
place
,
it
may
safely
be
taken
up
thus
,
That
David
took
his
generation
work
,
as
God
put
it
in
his
hand
,
he
was
not
a
carver
or
prescriber
,
but
a
submitter
to
God
;
if
it
was
a
generation
work
,
a
work
commanded
by
God
,
and
necessary
for
him
to
be
studied
;
when
the
people
of
God
are
put
to
fend
by
Faith
amongst
the
Promises
,
till
performance
come
,
O!
what
thoughts
of
heart
will
they
have
,
were
they
thus
and
thus
employed
,
how
refreshful
would
it
be
to
them
?
but
many
have
no
more
,
but
that
they
are
cast
idle
,
and
necessitat
to
sit
idle
at
Christ's
feet
,
and
look
up
to
him
,
and
their
idleness
is
very
unpleasant
to
flesh
;
But
thou
who
art
in
that
posture
,
would
learn
to
believe
,
thou
can
never
be
put
out
of
Work
.
A
godly
man
can
never
be
an
idle
man
,
change
his
work
he
may
,
but
idle
he
cannot
be
,
were
it
but
to
bear
and
submit
to
want
of
work
,
it
is
work
;
And
O!
how
sweet
is
that
,
let
the
saint
be
tost
as
a
ball
in
a
large
place
,
they
are
always
at
work
acceptable
to
God
:
And
then
ye
would
learn
to
see
beauty
in
a
generation
work
,
be
what
it
will
,
that
is
the
knack
of
it
(
to
speak
so
)
the
main
thing
to
be
noticed
.
If
thou
be
serving
thy
generation
by
the
will
of
God
,
however
it
be
in
a
work
that
is
unpleasant
to
thee
,
even
thy
idleset
,
thy
humbling
work
,
thou
should
learn
to
see
a
beauty
in
it
,
that
thou
may
lay
it
on
his
altar
as
an
acceptable
service
to
him
,
as
if
thou
were
at
work
more
refreshing
to
thee
.
These
are
some
few
thoughts
why
the
Lord
on
several
accounts
,
holds
his
people
at
the
trade
of
Faith
,
and
sends
them
to
fend
by
Faith
among
the
Promises
till
the
performance
come
.
I
shall
go
no
further
.
The
Lord
bless
his
word
to
you
.
SERMON
XLV
.
Psalm
130.
Verse
8.
And
he
shall
redeem
Israel
from
all
his
iniquities
.
I
Am
now
drawing
towards
a
close
of
this
Psalm
,
upon
which
I
have
insisted
so
long
,
upon
the
account
of
the
constant
and
universal
usefulness
of
the
subject
matter
therein
contianed
.
From
the
Arguments
encouraging
Israel
to
hope
in
God
,
which
is
the
Exhortation
in
the
7
verse
,
from
these
Arguments
,
I
say
,
to
press
and
invite
to
hope
in
God
,
I
have
been
marking
somewhat
that
is
supposed
,
that
is
the
case
of
God's
Israel
,
who
are
invited
to
hope
,
and
allowed
to
hope
in
God
,
that
they
are
under
misery
and
bondage
,
and
particularly
under
the
bondage
of
sin
;
And
I
have
spoken
also
to
what
is
proposed
for
their
encouragement
,
as
1.
That
there
is
mercy
with
God
.
2.
That
with
him
there
is
plenteous
redemption
.
And
,
3.
From
the
connexion
betwixt
the
seventh
and
eighth
Verses
,
That
what
is
in
God
,
and
with
God
,
for
the
behove
of
his
people
,
will
undoubtedly
be
put
forth
and
manifested
to
them
,
as
they
stand
in
need
of
it
;
for
if
he
have
mercy
,
he
shall
compassionat
them
in
their
misery
,
if
plenteous
redemption
be
with
him
,
He
shall
redeem
Israel
from
all
their
iniquities
;
If
he
have
authority
and
power
to
redeem
,
it
shall
undoubtedly
be
evinced
in
actual
redeeming
of
them
.
Now
there
remains
a
4th
Observation
to
be
spoken
to
,
That
it
is
the
great
and
peculiar
ground
of
hope
and
encouragement
to
God's
Israel
,
that
he
will
redeem
them
from
all
their
iniquities
,
which
is
the
very
words
of
the
Text
,
He
shall
redeem
Israel
from
all
his
iniquities
;
Therefore
let
Israel
hope
in
the
Lord
;
This
Point
though
it
be
rich
and
full
in
it self
,
yet
I
may
be
the
more
brief
in
the
handling
of
it
;
That
on
the
4th
Verse
I
spoke
at
great
length
to
that
Doctrine
,
concerning
forgiveness
of
sins
;
I
shall
therefore
here
first
Explain
the
Point
a
little
,
as
it
is
held
out
in
the
Text
,
and
then
speak
to
some
Inferences
and
Uses
from
it
.
What
we
say
in
Explication
of
the
Point
,
may
be
reduced
to
4
Heads
.
1.
More
generally
ye
would
consider
,
That
it
is
a
great
encouragement
to
God's
people
,
that
guilt
,
sin
and
iniquity
,
needs
not
mar
their
hope
in
God
;
for
though
Israel
have
sinned
,
and
though
their
sins
here
be
called
iniquities
,
and
though
there
be
an
all
of
these
iniquities
,
notwithstanding
all
that
,
the
Spirit
of
God
makes
it
here
evident
,
Israel
may
hope
in
God
,
for
He
shall
redeem
them
from
all
their
iniquities
.
By
the
Covenant
of
Works
,
iniquity
getting
once
place
,
all
hope
is
forefault
,
that
bargain
being
once
broken
,
it
is
everlastingly
,
and
irrecoverably
broken
:
But
here
is
the
Gospels
glad
news
,
and
great
encouragement
,
That
iniquities
,
if
folks
be
seeking
redemption
from
them
,
needs
not
hinder
hope
in
God
;
That
when
as
it
is
,
Rom.
3.20
By
the
deeds
of
the
law
,
there
shall
no
flesh
be
justified
in
his
sight
;
For
by
the
law
is
the
knowledge
of
sin
;
That
Verse
21.
There
is
a
righteousness
of
God
without
the
Law
manifested
,
being
witnessed
by
the
Law
and
the
Prophets
,
that
affords
ground
of
hope
,
that
when
Israel
hath
trespassed
against
God
,
Yet
now
there
is
hope
in
Israel
concerning
this
thing
,
Ezra
10.2
.
In
a
word
,
these
are
no
small
part
of
the
glad
news
of
the
Gospel
,
That
there
is
any
trysting
betwixt
God
and
sinful
man
,
That
every
step
in
guilt
,
is
not
a
step
into
utter
despair
,
That
man
upon
every
failing
,
has
not
done
everlastingly
with
any
ground
of
hope
to
the
sight
of
God's
face
in
favour
.
That
's
the
first
,
and
chief
part
of
the
glad
news
of
the
Gospel
.
2.
Consider
what
it
is
that
God
does
in
reference
to
iniquity
,
which
gives
ground
of
hope
to
Israel
;
He
redeems
from
iniquity
.
Now
as
ye
heard
from
Verse
4.
There
is
in
iniquity
these
two
,
The
guilt
,
or
offence
done
to
God
,
and
the
obligation
to
punishment
resulting
thereon
.
And
there
is
the
dominion
power
and
tyranny
of
sin
,
which
it
exexcises
over
the
sinner
,
where
it
once
gets
access
;
Now
redemption
from
both
these
is
the
work
of
God
by
Christ
,
He
redeems
from
the
guilt
of
sin
,
by
the
price
and
merit
of
his
death
,
by
that
infinite
,
compleat
and
sufficient
ransom
which
he
hath
payed
to
Justice
,
to
appease
the
wrath
of
God
,
and
to
restore
the
guilty
sinner
to
favour
with
him
,
and
he
redeems
from
the
dominion
,
power
and
tyranny
of
sin
,
by
the
power
and
vertue
of
his
death
;
and
to
this
may
be
applyed
,
that
of
Tit.
2.14
.
He
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
,
zealous
of
good
works
;
He
gave
himself
for
us
,
not
only
by
his
death
,
to
expiat
the
guilt
of
sin
,
but
that
he
might
break
the
bonds
of
iniquity
,
and
make
us
a
purified
and
peculiar
people
to
himself
,
zealous
of
good
works
.
I
shall
not
need
here
to
obviat
the
Socinians
cavillations
,
who
from
this
phrase
of
redeeming
from
iniquity
,
would
obscure
the
truth
of
the
satisfaction
of
Christ
,
as
if
the
term
Redemption
did
not
import
a
satisfaction
,
or
paying
of
a
price
,
for
,
say
they
,
We
are
redeemed
from
the
iniquity
and
power
of
Satan
,
to
whom
no
satisfaction
is
payed
.
But
that
is
but
a
mistake
of
the
import
of
the
phrase
;
for
as
it
is
spoken
of
in
reference
to
God
,
it
imports
constantly
a
ransom
,
as
Job
.
33.24
.
Deliver
him
from
going
down
to
the
pit
,
I
have
found
a
ransom
;
and
,
1
Joh.
2.2
.
He
is
the
propitiation
for
our
sins
;
but
when
it
is
spoken
in
reference
to
sin
or
Sathan
,
it
is
improperly
taken
,
and
is
a
redemption
by
force
,
as
if
a
person
arrested
for
debt
in
prison
,
when
the
principal
Creditor
were
satisfied
,
his
Cautioner
should
break
the
fetters
,
that
is
redemption
from
sin
;
and
as
if
he
should
deliver
him
from
the
Jaylor
,
by
giving
him
a
broken
Head
,
that
's
redemption
from
Sathan
.
3.
Ye
would
consider
the
universality
of
this
Redemption
,
and
this
is
also
in
the
Text
,
He
shall
redeem
Israel
from
all
his
iniquities
,
holding
forth
the
universal
extent
of
their
Redemption
,
which
for
your
better
understanding
ye
shall
shortly
take
up
under
these
three
,
1.
He
redeems
his
people
from
the
guilt
of
all
their
sins
;
for
as
on
the
one
hand
,
there
is
no
sin
so
little
that
God
will
pass
over
without
a
satisfaction
;
There
is
no
venial
sin
that
needs
not
a
satisfaction
to
Justice
,
and
that
merits
not
condemnation
,
for
Rom.
6.23
.
The
wages
of
sin
is
death
.
even
eternal
death
,
which
is
opposed
there
to
eternal
life
,
the
gift
of
God
;
So
on
the
other
hand
,
no
sins
of
his
people
are
so
hainous
,
though
they
be
iniquities
,
as
in
the
Text
,
though
they
be
scarlet
and
crimson
coloured
sins
,
as
Isai.
1.18
.
But
if
God
in
Christ
be
made
use
of
,
they
shall
be
redeemed
from
them
,
He
will
blot
out
as
a
thick
cloud
their
transgressions
,
and
as
a
cloud
their
sins
,
when
they
return
to
him
,
for
he
hath
redeemed
them
,
Isai.
44.22
.
So
he
will
redeem
them
from
the
guilt
of
all
their
iniquities
.
2.
This
universal
all
may
be
understood
in
relation
to
the
power
of
iniquity
,
that
where
he
falls
in
on
the
sinner
,
he
redeems
from
the
bondage
and
slavery
of
all
sin
,
and
when
that
work
is
rightly
undertaken
in
his
strength
,
the
sinner
is
a
slave
to
no
iniquity
,
he
balks
none
,
he
spares
no
Zoar
,
no
Delila
,
no
darling
sin
,
when
he
comes
to
redeem
and
subdue
the
iniquities
of
his
people
,
all
that
is
iniquity
,
he
puts
them
to
take
it
to
task
,
to
have
a
respect
to
all
his
commands
,
Psal.
119.6
.
And
to
esteem
all
his
precepts
concerning
all
things
to
be
right
,
and
to
hate
every
false
way
;
verse
128.
A
study
of
universal
Mortification
is
that
which
he
puts
them
on
to
,
when
he
will
redeem
from
iniquity
.
And
3.
The
universal
all
may
be
extended
yet
further
,
even
to
all
the
degrees
of
iniquity
,
that
not
only
doth
he
redeem
his
people
from
the
guilt
,
and
from
the
power
and
dominion
of
all
sin
,
but
he
sets
them
on
work
to
purge
out
all
sin
,
and
in
due
time
he
will
redeem
them
from
the
reliques
and
remainders
of
sin
;
every
thing
that
hath
the
relique
or
remainder
of
iniquity
in
it
,
he
will
redeem
them
from
it
in
due
time
.
And
4.
Ye
would
consider
the
object
of
this
mercy
,
who
they
are
that
he
will
redeem
from
all
iniquity
,
they
are
his
people
Israel
,
the
object
of
God's
power
and
mercy
in
redeeming
,
in
his
being
a
propitiation
for
sin
,
in
redeeming
from
the
power
and
guilt
of
sin
,
are
Israel
,
and
they
only
;
That
as
Adam
when
he
fell
,
drew
all
his
seed
along
into
perdition
with
himself
:
So
Christ
the
second
Adam
,
will
redeem
all
his
seed
,
which
is
the
true
import
of
that
comparison
,
institute
betwixt
the
first
Adam
and
the
second
,
Rom.
5.
and
not
to
prove
an
universal
redemption
,
for
then
as
all
fell
in
Adam
,
so
all
should
be
actually
redeemed
and
liberat
by
Christ
;
but
the
meaning
is
,
That
as
in
Adam
,
all
his
seed
fell
with
him
,
so
by
Christ
all
his
seed
are
redeemed
;
and
as
in
Adam
all
fell
not
,
Christ
was
excepted
,
so
by
Christ
all
are
not
redeemed
,
his
seed
only
are
recovered
.
This
is
a
Point
I
need
not
enter
to
debate
.
It
is
too
evident
,
many
are
not
redeemed
by
Christ
,
for
many
have
not
the
outward
means
,
that
make
offer
of
redemption
by
Christ
,
many
never
heard
tell
of
Christ
,
and
if
Christ
had
payed
a
price
for
all
,
it
were
not
agreeable
to
Justice
,
that
so
many
should
be
put
to
suffer
punishment
in
hell
.
It
is
clear
also
from
that
,
that
Christ
would
not
pray
for
the
world
,
Joh.
17.9
.
And
he
did
not
die
for
them
for
whom
he
would
not
pray
;
and
he
doth
not
sanctifie
himself
for
all
,
therefore
he
redeems
not
all
;
and
yet
this
needs
be
no
impediment
to
them
to
look
to
him
for
Redemption
,
who
find
their
need
of
him
,
their
fleeing
to
him
for
refuge
,
and
gripping
to
him
for
satisfaction
,
opens
up
the
council
of
God
,
that
they
are
among
the
given
ones
to
be
redeemed
by
Christ
;
only
remember
,
that
as
none
of
God's
Israel
are
secluded
from
this
redemption
,
how
worthless
soever
they
be
,
Though
they
may
be
secluded
from
these
gifts
and
measures
of
graces
afforded
to
others
,
yet
not
from
this
redemption
,
from
all
iniquity
;
That
is
the
common-good
of
all
,
that
's
the
nail
fastned
in
the
sure
place
,
on
which
all
the
vessels
of
greater
and
smaller
quantity
are
hung
;
so
on
the
other
hand
,
it
is
to
Israel
alone
,
and
to
none
other
that
this
redemption
is
ensured
.
Having
thus
explained
the
Point
,
it
remains
,
That
we
should
draw
some
Uses
from
it
,
and
put
a
close
to
the
Psalm
,
and
there
are
four
or
five
words
of
inference
that
I
would
give
you
from
what
hath
been
said
.
1.
See
here
what
is
the
great
concerning
business
,
the
chief
Interest
and
exercise
of
the
true
Israel
of
God
,
It
is
the
matter
of
iniquity
,
what
to
do
with
it
,
how
to
be
rid
of
it
,
and
delivered
from
it
;
therefore
after
all
the
former
encouragements
to
hope
in
God
,
That
with
him
is
mercy
,
and
with
him
is
plenteous
redemption
,
this
comes
in
as
the
reserve
,
that
he
shall
redeem
Israel
from
all
his
Iniquities
;
To
tell
,
that
the
great
exercise
of
a
true
Israelite
,
will
be
about
iniquity
;
the
conscience
of
sin
and
guilt
,
what
to
do
with
that
,
how
to
get
the
conscience
pacified
,
in
reference
to
it
;
this
exercise
is
a
great
stranger
in
the
visible
Church
,
there
may
be
much
trouble
of
mind
,
where
the
conscience
is
dormient
and
sleeping
.
There
may
be
much
vexation
and
fash●ie
about
trouble
and
cross
dispensations
of
providence
,
when
guilt
is
little
minded
,
but
ye
would
look
to
it
:
I
shall
not
say
they
are
not
Israelites
that
fall
into
this
error
;
but
surely
it
looks
not
like
a
true
Israelite
,
where
sin
is
not
made
the
main
exercise
;
where
daily
searching
out
of
sin
,
and
endeavours
to
have
the
conscience
purified
and
purged
from
guilt
,
is
not
folks
great
task
.
And
I
shall
add
,
that
exercise
about
sin
and
guilt
,
would
give
a
more
comfortable
account
about
trouble
.
If
we
were
studying
to
have
this
Text
made
out
to
us
,
He
shall
redeem
Israel
out
of
all
his
iniquities
,
we
should
find
that
of
Psal.
25.
Redeem
Israel
,
O
God
,
out
of
all
his
troubles
,
also
made
out
to
us
;
redemption
from
iniquity
would
bod
well
,
were
a
good
prognostick
of
redemption
from
trouble
;
for
as
ye
heard
from
Isai.
10.12
.
Trouble
hath
a
work
on
Mount
Zion
;
and
if
ye
would
know
what
that
is
,
see
27.9
.
By
this
therefore
shall
the
iniquity
of
Jacob
be
purged
,
and
this
is
all
the
fruit
,
to
take
away
his
sin
,
when
he
maketh
all
the
stones
of
the
Altar
as
chalk
stones
,
&c.
Were
trouble
getting
its
work
,
it
should
have
the
less
ado
when
it
had
gotten
its
errand
;
and
therefore
ye
that
are
fasht
and
vexed
folks
with
the
Cross
,
tost
with
many
troubles
,
shall
I
say
to
you
,
that
ye
run
long
on
little
ground
,
and
to
little
purpose
;
if
ye
had
more
ado
about
sin
,
ye
should
have
less
ado
about
trouble
,
or
your
exercise
about
it
should
soon
be
discust
:
Therefore
look
on
it
as
a
mark
of
a
true
Israelite
,
that
whatever
exercise
he
have
,
sin
is
the
greatest
exercise
.
2.
Whereas
folk
may
seem
to
have
some
exercise
about
sin
,
but
all
that
it
amounts
to
,
is
,
to
take
with
sin
,
and
grip
to
pardoning
mercy
;
and
this
is
very
common
in
the
visible
Church
,
to
name
sin
,
and
to
name
pardon
;
and
upon
the
naming
of
sin
,
to
make
a
present
Plaister
of
pardon
,
and
there
is
an
end
.
To
obviat
this
mistake
,
take
this
word
,
That
the
pardon
of
sin
,
and
purging
out
of
sin
,
must
go
together
hand
in
hand
:
But
in
this
mistake
me
not
,
I
would
hurt
none
,
nor
have
I
commission
to
hurt
any
.
Ye
may
remember
,
that
when
I
was
on
the
4th
Verse
,
I
told
you
,
that
the
filthiness
of
sin
remains
after
the
pardon
of
sin
;
but
remember
also
,
that
I
then
told
you
,
God
strikes
at
the
guilt
and
power
of
sin
both
at
once
,
that
where
Christ
comes
with
the
merit
of
his
death
,
he
comes
also
with
the
power
of
his
death
,
he
lays
the
Axe
to
the
root
of
the
Tree
;
but
I
would
not
be
mistaken
in
this
either
,
the
pardoned
sinner
gets
not
the
power
of
sin
presently
subdued
;
yea
,
when
he
is
pardoned
,
the
power
of
sin
may
fash
him
more
than
before
,
and
when
sin
is
in
the
dead-throws
,
it
may
vex
him
most
with
strugling
.
Many
a
sad
bout
may
pardoned
sinners
have
alongst
their
life
,
with
their
predominants
;
but
where-ever
God
pardons
sin
,
he
sets
folks
to
be
in
necks
with
sin
,
and
to
have
the
dominion
and
power
of
sin
subdued
,
that
sin
reign
not
in
their
mortal
bodies
,
they
and
sin
will
not
dwell
in
peace
in
one
house
,
they
will
not
be
taken
alive
captive
without
a
scart
;
they
oppose
it
,
and
protest
against
the
prevailing
of
it
,
they
sin
not
with
full
consent
:
And
O!
but
this
is
needful
,
to
have
the
renovation
of
the
Disposition
,
to
be
a
Seal
of
the
pardon
of
sin
;
that
when
thou
hast
gripped
pardon
,
thou
may
know
by
this
that
thou
art
not
delivered
,
because
it
sends
thee
back
to
get
sin
subdued
and
mortified
,
with
greater
eagerness
and
bensil
of
spirit
,
that
if
the
pardon
of
sin
take
not
away
the
filthiness
of
sin
,
yet
it
sets
thee
in
a
stated
war
with
it
,
and
opposition
unto
it
,
that
thou
and
it
shall
never
be
friends
,
and
God
then
evidences
the
pardoning
of
thy
sin
,
when
he
helps
thee
to
subdue
sin
:
And
it
is
no
wonder
that
folk
have
a
cold
Coal
to
blow
at
,
when
they
are
under
a
temptation
,
that
they
are
not
pardoned
,
and
have
nothing
to
witness
,
that
they
have
any
thing
like
the
renovation
of
their
disposition
;
though
in
that
case
God
forbid
that
I
should
forbid
such
to
run
to
Christ
for
pardon
,
but
in
running
to
him
for
pardon
of
sin
,
through
the
merit
of
his
death
,
and
in
gripping
to
pardon
,
carry
alongst
the
vertue
of
his
death
,
for
the
subduing
of
sin
.
3.
This
leads
me
to
a
3d
word
of
Inference
;
many
of
you
may
say
ye
are
put
to
a
hard
task
,
when
ye
are
put
seek
redemption
from
iniquity
,
from
the
power
of
sin
,
as
well
as
from
the
guilt
of
sin
:
And
I
grant
,
it
is
a
hard
task
indeed
,
and
they
that
essay
it
in
earnest
,
will
find
it
an
insuperable
task
.
Can
the
Ethiopian
change
his
skin
,
or
the
Leopard
his
spots
?
Then
may
they
also
do
good
that
are
accustomed
to
do
evil
;
Twin
them
of
their
life
,
as
soon
as
twin
them
of
their
Delilah
;
or
take
their
darling-sin
out
of
their
bosome
,
What
shall
they
then
do
with
it
?
This
point
tells
,
that
God
can
and
will
redeem
Israel
from
all
their
iniquities
.
I
would
in
order
to
this
,
have
you
looking
two
ways
on
Gods
interposing
to
subdue
iniquity
;
one
is
,
that
ye
would
never
look
on
the
subjugation
or
subduing
of
sin
as
leill
come
,
wherein
ye
are
not
put
to
employ
God
.
There
be
many
evils
that
ye
are
not
tempted
to
,
or
if
tempted
to
them
,
ye
get
them
easily
under
foot
,
ye
are
never
sent
to
God
to
subdue
them
.
Ye
have
reason
to
suspect
ye
have
never
been
tryed
enough
with
these
evils
;
if
in
earnest
ye
be
tried
with
evils
,
ye
will
be
sent
to
God
for
the
mortification
of
them
,
otherwise
any
mortification
ye
get
of
ills
without
him
,
it
will
fail
you
when
ye
have
most
ado
with
it
,
and
ye
will
find
that
Satan
is
not
cast
out
,
but
gone
out
,
and
will
return
and
surprise
you
,
for
ye
must
be
put
to
God
,
for
a
right
redemption
from
iniquity
.
And
2.
on
the
other
hand
,
I
would
have
you
looking
on
no
iniquity
,
even
that
which
most
enslaves
you
,
as
on
an
iniquity
that
he
cannot
subdue
,
or
were
not
willing
to
subdue
,
if
he
were
seriously
employed
;
ye
have
his
word
for
it
,
Mic.
7.
where
when
he
hath
said
,
v.
18.
He
is
a
God
that
pardons
iniquity
,
and
passes
by
transgression
.
He
adds
,
v.
19.
that
he
will
have
compassion
,
and
subdue
our
iniquities
.
He
can
break
in
pieces
the
Gates
of
Brass
,
and
cut
in
sunder
the
bars
of
Iron
:
(
To
allude
to
that
,
Psal.
107.16
.
and
Isai.
45.29
.
)
He
can
burst
all
these
bonds
under
which
a
sinner
is
shut
up
in
slavery
and
servitude
,
and
deliver
him
from
those
base
lusts
that
carried
him
captive
,
and
held
him
in
bondage
.
How
deeply
was
Paul
engaged
in
persecution
?
How
mad
was
he
in
pursuance
of
that
woful
Trade
?
Yet
when
God
interposed
,
he
made
him
stand
unholden
.
What
Monsters
were
these
,
1
Cor.
6.8
,
9.
Fornicators
,
idolaters
,
adulterous
,
thieves
,
covetous
,
drunkards
,
effeminat
,
&c.
Yet
v.
11.
he
tells
them
,
Such
were
some
of
you
,
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
,
in
the
Name
of
the
Lord
Jesus
,
and
by
the
spirit
of
our
God
.
As
upon
the
one
hand
,
I
would
not
only
have
these
that
are
puddled
with
their
corruptions
,
that
all
their
purposes
and
resolutions
to
reform
misgive
them
,
looking
upon
it
as
a
cause
of
their
ill
success
,
that
Christ
is
little
employed
,
but
also
I
would
have
them
looking
on
no
prevailing
predominant
evil
,
as
impossible
to
his
power
to
subdue
it
;
So
on
the
other
hand
,
O
that
this
might
speak
a
word
to
profligat
profane
persons
,
that
cannot
sleep
except
they
do
ill
,
that
cannot
go
to
bed
unless
they
be
full
as
beasts
,
that
rake
the
life
from
them
rather
than
twin
them
and
their
lusts
;
they
are
so
habituat
to
excess
and
riot
,
they
cannot
forbear
it
;
Thinks
thou
that
an
excuse
,
that
thou
cannot
help
it
?
What
an
excuse
would
it
be
for
a
Thief
arraigned
at
the
Bar
to
say
,
he
must
be
forgiven
,
for
he
cannot
hold
up
his
hands
?
No
more
will
it
excuse
thee
for
drunkenness
,
lasciviousness
,
&c.
To
say
,
Thou
cannot
help
it
,
it
's
an
aggravation
of
thy
crime
,
and
no
excuse
.
But
here
I
would
leave
it
at
the
door
of
all
profligat
wretches
,
as
a
witness
against
them
,
that
God
is
able
to
redeem
from
all
these
iniquities
,
if
they
will
come
to
him
,
God
is
able
to
cast
out
all
these
Devils
that
enslave
thee
:
That
deaf
Devil
,
that
will
not
let
thee
hear
what
God
speaks
to
thee
;
That
dumb
Devil
,
that
will
not
suffer
thee
to
pray
to
him
;
That
filthy
swinish
Devil
,
that
will
never
suffer
thee
to
be
out
of
the
mire
of
some
abomination
.
I
here
leave
it
,
I
say
,
at
the
door
of
such
Monsters
,
that
there
is
power
in
God
,
if
they
will
employ
him
,
to
redeem
them
from
all
their
iniquities
:
But
here
it
sticks
,
the
power
of
God
is
little
employed
to
redeem
from
the
power
of
sin
,
because
the
Conscience
is
little
touched
with
the
guilt
of
sin
.
O!
pray
to
God
,
that
your
Conseiences
may
be
awak'd
,
that
ye
may
cry
,
What
shall
we
do
to
be
saved
?
That
sin
may
be
a
burden
to
you
,
as
it
will
be
when
the
Conscience
is
touched
;
and
if
ye
will
not
pray
,
know
that
God
can
do
that
when
you
little
dream
of
it
,
as
ye
may
see
in
Cain
,
Judas
,
Achitophel
,
who
could
not
keep
their
Consciences
asleep
;
to
tell
,
that
folk
have
not
Consciences
at
their
command
;
but
if
the
Conscience
be
touch'd
with
guilt
,
know
there
is
power
in
God
to
redeem
from
iniquities
.
4.
A
fourth
word
of
Inference
is
,
That
if
God
(
as
ye
heard
in
the
Explication
)
do
redeem
from
all
iniquities
,
then
not
only
must
ye
endeavour
the
pardon
of
sin
,
and
the
mortification
of
sin
,
but
that
the
mortification
of
sin
be
universal
,
ye
must
spare
a
Zoar
,
a
Delilah
,
a
bosom
sin
or
idol
,
but
seek
that
all
sin
may
be
subdued
,
the
man
that
is
rightly
engaged
against
sin
,
it
will
not
satisfie
him
that
he
hath
got
the
wings
of
sin
clipped
,
and
made
it
to
couch
,
that
it
break
not
out
,
but
he
must
be
at
war
with
it
,
so
long
as
there
is
a
tapoun
of
sin
(
as
ye
use
to
speak
)
under
ground
:
it
must
be
his
exercise
to
be
about
the
mortification
of
sin
,
till
he
be
quit
of
sin
altogether
;
Redemption
from
all
iniquity
imports
,
That
the
remainder
of
sin
will
be
a
burden
,
as
was
it
to
Paul
,
Rom.
7.
And
made
him
cry
out
,
O
miserable
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
!
and
here
is
the
task
and
touchstone
of
the
truly
godly
,
it
will
not
content
them
,
though
sin
do
not
reign
,
but
the
remainder
of
sin
,
the
bird-lime
of
sin
,
the
clog
of
corruption
will
be
a
burden
to
them
;
and
these
who
in
their
security
do
satisfie
themselves
,
to
get
sin
kept
under
the
hatches
,
they
provock
God
to
write
what
is
in
their
bosom
,
in
their
practice
,
and
when
any
thing
breaks
out
in
a
person
that
hath
the
name
of
Religion
,
it
is
an
evidence
they
have
not
been
busie
within
doors
,
else
he
needed
not
to
have
that
Bell
rung
to
him
,
to
give
him
warning
of
it
.
And
hence
5.
If
the
very
remainders
and
seeds
of
sin
be
a
burden
to
the
Israel
of
God
,
till
they
get
home
,
ye
may
gather
how
much
those
who
are
true
Israelites
,
exercised
with
the
guilt
and
power
of
sin
,
will
be
taken
up
with
the
thoughts
of
a
compleat
liberation
from
sin
,
with
that
which
the
Apostle
speaks
of
.
Rom.
8.23
.
Waiting
for
the
adoption
,
to
wit
,
the
redemption
of
our
bodies
.
And
Christ
,
Luke
21.28
.
Bids
look
up
,
and
lift
up
our
heads
,
for
the
day
of
our
redemption
draws
near
;
This
is
it
an
Israelite
indeed
is
taken
up
with
.
There
are
many
folk
who
when
they
are
vext
in
the
world
,
would
be
gone
,
wherein
they
look
rather
to
the
ills
they
would
flee
from
,
than
the
good
they
look
for
.
But
here
is
the
exercise
of
a
true
Israelite
,
they
long
to
be
home
,
that
they
may
be
compleatly
Redeemed
from
all
iniquity
;
that
they
may
sin
no
more
,
that
as
it
is
,
Eph.
5.27
.
They
may
be
presented
a
glorious
bride
unto
Christ
not
having
spot
or
wrinkle
,
or
any
such
thing
,
but
may
be
holy
and
without
blemish
;
and
they
that
are
vext
here
with
the
stirring
,
and
foul-sticking
slime
of
their
corruptions
,
would
be
taking
a
Pisgah
look
of
that
day
that
is
coming
,
when
they
shall
be
Redeemed
from
all
Iniquity
,
from
the
least
degree
and
grain
of
it
,
and
shall
be
made
perfectly
holy
.
We
shall
say
no
more
,
but
Lord
bless
what
ye
have
heard
.
FINIS
.
Courteous
Reader
,
help
the
following
Errata
with
thy
Pen
;
the
first
number
sheweth
the
Page
;
the
second
,
the
Line
;
R.
is
for
read
.
D.
dele
,
or
blot
out
.
F.
for
.
&
.
ib.
ibidem
,
or
in
the
same
Page
.
Page
2.
28
&
29.
r.
rendered
degrees
6.
29.
d.
either
.
9.
12.
r.
wakens
.
16.
10.
r.
surcharging
.
21.
15.
r.
is
he
.
28.
1.
F.
that
,
r.
then
.
31.
30.
r.
to
be
put
out
of
prayer's
mister
.
56.
10.
r.
F.
ordinary
,
r.
ordinances
.
61.
4.
r.
meet
the
sinner
.
84.
3.
r.
wherein
,
as
in
a
mirror
,
the
desert
of
sin
may
be
seen
.
92.
6.
f.
will
,
r.
ill
.
ib.
11.
r.
provock
,
96.
33.
f.
eye
,
r.
cry
.
105.
27.
r.
to
desire
to
be
rid
of
it
.
3ly
.
That
sin
,
&c.
108.
7.
r.
would
not
.
109.
5.
r.
would
have
none
.
113.
30.
r.
pardoning
.
117
,
8.
d.
but.
118.
1
r.
are
not
to
be
limited
.
ib.
8.
r.
if
they
may
venture
.
119.
32.
r.
and
as
they
are
a
bond
.
126.
34.
r.
after-game
.
129.
25.
f.
only
,
r.
also
.
132.
14.
r.
satisfactorly
.
133.
35.
f.
use
,
r.
rise
.
139.
20.
r.
takes
away
actual
ordination
to
punishment
,
and
yet
will
have
the
sinner
suffering
punishment
.
150.
35.
r.
serious
.
170.
31.
r.
takes
a
view
.
198.
22.
d.
unself
.
202.
5.
r.
stamp
of
.
212.
33.
r.
indignity
offered
213.
27.
r.
having
run
through
these
things
shortly
.
ib.
36.
r.
seemed
.
217.
36.
r.
therefore
.
218.
12.
d.
like
.
222.
18.
r.
or
take
them
not
so
near
them
.
223.
4.
r.
cleansed
my
heart
.
230-7
.
r.
and
a
man
.
240.
16.
close
the
parenthesis
after
such
.
258
17.
r.
be
ground
for
temptation
.
262.
17.
r.
patient
.
279.
1.
d.
out
his
wisdom
.
280.
15.
f.
many
.
r.
may
.
182.
13.
r.
what
thou
will
do
.
283.
4.
r.
and
out
of
.
298.
20.
r.
begin
its
exercise
,
299.
10.
r.
and
this
ye
must
know
.
303.
18.
r.
if
the
priest
.
311.
27.
r.
ambiguous
.
312.
19.
r.
fixed
.
316.
17.
r.
therefore
it
is
so
soon
.
319.
10.
d.
in
.
342.
6.
r.
in
that
word
.
358.
15.
r.
among
other
things
.
364.
7.
r.
speaking
meat
.
367.
28.
r.
can
these
bones
live
.
394.
9.
r.
from
all
his
iniquities
.
451.
10.
r.
though
their
pressures
be
such
.
458.
28.
r.
not
find
their
lovers
.
462.
24.
close
the
parenthesis
after
rejoyce
.
467.
1.
r.
much
work
may
fall
.
480.
14.
r.
redeem
Israel
from
all
,
&c.