The
present
State
of
Man
,
a
State
of
extream
vanity
.
SERMON
I.
Psal.
39.
5.
Verily
every
man
at
his
best
State
is
altogether
vanity
.
Selah
.
MY
design
at
this
time
is
to
speak
of
the
present
state
of
man
,
and
to
give
you
what
account
Scripture
,
Reason
,
and
Experience
affords
us
thereof
:
and
withal
,
to
shew
you
what
considerations
we
are
to
take
up
from
thence
,
and
what
use
we
are
to
make
of
it
.
There
is
a
twofold
State
of
man
:
the
one
is
present
,
and
the
other
future
.
The
former
is
a
State
of
exercise
and
service
:
the
last
of
retribution
and
reward
.
It
is
the
former
of
these
I
intend
at
present
to
discourse
of
,
in
order
whereunto
I
have
chosen
these
words
,
wherein
David
(
who
,
as
appears
by
the
title
,
was
the
author
of
this
Psalm
)
gives
us
a
peremptory
and
full
account
thereof
.
From
the
contemplation
and
view
of
his
own
misery
,
he
takes
occasion
to
consider
what
was
the
condition
of
others
,
whether
hiscase
were
altogether
singular
,
or
whether
it
were
not
with
others
as
it
was
with
him
:
and
after
much
serious
musing
and
diligent
inquiry
,
he
breaks
forth
into
this
positive
and
general
conclusion
,
Verily
every
man
at
his
best
state
,
&c.
In
such
sort
do's
God
oft
times
dispose
of
men
as
to
their
abilities
,
opportunities
,
observances
,
experiences
,
that
some
are
more
capable
of
giving
us
an
account
of
one
thing
,
some
of
another
.
For
instance
,
David
being
one
that
was
exercised
with
various
conditions
,
one
while
lifted
up
to
the
clouds
by
prosperity
,
another
while
thrown
down
into
the
bottom
of
the
Sea
by
adversity
;
we
must
needs
look
upon
him
as
highly
capable
of
giving
us
a
true
and
certain
account
of
the
nature
of
mans
present
state
.
In
like
manner
Solomon
his
Son
being
one
that
gave
up
himself
so
much
to
the
study
of
earthly
things
,
such
as
Riches
,
Honours
,
and
Pleasures
;
and
being
attended
with
such
advantagious
circumstances
tending
to
help
and
further
him
in
his
Inquiry
,
we
must
needs
look
upon
him
as
far
more
fit
to
give
us
an
account
thereof
,
than
one
whose
studies
and
conditions
carry
his
thoughts
another
way
.
Now
by
how
much
Providence
do's
the
more
dispose
,
and
qualifie
any
persons
for
giving
us
an
account
of
the
nature
of
things
,
by
so
much
we
should
be
the
forwarder
in
advising
with
them
,
and
look
upon
the
account
which
they
give
of
them
,
as
more
considerable
and
valuable
.
If
then
a
man
would
have
an
account
of
mans
present
state
,
he
should
go
to
David
:
If
of
the
nature
of
earthly
things
,
he
should
go
to
Solomon
.
Now
the
account
which
David
gives
of
mans
present
state
,
we
have
in
the
recited
words
,
Verily
every
man
at
his
best
state
,
&c.
which
passage
is
so
full
and
emphatical
,
that
more
could
not
have
been
said
in
so
few
words
.
1.
He
tells
us
,
man
is
vanity
;
not
only
vain
in
the
concrete
,
but
vanity
in
the
abstract
:
thereby
signifying
how
far
vanity
hath
invaded
him
,
and
prevailed
upon
him
,
which
it
hath
done
in
such
a
degree
,
that
he
is
become
even
vanity
it self
.
Were
it
only
some
little
tincture
of
vanity
that
he
laboured
under
,
his
case
were
less
miserable
:
but
alas
!
it
is
much
otherwise
;
vanity
hath
got
such
head
,
that
it
rules
and
bears
sway
in
him
;
insomuch
that
it
hath
power
to
denominate
him
,
and
give
him
his
name
.
There
is
a
great
deal
of
difference
betwixt
those
terms
which
pass
in
the
concretive
form
,
and
those
which
pass
in
the
abstractive
.
Those
which
pass
in
the
concretive
,
import
there
is
some
degree
of
that
,
which
is
spoken
of
in
the
subject
referred
to
:
but
those
which
pass
in
the
abstractive
,
import
there
is
that
which
is
spoken
of
,
and
little
or
nothing
else
.
To
say
man
is
vain
,
imports
there
is
some
degree
of
vanity
in
him
,
but
to
say
he
is
vanity
,
imports
a
great
deal
more
.
But
on
this
I
need
less
to
inlarge
because
of
what
follows
.
2.
As
if
th●●
were
not
sufficient
to
acquaint
us
with
the
nature
of
his
condition
,
he
saith
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
altogether
vanity
,
thereby
importing
as
much
as
if
he
had
said
,
he
is
meer
vanity
,
or
he
is
nothing
but
vanity
.
Hence
that
of
Muis
,
Homo
in
se
uno
omne
genus
vanitatis
complectitur
,
Man
in
himself
alone
contains
all
kind
of
vanity
.
And
hence
likewise
that
of
Genebrard
,
Homo
non
est
particula
vanitatis
,
sed
tota
,
integra
,
&
solida
vanitas
,
Man
is
not
a
particle
of
vanity
:
But
the
whole
,
intire
,
and
full
business
of
vanity
,
insomuch
that
as
he
do's
partake
with
all
other
creatures
in
the
nature
of
his
existence
,
so
the
vanitie
which
is
dispers'd
amongst
all
the
creatures
seems
to
be
aggregated
and
united
in
him
:
with
Inanimates
he
is
obnoxious
to
chance
,
with
Plants
to
decay
,
with
Brutes
to
sufferings
:
Nay
the
vanity
which
is
in
him
alone
exceeds
all
the
vanity
of
all
the
creatures
joyned
together
.
Oh
it
's
sad
it
should
be
thus
with
us
!
It
s
sad
that
he
for
whose
sake
all
the
creatures
were
in
some
sort
made
,
should
be
vainer
than
any
of
them
,
nay
vainer
than
all
of
them
taken
together
:
But
thus
it
is
,
and
we
are
to
know
it
,
and
consider
it
for
our
good
.
And
,
3.
It
is
not
thus
with
one
particular
man
,
but
with
the
whole
race
of
mankind
as
they
remain
in
this
militant
,
warfaring
state
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
All
Adam
,
all
vanity
:
so
the
Original
,
word
for
word
,
which
our
Translators
have
thought
fit
to
render
,
Every
man
is
altogether
vanity
.
Vanity
like
an
Universal
contagion
,
hath
not
only
seized
upon
one
,
or
a
few
,
but
hath
overspread
the
whole
posterity
of
Adam
;
so
that
all
without
exception
,
are
born
,
live
,
and
dye
therein
.
There
is
not
any
Nation
,
or
people
under
the
whole
heaven
who
are
not
concerned
in
this
matter
.
The
Sun
it self
never
beheld
that
man
whose
state
here
was
not
a
state
of
vanity
.
Had
a
man
the
wings
of
the
morning
so
that
he
might
fly
into
the
uttermost
parts
of
the
earth
and
take
a
view
of
the
several
people
thereof
,
he
would
abundantly
find
the
truth
of
what
I
now
say
,
and
return
with
this
report
,
Oh
the
state
of
them
all
,
every
one
,
is
a
state
of
vanity
.
And
,
4.
It
is
not
thus
with
man
only
when
he
is
in
adversity
,
and
things
are
at
the
lowest
ebb
with
him
,
but
in
his
highest
prosperity
when
things
go
best
with
him
.
Verily
every
man
at
his
best
state
,
&c.
The
word
here
translated
best
state
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
how
it
should
be
rendred
,
hath
,
I
find
,
more
then
a
little
exercised
the
thoughts
of
interpreters
.
But
not
to
trouble
you
with
a
recital
of
different
versions
and
opinions
concerning
it
;
the
design
of
the
Psalmist
in
it
seems
to
be
this
,
That
man
when
he
is
in
his
prime
consistency
,
or
when
he
is
most
erect
,
or
established
,
is
even
then
altogether
vanity
:
when
like
Josephs
sheaf
,
he
stands
upright
,
and
the
sheaves
round
about
him
make
obeysance
to
him
,
Gen.
37.
7.
Or
when
like
David
,
having
overcome
all
his
enemies
,
he
is
setled
in
his
Kingdom
,
2
Sam.
22.
1.
even
then
he
is
altogether
vanity
.
That
when
a
man
is
low
in
the
world
,
labouring
under
poverty
,
pain
,
sickness
,
disgrace
,
persecutions
,
and
the
like
,
he
should
be
in
a
state
of
vanity
,
is
not
so
incredible
,
but
that
when
he
abounds
with
all
the
felicities
,
and
good
things
of
this
life
,
he
should
be
so
,
is
not
so
easie
to
be
apprehended
.
Yet
the
Holy
Ghost
who
is
the
most
competent
Judge
in
this
,
as
well
as
in
all
other
cases
,
will
have
us
to
know
that
when
he
is
in
the
best
condition
,
and
attended
with
the
most
favourable
circumstances
,
the
world
can
afford
him
,
he
is
even
then
in
a
state
of
vanity
.
5.
For
working
in
us
a
stronger
belief
of
this
truth
,
it
is
usher'd
in
with
a
note
of
asseveration
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Verily
,
as
if
the
Psalmist
had
said
,
it
is
a
most
real
and
certain
truth
,
and
worthy
to
be
believed
of
all
mankind
that
every
man
in
his
best
consistency
,
or
most
flourishing
condition
,
even
when
he
may
promise
himself
the
greatest
measure
of
stability
and
happiness
,
is
altogether
vanity
.
When
his
circumstances
are
most
benign
and
favourable
,
and
afford
the
best
aspect
they
are
capable
of
yielding
,
even
then
he
is
meer
vanity
.
6.
And
all
this
for
the
further
confirmation
of
the
matter
,
is
backed
with
a
Selah
:
which
I
am
apt
to
think
,
with
Vatablus
,
and
Grotius
,
stands
here
not
only
as
a
musical
note
directing
the
fingers
in
the
Temple
how
to
order
their
voice
,
but
as
a
note
of
excitation
to
stirr
us
all
up
to
greater
attention
and
observation
.
And
surely
if
there
be
any
thing
which
is
worthy
the
consideration
of
the
sons
of
men
,
and
which
may
serve
to
take
them
off
their
pride
,
and
vain
glory
,
and
make
them
base
,
and
vile
in
their
own
eyes
;
it
is
this
,
that
all
of
them
in
their
best
condition
,
are
most
certainly
in
a
state
of
extream
vanity
.
And
thus
I
have
given
you
an
account
of
the
design
,
extent
,
and
Emphasis
of
the
Text
:
And
now
desire
to
know
how
more
could
have
been
said
in
so
few
words
,
nay
in
the
greatest
multitude
?
The
Psalmist
seems
to
have
served
up
this
truth
to
the
greatest
height
he
could
possibly
raise
it
.
When
a
man
hath
studied
,
and
said
all
that
ever
he
can
,
what
can
he
say
more
than
we
have
here
in
these
words
?
When
he
hath
exercised
both
brain
and
tongue
,
when
he
hath
gathered
together
whatever
either
wit
or
language
can
afford
,
What
can
he
say
more
,
than
that
every
man
at
his
best
state
is
altogether
vanity
?
The
importance
of
the
words
being
thus
laid
before
you
,
I
shall
offer
you
the
point
I
intend
to
insist
on
,
which
is
this
,
That
the
present
state
of
man
is
a
state
of
extream
vanity
:
Notwithstanding
his
splendid
appearances
,
his
high
apprehensions
of
himself
,
and
his
great
hopes
of
a
Terrest●al
happiness
,
yet
his
present
state
is
a
state
of
extream
vanity
.
He
ruffles
a
while
in
the
world
,
makes
a
great
bussle
and
stirr
,
feeds
himself
with
golden
dreams
,
promises
to
himself
fine
and
delicate
things
;
and
after
he
hath
exercised
himself
a
season
herein
,
in
spight
of
all
his
pretences
and
hopes
,
he
finds
the
Text
verified
in
him
,
and
that
he
is
no
other
than
a
heap
of
meer
vanity
.
To
fetch
in
proof
of
this
from
other
places
of
Scripture
were
needless
;
for
the
Text
it self
is
so
clear
and
full
,
that
to
those
,
who
acknowledge
the
Authority
of
this
Book
,
it
cannot
but
be
abundantly
sufficient
.
However
,
to
shew
you
the
agreement
of
other
places
of
Scripture
with
this
,
I
shall
offer
you
two
or
three
passages
holding
forth
the
same
thing
:
Hereof
God
first
gave
notice
in
Adams
name
,
which
signifies
earth
,
or
dust
;
whereunto
he
seems
to
have
reference
,
when
he
saith
,
Dust
thou
art
,
and
unto
dust
shalt
thou
return
,
Gen.
3.
19.
Not
but
that
if
he
had
persisted
in
his
innocency
,
he
should
,
(
contrary
to
what
the
Socinians
teach
)
have
been
free
from
death
;
for
God
in
pursuance
of
his
Covenant
with
him
would
have
secured
him
from
it
:
But
having
deserted
his
innocency
,
and
thereby
forfeited
the
benefit
of
the
covenant
,
he
was
in
himself
,
or
in
respect
of
his
constitutive
principles
lyable
to
dissolution
and
putrefaction
.
And
truly
it
was
not
difficult
in
the
frame
of
his
nature
and
some
other
circumstances
to
see
,
that
he
was
designed
for
a
fall
.
And
as
if
this
were
not
sufficient
,
Adam
himself
taught
it
in
his
Son
Abels
name
,
which
is
the
very
word
used
in
the
Text
,
and
signifies
vanity
,
Gen.
4.
3.
So
early
did
he
see
,
that
he
and
his
posterity
were
designed
here
for
a
state
of
vanity
,
that
the
second
Son
which
he
hath
,
he
stiles
Abel
,
or
Vanity
.
But
though
these
Texts
afford
much
light
as
to
this
matter
,
yet
there
are
others
wherein
this
doctrine
is
much
more
conspicuous
.
Job
11.
12.
Zophar
speaking
of
man
saith
,
Vain
man
would
be
wise
.
He
is
certainly
vain
,
but
yet
would
believe
himself
,
and
would
likewise
have
the
world
to
believe
that
he
is
otherwise
.
There
are
some
diseases
which
invading
the
head
,
and
there
seizing
on
the
animal
spirits
,
work
such
discomposure
that
the
persons
who
are
exercised
therewith
are
unsensible
of
them
:
And
thus
it
is
in
the
present
case
:
the
vanity
which
hath
seized
upon
man
,
hath
so
far
prevailed
upon
him
,
that
he
is
become
unsensible
of
it
,
which
do's
aggravate
his
misery
in
this
respect
,
that
it
disables
him
from
those
endeavours
after
relief
,
which
otherwise
he
might
make
use
of
.
And
saith
the
Apostle
,
Jam.
2.
20.
Wilt
thou
know
O
vain
man
?
A
vigorous
and
quick
expression
,
declaring
the
great
vanity
of
man
,
and
as
in
other
matters
so
particularly
in
his
disputing
,
and
reasoning
in
the
things
of
God
.
And
the
Psalmist
,
Psal.
89.
47.
seems
somewhat
earnestly
to
expostulate
with
God
about
this
matter
,
saying
,
Wherefore
hast
thou
made
all
men
in
vain
?
Or
as
Castellio
turns
it
,
Quam
frivolum
creaveris
omne
genus
hominum
;
What
a
frivolous
thing
hast
thou
made
all
mankind
?
Than
these
places
,
what
can
be
more
plain
?
What
man
is
there
who
acknowledging
the
authority
of
the
Scripture
,
will
not
confess
the
truth
of
the
point
,
and
grant
that
the
present
state
of
man
is
vain
?
We
commonly
have
good
evidence
ere
we
yield
to
what
is
spoken
against
our selves
:
But
here
the
evidence
is
so
clear
and
strong
,
that
there
is
no
room
for
gain-saying
,
or
doubting
:
So
that
my
business
will
not
lye
so
much
in
confirming
the
point
in
general
,
as
in
making
it
good
in
the
several
particulars
belonging
to
it
,
and
setting
it
home
on
our
hearts
and
Consciences
,
that
so
we
may
do
what
is
meet
to
be
done
upon
the
revealing
of
such
an
important
,
and
affecting
truth
.
For
the
prosecution
and
management
whereof
I
shall
,
1.
Shew
what
Vanity
is
,
or
what
it
is
to
be
in
a
state
of
vanity
.
And
the
word
Vanity
is
of
such
signification
,
that
it
is
ever
used
in
a
bad
sense
.
Where
ever
we
find
it
in
Scripture
,
it
still
denotes
either
sin
or
misery
,
or
both
.
The
Apostle
,
1
Pet.
〈◊〉
18.
calls
a
sinful
Conversation
,
a
vain
Conversation
.
And
Job
7.
3.
terms
those
months
of
affliction
and
distress
which
he
endured
,
months
of
vanity
;
I
know
sometimes
it
hath
a
more
particular
notation
.
Yet
still
such
as
falls
under
one
of
these
two
heads
,
Sin
or
Misery
.
Sometimes
it
s
put
for
deceitfulness
,
or
falseness
,
and
so
Psal.
12.
3.
David
setting
forth
the
deceitful
,
false
speaking
of
the
wicked
,
saith
,
they
speak
vanity
.
And
because
Idols
do
not
answer
the
expectations
of
those
who
confide
in
them
,
the
Prophet
,
Jer.
14.
22.
speaks
of
them
under
the
notion
of
vanities
.
And
in
regard
worldly
injoyments
do
not
yield
the
satisfaction
and
contentment
which
men
are
apt
to
expect
from
them
,
Solomon
,
Eccles.
1.
2.
speaks
of
them
under
the
same
term
.
Sometimes
it
s
put
for
fruitless
,
or
ineffectual
labour
or
pains
which
men
take
without
receiving
any
profit
therefrom
:
And
so
Psal.
78.
33.
its
said
of
the
Israelities
,
That
God
consumed
their
dayes
in
vanity
;
exercising
them
with
tedious
peregrinations
in
the
Wilderness
,
without
bringing
them
into
the
Land
of
Canaan
,
toward
which
they
were
so
long
in
going
.
Sometimes
it
s
put
for
temporariness
or
short
continuance
:
And
so
Job
7.
16.
tells
us
his
days
are
vanity
:
that
is
of
very
short
continuance
.
And
sometimes
it
s
put
for
obnoxiousness
to
the
several
evils
whereunto
the
inferiour
Creatures
through
Gods
permission
,
and
mans
tyranny
,
do
lye
open
,
so
the
Apostle
,
Rom.
8.
20.
tells
us
,
how
the
Creature
was
made
subject
to
vanity
:
that
is
,
to
manifold
abuses
and
grievances
.
Thus
,
as
I
said
,
the
word
Vanity
hath
sometimes
a
more
particular
notation
;
yet
still
such
,
as
falls
under
one
of
these
two
heads
,
Sin
or
Misery
.
From
which
it
is
easie
to
gather
what
the
design
of
the
Holy
Ghost
in
the
Text
is
,
when
he
tells
us
that
mans
present
state
is
a
state
of
vanity
.
We
must
from
the
account
I
have
now
given
you
,
necessarily
infer
it
is
a
state
of
sin
or
misery
,
or
both
.
And
it
were
well
for
us
,
if
it
contained
only
one
of
them
,
either
Sin
without
Misery
,
or
Misery
without
Sin
:
But
such
is
the
badness
of
it
,
that
it
contains
both
the
one
and
the
other
,
and
that
in
a
very
high
degree
,
as
will
appear
hereafter
in
its
proper
place
.
The
result
then
of
this
particular
is
this
,
that
when
David
tells
us
,
mans
present
state
is
a
state
of
vanity
;
his
meaning
is
,
that
it
is
a
state
of
Sin
and
Misery
.
We
exercise
our selves
in
sin
,
and
God
in
love
do's
chasten
us
,
and
in
justice
do's
punish
us
for
it
:
whereby
it
comes
to
pass
that
our
best
days
are
evil
days
;
according
to
that
of
the
good
Patriarch
,
Gen.
47.
9.
Few
and
evil
have
the
days
of
the
years
of
my
life
been
.
Who
(
in
those
times
)
lived
either
longer
or
better
than
Jacob
?
And
yet
such
was
the
nature
of
his
days
that
they
were
both
few
and
evil
.
And
when
we
our selves
have
lived
as
long
,
and
as
well
as
ever
we
can
,
we
shall
have
occasion
to
give
in
the
same
account
,
and
say
,
Few
and
evil
have
the
days
of
the
years
of
my
life
been
.
There
is
not
any
thing
comprehended
under
the
name
Vanity
,
but
it
attends
the
days
of
the
holiest
and
best
men
.
Thus
it
all
along
hath
been
,
and
thus
it
will
be
to
the
end
of
the
world
.
2.
Having
shewed
what
vanity
is
,
I
shall
shew
you
in
what
degree
man
falls
under
the
charge
of
it
,
or
how
vain
he
is
.
Some
account
I
have
given
you
hereof
in
the
opening
of
the
Text
,
but
that
not
being
sufficient
,
I
shall
here
do
it
a
little
more
fully
:
And
,
1.
He
is
really
vain
.
Whether
you
look
upon
Vain
as
importing
Sinful
,
or
Miserable
,
or
both
;
Man
is
really
so
.
He
do's
not
only
seem
to
be
so
,
but
he
is
so
:
As
sure
as
he
is
man
,
so
sure
he
is
vain
.
The
same
evidence
we
have
for
his
existence
,
the
same
we
have
for
his
vanity
:
We
cannot
take
any
considerate
,
serious
view
of
the
one
,
but
we
must
needs
behold
the
other
:
What
faculty
,
sense
,
limb
,
member
,
injoyment
,
concernment
,
belonging
to
him
can
we
look
upon
,
but
we
may
see
vanity
as
legibly
engraven
in
it
,
as
if
it
were
writ
with
a
beam
of
the
Sun
:
Psal.
62.
9.
Surely
men
of
low
degree
are
vanity
,
and
men
of
high
degree
are
a
lye
.
Surely
;
see
how
peremptory
the
Holy
Ghost
is
in
this
matter
.
What
thing
do's
he
offer
to
us
throughout
the
whole
Word
,
which
he
prefaces
with
notes
of
greater
certainty
and
truth
then
this
?
So
that
we
are
not
to
look
upon
this
doctrine
as
a
fiction
,
or
device
to
work
us
to
mean
thoughts
of
our selves
;
but
as
a
real
truth
,
which
whether
we
will
or
no
,
we
shall
find
made
out
to
us
every
day
throughout
our
whole
lives
.
For
my
part
,
I
look
not
for
that
day
during
my
whole
life
wherein
Providence
will
not
some
way
or
other
offer
me
that
which
in
its
own
nature
will
be
fit
to
convince
me
,
that
my
present
state
is
a
state
of
vanity
.
How
happy
were
we
,
if
what
we
are
told
of
this
matter
were
a
mistake
,
and
thatthings
were
otherwise
then
they
are
represented
?
Could
we
upon
our
awaking
out
of
sleep
find
that
what
we
are
told
concerning
this
matter
were
a
meer
dream
,
and
that
the
state
of
things
in
reality
and
truth
were
otherwise
,
it
would
be
an
happy
awaking
for
us
,
and
deliver
us
from
that
sorrow
and
anguish
under
which
we
now
labour
:
But
alas
,
when
we
have
slept
and
awak'd
a
thousand
times
over
,
and
bethought
our selves
of
all
the
arts
and
ways
whereby
we
may
escape
the
evil
spoken
of
,
we
shall
find
our selves
fast
bound
under
the
power
of
it
.
What
man
is
there
who
if
he
had
it
,
and
might
it
be
available
,
would
not
give
mountains
of
Gold
to
be
delivered
from
this
truth
?
But
there
is
no
thinking
of
any
such
things
:
when
we
have
offered
all
the
bribes
,
the
whole
world
can
furnish
us
with
,
to
have
it
cancell'd
and
revers'd
,
we
shall
still
find
it
in
full
force
against
us
.
2.
He
is
universally
vain
.
This
I
shall
amplifie
,
and
explain
in
two
particulars
.
1.
Every
man
is
vain
.
Vanity
hath
so
diffused
it self
over
the
humane
nature
,
that
there
is
not
any
rank
,
order
,
or
degree
of
persons
in
the
world
exempted
from
it
.
Witness
the
forecited
place
,
Psal.
62.
9.
Surely
men
of
low
degree
are
vanity
,
and
men
of
high
degree
are
alye
.
Whereby
we
see
that
the
vanity
which
hath
befallen
us
,
hath
not
confin'd
it self
to
this
,
or
that
particular
rank
,
or
degree
of
persons
,
but
hath
most
unhappily
extended
it self
to
all
,
so
that
there
is
none
free
from
it
.
Let
men
be
what
they
will
,
high
or
low
,
rich
or
poor
,
they
are
all
infected
with
it
,
and
labour
under
both
the
guilt
and
burden
of
it
.
Now
this
do's
much
aggravate
the
business
.
Had
it
confin'd
it self
to
the
mean
only
,
we
might
perhaps
have
secur'd
our selves
from
it
by
greatness
:
or
had
it
been
the
lot
of
the
poor
only
,
we
might
have
found
some
remedy
in
riches
:
But
such
is
its
universal
nature
,
that
it
reaches
to
all
,
so
that
there
is
not
any
degree
of
blood
,
or
place
can
preserve
us
from
it
:
There
never
was
man
since
the
Creation
who
had
not
cause
to
complain
of
it
;
and
there
never
will
be
man
to
the
worlds
end
(
though
it
were
at
a
far
greater
distance
than
it
may
rationally
be
presumed
to
be
)
but
will
have
cause
to
do
the
like
.
What
age
,
or
generation
was
there
ever
in
the
world
that
could
afford
a
man
,
that
was
not
in
a
state
of
vanity
;
or
what
age
or
generation
is
there
like
to
be
in
the
world
which
we
may
with
any
colour
of
reason
expect
it
from
?
When
once
we
have
men
set
before
us
who
are
not
in
a
state
of
vanity
,
we
may
cry
out
with
the
men
of
Lystra
,
the
Gods
are
come
down
to
us
in
the
likeness
of
men
.
Acts
14.
11.
Should
you
call
to
the
Patriarchs
,
Prophets
,
Apostles
,
Martyrs
,
to
all
the
Saints
in
Heaven
,
nay
to
the
whole
deceased
race
of
mankind
,
and
ask
them
what
their
state
was
when
they
were
on
earth
,
they
all
either
would
,
or
at
least
might
answer
,
Oh
it
was
a
state
of
vanity
.
And
could
you
converse
with
the
Generation
yet
to
come
,
they
would
all
give
you
an
answer
to
the
purpose
,
that
this
temporal
state
is
a
state
of
vanity
.
2.
Every
man
is
altogether
vain
.
He
is
so
,
not
only
in
some
mean
degree
,
or
respect
,
but
he
is
altogether
so
.
Job
27.
12.
speaking
to
his
friends
of
the
inconstancy
of
the
Hypocrite
in
the
duties
of
Religion
,
saith
,
Behold
ye
your selves
have
seen
it
,
why
then
are
you
thus
altogether
vain
?
Such
is
the
vanity
of
man
,
that
take
him
extra
gratiam
Dei
,
without
the
grace
of
God
,
as
Gejerus
expresses
it
,
and
he
is
wholly
vain
,
so
that
there
is
nothing
but
vanity
to
be
found
in
him
.
Look
upon
a
poor
unregenerate
,
unsanctified
man
,
and
what
a
despicable
creature
is
he
?
He
is
vain
in
head
,
and
heart
,
in
soul
and
body
,
in
life
and
manners
,
in
all
his
undertakings
,
and
in
all
his
concernments
.
What
thing
belonging
to
him
can
any
one
offer
to
our
consideration
,
wherein
he
is
not
altogether
vain
:
Or
what
hath
he
that
he
can
fasten
his
eye
on
,
wherein
he
may
upon
good
grounds
take
comfort
?
Nay
,
what
hath
he
that
is
not
a
judgement
to
him
,
and
matter
of
great
sorrow
?
Such
is
the
sadness
of
his
condition
that
by
how
much
the
things
he
injoyes
are
the
best
,
by
so
much
they
make
the
more
against
him
;
insomuch
that
take
the
choicest
benefits
;
God
hath
given
him
,
and
he
hath
cause
to
bewail
it
,
that
ever
he
had
them
from
him
;
for
as
evil
things
prove
good
to
him
that
is
in
a
state
of
grace
and
holiness
,
so
good
things
prove
evil
to
him
who
is
in
a
state
of
nature
and
sin
.
Thus
it
is
with
him
who
is
unregenerate
and
unsanctified
,
his
state
is
altogether
vain
.
And
then
for
him
who
is
a
pious
good
man
,
though
it
go
better
with
him
,
though
he
be
in
a
way
of
cure
and
recovery
;
yet
in
some
respects
,
as
I
shall
shew
hereafter
,
his
present
state
is
altogether
vain
.
Doubtless
those
inspired
and
good
men
,
who
tell
us
in
Scripture
,
that
the
state
of
every
man
here
is
altogether
vain
,
did
not
exclude
themselves
,
or
others
in
the
same
condition
,
but
comprehend
them
.
Is
it
to
be
imagined
that
when
David
in
the
Text
from
the
contemplation
of
his
own
distress
tells
us
that
every
man
at
his
best
state
is
altogether
vanity
,
do's
exclude
himself
?
No
,
he
proposes
himself
both
as
the
occasion
of
what
he
saith
,
and
as
a
special
instance
of
the
truth
thereof
.
So
that
what
we
have
asserted
in
this
head
,
remains
firm
and
clear
;
that
man
is
universally
vain
.
3.
He
is
vain
at
the
best
state
the
world
is
capable
of
advancing
him
to
.
Even
when
he
hath
attain'd
to
the
greatest
confluence
of
outward
things
,
he
is
then
so
far
short
of
real
,
and
substantial
happiness
,
that
he
is
altogether
vain
?
When
birth
,
youth
,
strength
,
beauty
,
parts
,
wealth
,
honour
,
friends
?
do
all
unite
and
contribute
their
utmost
assistance
to
render
his
state
happy
,
he
is
even
then
exceeding
miserable
.
When
Solomon
was
in
the
very
height
of
his
magnificence
and
glory
,
and
had
even
what
ever
his
eye
,
ear
,
or
heart
could
desire
,
Was
he
then
free
from
a
state
of
vanity
?
Could
he
then
boast
of
true
happiness
?
Could
he
then
make
any
exception
against
the
doctrine
his
good
father
had
(
as
you
have
heard
)
in
so
many
places
taught
?
No
,
notwithstanding
all
his
wisdom
,
pleasures
,
delicate
works
,
houses
,
vineyards
,
gardens
,
orchards
,
pooles
of
water
,
multitude
of
servants
,
singing-men
,
and
singing-women
,
instruments
of
musick
,
great
wealth
,
and
the
like
;
yet
he
tells
us
all
is
vanity
,
and
vexation
of
spirit
,
and
there
is
no
profit
under
the
Sun
,
Eccles.
2.
11.
Upon
a
strict
inquiry
into
these
things
,
he
found
not
only
that
they
were
vain
,
but
that
he
was
vain
in
the
injoyment
,
and
use
of
them
.
Alas
then
what
hope
is
there
for
a
man
of
attaining
to
a
state
of
true
happiness
in
this
world
?
for
though
he
may
ascend
to
such
an
height
as
to
possess
himself
of
the
wealth
,
honours
,
and
pleasures
of
the
greatest
Prince
on
earth
,
even
then
he
is
so
far
from
true
happiness
,
that
his
state
is
as
truly
,
and
really
vain
as
it
was
before
.
When
Solomon
was
in
the
state
of
a
child
and
and
Subject
,
his
condition
was
vain
:
and
when
he
had
his
fathers
Crown
,
Throne
,
and
Kingdom
,
and
raigned
quietly
therein
,
in
as
much
splendor
and
glory
as
ever
any
Prince
in
the
world
injoyed
,
he
found
himself
but
at
the
same
pass
,
Eccles.
1.
12
,
14.
So
that
when
the
providence
of
God
advances
a
man
from
a
state
of
meanness
to
a
state
of
greatness
;
we
are
not
to
look
upon
it
as
a
translating
of
him
from
a
state
of
vanity
to
a
state
of
true
happiness
,
but
from
one
state
of
vanity
to
another
.
Nay
,
taking
vanity
(
as
indeed
we
ought
)
for
the
opposite
of
true
happiness
;
that
is
,
as
importing
sin
,
unholiness
,
trouble
,
discontent
,
and
the
like
:
And
how
much
more
do
the
great
ones
generally
labour
under
it
,
than
those
who
are
in
any
degrees
below
them
?
Greatness
is
so
far
from
sccuring
the
sons
of
men
against
vanity
,
that
commonly
the
more
greatness
,
the
more
vanity
.
4.
He
is
vain
throughout
the
whole
course
of
his
life
,
even
from
the
one
end
unto
the
other
.
Vanity
is
so
deeply
,
and
firmly
rooted
in
his
nature
and
life
,
that
it
attends
him
through
the
several
periods
thereof
,
down
to
his
very
dissolution
and
change
.
As
the
blood
in
its
appointed
circulation
,
runs
throughout
the
whole
body
,
so
do's
vanity
throughout
the
whole
life
of
man
.
It
s
born
with
him
,
pursues
him
,
and
follows
him
to
his
very
grave
.
According
to
that
of
Solomon
,
Childhood
and
youth
are
vanity
,
Eccles.
11.
10.
A
very
remarkable
passage
,
carrying
with
it
much
strength
and
evidence
;
for
if
those
more
serene
,
and
pleasant
ages
,
wherein
we
are
free
from
the
decayes
,
maladies
,
cares
,
we
are
usually
exercised
with
,
when
we
arrive
at
a
grown
and
aged
condition
,
be
vanity
,
what
can
be
expected
afterwards
?
Children
,
and
young
people
commonly
pass
away
there
time
in
much
content
and
delight
:
But
for
persons
of
a
grown
,
aged
state
,
what
complaints
do
we
hear
from
them
?
How
many
grievances
and
vexations
are
they
ready
to
give
us
an
account
of
?
Who
ever
lived
to
see
forty
years
of
age
,
that
could
not
afford
us
a
large
Catalogue
of
his
sins
,
burdens
and
troubles
?
'T
is
an
observable
passage
of
Solomon
,
Prov.
24.
16.
A
just
man
falleth
seven
times
and
riseth
up
again
.
'T
is
disputed
amongst
expositors
,
what
is
here
the
meaning
of
the
just
mans
falling
and
rising
?
Some
think
we
are
thereby
to
understand
his
falling
into
,
and
rising
from
sin
:
So
Bede
and
others
.
But
this
,
Grotius
,
Gejerus
and
others
are
against
,
alledging
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
rendred
to
fall
,
is
never
amongst
the
Hebrews
put
for
falling
into
sin
:
and
also
that
the
taking
of
it
in
such
a
sense
,
suits
not
with
the
design
of
Solomon
in
this
place
,
whose
business
is
to
shew
the
calamities
,
and
miseries
that
both
the
righteous
and
the
wicked
are
incident
to
in
this
life
:
but
withal
,
what
priviledges
the
one
have
above
the
other
;
for
whereas
the
latter
plunge
themselves
into
such
misery
as
proves
altogether
exitial
and
destructive
to
them
;
it
is
not
so
with
the
former
;
they
indeed
fall
,
but
yet
so
as
to
rise
again
.
But
whether
we
understand
the
place
of
falling
into
sin
or
misery
,
it
comes
all
to
one
,
as
to
what
I
alledge
it
for
,
which
is
to
shew
the
great
obnoxiousness
,
even
of
the
best
of
men
in
this
life
to
vanity
,
which
is
such
,
that
they
fall
seven
times
;
that
is
very
frequently
,
or
often
:
so
that
even
their
whole
lives
consist
of
sin
and
punishment
for
it
:
What
day
,
what
hour
is
there
from
first
to
last
,
wherein
they
have
not
cause
to
cry
out
,
Oh
the
vain
state
of
poor
lapsed
man
!
Oh
what
evils
are
we
incident
to
!
Oh
what
distress
have
we
involved
our selves
in
!
And
that
which
do's
aggravate
the
business
is
this
,
that
,
5.
He
is
vain
unavoidably
,
and
remedilesly
.
This
I
speak
still
with
reference
to
his
present
state
and
condition
,
during
which
there
is
no
expecting
to
be
delivered
from
the
evils
unto
which
he
is
obnoxious
.
God
who
sits
in
heaven
,
and
rules
the
world
,
hath
ordain'd
,
and
design'd
that
his
present
state
shall
be
a
state
of
vanity
,
and
notwithstanding
all
the
arts
and
remedies
that
may
be
used
to
avoid
it
,
it
will
be
sure
to
prove
so
.
I
know
,
grace
,
the
light
of
Gods
countenance
,
and
assurance
of
a
future
and
better
state
,
may
do
much
towards
the
mitigating
of
the
evils
of
this
:
But
notwithstanding
all
,
we
shall
still
find
it
a
state
of
vanity
:
Who
more
capable
of
finding
it
otherwise
than
Solomon
?
Who
in
a
fairer
way
for
the
Philosophers
stone
than
he
?
Who
in
the
world
more
likely
to
escape
the
severity
of
his
father
Davids
words
than
he
?
And
yet
so
far
was
he
from
it
,
that
none
hath
said
more
for
the
vanity
of
m●n●
present
state
than
he
himself
hath
done
.
What
Chapter
is
there
in
all
the
Book
of
Ecclesiastes
▪
(
which
seems
to
have
been
penned
by
him
,
in
the
time
of
his
greatest
wisdom
and
holiness
,
and
when
he
was
most
capable
of
making
a
right
judgment
on
things
)
wherein
he
do's
not
with
greatest
peremptoriness
avouch
the
present
state
of
man
to
be
a
state
of
vanity
,
and
that
without
any
means
the
whole
world
can
afford
of
relief
?
This
is
his
judgment
and
testimony
in
the
case
:
and
if
that
be
not
valuable
,
I
know
no
evidence
capable
of
yielding
satisfaction
in
the
case
.
We
are
all
during
this
life
,
designed
for
a
state
of
vanity
,
and
bound
up
therein
,
and
there
is
no
way
whereby
we
may
extricate
,
or
deliver
our selves
;
but
though
we
turn
our selves
which
way
we
will
,
we
shall
still
find
our selves
labouring
under
it
.
This
I
might
farther
make
good
here
,
but
being
loth
to
anticipate
my self
in
my
intended
Method
,
I
shall
wave
it
for
the
present
,
and
leave
it
to
its
proper
place
.
3.
Having
shew'd
in
what
degree
man
falls
under
the
charge
of
vanity
,
or
how
vain
he
is
;
I
shall
now
shew
in
what
respects
he
is
vain
.
And
,
1.
He
is
vain
in
his
soul
,
which
is
wofully
depraved
in
the
several
faculties
thereof
,
so
that
it
is
utterly
unable
to
perform
those
functions
it
was
once
in
an
high
degree
qualified
for
.
Oh
what
a
curious
piece
was
the
soul
of
man
before
the
fall
!
What
rich
ornaments
was
it
then
indued
with
!
What
thing
in
all
the
visible
World
was
like
unto
it
!
But
now
it
is
in
a
far
other
state
than
at
that
time
it
was
.
Now
it
is
so
degenerated
and
altered
,
that
it
is
vain
in
the
several
faculties
and
powers
of
it
.
But
for
the
better
discovering
of
this
vanity
of
man
in
respect
of
his
soul
;
I
shall
manage
the
business
a
little
more
particularly
.
And
,
1.
He
is
vain
in
his
Understanding
,
which
is
full
of
ignorance
,
folly
,
and
error
.
It
was
once
a
choice
and
precious
lamp
,
affording
a
pure
and
shining
light
,
fit
to
conduct
and
lead
him
in
the
several
duties
of
his
life
;
but
now
it
is
full
of
darkness
and
error
,
apt
to
mistake
in
the
plainest
cases
.
Zophar
speaking
of
man
,
saith
,
Vain
man
would
be
wise
,
though
he
be
born
like
a
wild
Asses
colt
,
Job
11.
12.
An
Ass
is
a
foolish
creature
,
insomuch
that
we
use
to
call
one
who
is
a
fool
an
Ass
:
yet
Zophar
likens
man
in
his
natural
condition
not
only
to
an
Ass
,
but
to
a
wild
Ass
,
nay
to
a
wild
Asses
colt
,
which
is
one
of
the
most
stupid
,
silly
things
in
the
world
.
And
what
plentiful
evidence
do
the
several
people
in
the
world
afford
us
of
the
truth
hereof
.
Go
amongst
the
heathenish
Philosophers
,
even
those
who
by
study
and
converse
,
had
raised
themselves
to
a
degree
of
knowledge
and
wisdom
far
above
what
what
the
common
people
had
attain'd
to
,
and
how
ignorant
and
blockish
were
they
in
the
things
of
God
?
How
absurd
and
gross
in
their
notions
,
touching
Coelestial
and
future
things
?
How
divided
in
their
apprehensions
,
and
opinions
?
Paul
who
by
his
great
travels
,
had
opportunity
to
be
acquainted
with
them
,
gives
this
account
of
them
,
That
they
became
vain
in
their
imaginations
,
and
their
foolish
heart
was
darkned
:
and
that
professing
themselves
to
be
wise
,
they
became
foolish
,
Rom.
1.
21
,
22.
And
in
another
place
discoursing
of
them
,
he
makes
mention
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
vanity
of
their
mind
.
Eph.
4.
17.
They
did
indeed
retain
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
intellectual
faculty
which
was
there
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
guide
in
their
affairs
and
proceedings
,
and
which
they
so
much
celebrated
,
and
cried
up
,
but
so
miserably
was
it
infatuated
,
and
depraved
,
that
there
was
little
or
nothing
but
vanity
to
be
found
in
it
.
And
this
do's
abundantly
appear
in
their
gods
,
sacrifices
,
worships
,
lives
,
which
were
such
that
they
would
never
have
owned
or
used
them
,
had
it
not
been
that
they
had
in
a
great
degree
lost
their
understandings
,
and
were
besides
themselves
.
And
if
we
go
amongst
the
Jews
,
and
enquire
how
things
went
with
them
,
even
whiles
they
were
Gods
peculiar
people
,
how
foolish
and
vain
were
they
?
Though
for
a
supply
of
the
defect
of
natural
light
,
they
were
furnished
with
such
as
was
supernatural
,
and
that
in
such
a
degree
,
that
there
was
no
people
which
in
that
respect
was
like
unto
them
in
all
the
world
:
Yet
what
charge
and
complaints
do's
God
bring
in
against
them
,
as
to
their
folly
and
ignorance
?
The
Ox
knoweth
his
owner
,
and
the
Ass
his
masters
crib
,
but
Israel
doth
not
know
,
my
people
doth
not
consider
,
Isa.
1.
3.
Again
,
My
people
is
foolish
,
they
have
not
known
me
,
they
are
sottish
children
,
and
they
have
no
understanding
:
They
are
wise
to
do
evil
,
but
to
do
good
they
have
no
knowledge
,
Jer.
4.
22.
And
if
we
come
amongst
our
Saviours
own
Disciples
,
who
had
the
best
Master
in
all
the
world
,
how
stupid
,
and
unteachable
for
a
time
were
they
?
How
averse
to
receive
the
instructions
offered
to
them
?
How
ignorant
were
they
for
a
time
in
divers
important
points
of
Religion
,
such
as
our
Saviours
Death
,
his
Resurrection
,
the
nature
of
his
Kingdom
,
and
the
like
?
which
drew
from
our
Saviour
that
severeexprobration
,
Luk.
24.
25.
Oh
fools
,
and
slow
of
heart
to
believe
all
that
the
Prophets
have
spoken
!
And
if
we
take
notice
of
the
whole
body
of
Christians
as
they
lye
dispersed
throughout
the
world
,
What
ignorance
and
error
do
they
labor
under
?
In
how
many
things
do
they
differ
,
both
from
the
truth
and
one
another
?
Nay
what
abundance
of
darkness
and
blindness
do's
attend
the
most
intelligent
,
and
inlightned
minds
?
Now
(
saith
Paul
)
we
see
through
a
glass
darkly
,
but
then
face
to
face
:
Now
I
know
in
part
,
but
then
shall
I
know
even
as
also
I
am
known
,
1
Cor.
13.
12.
And
if
such
inspired
and
extraordinary
persons
as
the
Apostles
were
,
were
so
imperfect
,
and
weak
in
their
knowledge
,
What
then
may
we
imagine
is
the
condition
of
such
poor
creatures
as
we
are
,
who
never
had
those
special
aids
vouchsafed
us
from
heaven
,
which
they
were
blessed
with
?
In
a
word
,
the
mind
of
man
,
which
heretofore
was
a
region
of
sacred
and
heavenly
light
,
is
now
become
a
meer
sink
of
darkness
,
folly
,
and
error
;
which
do's
much
contribute
towards
the
rendring
of
his
present
State
a
State
of
vanity
.
2.
He
is
vain
in
his
memory
,
which
is
so
frail
,
and
treacherous
in
the
matters
of
God
,
that
it
presently
loses
those
things
which
are
commended
to
it
.
Whereas
it
should
be
a
secure
treasury
of
sacred
truths
,
it
presently
lets
them
slip
as
if
they
were
unworthy
to
be
regarded
.
Hereof
we
have
in
instance
in
the
Israelites
,
of
whom
it
is
said
,
That
they
forgot
Gods
works
,
and
the
wonders
that
he
had
shewed
them
,
Psal.
78.
11.
Though
they
were
his
works
,
and
though
they
were
wondrous
,
yet
they
forgot
them
.
And
as
if
this
were
not
sufficient
to
discover
their
lamentable
vanity
,
as
to
this
particular
,
they
went
further
,
they
forgot
even
God
himself
,
and
set
up
other
Gods
in
the
room
of
him
.
Hos.
2.
13.
I
will
visit
upon
her
the
dayes
of
Baalam
,
wherein
she
burnt
incense
to
them
,
and
she
decked
her self
with
her
ear-rings
,
and
her
jewels
,
and
she
went
after
her
lovers
,
and
forgot
me
,
saith
the
Lord
.
This
was
both
strange
and
sad
:
but
what
will
not
mans
nature
do
,
when
it
is
once
delivered
up
to
a
state
of
vanity
?
And
this
is
an
aggravation
of
its
vanity
,
that
whiles
it
is
thus
frail
,
as
to
spiritual
,
and
holy
matters
,
it
is
more
tenacious
as
to
those
which
are
of
an
inferiour
nature
.
Whiles
the
most
important
,
and
weighty
truths
are
forgotten
,
a
deal
of
putrid
stuff
,
idle
stories
,
and
frivolous
conceits
,
which
tend
to
the
corruption
of
manners
are
retained
and
preserved
.
Oh
unhappy
business
,
that
ever
a
faculty
designed
by
God
for
the
retaining
of
high
and
sacred
matters
should
be
made
to
serve
such
bad
ends
and
purposes
!
Were
it
not
an
unpleasant
thing
to
see
a
rich
Cabinet
made
the
repository
of
dirt
and
dung
?
Who
would
not
be
affected
and
moved
with
such
a
sight
?
Why
,
such
a
sight
we
have
before
us
in
the
memory
of
man
;
for
whereas
it
was
designed
for
a
Cabinet
of
sacred
verities
which
were
to
be
brought
forth
,
and
used
according
as
occasion
required
,
it
is
become
the
repository
of
little
else
but
dirt
and
dung
;
that
is
to
say
,
vitious
,
impure
matter
tending
to
pollute
the
mind
,
tongue
,
and
life
,
and
render
them
much
more
unholy
and
faulty
then
they
are
.
Whereas
it
should
minister
to
the
mind
in
furnishing
it
(
as
there
is
need
)
with
an
account
of
those
useful
and
profitable
truths
which
have
been
commended
to
it
;
it
do's
instead
thereof
offer
it
a
deal
of
frothy
,
vain
stuff
,
tending
to
debauch
it
in
those
true
and
wholsome
notions
it
is
possessed
of
,
and
also
to
divert
it
from
the
contemplation
and
pursuit
of
better
things
,
which
is
another
particular
thing
wherein
the
vanity
of
man
,
in
respect
of
his
soul
,
do's
express
and
shew
it self
.
3.
He
is
vain
in
his
Affections
,
which
run
out
upon
improper
objects
,
and
that
with
such
vigour
and
strength
,
as
is
utterly
unsutable
to
the
nature
of
them
.
God
hath
propounded
to
us
such
things
as
are
fit
for
our
affections
to
work
on
,
and
as
are
worthy
of
their
greatest
fervor
and
heat
;
but
instead
thereof
we
place
them
upon
other
things
which
are
of
a
lower
nature
,
and
are
utterly
unfit
for
them
.
He
propounds
to
us
himself
,
Christ
,
holiness
,
salvation
,
which
are
things
of
highest
moment
and
were
worthy
of
our
affections
,
were
they
a
thousand
times
better
than
they
are
:
But
instead
of
setting
them
upon
them
,
we
set
them
upon
such
trivial
things
as
riches
,
honours
,
pleasures
,
which
is
a
business
so
ignoble
,
and
so
far
below
us
,
that
it
is
as
if
a
Star
should
court
a
dunghill
,
or
a
beam
of
the
Sun
embrace
a
straw
.
The
young
man
loved
his
Possessions
more
than
Christ
;
Mat
19.
22.
And
some
of
the
chief
Rulers
who
believed
on
Christ
,
did
notwithstanding
,
love
the
praise
of
men
more
than
the
praise
of
God
,
Joh.
12.
43.
And
Paul
foretells
,
that
in
the
last
dayes
some
shall
love
pleasures
more
than
God
,
2
Tim.
3.
4.
And
alas
!
how
do's
the
world
even
swarm
with
such
as
each
of
these
?
The
sons
of
Adam
are
generally
become
Sons
of
Belial
,
without
Government
or
restraint
.
Setting
out
some
few
holy
persons
who
addict
themselves
to
God
,
and
the
life
to
come
,
the
whole
world
is
set
upon
riches
,
honours
,
and
pleasures
,
and
that
in
such
sort
,
that
they
but
despise
other
things
,
how
great
,
or
desirable
soever
they
are
in
comparison
of
them
.
It
is
exceeding
sad
it
should
be
thus
,
and
that
which
will
ever
remain
as
an
instance
of
great
the
degeneracy
of
mankind
.
Were
it
a
thing
uncertain
,
the
case
were
more
tolerable
,
but
it
is
not
so
:
It
is
so
notorious
that
there
is
no
room
either
to
deny
,
or
question
it
:
We
may
lament
it
,
but
we
cannot
either
deny
or
question
it
.
Besides
the
evidence
we
have
of
it
in
others
,
there
is
so
much
of
this
temper
in
our
own
hearts
and
practises
,
that
we
have
all
cause
to
sit
down
and
say
,
Oh
how
vain
a
thing
is
man
!
How
do's
he
misplace
his
affection
!
How
do's
he
set
them
upon
shadows
and
dreames
whiles
the
greatest
things
which
are
every
way
worthy
of
them
,
stand
by
despised
and
rejected
.
This
is
a
lamentation
,
and
let
it
be
for
a
lamentation
.
Having
thus
spoken
of
the
Vanity
of
man
,
as
to
his
interior
part
,
we
shall
now
consider
what
he
is
as
to
the
exterior
.
And
,
2.
He
is
vain
in
his
Body
,
which
is
subject
to
many
evils
,
which
render
its
present
State
very
despicable
,
and
uncomfortable
.
It
's
subject
not
only
to
cold
and
heat
,
hunger
and
thirst
,
disturbance
and
weariness
,
but
likewise
to
diseases
,
pain
,
sickness
,
weakness
,
death
.
What
Physitian
in
the
world
,
is
so
skilful
as
to
give
us
a
full
account
of
all
the
maladies
and
distempers
the
body
of
poor
man
is
lyable
to
?
Upon
the
sin
of
our
first
parents
,
God
passed
this
sad
and
heavy
,
yet
just
and
deserved
sentence
,
Dust
thou
art
,
and
unto
dust
thou
shalt
return
again
,
Gen.
3.
19.
And
Tirinus
,
with
others
,
tells
us
,
that
the
very
moment
wherein
Adam
sinned
,
he
was
visited
with
a
Phthisis
,
or
consumption
of
the
inwards
,
whereof
he
all
along
languished
,
and
after
dyed
.
Whether
this
be
true
,
or
no
,
I
shall
not
now
inquire
,
but
this
is
certain
,
that
ever
since
that
unhappy
business
which
was
done
in
Eden
,
man
hath
all
along
laboured
under
a
world
of
maladies
and
distempers
,
which
before
he
was
free
from
.
One
,
with
the
Shunamites
Son
,
complains
of
his
Head
,
2
King
.
4.
19.
Another
,
with
Jeremy
,
of
his
Bowells
,
Jer.
4.
19
,
Another
,
with
David
,
of
his
loins
,
Psal.
38.
7.
One
is
exercised
with
the
Stone
,
another
with
the
Gout
,
another
with
the
Palsie
,
and
every
one
with
either
one
malady
or
other
.
One
we
have
groaning
in
his
chair
,
another
in
his
couch
,
another
in
his
bed
.
Oh
the
dolorous
nights
and
tedious
dayes
that
the
poor
Sons
of
men
endure
!
Oh
their
restless
tossings
and
turnings
!
Oh
their
heart-breaking
sighs
and
complaints
!
In
the
evening
they
cry
out
,
would
God
it
were
morning
,
and
in
the
morning
,
would
God
it
were
evening
,
Job
7.
4.
Notwithstanding
the
rapid
and
swift
motion
of
the
Sun
,
yet
through
the
greatness
of
their
extremity
,
how
slow
do
they
think
its
progress
?
They
are
ready
to
say
of
it
,
as
the
mother
of
Sisera
did
of
her
Son
,
Why
is
his
Chariot
so
long
in
coming
?
Why
tarry
the
wheels
of
his
Chariots
?
Judg.
5.
28.
How
negligent
do
they
think
the
Clock
,
how
long
the
hours
?
What
house
,
chamber
,
bed
,
is
there
that
hath
not
been
a
witness
of
what
I
now
say
?
Nay
,
how
ordinarily
are
the
sons
of
men
brought
to
such
misery
,
that
being
impatient
of
their
lives
,
they
do
even
court
death
and
the
grave
?
Who
was
ever
blessed
with
greater
magnanimity
and
patience
than
Job
;
and
yet
what
a
do
did
he
keep
with
the
grave
to
take
him
and
close
him
up
?
Job
17.
14.
I
have
said
to
corruption
,
thou
art
my
father
,
to
the
worm
,
thou
art
my
mother
and
my
sister
.
So
great
was
his
misery
,
that
having
taken
leave
of
his
Relations
and
house
,
he
claims
kindred
with
corruption
and
the
worms
.
As
when
we
have
occasion
to
use
persons
,
and
crave
their
assistance
,
we
commonly
claim
kindred
with
them
:
so
Job
having
a
desire
,
that
corruption
and
the
worms
would
take
him
into
their
society
,
he
thus
claims
kindred
with
them
.
The
words
imply
as
much
as
if
he
had
said
,
I
had
indeed
other
kindred
,
but
they
being
less
suitable
to
my
condition
,
I
have
taken
my
leave
of
them
,
and
now
desire
to
be
own'd
and
entertained
by
you
.
Oh
what
dismal
and
unpleasant
thing
's
the
vanity
of
mans
present
state
put
him
upon
desiring
!
What
more
distastful
to
flesh
and
blood
than
Corruption
?
What
more
unpleasant
companions
than
the
Worms
?
Yet
sometimes
his
extremity
is
so
great
,
that
it
puts
him
even
upon
the
desiring
of
these
things
.
And
when
man
hath
been
exercised
here
with
extremity
a
season
,
death
comes
and
puts
a
period
to
his
life
,
and
so
he
is
carried
forth
to
his
grave
,
and
there
left
to
dwell
and
converse
with
his
new
kindred
,
corruption
and
the
worms
,
with
whom
he
is
to
continue
till
the
heavens
be
no
more
.
And
herein
the
hand
of
Providence
is
so
steady
,
and
vigorous
,
that
there
is
no
resisting
of
it
.
Whether
we
be
for
it
or
against
it
,
to
the
grave
we
must
go
,
and
there
abide
.
Should
we
all
fall
down
on
our
knees
,
weep
the
eyes
out
of
our
heads
,
and
sigh
till
our
hearts
are
ready
to
burst
,
in
order
to
the
preventing
of
it
,
yet
could
we
not
prevail
.
What
man
is
he
that
liveth
(
saith
the
Psalmist
)
and
shall
not
see
death
?
shall
he
deliver
his
soul
from
the
hand
of
the
grave
?
Psal.
89.
48.
And
saith
Job
,
I
know
that
thou
wilt
bring
me
to
death
,
and
to
the
house
appointed
for
all
living
,
Job
3.
23.
Both
which
places
hold
forth
thus
much
,
that
as
death
is
the
portion
,
so
the
grave
is
the
habitation
appointed
for
all
the
living
.
And
what
thing
is
there
in
the
world
that
is
more
evident
?
Where
are
those
vast
numbers
of
people
that
lived
in
the
world
before
us
?
Where
are
those
thousands
of
young
flourishing
Gallants
,
that
in
their
prosperity
despised
death
,
and
derided
the
grave
?
In
what
place
do
they
remain
,
or
what
is
become
of
them
?
Are
they
not
now
fast
under
the
power
of
those
things
they
once
scorn'd
and
slighted
?
Oh
how
fully
are
they
now
convinced
of
their
own
folly
,
and
how
far
are
they
from
the
presumptuous
conceits
they
formerly
maintained
within
them
?
Oh
how
much
is
the
State
of
man
altered
from
what
it
was
in
innocency
?
Then
he
was
in
a
sort
immortal
:
so
that
as
Austin
teaches
,
Poterat
non
mori
,
He
might
live
,
and
not
die
:
But
now
the
case
is
otherwise
,
now
he
is
absolutely
mortal
,
so
that
,
non
potest
nisi
mori
,
he
cannot
but
he
must
needs
die
.
This
is
sad
,
but
yet
if
God
will
hereby
make
way
for
a
better
State
,
then
either
of
the
former
wherein
non
potest
mori
,
a
State
wherein
he
may
be
wholly
immortal
,
and
above
the
power
of
death
,
it
will
do
well
.
3.
He
is
vain
in
respect
of
his
worldly
designs
and
hopes
.
He
hath
an
active
head
,
and
a
working
heart
,
and
according
as
he
apprehends
his
interest
lies
,
so
he
imployes
and
laies
out
himself
.
And
inasmuch
as
through
the
blindness
and
error
of
his
mind
,
he
thinks
his
interest
lies
in
possessing
himself
of
the
riches
,
honours
,
and
pleasures
of
the
world
,
he
forms
various
designs
and
projects
for
the
furnishing
of
himself
therewith
He
contrives
this
,
and
the
other
way
for
the
raising
of
himself
in
the
World
,
pursues
it
with
care
and
diligence
,
and
promises
to
himself
much
felicity
and
comfort
therefrom
:
and
whiles
he
is
entertaining
himself
with
apprehensions
and
thoughts
of
this
nature
,
the
Providence
of
God
comes
like
an
armed
man
upon
him
,
and
presently
spoiles
him
of
those
vain
hopes
he
had
so
much
pleased
himself
with
:
One
man
layes
out
himself
one
way
,
another
,
another
way
:
one
laies
out
himself
in
purchasing
,
another
in
improving
,
another
in
building
,
and
each
promises
to
himself
much
success
and
contentment
;
but
alas
!
before
they
are
aware
,
they
are
stop'd
in
their
design
,
and
all
falls
to
the
ground
.
According
to
that
of
Job
17.
11.
My
daies
are
past
,
my
purposes
are
broken
off
,
even
the
thoughts
of
my
heart
.
Whereas
he
purposed
to
do
this
and
the
other
thing
,
in
order
to
the
rendring
of
him
prosperous
and
happy
in
the
World
,
and
had
possessed
his
heart
with
some
pleasant
apprehensions
hereof
,
the
Providence
of
God
engages
against
him
,
and
disappoints
him
.
With
which
agrees
that
of
David
,
Psal.
146.
4.
where
speaking
of
man
with
reference
to
his
death
,
saith
,
His
breath
goeth
forth
,
he
returneth
to
his
earth
:
in
that
very
day
his
thoughts
perish
.
But
how
do
they
perish
?
What
,
do's
he
then
lose
his
cogitative
faculty
?
Do's
he
from
thenceforth
cease
to
think
?
No
,
the
meaning
is
,
that
his
designs
and
projects
,
and
the
expectations
and
hopes
which
he
had
raised
therefrom
,
become
ineffectual
and
fruitless
.
And
how
many
are
the
instances
which
the
Scripture
(
to
go
no
farther
)
affords
us
hereof
amongst
projecting
,
and
designing
men
?
How
famous
is
the
case
of
Nebuchadnezzar
?
Dan.
4.
29
,
33.
At
the
end
of
twelve
months
he
walked
in
the
Palace
of
the
Kingdom
of
Babylon
.
The
King
spake
and
said
,
is
not
this
great
Babylon
,
that
I
have
built
for
the
house
of
the
Kingdom
,
by
the
might
of
my
power
,
and
for
the
honour
of
my
Majesty
?
While
the
word
was
in
the
Kings
mouth
,
there
fell
a
voice
from
heaven
,
saying
,
O
King
Nebuchadnezzar
,
to
thee
it
is
spoken
,
The
Kingdom
is
departed
from
thee
.
And
they
shall
drive
thee
from
men
,
and
thy
dwelling
shall
be
with
the
beasts
of
the
field
;
they
shall
make
thee
to
eat
grass
as
oxen
,
and
seven
times
shall
pass
over
thee
,
until
thou
know
that
the
most
high
ruleth
in
the
Kingdom
of
men
,
and
giveth
it
to
whomsoever
he
will
.
The
same
hour
was
the
thing
fulfilled
upon
Nebuchadnezzar
,
and
he
was
driven
from
men
,
and
did
eat
grass
as
oxen
,
and
his
body
was
wet
with
the
dew
of
heaven
;
till
his
hairs
were
grown
like
eagles
feathers
,
and
his
nails
like
birds
claws
.
Oh
strange
and
affecting
passage
!
Where
observe
,
1.
The
extream
arrogancy
,
and
pride
of
this
man
.
Though
Daniel
from
the
vision
which
the
King
himself
had
seen
,
had
declared
unto
him
,
that
by
vertue
of
a
decree
of
the
most
high
,
He
should
be
driven
from
men
,
and
his
dwelling
should
be
with
the
beasts
of
the
field
,
and
that
he
should
eat
grass
as
oxen
,
and
the
like
,
;
yet
the
execution
hereof
through
Gods
great
patience
being
delaied
,
he
walks
in
great
Majesty
and
state
upon
the
roof
of
his
Palace
(
which
according
to
the
flat
building
of
those
times
he
was
capable
of
doing
)
and
from
thence
taking
a
view
of
the
City
,
he
cries
out
,
Is
not
this
great
Babylon
that
I
have
built
?
One
would
have
thought
his
own
vision
interpreted
as
it
was
by
Daniel
,
and
Gods
patience
for
a
whole
year
should
have
had
better
influence
on
him
.
But
what
outward
means
are
there
,
which
either
can
,
or
will
prevail
,
unless
God
set
in
with
them
,
and
bless
them
?
But
see
how
his
pride
and
vain
glory
transports
him
into
mistakes
?
He
speaks
as
if
he
had
built
the
City
,
whereas
it
was
Nimrod
that
built
it
;
after
which
Semiramis
inlarg'd
,
beautifi'd
,
and
strengthn'd
it
:
yet
in
regard
he
erected
some
edifices
,
hanging
gardens
,
orchards
,
walls
,
he
talks
as
if
he
were
the
only
Author
and
Founder
of
it
.
And
from
this
his
present
greatness
,
he
promises
himself
,
not
only
an
exemption
from
the
vision
,
but
likewise
great
felicity
and
prosperity
.
But
2.
see
his
remarkable
disappointment
and
downfall
.
It
's
said
the
same
hour
the
thing
was
fulfill'd
upon
Nebuchadnezzar
,
and
he
was
driven
from
men
,
and
did
eat
grass
as
oxen
,
&c.
Oh
what
a
sad
disappointment
was
here
!
How
far
did
he
fall
short
of
what
he
aimed
at
?
How
miserably
did
his
thoughts
perish
?
First
he
becomes
a
beast
in
respect
of
his
disposition
or
manners
,
and
then
God
makes
him
a
beast
in
respect
of
his
condition
or
outward
state
.
First
he
is
mad
with
pride
,
and
vain
glory
:
and
then
God
in
just
judgment
strikes
him
with
another
kind
of
madness
,
so
that
being
bereaved
of
his
understanding
,
and
thereby
rendred
unfit
for
Kingly
rule
and
dignity
,
he
betakes
himself
into
the
wilderness
,
and
there
for
seven
years
lives
like
a
wild
beast
;
after
the
expiration
whereof
,
recovering
his
understanding
,
and
humbling
himself
before
that
God
,
whom
he
had
by
his
pride
offended
,
he
returns
to
the
Government
of
his
Kingdom
.
Oh
how
dangerous
a
thing
is
it
,
for
the
greatest
persons
to
lift
up
their
heads
against
God!
How
soon
can
he
divest
them
of
their
greatness
,
and
ruine
them
in
their
designs
,
and
hopes
?
An
instance
like
unto
this
,
we
have
in
the
spiritual
,
or
modern
Babylon
,
Rev.
18.
7
,
8.
She
saith
in
her
heart
,
I
sit
a
Queen
,
and
am
no
widdow
,
and
shall
see
no
sorrow
.
Therefore
shall
her
plagues
come
in
one
day
,
death
and
mourning
,
and
famine
,
and
she
shall
be
utterly
burnt
with
fire
.
Whiles
she
suggests
,
she
is
as
happy
as
may
be
,
and
promises
to
her self
,
that
she
shall
be
so
still
,
without
interruption
or
disturbance
,
she
is
brought
to
utter
desolation
and
ruine
:
and
as
for
other
reasons
,
so
for
this
in
particular
,
that
she
put
such
confidence
in
her
present
state
.
And
our
Saviour
,
Luk.
12.
19.
20.
brings
in
a
rich
man
saying
Soul
,
Soul
,
thou
hast
much
goods
laid
up
for
many
years
,
take
thine
ease
,
eat
,
drink
,
and
be
merry
.
But
God
said
unto
him
,
Thou
fool
,
this
night
thy
soul
shall
be
required
of
thee
:
then
whose
shall
those
things
be
,
which
thou
hast
provided
?
What
reckoning
did
this
man
make
of
his
great
possessions
?
How
wealthy
did
he
imagine
himself
to
be
?
And
what
strong
felicities
did
he
promise
himself
from
those
good
things
God
had
bestowed
on
him
?
But
whiles
he
is
congratulating
himself
in
the
apprehensions
and
hopes
of
his
future
contentments
,
he
is
cut
off
and
bereaved
of
all
,
and
so
he
and
his
hopes
fall
to
the
ground
at
once
.
And
how
many
thousands
have
there
been
in
the
world
to
whom
it
hath
thus
hapned
?
After
they
have
taken
a
deal
of
pains
in
forming
such
and
such
contrivances
and
ways
for
the
furthering
of
their
worldly
interest
,
ingaged
themselves
in
the
diligent
pursuit
thereof
,
and
promised
themselves
much
happiness
therefrom
,
they
have
been
suddenly
cut
off
,
and
utterly
bereaved
of
what
they
made
full
account
to
enjoy
.
How
many
have
we
our selves
known
,
who
after
they
have
erected
such
a
building
,
purchased
such
an
estate
,
made
such
a
bargain
,
got
themselves
out
of
debt
,
or
done
some
business
from
whence
they
promised
themselves
much
happiness
,
have
been
suddenly
taken
away
,
and
thereby
disappointed
of
those
comforts
they
made
such
reckoning
of
?
This
is
a
case
that
falls
out
so
frequently
,
that
there
is
no
man
who
hath
any
acquaintance
with
the
world
,
but
he
can
afford
us
various
instances
thereof
.
4.
He
is
vain
in
respect
of
his
Labours
and
Endeavours
.
Upon
the
fall
God
denounced
this
curse
against
him
,
In
the
sweat
of
thy
face
shalt
thou
eat
bread
,
Gen.
3.
19.
And
this
we
every
day
see
fulfilled
in
all
places
wheresoever
we
come
.
One
layes
out
himself
in
one
imployment
,
and
another
in
another
:
one
drives
on
his
interest
this
way
,
and
another
that
;
and
each
in
such
a
way
as
he
thinks
fittest
to
serve
himself
.
Eccl.
1.
8.
Solomon
saith
,
All
things
are
full
of
labour
,
man
cannot
utter
it
.
And
as
it
was
then
so
it
is
now
:
insomuch
,
that
it
is
even
unpossible
to
express
the
great
,
the
various
,
the
tedious
labours
wherewith
the
sons
of
men
exercise
themselves
.
When
we
look
about
us
,
and
take
a
view
of
their
proceedings
,
What
a
bussle
and
hurry
do
we
find
them
in
?
Some
are
busie
upon
the
Sea
,
others
at
Land
:
some
in
their
Shops
,
others
in
the
fields
,
and
every
one
promises
himself
much
advantage
from
the
way
,
wherein
he
is
ingaged
.
Like
a
company
of
Ants
,
they
run
up
and
down
,
and
hasten
to
and
fro
,
and
every
one
is
in
chase
of
a
particular
interest
,
from
which
he
makes
account
to
receive
,
not
only
that
which
will
countervail
his
pains
,
but
yield
him
very
much
happiness
.
Now
what
is
the
use
of
all
this
labour
and
bussle
?
Do's
it
render
the
Authour
thereof
happy
?
Alas
no
,
it
yields
nothing
but
disappointment
and
vexation
.
Who
more
likely
in
regard
either
of
interest
in
God
or
his
own
wisdom
,
to
direct
his
labours
to
a
good
issue
than
Solomon
?
Who
knew
better
how
to
manage
them
than
he
?
And
yet
how
ineffectual
his
labours
were
,
and
how
far
they
were
from
answering
his
end
,
he
himself
shews
,
What
profit
(
saith
he
)
hath
a
man
of
all
his
labour
which
he
taketh
under
the
Sun
?
Eccles.
1.
3.
Again
,
then
I
looked
on
all
the
works
that
my
hands
had
wrought
,
and
on
the
labour
I
had
laboured
to
do
:
and
behold
all
was
vanity
and
vexation
of
spirit
,
and
there
was
no
profit
under
the
Sun
.
Yea
,
I
hated
all
my
labour
which
I
had
taken
under
the
sun
:
because
I
should
leave
it
unto
the
man
that
shall
be
after
me
Eccles.
2.
11
,
18.
So
that
notwithstanding
all
his
wisdom
,
parts
,
diligence
,
labours
,
they
were
so
far
from
answering
his
ends
,
that
they
were
unprofitable
,
vexatious
and
hateful
.
And
he
was
not
herein
alone
.
How
wise
a
people
were
the
Jews
,
and
yet
to
how
little
purpose
did
they
imploy
their
labours
?
Wherefore
(
saith
the
Prophet
)
do
ye
spend
mony
for
that
which
is
not
bread
and
your
labour
for
that
which
satisfieth
not
?
Isa.
55.
2.
And
thus
it
was
with
the
Babylonians
,
Jer.
51.
58.
It
s
said
,
They
laboured
in
the
fire
;
that
is
,
their
labour
amounted
to
no
more
than
only
the
creating
of
fewel
to
feed
the
fire
.
They
took
pains
to
make
a
fire
to
burn
themselves
.
There
labour
was
so
far
from
making
for
them
that
it
made
against
them
.
And
how
hard
did
the
Disciples
labour
,
and
yet
to
how
little
purpose
?
Master
(
saith
Peter
)
we
have
toyled
all
the
night
,
and
have
taken
nothing
Luk.
5.
5.
But
what
need
of
particular
instances
?
How
great
are
the
labours
of
many
amongst
whom
we
live
,
and
yet
to
how
small
an
account
do
they
bring
them
?
Oh
how
thoughtfull
and
carefull
are
they
?
What
arts
and
projects
do
they
use
?
What
diligence
and
pains
are
they
at
?
How
early
do
they
rise
and
how
late
do
they
go
to
bed
?
How
restless
and
unwearied
are
they
in
the
pursuit
of
their
business
?
And
when
all
is
done
,
their
labours
signifie
no
more
,
than
that
they
have
kept
a
great
deal
of
stir
to
little
or
no
purpose
;
for
either
their
labours
yield
increase
,
or
not
:
if
not
,
they
are
evidently
in
vain
.
If
they
do
,
what
is
the
increase
which
they
yield
,
what
does
it
it
amount
to
,
what
can
it
do
towards
the
rendring
of
them
truly
happy
?
no
more
than
a
little
air
can
do
towards
the
filling
of
a
mans
purse
,
or
a
little
wind
can
do
towards
the
satisfying
of
his
appetite
or
stomach
.
So
that
whether
mens
labours
yield
increase
,
or
not
,
the
issue
is
still
this
that
they
are
in
vain
.
5.
He
is
vain
in
respect
of
his
possessions
,
and
injoyments
.
He
takes
a
deal
of
pains
to
get
an
estate
,
and
when
he
hath
it
,
he
is
vain
in
the
injoyment
of
it
.
If
it
be
small
,
he
is
vain
:
and
if
it
be
great
,
he
is
notwithstanding
vain
;
so
that
let
it
be
what
it
will
he
is
still
vain
.
If
he
live
,
and
injoy
it
himself
,
he
meets
with
discomforts
in
it
:
and
if
he
die
and
leave
it
,
he
knows
not
who
will
have
it
,
or
what
use
will
be
made
of
it
after
he
is
gone
.
Perhaps
it
falls
into
the
hands
of
a
wise
man
:
and
if
it
do
,
what
great
matter
of
satisfaction
can
it
be
,
that
he
hath
transmitted
to
him
an
heap
of
vanity
,
which
perhaps
may
make
him
both
a
fool
and
a
beast
?
But
it
may
be
it
falls
into
the
hands
of
a
fool
,
that
will
be
as
prodigal
in
spending
it
,
as
he
was
industrious
in
getting
it
.
Nay
it
may
be
it
falls
into
the
hands
of
one
that
will
not
only
prodigally
spend
it
,
but
likewise
deride
him
,
both
for
his
care
and
pains
in
getting
it
,
and
his
frugal
living
upon
it
.
Now
this
must
needs
render
a
man
very
vain
in
that
estate
Providence
is
pleased
to
bestow
on
him
,
and
intrust
him
with
.
This
David
urges
in
the
verse
following
the
text
:
surely
every
man
walketh
in
a
vain
shew
,
surely
they
are
disquieted
in
vain
:
he
heapeth
up
riches
,
and
knoweth
not
who
shall
gather
them
;
that
is
,
so
as
to
possess
and
injoy
them
.
And
this
Solomon
his
son
renders
as
the
reason
wherefore
he
hated
all
the
labour
he
had
taken
.
Eccl.
2.
18
,
19
,
20.
Yea
(
saith
he
)
I
hated
all
my
labour
which
I
had
taken
under
the
Sun
,
because
I
should
leave
it
unto
the
man
that
shall
be
after
me
.
And
who
knoweth
whether
he
shall
be
a
wise
man
or
a
fool
?
yet
shall
he
have
rule
over
all
my
labour
wherein
I
have
laboured
,
and
wherein
I
have
shewed
my self
wise
under
the
Sun
.
This
is
also
vanity
.
Therefore
I
went
about
to
cause
my
heart
to
despair
of
all
the
labour
which
I
took
under
the
Sun
.
And
no
marvel
,
for
admit
a
man
have
a
plentiful
estate
,
what
comfort
can
he
take
in
it
,
when
he
do's
not
know
,
but
he
who
succeeds
him
may
spend
it
to
the
dishonour
of
God
,
the
disgrace
of
religion
,
and
the
everlasting
shame
of
himself
who
hath
taken
pains
for
it
,
and
conveyed
it
to
him
?
He
may
perhaps
use
it
well
,
but
withall
it
is
to
be
considered
that
he
may
do
otherwise
;
he
may
imploy
it
to
the
promoting
of
wickedness
and
vice
,
and
the
eternal
undoing
of
himself
and
others
.
And
when
a
man
thinks
of
this
what
an
allay
must
it
needs
be
to
the
complacency
he
might
otherwise
have
in
what
he
injoys
,
that
it
may
,
for
ought
he
knows
,
after
his
decease
,
be
imployed
to
such
bad
ends
,
and
purposes
?
In
these
five
particulars
I
have
evinced
to
you
that
man
is
vain
:
and
might
have
have
instanced
in
some
others
,
but
these
are
sufficient
to
make
good
the
point
before
us
,
which
is
,
that
the
present
state
of
man
is
a
state
of
extream
vanity
.
4.
Having
in
what
went
before
shewed
in
what
respects
man
is
vain
,
or
how
far
the
vanity
which
is
in
him
hath
diffused
it self
,
I
shall
now
give
you
an
account
how
he
came
to
to
be
thus
vain
.
And.
1.
This
is
come
to
pass
,
partly
through
the
proceedings
of
God
with
him
in
the
business
of
Creation
.
He
having
supream
rule
,
and
liberty
might
make
him
in
what
fashion
he
thought
,
and
dispose
of
him
to
what
State
he
pleased
.
As
the
Potter
hath
power
over
his
clay
to
make
thereof
what
vessels
he
sees
good
,
so
had
God
power
over
the
whole
stock
of
mankind
to
dispose
of
them
to
what
state
he
should
think
fit
.
Rom.
9.
21.
Now
in
pursuance
of
the
rule
and
liberty
belonging
to
him
,
he
made
him
indeed
happy
,
but
it
was
not
unalterably
but
mutably
,
so
that
he
remained
at
his
own
free
will
and
choice
either
to
stand
or
fall
.
Upon
which
account
the
vanity
he
labours
under
at
this
day
,
is
in
some
sort
to
be
ascribed
unto
God
;
not
as
a
fault
(
that
without
blasphemy
is
not
to
be
imagined
)
but
as
the
just
exercise
of
his
own
liberty
,
who
not
being
bound
to
make
him
unalterably
happy
,
might
make
him
otherwise
.
So
Job
5.
7.
Man
(
saith
Elipbaz
)
is
born
unto
trouble
as
the
sparks
fly
upward
.
In
the
Original
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
if
Eliphaz
had
said
that
Adam
who
was
our
first
parent
(
and
his
ofspring
)
was
born
to
trouble
.
As
the
sparks
those
sons
of
the
coal
(
as
the
Hebrew
phrase
is
)
were
by
the
Law
of
Creation
designed
to
fly
upward
,
so
was
Adam
designed
for
trouble
.
And
if
he
were
designed
for
it
,
what
can
his
posterity
expect
?
This
the
Psalmist
is
so
affected
with
,
that
he
expostulates
with
God
about
it
and
saith
,
wherefore
hast
thou
made
all
men
in
vain
?
Psal.
89.
47.
so
our
translations
render
it
,
but
in
the
Original
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wherefore
hast
thou
created
all
the
Sons
of
Adam
in
vain
,
or
in
vanity
,
or
to
vanity
?
mark
,
created
:
the
word
in
the
Original
is
the
very
same
with
that
,
whereby
Moses
sets
forth
the
creation
of
our
first
Parents
.
Gen.
1.
27.
so
that
according
to
the
Psalmist
,
man
was
in
some
sort
created
in
a
state
of
vanity
,
which
he
here
makes
bold
to
reason
with
God
about
.
Taking
a
serious
view
of
the
affliction
and
mortality
of
man
,
he
makes
bold
to
expostulate
with
God
about
it
,
and
enquire
of
him
wherefore
he
had
disposed
of
him
to
such
a
vain
state
.
Not
that
he
meant
in
the
least
to
impeach
God
upon
it
,
or
to
reflect
upon
the
stupendous
and
noble
work
of
our
creation
but
to
inform
himself
of
the
true
reason
of
it
,
that
so
he
migh
the
better
comply
with
the
will
of
God
in
it
,
and
do
his
duty
.
God
was
at
his
own
liberty
in
our
creation
:
he
might
have
made
our
condition
better
,
and
he
might
have
made
it
worse
,
and
therefore
our
business
is
not
to
censure
,
or
find
fault
with
him
,
but
to
acquiesce
and
submit
,
and
take
care
that
we
perform
the
duties
which
such
a
condition
calls
for
.
He
might
indeed
have
ordered
things
far
otherwise
then
he
hath
done
:
he
might
have
made
every
Cloud
a
Star
,
and
every
Star
a
Sun
,
and
every
Sun
a
thousand
times
bigger
and
brighter
then
that
we
now
have
;
but
he
hath
thought
good
to
manage
things
otherwise
,
and
who
is
there
that
may
find
fault
?
And
as
we
are
to
reason
thus
as
to
other
creatures
,
so
we
are
to
do
it
as
to
our selves
:
he
hath
disposed
of
us
to
a
State
of
vanity
,
and
we
must
bow
our
heads
,
and
submit
.
2.
This
is
come
to
pass
partly
through
the
malice
and
activity
of
Satan
,
who
having
undone
himself
,
and
envying
the
happiness
of
man
,
who
was
once
in
a
condition
below
him
,
solicited
him
to
eat
of
the
forbidden
fruit
,
whereby
he
knew
he
would
incense
God
against
him
,
and
provoke
him
to
throw
him
out
of
that
state
of
Happiness
wherein
he
then
was
,
into
a
state
of
Distress
and
misery
.
That
he
should
thus
seek
the
ruine
of
an
impotent
creature
,
who
had
no
way
offended
him
was
a
piece
of
extream
malice
,
and
wickedness
,
and
such
as
will
remain
an
argument
of
the
great
degeneracy
,
and
baseness
of
his
nature
to
all
eternity
.
However
,
he
attempted
it
,
and
not
without
too
much
success
.
The
Serpent
(
saith
the
Apostle
)
beguiled
Eve
through
his
subtilty
.
2
Cor.
11.
3.
Behold
here
the
early
policy
of
this
wretched
Spirit
!
That
he
might
carry
on
his
work
with
more
security
,
he
disguises
himself
,
enters
into
the
serpent
,
a
poor
innocent
creature
,
from
which
no
evil
at
that
time
was
to
be
suspected
,
and
so
falls
into
a
treaty
with
the
woman
,
urges
her
to
eat
of
the
forbidden
fruit
,
and
most
unhappily
prevails
upon
her
and
overcomes
her
,
to
the
undoing
of
her self
,
husband
,
and
posterity
.
Under
the
sad
fruits
of
that
unhappy
intercourse
,
we
all
groan
and
sigh
to
this
very
day
,
and
so
are
our
posterity
like
to
do
successively
,
even
to
the
worldsend
.
3.
This
is
come
to
pass
partly
through
mans
sinful
complying
with
Satan
,
and
deserting
the
state
wherein
he
was
created
.
Though
it
was
(
as
you
have
heard
)
a
mutable
state
,
yet
it
was
a
state
of
marvellous
happiness
,
and
such
as
he
both
had
liberty
to
abide
in
,
and
stood
greatly
bound
to
do
it
.
But
alas
,
he
early
deserted
it
,
and
thereby
threw
himself
down
from
a
state
of
great
(
though
uncertain
)
happiness
,
to
a
state
of
great
and
certain
misery
.
So
that
God
may
say
to
him
,
as
was
said
to
the
King
of
Babylon
,
How
art
thou
fallen
from
Heaven
O
Lucifer
son
of
the
morning
?
Isa.
14.
12.
Oh
what
high
and
noble
qualifications
was
he
once
indued
with
?
what
communion
and
fellowship
had
he
with
God
?
How
fit
was
he
for
his
work
and
service
?
But
it
continued
thus
but
for
a
season
:
by
that
time
he
was
well
possessed
of
that
happy
state
God
had
put
him
into
,
he
threw
himself
out
of
it
,
and
involved
himself
in
a
state
of
sin
and
misery
,
which
his
Posterity
remains
in
at
this
day
.
And
the
truth
is
,
it
was
just
with
God
when
we
would
not
be
content
with
such
an
happy
state
as
that
wherein
we
were
,
to
cast
us
into
a
far
worse
,
and
thereby
shew
us
the
meaning
of
our
unthankfulness
and
folly
.
4.
This
likewise
comes
to
pass
partly
through
the
inability
of
the
creatures
which
God
hath
put
into
subjection
to
him
,
and
intrusted
him
with
the
use
of
,
to
yield
him
any
considerable
happiness
.
Were
the
creatures
free
from
vanity
themselves
,
he
would
be
more
happy
in
the
injoyment
of
them
:
but
alass
herein
he
is
distressed
,
that
those
things
which
should
lift
him
up
above
a
state
of
vanity
,
are
vanity
themselves
,
what
vain
things
are
silver
,
and
gold
,
houses
and
lands
,
sheep
and
Oxen
?
what
can
they
do
towards
the
rendring
of
one
who
is
vain
in
himself
,
happy
?
They
may
indeed
puff
him
up
with
high
conceits
,
and
fill
him
with
strong
imaginations
,
but
they
cannot
make
him
happy
,
Could
they
have
made
him
happy
,
what
an
happy
man
had
Solom
on
been
?
for
what
a
mighty
confluence
had
he
thereof
?
yet
so
far
was
he
from
being
truly
happy
in
them
,
that
we
have
no
man
who
makes
such
complaints
of
disappoin
tment
in
that
case
as
he
do's
.
And
it
can
not
with
all
rational
and
sober
persons
but
be
a
great
argument
of
the
vanity
of
such
things
,
that
those
who
have
the
greatest
share
of
them
are
commonly
the
furthest
from
satisfaction
.
Indeed
David
.
Psal.
144.
15.
speaking
of
such
as
have
plenty
and
abundance
of
earth
ly
things
,
saith
,
Happy
is
that
people
that
is
in
s
〈…〉
ch
a
case
,
yea
happy
is
that
people
whose
God
is
the
Lord
.
So
our
translators
render
it
,
but
the
Syriack
turns
it
interrogatorily
;
is
the
people
happy
that
is
in
such
a
case
?
which
do's
greatly
alter
the
sence
,
holding
forth
that
such
a
people
are
not
happy
,
no
,
by
no
means
:
but
those
rather
who
have
God
for
their
Lord
.
But
admit
we
are
to
read
the
words
as
our
translations
offers
them
to
us
,
divers
things
are
to
be
said
.
As
1.
Those
people
which
have
such
abundance
are
happy
judicio
vulgi
,
in
the
judgment
of
the
common
people
,
who
value
those
outward
things
at
s●ch
a
rate
as
if
true
happiness
consisted
in
the
injoyment
of
them
.
So
Mariana
,
and
others
.
Or
2.
They
may
be
said
to
be
truly
happy
,
but
then
it
is
not
meerly
because
they
enjoy
such
things
,
but
because
they
are
a
sign
of
Gods
love
to
them
whose
favour
renders
those
happy
who
are
the
objects
of
it
.
Which
yet
is
to
be
understood
in
a
peculiar
manner
of
the
Israelites
:
for
God
,
having
promised
them
all
manner
of
temporal
good
things
upon
their
obedience
,
their
receiving
and
injoying
thereof
was
to
be
looked
upon
as
a
token
of
his
gracious
acceptance
of
them
and
their
service
.
Thus
Muis
:
but
whether
this
holds
as
to
others
,
who
have
no
such
special
promises
of
temporal
good
things
made
to
them
,
is
to
be
considered
.
But
3.
What
ever
the
sense
of
the
former
part
of
the
verse
is
,
there
seems
to
be
a
correction
or
revocation
in
what
follows
,
yea
happy
is
that
people
whose
God
is
the
Lord
.
As
if
the
Psalmist
had
expressed
himself
thus
;
I
said
indeed
that
those
who
have
such
earthly
things
are
happy
,
but
I
should
rather
have
said
,
they
are
happy
who
have
him
for
their
Lord
who
is
the
fountain
and
Doner
of
such
things
.
So
Gejerus
.
In
a
word
,
earthly
things
may
afford
some
small
transient
happiness
but
they
cannot
afford
us
any
thing
like
true
happiness
neither
can
they
afford
us
any
competent
relief
against
the
vanity
of
our
present
state
.
This
appears
in
this
,
that
the
wisest
and
soberest
men
who
have
been
the
meetest
judges
in
the
case
,
have
declin'd
them
and
turned
their
backs
upon
them
.
Agur
desires
God
he
will
not
give
him
riches
,
Prov.
30.
8.
And
when
God
seemed
to
offer
Moses
as
great
riches
,
honours
,
and
pleasures
as
any
Nation
in
the
world
did
afford
,
he
refuses
them
,
and
betakes
himself
to
a
course
and
state
wherein
he
was
like
to
meet
with
great
afflictions
and
troubles
,
Heb.
11.
24
,
26.
Now
is
it
to
be
imagined
that
wise
men
would
ever
decline
the
great
things
of
the
world
,
and
turn
their
backs
upon
them
when
offered
to
them
,
in
case
they
apprehended
they
could
contribute
any
thing
towards
the
increase
of
their
happiness
or
the
bettering
of
their
condition
?
No
,
we
may
rather
make
account
(
especially
,
they
being
so
grateful
to
flesh
and
blood
as
they
are
)
they
would
pursue
them
with
all
intentness
and
diligence
,
and
leave
no
stone
unturned
,
whereby
they
might
procure
them
.
The
summ
then
of
these
particulars
is
this
,
that
God
,
satan
,
man
,
and
the
creatures
under
his
power
,
do
all
in
a
fort
conspire
and
unite
in
this
conclusion
,
that
the
present
state
of
man
shall
be
a
state
of
extream
vanity
.
And
oh
poor
man
,
how
unavoidable
,
and
incurable
is
his
vanity
(
during
this
present
state
)
like
to
be
,
when
such
great
powers
and
forces
do
concur
to
the
effecting
of
it
!
Had
only
one
of
these
appeared
in
it
,
it
would
have
found
him
work
enough
:
But
that
Heaven
,
Hell
,
Earth
,
God
,
Devils
,
mans
own
self
,
and
the
creatures
he
is
possess'd
of
,
should
all
joyn
against
him
,
and
concur
to
the
promoting
of
his
vanity
,
how
sad
must
his
condition
needs
be
!
1.
Use.
Having
dispatch'd
the
Doctrinal
part
of
this
discourse
,
and
therein
shewed
the
meaning
of
vanity
,
how
vain
man
is
,
in
what
respect
he
is
vain
,
and
how
he
came
to
be
so
;
I
shall
now
descend
to
the
Uses
.
And
the
first
may
be
for
information
,
to
acquaint
us
with
these
following
heads
,
which
result
as
so
many
particular
inferences
from
the
general
point
:
And
,
1.
If
man
be
so
vain
,
or
in
such
a
state
of
vanity
as
you
have
heard
;
then
what
a
wonder
is
it
that
the
great
God
,
who
is
Lord
of
Heaven
and
Earth
should
have
such
regard
to
him
as
he
hath
,
and
concern
himself
in
his
welfare
as
he
do's
.
So
low
hath
poor
man
brought
himself
,
that
hee
's
become
a
very
heap
of
sin
and
misery
.
Under
what
sad
and
affecting
terms
do's
the
Scripture
represent
him
to
us
?
According
thereunto
,
as
to
his
spiritual
state
,
he
is
a
Rebel
,
Isa.
30.
9.
a
Traitor
,
Mal.
2.
11.
Miserable
,
Rom.
7.
24.
Undone
,
Isa.
6.
5.
And
then
as
to
his
temporal
state
,
what
a
despicable
thing
do's
the
Scripture
make
him
?
According
thereunto
he
's
a
Shadow
,
Psal.
109.
23.
a
Worm
▪
Psal.
22.
6.
Dust
and
Ashes
,
Gen.
18.
27.
And
what
a
sad
and
pitiful
thing
must
that
creature
needs
be
,
whose
nature
and
condition
is
such
as
falls
within
the
compass
of
these
terms
?
What
words
can
be
used
which
may
render
the
state
of
a
creature
more
vile
and
contemptible
?
In
case
you
would
sink
a
creature
down
into
a
state
of
greatest
baseness
and
distress
,
what
terms
could
you
use
,
whereby
you
might
do
it
with
more
advantage
?
There
are
two
things
which
concur
to
the
rendring
of
his
condition
extreamly
unhappy
:
first
his
sin
,
and
that
renders
him
detestable
;
then
his
Misery
,
and
that
renders
him
despicable
.
Now
,
that
notwithstanding
both
these
,
his
Sin
and
Misery
,
his
detestableness
,
and
despicableness
,
the
great
and
holy
God
should
stoop
so
low
as
to
take
care
of
him
,
and
concern
himself
in
his
welfare
and
happiness
;
is
that
which
we
are
to
look
upon
as
a
piece
of
rare
and
wonderful
condescention
.
It
s
condescention
in
him
to
take
notice
of
the
things
that
are
in
Heaven
.
This
the
Psalmist
expresses
with
no
small
emphasis
and
affection
,
Who
(
saith
he
)
is
like
unto
the
Lord
our
God
,
who
dwelleth
on
high
:
who
humbleth
himself
to
behold
the
things
that
are
in
heaven
?
Psal.
113.
5
,
6.
In
the
supream
heaven
(
for
of
that
as
Dr.
Hammond
thinks
the
Psalmist
here
speaks
)
there
are
matters
of
an
high
nature
:
There
are
blessed
Saints
,
holy
Angels
,
fountains
of
joys
,
rivers
of
pleasure
,
and
things
so
glorious
that
they
cannot
be
uttered
;
and
yet
it
is
a
piece
of
wonderful
condescention
in
God
to
stoop
so
low
as
to
take
notice
of
them
.
Oh
then
what
is
it
for
him
to
take
notice
of
fuch
poor
trivial
things
as
we
are
,
who
labour
under
so
much
sin
and
misery
?
What
are
the
best
of
us
,
but
a
little
animated
clay
,
or
living
dust
,
ready
every
hour
to
resolve
into
putrefaction
and
rottenness
.
And
yet
notwithstanding
this
;
the
great
God
should
look
after
us
,
and
concern
himself
about
us
,
is
that
which
may
for
ever
exercise
our
admiration
and
wonder
.
This
holy
men
have
been
so
affected
with
,
that
they
have
even
been
astonished
at
it
.
Job
having
discoursed
of
his
own
afflicted
and
miserable
state
,
he
cries
out
,
What
is
man
that
thou
shouldst
magnifie
him
,
and
that
thou
shoudlst
set
thine
heart
upon
him
?
Job
7.
17.
As
if
he
had
said
,
Lord
the
State
of
man
being
so
despicable
and
miserable
as
it
is
,
how
comes
it
to
pass
that
thou
takest
notice
of
him
,
so
as
to
contend
with
him
and
afflict
him
?
As
he
is
unworthy
to
be
accounted
thy
friend
,
so
he
seems
altogether
unmeet
to
be
thine
enemy
.
For
thee
to
make
him
thine
adversary
,
and
thereby
take
him
,
as
it
were
,
into
competition
with
thy self
,
argues
thou
makest
greater
reckoning
of
him
than
he
deserves
.
Alas
,
such
is
the
meaness
of
his
condition
,
that
he
is
unworthy
thou
shouldst
trouble
thy self
with
him
,
or
be
concerned
about
him
▪
And
that
thou
art
pleased
to
keep
such
a
do
with
him
,
is
that
which
fills
me
with
no
small
admiration
.
And
to
the
same
purpose
is
that
〈◊〉
David
,
Psal.
8.
4.
where
upon
his
contemplation
of
the
Heavens
,
the
Moon
,
and
Stars
,
and
his
considering
them
to
be
the
work
of
God
hands
,
he
cries
out
,
What
is
man
that
thou
a
〈…〉
mindfull
of
him
,
and
the
son
of
man
that
tho
〈…〉
visitest
him
?
Taking
a
view
of
the
Heavens
and
considering
their
spaciousness
and
vastness
their
rapid
and
orderly
motion
;
and
also
taking
a
view
of
the
Coelestial
bodies
,
and
considering
their
magnitude
,
light
,
and
influence
;
and
then
weighing
with
himself
,
that
God
was
the
maker
and
disposer
both
of
the
one
and
the
other
,
he
breaks
forth
into
wonder
that
ever
God
should
have
such
regard
to
poor
man
,
and
yield
him
such
respect
as
he
hath
been
pleased
to
express
to
him
.
And
certainly
there
is
nothing
in
all
the
world
which
in
its
own
nature
is
more
apt
to
beget
admiration
than
this
very
thing
.
That
God
being
so
exceeding
high
and
lifted
up
,
and
man
being
so
impure
and
despicable
,
God
should
notwithstanding
shew
him
such
respect
as
he
hath
done
,
is
that
which
may
exercise
our
thoughts
.
That
notwithstanding
all
his
unworthiness
and
baseness
,
God
should
set
his
heart
upon
him
,
send
his
own
dear
Son
out
of
his
bosom
to
redeem
him
,
favour
him
with
a
Covenant
of
grace
,
intrust
him
with
so
many
pretious
ordinances
,
give
him
dominion
over
the
creatures
,
and
make
such
provision
for
him
,
both
as
to
his
holy
and
comfortable
living
here
,
and
his
obtaining
and
injoying
of
highest
bliss
and
happiness
herereafter
,
is
that
which
will
ever
remain
a
wonder
.
Had
man
been
an
holy
Angel
,
for
God
to
have
shewed
such
respect
to
him
,
had
not
been
so
considerable
:
but
for
him
to
be
such
a
creature
as
he
is
,
and
yet
to
do
it
;
nay
to
pass
by
the
faln
Angels
,
and
after
their
rejecting
to
express
so
great
respect
to
a
creature
of
an
inferiour
nature
,
whose
present
state
is
so
exceeding
vain
,
is
that
which
we
are
never
to
mention
without
wonder
and
praise
.
2.
If
man
be
in
such
a
state
of
vanity
,
then
this
shews
us
what
little
reason
men
have
to
carry
their
heads
so
high
,
and
behave
themselves
so
loftily
and
proudly
as
they
do
.
A
low
condition
and
an
high
spirit
are
bad
companions
.
There
is
nothing
more
unseemly
,
or
provoking
.
And
yet
how
ordinarily
do
we
find
these
two
united
in
men
?
How
frequently
do
we
see
an
high
spirit
attending
on
a
low
condition
?
How
miserable
are
the
generality
of
men
,
and
yet
how
well
do
they
think
of
themselves
?
What
a
graceless
,
unsanctified
wretch
was
the
Pharisee
,
and
yet
how
do's
he
boast
of
his
own
righteousness
?
Luk.
18.
11.
And
what
a
distressed
state
was
the
Pastor
of
the
Church
of
Laodicea
in
?
He
was
wretched
,
miserable
,
poor
,
blind
and
naked
:
But
how
far
was
he
from
thinking
any
such
thing
?
He
was
so
far
from
that
,
that
he
looked
upon
himself
as
rich
,
and
increased
with
goods
,
and
having
need
of
nothing
.
Rev.
3.
17.
And
such
as
the
apprehensions
of
men
are
,
such
is
their
carriage
.
How
contemptuously
do
they
carry
themselves
both
towards
God
,
and
one
another
.
As
for
God
,
notwithstanding
all
his
greatness
,
Majesty
,
and
Glory
,
how
light
do
they
make
of
him
?
Who
(
saith
Pharaoh
)
is
the
Lord
that
I
should
obey
his
voice
?
Exod.
5.
2.
And
as
for
their
brethren
,
how
do
they
dospise
them
?
They
make
no
reckoning
of
them
they
do
but
puff
at
them
Psal.
10.
5.
And
then
for
the
good
creatures
of
God
which
he
hath
given
them
for
their
sustentation
and
use
,
how
do
they
slight
them
and
trample
upon
them
,
as
if
they
were
altogether
below
them
,
and
unfit
for
them
?
This
thing
is
not
good
enough
for
them
,
and
the
other
thing
is
not
good
enough
for
them
,
whereas
there
state
is
such
that
they
deserve
nothing
at
all
.
What
choice
food
was
the
Manna
God
vouchsafed
the
Israelites
in
the
Wilderness
?
Such
was
the
delicacy
of
it
,
that
the
Psalmist
calls
it
Angels
food
Man
(
saith
he
)
did
eat
Angels
food
,
Psal.
78.
25.
So
our
Translations
,
as
well
as
divers
others
,
renders
it
:
But
the
word
in
the
Original
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
Bootius
saith
is
never
used
of
Angels
,
but
still
of
great
,
and
eminent
men
.
And
so
the
sense
is
this
,
that
God
in
furnishing
the
Israelites
with
Manna
,
gave
them
such
food
as
was
fit
to
be
set
before
the
greatest
and
eminentest
men
,
even
Princes
and
Nobles
.
Notwithstanding
this
,
how
little
did
they
value
it
?
Our
souls
(
say
they
)
loatheth
this
light
bread
▪
Num.
21.
5.
Not
being
of
such
a
substantial
,
solid
,
nature
as
the
food
they
had
in
Egypt
,
they
contemn'd
and
despised
it
.
And
nothing
is
more
ordinary
with
carnal
men
,
than
when
God
out
of
his
bounty
hath
furnished
them
with
such
accommodations
as
are
a
thousand
times
too
good
for
them
,
to
disdain
and
slight
them
,
as
utterly
unworthy
to
be
made
use
of
,
or
regarded
by
them
.
Now
what
do's
this
high
,
contemptuous
carriage
in
men
discover
,
bút
that
they
are
unacquainted
with
their
present
state
?
Nay
,
what
do's
it
but
discover
,
that
their
present
State
is
a
State
of
vanity
?
For
,
for
men
to
be
so
miserable
,
and
yet
to
carry
themselves
so
highly
and
proudly
,
is
not
only
an
aggravation
of
their
own
misery
,
but
an
evidence
of
it
.
3.
If
man
be
in
such
a
state
of
vanity
,
then
this
shews
us
what
little
reason
men
have
to
esteem
so
highly
of
,
and
to
be
so
much
in
love
with
their
present
state
.
Were
it
a
state
of
true
happiness
,
they
might
with
more
reason
esteem
of
it
,
congratulate
themselves
in
it
,
and
be
pleased
with
the
thoughts
of
its
continuance
:
but
it
is
much
otherwise
,
it
s
a
state
of
extream
vanity
.
I
told
you
in
the
beginning
the
meaning
of
vanity
:
it
still
imports
either
sin
,
or
misery
,
or
both
.
And
such
is
the
nature
of
mans
present
state
that
it
comprehends
both
these
.
1.
It
s
a
state
of
sin
,
which
is
the
greatest
evil
,
and
the
worst
thing
in
all
the
world
.
Would
you
say
the
worst
of
a
person
,
or
thing
you
can
,
you
must
call
it
sinful
,
which
of
all
Epithets
continues
in
it
the
greatest
evil
.
The
Apostle
therefore
having
occasion
to
speak
of
sin
,
and
wanting
a
word
to
reach
its
nature
,
without
making
use
of
any
paraphrase
or
circumlocution
,
describes
it
by
it self
.
By
the
commandment
(
he
tells
us
)
sin
becomes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Exceeding
or
transcendently
sinful
,
Rom.
7.
13.
The
nature
of
some
things
is
so
odious
,
and
so
well
known
,
that
it
cannot
be
set
forth
by
any
name
so
well
as
by
their
own
.
Would
a
man
set
forth
the
loathsomness
of
a
toad
how
could
he
do
it
better
than
by
telling
you
it
is
a
toad
,
the
thing
it self
being
become
so
hatefull
to
us
that
it
is
usually
made
the
illustration
of
what
is
so
?
And
thus
it
is
in
this
case
:
such
is
the
odiousness
of
sin
,
and
so
well
is
it
known
,
that
there
is
no
name
so
fit
to
describe
it
as
its
own
.
When
we
have
to
do
with
a
matter
that
is
full
of
evil
,
and
can
meet
with
any
thing
which
is
known
to
have
more
evil
in
it
,
or
which
is
known
to
be
equal
to
it
in
evil
,
we
may
describe
it
by
that
,
but
when
there
is
nothing
which
reaches
it
,
then
we
must
describe
it
by
its
self
.
Now
this
is
the
nature
of
sin
that
it
exceeds
all
other
evils
:
and
that
in
this
respect
that
as
it
is
most
contrary
to
the
nature
,
will
,
and
interest
of
God
,
so
it
is
the
cause
of
all
other
evils
,
so
that
whatever
evil
we
meet
with
,
or
endure
,
it
results
therefrom
.
Notwithstanding
which
,
how
do
we
abound
with
it
in
our
lives
?
such
is
the
pravity
,
and
vitiousness
of
our
natures
that
we
are
apt
to
be
overcome
by
every
temptation
,
and
miscarry
upon
every
occasion
.
There
is
an
habitual
,
setled
aversness
in
us
to
good
,
and
proneness
in
us
to
evil
,
by
the
strength
and
power
whereof
we
are
even
continually
offending
.
What
period
of
our
our
age
,
what
condition
,
ordinance
,
duty
,
undertaking
,
performance
have
we
not
filled
and
polluted
with
sin
?
who
(
saith
David
)
can
understand
his
errors
?
Psal.
19.
12.
There
is
no
man
so
good
but
he
hath
his
errors
,
and
that
in
such
a
degree
that
they
exceed
his
understanding
.
We
have
all
of
us
exercised
our selves
so
long
in
erring
that
we
understand
not
what
we
have
done
.
Our
errors
are
so
many
that
they
cannot
be
numbred
,
so
great
they
cannot
be
measured
,
and
so
vile
that
they
cannot
be
expressed
.
And
hereby
we
are
become
obnoxious
to
divine
justice
,
and
liable
to
everlasting
damnation
.
And
things
being
thus
,
how
should
our
present
state
choose
but
be
a
state
of
vanity
?
2.
It
s
a
state
of
misery
.
We
sin
,
and
God
in
justice
punishes
for
it
.
We
fill
our
lives
with
impiety
and
error
,
and
God
fills
them
with
misery
and
trouble
.
We
have
found
out
various
methods
and
ways
whereby
to
offend
and
provoke
him
,
and
he
hath
found
out
as
many
methods
and
ways
wherby
to
afflict
and
disquiet
us
.
Few
and
evil
(
saith
Jacob
)
have
the
days
of
the
years
of
my
life
been
,
Gen.
47.
9.
And
(
saith
Job
)
Man
that
is
born
of
a
woman
is
of
few
daies
and
full
of
trouble
.
Job
.
14.
1.
And
(
saith
Moses
)
all
our
daies
are
passed
away
in
thy
wrath
.
Psal.
90.
6.
So
that
according
to
the
sentence
of
these
three
great
,
and
famous
men
,
evil
,
and
trouble
,
and
wrath
are
the
attendents
of
those
days
we
live
here
in
the
world
.
It
is
but
a
little
,
little
while
we
are
to
continue
here
.
By
that
time
we
are
well
got
into
the
World
,
we
are
going
out
.
Our
Cradle
stands
so
near
our
graves
,
that
the
one
is
ready
to
receive
us
from
the
other
.
And
as
if
this
were
not
sufficient
to
prevent
our
being
fond
of
our
present
state
,
that
little
,
uncertain
time
we
do
abide
here
,
is
attended
with
very
many
and
great
afflictions
.
Oh
the
distressed
condition
of
poor
Mortals
!
How
unhappy
and
miserable
are
we
!
One
is
afflicted
one
way
,
and
another
another
way
.
One
is
afflicted
in
his
Soul
,
another
in
his
body
,
another
in
his
name
,
another
in
his
relations
,
another
in
his
estate
,
another
in
his
affairs
and
some
in
several
,
nay
in
all
of
these
,
but
to
be
sure
all
in
some
or
other
of
them
where
is
the
man
that
hath
not
his
particular
grievance
?
Where
is
he
that
can
say
I
am
free
from
affliction
?
I
know
God
do's
proceed
variously
with
men
,
afflicting
some
spiritually
,
and
other
corporally
,
some
more
,
and
others
less
,
but
yet
where
is
the
man
that
is
altogether
free
?
Could
your
ears
but
reach
through
the
Earth
,
and
hear
the
many
hideous
cries
,
and
sad
complaints
that
are
therein
,
you
would
be
so
far
from
making
any
question
of
what
I
now
say
,
that
you
your selves
would
break
forth
into
cries
and
complaints
,
and
say
Oh
,
the
miserable
condition
of
the
Sons
of
Men
!
Oh
the
strange
afflictions
that
do
attend
them
!
Oh
the
heavy
and
sore
troubles
they
are
exercised
with
!
Now
this
being
the
nature
of
mans
present
state
what
reason
hath
he
to
set
his
heart
upon
it
?
what
reason
hath
he
to
affect
it
,
or
be
pleased
with
it
?
He
that
can
love
such
a
state
as
this
,
can
love
that
which
is
not
only
a
state
of
sin
,
but
a
state
of
misery
.
2.
Use.
If
this
be
so
,
that
the
present
state
of
man
is
such
a
state
of
vanity
,
then
it
may
be
useful
to
us
by
way
of
Lamentation
to
stir
us
all
up
to
bewail
our selves
upon
the
account
of
the
sad
condition
wherein
we
are
.
There
was
a
time
when
our
state
was
a
state
of
happiness
,
during
which
we
were
free
both
from
sin
and
misery
,
bathing
our selves
in
the
streams
of
Paradise
,
injoying
sweet
communion
with
God
and
delighting
our selves
in
those
high
and
noble
contentments
he
was
then
pleased
to
favour
us
with
.
Then
we
had
neither
sin
to
grieve
us
,
nor
misery
to
annoy
us
.
We
had
then
none
of
that
ignorance
,
unbelief
,
hardness
of
heart
that
now
we
are
troubled
with
:
we
had
then
none
of
that
pain
,
sickness
,
weakness
,
that
now
we
labour
under
.
Such
was
our
state
then
,
that
we
had
no
evil
either
of
one
sort
or
other
to
disquiet
or
trouble
us
,
but
were
even
as
happy
as
our
very
hearts
could
wish
.
We
had
then
no
occasion
of
lamentation
,
or
sorrow
.
We
had
then
nothing
to
do
,
but
to
contemplate
the
perfections
of
our
Creator
,
hold
communion
with
him
,
and
praise
him
for
his
goodness
to
us
.
But
Oh
how
is
the
state
of
things
altered
!
Imitating
the
faln
Angles
,
we
left
our
first
state
,
and
sunk
our selves
down
into
a
state
of
extream
vanity
.
That
Star
which
stood
shining
in
an
high
and
pleasant
orb
,
is
now
falen
down
into
a
dunghill
,
and
become
the
object
of
derision
and
scorn
.
Oh
how
great
was
our
happiness
,
but
how
short
was
our
continuance
in
it
!
many
learned
and
judicious
writers
think
that
man
fell
the
very
same
day
he
was
created
.
Hugh
Braughton
is
confident
in
it
that
he
continued
not
a
whole
day
in
his
innocency
:
and
tells
us
from
Maimonides
that
all
the
Jews
are
of
one
opinion
,
and
that
the
Greek
Fathers
go
the
same
way
.
And
the
modern
Greeks
their
common
maxime
touching
this
matter
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
was
formed
and
deformed
one
and
the
same
day
.
And
the
Psalmist
tells
us
,
Psal.
49.
12.
That
man
being
in
honour
abideth
not
So
our
translators
render
it
,
but
it
may
be
rendred
Adam
being
in
honour
lodgeth
not
in
it
.
Whereupon
some
will
have
it
to
be
spoken
with
reference
to
the
first
man
,
who
they
think
remained
so
small
a
time
in
Paradise
that
he
did
not
so
much
as
lodge
one
night
in
it
.
But
this
some
look
upon
as
uncertain
,
others
as
unprofitable
.
Gataker
in
his
Cinnus
disputes
against
it
,
urging
the
things
which
were
done
betwixt
the
creation
of
man
and
his
fall
,
which
he
thinks
required
more
time
then
one
day
for
the
effecting
ofthem
.
However
this
is
undeniable
that
mans
continuance
in
his
happiness
was
very
short
.
Admit
he
continued
in
it
till
the
next
day
,
or
till
that
day
seven
night
,
or
till
the
thirteenth
day
,
or
forty
days
,
or
twenty
years
,
as
some
have
imagined
,
what
's
that
in
comparison
of
the
time
that
hath
passed
since
the
creation
?
Nay
in
comparison
of
the
time
he
would
have
remained
in
it
had
he
not
fallen
.
Oh
how
sad
a
thing
was
it
that
he
should
be
put
into
such
a
state
of
happiness
,
and
thrown
so
soon
out
of
it
!
But
he
may
thank
himself
for
it
:
for
had
he
continued
in
his
obedience
,
he
had
also
continued
in
his
happiness
,
but
deserting
the
one
,
he
was
deservedly
thrown
out
of
the
other
,
which
was
a
thing
of
such
unhappy
influence
both
to
himself
and
his
posterity
,
that
we
have
all
cause
to
sigh
and
mourn
under
it
whiles
we
have
a
day
to
live
.
Oh
where
is
our
ancient
glory
,
what
is
become
of
our
makers
image
,
where
are
those
pure
and
spotless
excellencies
we
were
once
endued
,
and
adorned
with
?
Oh
where
is
our
primitive
knowledge
,
righteousness
,
and
holiness
?
what
is
become
of
our
peace
,
health
,
and
immortality
!
where
are
all
those
happy
contentments
,
we
were
blessed
with
?
Alas
,
they
are
all
gone
,
and
we
miserable
upon
the
account
thereof
.
And
things
being
thus
,
what
remains
but
that
with
the
Israelites
declining
our
ornaments
,
and
cloathing
our selves
in
Sackcloth
we
sit
down
in
the
dust
and
bewail
our selves
?
If
upon
the
loss
of
a
friend
,
or
some
outward
temporal
injoyment
,
we
weep
,
sigh
,
and
wring
our
hands
,
what
then
should
we
do
upon
such
a
loss
as
this
which
is
enough
to
break
any
mans
heart
that
understands
it
,
and
make
him
go
mourning
to
his
grave
?
Were
this
matter
well
considered
,
what
lamentation
would
it
cause
in
all
houses
,
streets
,
and
places
?
What
shedding
of
tears
,
and
wringing
of
hands
would
there
then
be
?
What
a
valley
of
Bochim
or
Mourners
would
the
world
then
become
?
We
should
then
hear
all
persons
crying
out
alas
,
alas
!
Wo
unto
us
for
we
are
spoyled
!
And
,
wo
unto
us
for
we
are
undone
!
We
indeed
were
happy
,
but
would
not
remain
so
,
and
now
we
must
bear
the
smart
of
our
ingratitude
and
folly
.
And
that
which
aggravates
the
business
,
is
this
,
that
we
have
not
only
lost
the
happiness
we
were
possessed
of
,
and
brought
our selves
into
a
state
of
present
misery
,
but
(
which
is
a
thousand
times
more
considerable
)
have
rendred
our selves
lyable
to
a
state
of
eternal
misery
.
Might
our
lives
and
misery
end
together
,
our
loss
(
though
great
)
were
not
comparable
to
what
it
now
is
:
but
it
is
far
otherwise
;
when
we
have
lived
here
a
life
of
great
misery
and
troubles
,
we
shall
then
(
if
special
grace
prevent
not
)
enter
upon
a
life
far
more
insupportable
and
grievous
.
Poor
,
ignorant
people
use
to
say
their
condition
is
so
bad
here
,
it
will
sure
be
good
hereafter
:
And
oh
happy
were
it
for
them
might
it
so
prove
!
But
it
is
not
present
misery
will
excuse
us
from
future
.
When
we
have
here
lived
the
most
afflicted
,
uncomfortable
lives
,
we
shall
then
(
if
grace
prevent
not
)
enter
into
a
condition
a
thousand
times
more
tormenting
and
grievous
.
And
oh
that
men
would
consider
this
,
and
lay
it
to
heart
!
Oh
that
they
would
weigh
what
happiness
they
have
lost
,
what
misery
they
have
already
brought
themselves
into
,
what
farther
misery
is
yet
before
them
,
and
that
they
would
be
duly
affected
therewith
!
But
alas
,
this
is
one
part
of
our
misery
that
we
are
not
sensible
of
our
misery
:
whence
it
comes
to
pass
that
whereas
we
should
bewail
it
,
and
seek
for
relief
against
it
,
we
remain
securely
and
contentedly
in
it
.
Such
is
the
regardlesness
of
the
poor
birds
,
that
they
are
often
feeding
,
nay
playing
when
the
fowler
is
taking
aim
at
them
,
and
so
lose
their
lives
,
whilst
they
might
with
greatest
felicity
preserve
them
.
And
thus
it
is
with
men
:
such
is
their
regardlesness
of
their
welfare
,
that
they
eat
,
drink
,
play
,
loyter
,
trifle
,
when
justice
is
directing
its
arrows
against
them
,
and
so
perish
whilst
they
might
(
if
they
would
bestir
themselves
as
they
ought
)
escape
and
do
well
.
Oh
that
the
gracious
God
would
open
the
eyes
of
men
,
awaken
their
Consciences
,
teach
them
compassion
towards
themselves
,
that
they
may
look
after
their
own
safety
,
and
not
suffer
them
to
go
on
,
adding
sin
to
sin
,
and
misery
to
misery
,
till
they
are
past
help
and
recovery
.
3.
Use.
If
it
be
so
,
that
the
present
state
of
man
is
such
a
State
of
vanity
,
then
it
may
be
useful
to
us
by
way
of
Exhortation
,
to
put
us
upon
the
discharge
of
the
following
Duties
,
And.
1.
Let
us
be
base
and
vile
in
our
own
eies
,
abhor
our selves
,
and
repent
in
dust
and
ashes
.
Le
ts
take
a
view
of
our
vanity
in
all
its
dimensions
and
aggravations
,
be
ashamed
of
it
,
and
loath
our selves
for
it
.
What
,
vain
really
,
universally
,
in
the
best
condition
,
all
the
life
long
,
and
remedilesly
(
during
this
present
state
)
Oh
doleful
condition
!
What
,
vain
in
soul
,
body
,
designs
,
labours
,
possessions
,
Oh
heart-breaking
tydings
!
What
wall
is
there
that
hath
not
a
Mene
tekel
upon
it
?
Which
way
can
we
turn
our
eies
,
or
what
can
we
look
on
,
but
we
may
read
our
own
vanity
?
If
we
look
within
us
,
we
find
our selves
full
of
vanity
,
and
if
we
look
without
us
,
we
find
our selves
composed
with
it
:
So
that
let
us
turn
our selves
which
way
we
will
,
we
find
it
still
before
us
.
If
we
turn
to
the
one
hand
,
we
see
our
sin
:
if
to
the
other
,
our
punishment
.
If
we
look
this
way
,
we
see
our
folly
and
wickedness
:
if
the
other
,
our
distress
and
misery
.
There
's
not
a
bit
we
eat
,
a
drop
we
drink
,
or
an
hour
we
live
,
but
death
is
ready
to
arrest
us
,
the
grave
to
receive
us
,
and
eternity
to
swallow
us
up
.
And
is
this
to
be
looked
upon
as
a
small
matter
?
Oh
no
,
this
is
an
affecting
business
.
This
is
that
which
may
make
the
proudest
gallants
in
the
world
to
throw
off
their
bravery
,
cloath
themselves
in
black
,
and
hang
down
their
heads
to
the
ground
,
saying
,
Oh
poor
creatures
,
what
a
sad
condition
are
we
in
?
How
have
we
been
misstaken
in
our selves
?
We
thought
we
had
had
a
mountain
that
would
never
have
been
removed
,
that
we
had
had
goods
laid
up
for
many
years
,
that
we
might
without
care
or
regatd
,
have
eaten
and
drunken
and
been
merry
,
and
that
to
morrow
would
have
been
as
this
day
,
and
much
abundantly
:
But
alas
,
we
see
we
are
in
a
mistake
,
we
are
already
in
a
state
of
vanity
,
and
know
not
how
soon
we
may
be
in
the
grave
and
hell
!
Oh
that
men
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
!
Deut.
32.
29.
This
is
not
a
business
fit
to
be
slighted
,
or
disregarded
:
No
,
it
is
such
as
calls
for
our
most
serious
thoughts
,
and
deepest
resentments
.
And
if
things
be
at
this
pass
,
we
are
to
consider
what
manner
of
opinion
we
are
to
have
of
our selves
,
&
what
manner
of
respect
we
are
to
bear
toward
our selves
;
Whether
we
are
to
honour
or
despise
,
affect
or
abhor
our selves
?
Were
our
state
a
state
of
happiness
,
we
might
esteem
of
,
and
bear
respect
unto
our selves
in
a
way
answerable
to
it
:
But
being
its
a
state
of
extream
vanity
,
which
we
have
by
our
own
folly
and
wilfullness
brought
our selves
into
;
what
remains
,
but
that
we
even
despise
and
loath
our selves
as
a
company
of
fools
,
who
preferred
a
state
of
vanity
before
a
state
of
happiness
?
When
a
person
that
is
possessed
of
a
fair
and
plentiful
estate
,
do's
by
his
prodigality
and
vice
consume
and
wast
it
,
and
make
himself
a
beggar
,
with
what
indignation
and
disdain
do
men
look
upon
him
?
What
a
fool
and
a
beast
do
they
count
him
,
that
to
please
his
lusts
,
would
throw
himself
out
of
such
a
condition
of
plenty
and
honour
,
into
a
condition
of
poverty
and
disgrace
?
Nay
,
and
many
times
such
a
person
himself
when
he
comes
to
consider
things
a
little
,
and
weigh
what
his
condition
was
,
and
what
it
is
,
looks
upon
himself
with
the
same
eye
,
esteeming
himself
as
no
less
than
mad
,
that
would
go
and
bring
himself
into
such
distress
and
misery
.
How
ordinary
is
it
for
a
man
when
he
hath
play'd
the
Prodigal
,
and
comes
to
himself
to
loath
and
condemn
himself
,
nay
to
be
ready
to
offer
violence
to
himself
,
that
he
should
be
such
a
fool
,
and
have
so
little
regard
to
his
own
welfare
?
And
is
not
this
our
case
?
Have
we
not
played
the
Prodigals
,
and
that
in
matters
of
a
thousand
times
higher
nature
than
those
of
the
World
?
Have
we
not
sinned
away
that
fair
and
goodly
patrimony
that
our
heavenly
Father
was
pleased
to
bestow
upon
us
?
Have
we
not
ruined
and
undone
our selves
?
Have
we
not
thrown
our selves
from
a
state
of
happiness
and
honour
,
to
a
state
of
misery
and
shame
?
What
then
remains
but
the
suting
our
apprehensions
and
affections
to
our
carriage
and
demerits
,
we
look
upon
our selves
as
a
company
of
fools
,
who
by
our
prodigality
and
madness
,
have
undone
our selves
,
and
upon
that
account
despise
,
and
loath
our selves
?
2.
If
it
be
so
that
our
present
state
is
a
state
of
vanity
,
then
let
us
endeavour
to
alienate
our
hearts
from
it
,
and
become
dead
to
it
.
Were
it
a
state
of
happiness
we
might
like
it
and
love
it
,
and
endeavours
the
securing
of
it
to
us
:
But
being
a
state
of
extream
vanity
,
what
reason
have
we
to
set
our
hearts
on
it
?
David
hath
an
earnest
expostulation
with
the
sons
of
men
about
this
matter
:
How
long
(
saith
he
)
will
you
love
vanity
?
Psal.
4.
2.
If
it
be
proper
for
us
to
love
such
things
as
temptations
,
sin
,
sickness
,
weakness
,
pain
,
dishonour
,
trouble
,
death
,
and
the
like
,
then
we
may
love
this
present
state
,
but
if
otherwise
,
then
it
concerns
us
to
lay
a
restraint
on
our selves
as
to
this
particular
.
To
this
purpose
is
that
of
the
Apostle
,
Love
not
the
world
,
neither
the
things
that
are
in
the
world
:
if
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
,
1
Joh.
2.
15.
If
God
favour
us
with
the
good
things
of
the
world
,
such
as
health
,
strength
,
liberty
,
peace
,
riches
,
honour
,
we
are
to
be
thankful
for
them
,
and
take
care
we
make
good
use
of
them
:
but
we
must
not
set
our
hearts
on
them
.
They
do
not
make
any
such
alteration
in
our
state
,
as
we
imagine
.
If
we
have
a
lesser
portion
of
that
,
our
State
is
a
State
of
vanity
:
and
if
we
have
a
greater
portion
of
them
,
even
the
greatest
abundance
,
we
are
still
at
the
same
pass
,
our
State
then
likewise
is
a
State
of
vanity
.
If
we
gain
the
things
of
the
world
,
we
gain
but
vanity
,
and
if
we
lose
them
,
we
lose
but
vanity
:
If
we
have
them
,
we
have
but
vanity
,
and
if
we
are
without
them
,
we
are
but
without
vanity
:
So
that
whether
we
gain
them
,
lose
them
,
have
them
,
or
are
without
them
,
our
State
is
still
a
State
of
vanity
.
And
shall
we
go
and
set
our
hearts
upon
vanity
?
No
,
le
ts
never
be
guilty
of
so
much
folly
and
weakness
.
Let
not
either
men
or
Angels
have
occasion
to
charge
us
with
any
such
indiscretion
or
madness
.
If
we
will
be
bestowing
our
affections
,
le
ts
do
it
upon
such
things
as
are
worthy
of
them
.
It
is
observable
how
happily
Davids
practise
agreed
with
his
Doctrine
:
It
was
he
,
you
know
,
that
furnished
us
with
the
point
I
have
been
insisting
on
:
And
how
did
his
affections
work
towards
his
present
State
?
Did
his
Doctrine
and
practise
clash
with
each
other
?
Had
he
any
great
value
for
that
condition
which
he
represented
to
be
a
State
of
vanity
?
No
,
Surely
,
(
saith
he
)
I
have
behaved
and
quieted
my self
as
a
child
that
is
weaned
of
his
mother
:
my
soul
is
even
as
a
weaned
child
,
Psal.
131.
2.
So
our
Translations
renders
it
,
but
in
the
Hebrew
the
words
run
in
the
form
of
an
imprecation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
if
I
have
not
behaved
,
&c.
As
if
he
had
said
,
if
I
have
affected
great
things
,
as
my
enemies
suggest
,
then
let
me
be
dealt
with
accordingly
.
For
the
occasion
of
the
Psalm
(
as
Muis
notes
)
seems
to
be
this
,
that
some
of
Sauls
Nobles
charged
David
with
an
affectation
of
the
Kingdom
,
and
an
aspiring
after
great
things
.
Hereupon
he
makes
his
appeal
to
God
,
and
draws
him
to
witness
,
whether
he
were
guilty
of
any
such
thing
,
praying
that
if
he
were
,
he
would
avenge
himself
on
him
,
and
punish
him
for
it
.
Some
,
conceiving
there
is
an
Apo●●opesis
in
the
words
,
suppress
the
imprecation
:
but
others
mention
it
,
thinking
it
is
contained
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
they
render
,
reward
:
As
if
David
had
said
,
if
I
have
done
any
such
thing
,
let
God
reward
my
soul
accordingly
,
or
let
God
recompence
it
upon
my
soul
,
or
let
God
deal
with
me
in
a
way
answerable
thereunto
.
But
whether
Interpreters
do
suppress
the
imprecation
,
or
mention
it
,
this
is
evident
,
that
there
is
one
implyed
in
the
word
which
affords
great
Emphasis
to
them
.
The
words
imports
as
much
as
if
the
Psalmist
had
said
,
Lord
,
if
I
have
been
guilty
of
any
such
ambition
as
my
enemies
charge
me
with
,
then
let
me
be
disappointed
,
let
me
lose
thy
protection
and
favour
,
nay
,
let
me
for
ever
perish
.
By
this
you
see
how
his
Doctrine
and
practice
a
greed
.
As
he
taught
that
the
present
State
of
man
is
a
State
of
vanity
,
so
he
carried
himself
towards
it
accordingly
.
Sauls
servants
thought
he
had
thirsted
after
the
Kingdom
,
and
such
like
matters
,
but
they
were
mistaken
.
Even
as
the
child
that
is
weaned
,
disregards
the
breast
,
so
did
he
the
things
of
the
world
.
He
had
Sauls
Crown
,
Throne
,
and
Kingdom
before
him
,
but
he
valued
them
not
any
farther
,
than
he
might
serve
the
Counsel
of
God
,
and
be
useful
to
his
interest
.
He
saw
such
emptiness
in
them
,
and
all
worldly
things
,
that
he
made
light
of
them
.
And
if
we
will
carry
our selves
like
wise
men
,
we
must
do
the
like
.
Taking
a
view
of
the
things
of
the
world
,
and
weighing
the
extream
vanity
thereof
,
we
must
keep
our
hearts
at
a
distance
from
them
.
And
inasmuch
as
our
present
State
in
regard
of
the
inability
of
the
things
of
the
world
to
make
it
otherwise
,
is
a
State
of
vanity
;
we
must
in
like
manner
keep
our
hearts
loose
from
it
,
and
not
suffer
them
to
be
inamoured
with
it
.
There
is
not
any
such
desireableness
in
it
,
that
we
should
let
them
out
upon
it
,
and
therefore
looking
upon
it
as
an
un
〈…〉
t
object
for
them
,
we
must
reserve
them
for
such
a
State
as
is
worthier
of
them
.
3.
If
our
present
State
be
such
a
State
of
vanity
,
then
let
's
look
out
after
,
and
labour
for
an
happier
and
a
better
State
.
By
how
much
we
find
this
State
the
worse
,
by
so
much
we
should
take
the
more
pains
for
a
better
.
The
worse
the
house
is
we
live
in
,
the
more
we
lay
out
our selves
in
providing
one
that
is
more
commodious
.
And
thus
we
are
to
proceed
in
the
present
business
.
The
more
vain
and
inconvenient
we
find
our
present
State
,
the
more
we
are
to
concern
our selves
in
inquiring
after
,
and
seeking
for
an
interest
in
a
better
.
That
there
is
a
State
of
happiness
,
and
that
it
is
a
desireable
thing
to
be
in
it
,
is
a
principle
so
deeply
rooted
in
Nature
,
and
so
generally
acknowledged
by
mankind
,
that
I
shall
not
give
any
one
thanks
to
grant
it
.
Men
may
as
soon
cease
to
be
men
,
as
abolish
out
of
them
either
the
general
notion
or
desire
of
happiness
.
I
know
men
differ
greatly
in
their
apprehension
of
happiness
,
some
conceiving
it
consists
in
this
,
others
in
that
,
yet
all
agree
both
that
there
is
a
State
of
happiness
,
and
that
it
is
desireable
to
be
in
it
.
And
for
the
mistakes
which
the
sons
of
men
labour
under
concerning
it
,
God
hath
afforded
us
relief
in
his
word
,
especially
in
the
Gospel
,
whereby
Jesus
Christ
hath
(
as
the
Apostle
teaches
)
brought
life
and
immortality
to
light
,
2
Tim.
1.
10.
The
world
had
some
notice
of
it
before
,
partly
from
the
light
of
nature
,
partly
from
the
writings
of
the
Prophets
;
but
that
was
only
a
small
hint
,
in
comparison
of
what
Christ
by
himself
,
and
his
Apostles
,
hath
afforded
us
in
the
New
Testament
.
Therein
he
do's
not
only
declare
that
there
is
such
a
state
,
but
likewise
urges
us
,
and
that
with
great
importunity
to
seek
after
it
,
and
labour
for
it
.
Seek
you
first
(
saith
he
)
the
Kingdom
of
God
and
his
righteousness
,
and
all
these
things
shall
be
added
unto
you
.
Mat.
6.
33.
And
,
strive
to
enter
in
at
the
strait
gate
:
for
many
I
say
unto
you
will
seek
to
enter
in
,
and
shall
not
be
able
.
Luke
13
,
24.
And
,
Fight
the
good
fight
of
Faith
,
lay
hold
on
Eternal
life
,
whereunto
thou
art
also
called
,
and
hast
professed
a
good
profession
before
many
witnesses
.
1
Tim.
6.
12.
O
how
good
is
God
,
that
to
relieve
us
against
this
state
of
vanity
,
hath
been
pleased
to
provide
for
us
a
state
of
happiness
:
and
oh
how
ungrateful
,
and
unworthy
were
we
,
if
we
should
not
so
far
comply
both
with
his
kindness
and
our
own
welfare
,
as
to
endeavour
to
to
attain
to
it
!
what
were
this
but
to
withstand
God
,
and
our
own
Salvation
at
once
?
But
you
'l
say
,
I
believe
there
is
a
state
of
happiness
,
and
am
desirous
of
it
,
and
would
gladly
injoy
it
,
but
what
must
I
do
to
attain
to
it
?
Answ.
For
the
directing
of
you
herein
,
I
might
treat
you
with
many
particulars
,
but
I
shall
offer
you
only
these
few
.
And
,
1.
If
you
would
attain
to
a
state
of
happiness
,
look
up
to
God
with
an
eye
of
faith
,
so
as
to
cast
your selves
upon
him
through
Jesus
Christ
,
both
for
the
delivering
of
you
from
your
present
vanity
,
and
the
raising
of
you
up
to
a
state
of
glory
and
blessedness
.
He
hath
a
better
state
to
prefer
you
to
,
and
if
you
will
but
look
up
to
him
with
an
eye
of
Faith
,
he
will
both
intitle
you
to
it
,
and
in
his
own
due
time
give
you
possession
of
it
.
So
graciously
hath
he
ordered
things
for
us
that
the
state
of
man
by
Christ
,
is
in
some
respects
better
than
what
it
was
in
innocency
.
To
this
purpose
is
that
Rom.
5.
17.
If
by
one
mans
offence
death
reigned
by
one
,
much
more
they
that
receive
abundance
of
grace
and
of
the
gift
of
righteousness
shall
reign
in
life
by
one
Jesus
Christ
.
Here
the
the
Apostle
sets
the
second
Adam
over
against
the
first
,
and
shews
that
the
former
was
not
so
able
to
work
death
,
but
the
latter
is
more
able
to
work
life
.
The
words
imply
as
much
as
if
he
had
said
,
if
the
first
Adam
,
who
was
but
a
meer
man
were
able
by
his
sin
to
work
death
,
and
give
strength
and
power
thereunto
,
how
much
more
is
the
second
Adam
who
is
God
,
and
able
by
his
righteousness
to
work
life
?
Nay
he
is
so
far
from
being
unable
to
equall
the
first
Adam
herein
,
that
he
is
able
to
raise
us
up
to
an
higher
,
and
nobler
life
than
the
state
of
innocency
afforded
.
Indeed
the
life
which
that
state
afforded
was
a
pleasant
and
sweet
life
,
but
it
was
far
short
of
that
life
which
Christ
hath
purchased
for
us
.
That
life
was
of
a
more
terrestrial
,
sensual
,
uncertain
nature
,
but
this
is
such
as
is
celestial
,
spiritual
,
and
eternal
.
The
difference
betwixt
them
is
so
great
,
that
there
is
no
comparison
betwixt
the
one
and
the
other
.
So
that
our
fall
through
Christ
is
so
far
from
being
prejudicial
to
us
,
that
it
hath
conduced
to
our
greater
happiness
.
The
selling
of
Joseph
into
Egypt
,
you
know
,
made
way
for
his
advancement
:
and
so
our
fall
through
Christ
hath
made
way
for
our
greater
happiness
.
Oh
how
good
is
God
that
he
hath
not
only
provided
a
remedy
against
our
fall
,
but
thereby
made
way
for
the
lifting
of
us
up
to
a
better
state
!
Well
,
this
happiness
which
God
in
Christ
hath
provided
for
us
,
and
which
is
so
exceeding
great
we
must
seek
to
attain
to
in
the
use
of
those
means
he
hath
prescribed
,
amongst
which
this
is
one
,
that
we
should
with
an
eye
of
Faith
look
up
to
him
,
upon
the
doing
whereof
,
he
hath
promised
to
bestow
it
on
us
.
Isa.
45.
22.
Look
unto
me
(
saith
he
)
and
be
ye
saved
all
the
ends
of
the
Earth
.
So
our
tranlation
renders
it
,
but
in
the
Hebrew
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Paguine
renders
in
the
future
tense
,
Salvi
eritis
,
ye
shall
be
saved
.
But
whether
we
take
the
words
in
the
imperative
or
future
tense
,
they
imply
as
much
as
if
God
had
said
,
whosoever
throughout
the
whole
Earth
will
look
up
unto
me
with
an
eye
of
Faith
,
owning
me
for
the
true
God
,
and
casting
himself
upon
my
mercy
in
Christ
Jesus
,
for
justification
and
acceptance
,
he
shall
be
saved
.
And
this
is
one
of
those
means
he
hath
prescribed
,
in
order
to
the
delivering
of
us
from
our
state
of
vanity
,
and
the
raising
of
us
up
to
a
state
of
happiness
.
2.
If
you
would
attain
to
a
state
of
happiness
,
then
carry
your selves
holily
during
this
your
state
of
vanity
.
I
told
you
in
the
beginning
,
that
the
present
state
is
a
state
of
exerecise
and
service
:
and
according
as
you
behave
your selves
,
herein
God
will
deal
with
you
as
to
a
state
of
happiness
.
Though
he
be
marvellously
gracious
and
liberal
in
bestowing
of
happiness
,
yet
such
is
the
purity
of
his
nature
,
that
he
will
not
grant
it
unto
any
but
such
as
are
holy
.
Such
is
the
indispensable
necessity
of
holiness
to
the
obtaining
of
happiness
,
that
let
men
be
what
they
will
,
if
they
have
not
holiness
they
cannot
arrive
at
happiness
:
without
it
,
the
Apostle
tells
us
,
no
man
shall
see
the
Lord
.
Heb.
12.
14.
So
much
do's
God
stand
upon
holiness
,
that
according
as
men
are
furnished
therewith
,
so
he
deals
with
them
,
as
to
their
eternal
condition
.
On
the
one
hand
,
let
their
degree
in
the
World
be
never
so
high
,
yet
if
they
want
holiness
,
they
must
never
come
to
happiness
:
and
on
the
other
hand
,
let
their
degree
in
the
World
be
never
so
mean
,
yet
if
they
have
holiness
,
they
are
sure
to
be
happy
.
And
therefore
as
ever
you
mean
to
be
happy
hereafter
,
see
that
you
are
holy
here
.
Now
for
the
preventing
of
mistake
,
and
that
you
may
the
better
secure
your selves
of
holiness
,
I
shall
in
a
few
words
acquaint
you
what
holiness
is
and
wherein
it
consists
.
And
it
is
such
a
quality
as
imports
separation
,
or
devotedness
to
religious
uses
.
It
consists
in
a
withdrawing
of
our selves
from
common
and
profane
matters
and
a
giving
up
our selves
to
the
worship
and
service
of
God
.
We
may
know
what
sanctified
or
holy
persons
are
,
by
knowing
what
the
things
are
which
fall
under
that
denomination
.
Sanctified
or
holy
things
are
things
which
are
separated
from
common
uses
,
and
devoted
to
such
as
are
religious
.
And
so
Sanctified
,
or
holy
persons
are
such
persons
as
withdrawing
themselves
from
profane
and
common
things
,
do
give
●p
themselves
to
God
,
and
the
serving
of
his
will
and
glory
.
Know
(
saith
David
)
that
God
hath
set
apart
him
that
is
Godly
[
or
holy
]
for
himself
.
Psal.
4.
3.
Whereby
we
see
that
a
godly
or
holy
man
is
one
that
is
set
apart
for
God
,
to
attend
on
him
,
and
minister
to
him
in
the
duties
and
waies
he
hath
prescribed
and
appointed
.
And
there
is
such
necessity
of
our
being
thus
set
apart
,
and
addicted
to
God
,
that
there
is
no
expecting
happiness
without
it
.
If
we
will
withdraw
our selves
from
common
uses
,
and
addict
our selves
to
communion
with
God
and
his
service
,
we
may
attain
unto
that
happiness
he
hath
designed
for
his
sanctified
,
and
holy
ones
:
but
if
neglecting
him
,
we
give
up
our selves
to
the
pursuit
of
the
World
,
and
the
sinful
practices
thereof
,
instead
of
being
delivered
from
the
present
vanity
under
which
we
labour
,
we
must
make
account
to
enter
into
a
state
a
thousand
times
more
sad
,
and
grievous
.
Instead
of
passing
from
a
state
of
vanity
to
a
state
of
happiness
,
we
must
look
to
pass
into
a
state
of
superlative
,
and
extream
misery
.
And
how
sad
is
the
condition
of
that
man
whose
portion
here
is
vanity
,
and
whose
portion
hereafter
must
be
superlative
and
endless
misery
?
3.
If
you
would
attain
to
a
state
of
happiness
,
then
go
to
God
in
prayer
,
and
beg
earnestly
of
him
,
that
he
would
not
put
you
off
with
this
present
state
,
but
advance
you
to
a
better
,
wherein
you
may
be
liker
to
him
,
and
hold
sweet
communion
with
him
.
To
live
all
our
lives
long
in
a
state
of
vanity
,
and
after
pass
into
a
state
of
endless
torment
,
oh
what
heart
which
is
not
become
a
stone
,
would
not
dissolve
into
sighs
and
tears
to
think
of
it
!
What
,
after
all
our
temptations
,
sins
,
pains
,
sicknesses
,
weaknesses
,
crosses
,
troubles
,
to
enter
into
a
state
which
is
infinitely
more
vexatious
,
and
insupportable
,
Oh
what
soul
that
is
not
become
mad
and
desperate
would
not
be
affected
with
it
!
As
ever
then
you
would
let
the
World
see
that
you
are
in
any
compleat
measure
solicitous
about
your
own
good
,
seriously
consider
what
a
vain
state
your
present
state
is
,
and
how
much
worse
the
state
is
,
which
after
this
you
must
enter
into
,
if
divine
grace
do
not
prevent
and
endeavour
to
get
your
hearts
,
and
souls
truly
affected
therewith
,
and
beg
of
God
that
he
will
have
mercy
on
you
,
and
afford
you
relief
as
to
this
particular
.
And
whereas
he
hath
been
pleased
to
provide
a
better
state
than
either
of
those
mentioned
before
,
intreat
him
with
all
the
importunity
you
can
possibly
raise
your
Souls
to
,
that
he
will
be
pleased
at
the
present
to
interest
you
in
it
,
and
in
his
own
due
time
take
you
into
it
.
Though
it
be
no
small
matter
to
deliver
you
from
the
vanity
of
your
present
State
,
and
the
danger
of
a
worse
,
and
to
take
you
into
a
state
of
happiness
;
yet
such
is
the
respect
he
bears
to
the
ordinance
of
Prayer
,
that
to
those
who
in
a
due
manner
exercise
themselves
therein
,
he
hath
promised
to
do
it
for
them
.
How
often
hath
he
declared
in
the
Word
,
That
whosoever
shall
call
upon
the
name
of
the
Lord
,
shall
be
saved
?
Joel
2.
32.
Acts
2
21.
Rom.
10.
13.
This
frequent
asserting
of
the
thing
,
is
partly
to
shew
us
the
certainty
of
it
,
and
partly
to
work
us
to
a
firm
belief
of
it
,
and
stir
us
up
to
the
duty
of
Prayer
,
which
through
the
grace
of
God
is
of
such
efficacy
,
that
it
is
able
to
raise
the
soul
from
earth
to
Heaven
.
Notwithstanding
the
vast
distance
there
is
betwixt
Heaven
and
earth
;
yet
if
you
will
in
a
believing
,
serious
,
affectionate
manner
call
upon
God
,
own
him
in
his
several
perfections
and
intreat
him
to
take
you
up
thither
,
he
will
do
it
.
Thus
he
dealt
with
the
good
Patriarchs
:
they
desired
a
better
Countrey
,
and
he
prepared
for
them
a
City
.
Heb.
11.
16.
Though
Canaan
was
a
good
Land
,
a
Land
that
God
had
blessed
,
a
Land
that
he
had
his
eyes
on
from
one
end
of
the
year
to
the
other
,
a
Land
that
ever
flowed
with
milk
and
honey
,
that
is
,
abounded
with
what
ever
was
necessary
for
humane
sustenance
and
refreshment
;
yet
they
found
such
inconveniences
in
it
,
that
being
unsatisfied
with
it
,
and
all
other
Lands
,
places
,
and
injoyments
in
the
world
,
they
intreated
God
to
furnish
them
with
some
other
place
which
might
better
agree
with
those
holy
principles
and
affections
he
had
planted
in
them
,
which
he
in
compliance
with
their
desires
was
graciously
pleased
to
do
.
And
if
we
take
the
same
course
that
they
did
,
we
may
make
account
he
will
deal
with
us
after
the
same
manner
he
dealt
with
them
.
The
way
to
go
to
Heaven
in
our
persons
,
is
first
to
go
thither
in
our
hearts
and
prayers
.
Send
up
therefore
your
prayers
first
to
Heaven
,
and
they
,
as
it
were
with
Golden
cords
,
will
draw
you
up
after
them
.
And
thus
I
have
given
you
an
account
of
some
of
those
means
which
God
hath
prescribed
towards
the
helping
of
us
to
a
State
of
happiness
.
And
oh
how
much
are
we
indebted
to
him
,
that
he
is
pleased
to
deal
with
us
upon
such
easie
terms
!
What
,
will
such
easie
matters
as
Faith
,
Holiness
,
and
Prayer
,
help
us
to
happiness
,
who
then
would
not
betake
himself
to
the
pursuit
of
it
?
How
worthy
is
he
to
remain
in
a
state
of
vanity
,
and
from
thence
to
pass
into
a
State
of
extream
misery
,
that
will
not
use
such
means
to
be
delivered
therefrom
?
When
we
had
sunk
our selves
down
into
a
State
of
vanity
,
and
rendred
our selves
lyable
to
everlasting
misery
,
God
might
justly
have
let
us
alone
,
and
left
us
to
spend
both
time
and
eternity
in
fruitless
sighs
,
and
groans
:
but
out
of
his
transcendent
grace
he
hath
dealt
better
with
us
:
he
hath
provided
a
remedy
for
us
,
not
only
against
our
present
vanity
,
but
likewise
against
our
future
misery
.
Now
if
we
should
not
make
use
thereof
,
especially
it
being
so
easie
,
how
worthy
will
all
the
world
judge
us
to
perish
?
All
I
shall
further
add
is
this
;
you
have
yet
,
Sirs
,
your
understandings
,
and
are
capable
of
distinguishing
betwixt
good
and
evil
:
and
though
you
are
at
the
present
in
a
State
of
vanity
,
and
are
lyable
to
such
a
State
as
is
far
worse
;
yet
through
the
grace
of
the
Gospel
,
you
may
be
freed
from
the
one
,
and
escape
the
other
;
and
what
you
are
to
do
in
order
thereunto
,
I
have
in
a
few
words
shewed
.
If
you
prefer
happiness
before
misery
,
you
may
do
well
to
close
with
the
Counsel
given
:
if
otherwise
,
you
may
contemn
and
reject
it
,
and
go
on
in
your
secure
and
extravagant
courses
;
but
if
ere
you
allow
your selves
such
liberty
,
you
may
do
well
to
consider
,
whether
you
may
not
have
cause
to
repent
,
when
it
is
too
late
.
The
Lord
of
Heaven
,
who
is
the
Authour
and
disposer
of
true
happiness
,
Bless
what
hath
been
said
,
and
make
it
effectual
.
SERMON
II.
Psalm
73.
23
,
24
,
25
,
26.
Nevertheless
I
am
continually
with
thee
:
Thou
hast
holden
me
by
my
right
hand
.
—
IT
is
a
Controversie
amongst
Expositors
,
who
was
the
Penman
of
this
Psalm
,
whether
Asaph
or
David
;
for
without
question
it
was
composed
by
one
of
them
.
Indeed
the
Title
as
it
stands
in
our
Bibles
,
gives
it
clearly
to
Asaph
:
but
we
are
to
know
,
that
in
the
Original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
may
be
rendred
either
of
,
or
to
Asaph
.
However
,
it
is
generally
believed
to
have
been
penned
by
Asaph
:
and
the
reasons
that
have
induced
the
generality
of
Expositors
to
believe
it
,
are
such
as
these
,
(1)
It
appears
that
Asaph
did
compose
some
Psalms
,
2
Chron.
39.
30.
Hezekiah
commanded
the
Levites
to
sing
praise
to
the
Lord
,
with
the
words
of
David
and
of
Asaph
the
Seer
.
So
that
it
appears
some
Psalms
composed
by
Asaph
were
Canonical
,
and
of
use
in
the
Church
,
as
the
74
,
76
,
77th
,
and
some
other
Psalms
:
Some
think
he
composed
this
,
the
ten
following
,
and
so
others
.
(2)
The
genus
dicendi
,
manner
of
speaking
seems
to
be
more
sublime
,
and
obscure
than
that
of
David
,
whose
discourses
seem
to
be
more
simple
and
plain
.
(3)
It
s
expressed
to
belong
unto
Asaph
under
the
same
form
in
Hebrew
that
those
which
were
penned
by
David
,
are
expressed
in
,
as
belonging
to
him
.
The
Psalm
it self
contains
an
account
of
the
conflict
Asaph
was
in
through
his
beholding
the
prosperity
of
the
wicked
,
and
the
adversity
of
the
godly
,
that
which
hath
been
a
great
stumbling
block
in
the
world
.
Look
into
the
word
of
God
,
and
you
shall
find
that
it
hath
very
much
exercised
the
thoughts
of
the
righteous
,
and
Seneca
the
Philosopher
,
canvasseth
this
grand
Case
,
how
it
should
come
to
pass
that
the
wicked
prospered
.
This
much
exercised
the
Psalmists
thoughts
:
One
while
he
resented
it
one
way
,
and
another
while
another
:
One
while
he
was
satisfied
,
another
while
unsatisfied
:
One
while
his
spirit
was
calm
and
quiet
,
another
while
tumultuous
and
restless
.
Like
the
ship
in
the
boysterous
wind
he
is
tossed
up
and
down
not
so
high
now
,
but
as
low
anon
.
Yet
notwitstanding
the
distressd
condition
this
good
man
was
in
;
notwithstanding
the
various
apprehensions
he
had
concerning
it
:
yet
he
still
adheres
and
keeps
close
to
God
.
Nevertheless
I
am
continually
with
thee
.
In
these
words
,
being
the
former
part
of
the
23
v.
There
are
two
things
observable
.
1.
His
tumultuous
and
sad
condition
,
sometimes
God
exerciseth
his
own
dear
servants
with
much
distress
,
both
in
body
and
mind
,
and
thus
he
dealt
with
Asaph
.
2.
His
adherence
to
God
,
and
communion
with
him
.
Though
his
temptations
and
difficulties
were
such
,
that
he
was
even
overwhelmed
;
yet
he
still
keeps
close
to
God
,
as
knowing
that
(
if
there
were
any
true
safety
,
and
rest
to
be
had
in
the
world
)
it
was
with
him
.
Here
we
are
to
note
there
is
a
twofold
being
with
God
.
There
is
a
being
with
him
in
respect
of
his
care
,
and
protection
;
and
there
is
a
being
with
him
in
respect
of
fellowship
and
communion
.
Now
I
conceive
,
when
the
Psalmist
saith
,
nevertheless
,
I
am
continually
with
thee
he
aims
at
both
these
:
however
I
shall
for
the
present
discourse
of
the
words
with
reference
only
to
the
latter
.
Doct.
That
it
is
the
property
of
pious
,
and
holy
men
to
be
with
God
,
or
to
have
their
abode
with
God
,
or
to
live
in
communion
with
God
.
Though
the
world
do
generally
neglect
him
,
and
live
at
a
distance
from
him
,
scarcely
so
much
as
thinking
of
him
,
it
is
not
so
with
pious
and
holy
men
;
they
do
not
only
think
on
him
,
but
prefer
him
above
all
,
and
spend
their
time
with
him
.
Phil.
3.
20.
For
our
Conversation
is
in
Heaven
.
He
exhorts
them
to
an
imitation
of
him
,
and
his
fellow
Apostles
,
which
he
inforceth
with
this
reason
1
Joh.
1.
3.
That
ye
may
have
fellowship
with
us
,
and
truly
our
fellowship
is
with
the
Father
,
and
with
his
son
Jesus
Christ
.
Some
keep
company
with
one
,
and
some
with
another
:
but
good
men
they
keep
company
with
God
.
All
persons
that
have
not
lost
their
reason
,
have
a
reverence
for
a
Divine
and
heavenly
life
:
this
,
saith
he
we
have
to
commend
us
to
your
acceptation
,
that
our
conversation
is
in
heaven
,
and
invite
you
to
the
imitation
of
us
,
that
have
our
fellowship
with
the
Father
,
and
the
Son
.
1.
I
shall
lay
down
some
propositions
to
make
way
for
a
better
understanding
of
the
point
.
1.
Man
upon
his
Creation
,
while
he
remained
in
his
innocency
lead
a
Divine
life
,
enjoyed
sweet
communion
with
God
,
and
lay
as
it
were
in
his
very
bosome
.
He
then
knew
not
what
it
was
to
stand
at
at
a
distance
from
him
,
lie
under
his
displeasure
,
or
bear
his
wrath
.
There
was
then
nothing
to
interpose
betwixt
God
,
and
him
,
or
interrupt
him
in
his
communion
with
him
.
Had
his
state
been
as
certain
,
and
constant
as
it
was
pleasant
,
and
comfortable
,
oh
how
happy
had
he
been
!
2.
By
his
fall
he
deserted
God
,
placed
himself
at
a
distance
from
him
,
and
grew
strange
to
him
,
Gen.
3.
23
24.
The
case
was
quite
and
clean
altered
,
as
to
the
state
of
things
.
God
,
that
before
the
fall
had
man
in
his
Arms
,
there
hugging
him
with
delight
,
and
tenderness
,
now
he
drives
him
out
of
the
Garden
as
worse
than
a
beast
,
not
fit
to
be
there
.
He
that
had
communion
with
his
Maker
is
turned
out
,
and
the
Angel
set
to
keep
him
out
,
that
he
might
not
eat
of
the
tree
of
life
.
He
go's
away
from
his
Father
as
the
Prodigal
,
pleaseth
himself
in
his
distance
from
God
,
lives
in
a
far
country
,
hides
himself
from
his
presence
,
riots
it
in
voluptuously
entertaining
,
and
indulging
the
flesh
.
And
herein
the
propagation
of
Original
Sin
,
and
the
great
degeneracy
of
our
natures
do's
appear
,
that
we
are
all
by
birth
at
a
distance
from
God
,
and
strangers
to
him
,
Psal.
58.
3.
They
go
astray
from
their
birth
:
as
soon
as
they
be
born
,
they
are
found
at
a
distance
,
and
strayed
from
God
.
And
this
is
true
not
only
of
reprobated
ones
;
but
the
elect
too
;
yet
with
this
difference
,
that
whereas
the
former
persists
therein
,
the
latter
do
not
;
but
in
time
reurn
to
him
,
become
acquainted
with
him
,
and
fall
into
familiarity
with
him
.
3.
God
in
his
great
love
to
his
elect
and
chosen
,
is
pleased
to
look
after
them
in
their
far
County
,
take
them
off
their
estrangedness
to
him
,
and
bring
them
into
a
state
of
Communion
with
him
.
Whiles
they
are
ingaged
in
their
prodigal
wandrings
from
him
,
he
calls
after
them
,
lays
hold
on
them
,
shews
them
their
way
and
duty
,
and
brings
them
home
to
himself
,
Isa.
30.
21.
Thine
ears
shall
hear
a
word
behind
thee
,
saying
,
This
is
the
way
,
walk
ye
in
it
,
when
ye
turn
to
the
right
hand
,
and
when
ye
turn
to
the
left
.
There
shone
a
Light
about
Paul
.
Acts
9.
3
,
4.
And
what
the
Prophet
had
said
was
in
a
more
illustrious
manner
confirmed
,
suddenly
there
shined
round
about
him
a
light
from
Heaven
.
You
know
how
Paul
carried
it
to
Christians
;
how
he
held
it
to
be
his
duty
to
imprison
the
faithful
;
how
he
ingaged
in
his
hellish
hot
service
of
persecution
,
night
and
day
;
how
when
he
was
in
the
height
of
his
carreer
,
and
came
near
Damascus
a
light
shined
.
He
was
in
darkness
,
and
God
gives
him
light
.
He
heard
also
a
voice
saying
unto
him
,
Saul
,
Saul
,
why
persecutest
thou
me
?
He
tells
him
that
he
was
Jesus
whom
he
persecuted
.
This
was
the
voice
behind
him
,
saying
,
This
is
the
way
walk
in
it
.
What
meanest
thou
,
Saul
?
Wilt
thou
thus
offend
the
God
of
Heaven
?
wilt
thou
harden
thy
heart
,
and
blind
thine
eyes
against
that
light
and
evidence
,
that
I
have
given
,
to
shew
by
infallible
signs
,
that
I
am
Jesus
the
Saviour
?
Wilt
thou
boldly
,
violently
,
and
dangerously
,
go
on
to
affront
the
dearest
love
,
and
clearest
light
,
that
ever
was
manifested
to
the
World
,
that
unquestionable
,
and
irresistable
authority
andpower
,
by
wich
if
thou
be
not
ruled
,
thou
wilt
be
ruined
.
It
is
hard
for
thee
to
kick
against
the
pricks
.
Consider
what
thou
art
about
to
do
,
that
which
will
shew
thy
madness
,
and
beget
thy
sorrow
.
Thus
poor
Saul
,
that
confesseth
after
,
that
he
was
exceeding
mad
,
is
overwhelmed
,
falls
on
the
earth
,
and
cries
to
him
whom
he
had
blasphemed
and
unmercifully
persecuted
in
his
members
.
Lord
what
wilt
thou
have
me
to
do
?
I
know
thou
wilt
have
me
to
do
something
as
well
as
desist
from
what
I
was
wickedly
about
to
do
.
I
will
do
what
lies
in
me
,
I
have
ingaged
in
what
I
could
against
thee
;
but
now
I
will
do
what
I
should
for
thee
.
4.
He
causes
them
thus
returned
to
behold
an
amiableness
in
him
,
and
to
delight
,
and
take
pleasure
in
him
.
He
discovers
to
them
such
glory
and
excellency
in
him
,
and
affords
them
such
refreshment
and
comfort
in
the
enjoyment
of
him
,
that
they
account
it
their
happiness
that
they
may
be
with
him
.
Oh
(
says
a
good
man
)
that
I
were
with
God!
I
cannot
live
without
I
may
be
with
him
.
Cant
2.
3.
As
the
apple
tree
among
the
trees
,
so
is
my
beloved
(
saith
the
Church
)
among
the
sons
.
I
sate
under
his
shaddow
with
great
delight
,
and
his
fruit
was
sweet
unto
my
tast
,
&c.
Even
as
your
spreading
trees
yeild
a
pleasant
shadow
,
and
the
apple
tree
a
a
pleasant
fruit
;
so
Gods
presence
yields
much
refreshment
and
repast
unto
his
people
.
(2)
When
or
in
what
degree
pious
and
holy
men
are
with
God
?
And
they
are
with
him
very
much
,
so
that
according
to
the
liberty
used
in
the
common
manner
of
speaking
they
are
said
to
be
ever
with
him
.
Psal.
139.
18.
When
I
awake
I
am
still
with
thee
.
A
good
man
as
he
concludes
the
day
with
God
,
saying
,
Lord
into
thy
hands
I
commend
my
spirit
;
So
he
doth
likewise
begin
the
day
with
him
;
no
sooner
do's
he
open
his
eyes
,
but
he
looks
up
towards
heaven
,
acknowledgeth
the
goodness
of
God
the
night
past
,
and
craves
it
for
the
day
approaching
:
so
Luk.
15.
31.
Son
thou
art
ever
with
me
,
and
all
that
I
have
is
thine
.
Oh
happy
Son
,
that
might
have
such
familiarity
with
his
good
father
!
And
oh
wise
Son
that
when
he
might
have
it
would
make
use
of
it
!
3.
What
pious
and
holy
men
do
while
they
are
with
God!
How
they
do
imploy
and
exercise
themselves
?
1.
They
contemplate
and
view
his
perfections
.
They
view
him
in
all
his
Attributes
and
properties
,
in
his
wisdom
,
power
,
goodness
,
glory
.
Mat.
18.
10.
Their
Angels
do
always
behold
the
face
of
my
father
which
is
in
heaven
:
where
observe
,
(1)
What
relation
the
Angels
stand
in
to
the
faithful
,
according
to
Luk.
15.
31.
They
are
ever
with
God
.
Let
not
any
of
the
pious
be
disconsolate
,
The
Angels
are
Ministring
spirits
sent
forth
.
Oh
the
wonderful
goodness
of
God!
How
highly
hath
he
advanced
poor
men
!
(2)
What
the
Angels
do
,
They
behold
the
face
of
God
,
that
is
enough
to
make
a
continual
banquet
unto
them
.
This
is
partly
to
view
his
perfections
,
and
partly
to
receive
in
structions
from
him
.
This
is
it
which
pious
men
do
.
They
behold
the
face
of
God
,
they
view
God
in
those
rare
and
infinite
excellencies
,
that
are
in
him
,
in
his
mercifulness
,
goodness
,
and
holiness
.
I
will
lift
up
mine
eyes
unto
the
hills
,
from
whence
cometh
my
help
,
Psal.
123.
1.
This
is
the
posture
of
an
holy
man
,
he
is
looking
up
to
God
from
whom
cometh
his
help
.
2.
They
admire
him
and
adore
him
,
as
the
supreme
Being
,
the
highest
Lord
,
the
chiefest
good
,
and
the
only
object
of
religious
worship
,
Exod.
34.
8.
They
bow
before
him
as
Moses
.
You
read
before
how
the
Lord
descended
in
the
cloud
,
becomes
his
own
Herald
,
proclaims
his
own
greatness
,
The
Lord
,
the
Lord
God
merciful
and
gracious
.
—
Moses
hereupon
doth
reverence
and
adore
this
merciful
and
glorious
God
,
bows
his
head
,
as
if
he
should
say
,
What
glory
is
here
?
What
incomprehensibleness
,
and
incomparableness
of
glory
and
Majesty
is
here
?
So
Rev.
5.
14.
The
four
and
twenty
Elders
fell
down
and
worshipped
him
that
liveth
for
ever
and
ever
.
3.
They
rejoyce
and
glory
in
him
as
their
portion
and
treasure
.
Herein
they
esteem
themselves
happy
,
that
they
have
such
a
God
,
and
that
they
may
be
with
him
.
Oh
saith
the
godly
man
,
what
a
God
is
here
?
Not
such
an
one
as
the
Calves
at
Dan
and
Bethel
.
This
is
a
priviledge
indeed
to
have
such
a
God
,
an
interest
in
him
,
that
I
may
be
intitled
to
him
,
that
I
may
be
one
with
him
,
and
be
still
with
him
.
In
this
a
man
may
boast
.
My
soul
doth
magnifie
the
Lord
,
and
my
spirit
rejoyces
in
him
,
Luk.
1.
46.
4.
They
treat
with
him
in
the
behalf
of
their
souls
,
and
their
eternal
welfare
and
happiness
.
They
consider
their
own
condition
,
weigh
the
terms
he
hath
proposed
of
reconciliation
and
peace
,
and
with
all
cheerfulness
submit
to
them
,
Matth.
19.
16.
When
all
controversies
come
to
an
end
,
this
will
be
the
great
Question
which
the
young
man
propounds
,
What
must
I
do
to
inherit
eternal
life
?
What
wilt
thou
have
me
to
do
?
saith
Paul
:
and
a
gracious
person
inquires
,
which
way
he
might
get
nearer
to
God
,
nearer
to
Christ
.
5.
They
exercise
dependance
on
him
for
a
seasonable
and
happy
deliverance
of
them
out
of
the
several
temptations
straits
and
troubles
wherein
they
are
.
A
good
man
when
he
is
with
God
,
saith
,
Thou
Lord
rulest
the
world
,
thou
hast
brought
me
into
these
troubles
,
thou
only
canst
bring
me
out
of
them
,
and
on
thee
do
I
depend
for
the
doing
of
it
.
Psal.
123.
2.
As
the
eyes
of
servants
look
unto
the
hand
of
their
Masters
,
and
as
the
eyes
of
the
maiden
unto
the
hand
of
her
Mistress
:
so
our
eyes
wait
upon
the
Lord
our
God
until
that
he
have
mercy
upon
us
.
The
good
man
hath
his
eyes
up
to
God
in
way
of
dependance
,
to
attend
how
long
it
will
please
him
,
they
shall
be
under
exercise
and
service
,
and
waiting
for
the
issue
and
end
thereof
.
This
I
conceive
the
Psalmist
hath
respect
unto
in
the
Text.
I
am
continually
with
thee
,
not
only
that
I
may
have
thy
care
and
protection
;
but
that
thou
wouldst
determine
those
troubles
,
that
I
am
waiting
and
groaning
under
,
and
that
thou
wouldst
quiet
and
still
my
soul
,
and
work
it
to
an
happy
calmness
.
Now
I
shall
give
Reasons
why
the
godly
are
so
much
with
God
.
1.
Because
he
hath
appointed
them
to
come
unto
him
,
and
make
their
abode
with
him
.
It
belongs
to
him
to
give
laws
touching
the
disposal
of
their
lives
,
and
manners
,
and
amongst
other
precepts
,
he
hath
delivered
to
them
,
to
that
end
,
this
is
one
,
that
we
should
be
continually
with
him
.
He
requires
not
only
that
we
should
live
to
him
;
but
likewise
that
we
should
live
with
him
.
Jam.
4.
8.
Draw
nigh
to
God
and
he
will
draw
nigh
to
you
.
If
he
command
then
that
we
should
draw
nigh
unto
him
,
maintain
communion
with
him
,
it
is
the
duty
of
every
man
so
to
do
.
God
hath
made
man
and
set
him
in
a
Sphere
higher
than
that
of
beasts
,
given
him
a
reasonable
soul
,
and
faculties
,
that
are
rational
,
for
this
end
that
he
might
dwell
with
him
.
2.
He
is
the
best
company
that
men
can
possibly
be
with
.
Man
is
animale
sociale
a
creature
addicted
to
society
,
and
of
all
company
Gods
is
the
best
.
There
is
no
company
either
in
heaven
or
in
earth
comparable
to
his
.
Psal.
73.
25.
Whom
have
I
in
heaven
but
thee
?
and
there
is
none
upon
earth
that
I
desire
besides
thee
.
Look
upon
the
earth
how
many
godly
and
choice
men
are
in
it
?
How
many
excellent
persons
for
converse
and
holy
entertainment
were
in
the
Land
of
Judah
?
But
if
these
men
of
parts
,
heavenly
qualifications
,
would
not
satisfie
him
,
might
he
not
have
mended
himself
in
Heaven
?
No
,
whom
have
I
in
heaven
but
thee
?
Not
the
blessed
triumphant
Saints
are
company
good
enough
without
God
:
Not
the
glorious
Angels
that
never
had
speck
of
pollution
upon
them
will
suffice
without
God
.
Thus
the
Psalmist
still
fixes
upon
God
.
Hosea
2.
7.
I
will
return
to
my
first
husband
,
for
then
was
it
better
with
me
than
now
.
Israel
had
wandred
from
God
,
and
betaken
her self
to
Idols
,
at
last
comparing
things
with
things
,
she
resolves
to
return
,
and
go
to
her
first
Husband
:
Like
the
Prodigal
,
if
we
go
and
ramble
up
and
down
the
world
,
in
the
end
we
shall
have
cause
to
say
,
we
will
return
to
God
,
having
bought
our
experience
of
the
insufficiency
of
all
other
comforts
and
company
at
a
dear
rate
,
the
loss
of
Gods
presence
,
or
the
withholding
of
his
comforts
.
Joh.
6.
86.
To
whom
should
we
go
,
(
saith
Peter
,
in
the
name
of
all
the
Disciples
)
thou
hast
the
words
of
eternal
life
?
To
leave
Christ
for
other
company
were
a
great
madness
;
to
forsake
the
fountain
in
the
time
of
great
drought
,
and
take
to
the
broken
cistern
.
Do
we
desire
safety
,
he
is
the
best
company
?
Where
can
we
possibly
be
safe
if
not
with
God
?
Psal.
37.
39.
The
salvation
of
the
righteous
is
of
the
Lord
,
he
will
help
and
deliver
them
because
they
trust
in
him
.
So
Isay
43.
11.
I
even
I
am
the
Lord
,
and
besides
me
there
is
no
Saviour
.
If
a
man
therefore
would
study
his
own
safety
,
he
could
find
no
society
but
in
God
.
Do
we
desire
honour
?
This
must
be
had
with
God
.
If
you
be
in
company
with
a
great
man
,
walk
,
and
talk
familiarly
with
him
,
you
account
it
a
great
honour
:
What
then
is
it
to
talk
with
God
,
to
walk
with
him
;
to
be
called
▪
and
admitted
to
freedom
as
the
friend
of
God
.
This
honour
have
the
Saints
:
1
Sam.
2.
30.
Them
that
honour
me
,
I
will
honour
,
and
they
that
despise
me
shall
be
lightly
esteemed
.
Would
we
have
comfort
?
The
society
of
God
yields
sweet
contentment
and
satisfaction
.
Thus
,
(
saith
God
)
to
Moses
,
Exod.
33.
14.
My
presence
shall
go
with
thee
,
and
I
will
give
thee
rest
.
Oh
the
ravishing
quietness
that
is
to
be
had
in
God!
They
(
saith
David
)
shall
be
abundantly
satisfied
with
the
fatness
of
thy
house
,
and
thou
shalt
make
them
drink
of
the
river
of
thy
pleasures
.
In
Gods
house
there
is
very
good
entertainment
,
there
is
the
fat
and
sweet
to
eat
,
and
rivers
of
pleasure
whereof
to
drink
.
Revel.
7.
17.
The
Lamb
which
is
in
the
midst
of
the
Throne
shall
feed
them
,
and
shall
lead
them
into
living
fountains
of
water
.
See
the
abundance
of
comfort
and
refreshment
:
there
is
water
,
fountains
of
water
,
living
fountains
of
water
,
and
these
attended
with
satisfaction
and
delight
,
they
shall
eat
and
drink
with
merry
hearts
hearts
,
all
tears
shall
be
wiped
away
from
their
eyes
.
It
was
the
saying
of
Galeatius
a
Marquess
(
when
he
was
solicited
to
renounce
Christ
,
and
closewith
Antichrist
)
let
them
and
their
money
perish
,
that
do
look
upon
,
or
esteem
all
the
gold
in
the
world
more
than
one
daies
company
with
God
.
A
King
seeing
Plato
,
and
some
other
Philosophers
together
,
oh
(
saith
he
)
yonder
is
life
and
happiness
,
making
account
that
they
in
their
society
and
discourse
,
were
more
happy
than
he
in
all
his
princely
enjoyments
.
Well
then
,
upon
our
seeing
men
conversing
with
God
,
we
may
cry
out
,
happy
are
the
people
that
are
in
such
a
case
,
thrice
happy
are
they
whose
God
is
the
Lord
.
3.
There
are
many
special
advantages
they
reap
,
and
therefore
holy
men
have
and
hold
communion
with
God
.
Of
these
I
shall
give
you
an
account
in
divers
particulars
,
which
will
evince
,
that
it
is
a
point
of
great
prudence
to
be
with
God
.
1.
They
hereby
come
to
be
better
acquainted
with
God
,
his
nature
,
properties
,
counsels
,
secrets
.
Those
that
are
much
together
know
much
of
one
anothers
minds
,
and
good
men
being
much
with
God
,
they
come
to
know
more
of
God
than
others
.
Gen.
18.
17.
And
the
Lord
said
,
shall
I
hide
from
Abraham
that
thing
which
I
do
?
Is
there
that
thing
which
I
to
intend
do
,
wherein
Abraham
is
concerned
,
and
that
may
be
for
the
instruction
of
his
family
?
and
shall
I
hide
it
from
him
?
from
Abraham
that
hath
lived
with
me
.
From
Abraham
my
Friend
.
No
,
I
have
confidence
in
him
that
he
will
command
his
children
,
and
houshold
after
him
that
they
shall
keep
the
way
of
the
Lord
to
do
justice
,
and
judgment
,
Psal.
25.
14.
The
secret
of
the
Lord
is
with
them
that
fear
him
.
To
those
that
live
,
and
more
intimately
converse
with
him
,
he
tells
his
secrets
:
These
know
strange
things
before
they
come
to
pass
,
by
beholding
and
viewing
the
face
of
God
,
by
holding
communion
with
him
they
have
these
things
imparted
andr
evealed
to
them
which
others
are
strangers
to
:
They
are
not
only
his
servants
but
his
friends
,
a
servant
knoweth
not
what
his
Lord
doth
,
but
it
is
made
known
to
these
holy
ones
,
that
God
hath
loved
them
with
an
everlasting
love
,
what
his
will
is
that
they
should
do
,
and
what
unspeakable
things
are
laid
up
for
them
.
2.
They
hereby
come
to
have
holy
boldness
in
them
.
While
a
man
is
a
stranger
to
a
great
person
he
is
afraid
;
but
when
acquainted
with
him
he
becomes
more
emboldned
:
so
when
the
pious
soul
is
in●red
to
the
presence
of
God
,
makes
frequent
visits
,
and
hath
reception
,
the
dreadfulness
of
the
divine
Majesty
is
taken
away
and
it
made
confident
.
Eph.
3.
12.
In
whom
we
have
boldness
,
and
access
with
confidence
by
the
faith
of
him
.
Through
the
satisfaction
of
Jesus
Christ
,
and
through
his
intercession
we
come
with
boldness
and
confidence
to
the
throne
of
Grace
.
3.
It
actuates
and
excites
their
graces
.
Good
men
being
together
do
heat
and
inflame
one
another
,
how
was
Dr.
Taylor
ravished
with
the
company
of
that
excellent
man
Mr.
Bradford
?
And
if
poor
sinful
men
have
such
power
to
stir
up
our
graces
,
what
then
may
be
expected
from
the
great
and
holy
God
,
who
is
light
and
life
it self
,
Cant.
1.
12.
While
the
King
fitteth
at
his
table
,
and
my
spikenard
sendeth
forth
the
smell
thereof
as
if
the
Church
had
said
,
while
I
held
communion
with
him
my
graces
broke
out
,
I
was
not
the
same
as
before
:
as
the
Sun
hath
influence
upon
the
flowers
;
so
the
spirit
of
righteousness
has
influence
upon
the
graces
of
Gods
people
,
Luke
24.
32.
They
said
one
to
another
did
not
our
hearts
burn
within
us
while
he
talked
with
us
by
the
way
,
and
opened
to
us
the
Scriptures
,
such
is
the
heat
of
the
Son
of
righteousness
,
that
can
bring
life
to
the
deadest
,
and
warmth
to
the
coldest
heart
.
I
am
perswaded
that
many
of
your
own
experiences
will
bear
witness
to
this
truth
,
that
there
is
power
and
life
in
his
presence
.
How
many
a
time
when
you
have
been
with
God
in
prayer
,
or
at
a
Sermon
,
have
you
come
away
inflamed
with
better
resolutions
,
and
stronger
affections
?
How
great
impressions
of
sorrow
,
joy
,
fear
,
hope
,
have
been
made
upon
your
spirits
,
according
to
the
word
that
hath
been
delivered
,
and
the
dispensation
of
Gods
grace
therein
.
4.
They
hereby
derive
glory
and
lustre
from
him
,
Exod.
34.
30.
When
Aaron
and
the
children
of
Israel
saw
Moses
,
behold
,
the
skin
of
his
face
shone
,
and
they
were
afraid
to
come
nigh
him
;
Moses
had
been
with
God
in
the
Mount
.
Men
that
are
known
to
be
much
with
God
derive
such
Majesty
that
those
who
are
guilty
,
and
have
their
consciences
in
any
degree
awakened
,
are
even
afraid
of
them
.
Such
are
commonly
reverenced
,
and
beget
an
awe
in
those
that
hate
them
for
their
strictness
.
Joh.
18.
6.
Assoon
as
Christ
said
to
the
men
that
came
to
apprehend
him
,
I
am
he
,
they
went
backward
and
fell
to
the
ground
.
Christ
did
not
use
any
violence
against
them
:
but
with
amazement
they
all
fall
down
before
him
.
Thus
Foelix
that
proud
Governour
trembles
while
he
has
a
pious
,
and
holy
divine
man
before
him
,
reasoning
of
so
high
matters
as
righteousness
and
temperance
,
and
judgment
to
come
.
One
would
have
thought
Paul
macerated
and
worn
away
with
watching
,
and
labouring
with
fasts
and
imprisonments
,
should
have
trembled
before
Foelix
;
but
Foelix
trembles
before
a
poor
despicable
man
,
and
his
prisoner
.
Acts
24.
25.
5.
They
hereby
come
to
be
in
a
better
capacity
of
obtaining
what
they
stand
in
need
of
,
and
desire
from
him
.
Those
that
are
at
Court
,
and
about
the
King
are
in
the
way
of
gaining
favour
,
and
being
preferred
.
Their
petitions
may
more
easily
be
presented
,
their
addresses
made
,
and
desires
obtained
,
than
those
that
are
at
a
distance
from
,
and
strangers
to
the
King
:
so
they
that
live
with
God
may
by
their
prayers
more
prevail
with
God
,
than
those
that
are
strangers
.
What
can
God
deny
that
man
that
is
still
with
him
,
and
is
his
favourite
,
who
is
ever
admiring
and
adoring
his
perfections
?
Exod.
32.
10.
Now
therefore
let
me
alone
saith
God
to
Moses
,
such
power
have
the
servants
of
God
.
God
bids
Moses
to
forbear
to
solicite
him
,
and
hold
his
hand
when
he
is
going
to
fetch
the
blow
of
his
vengeance
upon
his
Israel
.
Psal.
145.
18.
19.
The
Lord
is
nigh
unto
all
them
that
call
upon
him
,
to
all
that
call
upon
him
in
truth
.
He
will
fulfill
the
desires
of
them
that
fear
him
;
he
also
will
hear
their
cry
and
save
them
.
The
cries
of
a
child
,
especially
if
for
bread
,
for
help
,
do
move
the
heart
of
a
compassionate
parent
,
and
will
not
God
then
hear
the
cries
of
his
children
,
since
he
is
a
God
of
bowels
,
and
tender
mercies
?
6.
This
abiding
with
God
here
doth
make
way
for
their
abiding
with
him
for
ever
.
The
way
to
live
with
him
for
ever
hereafter
,
is
to
live
here
with
God
.
Here
Asaph
is
a
proof
,
thou
shalt
guide
me
by
thy
counsell
and
afterward
receive
me
to
glory
.
This
is
the
way
and
preparation
for
glory
.
This
being
with
thee
here
,
is
to
make
me
fit
for
thee
hereafter
.
Having
given
you
the
reasons
why
pious
men
live
with
God
,
now
we
come
to
the
application
.
Use
1.
of
Information
to
inform
us
(1)
of
the
great
condescention
and
goodness
of
God
,
that
will
receive
and
suffer
such
vile
creatures
,
as
we
are
,
to
come
into
his
presence
,
and
be
familiar
with
him
:
oh
what
condescention
and
goodness
is
here
!
It
is
a
great
piece
of
condescention
to
suffer
the
best
men
on
earth
to
be
with
him
,
nay
to
let
the
highest
Angels
stand
before
him
and
admire
his
glory
:
therefore
for
God
to
permit
such
sinful
unworthy
creatures
as
we
are
,
to
come
and
live
,
and
be
with
him
,
is
great
condescention
indeed
.
For
a
Prince
to
suffer
one
of
his
poor
subjects
,
nay
one
that
hath
been
an
enemy
to
his
crown
and
dignity
and
very
life
,
not
only
to
come
into
his
presence
;
but
likewise
to
be
familiar
with
him
,
would
be
deservedly
looked
upon
as
an
instance
of
great
condescending
goodness
.
How
much
more
hath
God
done
,
that
is
the
great
King
;
King
of
Kings
,
capable
of
greater
injury
and
affront
,
as
having
greater
glory
,
and
more
sensible
of
it
than
the
greatest
mortals
can
be
,
and
yet
hath
sent
his
beloved
Son
to
beseech
rebels
to
be
reconciled
unto
God
,
and
to
draw
as
many
as
are
children
of
peace
after
him
,
that
they
may
be
where
he
is
,
that
is
with
God
.
Great
persons
are
loth
to
take
those
that
are
of
inferiour
rank
into
familiarity
with
them
,
saith
Job
30.
1.
speaking
of
those
his
enemies
,
that
took
advantage
of
his
grievous
affliction
to
deride
him
.
Now
they
that
are
younger
than
I
,
have
me
in
derision
,
whose
fathers
I
would
have
disdained
to
have
set
with
the
dogs
of
my
flock
.
So
far
below
him
in
estate
▪
esteem
,
parts
,
and
qualifications
.
Now
for
the
great
high
and
mighty
God
,
to
whom
the
inhabitants
of
the
earth
are
as
Grashoppers
,
to
take
poor
and
contemptible
worms
into
familiarity
with
him
,
is
an
argument
of
wonderful
condescention
.
2.
It
informs
us
of
the
happiness
of
pious
and
holy
men
,
that
they
may
be
admitted
into
the
presence
of
,
and
unto
familiar
converse
with
God
:
Oh
this
is
a
singular
priviledge
,
and
worthy
to
be
pursued
with
greatest
praise
and
gratitude
.
What
the
Queen
of
Sheba
says
of
Solomons
servants
,
1
Kings
10.
8.
Happy
are
thy
men
,
happy
are
these
thy
servants
,
which
stand
continually
before
thee
,
and
that
hear
thy
wisdom
:
may
much
rather
be
applyed
to
the
servants
of
God
:
Happy
indeed
are
they
that
may
appear
before
God
,
behold
his
glory
,
as
well
as
hear
his
wisdom
,
and
tast
how
good
he
is
.
Psal.
89.
15.
Blessed
is
the
people
that
know
the
joyful
sound
.
Not
only
the
sound
of
the
ordinances
and
of
the
Trumpet
,
but
relish
the
spiritual
refreshments
that
are
exhibibited
in
them
.
They
walk
O
Lord
in
the
light
of
thy
countenance
;
and
in
Matth.
4.
17.
saith
Peter
,
in
a
rapture
and
transport
with
the
greatness
of
the
glory
of
Christs
transfiguration
,
It
is
good
for
us
to
be
here
.
It
is
good
for
me
to
draw
near
to
God
.
3.
It
will
inform
us
of
the
great
difference
that
is
between
good
men
and
others
,
the
one
lives
above
,
the
other
below
,
one
upon
the
Creature
,
the
other
on
the
Creator
.
Some
are
so
far
from
being
ever
with
God
,
that
they
desire
it
not
:
They
say
unto
God
,
Job
21.
14.
Depart
from
us
,
for
we
desire
not
the
knowledge
of
thy
ways
.
Psalm
10.
4.
God
is
not
in
all
their
thoughts
.
There
is
a
vast
difference
between
the
dispositions
of
good
and
bad
.
Take
a
good
man
,
and
the
frame
of
his
heart
is
to
be
solicitous
about
God
,
and
thoughtful
about
God
in
duty
:
Will
this
please
,
will
this
honour
God
?
As
to
sin
,
How
shall
I
do
this
evil
and
sin
against
God
?
As
to
Ordinances
,
he
seeks
God
in
them
,
and
enquires
whether
he
have
met
with
God
?
If
God
hath
withdrawn
himself
he
is
troubled
.
It
is
not
so
with
the
wicked
,
they
are
not
solicitous
about
any
such
thing
,
their
care
,
thoughts
,
and
endeavours
,
is
how
they
may
be
well
thought
of
,
reputed
;
how
they
may
drive
on
their
covetous
,
lustful
,
or
malitious
designs
?
How
they
may
gratifie
their
senses
.
They
fense
and
keep
of
any
passes
,
that
are
made
by
Gods
messengers
to
pierce
them
towards
their
conviction
and
amendment
:
They
will
not
bear
the
thoughts
of
God
and
their
duty
.
Use
2.
of
Exhortation
.
If
it
be
the
property
of
pious
and
holy
men
to
be
with
God
,
to
abide
with
him
,
and
herein
to
rise
to
this
degree
of
being
ever
with
him
:
Then
as
ever
we
would
be
pious
,
and
holy
men
,
reputed
such
,
and
found
such
,
let
us
endeavour
ever
to
be
with
God
,
spend
our
days
with
him
:
No
company
is
like
unto
God's
,
you
have
heard
in
the
Reasons
.
Let
the
Divel
,
the
World
,
the
Flesh
,
say
what
they
will
,
no
company
like
society
with
the
Father
and
the
Son
.
Let
us
seriously
consider
,
whether
it
be
not
as
well
our
interest
as
our
duty
,
to
live
more
unto
and
with
God
.
It
may
be
for
a
Lamentation
unto
us
,
that
when
some
pious
Christians
have
been
spending
all
their
time
with
God
;
yet
we
have
been
but
little
taken
up
with
that
good
company
:
How
little
Lord
have
we
been
with
thee
,
even
when
we
have
stood
before
thee
as
thy
people
that
desired
to
know
thy
ways
,
and
do
thy
will
?
How
little
of
our
hearts
hast
thou
had
,
when
with
our
mouths
we
have
professed
much
love
?
How
have
the
world
,
our
lusts
,
run
away
with
our
souls
,
thoughts
,
and
affections
,
and
left
thee
the
outside
and
carcases
of
Christians
?
Let
us
run
through
all
difficulties
that
we
may
get
to
God
:
Idolaters
would
run
through
the
very
fire
to
get
to
their
Idols
,
2
Kings
16.
3.
A
strange
piece
of
devotion
;
and
this
was
partly
to
express
their
great
zeal
toward
them
,
and
partly
to
be
purged
from
their
sins
,
and
so
to
be
a
fitter
sacrifice
for
their
Idols
.
Let
our
souls
then
make
hard
after
the
true
and
living
God
,
though
through
difficulties
and
fiery
trials
,
Psalm
63.
8.
My
soul
followeth
hard
after
thee
.
Hereunto
take
these
directions
:
1.
Withdraw
your
affections
from
the
world
.
Look
upon
it
as
below
you
to
spend
your
pretious
time
in
converse
therewith
.
Reason
thus
with
your selves
;
What
hath
God
given
me
a
a
soul
fit
to
converse
with
himself
,
and
shall
I
pass
my
time
in
converse
with
this
dunghill
,
this
impure
filthy
world
?
God
forbid
:
He
hath
designed
me
for
nobler
matters
,
and
shall
I
not
do
what
I
can
to
pursue
them
?
As
ever
you
love
God
,
and
would
be
with
him
to
enjoy
his
love
for
ever
,
love
not
the
world
,
withdraw
your
affection
from
it
,
1
Joh.
2.
15.
Love
not
the
World
,
neither
the
things
that
are
in
the
World
:
If
any
man
love
the
World
,
the
love
of
the
Father
is
not
in
him
.
2.
Take
pains
with
your
souls
to
raise
,
and
lift
them
up
to
God
.
They
are
naturally
averse
to
be
with
God
:
as
children
are
naturally
averse
to
be
with
their
aged
parents
,
they
would
rather
be
in
the
streets
with
their
play-fellows
,
and
children
of
their
age
and
humour
,
so
natural
men
are
averse
to
be
with
God
,
they
would
rather
be
in
the
World
about
trifles
.
By
how
much
the
more
backward
they
are
,
the
more
pains
we
should
take
take
with
our
hearts
;
say
thus
to
thy self
.
It
is
better
for
me
to
be
at
some
pains
and
trouble
now
,
than
to
be
in
eternal
flames
and
misery
for
ever
:
David
labours
to
lift
up
his
heart
,
Psal.
25.
1.
Unto
thee
O
Lord
do
I
lift
up
my
soul.
The
heart
is
naturally
addicted
to
sink
down
into
sensuality
,
it
should
be
raised
up
.
Isa.
64.
7.
There
is
none
that
stirreth
up
himself
to
take
hold
of
thee
.
There
must
be
a
rowsing
,
and
stirring
up
of
these
sluggish
and
indisposed
hearts
of
ours
.
How
vainly
and
unreasonably
do
many
wicked
persons
reason
themselves
into
Hell
and
destruction
?
I
am
as
good
as
God
hath
made
me
,
and
shall
I
be
damned
for
that
averseness
of
spirit
,
which
is
natural
to
me
,
and
I
brought
with
me
into
the
World
?
This
is
Christians
divelish
arguing
,
which
Satan
suggests
and
puts
into
mens
mouths
,
that
he
may
drive
them
on
farther
to
ruine
.
You
must
be
taken
off
your
own
bent
and
affections
,
or
you
will
be
ruined
for
ever
.
It
had
been
better
you
had
never
been
born
,
than
that
you
should
rest
in
the
same
state
of
wretchedness
,
wherein
you
are
by
nature
.
Take
pains
therefore
with
your
hearts
,
though
they
shrink
and
draw
back
,
yet
follow
them
from
room
to
room
,
from
one
idle
excuse
to
another
,
till
they
be
driven
out
of
all
harbour
.
Lay
hold
of
them
,
keep
them
fast
,
say
,
soul
I
must
,
I
will
have
thee
up
to
God
.
Thou
must
dwell
with
God
here
,
or
else
thou
must
never
dwell
with
him
hereafter
.
3.
Allow
not
your selves
in
any
sinful
and
ungodly
course
,
that
sets
God
at
a
distance
from
you
,
and
begets
a
fear
and
dread
in
the
soul
that
makes
it
run
from
God
as
offended
,
till
it
recover
the
thoughts
of
Gods
mercies
,
and
then
the
soul
returns
and
comes
toward
God
with
trembling
.
Now
if
the
soul
would
be
still
with
God
,
with
how
much
boldness
might
it
approach
into
the
divine
presence
?
If
you
do
allow
your selves
in
any
unwarrantable
course
,
you
stop
that
entercourse
you
might
have
with
God
;
therefore
when
you
begin
to
feel
your
souls
starting
aside
from
God
,
recall
them
,
charge
them
to
keep
close
to
God
,
leave
them
not
,
till
you
have
brought
them
into
some
good
frame
,
and
resolve
as
David
,
Thy
benefits
are
so
innumerable
,
they
are
so
large
a
theme
for
my
thoughts
,
that
Psal.
139.
18.
When
I
awake
I
am
still
with
thee
.
Yet
he
had
a
holy
jealousie
over
him self
,
ver.
23.
24.
Search
me
O
God
,
and
know
my
heart
,
try
me
and
know
my
thoughts
.
And
see
if
there
be
any
wicked
way
in
me
,
and
lead
me
in
the
way
everlasting
.
Daved
was
a
man
that
did
commune
much
with
his
own
heart
,
and
knew
how
things
went
with
himself
:
Yet
he
is
desirous
that
God
would
make
a
search
,
that
what
he
had
done
amiss
might
be
taken
away
and
amended
.
Thus
should
we
do
,
searchhow
it
goes
with
head
,
heart
,
life
,
conversation
,
and
practice
,
if
it
go
ill
with
them
,
our
communion
▪
with
God
is
like
to
be
much
interrupted
.
4.
Pray
to
God
to
call
you
home
from
your
extravagancies
,
take
you
into
a
state
of
familiarity
with
him
,
and
preserve
you
therein
.
Say
,
oh
thou
that
by
the
beams
of
the
Sun
drawest
up
the
dew
of
the
morning
,
by
the
beams
of
thy
grace
and
love
draw
up
our
souls
to
thee
.
draw
up
these
heavy
hearts
of
ours
:
we
have
been
heaving
at
them
,
but
do
what
we
can
they
are
pressing
downward
.
We
find
so
many
intanglments
of
the
world
,
besides
earthly
propensions
in
us
,
that
unless
thou
draw
,
our
hearts
will
not
be
gotten
up
saith
David
,
Psal.
119.
10.
With
my
whole
heart
have
I
sought
thee
;
Oh
let
me
not
wander
from
thy
commandments
.
The
hearts
of
the
best
of
men
are
addicted
to
wandring
from
God
,
and
such
is
our
weakness
that
every
thing
interrupts
us
,
and
draws
us
from
God
:
but
we
must
lift
up
our
hearts
to
God
,
that
he
would
lift
them
up
to
himself
,
and
never
rest
till
he
have
united
them
to
him
in
love
and
holiness
.
Obj.
Here
is
a
question
that
many
may
put
.
You
speak
of
abiding
with
God
and
dwelling
with
him
.
I
have
been
about
this
many
years
,
have
had
convictions
,
and
look
upon
an
holy
life
best
agreeing
to
the
soul
,
and
the
faculties
thereof
,
and
according
to
these
convictions
,
I
have
been
endeavouring
what
I
can
,
using
means
this
and
that
way
:
yet
God
is
strange
to
me
,
what
shall
I
do
?
What
help
in
this
case
,
that
I
may
have
nearer
approaches
to
God
?
Ans.
1.
It
is
a
good
sign
you
have
to
do
with
God
,
in
that
you
are
sensible
that
he
is
strange
unto
you
,
and
are
affected
with
it
.
As
for
wicked
men
they
desire
not
the
knowledge
of
God
they
are
without
God
in
the
world
,
and
content
so
to
be
.
But
your
sence
of
Gods
displeasure
,
his
withdrawings
,
the
disconsolateness
of
being
at
a
distance
from
him
,
argues
that
there
is
more
than
flesh
and
blood
,
a
principle
within
thee
.
2.
If
it
be
so
as
you
say
,
betake
your selves
to
searching
of
heart
,
and
see
whether
there
be
not
some
reason
that
God
should
stand
at
a
distance
.
Notwitstanding
the
riches
and
bowels
of
Gods
unbounded
mercy
,
yet
he
hath
regard
to
his
own
honour
and
glory
.
He
hath
more
attributes
to
look
after
and
vindicate
than
one
.
Therefore
it
concerns
you
,
if
God
carry
it
strangely
,
to
consider
whether
God
have
not
afforded
you
opportunities
,
invited
you
to
converse
with
him
,
called
,
cryed
,
waited
,
to
try
whether
you
would
come
;
and
whether
you
have
not
refused
and
slighted
,
that
he
may
complain
.
You
would
none
of
me
,
if
it
be
thus
no
wonder
God
is
a
stranger
to
you
.
Judg.
5.
15.
For
the
divisions
of
Reuben
there
were
great
searchings
of
heart
.
Sure
then
Sirs
,
there
should
be
some
searchings
of
heart
upon
this
account
,
when
your
sins
have
separated
your
God
from
you
.
I
commune
with
mine
own
heart
,
saith
the
Psalmist
,
Psal.
77.
6.
And
my
spirit
made
diligent
search
.
He
was
under
this
great
affliction
,
God
seemed
to
carry
it
somewhat
strangely
,
his
trouble
hindred
his
sleep
,
and
did
so
fill
his
heart
that
he
could
not
speak
,
he
was
under
Gods
desertion
as
to
comfort
.
This
puts
him
upon
enquiring
how
come
things
to
be
thus
with
me
?
If
a
friend
carry
it
strangely
,
it
doth
not
satisfy
us
to
wonder
at
it
,
and
so
let
it
pass
,
as
we
would
do
with
another
,
but
we
enquire
what
word
or
action
proceeding
from
us
,
what
neglect
or
injury
might
cause
it
.
If
God
look
not
with
the
same
countenance
upon
us
as
formerly
,
and
his
favour
be
not
as
heretofore
,
we
must
make
enquiry
and
diligent
search
into
our
whole
lives
,
to
find
what
was
the
meaning
of
Gods
dealing
thus
.
How
comes
it
to
be
thus
?
3.
You
must
distinguish
betwixt
his
withholding
his
presence
and
his
comforts
.
Though
perhaps
you
have
not
much
comfort
,
yet
you
have
protection
and
support
,
which
is
matter
both
of
satisfaction
,
and
thanks
,
so
in
the
words
immediateately
following
,
the
Text
,
thou
hast
holden
me
by
the
right
hand
.
The
Psalmist
,
you
may
find
,
was
exercised
with
disquietments
,
yet
he
had
support
from
God
,
though
disconsolate
.
4.
Though
God
withhold
his
presence
,
it
is
not
because
he
is
loth
to
afford
it
you
,
but
that
he
may
make
you
more
tender
of
it
,
and
value
it
at
an
higher
rate
.
Cant.
5.
6.
I
opened
to
my
beloved
,
but
my
beloved
had
withdrawn
himself
,
and
was
gone
;
this
must
beget
a
sad
damp
in
the
heart
of
the
Church
.
My
soul
failed
when
he
spake
,
she
sought
him
but
could
not
find
him
:
Before
instead
of
opening
to
her
beloved
she
excuseth
her
slothfulness
,
now
he
is
withdrawn
he
will
make
his
offers
more
acceptable
,
and
more
readily
imbraced
.
5.
Wait
upon
God
for
a
more
free
,
full
,
and
comfortable
exhibition
of
himself
to
you
.
He
is
a
gracious
God
,
adhere
therefore
unto
him
,
and
depend
upon
him
.
Though
he
may
for
a
time
carry
himself
somewhat
strangely
towards
you
;
yet
after
a
season
he
may
be
pleased
to
be
more
favourable
,
Isa.
1.
15.
I
will
wait
upon
the
Lord
,
that
hideth
his
face
from
the
house
of
Jacob
,
and
I
will
look
for
him
.
This
is
a
good
,
and
truly
generous
,
and
brave
resolution
,
notwithstanding
all
opposition
and
danger
,
to
go
on
in
faith
,
patience
and
obedience
.
3.
Use
Of
examination
.
Let
us
examine
how
things
go
with
us
as
to
this
matter
,
where
it
is
that
we
are
,
with
whom
we
live
,
and
with
whom
we
abide
,
see
what
communion
and
fellowship
we
do
maintain
with
God
.
I
shall
give
some
characters
of
those
that
abide
with
God
.
1.
A
man
that
abides
with
God
,
hath
his
eyes
ever
upon
the
Lord
,
choose
where
he
is
,
he
he
hath
still
an
eye
unto
God
:
whether
he
be
at
home
or
abroad
,
his
eyes
are
towards
heaven
.
The
Lord
is
his
refuge
his
chief
possession
,
Psal.
25.
15.
Mine
eyes
are
ever
toward
the
Lord
,
and
this
was
partly
in
a
way
of
reverence
,
as
one
afraid
of
offending
him
;
and
partly
in
a
way
of
dependance
,
as
one
desiring
instruction
,
support
and
help
from
him
.
Can
you
say
this
that
your
eyes
are
to
the
Lord
,
the
eyes
of
your
mind
and
your
thoughts
are
towards
God
,
are
you
upon
every
occurrence
running
to
God
?
If
it
be
so
,
you
are
with
God
.
2.
He
acts
ever
as
in
Gods
presence
.
He
carries
himself
as
one
that
considers
,
that
God
hath
his
eye
upon
him
wherever
he
is
,
what
ever
he
doth
,
Psal.
16.
8.
I
have
set
the
Lord
alwaies
before
me
,
he
is
at
my
right
hand
.
He
set
God
before
him
,
not
only
as
the
object
and
end
of
his
actions
,
nor
only
to
be
a
comfort
and
support
to
him
,
whereupon
he
might
rejoyce
,
and
his
heart
be
glad
;
but
as
a
witness
and
judge
of
his
actions
,
which
might
engage
him
to
sincerity
.
If
we
did
really
and
fully
consider
that
God
seeth
us
,
and
takes
notice
of
us
,
how
would
it
influence
upon
us
to
be
more
serious
,
reverent
and
holy
.
The
wicked
and
hypocrites
have
no
fear
of
God
before
their
eyes
.
God
is
not
in
their
thoughts
.
They
say
in
effect
he
seeth
not
,
he
knoweth
not
,
or
doth
not
consider
:
but
this
holy
man
sees
God
observing
him
,
and
therefore
he
is
the
same
in
private
that
he
is
in
publick
.
The
same
in
his
own
house
that
he
is
abroad
,
Psal.
101.
2.
I
will
walk
within
my
house
with
a
perfect
heart
.
Many
when
they
are
abroad
carry
themselves
plausibly
and
fairly
,
but
follow
them
into
their
own
houses
,
what
frothy
talk
,
what
cursing
and
swearing
,
what
passion
and
bitterness
:
How
disorderly
are
they
there
?
How
little
of
God
in
their
mouths
,
and
less
in
their
lives
?
As
when
they
go
abroad
they
put
on
commonly
other
cloaths
,
so
they
do
other
deportment
.
But
when
returned
to
their
own
families
,
they
fall
into
the
same
unhappy
disorder
and
confusion
;
as
if
they
had
forgotten
what
manner
of
persons
they
were
.
3.
He
that
is
ever
with
God
affects
solitude
and
retirement
.
He
would
not
be
alwaies
in
company
,
though
never
so
good
and
proper
.
He
would
sometimes
be
alone
,
that
he
might
more
closely
converse
with
God
:
Thus
Isaac
go's
into
the
fields
to
meditate
and
pray
,
Gen.
24.
63.
The
word
in
the
original
may
be
understood
of
both
,
and
no
doubt
this
good
man
had
supplication
and
prayer
joyned
with
meditation
.
How
oft
do
we
read
of
our
blessed
Saviour
that
went
apart
to
pray
?
Mat.
14.
23.
He
went
up
into
a
Mountain
apart
to
pray
,
so
Mat.
26.
36.
He
leaves
his
disciples
with
this
command
.
Sit
ye
here
while
I
go
and
pray
yonder
.
To
the
same
purpose
Luke
9.
28.
He
took
Peter
,
and
John
,
and
James
,
and
went
up
into
a
Mountain
to
pray
.
The
more
pious
any
man
is
,
the
more
he
desires
,
at
least
some
times
to
be
alone
.
Those
that
cannot
endure
to
be
alone
loose
much
of
the
sweetness
and
ravishment
of
communion
with
God
.
4.
He
hastens
through
the
creature
to
God
.
When
he
is
engaged
in
his
calling
,
he
hastens
through
the
concernments
of
the
world
,
that
he
may
enjoy
himself
with
God
.
Though
what
appertains
to
his
place
he
doth
with
diligence
,
yet
this
is
not
the
principal
object
of
his
care
,
nor
the
end
of
his
thoughts
.
When
he
hath
gotten
this
dispatched
how
glad
is
he
,
that
he
may
entertain
himself
with
meditation
and
other
holy
exercises
which
are
a
most
pleasant
refection
to
him
?
This
is
the
difference
betwixt
carnal
and
good
men
,
they
both
hasten
,
but
the
sensual
makes
all
possible
hast
,
and
hurry
through
his
duty
,
he
thinks
of
,
and
longs
for
the
end
before
he
begin
:
the
good
man
is
of
another
spirit
,
he
hastens
through
all
business
,
that
he
may
have
time
and
leisure
to
converse
with
God
.
In
relations
and
friends
,
he
finds
comfort
;
but
abundantly
more
with
God
.
Psal.
63.
My
soul
followeth
hard
after
thee
.
As
a
man
in
a
croud
presses
hard
to
get
to
his
friend
.
So
the
Psalmist
though
he
was
in
a
croud
and
multitude
of
business
and
obstructions
,
yet
he
presses
hard
to
get
to
God
.
5.
He
is
glad
of
an
opportunity
of
being
with
God
,
whether
it
be
to
be
with
him
publickly
or
privately
.
A
carnal
heart
shrinks
from
duty
,
looks
on
it
as
a
burden
,
when
will
this
Sabbath
be
over
!
O
that
I
might
fall
upon
my
worldly
business
!
David
was
glad
when
there
was
an
opportunity
of
drawing
nigh
to
God
,
Psal.
112.
1.
I
was
glad
when
they
said
unto
me
,
let
us
go
into
the
house
of
the
Lord
.
6.
He
that
is
ever
with
God
,
takes
care
to
state
things
aright
between
God
and
him
,
to
set
all
streight
,
and
keep
all
well
.
In
the
evening
he
enquires
,
how
go
things
betwixt
God
and
and
me
?
what
good
have
I
done
this
day
?
wherein
have
I
been
useful
?
what
evil
have
I
done
?
and
wherein
have
I
offended
?
How
go's
the
case
between
God
and
me
.
Soul
,
I
must
not
lay
mine
eyes
to
sleep
,
till
I
have
cleared
all
between
God
and
thee
!
After
he
lays
himself
down
and
sleeps
,
and
dwells
in
safety
.
Psal.
4.
4.
Let
me
ask
you
one
question
,
Christians
,
do
not
trifle
but
give
Connscience
leave
to
make
the
answer
,
what
prayers
and
diligence
have
you
used
to
interrogate
and
examine
your
state
and
settle
your
spiritual
concerns
?
Have
you
used
your
utmost
care
and
the
best
advice
(
as
you
would
do
in
a
worldly
concernment
,
for
fear
of
fraud
or
crime
)
to
direct
you
and
keep
you
from
mistakes
?
Have
you
not
contented
your selves
with
easie
work
and
slight
evidences
?
I
doubt
,
upon
a
faithful
tryal
and
a
true
account
you
'l
find
much
amiss
.
7
The
more
any
duty
or
ordinance
hath
of
God
in
it
,
the
more
he
is
pleased
with
it
;
Sometimes
God
affords
more
of
himself
in
an
ordinance
,
sometimes
less
.
He
is
at
his
own
liberty
and
so
will
be
,
let
himself
be
enjoyed
as
he
sees
good
.
But
according
as
God
doth
let
out
himself
he
is
more
or
less
affected
with
them
.
It
is
God
that
he
desires
,
and
therefore
his
respect
to
ordinances
is
such
,
as
carries
a
proportion
in
it
,
to
what
they
have
of
God
.
8
He
that
is
ever
with
God
,
despiseth
all
in
comparison
of
God
.
Heaven
,
Earth
,
and
all
are
but
baubles
,
trifles
,
and
nothing
in
comparison
of
God
,
as
in
the
25th
verse
of
this
Psalm
the
language
of
an
holy
man
is
,
whom
have
I
in
Heaven
but
thee
?
9
When
he
hath
been
with
God
,
he
keeps
in
mind
how
God
carried
it
toward
him
,
what
communion
he
had
with
God
,
and
how
things
passed
betwixt
God
and
him
.
Did
God
awaken
me
by
such
a
sermon
?
Did
he
enliven
and
quicken
me
in
such
a
prayer
?
David
remembred
how
God
had
appeared
in
the
Sanctuary
,
Psal.
63.
3
He
longed
to
see
Gods
power
and
glory
,
as
he
had
seen
it
in
the
Sanctuary
.
Those
revivings
and
out-goings
of
●od
were
written
and
imprinted
in
his
heart
,
Psal.
77.
3.
I
remembred
God
and
was
troubled
.
To
think
how
God
had
carryed
to
him
at
other
times
.
10
One
that
is
continually
with
God
,
counts
the
intervals
of
his
being
with
God
long
and
tedious
.
A
pious
man
saith
,
when
will
the
Sabbath
or
Lords
day
come
,
that
I
may
sing
forth
the
praises
of
God
.
When
shall
I
be
with
God
,
to
hear
from
him
,
and
pray
to
him
as
David
Psal.
42.
2.
When
shall
I
come
and
appear
before
God
?
Now
revise
these
particulars
and
see
how
they
suit
with
your
temper
and
frame
,
and
if
upon
a
serious
scrutiny
you
find
these
not
agree
to
your
case
,
bless
God
that
he
hath
wrought
these
in
you
:
but
if
otherwise
humble
your selves
,
and
mourn
,
and
never
cease
till
you
can
bring
the
matter
to
this
,
that
you
may
say
with
the
Psalmist
.
Nevertheless
I
am
continually
with
thee
.
SERMON
IV.
Psalm
73.
23.
—
Thou
hast
holden
me
by
my
right
hand
.
HAving
dispatched
the
former
part
of
the
verse
and
from
thence
given
you
an
account
of
the
Psalmists
communion
with
God
,
which
was
all
I
intended
to
speak
of
,
when
I
took
up
these
words
,
I
shall
proceed
to
this
latter
part
,
which
contains
communication
of
help
,
assistance
and
comfort
to
those
that
have
fellowship
with
God
,
which
is
the
reason
and
fruit
of
their
adherence
to
him
.
The
words
in
the
Original
are
Ahazta
bejad
jemini
which
Molterus
renders
Tenuisti
manu
dextram
meam
(
bejad
)
in
the
Hebrew
he
will
have
to
refer
to
Gods
hand
,
and
jemini
according
to
our
translation
to
refer
to
the
Psalmists
hand
;
but
(
bejad
)
doth
not
refer
to
Gods
hand
,
for
the
assuming
of
(
—
)
for
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
Regimen
shews
its
relation
to
the
subsequent
substantive
thus
it
is
used
Jer.
22.
24.
Psal.
121.
5.
And
then
the
words
run
thus
,
Thou
hast
holden
me
by
the
hand
,
even
my
right
hand
,
as
if
it
had
been
according
to
the
Hebrew
Pleonasme
be
jad
brinini
by
the
hand
,
even
by
my
right
hand
.
The
hand
of
God
may
easily
be
understood
in
the
signification
of
the
verb
ahazta
,
which
imports
as
much
as
thou
hast
laid
hold
of
,
with
an
Ellipsis
of
the
Pronoun
me
.
Muis
doth
peremptorily
paraphrase
on
the
words
,
thus
Lapsuro
,
mihi
dextram
porrexisti
,
I
being
ready
to
fall
,
thou
didst
reach
out
to
me
thy
right
hand
.
And
differs
from
our
translation
in
the
word
jemini
making
it
an
adjective
,
and
so
agreeing
with
its
substantive
bejad
and
not
put
in
Apposition
;
but
so
it
should
have
been
jemani
without
Hizer
in
the
middle
;
or
if
within
it
2
Chron.
3.
17.
yet
read
by
Camets
.
There
is
no
necessity
of
such
a
streyned
construction
,
for
as
hath
been
shewn
,
this
way
of
rendring
the
words
is
the
most
usual
and
unforced
,
and
it
makes
the
sense
most
easie
,
whereas
how
scant
would
the
words
be
to
express
the
sense
,
if
there
were
no
suffix
?
But
they
must
be
read
thus
.
Thou
hast
holden
by
the
right
hand
.
Gods
affording
his
special
respects
towards
,
and
care
of
his
people
,
is
expressed
by
his
being
at
their
or
holding
them
by
the
right
hand
,
Isa.
41.
13.
I
the
Lord
thy
God
will
hold
thy
right
hand
.
And
though
the
metaphor
of
a
person
sinking
or
falling
,
were
supposed
most
pertinent
here
,
and
it
matters
not
then
,
whether
a
friend
lay
hold
on
me
,
sinking
by
the
right
hand
or
the
left
,
so
that
he
draw
me
out
of
danger
,
but
it
is
not
all
one
which
of
his
hands
he
takes
me
by
;
yet
the
emphasis
will
be
here
as
considerable
and
more
;
for
God
by
his
right
hand
of
power
doth
lay
hold
of
the
right
hand
of
faith
of
his
people
.
So
my
right
hand
may
signifie
the
Psalmists
faith
,
and
adds
to
mercy
as
well
as
the
assistance
God
doth
afford
.
The
right
hand
is
the
hand
of
dexterity
,
wherewith
we
are
more
ready
to
lay
hold
on
any
help
that
is
offered
.
And
so
the
words
would
bear
the
paraphrase
,
I
was
ready
to
sink
and
thy
waves
to
pass
over
me
.
My
soul
even
fainted
and
sunk
within
me
;
yet
I
remembred
the
Lord
,
I
stretched
forth
my
hand
in
prayer
,
I
cryed
Lord
save
me
I
perish
,
and
thou
hast
stretched
forth
thy
hand
,
thou
hast
caught
me
;
thou
hast
holden
me
by
my
right
hand
.
But
if
the
right
hand
of
God
be
not
peculiarly
meant
,
they
will
stand
well
in
their
connexion
with
the
present
and
subsequent
words
;
for
he
had
given
immediately
before
an
account
of
his
communion
with
God
,
which
frequently
in
scripture
is
set
out
in
walking
with
God
,
and
God
is
said
to
be
at
their
right
hand
,
Psal.
16.
1.
I
have
set
the
Lord
alwaies
before
me
,
which
is
spoken
in
other
words
in
this
verse
,
I
am
continually
with
thee
:
He
is
at
my
right
hand
,
and
that
is
answered
by
these
words
Thou
hast
holden
me
by
my
right
hand
.
God
holds
his
people
by
the
right
hand
,
and
with
his
right
hand
he
doth
defend
them
against
their
deadly
enemies
,
that
lie
in
wait
for
,
and
are
armed
against
them
.
Though
the
people
of
God
are
in
the
hand
of
God
,
and
none
can
pluck
them
thence
,
yet
the
Devil
and
the
World
will
do
what
they
can
to
make
them
leave
their
hold
of
God
,
but
here
is
their
comfort
that
God
puts
himelf
between
them
and
danger
.
Doct.
That
God
doth
uphold
his
pious
and
holy
servants
in
the
time
of
their
distress
,
when
they
are
in
distress
he
doth
not
turn
his
back
upon
them
and
disown
them
;
but
stands
by
,
beholds
and
upholds
them
,
Psal.
31.
7.
Thou
hast
known
my
soul
in
adversitie
.
Afflictions
and
troubles
upon
me
,
change
not
thy
countenance
towards
me
:
when
worldly
friends
are
as
the
waters
that
fail
,
look
shy
and
strange
upon
me
.
Thou
art
my
God
,
thou
wilt
strengthen
,
help
,
uphold
me
.
Thou
wilt
not
be
far
from
me
,
when
trouble
is
nigh
God
doth
maintain
the
Lot
of
his
people
,
Psal.
16.
5.
That
Dimensum
of
grace
and
comfort
,
which
he
hath
bestowed
on
them
.
He
is
their
staff
and
stay
,
whereby
their
natural
spiritual
and
eternal
life
is
supported
,
not
a
staff
of
reed
like
Egypt
,
that
if
a
little
stress
be
laid
on
it
will
break
.
The
Church
findeth
it
her
security
,
support
,
and
comfort
to
lean
on
Christ
,
Cant.
8.
5.
Being
taken
with
all
carnal
confidences
and
dependance
on
creatures
,
layes
the
weight
of
temporal
spiritual
,
eternal
life
,
and
concernments
on
him
.
O
what
familiarity
,
what
condescention
in
God
doth
it
argue
to
suffer
to
suffer
his
Church
as
his
beloved
,
to
lie
in
his
bosome
,
his
left
hand
being
under
her
head
,
and
his
right
hand
embracing
her
!
The
Lord
strengthens
his
people
with
strength
in
their
souls
as
Paul
was
supported
,
2
Tim.
4.
17.
The
Lord
stood
by
me
and
strengthned
me
.
In
the
prosecution
of
this
point
,
I
shall
shew
what
God
upholds
his
people
from
,
and
what
God
upholds
his
people
by
.
1.
What
God
upholds
his
people
from
?
2.
From
sin
.
Their
natures
are
corrupt
as
well
as
others
,
and
they
are
averse
from
good
,
prone
to
evil
as
the
sparks
do
fly
upwards
,
and
though
in
part
enlightned
,
sanctified
and
recovered
;
yet
they
have
still
evil
habits
and
dispositions
in
them
;
so
that
if
God
did
not
restrain
them
,
they
would
fall
into
those
miscariages
which
would
be
highly
injurious
,
both
to
them
and
Religion
Rom.
7.
14.
19.
Oh
what
a
sink
of
impurity
and
sin
did
this
Apostle
find
in
himself
!
yet
was
one
of
the
holiest
and
best
men
that
ever
the
sun
saw
.
And
what
a
tottering
condition
was
Asaph
in
?
Psal.
73.
2.
3.
For
he
could
scarce
keep
his
feet
,
he
was
almost
gone
,
when
he
saw
the
prosperity
of
the
wicked
.
David
was
withholden
by
the
Lord
from
shedding
blood
,
and
pursuing
his
rageful
and
cruel
design
against
Nabals
house
,
1
Sam.
25.
26.
The
Lord
like
a
loving
Father
looks
after
and
regards
his
servants
,
keeping
them
from
the
unhappy
extravagancies
their
corrupt
natures
lead
and
prompt
them
to
.
Though
God
do
permit
them
sometimes
to
fall
fouly
by
their
iniquities
,
yet
he
keeps
them
from
total
and
final
Apostacy
,
from
the
belief
of
the
truth
,
and
the
life
which
is
according
to
godliness
.
2
God
upholds
his
people
from
desponding
and
fainting
;
sometimes
their
tryals
and
troubles
are
so
great
,
that
they
know
not
what
in
the
world
to
do
with
themselves
,
so
that
if
he
did
not
interpose
,
they
would
faint
and
throw
up
their
Religion
and
hopes
at
once
,
Psal.
73.
13.
21.
Now
to
prevent
this
,
God
comes
in
with
his
cordial
waters
,
instructs
,
satisfies
,
and
comforts
them
.
When
they
were
about
to
pull
Paul
in
pieces
,
Acts
23.
11.
It
s
said
,
the
night
following
the
Lord
stood
by
him
,
and
said
be
of
good
cheer
.
The
Lord
upholds
his
people
under
spiritual
disertions
,
that
they
shall
not
be
utterly
and
irrecoverably
cast
down
,
and
sunk
under
the
sence
of
his
displeasure
and
the
hiding
of
his
face
,
he
presents
to
them
,
and
convinces
them
of
their
great
weakness
in
their
complaints
,
and
shews
them
the
days
of
the
right
hand
of
the
most
High
,
helps
them
that
sit
in
darknes
to
reflect
on
former
experience
,
when
they
had
sunshine
and
his
promise
,
that
he
will
be
a
light
unto
them
,
a
Sun
and
a
shield
,
and
will
withhold
from
them
no
good
thing
,
so
Psal.
77.
7.
8
,
10.
Psal.
42.
6.
8.
He
assures
them
that
he
is
not
gone
for
evermore
,
that
he
is
not
quite
gone
.
Though
for
a
small
moment
he
forsake
them
,
yet
with
great
mercy
will
he
gather
them
,
Isa.
54.
7.
8.
In
a
little
wrath
I
hid
my
face
from
thee
for
a
moment
,
but
with
everlasting
kindness
will
I
have
mercy
upon
thee
.
Under
their
greatest
dejections
there
is
some
sprig
or
other
of
comfort
that
they
lay
hold
on
,
and
is
stretched
out
unto
them
,
that
they
may
be
kept
from
being
overwhelmed
,
some
twig
or
other
of
a
promise
or
experience
,
that
may
bear
them
up
.
Though
God
seems
to
be
departed
from
them
quite
,
yet
he
doth
but
hide
his
face
,
whereby
his
favour
is
discovered
in
more
clear
features
.
He
is
nigh
to
them
by
his
special
grace
,
when
they
think
him
afar
off
,
when
they
are
crying
the
Lord
hath
forsaken
me
,
my
God
hath
forgotten
,
and
are
groping
for
him
in
the
dark
,
he
is
at
their
right
hand
.
The
Lord
upholds
them
from
being
discouraged
,
and
fainting
under
outward
afflictions
,
and
therefore
shews
them
how
needful
and
useful
they
are
,
how
much
love
,
care
,
and
fatherly
tenderness
and
providence
there
is
manifested
in
them
,
and
the
design
of
them
;
how
light
and
short
they
are
compared
to
the
mass
of
glory
that
is
set
before
them
;
what
the
end
of
the
Lord
is
with
his
servants
,
who
patiently
expect
the
coming
of
Christ
,
lest
they
should
be
weary
and
faint
in
their
minds
.
Heb.
12.
3
,
5.
3.
God
apholds
his
people
from
ruine
and
destruction
,
both
temporal
and
eternal
,
1.
From
temporal
ruine
,
and
so
he
either
upholds
them
against
troubles
of
the
world
that
they
shall
not
touch
them
,
or
keeps
them
from
the
evils
of
World
though
they
share
in
common
calamities
,
and
though
they
do
not
escape
,
yet
they
shall
be
enabled
to
bear
afflictions
,
that
the
tryall
of
their
,
faith
may
be
found
,
though
it
be
tryed
by
fire
,
unto
praise
and
honour
,
and
glory
at
the
appearing
of
Jesus
Christ
.
Sometimes
God
preserves
them
from
the
eminent
judgments
he
brings
upon
the
world
of
the
ungodly
.
They
are
separated
from
the
plagues
brought
on
the
wicked
,
when
their
preservation
may
make
eminently
for
his
glory
,
and
when
they
have
born
remarkable
witness
against
the
sins
that
have
brought
judgments
.
While
Lot
lingred
,
Gen.
19.
16.
the
men
laid
hold
upon
his
hand
—
the
Lord
being
merciful
to
him
,
and
they
brought
him
forth
and
set
him
without
the
City
,
thus
was
he
delivered
from
that
flaming
destruction
,
an
èmblem
of
hell
,
which
turned
Sodom
and
Gomorrha
into
ashes
.
That
righteous
man
dwelling
among
them
,
in
seeing
and
hearing
,
vexed
his
righteous
soul
▪
from
day
to
day
with
their
unlawful
deeds
,
and
filthy
conversation
,
2
Pet.
2.
6.
7
,
8.
The
Lord
knoweth
how
and
when
to
deliver
the
righteous
and
godly
out
of
temptations
,
and
out
of
judgments
,
and
how
to
reserve
the
unjust
unto
the
day
of
judgment
to
be
punished
,
God
spared
not
the
old
world
,
but
saved
Noah
the
eighth
person
a
preacher
of
righteousness
,
bringing
in
the
flood
upon
the
world
of
the
ungodly
,
2
Pet.
2.
5.
That
God
might
shew
his
power
,
and
publish
his
name
through
all
the
earth
,
he
raised
up
Pharaoh
,
and
destroyed
him
,
when
he
made
a
way
in
the
sea
,
and
a
path
in
the
mighty
waters
,
for
Israel
that
was
precious
in
his
sight
,
when
they
passed
through
the
waters
in
the
red
Sea
,
the
Lord
was
with
them
,
and
when
they
passed
over
the
river
of
Jordan
,
it
did
not
overflow
,
so
the
God
in
whom
the
three
Worthies
in
Babylon
trusted
,
Dan.
3.
16.
17.
was
able
to
deliver
them
from
the
fiery
furnace
,
that
they
were
not
burnt
,
neither
did
the
flame
kindle
upon
them
.
If
they
cannot
promise
themselves
security
from
common
calamity
,
as
ordinarily
they
cannot
,
yet
they
pray
,
and
it
is
promised
that
they
shall
be
delivered
from
this
present
evil
world
.
The
Lord
is
faithful
,
who
shall
establish
and
keep
them
from
evil
,
2
Thes
,
3.
3.
And
our
Lord
Jesus
,
who
knew
what
was
most
necessary
and
proper
for
his
Disciples
,
Joh.
17.
15.
Prayeth
not
that
God
would
take
them
out
of
the
world
,
in
which
world
chap.
16.
33.
He
had
told
that
they
should
have
tribulation
,
but
that
he
would
keep
them
from
the
evil
.
And
Christ
gave
himsef
for
our
sins
that
he
might
deliver
us
from
this
present
evil
world
.
Though
they
fall
into
the
hands
of
violent
and
unreasonable
men
,
that
neither
have
faith
nor
humanity
,
yet
they
are
in
the
hands
of
God
,
not
forsaken
of
him
,
and
therefore
not
utterly
cast
down
.
Though
they
fall
,
they
shall
not
be
utterly
cast
down
,
for
the
Lord
upholdeth
them
with
his
hand
.
Psal.
37.
24.
When
trouble
is
on
every
side
,
and
they
seem
to
be
hedg'd
in
with
thorns
,
they
are
not
disstressed
,
so
that
there
is
no
way
can
be
found
for
them
to
escape
,
when
they
are
in
the
snare
of
the
fowler
,
God
breaks
the
snare
and
they
escape
.
They
may
be
perplexed
,
but
not
in
dispare
,
persecuted
,
but
not
forsaken
,
cast
down
but
not
destroyed
,
2
Cor.
4.
8
,
9.
God
will
be
with
them
in
six
troubles
and
in
seven
.
Many
are
the
afflictions
of
the
righteous
,
but
the
Lord
delivereth
them
out
of
them
all
,
Psal.
34.
19.
Their
fall
shall
not
be
irrecoverable
and
desperate
,
but
they
shall
arise
out
of
their
afflictions
,
and
their
faith
shall
triumph
over
the
reproaches
and
malice
of
the
malignant
world
,
Matth.
7.
8.
When
I
fall
,
I
shall
arise
.
A
just
man
falleth
seven
times
and
riseth
up
again
.
Prov.
24.
16.
There
shall
be
an
end
of
their
troubles
,
their
redemption
draws
on
.
Blessed
is
the
man
that
endureth
temptation
,
for
when
he
is
tryed
be
shall
receive
the
crown
of
life
,
which
the
Lord
hath
promised
,
Jam.
1.
12.
It
would
be
madness
indeed
to
cast
away
their
confidence
,
which
hath
great
recompence
of
reward
.
They
had
need
of
patience
,
that
after
they
have
done
the
will
of
God
,
they
may
receive
the
promises
.
But
yet
a
little
while
,
and
he
that
shall
come
will
come
,
and
will
not
tarry
.
Heb.
10.
36
,
37.
Their
miseries
shall
have
bounds
,
and
an
end
.
They
shall
not
always
be
sighing
under
their
burdens●
;
sobbing
out
their
complaints
,
there
is
a
rest
after
all
their
travels
,
a
land
flowing
with
milk
and
honey
,
with
rivers
of
pleasures
for
a
dry
and
barren
wilderness
.
The
wickedness
of
the
wicked
will
come
to
an
end
,
the
Devil
may
rage
,
and
roar
,
and
raise
persecution
,
and
they
suffer
tribulation
ten
daies
,
Rev.
2.
10.
The
Devils
Agents
have
their
hour
,
Luke
22.
53.
This
is
your
hour
and
the
power
of
darkness
.
Nay
all
the
calamities
of
the
people
of
God
are
light
,
and
but
for
a
moment
,
if
compared
with
eternity
of
glory
.
2
They
shall
be
upheld
and
kept
from
eternall
destruction
.
The
ungodly
shall
not
stand
in
judgment
,
nor
sinners
in
the
Congregation
of
the
righteous
,
Psal.
1.
5.
They
shall
be
cast
and
fall
in
the
trial
,
when
the
assembly
of
the
first-born
,
shall
stand
and
be
acquitted
,
and
received
into
those
everlasting
and
blessed
habitations
,
with
a
happy
welcome
,
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
.
They
shall
be
kept
by
the
power
of
God
through
faith
unto
salvation
,
2
Pet.
1.
5.
2.
Having
shown
what
God
upholds
his
people
from
,
in
the
next
place
we
shall
shew
by
what
God
upholds
them
.
1.
By
his
own
immediate
hand
,
without
the
interposition
or
ministry
of
his
creatures
,
as
Christ
caught
Peter
sinking
.
This
is
called
Gods
creating
of
their
happiness
,
that
they
may
be
glad
,
and
rejoyce
in
that
which
he
doth
create
,
when
he
creates
Jerusalem
a
rejoycing
,
brings
about
the
prosperity
of
his
people
,
when
there
is
nothing
of
sufficiency
or
disposition
in
matter
and
means
to
produce
such
an
effect
.
When
by
his
Fiat
he
commands
deliverance
for
Jacob.
And
although
some
creatures
are
made
use
of
,
they
are
such
as
are
inconsiderable
,
and
ineffectual
without
miraculous
power
,
to
cause
any
thing
of
this
nature
,
and
conduce
the
least
naturally
towards
their
deliverance
,
nay
it
may
be
contrary
to
their
nature
,
and
above
their
ordinary
power
,
they
are
commanded
to
their
service
,
and
answer
Gods
command
.
The
sea
is
taught
to
distinguish
between
the
Egyptians
and
Israelites
,
and
made
a
way
for
the
ransomed
to
pass
over
.
Elijah
is
fed
by
a
Raven
.
When
Daniel
is
thrown
into
the
den
,
the
hungry
Lions
Forget
their
hunger
and
cruelty
.
The
vermine
plague
Egypt
,
and
trouble
not
Goshen
.
At
the
sound
of
the
rams
horns
and
the
shout
of
Israel
the
walls
of
Jericho
fall
.
God
has
secret
and
invincible
ways
of
conveying
relief
to
his
people
.
They
cannot
be
in
so
close
a
prison
,
so
begirt
with
danger
but
he
can
come
to
them
,
comfort
and
deliver
them
,
manifest
that
help
and
salvation
is
from
the
Lord
.
He
sends
in
his
comforts
to
them
that
can
pass
through
guards
and
iron
gates
,
unseen
,
unheard
,
and
not
to
be
resisted
,
which
their
enemies
cannot
hinder
them
of
,
and
these
they
cannot
take
away
from
them
,
Hos.
2.
14.
When
he
hath
brought
them
into
the
wilderness
,
he
speaks
comfortably
to
them
,
he
sends
an
encouraging
message
to
Paul
.
Be
of
good
cheer
and
in
the
multitudes
of
their
thoughts
within
them
,
his
comforts
delight
their
souls
,
Psal.
94.
19.
2.
God
upholds
his
people
by
his
word
,
whereby
he
affords
them
instruction
,
encouragement
and
comfort
.
When
they
are
in
distress
,
they
betake
them
thither
as
to
a
Sacred
Directory
,
and
are
preserved
from
evil
,
Psal.
17.
4.
By
the
words
of
thy
lips
I
have
kept
me
from
the
path
of
the
destroyer
.
Thy
word
have
I
hid
in
my
heart
that
I
might
not
sin
against
thee
.
Psal.
119.
11.
They
go
to
the
word
as
a
Sanctuary
,
and
in
the
word
the
Psalmist
took
sanctuary
against
his
fears
.
Psal
,
73.
17.
He
was
perplexed
till
he
came
into
Gods
Sanctuary
:
Some
by
Sanctuary
do
understand
Heaven
,
till
he
thought
of
heaven
he
was
not
satisfied
.
Others
by
Sanctuary
understand
the
place
where
Gods
word
was
read
and
unfolded
,
and
there
are
that
by
Sanctuary
will
have
the
word
of
God
to
be
meant
.
Though
Asaph
might
not
mean
the
word
by
Sanctuary
,
yet
it
was
the
word
in
the
Sanctuary
which
afforded
him
comfort
and
resolution
in
that
great
perplexity
.
And
this
was
Davids
comfort
in
his
affliction
,
the
word
of
God
quickned
him
,
Psal.
119.
50.
3.
God
upholds
them
by
his
creatures
,
his
Angels
,
his
ministers
,
and
their
brethren
in
tribulation
and
suffering
.
Our
Lord
himself
was
strengthned
by
an
Angel
,
Luke
22.
43.
and
Heb.
1.
14.
Are
they
not
ministring
Spirits
sent
forth
to
minister
for
them
,
who
shall
be
heirs
of
Salvation
?
By
his
Ministers
he
doth
mightily
uphold
and
strengthen
them
.
They
are
given
for
the
perfecting
of
the
Saints
,
for
the
edifying
of
the
body
of
Christ
,
till
they
come
to
a
perfect
man
,
the
measure
of
the
stature
of
the
fulness
of
Christ
,
Eph.
4.
12
,
13.
We
are
helpers
of
your
joy
,
saith
the
Apostle
to
the
Corinthians
,
not
exercising
Lordship
over
your
saith
,
2
Cor.
1.
24.
What
mighty
confirmation
were
Paul
and
Barnabas
to
the
Churches
,
Acts
14.
22.
They
returned
to
Lystra
,
Iconium
,
and
Antioch
,
confirming
the
souls
of
the
Disciples
,
and
exhorting
them
to
continue
in
the
faith
.
The
people
of
God
are
mutually
helpful
for
the
establishing
of
one
another
,
Job
did
uphold
many
,
Job
4.
4.
And
Eliphas
spoke
true
in
saying
That
he
had
strengthned
the
feeble
knees
,
and
weak
hands
,
and
had
upholden
him
that
was
falling
,
And
God
blesseth
some
with
special
comforts
,
that
they
may
be
a
relief
to
others
by
their
experiences
,
and
may
tell
what
God
hath
done
for
their
souls
.
2
Cor.
1.
4.
Who
comforteth
us
in
all
our
tribulation
,
that
we
may
he
able
to
comfort
them
,
which
are
in
any
trouble
,
by
the
comfort
wherewith
we
our selves
are
comforted
of
God
.
4.
By
his
Providences
which
have
been
so
signal
and
remarkable
,
that
have
raised
them
out
of
their
fears
,
and
revived
their
hope
and
confidence
,
when
their
eyes
have
even
failed
with
looking
:
When
mercies
have
come
in
,
which
they
have
been
almost
ready
to
despair
of
:
And
God
hath
turned
the
stream
of
affairs
towards
their
relief
and
prosperity
,
and
brought
about
that
which
was
improbable
,
and
they
looked
not
for
.
Thus
Jacob
was
revived
,
Genesis
45.
22.
We
come
to
the
reasons
,
Why
God
upholds
his
people
?
And
they
are
drawn
:
1.
From
the
love
of
God
.
His
love
to
them
is
so
great
,
that
they
are
called
the
beloved
of
his
soul
,
Jer.
12.
7.
He
hath
more
love
,
care
,
tenderness
than
the
fathers
of
our
flesh
.
If
they
being
evil
know
how
to
give
good
gifts
unto
their
children
:
how
much
more
shall
our
heavenly
Father
give
the
holy
spirit
to
them
that
ask
him
?
Luk.
11.
13.
In
correcting
his
people
he
sheweth
more
pitty
and
goodness
;
For
the
Fathers
of
our
flesh
corrected
us
,
and
for
a
few
days
chastened
us
after
their
own
pleasure
,
but
he
for
our
profit
,
that
we
might
be
partakers
of
his
holiness
,
Heb.
12.
10.
Not
the
most
tender
hearted
mother
doth
yearn
with
such
bowels
of
compassion
towards
her
only
Son
,
as
God
doth
toward
his
people
.
Isa.
49.
15.
Can
a
woman
forget
her
sucking
child
,
that
she
should
not
have
compassion
on
the
son
of
her
womb
;
yea
they
may
forget
,
yet
will
I
not
forget
thee
.
This
love
to
them
is
the
reason
why
he
will
uphold
them
.
Why
did
God
lead
Israel
in
the
Wilderness
,
why
did
he
so
eminently
preserve
them
?
Because
he
loved
them
;
therefore
he
chose
them
to
be
a
peculiar
people
above
all
people
,
that
were
on
the
face
of
the
earth
,
Deut.
7.
6
,
7
,
8.
And
the
reason
why
he
loved
them
,
was
because
he
loved
them
:
not
any
goodness
,
or
goodliness
in
them
;
but
because
he
loved
them
,
he
set
his
love
upon
them
.
He
hath
mercy
on
whom
he
will
have
mercy
:
He
will
have
compassion
on
whom
he
will
have
compassion
,
Rom.
9.
15.
Exod.
33.
19.
God
his
love
to
his
people
,
is
the
ground
and
off-spring
of
all
mercies
to
his
people
,
spiritual
and
temporal
.
God
so
loved
the
world
,
that
he
gave
his
Son
,
Joh.
3.
16.
Christ
so
loved
his
sheep
that
he
laid
down
his
life
for
them
.
Who
loved
me
and
gave
himself
for
me
,
Gal.
2.
20.
God
did
extend
and
draw
out
his
richest
mercy
for
Israel
:
he
did
extend
kindness
to
them
in
the
chusing
of
them
,
in
his
covenant
with
them
,
his
promises
to
them
,
his
deliverances
of
them
,
because
he
loved
them
.
I
have
loved
thee
with
an
everlasting
love
,
therefore
with
loving
kindness
have
I
drawn
thee
,
Jer.
31.
3.
2.
From
their
great
necessity
.
They
have
none
else
to
uphold
them
.
When
the
Lord
saw
the
affliction
of
Israel
,
that
it
was
bittter
,
and
that
there
was
none
shut
up
or
left
,
nor
any
helper
,
2
Kings
14.
26.
Then
he
saved
them
by
the
hand
of
Jeroboam
the
Son
of
Joash
.
When
he
saw
that
there
was
no
one
to
take
up
the
righteous
cause
of
his
people
,
then
he
arms
himself
.
He
saw
that
there
was
none
to
help
,
and
wonder'd
that
there
was
none
to
uphold
,
therefore
his
own
arm
brought
salvation
to
him
,
and
his
fury
it
upheld
him
,
Isa.
63.
3.
And
he
put
on
righteousness
as
a
breast-plate
,
and
an
helmet
of
salvation
upon
his
head
,
he
put
on
the
garments
of
vengeance
for
cloathing
,
and
was
clad
with
zeal
as
a
cloak
,
When
he
saw
that
there
was
no
intercessor
.
3.
From
his
Promise
.
For
the
assurance
and
encouragement
of
his
people
he
hath
obliged
himself
by
promise
.
Isa.
41.
10
,
13.
Fear
not
,
for
I
am
with
thee
,
be
not
dismaied
for
I
am
thy
God
,
I
will
strengthen
thee
,
yea
I
will
help
thee
;
yea
I
will
uphold
thee
with
the
right
hand
of
my
righteousness
.
In
the
13th
verse
the
Promise
runs
in
the
words
of
the
Text
,
I
will
hold
thy
right
hand
,
saying
unto
thee
,
fear
not
,
I
will
help
thee
.
Sooner
then
Israel
shall
always
groan
under
their
burdens
and
Task-masters
,
and
the
oath
to
Abraham
and
his
seed
be
violated
,
God
will
shew
signs
in
Egypt
,
and
wonders
in
the
Land
of
Ham
,
Psal.
105.
27.
Nay
Heaven
and
earth
shall
pass
away
sooner
than
one
tittle
of
the
promise
of
God
should
fail
.
He
that
hath
called
his
people
according
to
his
purpose
,
out
of
darkness
into
his
marvellous
light
,
will
uphold
them
and
preserve
them
blameless
unto
the
coming
of
Christ
Jesus
.
Faithful
is
he
that
hath
called
you
,
who
also
will
do
it
,
1
Thes.
5.
24.
4.
From
their
Prayers
grounded
and
urged
upon
his
Promise
,
being
sensible
of
the
great
evil
and
danger
of
sin
,
knowing
their
proneness
to
slip
,
they
solicite
God
with
their
prayers
to
secure
them
from
falling
.
Psal.
51.
12.
Restore
unto
me
the
joy
of
thy
salvation
,
and
uphold
me
with
thy
free
spirit
.
Uphold
me
according
to
thy
word
,
that
I
may
not
be
ashamed
of
my
hope
.
Hold
thou
me
up
and
I
shall
be
safe
,
Psal.
119.
116
,
117.
When
they
are
thinking
of
their
danger
,
sinking
in
the
apprehension
of
it
,
if
they
cry
unto
him
,
he
stretcheth
out
his
hand
and
saves
them
.
5.
From
his
own
honour
and
glory
,
that
is
much
concerned
herein
.
This
is
that
,
which
he
proposeth
to
himself
in
all
his
performances
:
This
he
is
tender
of
,
zealous
for
,
will
not
have
given
to
another
.
This
he
would
have
us
to
propound
to
our selves
in
all
our
actions
.
There
is
nothing
he
doth
,
but
he
proposeth
to
himself
therein
the
praise
either
of
one
Attribute
or
another
.
He
hath
created
all
things
for
himself
,
for
the
glory
of
his
power
,
goodness
,
and
other
Attributes
.
Whether
things
that
be
on
the
earth
,
or
things
in
heaven
,
visible
and
invisible
,
whether
they
be
Thrones
or
Dominions
,
Principalities
or
Powers
,
all
things
were
created
by
him
and
for
him
,
Col.
1.
16.
For
of
him
,
and
through
him
,
and
to
him
are
all
things
,
to
whom
be
glory
for
ever
,
Rom.
11.
36.
He
hath
created
Jacob
his
servant
for
his
glory
,
he
hath
formed
,
he
hath
made
him
,
Isa.
43.
7.
God
will
look
after
his
great
name
;
and
it
doth
concern
Gods
glory
much
,
that
his
people
should
be
upheld
.
What
would
the
enemies
say
,
if
Israel
should
be
cut
of
,
and
turn
their
backs
before
their
blaspheming
adversaries
.
God
is
a
wise
builder
,
in
Christ
Jesus
they
are
his
workmanship
:
now
he
doth
not
begin
what
he
is
not
able
to
finish
.
He
is
the
Authour
,
upholder
,
and
finisher
of
our
Faith
,
he
will
bring
his
people
to
their
full
stature
,
unto
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulness
of
Christ
.
Use
of
Informat
.
1.
Of
the
transcendent
and
inexpressible
goodness
of
God
.
What
manner
of
love
is
this
,
that
we
should
be
called
the
Sons
of
God
,
and
be
dealt
with
as
his
children
,
friends
,
familiars
?
Here
is
goodness
incomparable
to
admit
beggars
,
and
worse
,
that
is
,
sinners
into
fellowship
with
him
.
Here
is
firmness
of
love
and
goodness
,
that
he
will
not
forsake
them
:
whom
he
loveth
,
he
loveth
to
the
end
.
I
will
not
leave
thee
nor
forsake
thee
.
That
he
should
admit
not
only
into
protection
,
those
that
had
cast
off
their
allegiance
and
rebelled
against
him
,
but
communion
.
This
is
condescention
indeed
Substantial
,
and
not
Ceremonial
as
that
of
Princes
many
times
is
.
Revel.
2.
1.
He
holdeth
the
Stars
in
his
right
hand
,
and
walketh
in
the
midst
of
the
seven
Golden
candlesticks
.
2.
We
may
be
informed
of
the
difference
between
God
and
other
friends
.
Other
friends
look
upon
us
as
their
Sun
Dials
,
when
the
Sun
of
prosperity
shines
upon
us
;
but
when
it
is
a
black
and
dark
day
,
of
Clouds
and
gloominess
and
thick
darkness
;
of
trouble
and
distress
,
then
we
signifie
nothing
to
them
.
But
God
deals
not
so
with
his
people
:
But
when
all
are
fled
and
gone
,
he
sticks
close
to
his
people
.
Tribulation
,
distress
,
persecution
,
famine
,
nakedness
,
peril
,
sword
,
cannot
separate
God
from
his
people
.
2
Tim.
4.
16
,
17.
At
my
first
answer
no
man
stood
with
me
,
but
all
men
forsook
me
,
notwithstanding
the
Lord
stood
with
me
and
strenthened
me
.
—
and
I
was
delivered
out
of
the
mouth
of
the
Lion
.
3.
We
may
see
why
good
men
do
not
sink
more
under
their
distress
.
It
is
strange
they
are
not
born
down
by
the
violence
,
impetuousness
of
troubles
and
afflictions
,
that
abide
them
upon
all
occasions
.
At
how
noble
a
rate
are
they
,
through
Christ
strengthening
them
,
enabled
to
carry
it
;
rejoyce
in
hope
,
glory
in
tribulations
,
sing
in
prisons
,
take
joyfully
the
spoyling
of
their
goods
,
to
thank
God
that
they
were
thought
worthy
to
suffer
for
his
name
,
imbraced
the
flames
.
2
Cor.
2.
14.
Thanks
be
unto
God
which
always
caused
us
to
triumph
in
Christ
.
Thanks
be
to
God
who
giveth
us
the
victory
over
death
,
the
grave
and
sin
through
our
Lord
Jesus
Christ
,
1
Cor.
15.
57.
4.
This
shews
the
madness
of
those
that
run
from
God
by
an
evil
heart
of
unbelief
to
secure
themselves
,
and
bear
themselves
up
with
carnal
confidences
.
Cain
departs
from
the
presence
of
the
Lord
to
outrun
his
fears
.
Thus
men
expose
themselves
to
sin
and
ruine
,
and
yet
flatter
themselves
with
the
imagination
,
that
they
are
safe
.
If
dangers
be
nigh
by
compliance
with
evil
,
sinful
shifts
for
present
outward
security
,
we
are
not
to
run
from
,
but
to
fly
to
him
,
lay
fast
hold
of
him
,
not
let
him
go
.
Nay
,
we
should
cling
closer
to
him
,
and
hold
harder
,
when
evil
approaches
,
as
a
child
would
of
the
parent
from
whom
it
,
expected
relief
.
2.
Use
of
Exhortat
.
In
all
our
troubles
let
us
have
recourse
to
God
.
Are
we
in
danger
of
sin
,
of
despondency
,
of
ruine
?
Let
us
get
us
to
our
Rock
,
refuge
,
fortress
,
and
strong
tower
,
to
which
the
righteous
fly
and
are
safe
.
His
Counsels
will
mightily
avail
us
in
our
perplexities
and
multitudes
of
dissatisfied
thoughts
.
Let
us
trust
him
with
all
our
concernments
:
for
he
is
a
buckler
to
them
that
put
their
trust
in
him
.
He
will
stand
between
them
and
danger
.
Let
us
encourage
our selves
in
God
,
be
of
good
courage
;
be
strong
in
the
Lord
and
in
the
power
of
his
might
.
Put
on
resolution
that
nothing
shall
drive
us
from
God
,
rejoyce
in
the
Lord
,
and
joy
in
the
God
of
our
salvation
,
though
we
meet
with
disasters
and
disappointments
;
Love
and
praise
God
for
his
help
,
and
the
health
of
his
countenance
;
for
this
end
God
doth
turn
the
mourning
of
his
people
into
dancing
:
he
puts
off
their
sackcloth
,
and
girds
them
with
gladness
,
that
they
may
sing
praise
to
him
,
and
not
be
silent
,
Psal.
30.
11
,
12.
Use
3.
of
Consolation
.
What
abundance
of
encouragement
doth
this
doctrine
afford
,
how
may
it
strengthen
weak
hands
,
and
confirm
doubting
hearts
?
Walk
out
and
be
delighted
with
this
abundance
of
respect
,
honour
,
and
advantage
,
that
is
done
to
you
by
Gods
upholding
you
by
the
right
hand
.
Here
is
encouragement
against
infidelity
;
fears
,
sorrows
.
Fear
not
,
be
not
dismay'd
,
the
Lord
is
your
God
,
the
holy
one
of
Israel
your
Saviour
.
God
is
a
refuge
to
you
,
a
strength
to
you
,
a
very
present
help
in
trouble
,
what
need
you
fear
though
the
earth
be
moved
,
God
is
with
his
people
,
they
shall
not
be
moved
,
God
shall
help
them
;
and
that
right
early
.
When
the
Devil
accuseth
them
because
of
their
sin
,
they
have
an
advocate
with
the
Father
,
Jesus
Christ
the
righteous
.
1
John
1.
2.
Who
shall
lay
any
thing
,
therefore
(
since
Christ
is
the
propitiation
)
to
the
charge
of
Gods
elect
?
It
is
God
that
justifieth
,
that
hath
accepted
of
the
satisfaction
of
Christ
,
and
that
ransom
paid
,
as
appears
by
the
resurrection
of
him
from
the
dead
and
his
exaltation
.
Who
can
condemn
,
since
Christ
died
,
is
risen
again
and
maketh
intercession
for
us
?
Rom.
8.
33.
&c.
God
having
declared
the
remission
of
sins
that
are
past
,
Rom.
3.
25.
Satan
hath
nothing
to
alledge
against
the
elect
and
called
of
God
,
that
are
found
in
him
,
Not
having
their
own
righteousness
,
which
is
of
the
Law
,
but
the
righteousness
of
Christ
,
which
is
by
faith
:
So
that
the
life
they
live
is
by
the
faith
of
the
Son
of
God
.
What
hath
Satan
to
say
?
For
what
the
Law
could
not
do
,
in
that
it
is
not
able
to
answer
its
demands
,
and
therefore
it
was
weak
through
the
flesh
,
that
Christ
by
taking
up
our
flesh
hath
done
,
so
that
the
righteousness
of
the
Law
,
which
could
not
be
fulfilled
by
,
might
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
but
after
the
spirit
.
What
comfort
doth
it
speak
to
Jerusalem
,
when
it
is
proclaimed
that
her
iniquities
are
pardoued
?
How
tenderly
did
God
proceed
with
Israel
in
the
way
of
his
gracious
providences
with
them
?
God
alone
led
them
,
he
kept
them
as
the
apple
of
his
eye
,
Deut.
32.
10.
God
taught
Ephraim
to
go
,
taking
him
by
the
hand
,
Hos.
11.
3.
Takes
that
pains
to
bring
up
,
nourish
,
instruct
,
defend
his
people
as
a
careful
nurse
would
her
little
one
,
and
about
the
time
of
forty
years
,
suffered
he
their
manners
in
the
wilderness
,
Acts
13.
18.
which
some
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
changing
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
into
its
aspirate
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
using
a
word
that
signifies
his
nursing
care
of
them
,
however
God
did
bear
with
their
childishness
,
ignorance
,
peevishness
.
Such
love
bears
God
to
all
his
Saints
,
therefore
lift
up
your
heads
,
the
Lord
your
redeemer
is
at
hand
.
He
will
see
that
your
faith
fail
not
,
that
your
patience
hold
out
.
The
Lord
will
stand
at
your
right
hand
,
to
assist
you
in
every
good
work
and
office
,
and
he
will
deliver
from
every
evil
work
,
and
will
preserve
you
blameless
unto
his
heavenly
Kingdom
.
You
have
the
same
encouragement
to
uphold
your
hearts
,
that
the
Saints
and
holy
men
of
old
had
,
that
were
strong
in
faith
,
and
gained
a
good
report
for
their
faith
.
The
word
of
God
that
upholds
the
Heaven
and
Earth
,
may
uphold
your
hearts
.
It
is
impossible
that
God
should
not
be
,
and
then
it
is
impossible
that
he
should
lye
,
and
he
hath
promised
and
given
the
greatest
security
,
that
you
might
have
strong
consolation
,
who
fly
for
refuge
to
lay
hold
on
the
hope
set
before
you
.
SERMON
V.
Psalm
73.
24.
Thou
shalt
guide
me
with
thy
Counsel
here
,
and
after
receive
me
to
glory
.
THe
former
Verse
I
have
dispatched
,
and
told
you
when
I
first
pitched
my
thoughts
upon
the
preceding
words
,
I
did
intend
to
proceed
no
further
:
but
the
truths
following
are
so
sweet
,
that
I
intend
a
farther
prosecution
.
The
Psalmist
in
the
preceding
words
having
given
an
account
of
Gods
gratious
supporting
of
him
in
trouble
,
draws
this
comfortable
inference
,
that
he
would
yet
favour
him
with
farther
kindnesses
.
Thou
shalt
guide
me
by
thy
counsel
.
—
For
in
such
sort
doth
God
sometimes
dispense
his
blessings
to
his
servants
,
he
doth
not
only
afford
them
present
relief
,
but
future
mercy
:
So
it
happened
with
this
good
man
Asaph
.
In
time
of
trouble
God
supports
,
in
doubts
,
fears
,
and
discontents
he
upholds
;
and
God
at
this
time
did
not
only
support
him
,
but
yield
him
evidences
of
farther
and
future
kindness
.
This
future
kindness
the
Psalmist
expresses
in
two
Phrases
:
(1)
Thou
shalt
guide
me
by
thy
Counsel
.
(2)
And
afterward
receive
me
to
glory
.
Thou
shalt
guide
me
,
in
the
Original
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
Montanus
renders
in
consilio
tuo
duces
me
;
and
Vatablus
in
consilium
tuum
,
that
is
,
into
the
knowledge
of
thy
counsel
:
But
I
shall
adhere
to
our
Translation
,
which
renders
it
,
with
thy
counsel
.
God
had
supported
the
Psalmist
for
the
time
past
,
and
from
thence
he
concludes
he
would
guide
him
for
the
time
to
come
:
so
that
he
might
not
offend
him
with
quarrelling
at
his
providence
as
he
had
done
.
The
other
Phrase
is
,
and
after
receive
me
into
glory
.
As
if
the
Psalmist
had
said
,
I
see
,
and
read
so
much
of
thy
love
,
that
I
know
thou
wilt
do
more
for
me
;
when
by
thy
Counsel
thou
hast
lead
me
through
the
difficulties
of
this
life
,
thou
wilt
shew
farther
kindness
,
take
me
into
an
estate
of
glory
,
removing
me
to
a
state
,
wherein
I
shall
be
free
from
those
evils
I
am
perplexed
with
.
From
hence
observe
,
1.
Doct.
That
God
will
,
or
doth
guide
his
faithful
people
with
his
Counsel
.
2.
Doct.
That
when
God
hath
guided
his
people
by
his
Counsels
,
he
will
receive
them
into
glory
.
To
the
first
,
That
God
will
and
doth
guide
his
faithful
servants
with
his
Counsel
.
He
abounds
with
Counsel
.
Prov.
8.
14.
Counsel
is
mine
,
and
sound
wisdom
.
Mark
sound
wisdom
in
opposition
to
that
which
is
humane
and
vain
,
which
oftentimes
proves
foolish
and
deceitful
.
As
he
abounds
with
this
Counsel
and
sound
wisdom
,
so
he
communicates
thereof
abundantly
to
his
people
.
He
sees
to
,
looks
after
them
,
and
according
as
there
is
occasion
administers
Counsel
to
them
.
Sometime
they
are
brought
into
such
straits
,
that
they
are
ready
to
cry
out
with
Elisha's
men
upon
the
sight
of
the
Syrian
Army
,
2
Kings
6.
15.
Alas
how
shall
we
do
!
Then
when
they
do
not
know
what
to
do
,
he
comes
in
,
and
advises
them
what
to
do
,
what
course
to
take
.
Thus
he
did
with
Asaph
.
Till
I
went
into
the
Sanctuary
of
God
,
saith
he
,
I
knew
not
what
to
make
of
things
:
but
then
I
understood
their
latter
end
.
I
shall
shew
you
(1)
What
a
kind
of
guide
God
is
.
(2)
What
kind
of
Counsel
God
gives
his
people
.
(3)
Then
give
the
reasons
.
(4)
Answer
an
Objection
that
is
,
if
God
guide
his
people
with
his
Counsel
,
how
comes
it
to
pass
that
they
fall
into
such
disorders
?
(1)
What
kind
of
guide
God
is
.
And
(1)
Generally
he
is
the
best
guide
in
all
the
world
:
None
so
able
to
guide
us
as
he
is
,
and
and
none
so
willing
to
do
it
as
he
.
There
is
none
we
may
so
securely
venture
our
souls
with
,
as
with
him
:
Such
a
guide
is
he
,
that
were
our
souls
,
affairs
,
concernments
of
a
thousand
times
greater
value
,
and
importance
than
they
are
,
we
might
with
greatest
security
trust
them
with
him
.
The
soul
of
man
is
his
darling
principal
one
,
his
glory
and
excellency
,
and
if
it
were
a
thousand
times
more
excellent
;
yet
here
might
it
be
safely
deposited
.
There
is
not
a
guide
either
in
Heaven
,
or
in
Earth
,
that
is
comparable
to
him
.
ver.
25.
Whom
have
I
in
heaven
but
thee
,
and
there
is
none
on
earth
in
comparison
of
thee
.
Oh
how
great
and
eminent
is
he
in
Counsel
!
Jer.
32.
19.
Great
in
Counsel
and
might
,
in
words
and
in
doing
.
He
is
wonderful
in
it
.
Isa.
28.
29.
Wonderful
in
Counsel
,
and
excellent
in
working
.
This
may
make
the
wisest
to
stand
and
wonder
,
Rom.
11.
33.
O
the
depth
of
the
riches
both
of
the
wisdom
and
knowledge
of
God!
We
read
in
the
Scripture
of
some
that
were
eminent
for
Counsel
,
Ahitophel
,
2
Sam.
16.
23.
was
eminent
for
his
Counsel
.
The
Counsel
of
Ahitophel
in
those
dayes
,
was
as
if
a
man
had
enquired
at
the
Oracle
of
God
.
He
was
a
politick
man
,
and
could
guess
at
things
extraordinarily
,
and
the
issue
of
them
;
insomuch
that
things
commonly
fell
out
according
to
his
word
.
So
2
Sam.
20.
18.
The
inhabitants
of
Abel
were
so
prudent
and
just
,
and
had
so
great
repute
for
wisdom
and
Counsel
,
that
when
differences
arose
among
men
in
neighbouring
parts
,
they
would
come
thither
for
advice
,
upon
the
receipt
whereof
they
commonly
ended
the
matter
.
And
we
read
of
others
that
were
notable
for
their
Counsel
:
But
what
is
all
theirs
to
the
Counsel
of
God
?
Alas
,
what
are
the
greatest
Counsellors
in
the
world
in
comparison
of
him
?
Job
12.
17.
He
leadeth
Counsellors
away
spoyled
,
and
maketh
the
Judges
fools
.
He
infatuates
,
blasts
their
Counsels
,
and
leads
them
away
,
as
it
were
in
triumph
.
2.
More
particularly
he
is
,
1.
A
wise
and
skilful
Guide
.
He
knows
which
is
the
best
way
to
lead
his
servants
in
.
He
is
acquainted
with
all
ways
,
knows
how
to
compare
one
with
another
,
and
distinguish
betwixt
the
good
and
the
bad
:
And
he
likewise
foresees
how
things
will
work
,
and
what
shall
fall
out
;
for
all
things
are
and
shall
be
according
to
the
Counsel
of
his
own
will
.
The
wisest
of
his
Creatures
can
at
the
best
,
but
conjecture
,
and
their
wisdom
is
to
confess
their
ignorance
in
what
is
contingent
and
unrevealed
:
but
God
knows
what
is
most
hid
and
reserved
in
the
remotest
causes
,
and
that
distinctly
and
infallibly
.
And
this
property
is
so
peculiar
to
himself
,
that
he
doth
both
challenge
and
insult
over
the
Gods
of
the
Gentiles
upon
this
very
score
,
Isa.
41.
21
,
23.
Produce
your
cause
saith
the
Lord
,
bring
forth
your
strong
reasons
saith
the
King
of
Jacob
,
shew
the
things
that
are
to
come
hereafter
,
that
we
may
know
that
ye
are
Gods
.
—
Here
is
a
challenge
God
sends
to
the
Gentiles
,
if
you
will
have
your
dumb
,
blind
,
senseless
Idols
to
be
God
,
let
them
make
it
out
,
and
tell
what
shall
come
to
pass
.
This
is
the
only
and
true
Gods
Prerogative
.
Now
God
having
this
peculiar
insight
into
things
,
it
must
needs
render
him
highly
fit
to
guide
and
lead
his
servants
,
Psal.
78.
72.
He
guided
them
by
the
skilfulness
of
his
hands
.
By
the
hand
commanders
shew
much
skill
,
and
conduct
,
directing
those
that
are
under
their
command
which
way
to
go
.
David
had
a
mighty
skilful
hand
herein
;
yet
what
was
his
skill
to
Gods
,
so
far
he
sees
himself
below
him
,
that
he
seeks
to
God
for
guidance
,
Psal.
123.
2.
Our
eyes
wait
upon
the
Lord
our
God
.
2.
He
is
a
gracious
Guide
.
The
conduct
which
he
exercises
towards
his
servants
is
ever
attended
with
designs
of
grace
and
love
.
The
thing
which
in
all
the
windings
and
turnings
of
his
Providence
he
aims
at
,
is
that
they
may
be
holy
here
,
and
blessed
herafter
.
He
sometimes
leads
them
through
wildernesses
and
desolate
places
:
but
this
is
not
out
of
hatred
,
but
love
,
it
is
in
order
to
their
welfare
,
Psal.
25.
10.
All
the
paths
of
the
Lord
are
mercy
and
truth
unto
such
as
keep
his
Convenaut
,
Rom.
8.
28.
All
things
work
together
for
good
to
them
that
love
God
.
When
they
are
in
the
greatest
straits
and
perplexities
,
and
though
all
may
say
,
these
things
make
against
them
:
yet
all
are
for
their
benefit
,
who
are
the
called
according
to
his
purpose
.
3.
He
is
a
faithful
guide
,
one
that
will
not
betray
or
ensnare
them
,
his
guidance
is
ever
such
as
tends
to
their
good
.
As
he
knows
which
is
the
best
way
,
so
he
leads
them
therein
,
Psal.
25.
10.
His
paths
are
truth
.
He
may
deal
severely
with
his
servants
;
but
he
cannot
,
he
will
not
deal
falsly
,
Isa.
54.
10.
The
mountains
shall
depart
,
the
hills
shall
be
removed
:
but
my
kindness
shall
not
depart
from
thee
,
neither
shall
the
Convenant
of
my
peace
be
removed
.
Sooner
shall
heaven
and
earth
cease
,
than
he
will
prove
unfaithfull
,
his
people
have
his
Word
,
his
Oath
,
his
Being
and
Nature
,
in
security
for
their
faith
and
confident
dependance
on
him
.
This
promise
is
worth
mountains
of
Gold
.
How
great
a
matter
is
it
to
have
a
faithful
,
a
skilful
guide
that
we
may
put
confidence
in
;
one
that
will
not
fail
his
people
,
that
is
faithful
in
his
promise
and
in
his
proceedings
,
Prov.
13.
17.
A
faithful
Embassadour
is
health
.
4.
He
is
his
peoples
only
guide
,
so
far
is
he
above
all
other
guides
,
that
there
is
none
fit
to
bear
that
name
with
him
,
Deut.
32.
12.
The
Lord
alone
did
lead
him
,
that
is
,
the
children
of
Israel
.
There
was
indeed
the
Ministry
of
Moses
,
but
that
was
such
a
subservient
inconsiderable
thing
,
that
Moses
himself
declines
the
mention
of
it
,
ascribing
the
conduct
of
Israel
to
God
only
.
And
hence
it
is
,
that
his
servants
depend
only
on
him
.
Psal.
65.
2.
Oh
thou
that
hearest
prayers
and
workest
deliverance
.
And
ascribe
their
welfare
only
to
him
,
Psal.
4.
8.
Thou
Lord
only
makest
me
dwell
in
safety
.
5.
He
is
a
continual
guide
.
He
is
ready
upon
all
occasions
to
conduct
and
lead
them
.
He
do's
it
not
for
a
day
or
two
:
but
during
their
whole
lives
.
Psal.
48.
14.
This
God
is
our
God
for
ever
,
he
will
be
our
guide
even
unto
death
.
Isa.
58.
11.
And
the
Lord
shall
guide
thee
continually
He
never
ceases
guiding
them
,
till
he
have
brought
them
through
all
danger
,
till
he
hath
received
them
up
to
glory
.
6.
God
is
an
effectual
guide
to
his
servants
,
and
that
in
two
respects
.
1.
He
makes
them
close
with
his
guidance
,
when
he
sees
them
goe
astray
,
he
constrains
them
to
close
with
his
counsel
,
and
to
be
obsequious
to
his
conduct
.
When
he
sees
them
wandring
,
he
calls
to
them
saying
,
Isa.
30.
21.
This
is
the
way
walk
in
it
.
When
they
are
going
astray
,
turning
to
the
right
hand
or
to
the
left
▪
either
in
prosperity
or
adversity
.
God
takes
them
as
it
were
by
the
hand
,
and
makes
them
to
go
along
with
him
.
He
delivers
to
them
his
advice
,
and
causes
them
to
close
with
it
,
Jer.
18.
2.
Go
down
to
the
potters
house
,
and
there
I
will
cause
thee
to
hear
my
words
,
Ezek.
32.
He
caused
me
to
eat
the
roll
.
What
a
Magnetism
was
there
in
the
words
of
Christ
,
when
he
spoke
to
Simon
and
Andrew
?
what
an
attractive
and
drawing
power
had
they
,
Mark
1.
18.
For
they
straitway
forsook
their
nets
and
followed
him
.
It
was
a
strange
thing
,
that
the
words
of
a
stranger
,
and
one
that
had
no
outward
splendor
;
nor
authority
and
power
,
no
glory
and
lustre
should
so
prevail
upon
men
that
were
busie
upon
their
imployments
,
to
throw
all
away
,
and
immediately
follow
him
.
There
went
power
from
Christ
to
engage
them
secretly
to
yield
to
his
commands
.
2.
He
is
an
effectual
guide
,
because
he
blesses
his
guidance
to
them
,
insomuch
that
they
attain
the
end
which
they
propose
to
themselves
,
in
following
him
,
Mat.
19.
28
,
29.
You
that
have
followed
me
in
the
regeneration
,
when
the
Son
of
man
shall
sit
in
in
the
throne
of
his
glory
,
ye
also
shall
sit
upon
twelve
thrones
judging
the
twelve
Tribes
of
Israel
.
Those
that
follow
him
shall
not
do
it
for
nought
,
they
shall
not
be
losers
,
though
they
leave
father
,
mother
,
wife
,
children
,
lands
,
for
his
names
sake
:
but
shall
receive
an
hundred
fold
,
and
inherit
everlasting
life
.
2.
What
kind
of
counsel
God
guides
his
people
with
,
and
there
is
a
fourfold
counsel
that
he
guides
them
with
.
1.
There
is
the
counsel
of
his
purpose
.
The
Holy
Ghost
useth
to
call
the
purpose
of
God
his
counsel
,
Psal.
33.
11.
The
counsel
of
the
Lord
standeth
for
ever
,
The
thoughts
of
his
heart
to
all
generations
.
This
is
the
purpose
and
councell
that
shall
stand
.
Prov.
19.
21.
When
the
devices
in
mens
hearts
,
and
their
subtil
and
secret
thoughts
shall
be
cut
off
.
God
can
bring
about
his
purpose
,
that
all
things
shall
fall
out
according
to
the
counsel
of
his
will
.
Let
mountains
lie
in
the
way
,
God
can
remove
them
;
if
rocks
,
God
can
divide
them
;
if
waters
,
he
can
dry
them
up
;
if
fire
,
God
can
quench
it
.
God
doth
guide
his
people
by
his
counsel
,
inasmuch
as
he
fulfils
it
upon
them
,
and
conforms
their
condition
to
it
.
As
if
a
father
take
up
such
purposes
concerning
the
government
of
his
children
,
and
then
manage
all
things
towards
them
in
a
way
agreeable
thereunto
,
he
may
be
said
to
govern
them
by
those
purposes
,
so
it
is
in
this
case
,
God
doth
rule
and
governe
,
guide
and
direct
his
people
according
to
his
purpose
and
counsel
set
down
with
himself
,
that
nothing
shall
happen
to
them
but
what
he
hath
designed
,
and
for
very
good
purposes
to
them
.
So
Rom.
9.
11.
That
the
purpose
of
God
according
to
election
may
stand
.
Jacob
have
I
loved
:
Rom.
11.
7.
The
Election
hath
obtained
mercy
in
Christ
.
So
strict
herein
is
God
,
that
in
all
his
proceedings
with
his
children
,
he
still
keeps
close
unto
his
purpose
,
not
departing
so
much
as
an
hairs
breadth
therefrom
.
So
that
we
see
,
though
his
purposes
be
no
rule
to
us
,
it
is
to
him
,
the
perfection
of
his
nature
requiring
that
what
he
purposes
,
he
should
perform
.
2.
There
is
the
counsel
of
his
word
,
that
the
Holy
Ghost
stiles
his
counsel
,
Luke
7.
30.
But
the
Pharisees
and
Lawyers
,
rejected
the
counsel
of
God
against
themselves
.
This
is
the
revelation
of
his
counsel
,
and
eternal
purpose
,
and
contains
omne
quod
a
nobis
vult
fieri
,
&
multum
quod
ipse
vult
facere
.
All
that
he
would
have
us
do
,
and
that
much
he
himself
will
do
,
but
not
all
;
for
it
is
enough
,
and
abundantly
sufficient
that
God
hath
revealed
what
is
our
duty
,
and
what
we
should
do
.
This
is
that
fixed
and
standing
rule
God
hath
delivered
to
us
to
walk
by
,
Psal.
119.
105.
Thy
word
is
a
lamp
unto
my
feet
,
and
a
light
unto
my
path
.
It
is
the
Lanthorn
that
God
hath
hanged
out
of
heaven
,
to
guide
us
thither
.
Hereby
he
directs
us
what
to
do
in
order
to
our
comfort
here
,
and
happiness
hereafter
;
this
word
we
are
to
have
recourseto
,
upon
all
occasions
.
We
must
have
an
eye
to
the
Law
and
to
the
Testimony
.
Asaph
went
to
the
Temple
,
heard
the
word
of
God
,
then
his
questions
were
dispelled
;
his
doubts
and
scruples
resolved
.
3.
There
is
the
counsel
of
his
Spirit
,
whom
he
sends
to
them
to
acquaint
them
with
the
meaning
of
his
word
,
and
to
help
them
to
accommodate
it
,
and
apply
it
to
their
present
case
and
condition
.
The
word
through
our
weakness
,
not
being
sufficient
,
he
sends
his
Spirit
in
to
our
assistance
,
not
to
make
any
new
revelations
to
us
,
or
to
acquaint
us
with
any
more
than
the
word
contains
,
but
to
enlighten
our
understandings
,
that
we
may
see
the
meaning
of
it
,
and
bow
our
wills
to
a
compliance
with
it
.
God
will
add
to
him
the
plagues
that
are
written
in
this
book
,
that
shall
add
to
these
things
.
Rev.
22.
18.
Joh.
16.
13.
He
shall
guide
you
into
all
truth
.
The
Holy
Ghost
doth
guide
us
into
all
those
necessary
truths
contained
in
the
word
of
God
.
4.
There
is
the
Counsel
of
his
Providences
.
God
doth
many
times
discover
his
will
to
his
servants
,
in
them
thereby
declaring
what
he
likes
and
what
he
dislikes
;
what
he
would
have
them
to
do
,
and
what
to
decline
,
Psalm
32.
8.
I
will
instruct
thee
and
teach
thee
in
the
way
which
thou
shalt
go
,
I
will
guide
thee
with
mine
eye
.
The
Master
when
he
is
in
Company
,
sometimes
directs
his
servant
by
his
eye
what
to
do
;
and
so
God
.
There
is
an
eye
in
his
Providence
,
he
doth
sometimes
look
upon
his
people
,
when
backsliden
,
as
Christ
did
upon
Peter
,
when
he
had
deny'd
him
,
which
makes
them
remember
what
they
have
done
and
weep
bitterly
.
The
eye
of
this
Providence
,
saith
a
gracious
soul
,
is
upon
me
:
I
must
do
this
and
the
other
Duty
.
Sometimes
Gods
Providences
carry
in
them
so
much
light
and
evidence
,
and
such
plain
intimations
of
his
mind
and
will
,
that
there
is
no
room
for
contradiction
or
doubting
,
as
Gen.
24.
50.
The
Providence
mentioned
by
,
and
afforded
to
Abrahams
servant
was
so
pat
and
evident
,
that
Laban
and
Bethuel
answered
,
The
thing
proceedeth
from
the
Lord
.
We
cannot
speak
unto
thee
bad
or
good
,
that
is
,
either
one
thing
or
other
against
it
:
It
is
as
Munster
and
Fagius
note
,
a
Synecdoche
,
expressing
both
parts
,
but
intending
only
one
:
Good
they
could
not
speak
against
it
,
evil
they
would
not
.
The
like
Proverbial
speech
we
have
,
Gen.
31.
24.
God
chargeth
Laban
,
as
he
was
pursuing
Jacob
,
that
he
should
not
speak
to
Jacob
neither
good
nor
bad
,
by
no
means
direct
or
indirect
to
do
him
violence
,
by
flatteries
or
threats
to
detain
him
Why
doth
God
doth
thus
guide
his
people
by
his
Counsel
?
Réason
1.
Is
taken
from
their
necessity
of
it
.
And
that
proceeds
partly
from
the
difficulties
attending
our
present
condition
,
partly
from
our
inability
to
manage
them
,
and
get
through
them
.
As
for
the
difficulties
attending
us
,
they
are
many
and
great
,
Psal.
34.
19.
Many
are
the
afflictions
of
the
righteous
,
but
the
Lord
delivers
them
out
of
them
all
.
Acts
14.
22.
That
we
must
through
much
tribulation
enter
into
the
Kingdom
of
God
.
And
then
for
the
due
management
and
getting
through
them
,
we
are
not
of
our selves
able
to
do
it
.
Were
we
furnished
with
natural
light
and
wisdom
,
sufficient
to
direct
us
upon
all
occasions
,
and
help
us
through
all
our
troubles
,
the
Counsel
of
God
might
be
spared
:
But
alas
,
still
our
abilities
are
so
weak
,
natural
or
acquired
,
and
we
are
surrounded
with
temptations
to
lead
us
,
as
ignes
fatui
do
many
,
out
of
●he
way
,
and
into
danger
,
if
not
destruction
:
And
have
such
deceitful
hearts
,
that
entertain
the
enemy
many
times
,
pollute
and
profane
Gods
Ordinances
,
we
have
need
of
Gods
deliverance
and
guidance
.
The
best
of
Gods
servants
are
not
without
their
sins
,
Deut.
32.
28.
We
are
void
of
Counsel
,
neither
is
there
understanding
in
us
.
How
ignorant
,
blind
,
and
dull
were
Israel
,
an
holy
people
,
in
the
matters
of
Religion
?
How
were
their
neighbours
ever
and
anon
,
drawing
them
to
Idolatry
;
or
rather
they
like
wantons
gadding
abroad
to
learn
the
fashions
of
the
heathenish
abominations
:
When
Moses
their
guide
was
in
the
Mount
,
how
do
they
run
mad
upon
their
Idolatry
?
How
much
more
should
we
lye
open
to
all
wickedness
,
had
we
not
God
for
our
guide
?
God
sees
our
frailty
and
weakness
,
and
therefore
complies
with
our
necessities
,
and
conveys
his
guidance
to
us
.
2.
From
their
prayers
to
him
for
his
guidance
and
Counsel
,
being
sensible
both
of
their
difficulties
,
they
must
encounter
,
and
inabilities
to
overcome
them
,
and
get
through
them
of
themselves
,
they
betake
themselves
to
him
,
and
crave
his
help
,
Psal.
31.
3.
Thou
art
my
rock
and
my
fortress
,
therefore
for
thy
names
sake
lead
me
and
guide
me
.
David
was
wiser
than
his
teachers
,
had
made
great
progress
in
Religion
;
yet
with
what
argument
and
importunitie
?
With
what
sense
and
affection
begs
he
the
guidance
of
Gods
spirit
?
For
thy
name
sake
lead
me
.
as
if
he
had
said
,
such
are
my
straits
and
infirmities
,
that
except
thou
guide
me
by
thy
Counsel
,
I
shall
perish
,
I
shall
be
lost
and
undone
.
What
influence
their
earnest
and
believing
prayers
have
on
God
,
appears
from
Gen.
32.
26.
saith
the
Angel
to
Jacob
,
Let
me
go
.
Jacob
would
not
let
him
go
,
unless
he
blessed
him
.
Thus
as
a
Prince
he
hath
power
with
God
,
and
prevails
for
a
blessing
.
So
Moses
wrestles
with
God
,
Exod.
32.
10.
till
God
says
,
Let
me
alone
,
that
my
wrath
may
wax
hot
against
them
,
and
that
I
may
consume
them
.
God
speaks
as
one
that
is
held
back
from
beating
his
child
.
Oh
the
mighty
power
that
poor
praying
believing
Jacobs
and
Moseses
have
with
God
,
to
hold
as
it
were
his
hand
striking
!
not
that
there
is
any
impotency
in
God
,
but
to
give
a
greater
lustre
to
his
Ordinance
.
3.
From
the
mercy
and
goodness
of
his
own
nature
,
which
puts
him
upon
helping
his
people
in
their
Distress
.
When
the
father
sees
his
child
faln
into
distress
he
runs
and
helps
:
So
God
when
his
servants
are
perplexed
and
fallen
into
doubts
,
he
resolves
them
by
his
Counsel
;
when
they
are
dangerouslly
wandring
amongst
pits
and
snares
of
temptation
,
he
runs
in
to
their
preservation
or
rescue
,
and
leads
them
in
a
safe
way
.
He
will
not
stand
over
them
and
see
them
perish
,
but
when
they
are
sinking
he
puts
forth
his
hand
as
Christ
to
Peter
,
and
saves
them
.
Whence
doth
this
proceed
?
From
his
mercy
to
them
that
will
pull
them
out
of
danger
,
as
the
Angels
did
Lot
,
his
wife
and
daughters
,
taking
them
by
the
hand
.
So
Isa.
49.
10.
Hunger
or
thirst
,
heat
or
Sun
shall
not
hurt
them
.
For
he
that
hath
mercy
on
them
shall
lead
them
,
even
by
the
springs
of
water
shall
he
guide
them
.
Which
is
mentioned
not
only
as
a
description
of
his
nature
;
but
likewise
as
the
reason
wherefore
he
would
do
it
.
He
hath
mercy
on
them
;
therefore
he
will
do
it
upon
the
account
of
that
mercy
,
that
is
in
his
own
bosom
.
4.
From
his
promise
whereby
he
hath
engaged
himself
,
as
they
stand
in
need
to
administer
advice
to
them
,
to
furnish
them
with
matter
of
hope
and
confidence
,
Psal.
32.
8.
Isa.
58.
11.
To
the
goodness
of
his
nature
he
adds
his
promise
.
This
he
doth
not
to
secure
himself
either
from
unmercifulness
or
inconstancy
;
but
to
quicken
and
encourage
them
to
faith
and
prayer
.
Such
is
the
veracity
and
faithfulness
of
God
,
that
when
he
hath
engaged
his
word
of
promise
,
he
will
be
sure
to
perform
.
Though
men
break
their
words
and
covenants
,
are
perfidious
,
yet
let
God
be
true
.
Let
the
difficultie
as
to
the
performance
be
what
it
will
,
his
word
shall
not
fail
,
nor
his
servants
that
trust
in
him
be
disappointed
in
their
hopes
.
Notwithstanding
all
the
appearing
unlikeliness
that
Gods
promise
to
Abraham
should
be
fulfilled
to
Israel
his
Seed
,
that
they
should
possess
the
Land
of
Canaan
,
when
they
were
in
Egypt
,
and
sighing
under
their
burdens
and
Taskmasters
:
yet
he
will
make
himself
known
by
his
name
Jehovah
.
Josh
23.
14.
Joshua
amongst
some
of
his
last
words
tells
the
Elders
and
Judges
of
Israel
,
and
appeals
to
their
own
knowledge
,
that
not
one
thing
hath
failed
of
all
the
good
things
,
which
the
Lord
spake
concerning
them
,
All
things
,
saith
he
,
are
come
to
pass
unto
you
,
and
not
one
thing
hath
failed
hereof
.
This
is
farther
attested
,
1
Kings
8.
Blessed
be
the
Lord
,
saith
Solomon
,
that
hath
given
rest
unto
his
people
Israel
,
according
to
all
that
he
promised
:
there
hath
not
failed
one
word
of
all
his
good
promise
,
which
he
promised
by
the
hand
of
Moses
his
servant
.
God
will
shake
even
heaven
and
earth
,
and
overturn
them
rather
than
one
promise
of
his
shall
fail
.
5.
He
guides
them
,
that
he
may
at
last
take
them
up
to
his
glory
.
All
that
care
and
pains
God
exercises
towards
them
here
,
is
that
he
may
do
them
good
in
their
latter
end
.
Deut.
8.
16.
All
the
Afflictions
upon
Israel
were
that
he
might
humble
them
,
and
prove
them
,
and
do
them
good
at
their
latter
end
.
See
the
difference
there
is
betwixt
Gods
proceeding
with
the
wicked
and
the
righteous
.
All
the
mercies
and
judgments
of
God
on
them
do
but
ripen
them
for
vengeance
,
and
ruin
them
in
the
latter
end
.
Psal.
92.
7.
When
the
workers
of
iniquity
do
flourish
,
it
is
that
they
shall
be
destroyed
for
ever
.
He
puts
them
in
the
fat
pastures
,
and
thereby
they
are
fatted
for
slaughter
.
Job
is
a
notable
instance
of
Gods
dealing
and
design
with
the
righteous
,
Job
42.
12.
The
Lord
blessed
the
latter
end
of
Job
more
then
his
begining
:
And
the
Apostle
mentions
that
ye
have
heard
of
the
patience
of
Job
,
and
what
was
the
end
of
the
Lord
.
Psal
▪
37.
37.
Mark
the
perfect
man
,
and
behold
the
upright
,
for
the
end
of
that
man
is
peace
.
So
in
the
Text
,
Thou
wilt
guide
me
with
thy
counsel
here
,
and
after
receive
me
to
glory
.
This
is
not
only
a
part
of
his
kindness
,
but
it
is
in
order
to
farther
kindness
.
He
leads
them
,
(
saith
Gejerus
)
per
Aspera
ad
Astra
,
even
by
Hell
to
Heaven
.
Object
.
The
next
thing
is
to
answer
an
Objection
.
Doth
God
guide
his
people
with
his
Counsel
here
?
How
then
comes
it
to
pass
they
fall
into
such
mistakes
and
miscarriages
,
and
those
of
an
hainous
nature
?
As
David
guilty
of
gross
miscarriages
,
that
complicated
sin
in
the
matter
of
Uriah
.
Peter
denying
his
Master
with
Oaths
and
execrations
.
Did
they
look
like
those
that
were
guided
by
Gods
Counsel
,
or
Satans
temptation
,
an
enemy
to
mankind
,
and
especially
to
the
Church
and
people
of
God
?
To
this
it
is
answered
:
Answ.
1.
This
was
not
because
he
did
not
afford
them
Counsel
,
but
because
they
did
not
take
his
Counsel
.
There
was
Counsel
enough
in
the
book
of
nature
,
reason
,
Conscience
,
and
the
word
of
God
,
that
if
they
had
taken
heed
to
it
,
they
had
not
fallen
so
foully
as
they
did
.
2.
When
I
said
he
is
an
effectual
guide
,
I
did
not
mean
as
to
the
preserving
them
from
all
sin
,
but
for
the
working
of
them
to
a
state
and
life
of
saving
holiness
here
,
and
the
lifting
of
them
up
to
glory
at
the
last
.
Christ
prayed
for
Peter
,
that
his
faith
should
not
fail
,
the
root
of
it
dye
,
though
it
was
much
weakned
as
to
the
act
of
confession
,
which
is
the
fruit
of
faith
;
with
the
heart
man
believe
thunto
righteousness
,
and
with
the
mouth
confession
is
made
,
as
a
fruit
and
sign
of
the
inward
perswasion
:
the
current
of
Peters
faith
was
stopt
,
but
the
spring
remained
.
God
hath
entered
into
a
Covenant
of
grace
with
his
people
,
by
which
he
hath
engaged
himself
to
lead
them
through
the
valley
of
Achor
unto
the
Land
of
rest
,
though
they
may
have
many
wandrings
,
yet
they
shall
not
perish
in
the
wilderness
.
3.
Whereas
he
doth
not
guide
them
so
as
to
preserve
them
from
all
sin
,
but
lets
them
fall
into
mistakes
and
miscarriages
,
it
is
that
he
may
make
them
more
humble
,
and
exalt
his
own
grace
in
the
pardoning
and
saving
of
them
.
As
to
instance
in
Paul
,
that
after
he
had
faln
into
such
mistakes
and
miscarriages
,
God
should
receive
him
into
favour
.
He
was
a
great
sinner
;
yet
adhered
to
the
letter
of
the
Jewish
Law
,
as
touching
the
Law
blameless
,
he
was
injurious
,
a
Persecutor
,
he
breathed
out
threatnings
,
he
was
mad
against
the
Church
,
a
zealot
to
do
mischief
:
Christ
lets
him
go
on
after
he
had
consented
to
the
death
of
Stephen
▪
not
only
go
so
far
,
when
he
might
have
laid
him
at
his
feet
before
,
but
he
lets
him
run
on
,
that
in
him
he
might
manifest
the
riches
of
his
grace
,
and
make
him
base
and
vile
in
his
own
eyes
God
who
is
rich
raiseth
to
life
those
that
were
dead
in
sins
.
Now
was
that
eminent
vessel
of
mercy
ravished
with
the
sense
of
Gods
great
goodness
,
that
had
mercy
on
him
,
and
made
him
a
Minister
of
reconciliation
,
Ephes.
3.
8.
Whereof
I
was
made
a
Minister
according
to
the
gift
of
the
grace
of
God
given
unto
me
,
by
the
effectual
working
of
his
power
unto
me
,
who
am
less
than
the
least
of
all
saints
,
is
this
grace
given
.
Oh
that
I
should
preach
the
Gospel
,
how
astonishing
love
and
grace
is
this
,
that
the
glorious
Gospel
of
the
blessed
God
should
be
committed
to
my
trust
,
that
I
should
be
enabled
,
and
counted
faithful
,
putting
me
into
the
Ministry
,
who
was
before
a
Blasphemer
and
a
Persecutor
,
and
injurious
!
He
thinks
he
can
never
think
,
speak
enough
of
this
grace
,
never
acknowledge
and
give
praise
enough
to
God
.
Amongst
all
the
Apostles
,
none
so
great
an
admirer
of
free
grace
as
Paul
.
How
low
thoughts
hath
he
of
himself
,
not
worthy
to
be
called
an
Apostle
,
because
he
persecuted
the
Church
of
God
?
Thus
notwithstanding
the
enormous
outrages
of
those
that
are
Gods
chosen
,
his
grace
shall
fetch
them
in
,
and
notwithstanding
great
failures
,
his
called
shall
have
grace
enough
to
bring
them
unto
glory
.
2.
Use
of
Informat
.
1.
Of
the
goodness
of
God
,
as
he
expresses
it
in
admitting
them
into
Communion
with
him
,
and
holding
them
by
the
right
hand
:
So
in
receiving
them
up
into
glory
,
Ephes.
2.
6.
He
hath
raised
us
up
together
,
and
made
us
sit
together
in
heavenly
places
,
in
Christ
Jesus
.
By
virtue
of
our
union
with
Christ
our
head
,
that
is
ascended
into
glory
,
and
the
unchangeable
decree
of
God
that
will
perfect
for
us
what
he
hath
begun
in
us
,
we
are
glorifyed
.
That
in
the
ages
to
come
he
might
shew
the
exceeding
riches
of
his
grace
in
his
kindness
towards
us
through
Jesus
Christ
.
For
a
man
that
sees
his
neighbour
in
distress
,
to
be
so
neighbourly
as
to
go
and
give
him
such
Counsel
as
may
make
him
happy
,
argues
great
kindness
.
What
is
this
to
the
goodness
of
God
,
that
condescends
to
bow
the
Heavens
and
come
down
to
visit
and
Counsel
poor
miserable
,
wandring
and
distressed
sinners
in
the
way
wherein
they
should
walk
,
leads
them
by
the
hand
through
all
the
difficulties
of
this
life
,
into
the
Kingdom
prepared
for
them
before
the
foundation
of
the
world
.
Psal.
73.
1
Truly
God
is
good
to
Israel
,
even
to
such
as
are
of
a
clean
heart
.
2.
This
may
inform
us
of
the
happiness
of
the
servants
of
God
,
that
have
such
a
friend
and
Counsellor
as
none
other
people
in
the
world
.
If
a
man
have
a
friend
that
is
a
great
Counsellor
,
and
ready
upon
all
occasions
to
advise
him
in
his
affairs
,
how
great
a
priviledge
is
it
,
and
how
happy
is
he
accounted
?
How
happy
then
are
the
people
of
God
,
that
have
the
great
God
for
their
guider
and
counsellour
,
from
whom
they
may
have
direction
and
instructions
what
to
do
in
all
their
straits
?
They
may
go
to
him
when
and
upon
what
business
they
please
,
for
their
good
,
and
find
him
at
hand
,
a
very
present
help
without
any
money
or
fee.
If
it
were
happiness
to
Solomons
servants
to
stand
about
him
,
and
hear
his
wisdom
,
1
Kings
10.
8.
What
happiness
then
is
it
for
the
people
of
God
,
to
be
in
the
presence
of
God
,
to
hear
his
counsel
?
What
would
the
servants
of
God
do
,
if
they
had
not
God
to
look
after
them
?
Prov.
11.
14.
Where
no
counsel
is
,
the
people
fall
.
Were
it
not
for
this
counsel
,
when
Satan
and
the
world
rage
,
when
temptations
and
corruptions
are
many
,
and
the
soul
full
of
fears
and
perplexity
,
it
would
go
very
ill
with
the
people
of
God
.
3.
It
informs
us
whence
it
comes
to
pass
that
the
people
of
God
break
through
such
straits
,
and
conquer
such
difficulties
,
it
is
the
conduct
of
God
,
that
leads
them
into
the
land
of
rest
,
that
makes
way
for
them
through
dangers
and
exposition
.
Thus
the
Israelites
passed
through
the
great
and
terrible
wildernss
,
wherein
were
fiery
serpents
,
and
scorpions
,
and
drought
.
Whence
had
they
ability
to
do
it
?
Why
,
the
Lord
did
lead
them
.
4.
It
informs
us
of
the
reason
wherefore
the
Salvation
of
good
men
is
so
infallible
and
certain
.
A
good
man
is
as
sure
of
heaven
as
if
he
were
already
possessed
of
it
,
and
though
it
may
be
doubtful
to
his
sense
,
and
distrustful
fears
,
yet
his
title
is
good
,
and
there
is
a
certainty
of
the
thing
.
The
Kingdom
is
assured
to
him
.
He
may
have
his
temptations
,
sins
,
doubts
,
fears
,
yet
is
he
sure
of
heaven
,
Psal.
37.
37.
Mark
the
perfect
man
,
and
behold
the
upright
,
for
the
end
of
that
man
is
peace
,
this
man
is
remarkable
,
and
it
is
remarkable
how
sweetly
this
man
ends
,
what
a
blessed
end
hath
he
?
Consider
not
only
his
great
afflictions
,
how
the
hand
of
the
Lord
is
upon
him
,
as
Job
,
but
what
all
ends
in
,
the
end
is
peace
and
prosperity
for
ever
.
Though
he
usually
doth
meet
with
a
wilderness
betwixt
him
and
his
Canaan
,
yet
his
end
shall
be
happiness
.
5.
If
God
guide
his
faithful
servants
with
his
counsell
,
then
it
is
good
in
matters
of
Religion
to
advise
with
the
people
of
God
,
consult
those
that
lie
in
the
bosome
of
Christ
,
to
them
he
discovers
his
secrets
,
he
makes
known
his
counsel
,
John
13.
23
,
24.
There
was
leaning
on
Jesus
bosome
one
of
his
Disciples
,
whom
Jesus
loved
,
Simon
Peter
beckned
to
him
,
that
he
should
ask
of
whom
he
spake
,
when
he
told
them
one
of
them
should
betray
him
.
Use
2.
By
way
of
reproof
to
such
as
profess
themselves
Gods
servants
;
and
yet
in
their
straits
do
not
advise
with
him
.
Though
he
offers
his
counsel
and
is
ready
to
afford
it
,
yet
they
will
not
have
recourse
to
him
.
Oh
how
many
businesses
are
undertaken
without
any
advising
with
God!
They
advise
with
others
instead
of
him
,
Hos.
4.
12.
My
people
ask
counsel
at
their
stocks
,
and
their
staff
declareth
unto
them
.
By
stocks
we
are
to
understand
their
Idols
,
or
images
made
of
wood
,
which
they
were
so
blockish
as
to
consult
.
Like
unto
them
are
they
that
make
them
.
Therefore
the
Prophet
spake
of
their
Idols
,
that
they
asked
counsel
of
,
under
the
name
of
stocks
,
by
way
of
indignation
and
scorn
.
And
then
for
their
staff
,
we
are
to
note
that
in
former
times
Magicians
had
staves
,
or
rods
,
whereby
they
divined
.
Exod.
7.
12.
To
this
purpose
is
thatin
Virgil.
—
Hac
animas
ille
evocat
Orco
.
T'
was
sad
that
any
should
be
so
sottish
,
and
such
images
of
men
,
as
to
worship
what
they
had
made
,
and
to
ask
counsel
of
wood
,
part
whereof
makes
a
fire
and
part
an
Idol
:
but
that
a
people
in
Covenant
with
God
,
so
graciously
dealt
with
,
so
delivered
,
conducted
,
encreased
,
was
sad
indeed
.
And
it
s
laid
to
the
charge
of
Asa
,
2
Chron.
16.
12.
That
in
his
disease
he
sought
not
unto
the
Lord
,
but
to
the
Physitians
.
Though
God
allow
;
and
require
the
use
of
means
that
are
proper
:
yet
he
forbids
confidence
,
and
trusting
in
these
,
he
would
have
us
in
the
use
of
them
to
look
beyond
them
,
but
stocks
and
stones
were
not
proper
means
for
counsel
,
yet
his
people
went
to
these
,
and
neglected
him
.
How
God
resents
this
,
we
may
see
by
the
punishment
he
inflicts
for
it
.
Psal.
107.
11
,
12.
Because
they
rebelled
against
the
words
of
God
,
and
contemned
the
counsel
of
the
most
High
.
Therefore
he
brought
down
their
heart
with
labours
they
fell
down
,
and
there
was
none
to
help
.
Prov.
1.
24
,
26.
Ye
have
set
at
nought
all
my
counsel
and
would
none
of
my
reproof
,
I
also
will
laugh
at
your
calamity
,
I
will
mock
when
your
fear
cometh
,
so
far
will
God
be
from
helping
those
that
make
small
reckoning
of
his
counsell
,
that
he
laughs
at
them
.
Use
3.
Exhort
.
1.
Let
us
bless
God
for
his
gracious
condescention
,
and
goodness
that
he
favours
us
,
so
far
as
to
guide
and
counsel
us
,
Psal.
16.
7.
I
will
bless
the
Lord
who
hath
given
me
counsel
.
Though
he
were
a
King
of
great
personal
worth
,
yet
he
looked
upon
it
as
a
piece
of
great
condescention
in
God
,
to
favour
him
with
his
counsel
,
and
blesses
him
for
it
,
what
then
should
we
do
who
are
every
way
so
far
below
him
?
How
desirous
of
,
and
thankful
for
his
counsel
should
we
be
?
How
should
we
acknowledge
his
condescention
that
looks
through
troops
of
Angels
,
multitudes
of
Saints
upon
us
sinners
?
2.
When
we
are
in
straits
let
us
make
our
applications
,
and
have
our
recourse
to
him
,
advise
with
him
.
When
we
are
exercised
with
any
doubts
,
fears
,
or
troubles
,
let
us
open
our
case
to
him
,
and
desire
his
help
.
Psal.
85.
8.
I
will
hear
what
God
the
Lord
will
speak
,
for
he
will
speak
peace
unto
his
people
,
Psal.
73.
17.
Gods
providences
and
the
wisdom
and
Justice
of
his
counsell
therein
were
too
painful
for
him
,
till
he
went
unto
the
sanctuary
of
God
,
then
understood
he
their
end
.
3.
Let
us
close
with
what
counsell
he
is
pleased
to
give
us
.
We
must
take
diligent
care
that
we
be
not
mistaken
,
that
we
take
not
that
for
the
counsell
of
G●d
which
is
not
,
when
he
hath
imparted
his
mind
unto
us
,
we
must
be
sure
to
close
with
it
.
Let
it
appear
with
what
aspect
it
will
,
it
is
that
which
tends
to
our
good
.
It
is
that
which
being
followed
will
lead
us
up
to
glory
.
Now
having
dispatched
the
first
part
of
this
verse
,
thou
shalt
guide
me
by
thy
counsel
,
we
proceed
to
the
latter
part
,
and
afterward
receive
me
to
glory
,
wherein
we
draw
this
doctrinal
position
,
according
to
the
words
of
the
Text.
Doct.
That
after
God
hath
guided
his
faithful
servants
by
his
counsel
,
he
will
receive
them
to
glory
.
He
hath
ever
exercised
the
thoughts
of
wise
and
considerate
men
,
what
must
become
of
them
after
the
expiration
of
this
life
!
This
is
the
language
of
every
serious
man
,
oh
what
will
become
of
me
!
Where
must
I
be
,
and
what
must
I
do
for
ever
?
Nay
the
more
regardless
and
desolate
sort
of
men
,
when
they
come
to
die
,
are
not
altogether
without
such
thoughts
witness
Adrian
a
great
wit
,
but
a
bad
man
,
being
upon
his
deathb●d
,
saith
he
,
O
my
soul
,
quae
nunc
abibis
in
loca
,
into
what
place
art
thou
,
a
going
.
Now
,
as
it
is
God
only
who
can
resolve
this
doubt
,
so
he
hath
done
it
by
degrees
in
the
old
Testament
,
more
obscurely
;
in
the
new
,
more
clearly
and
distinctly
,
2
Tim.
1.
10.
Now
it
is
made
manifest
by
the
appearing
of
our
Saviour
Jesus
Christ
,
who
hath
abolished
death
,
and
brought
life
and
immortality
to
light
through
the
Gospel
.
Though
in
the
old
Testament
this
be
exhibited
more
darkly
:
yet
hath
he
set
down
many
passages
therein
,
especially
as
to
what
shall
become
of
the
righteous
,
from
which
an
observant
person
may
receive
much
light
,
amongst
which
this
is
one
,
thou
wilt
guide
me
by
thy
counsel
here
,
and
afterward
receive
me
unto
glory
He
is
the
King
of
glory
.
Psal.
24.
10.
Who
is
the
King
of
glory
?
The
Lord
of
Hosts
he
is
the
King
of
glory
.
He
hath
glory
to
dispose
of
.
1
Chron.
16.
27.
Glory
and
honour
in
his
presence
.
And
he
will
in
such
a
way
,
and
at
such
a
time
,
as
he
thinks
fit
,
convey
his
servants
to
it
,
Psal.
49.
15.
But
God
will
redeem
my
Soul
foom
the
power
of
the
grave
;
for
he
will
receive
me
,
whilst
the
wicked
shall
be
thrown
into
the
graves
,
and
into
hell
,
he
will
receive
me
into
a
state
of
glory
and
rest
.
So
Isa.
58.
8.
Thy
righteousness
shall
go
before
thee
,
and
the
glory
of
the
Lord
shall
be
thy
rere-ward
in
the
original
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
Pagnine
renders
gloria
dei
colliget
te
.
A
very
remarkable
passage
,
importing
as
much
as
the
glory
of
the
Lord
is
ready
to
gather
us
up
into
it
,
so
prepared
is
it
,
and
fitted
for
us
.
If
we
will
but
fear
aright
,
obey
aright
,
and
live
aright
,
we
shall
see
the
day
wherein
the
glory
of
the
Lord
will
stretch
its
arms
round
about
us
,
and
gather
us
up
into
it self
,
hence
the
words
of
Christ
entring
into
his
Fathers
Joy
and
Rest
,
Psal.
15.
who
shall
abide
in
Gods
Tabernacle
,
and
dwell
in
his
holy
hill
,
that
is
not
meant
of
Zion
or
Moriah
,
those
not
being
able
to
contain
all
such
as
there
are
mentioned
,
but
who
shall
dwell
in
heaven
?
who
shall
be
admitted
into
thy
kingdom
of
glory
,
to
behold
thy
face
for
ever
?
For
the
farther
illustration
and
proof
of
this
position
we
shall
consider
four
things
,
1.
What
is
meant
by
glory
,
2.
What
kind
of
glory
this
is
,
that
God
will
receive
his
servants
into
,
3.
In
what
manner
God
will
manage
his
business
,
4.
When
he
will
do
it
.
1.
What
is
meant
by
glory
?
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
in
its
primary
notation
imports
gravity
or
weight
.
According
to
the
more
frequent
use
of
it
,
it
imports
glory
.
To
both
those
notations
the
Apostle
seems
to
have
respect
.
2
Cor.
4
17.
When
he
opposes
the
weight
of
glory
to
the
light
affliction
.
This
glory
is
ponderous
,
it
weighs
much
with
his
people
,
more
than
all
their
sufferings
.
Thus
Christ
for
the
Joy
set
before
him
endures
the
cross
.
Now
for
the
word
glory
.
The
meaning
of
it
is
so
well
known
,
that
I
can
scarcely
offer
you
a
word
for
the
describing
of
it
,
which
is
not
as
obscure
as
it self
.
It
do's
in
this
place
import
a
splendid
magnificent
state
,
such
as
is
attended
with
a
confluence
of
all
good
things
,
even
what
ever
is
requisite
to
the
rendring
of
a
man
happy
.
This
the
Holy
Ghost
proposes
to
us
under
several
notions
;
as
a
Crown
,
Rev.
2.
10.
I
will
give
thee
a
Crown
of
life
;
a
throne
Rev.
3.
4.
To
him
that
overcometh
will
I
grant
to
sit
with
me
in
my
Throne
;
A
kingdom
,
Mat.
6.
33.
seek
first
the
kinglom
of
God
and
the
righteousness
thereof
;
Rest.
Heb.
4.
9.
There
remaineth
therefore
a
rest
to
the
people
of
God
;
Joy
.
Matth.
25.
21.
Enter
thou
into
the
joy
of
thy
Lord
;
Pleasure
.
Psal.
16.
11.
At
thy
right
hand
are
pleasures
for
evermore
;
and
here
glory
.
These
and
such
like
terms
do's
the
Holy
Ghost
use
to
hint
unto
us
the
meaning
of
that
state
,
which
God
(
after
he
hath
guided
them
with
his
counsel
)
will
take
his
servants
into
it
.
2.
What
kind
of
glory
is
this
?
and
here
I
would
give
you
a
particular
account
of
it
.
But
alas
,
who
am
I
that
I
should
do
it
?
that
I
should
attempt
it
?
This
is
a
work
fitter
for
some
glorious
Angel
than
for
such
a
worm
as
I
am
.
In
these
mystical
and
sublime
matters
we
can
go
no
farther
,
than
God
is
pleased
to
help
us
with
special
revelation
.
And
what
he
hath
revealed
concerning
the
present
business
he
hath
set
down
in
his
word
.
But
the
account
we
have
therein
concerning
it
,
consists
rather
of
some
few
general
hints
,
than
any
particular
distinct
discoveries
.
Even
the
Sacred
Penmen
themselves
,
found
themselves
at
a
great
loss
in
this
matter
,
1
John
3.
2.
It
doth
not
yet
appear
what
we
shall
be
;
John
the
beloved
John
that
lay
in
the
bosome
of
Christ
was
the
beloved
Disciple
;
he
that
was
in
the
mount
with
Christ
did
not
fully
understand
what
the
Saints
shall
be
.
And
when
we
have
gone
over
the
Bible
,
perused
all
that
the
holy
men
of
God
have
left
behind
them
concerning
it
,
and
set
it
together
,
it
will
be
but
like
the
Prophets
pourtraying
of
Jerusalem
upon
a
tile
,
Ezek.
4.
1.
a
rude
draught
of
that
glorious
City
,
or
Jerusalem
that
is
above
,
which
is
a
thousand
times
more
glorious
than
ever
the
earthly
Jerusalem
was
in
its
most
ample
and
succesfull
estate
.
Some
of
those
general
hints
which
the
word
contains
of
it
,
I
shall
give
you
in
these
following
heads
.
1.
It
s
Ancient
.
2.
Reall
.
3.
Supernal
.
4.
Satisfying
.
5.
Transcendent
.
6.
Eternal
glory
.
1.
It
s
Ancient
;
it
is
such
as
God
himself
hath
been
enjoying
and
delighting
himself
in
from
all
eternity
.
Before
there
was
any
such
thing
as
worldly
glory
,
this
glory
was
in
being
,
Joh.
17.
5.
And
now
,
Oh
Father
,
glorifie
thou
me
with
thine
own
self
,
with
the
glory
,
which
I
had
with
thee
before
the
world
was
.
Besides
which
,
there
is
a
created
glory
which
God
is
said
to
have
prepared
for
them
from
the
foundation
of
the
world
,
Mat.
25.
34.
2.
It
is
real
.
As
for
the
glory
of
the
world
it
s
but
a
meer
shew
or
fancy
,
Psal.
39.
6.
Surely
every
man
walketh
in
a
vain
shew
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
a
disguise
.
The
glory
of
the
world
is
like
a
Play
,
wherein
one
is
a
King
,
another
a
Queen
,
a
third
a
Peasant
,
according
to
the
Plot
and
will
of
the
contriver
;
whereas
they
are
no
such
persons
but
carry
a
little
present
resemblance
of
them
.
Of
this
nature
is
worldly
glory
,
it
s
rather
an
appearance
,
or
shew
of
glory
,
than
glory
it self
,
a
piece
of
pageantry
,
a
shew
,
not
real
.
With
what
magnificence
and
state
did
Agrippa
and
Bernice
enter
into
the
Judgment
Hall
?
And
how
doth
the
Evangelist
express
it
,
he
saith
they
came
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
25.
23.
With
much
Phancy
.
All
their
Princely
gallantry
and
bravery
in
the
Judgment
of
the
Evangelist
amounted
to
no
more
than
a
meer
conceit
or
Phancy
.
They
were
glorious
no
doubt
in
their
own
eyes
,
and
admired
by
the
people
that
love
to
gaze
at
Pomp
:
but
this
was
but
conceitedness
,
phantastical
and
vain
shew
.
But
now
this
glory
that
is
to
be
revealed
,
but
doth
not
yet
appear
in
its
refulgency
so
as
it
will
,
is
real
and
solid
,
such
as
hath
substance
and
weight
in
it
,
2
Cor.
4.
17.
A
weight
of
glory
,
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
answer
to
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
,
as
I
told
you
,
in
its
primary
notion
,
imports
weight
,
or
heaviness
.
As
much
difference
as
there
is
between
Massy
Gold
and
Copper
or
Tin
:
so
much
between
the
glory
of
this
world
,
and
that
glory
which
is
laid
up
for
them
that
love
God
,
and
wait
for
the
coming
of
Christ
.
3.
It
is
supernal
or
above
.
Indeed
God
can
create
glory
wherever
he
pleases
:
If
he
will
have
glory
to
be
on
Mount
Sinai
,
or
Mount
Tabor
,
there
glory
shall
be
.
Where
this
King
of
glory
doth
manifest
himself
more
fully
,
there
glory
doth
appear
:
but
the
place
he
hath
pitched
upon
for
the
exhibiting
of
himself
in
glory
,
in
a
settled
standing
way
,
is
above
.
No
place
on
earth
being
fit
for
so
high
and
noble
use
,
he
was
pleased
to
make
choice
of
one
above
.
Psal.
8.
1.
How
excellent
is
thy
name
in
all
the
earth
,
who
hast
set
thy
glory
above
the
Heavens
?
Psal.
103.
4.
The
Lord
is
high
above
all
Nations
,
and
his
glory
above
the
Heavens
.
Those
visible
heavens
,
when
Stephen
looked
up
stedfastly
into
heaven
,
he
saw
the
glory
of
God
,
and
Jesus
standing
on
the
right
hand
of
God
,
which
if
it
were
more
than
a
created
representation
of
it
to
his
outward
and
inward
senses
,
we
must
understand
of
a
miraculous
vision
,
wherein
Christ
arrayed
with
glory
and
Majesty
,
was
beheld
by
him
supernaturally
enlightned
.
Into
this
glory
above
then
our
Lord
Christ
was
received
,
1
Tim.
3.
16.
So
that
if
ever
we
will
share
in
this
glory
,
we
must
leave
the
earth
,
ascend
into
the
Heavens
,
and
pass
beyond
both
Clouds
and
Stars
.
4.
It
s
a
satisfying
glory
.
To
have
a
glory
out
of
the
reach
of
enemies
is
much
:
then
to
have
it
satisfying
,
to
answer
the
desires
of
souls
is
a
great
matter
.
As
for
the
glory
of
the
world
it
do's
a
little
dazzle
the
eye
,
and
tickle
the
Phancy
,
but
it
do's
not
satisfie
the
soul.
Who
had
ever
greater
glory
than
Solomon
?
he
was
glorious
as
Job
was
poor
:
To
a
Proverb
Mat.
6.
29.
Solomon
in
all
his
glory
.
He
built
houses
,
planted
Vineyards
,
made
Gardens
,
and
Orchards
,
planted
trees
of
all
fruits
,
made
pools
of
water
,
he
had
servants
and
maidens
,
possessions
of
great
and
small
cattel
,
he
gathered
silver
and
gold
,
he
got
him
men
singers
and
women
singers
,
he
withheld
not
his
heart
from
any
joy
:
But
was
he
satisfied
,
though
he
had
what
heart
could
wish
?
No
,
Eccles.
1.
8.
All
things
are
full
of
labour
,
man
cannot
utter
it
.
The
eye
is
not
satisfied
with
seeing
,
nor
the
ear
filled
with
hearing
.
But
this
glory
I
am
speaking
of
,
will
afford
satisfaction
,
Psal.
17.
15.
As
for
me
I
will
behold
thy
face
in
righteousness
,
I
shall
be
satisfied
when
I
awake
with
thy
likeness
.
When
Peter
upon
Mount
Tabor
had
but
a
little
resemblance
of
it
,
he
was
so
affected
with
it
,
that
he
cryes
out
,
Mat.
17.
4.
Lord
it
is
good
for
us
to
be
here
.
Oh
what
would
he
have
said
if
he
had
been
in
Heaven
,
and
seen
all
the
glory
there
!
Seen
the
blessed
Saints
and
Angels
,
those
pure
and
perfect
creatures
,
beholding
the
face
God
,
Seen
the
Lord
Jesus
Christ
,
the
Lord
of
glory
,
attended
most
gloriously
,
and
sitting
at
the
right
hand
of
the
Father
,
heard
the
incomparable
melody
of
the
Hallelujahs
sung
.
How
would
this
have
ravished
him
?
Could
I
present
you
with
a
glimpse
of
this
glory
,
you
would
long
to
be
there
,
where
you
might
have
a
perfect
prospect
,
and
then
you
would
say
not
one
half
;
nor
the
thousand
part
of
the
glory
was
told
you
.
5.
It
is
transcendent
Glory
.
It
exceeds
all
other
glory
,
nay
all
expressions
and
imagination
.
So
great
was
the
glory
of
God
upon
Mount
Sinai
,
that
the
raies
of
it
made
the
skin
of
Moses
his
face
to
shine
,
Exod.
34.
29.
The
spirit
of
grace
and
glory
shone
in
Stepbens
face
,
when
he
made
his
confession
of
Christ
:
all
saw
his
face
as
it
had
been
the
face
of
an
Angel
.
And
so
great
was
the
glory
of
Christ
when
he
appeared
to
Paul
in
the
way
to
Damascus
,
that
it
dazled
his
eyes
,
Acts
22.
11.
He
could
not
see
for
the
glory
of
that
light
,
Nimis
sensibile
laedit
sensum
,
The
brightness
of
the
Object
overcame
his
sight
.
And
God
doth
sometime
adorn
his
Church
Militant
with
much
glory
,
Isa
66.
11.
That
ye
may
be
delighted
with
the
abundance
of
her
glory
.
But
alas
,
what
's
all
this
in
comparison
of
the
glory
of
that
place
I
am
speaking
of
.
2
Cor.
4.
17.
A
far
more
exceeding
and
eternal
weight
of
glory
.
The
words
in
the
Original
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
a
phrase
so
high
and
lofty
,
that
Expositors
scarce
know
how
to
express
:
But
this
is
evident
,
that
it
imports
such
glory
as
is
exceeding
high
and
transcendent
.
Here
every
thing
is
glorious
,
Isa.
60.
13.
I
will
make
the
place
of
my
feet
glorious
.
Here
,
to
say
nothing
of
Crowns
,
Thrones
,
Mansions
,
the
very
Street
is
pure
Gold
,
Revel.
21.
21.
The
twelve
gates
were
twelve
pearls
,
every
several
gate
was
of
one
pearl
,
and
the
street
of
the
City
was
pure
gold
,
as
it
were
transparent
glass
.
All
these
illustrious
resemblances
are
but
a
shadow
of
the
brightness
and
glory
of
Heaven
.
To
add
no
more
,
How
high
is
the
account
of
the
Apostle
?
1
Cor.
2.
9.
As
it
is
written
,
eye
hath
not
seen
,
nor
ear
heard
,
neither
have
entred
into
the
heart
of
man
,
the
things
which
God
hath
prepared
for
them
that
love
him
.
What
could
the
Apostle
have
said
more
?
The
eye
hath
hath
seen
great
glory
and
magnificence
:
the
ear
hath
heard
exquisite
musick
:
The
heart
may
imagine
a
great
deal
more
,
Rocks
of
pure
Diamonds
,
mountains
of
Gold
,
a
thousand
Suns
more
glorious
then
it
is
;
yet
neither
can
the
eye
,
ear
,
or
heart
,
reach
those
glories
that
are
prepared
for
them
that
wait
for
God
.
6.
This
glory
is
eternal
,
and
perpetual
.
As
for
the
glory
of
the
world
,
it
s
of
a
transitory
nature
.
What
is
the
most
glorious
Potentate
but
grass
?
1
Pet.
1.
24.
All
flesh
is
grass
,
and
all
the
glory
of
man
as
the
flower
of
grass
,
the
grass
withereth
,
and
the
flower
thereof
falleth
away
.
Man
like
grass
flourisheth
in
the
morning
,
and
is
cut
down
before
night
.
Who
hath
not
learned
to
say
,
Sic
transit
gloria
Mundi
,
Thus
the
glory
of
the
World
passeth
away
.
What
's
become
of
all
the
Triumphs
and
Jubilees
that
have
been
in
the
World
?
How
short
was
their
continuance
?
How
quickly
were
they
over
,
and
how
soon
forgotten
?
1
Cor.
7.
31.
For
the
fashion
of
this
world
passeth
away
.
The
world
puts
it self
into
this
and
that
fashion
:
but
whatever
fashion
it
puts
it self
into
,
it
s
still
in
a
state
of
fluctuation
.
But
now
this
glory
is
unchangeable
,
it
s
not
only
lasting
but
everlasting
,
2
Cor.
4.
17.
Some
refer
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
eternal
,
and
then
it
is
as
if
he
should
say
,
Oh
this
weight
of
glory
is
transcendently
,
transcendently
eternal
;
that
is
,
so
eternal
as
never
to
have
an
end
,
1
Pet.
5.
10
The
God
of
all
grace
hath
called
us
unto
his
eternal
glory
by
Christ
Jesus
.
3.
How
will
God
receive
his
servants
to
his
glory
after
he
hath
guided
them
with
his
Counsel
?
Answ.
The
Scripture
sometimes
represents
this
as
done
immediately
by
God
himself
,
Gen.
5.
24.
God
took
Enoch
.
That
being
an
extraordinary
case
,
and
perhaps
he
might
proceed
in
an
extraordinary
manner
,
and
take
him
up
to
glory
by
his
own
immediate
hand
.
But
the
Scripture
doth
most
frequently
represent
it
to
be
done
by
the
Ministry
of
Angels
.
They
minister
to
the
faithful
whilst
they
are
here
,
Heb.
1.
14.
and
they
minister
to
them
in
their
passage
to
glory
.
(1)
Some
of
them
like
a
Guard
do
conduct
and
lead
them
thither
.
2
Kings
2.
11.
A
Chariot
of
fire
,
and
horses
of
fire
appeared
,
Elijah
went
up
by
a
whirlwind
into
Heaven
.
By
this
Chariot
we
are
to
understand
Angels
which
appeared
in
the
form
of
a
Chariot
,
and
horsemen
.
So
Luk.
16.
22.
The
beggar
dyed
,
and
was
carried
by
the
Angels
into
Abrahams
bosom
.
Oh
the
difference
there
is
betwixt
the
esteem
the
world
hath
of
Gods
poor
servants
,
and
the
esteem
that
God
hath
of
them
!
The
world
looks
on
them
as
deserving
no
better
company
than
the
very
dogs
:
But
God
looks
on
them
as
not
only
worthy
of
the
company
,
but
ministry
of
Angels
.
Whilst
Jehojakim
and
such
like
,
have
the
burial
of
an
Ass
,
are
thrown
into
the
earth
without
lamentation
or
honour
.
God
appoints
his
Angels
to
convey
a
poor
despised
Lazarus
into
Heaven
.
2.
Others
as
Porters
,
do
admit
and
take
them
in
,
open
the
gate
wide
,
that
the
poor
servants
of
God
may
have
an
abundant
entrance
into
the
Kingdom
of
Heaven
.
Rev.
21.
12.
Heavenly
Jerusalem
hath
twelve
gates
,
and
at
the
gates
twelve
Angels
.
They
stand
not
here
like
the
Cher●bims
of
Paradise
with
a
flaming
sword
to
keep
us
out
,
but
with
stretched
out
arms
to
take
and
welcome
us
in
.
Oh
the
wonderful
grace
and
love
of
God!
For
a
King
not
only
to
suffer
his
poor
subjects
to
come
into
his
Palace
;
but
to
imploy
his
Nobles
both
in
leading
them
to
it
,
and
letting
them
in
:
Oh
what
Princely
favour
is
it
!
What
condescention
and
favour
is
it
in
God
to
make
his
Angels
their
guard
unto
eternal
life
,
the
place
of
happiness
,
and
ready
at
heaven
gates
to
receive
those
great
guests
,
Gods
little
ones
that
are
of
small
account
in
the
world
!
4.
When
is
it
that
God
receives
the
faithful
to
glory
?
Answ.
He
doth
it
partly
at
death
,
then
he
takes
their
souls
up
to
glory
.
Herein
the
Papists
,
Socinians
,
and
some
Anabaptists
do
oppose
us
,
all
useing
the
same
Arguments
and
Answers
;
but
the
Scripture
is
very
clear
,
Luke
23.
43.
To
day
shalt
thou
be
with
me
in
Paradise
.
The
soul
neither
sleeps
,
nor
calls
at
Purgatory
,
but
strait
to
Heaven
,
2
Cor.
5.
1.
We
know
if
our
earthly
house
of
this
tabernacle
were
dissolved
,
we
have
a
building
of
God
,
an
house
not
made
with
hands
,
eternal
in
the
Heavens
.
The
Apostle
groans
to
be
cloathed
with
the
heavenly
house
,
and
to
be
uncloathed
of
the
earthly
,
so
saith
the
spirit
,
Revel.
14.
13.
Blessed
are
the
dead
that
dye
in
the
Lord
,
from
henceforth
they
rest
from
their
labours
.
But
more
compleatly
and
fully
he
do's
it
at
the
Resurrection
,
when
both
soul
and
body
being
reunited
,
he
will
take
them
both
to
glory
,
Job
19.
25
,
26.
I
know
that
my
redeemer
liveth
,
and
that
he
shall
stand
at
the
latter
day
upon
the
earth
.
And
though
after
my
skin
,
worms
destroy
this
body
;
yet
in
my
flesh
shall
I
see
God
.
Here
is
a
plain
account
of
the
Resurrection
of
the
dead
,
the
coming
of
Christ
,
and
beatificial
vision
of
God
.
So
Isa.
33.
17.
Thine
eyes
shall
see
the
King
in
his
beauty
,
they
shall
behold
the
Land
that
is
very
far
off
.
This
may
have
relation
to
Believers
being
with
Christ
,
to
behold
his
glory
.
1
Thes.
4.
14.
If
we
believe
that
Jesus
dyed
and
rose
again
:
even
so
them
also
which
sleep
in
Jesus
will
God
bring
with
him
.
In
the
next
place
we
shall
give
the
reasons
of
the
Doctrine
,
Why
will
God
take
his
people
into
his
glory
?
Reason
1.
Is
taken
from
his
own
good
pleasure
;
He
may
do
what
he
will
with
his
own
:
Grace
is
his
,
and
Glory
is
his
,
and
he
may
dispose
of
it
as
he
sees
good
.
He
giveth
his
grace
to
whom
,
and
in
what
measure
he
pleaseth
,
so
may
he
dispose
of
glory
.
Matt.
20.
15
,
Is
it
not
lawful
for
me
to
do
what
I
will
with
mine
own
?
As
to
the
persons
he
chooses
,
calls
,
and
saves
,
Who
can
say
unto
him
,
what
dost
thou
?
The
Potter
hath
power
over
his
clay
,
to
make
one
vessel
to
honour
,
another
to
dishonor
?
Now
we
are
told
what
the
pleasure
of
God
is
,
Luk.
12.
32.
Fear
not
little-flock
,
it
is
your
Fathers
good
pleasure
to
give
you
a
Kingdom
.
And
what
needs
any
farther
reason
to
prove
the
lawfulness
and
equity
of
it
.
If
he
be
for
it
,
what
hath
any
one
to
do
to
be
against
it
,
Rom.
21.
9.
21
,
23.
What
if
God
be
willing
to
make
known
the
riches
of
his
glory
on
the
vessels
of
mercy
,
which
he
hath
afore
prepared
unto
glory
,
shall
any
one
dare
to
question
his
proceedings
?
What
will
men
make
of
God
?
Shall
the
Potter
have
more
power
over
his
clay
,
than
God
hath
over
his
creature
?
That
is
the
clay
,
and
he
the
Potter
?
Nay
O
man
,
who
art
thou
that
replyest
against
God
?
Reas.
2.
Is
taken
from
his
promise
,
whereby
he
hath
engaged
himself
to
do
it
.
As
he
hath
promised
to
guide
them
by
his
counsell
,
and
given
his
Angels
charge
concerning
them
:
so
he
hath
engaged
himself
,
and
given
his
royal
word
for
it
,
that
however
mean
and
despicable
they
are
,
and
are
exercised
with
divers
afflictions
,
yet
after
they
have
suffered
a
while
,
he
will
take
them
up
unto
himself
,
Psal.
84.
11.
He
will
give
grace
and
glory
,
and
will
withhold
no
good
thing
from
them
that
walk
uprightly
,
Dan.
12.
3.
They
that
be
wise
shall
shine
as
the
brightness
of
the
firmament
,
and
they
that
turn
many
to
righteousness
shall
shine
as
the
stars
for
ever
,
and
ever
.
Oh
what
a
ravishing
truth
is
this
!
Take
this
along
with
you
.
Go
home
and
wonder
,
that
such
poor
mortal
sinful
carcases
as
we
,
should
shine
as
the
firmament
,
the
stars
for
ever
,
nay
as
the
Sun
,
Mat.
13
,
43.
Then
shall
the
righteous
shine
,
as
the
Sun
in
the
Kingdom
of
the
Father
.
If
you
have
ears
,
hearken
to
this
;
if
you
have
hearts
to
be
affected
with
the
glorious
grace
of
God
to
sinners
through
Christ
.
Let
men
and
Angels
,
Heaven
and
Earth
,
stand
astonished
at
it
for
ever
and
ever
.
As
sure
as
this
is
the
word
of
God
,
this
honour
shall
be
done
his
Saints
.
If
you
will
not
receive
and
be
affected
with
this
truth
,
get
you
another
bible
that
may
affect
you
more
and
reward
you
better
.
Let
the
worldlings
,
voluptuous
,
ambitious
,
go
to
their
Mammon
,
their
delicious
fare
,
their
preferments
,
and
see
what
they
will
do
for
them
.
What
can
they
promise
?
more
than
they
will
ever
perform
,
they
can
do
nothing
but
help
to
a
treasure
of
wrath
,
and
fearful
recompence
.
Not
one
Iota
,
not
one
title
of
Gods
word
shall
fail
.
Here
are
words
and
more
than
bare
words
of
eternal
life
,
which
are
delivered
by
truth
it self
,
God
that
cannot
deceive
,
God
that
cannot
lye
.
This
truth
I
will
stick
by
,
and
yet
that
such
a
poor
mouldring
,
ever
dying
and
perishing
creature
as
I
,
ready
to
turn
to
putrifaction
and
dust
,
should
be
carried
above
the
heavens
,
have
the
conduct
of
Angels
,
and
the
welcome
of
those
blessed
creatures
unto
the
land
of
happiness
,
how
doth
it
amaze
me
with
wonder
at
free
grace
!
What
a
thing
is
this
?
Though
it
be
great
,
yet
he
(
having
given
his
word
)
will
be
sure
to
effect
it
:
as
for
other
reasons
,
so
this
in
particular
,
that
he
hath
given
it
under
his
hand
as
well
as
engaged
his
word
,
called
heaven
and
earth
to
witness
.
Before
he
hath
issued
out
his
promise
,
he
doth
such
things
for
his
own
pleasure
,
but
when
he
hath
granted
his
promise
a
farther
reason
,
accurs
to
strengthen
our
consolation
and
good
hopes
through
grace
.
Reas.
3.
Is
taken
from
the
will
of
Christ
,
who
upon
the
account
of
his
interest
in
the
Father
,
and
his
own
merits
intercedes
with
his
father
to
do
it
.
Our
blessed
Saviour
has
ever
been
concerned
about
mans
welfare
.
None
save
Christ
could
bestead
us
,
when
we
were
thrown
out
of
Paradise
,
then
,
saith
Christ
,
I
will
undertake
,
be
surety
for
them
.
Lo
I
come
to
do
thy
will
,
O
God
,
I
will
pay
the
debt
and
ransome
them
though
it
cost
me
dear
.
This
loss
shall
be
for
their
advantage
,
they
shall
be
conveyed
to
another
and
better
estate
than
ever
they
were
in
upon
earth
.
When
Christ
was
upon
earth
he
died
for
them
,
and
now
he
is
in
heaven
he
pleads
his
death
,
and
as
for
other
purposes
so
for
this
in
particular
,
that
God
would
gather
in
his
elect
,
that
they
may
be
where
he
is
.
O
Lord
and
Father
remember
my
sufferings
,
how
the
Messias
was
not
cut
off
for
himself
,
not
for
any
sin
of
his
own
.
He
knew
no
sin
,
but
was
made
sin
for
thy
people
,
he
bore
their
sins
on
his
body
on
the
tree
.
And
our
Lord
ever
livet
h
to
make
intercession
for
his
people
,
Heb.
7.
25.
What
his
intercession
is
you
may
,
learn
partly
from
his
intercession
on
earth
and
his
last
desires
,
he
left
this
to
uphold
the
hearts
of
his
people
in
his
will
and
Testament
,
which
by
the
death
of
the
Testator
is
confirmed
to
us
,
Joh.
17.
24.
Father
,
I
will
that
they
also
,
whom
thou
hast
given
me
,
be
with
me
where
I
am
,
that
they
may
behold
my
glory
which
thou
hast
given
me
.
Oh
sweet
words
!
that
where
he
was
his
people
should
be
.
His
lips
were
as
a
thread
of
scarlet
and
his
words
comely
.
His
lips
drop
sweet
smelling
myrrh
,
partly
by
his
promise
.
John
12.
26.
If
any
man
serve
me
,
let
him
follow
me
,
and
where
I
am
,
there
shall
also
my
servants
be
,
what
Christ
hath
promised
he
can
make
good
,
he
did
reveal
his
Fathers
mind
,
and
God
hath
a
mighty
regard
to
the
will
of
his
Son
.
As
the
Son
never
disobeyed
the
will
of
the
Father
:
so
the
Father
never
denyed
the
request
of
his
son
.
Joh.
11.
41.
42.
Father
I
thank
thee
that
thou
hast
heard
me
,
and
I
know
that
thou
hearest
me
alwaies
.
Could
Christ
prevaile
while
on
earth
for
the
raising
of
Lazarus
to
life
?
Now
he
is
in
heaven
,
his
arguments
and
interest
are
strong
and
great
enough
to
raise
his
people
to
glory
.
Reas.
4.
God
will
take
his
servants
to
glory
,
that
Christ
may
enjoy
the
benefit
of
his
own
purchase
.
He
hath
made
a
double
purchase
.
He
hath
purchased
glory
for
them
,
and
them
for
it
.
As
for
glory
it
is
the
purchased
possession
or
inheritance
.
1
Eph.
1.
14.
And
he
hath
purchased
his
Church
with
his
own
blood
,
we
are
redeemed
,
not
with
corruptible
things
,
as
silver
and
Gold
,
from
our
vain
Conversation
,
that
we
may
be
made
meet
for
his
his
glory
,
but
with
the
precious
blood
of
Christ
,
as
of
a
Lamb
without
blemish
,
or
without
spot
.
It
s
highly
reasonable
Christ
should
have
his
bargain
that
he
hath
paid
considerably
for
,
and
he
shall
have
the
fruit
of
this
double
purchase
without
fraud
from
the
just
God
,
whose
ways
are
equal
and
who
deceiveth
not
.
Christ
hath
redeemed
his
people
that
were
slaves
to
sin
and
Satan
,
hath
wrought
deliverance
for
the
Captives
,
hath
bought
an
inheritance
in
glory
for
them
,
and
when
he
hath
guided
them
by
his
Counsell
here
,
without
farther
delay
afterwards
they
shall
be
received
up
into
glory
.
Reas.
5.
That
the
head
and
members
may
be
together
.
That
Christ
is
their
head
the
Scripture
thews
,
Eph.
5.
23.
And
that
he
is
in
heaven
we
are
taught
in
Scripture
.
1
Tim.
3.
16.
God
that
was
manifest
in
the
flesh
—
was
received
up
into
glory
.
And
that
the
head
and
members
should
be
together
is
undeniable
,
whether
it
be
a
body
Naturall
,
Politick
,
or
Mystical
,
and
so
our
Saviour
seems
to
hold
forth
.
Joh.
12.
26.
And
for
this
reason
he
receives
them
up
into
glory
,
that
head
and
members
that
have
suffered
together
may
rejoyce
together
Rom.
8.
17.
Being
heirs
of
God
joynt
heirs
with
Christ
:
if
so
be
that
we
suffer
with
him
,
that
we
may
be
also
glorified
together
.
Reas.
6.
May
be
drawn
from
the
preparation
that
hath
been
made
in
order
to
the
taking
of
them
up
to
glory
.
1.
God
hath
prepared
glory
for
them
.
Mat.
25.
34.
Inherit
the
Kingdom
prepared
for
you
.
John
14.
2.
I
go
to
prepare
a
place
for
you
.
Those
invisible
,
inexplicable
things
of
glory
,
God
hath
prepared
for
them
that
love
him
.
This
is
the
City
that
God
hath
prepared
for
them
that
are
not
minded
to
take
up
with
the
Kingdom
of
this
world
or
the
glory
thereof
.
Heb.
11.
6.
And
this
preparation
was
made
,
partly
by
the
erecting
of
this
glory
at
the
Creation
;
partly
by
sending
his
Son
to
purchase
it
for
them
.
2.
He
hath
prepared
them
for
it
.
They
are
the
vessels
of
mercy
which
he
hath
afore
prepared
unto
glory
.
Rom.
9.
23.
He
makes
them
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
.
Col.
1.
12.
What
work
doth
God
make
,
preparing
happiness
for
them
by
his
goodness
,
his
grace
and
mercy
,
and
preparing
them
by
sanctification
of
the
spirit
,
belief
of
the
truth
,
that
they
may
pertake
with
those
that
are
sanctified
,
of
the
glory
ordained
and
made
ready
for
them
.
Reas.
7.
From
their
prayers
,
they
pray
that
they
may
be
received
up
into
glory
.
And
when
they
have
finished
their
course
here
,
they
have
done
the
work
appointed
them
to
do
,
how
do
they
long
to
appear
before
God
in
glory
!
There
is
no
one
who
retains
any
thing
of
the
nature
of
a
man
:
but
he
would
when
he
dies
,
enter
into
glory
,
Numb.
23.
10.
Balaam
saith
,
let
me
die
the
death
of
the
righteous
,
and
let
my
last
end
be
like
his
.
The
greatest
despisers
of
godliness
,
the
persecutors
of
the
servants
of
God
,
that
were
thorns
in
the
eyes
of
them
by
their
holy
Conversation
,
and
stinging
convictions
of
their
own
wickedness
,
would
desire
to
be
like
these
that
they
bitterly
hated
and
injured
.
What
then
may
be
expected
from
those
,
that
are
of
better
principles
and
affections
,
we
may
well
account
,
that
as
they
pray
that
God
would
guide
them
by
his
Counsel
here
,
so
receive
them
into
glory
.
How
doth
Moses
desire
to
see
Gods
glory
,
the
back
parts
of
which
he
was
only
capable
of
beholding
flesh
,
for
he
could
not
see
his
face
and
live
.
Exod.
33.
18.
I
beseech
thee
(
saith
he
to
God
)
shew
me
thy
glory
.
By
the
goodness
they
partake
of
now
,
they
are
inflamed
with
earnest
desire
to
see
the
face
of
God
in
glory
,
and
how
glorious
will
the
mercy
and
grace
of
God
appear
in
heaven
?
Last
Reas.
He
takes
them
up
into
glory
,
that
he
may
recompence
them
for
the
service
they
have
done
.
They
have
done
him
service
,
though
all
according
to
strictness
of
demand
renders
them
no
more
than
unprofitable
servants
,
that
have
but
done
and
not
fully
what
they
ought
to
have
done
.
Yet
God
is
not
unmindful
of
the
good
wills
and
the
labours
of
his
servants
,
Heb.
6.
10.
God
is
not
unrighteous
to
forget
your
work
and
labour
of
love
,
which
ye
have
shewed
towards
his
name
—
And
he
so
remembers
it
as
to
requite
it
,
as
in
other
ways
,
so
principally
in
receiving
them
up
into
glory
,
Mat.
25.
34.
Inherit
the
Kingdom
prepared
for
you
,
for
I
was
an
hungred
and
ye
gave
me
meat
,
I
was
a
thirsty
and
ye
gave
me
drink
.
—
Hence
it
is
called
a
reward
,
Heb.
11.
26.
He
had
respect
to
the
recompence
of
reward
.
Not
that
our
service
doth
bear
any
proportion
to
it
,
but
that
God
hath
promised
glory
thereunto
.
Be
thou
faithful
unto
death
,
and
thou
shalt
have
a
Crown
of
life
.
Use
1.
of
Information
Of
the
wonderfull
goodness
of
God
.
What
that
he
should
be
at
the
pains
and
care
of
guiding
us
here
,
leading
us
by
the
hand
,
teaching
us
to
walk
in
his
ways
,
leading
us
in
the
ways
of
uprightness
!
and
after
he
hath
done
this
take
us
up
to
glory
,
oh
what
goodness
is
this
!
Alas
,
who
or
what
are
we
,
that
we
should
have
to
do
with
glory
?
We
have
all
sinned
and
come
short
of
the
glory
of
God
.
Rom.
3.
23.
That
is
of
deserving
it
by
any
works
or
performances
of
our
own
.
We
are
not
worthy
of
the
least
crumb
of
bread
.
We
have
more
reason
to
think
of
prisons
,
gibbets
,
flames
,
and
damnation
than
glory
,
when
we
consider
our
deservings
from
God
.
This
is
perfectly
an
act
of
grace
and
faithfulness
,
grace
in
making
the
promise
,
faithfulness
in
performing
it
.
2.
This
informs
us
of
the
profitableness
of
Religion
.
We
may
neglect
,
blaspheme
and
persecute
it
,
but
there
is
no
way
comparable
to
it
.
Men
may
wonder
and
scorn
at
it
,
and
think
strange
,
that
serious
professors
run
not
with
them
into
the
same
excess
,
bear
patiently
reproaches
,
greatly
esteem
the
reproach
of
Christ
,
take
joyfully
the
spoyling
of
their
goods
,
glory
in
tribulations
,
not
accept
of
deliverance
:
but
the
servants
of
God
see
reason
for
it
,
and
great
advantage
in
Religion
though
with
persecution
.
They
have
as
much
as
heart
can
wish
.
Whom
have
I
in
heaven
but
thee
;
there
is
none
on
earth
that
I
desire
beside
thee
.
In
the
words
immediately
following
.
1
Tim.
4.
8.
Godliness
is
profitable
unto
all
things
,
having
promise
of
the
life
that
now
is
,
and
of
that
which
is
to
come
.
Would
you
have
honour
,
pleasure
,
length
of
days
?
Prov.
3.
16
,
17.
Length
of
daies
is
in
her
right
hand
,
and
in
her
left
hand
are
riches
and
honour
.
Her
ways
are
ways
of
pleasantness
.
If
these
are
not
given
in
a
carnal
and
sensual
way
,
they
are
in
a
nobler
and
better
.
3.
This
informs
us
of
the
happiness
of
the
servants
of
God
.
If
we
see
a
man
that
hath
great
things
towards
him
,
we
count
him
an
happy
man
.
Mal.
3.
15.
We
count
the
proud
blessed
,
not
because
they
are
proud
,
but
because
(
as
it
is
said
)
they
have
something
to
be
proud
of
.
Happy
then
is
the
man
that
is
in
this
case
,
that
hath
God
for
his
Lord
,
that
hath
right
to
glory
,
hath
an
expectancy
of
a
Kingdom
of
glory
,
which
he
shall
not
miss
of
,
or
be
in
possibility
to
be
dispossessed
of
.
A
Kingdom
that
shall
not
be
shaken
.
There
is
abundance
of
difference
betwixt
the
condition
of
worldly
men
and
the
servants
of
God
.
As
for
the
former
,
their
happiness
is
only
for
term
of
life
;
but
for
the
other
their
misery
is
only
so
.
Use
2.
By
way
of
exhortation
,
1.
More
generally
.
To
all
you
who
would
do
well
hereafter
,
labour
to
be
holy
and
the
servants
of
God
here
.
Follow
not
your
own
understandings
,
in
all
your
ways
acknowledge
him
,
by
leaning
upon
him
for
direction
and
he
shall
direct
your
paths
.
Follow
not
the
perverse
and
licentious
dictates
of
your
corrupt
wills
;
but
endeavour
to
know
what
the
will
of
the
Lord
is
,
that
you
may
do
it
.
There
is
no
man
who
hath
the
use
of
reason
:
but
he
concerns
himself
in
the
young
mans
question
,
Mat.
19.
16.
Good
Master
what
good
thing
shall
I
do
that
I
may
have
eternal
life
?
That
you
may
have
eternal
life
,
see
〈…〉
t
you
be
the
servants
of
God
in
all
manner
of
con
〈…〉sation
;
let
it
be
your
care
to
study
,
know
,
love
,
honour
,
obey
,
and
serve
him
.
Though
Carnal
men
throw
dirt
in
your
faces
and
disquiet
you
,
yet
go
on
in
the
discharge
of
your
duty
and
prefer
your
own
safety
before
their
good
will
.
Alass
!
what
is
the
affection
,
what
is
the
good
will
of
men
worth
,
what
can
it
do
for
us
when
we
come
to
die
,
if
thereby
we
have
procured
Gods
displeasure
?
God
,
and
God
only
can
bestead
us
then
,
then
we
are
left
to
approve
our
hearts
unto
God
,
to
God
who
will
be
our
judge
.
2.
More
particularly
,
let
us
be
under
what
discouragement
soever
from
the
world
may
be
,
this
may
lift
up
our
hearts
that
our
Redemption
draws
nigh
,
we
may
rejoyce
,
and
be
exceeding
glad
when
our
friends
are
weeping
about
us
that
great
is
our
reward
in
heaven
.
Rom.
5.
2.
Having
peace
with
God
we
rejoyce
in
hope
of
the
glory
of
God
.
2.
With
cheerfulness
perform
those
services
God
is
pleased
to
call
you
to
.
God
sometimes
calls
his
servants
to
undertake
great
and
difficult
services
,
and
if
he
deal
so
with
us
,
let
us
not
think
strange
concerning
the
fiery
tryal
,
and
be
discouraged
by
temporary
sufferings
,
which
are
but
for
a
moment
,
to
let
down
our
hope
,
expectation
,
and
prosecution
of
eternal
glory
,
which
will
abundantly
recompense
for
all
the
sorrows
of
the
servants
of
God
.
Thus
Moses
was
animated
under
banishment
,
when
he
was
in
as
fair
a
way
to
have
had
an
abiding
place
,
and
Country
as
any
,
having
respect
to
the
recompence
of
reward
,
Heb.
11.
24
,
25
,
26.
And
hereupon
he
refused
to
be
called
the
Son
of
Pharaohs
daughter
,
whereby
if
he
had
been
minded
,
he
might
have
entitled
himself
to
advancement
.
3.
With
patience
undergo
the
sufferings
he
may
exercise
you
with
.
Who
would
not
with
patience
endure
a
bad
day
,
so
that
he
might
be
a
Prince
at
night
?
Let
us
look
unto
Jesus
and
observe
,
what
bore
him
up
under
cruel
mockings
,
under
bloody
affronts
and
injuries
,
Heb.
12.
2.
For
the
joy
that
was
set
before
him
he
endured
the
Cross
,
despised
the
shame
.
He
was
a
famous
instance
of
suffering
.
What
contradiction
of
sinners
did
he
endure
against
him
?
and
glory
set
before
him
,
did
keep
his
hand
above
discouragement
.
Many
a
bitter
cup
did
he
drink
,
many
a
stormy
day
did
he
endure
,
before
he
came
to
his
pleasant
harbour
.
He
was
exercised
with
tossings
,
treasons
,
torments
,
he
sets
the
joy
before
him
?
And
so
should
we
,
though
we
meet
with
many
a
stormy
day
,
yet
let
us
consider
that
a
night
of
repose
will
come
;
and
the
joy
of
glory
will
preserve
us
from
being
weary
,
or
fainting
in
our
●inds
,
and
as
the
woman
that
hath
brought
forth
a
manchild
,
it
will
make
us
forget
all
our
sorrows
.
What
is
there
glory
ordained
and
prepared
for
the
generation
of
the
Just
?
This
may
make
them
lift
up
their
heads
and
hearts
in
trouble
.
Use
3.
Of
Consolation
to
you
,
who
are
the
servants
of
God
.
Behold
I
bring
you
glad
tidings
of
great
joy
!
Here
is
that
which
may
make
the
lame
leap
,
and
go
skipping
and
praising
God
.
What
an
affectionate
passage
was
that
,
Exod.
16.
17.
In
the
morning
ye
shall
see
the
glory
of
the
Lord
,
when
they
had
deserved
by
their
murmurings
,
his
terrible
and
avenging
appearance
.
But
what
was
that
to
this
glory
more
refulgent
,
magnificent
,
and
ravishing
?
You
are
exercised
here
with
manifold
evils
,
temptations
,
sins
,
miseries
,
but
there
is
a
day
approaching
that
will
abundantly
recompense
your
labour
of
love
.
Comfort
one
another
with
these
words
,
1
Thes.
4.
16
,
18.
That
the
Lord
shall
descend
from
heaven
with
a
shout
,
and
with
the
voice
of
the
Archangel
,
Then
we
shall
meet
with
the
Lord
in
the
air
,
and
so
shall
we
be
ever
with
the
Lord
.
That
is
,
after
he
hath
guided
us
by
his
Counsel
,
we
shall
be
received
by
his
glory
,
but
at
the
grand
Assize
,
Christ
his
appearance
shall
be
more
solemn
,
and
the
Saints
shall
receive
the
utmost
perfection
of
their
glory
in
soul
and
body
with
Christ
for
ever
.
SERMON
VI.
Psalm
73.
25.
Whom
have
I
in
Heaven
but
thee
,
and
there
is
none
upon
Earth
that
I
desire
besides
thee
.
IT
is
the
proper
work
of
all
the
Creatures
to
imploy
themselves
in
celebrating
the
perfections
of
the
great
Creator
.
That
is
the
end
both
of
their
existence
and
preservation
.
This
good
men
know
,
and
therefore
imploy
themselves
therein
.
Hereof
we
have
an
instance
in
the
Psalmist
in
this
place
,
who
having
in
the
precedeing
Verses
discoursed
of
Gods
great
goodness
to
him
,
is
so
affected
and
moved
therewith
,
that
he
betakes
himself
to
an
holy
glorying
,
and
boasting
in
him
,
as
if
he
should
say
,
Oh
what
a
God
have
I
!
Oh
what
love
hath
he
expressed
to
my
poor
soul
!
How
many
ways
doth
his
favour
break
forth
upon
me
?
As
for
time
past
,
he
hath
taken
me
into
communion
with
him
,
and
holden
me
by
the
right
hand
;
and
for
the
time
to
come
,
he
will
guide
me
with
his
Counsel
,
and
afterward
receive
me
up
into
glory
.
Oh!
What
a
God
is
this
?
Who
is
there
either
in
heaven
or
earth
may
be
compared
to
him
?
Amongst
that
glorious
Constellation
of
Saints
and
Angels
that
are
above
,
there
is
none
like
him
.
Oh
how
am
I
ravished
while
I
behold
him
!
I
cannot
think
of
him
,
I
cannot
speak
of
him
without
admiration
and
wonder
:
Such
raies
and
beams
of
divine
glory
proceed
from
his
blessed
face
,
that
make
my
poor
heart
even
to
dance
and
leap
within
me
.
I
did
indeed
in
my
distress
,
entertain
many
peevish
and
hard
thoughts
of
him
;
but
I
was
a
beast
for
it
.
I
see
there
is
that
excellency
in
him
,
that
neither
Heaven
nor
earth
can
equal
.
The
words
are
an
assertion
of
the
supream
and
transcendent
excellency
that
is
in
God
.
This
the
Psalmist
expresses
in
two
passages
:
1.
Whom
have
I
in
Heaven
but
thee
?
(
2.
)
And
there
is
none
upon
earth
that
I
desire
besides
thee
.
In
the
Original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
thee
,
that
is
equal
with
thee
,
as
Gejerus
notes
.
There
are
things
in
Heaven
that
I
value
,
and
things
on
earth
that
are
excellent
,
even
the
excellent
of
the
earth
:
but
none
either
in
Heaven
or
Earth
,
that
I
make
such
reckoning
of
as
I
do
of
thee
.
From
these
two
parts
of
this
Verse
take
this
,
Doct.
That
there
is
none
either
in
Heaven
or
Earth
,
either
amongst
Angels
or
men
like
unto
God
,
or
to
be
desired
in
equality
with
him
.
Indeed
the
Angels
are
very
goodly
creatures
,
and
holy
men
have
much
worth
in
them
:
but
God
is
far
above
them
both
.
There
are
glorious
things
in
Heaven
,
and
curious
things
on
earth
,
but
none
comparable
unto
God
.
When
all
is
done
,
he
is
the
glory
as
well
as
the
Author
of
the
whole
Creation
.
As
for
the
proof
of
the
point
,
he
himself
affirms
it
,
Isa.
46.
9.
I
am
God
,
and
there
is
none
else
,
I
am
God
,
and
there
is
none
like
me
.
So
Jer.
49.
19.
Who
is
like
me
,
not
only
as
to
my
glorious
perfections
in
my
nature
:
But
as
to
the
manifestation
of
my
power
,
wisdom
,
goodness
.
Whom
can
the
Creature
propound
to
it self
as
an
object
equal
in
goodness
,
might
,
and
knowledge
,
with
my self
?
And
the
servants
of
God
teach
this
,
that
there
is
none
like
God
:
They
have
found
by
experience
that
there
is
none
to
be
compared
to
him
,
Deut.
33.
26.
There
is
none
like
unto
the
God
of
Jesurun
,
who
rideth
upon
the
heaven
in
thy
help
,
and
in
his
excellency
on
the
skye
.
Psal.
89.
6.
Who
in
the
Heavens
can
be
compared
unto
the
Lord
?
Who
amongst
the
sons
of
the
mighty
can
be
likened
unto
the
Lord
.
1
King
.
8.
23.
There
is
no
God
like
thee
in
heaven
above
,
or
on
earth
beneath
.
This
is
the
constant
language
of
the
Scripture
,
None
like
God
,
none
to
be
compared
with
God
,
none
equal
to
him
,
which
saying
I
could
wish
were
ever
sounding
in
our
ears
,
that
so
we
might
yeild
him
that
respect
which
the
incomparable
perfection
of
his
nature
,
and
unspeakable
communication
of
his
goodness
calls
for
.
1.
Then
we
are
to
consider
in
what
respect
there
is
none
like
to
,
or
to
be
compared
with
God
.
1.
There
is
none
like
him
in
his
Nature
,
or
Attributes
,
which
are
such
,
as
none
else
are
endued
with
.
1.
In
his
knowledge
and
wisdom
none
like
him
.
Some
men
know
very
much
,
and
Angels
know
incomparably
more
:
but
God
knows
infinitely
more
than
either
He
knows
whatever
is
to
be
known
,
what
is
possible
to
be
comprehended
by
knowledge
.
There
is
not
any
thing
in
Heaven
or
Earth
,
Sea
,
or
Land
,
but
he
is
acquainted
with
it
.
He
knows
all
persons
and
all
their
concernments
.
He
knows
all
things
past
,
present
,
and
to
come
,
and
that
distinctly
and
infallibly
.
Jer.
32.
19.
Thine
eyes
are
upon
all
the
wayes
of
the
sons
of
men
,
to
give
every
one
according
to
his
ways
.
And
that
which
adds
much
to
the
perfection
of
his
knowledge
,
is
this
,
that
those
things
which
lye
in
the
deepest
obscurity
,
and
are
most
remote
from
humane
observation
,
are
as
obvious
to
him
as
any
other
things
whatsoever
,
Jer.
23.
23
,
24.
I
am
a
God
at
hand
,
and
not
afar
off
.
Can
any
hide
himself
in
secret
places
that
I
shall
not
see
him
saith
the
Lord
?
And
that
which
doth
yet
further
commend
his
knowledge
to
us
,
is
this
,
that
he
knows
how
to
improve
it
,
and
make
it
serve
his
own
interest
.
Some
men
have
a
great
deal
of
knowledge
,
but
know
not
how
to
use
it
:
but
God
by
his
infinite
wisdom
orders
things
so
,
that
whatever
falls
out
in
the
world
(
let
the
Providence
seem
dark
and
harsh
)
yet
he
makes
it
serviceable
to
his
glory
,
and
he
governs
the
actions
of
his
enemies
,
which
they
mean
for
their
particular
malitious
ends
,
unto
his
own
service
and
praise
.
2.
There
is
none
like
God
in
his
might
and
power
.
Some
men
have
much
power
,
but
the
Angels
excel
in
strength
,
they
are
able
to
do
mighty
things
;
but
God
doth
quite
transcend
them
.
Who
is
like
unto
thee
O
Lord
,
amongst
the
gods
who
is
like
thee
?
Amongst
the
gods
is
in
the
Original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
Tremelius
and
Junius
render
inter
fortissimos
,
amongst
the
most
mighty
ones
.
So
Psal.
89.
8.
O
Lord
God
of
Hosts
,
who
is
a
strong
Lord
like
unto
thee
?
Who
is
able
to
stand
before
him
?
What
are
Armies
,
Kingdoms
,
Empires
,
when
he
engages
against
them
?
What
creature
in
all
the
world
is
there
so
great
and
potent
,
which
he
is
not
able
to
frown
into
fear
and
trembling
,
anguish
and
horror
?
What
difficultie
is
there
which
he
is
not
able
to
break
through
and
conquer
?
Is
there
any
thing
too
hard
for
the
Lord
,
Gen.
18.
14.
I
am
the
Lord
,
the
God
of
all
flesh
,
is
there
any
thing
too
hard
for
me
?
Nothing
can
be
too
hard
for
him
,
for
nothing
is
hard
to
him
:
There
are
only
two
sorts
of
things
which
cannot
be
done
by
God
;
the
first
,
those
which
imply
a
contradiction
,
and
those
cannot
be
done
,
as
a
thing
cannot
be
,
and
not
be
at
the
same
time
,
&c.
The
second
are
those
which
imply
impotency
:
As
we
say
God
cannot
sin
,
so
Tit.
1.
2.
In
hope
of
eternal
life
,
which
God
that
cannot
lye
promised
.
Now
that
he
cannot
do
the
first
,
ariseth
from
the
impossibility
of
the
thing
in
it self
.
And
that
he
cannot
do
the
second
,
arises
from
the
perfection
of
his
nature
,
that
is
such
,
that
it
can
do
nothing
,
but
what
is
holy
and
good
.
But
then
for
whatsoever
things
are
possible
to
be
done
,
and
fit
to
be
done
,
he
can
do
them
.
3.
There
is
none
like
God
in
his
Soveraignty
and
Dominion
.
There
are
some
Princes
have
great
Soveraignty
,
as
Ahasuerus
,
who
is
supposed
to
be
that
Xerxes
,
whereof
we
have
mention
in
profane
History
,
Esth.
1.
1.
But
what
's
this
in
comparison
of
the
Soveraignty
which
God
hath
?
The
mountains
fly
before
him
,
the
Heavens
melt
,
the
Seas
and
Rivers
are
made
a
Chrystal
wall
for
the
ransomed
to
pass
over
,
the
Sun
stands
still
,
the
Stars
fight
,
the
winds
are
still
when
he
gives
command
;
and
inflated
Monarchs
commanding
the
creatures
from
their
natural
course
,
have
discovered
more
their
prodigious
folly
than
power
.
In
all
this
great
earth
there
is
not
a
spot
of
ground
but
it
is
his
.
Though
he
lets
it
out
to
the
sons
of
men
,
yet
he
still
remains
the
chief
Proprietary
and
Lord
,
he
is
the
chief
Lord
,
and
so
will
be
to
the
worlds
end
.
He
is
the
King
of
all
the
earth
,
Psal.
47.
27.
He
is
a
great
King
over
all
the
earth
.
Men
count
it
a
great
matt●r
if
they
can
but
once
possess
themselves
of
a
l●ttle
part
of
the
earth
:
But
he
is
Lord
of
all
.
The
earth
is
the
Lords
,
and
the
fulness
thereof
.
If
I
〈◊〉
hungry
I
would
not
tell
thee
,
for
the
world
is
mine
,
Psal.
50.
12.
What
is
a
small
Center
to
the
wide
circumference
of
the
Heavens
?
And
what
are
the
visible
Heavens
,
to
the
Heaven
of
Heavens
that
cannot
contain
him
.
4.
There
is
none
like
him
in
his
Ubiquity
,
or
Omnipresence
.
He
is
every
where
,
neither
man
nor
Angel
can
be
in
several
places
at
the
same
time
.
Their
alicubi
,
being
in
some
place
▪
or
ubi
excludes
alibi
elsewhere
,
being
in
another
place
or
space
:
But
God
is
every
where
at
one
and
the
same
instant
,
included
by
,
excluded
out
of
no
place
,
Psal.
139.
7
,
12.
Whither
shall
I
go
from
thy
spirit
?
or
whither
shall
I
flee
from
thy
presence
.
Here
David
discourses
of
Gods
Omnipresence
,
and
shews
it
is
such
,
that
neither
Heaven
nor
Earth
;
neither
Sea
nor
Land
;
the
depth
of
the
Sea
,
the
uttermost
parts
of
the
Earth
;
neither
light
nor
darkness
can
secure
us
from
him
,
or
hide
us
from
his
presence
,
Jer.
23.
24.
Can
any
hide
himself
in
secret
places
,
that
I
shall
not
see
him
,
saith
the
Lord
?
Do
not
I
fill
heaven
and
earth
saith
the
Lord
?
Oh
great
is
the
Earth
,
and
how
spacious
are
the
Heavens
!
and
yet
he
fills
Heaven
and
Earth
.
How
wonderful
is
God
herein
?
To
think
he
should
fill
up
all
places
and
distances
,
Oh
how
amazing
is
it
!
5.
There
is
none
like
God
in
his
benignity
and
goodness
.
There
are
some
drops
of
it
in
men
and
Angels
,
but
in
him
there
is
an
whole
Ocean
.
How
Ioth
is
he
to
be
angry
,
how
apt
to
forgive
,
how
ready
to
shew
mercy
,
and
communicate
of
his
goodness
?
Psal.
33
5.
The
earth
is
full
of
the
goodness
of
the
Lord
.
He
hath
infinite
goodness
in
him
,
and
he
communicates
thereof
unto
his
creatures
.
He
deals
it
out
to
Angels
and
men
.
The
fowls
of
the
air
,
the
beasts
of
the
field
,
the
fish
of
the
Sea
,
they
all
live
and
feast
upon
his
goodness
.
There
is
not
a
fly
,
or
worm
,
but
it
lives
upon
the
goodness
of
God
.
And
then
for
the
state
of
his
people
in
the
life
to
come
,
his
designs
are
wonderful
,
Psal.
31.
19.
Oh
how
great
is
thy
goodness
,
which
thou
hast
laid
up
for
them
that
fear
thee
,
which
thou
hast
wrought
for
them
that
trust
in
thee
!
His
wine
is
all
good
,
but
yet
he
hath
some
that
is
better
than
the
rest
,
which
he
keeps
till
the
last
.
6.
There
is
none
like
him
in
Majesty
and
Glory
.
There
are
some
creatures
that
be
very
glorious
.
The
Sun
is
a
very
glorious
creature
:
What
eye
can
withstand
the
strength
of
its
raies
,
behold
its
glory
without
dazzling
:
when
it
breaks
forth
,
the
Stars
disappear
as
ashamed
of
themselves
:
but
yet
all
the
glory
thereof
is
but
dark
and
despicable
,
in
comparison
of
what
is
in
God
.
When
he
steps
forth
,
then
the
Sun
it self
disappears
,
as
ashamed
of
its
self
.
If
he
speak
the
word
,
the
Sun
is
turned
into
darkness
,
and
the
moon
into
blood
,
Joel
2.
31.
When
he
afforded
a
little
manifestation
of
himself
upon
Mount
Sinai
,
what
a
strange
appearance
was
there
?
Exod.
24.
17.
The
sight
of
the
glory
of
the
Lord
was
like
consuming
fire
on
the
top
of
the
mountain
,
in
the
eyes
of
the
children
of
Israel
.
Oh
then
what
will
the
sight
of
him
be
when
he
appears
in
all
his
Glory
?
2.
As
there
is
none
like
him
in
his
nature
,
so
neither
is
any
one
like
him
in
his
Laws
,
which
do
exceed
all
Laws
whatsoever
.
Many
Princes
in
the
world
have
had
good
and
wholsom
Laws
;
but
none
had
ever
any
comparable
to
the
Laws
of
God
.
Deut.
4.
8.
And
what
Nation
is
there
so
great
,
who
hath
statutes
and
judgments
so
righteous
as
all
this
Law
,
which
I
s●t
before
you
this
day
.
As
if
he
had
said
,
bring
me
a
Nation
of
the
world
that
hath
such
Laws
as
you
have
.
That
these
Laws
are
none
such
Laws
,
I
shall
shew
in
five
particularss
1.
In
their
extraction
there
are
no
Laws
like
the
Laws
of
God
.
They
come
from
heaven
.
If
any
ask
concerning
them
,
as
our
Saviour
did
the
chief
Priests
and
Elders
concerning
Johns
Baptism
,
whether
they
are
from
heaven
,
or
from
men
,
we
may
safely
answer
,
from
heaven
.
All
other
Laws
come
from
the
earth
,
but
his
come
from
heaven
.
There
his
tribunal
is
,
and
from
thence
he
dates
those
Laws
whereby
he
rules
the
world
.
It
is
a
commendation
to
any
thing
,
that
it
comes
from
heaven
,
Psal.
78.
24.
Manna
was
more
rare
because
it
came
from
heaven
,
it
is
called
heavenly
food
,
the
corn
of
heaven
.
So
this
Law
,
as
the
pure
river
of
the
water
of
life
clear
as
Christal
,
Rev.
22.
1.
proceeds
from
the
Throne
of
God
and
of
the
Lamb.
And
there
needs
little
proof
of
it
,
for
it
breaths
forth
heaven
in
every
part
of
it
.
2.
In
their
supreme
authority
they
are
such
as
are
above
all
Laws
whatsoever
,
and
to
be
observed
before
them
.
There
are
not
any
Laws
of
any
Prince
or
state
in
the
world
,
but
the
Laws
of
God
are
above
them
.
Other
Laws
may
and
ought
to
be
respected
,
but
yet
this
will
ever
be
the
standing
prerogative
of
the
Laws
of
God
to
take
place
before
them
.
Nay
so
far
are
other
Laws
from
an
equality
with
his
,
that
they
are
no
further
to
be
obeyed
than
they
comply
with
them
.
And
the
Ministers
of
God
are
,
as
to
be
faithful
in
declaring
the
whole
counsel
of
God
,
that
they
may
be
clear
from
the
blood
of
all
men
;
so
they
are
to
take
heed
that
they
add
not
to
this
Law
.
And
what
Balaam
under
the
constraint
of
the
spirit
of
God
and
restraint
too
,
said
,
that
should
the
embassadour
of
Christ
out
of
good
will
and
obedience
,
Numb.
24.
13.
If
Balack
would
give
me
his
house
full
of
silver
and
gold
,
I
cannot
go
beyond
the
commandment
of
the
Lord
,
to
do
either
good
or
bad
of
mine
own
mind
:
but
what
the
Lord
saith
that
will
I
speak
.
Nay
though
there
be
the
wages
of
righteousness
profered
,
and
the
word
of
a
King
for
the
performance
,
as
Balaam
had
:
yet
should
we
not
step
aside
from
the
word
of
God
.
3.
In
their
spirirituality
no
laws
are
like
the
laws
of
God
.
They
are
such
as
reach
the
inner
man
,
our
thoughts
most
reserved
,
our
reasonings
most
suitable
and
private
,
our
designs
most
deep
and
latent
.
As
for
the
Laws
of
men
they
reach
only
the
outward
man
,
and
no
more
falls
under
their
authority
or
cognizance
:
but
the
word
of
God
is
a
discerner
of
the
thoughts
,
and
intents
of
the
heart
,
Heb.
4.
12.
So
that
there
is
no
man
that
makes
conscience
of
it
,
but
if
he
have
so
much
as
an
evil
thought
in
his
heart
,
he
is
concerned
about
it
.
Now
this
is
a
commendation
of
Laws
,
that
they
are
such
as
help
to
secure
the
inner
man
:
for
as
long
as
there
are
evil
workings
,
there
the
life
cannot
be
good
.
The
Law
of
God
who
is
the
Lord
of
the
Conscience
and
to
whom
it
only
is
subject
,
doth
bid
the
inner
man
keep
all
right
there
,
and
so
preserves
the
ministerial
acts
of
the
outward
regular
and
in
order
.
4.
In
their
Justice
and
righteousnesness
there
are
no
Laws
comparable
to
them
,
being
such
,
as
that
(
may
they
be
observed
)
there
will
be
no
such
thing
as
injury
or
wrong
in
the
world
.
This
was
the
matter
of
Moses
his
challenge
to
the
Israelites
Deut.
4.
8.
To
shew
whether
any
Nation
under
the
Sun
had
such
Statutes
and
Ordinances
as
they
.
There
were
at
that
time
much
people
in
the
world
,
and
many
Laws
;
but
there
were
none
that
were
attended
with
such
Justice
as
the
Laws
of
Israel
.
So
far
are
the
Laws
of
God
from
allowing
evil
,
that
they
allow
not
any
motions
that
way
,
Mat.
5.
4
,
22
,
27
,
28.
An
angry
word
is
forbidden
as
well
as
Murder
and
Adultery
in
the
heart
,
nor
do
they
allow
any
appearance
.
1
Thes.
5.
22.
Abstain
from
all
appearance
of
evil
.
5.
There
are
no
Laws
comparable
to
the
Laws
of
God
in
respect
of
comfort
and
sweetness
.
If
a
man
be
distressed
or
exercised
with
trouble
of
mind
,
with
inward
horrors
,
what
is
there
in
all
this
world
that
can
give
him
comfort
,
that
can
afford
relief
,
but
the
word
of
God
,
Psal.
119.
50.
This
is
my
comfort
in
my
affliction
,
for
thy
word
hath
quickned
me
.
Nothing
but
this
word
can
afford
relief
.
vers.
92.
Unless
thy
Law
had
been
my
delight
,
I
should
then
have
perished
in
mine
affliction
.
As
the
word
contains
precepts
of
Piety
and
virtue
;
so
it
affords
notable
consolations
to
encourage
us
there●nto
.
What
condition
can
a
man
be
in
,
but
he
may
receive
comfort
therefrom
?
If
I
lȳe
on
my
sick
bed
and
can
lay
hold
on
a
promise
,
how
reviving
must
it
be
,
what
a
cordial
to
raise
me
up
?
This
word
is
a
rich
Mine
of
comforts
for
all
times
and
conditions
.
6.
There
are
no
Laws
like
Gods
in
duration
.
They
are
eternal
and
are
not
to
give
place
to
any
succeeding
Laws
.
As
for
humane
Laws
they
expire
and
are
disanulled
every
day
,
but
the
Laws
of
God
endure
for
ever
.
1
▪
Pet.
1.
24
,
25.
The
grass
withereth
,
the
flower
thereof
falleth
away
;
but
the
word
of
the
Lord
endureth
for
ever
.
3.
There
is
none
like
God
in
his
works
,
which
are
such
as
none
ever
did
or
could
perform
.
Psal.
86.
8.
Among
the
Gods
there
is
none
like
unto
thee
O
Lord
,
neither
are
there
any
works
like
unto
thy
works
.
And
it
was
requisite
that
God
,
who
is
above
others
should
perform
such
works
as
none
else
can
do
.
His
works
are
like
himself
,
of
a
transcendent
nature
,
exceeding
the
works
of
all
creatures
whatsoever
.
Now
his
works
are
.
1.
That
of
Creation
,
which
was
so
great
and
stupendious
,
that
the
very
Angels
gave
forth
a
shout
upon
the
view
of
it
.
Job
38.
7.
When
the
morning
Stars
sang
together
,
and
all
the
Sons
of
God
shouted
for
joy
.
As
upon
the
building
of
the
Temple
the
people
shouted
.
Ezra
3.
11.
When
they
praised
the
Lord
because
the
foundation
of
the
house
of
the
Lord
was
laid
.
Zech.
4.
7.
He
shall
bring
forth
the
head
stone
thereof
with
shouting
,
crying
,
Grace
,
Grace
,
unto
it
.
No
marvel
that
the
Angels
wonder
at
Gods
work
.
For
with
what
strange
and
wonderful
art
hath
he
formed
every
thing
?
As
for
the
heavens
what
vast
bodies
are
they
?
How
rapid
and
orderly
are
they
in
their
motions
?
And
with
what
variety
of
curious
lights
are
they
decked
and
adorned
?
And
for
the
Earth
likewise
,
what
a
vast
body
is
it
?
How
strangely
doth
it
hang
in
the
midst
of
Heaven
?
To
build
Castles
in
the
Air
,
for
men
to
attempt
is
a
proverbial
vanity
.
God
hath
built
this
vast
body
of
the
Earth
with
all
the
burden
upon
it
in
the
Air
hanging
on
nothing
but
his
word
.
With
what
variety
of
creatures
doth
the
Earth
abound
?
And
for
the
Sea
,
what
a
vast
body
likewise
is
it
?
How
doth
it
rowl
and
tumble
it self
,
in
its
pride
and
greatness
?
And
what
rarities
and
wonders
doth
it
afford
?
But
alass
,
I
need
not
to
speak
of
these
,
for
what
Creature
is
there
,
which
do's
not
express
so
much
of
the
Creators
widom
,
and
skill
,
as
is
enough
to
fill
us
with
admiration
?
2.
There
's
his
work
of
Redemption
,
or
the
reconciling
of
the
world
to
himself
by
the
death
of
his
Son
,
which
doubtless
is
the
noblest
act
that
ever
the
world
was
witness
of
,
and
such
as
will
be
admired
as
long
as
eternity
it self
shall
endure
.
Upon
the
Creation
the
Angels
shout
,
but
when
they
come
to
this
,
they
find
it
so
full
of
mysteries
that
they
are
astonished
,
1
Pet.
1.
12.
Which
things
the
Angels
desire
to
look
into
.
Oh
Sirs
,
that
the
Word
should
be
made
flesh
and
dwell
amongst
us
,
and
perform
what
he
did
,
was
a
work
so
sublime
and
high
,
that
it
was
not
for
any
but
God
,
so
much
as
to
think
of
it
.
3.
There
is
his
work
of
Providence
.
He
hath
his
eye
upon
all
his
Creatures
,
takes
care
of
them
and
provides
for
them
;
so
that
they
all
have
convenient
and
seasonable
sustenance
,
Psal.
145.
15.
The
eyes
of
all
things
wait
on
thee
,
and
thou
givest
them
their
meat
in
due
season
.
He
feedeth
the
young
Lions
,
he
hath
taught
all
creatures
whither
to
look
,
to
cry
to
him
when
they
lack
,
he
gives
places
of
shelter
to
them
;
he
gives
conveniency
for
rest
,
and
as
he
provides
for
them
;
so
he
rules
them
and
maintaines
them
in
that
order
wherein
they
are
,
keeping
one
from
devouring
another
.
He
keeps
Devils
from
devouring
men
,
and
men
from
destroying
each
other
.
He
likewise
keeps
the
beasts
of
the
field
from
offering
violence
to
us
,
which
otherwise
would
make
a
prey
of
us
.
He
likewise
restrains
the
Elements
;
and
keeps
them
in
order
,
which
otherwise
would
turn
the
world
into
a
Tophet
of
horror
and
confusion
.
If
he
let
loose
the
fire
and
water
a
little
upon
each
other
,
with
what
terrible
thundrings
and
lightnings
do
they
fill
the
world
,
enough
to
make
the
inhabitants
thereof
creep
under
the
mountains
for
protection
and
defence
.
If
he
let
the
Air
a
little
into
the
bowels
of
the
earth
,
what
dismal
convulsions
and
tremblings
do's
it
occasion
?
It
makes
it
stagger
and
reel
like
a
drunken
man
.
For
him
to
keep
as
he
do's
,
the
several
Elements
in
such
harmony
and
order
,
is
a
great
work
.
And
he
likewise
restrains
the
sea
from
overflowing
the
earth
.
This
he
insists
on
to
Job
as
an
argument
of
his
transcendent
power
and
greatness
,
Job
38.
11.
Hitherto
shalt
thou
come
;
but
no
farther
and
here
shall
thy
proud
waves
be
staied
.
God
sets
doors
and
bars
to
the
waters
.
Hereunto
I
might
add
his
notable
delivering
his
people
and
destroying
their
enemies
,
whereby
God
hath
made
his
name
great
,
and
terrible
in
the
world
,
and
hath
shewed
a
tender
regard
of
his
servants
,
not
sparing
Kingdoms
for
their
sakes
,
bringing
down
the
mighty
,
making
the
worm
Jacob
to
thresh
the
Mountains
.
But
2.
For
what
uses
or
purposes
,
there
is
none
like
him
.
2.
None
like
God
to
be
advised
with
,
in
straits
and
troubles
.
We
cannot
be
in
such
straits
but
he
can
put
us
into
a
way
whereby
we
may
escape
.
1
Cor.
10.
13.
He
will
with
the
temptation
also
make
a
way
to
escape
,
that
they
may
be
able
to
bear
it
.
What
a
strait
was
Asaph
in
about
the
prosperity
of
the
wicked
and
the
adversity
of
the
Godly
,
but
he
adviseth
with
God
in
this
matter
,
who
was
faithful
and
resolved
him
and
quieted
him
.
He
could
get
no
satisfaction
till
he
went
to
him
,
and
when
he
came
to
him
he
was
satisfied
.
And
all
that
I
shall
add
is
,
that
he
is
hard
to
be
satisfied
whom
God
cannot
satisfie
.
2.
None
like
to
God
,
to
be
invocated
or
called
upon
.
For
as
he
is
able
to
help
;
so
he
is
willing
to
do
it
:
Such
is
his
addictedness
to
hear
prayer
,
that
it
is
become
one
of
his
standing
titles
,
Psal.
65.
2.
O
thou
that
hearest
Prayer
,
unto
thee
shall
all
flesh
come
.
No
sooner
sometimes
have
his
people
done
praying
,
but
he
gives
them
a
gracious
Answer
,
2
Kings
20.
4
,
5.
Thus
Isaiah
must
return
immediately
after
the
delivery
of
his
message
to
Hezekiah
,
and
tells
him
that
his
prayer
was
heard
,
a
quick
return
did
God
make
.
Nay
sometimes
he
do's
it
while
they
are
praying
,
Dan.
9.
20.
Whilst
Daniel
was
praying
,
confessing
his
own
and
the
peoples
sins
,
even
while
he
was
speaking
in
prayer
,
Gabriel
being
caused
to
flie
swiftly
,
came
and
touched
him
,
ver.
23.
He
saith
,
that
at
the
beginning
of
his
supplication
,
the
commandment
came
forth
,
and
he
was
sent
to
tell
him
things
which
should
be
afterwards
brought
to
pass
.
Nay
farther
,
sometimes
he
do's
it
before
they
pray
,
Psal.
3.
4.
I
cryed
unto
the
Lord
with
my
voice
,
and
he
heard
me
out
of
his
holy
hill
.
So
our
Translation
renders
it
in
the
Preter-tense
,
but
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
in
the
future
,
I
will
call
and
he
heard
me
,
as
if
he
should
have
said
,
I
was
about
to
pray
to
the
Lord
,
and
am
still
resolved
to
do
it
:
but
as
to
that
which
I
thought
to
beg
of
him
he
hath
happily
prevented
me
;
for
he
hath
given
it
me
before
I
asked
him
for
it
.
So
Isa.
65.
24.
Before
they
call
I
will
answer
,
and
whiles
they
are
yet
speaking
I
will
hear
.
While
Daniel
was
speaking
God
heard
,
and
before
David
cryed
to
the
Lord
he
heard
him
.
It
is
much
grace
in
him
to
grant
our
requests
when
we
have
made
them
,
and
persevered
in
soliciting
his
savour
,
more
to
answer
whiles
we
are
making
our
requests
,
but
to
do
it
before
we
make
them
,
doth
marvellously
express
the
goodness
of
his
nature
.
3.
There
is
none
like
God
to
be
confided
and
trusted
in
.
Men
are
deceitful
and
false
,
and
apt
to
fail
those
that
trust
in
them
:
They
make
fair
flourishes
and
pretences
,
when
a
man
hath
no
occasion
to
use
them
,
and
afterwards
when
he
needs
the
performance
of
their
promises
,
turn
their
backs
upon
him
;
but
God
is
as
firm
as
the
very
rocks
.
How
ordinarily
doth
the
Scripture
propose
him
as
the
Rock
of
his
people
,
Psal.
31.
3.
Thou
art
my
rock
.
Deut.
32.
4.
He
is
the
Rock
,
withal
telling
us
,
there
is
none
worthy
of
that
title
but
he
,
2
Sam.
22.
32.
Who
is
a
rock
save
our
God
?
Who
ever
was
disappointed
by
this
God
,
whose
ways
are
perfect
?
Who
ever
was
ashamed
that
trusted
in
him
?
Psal.
22.
4.
Our
fathers
trusted
in
thee
,
they
trusted
in
thee
and
were
delivered
.
And
Psal.
28.
7.
My
heart
trusted
in
him
,
and
I
am
helped
.
4.
There
is
none
like
,
or
beside
God
to
be
loved
or
desired
.
Such
is
the
generousness
of
mans
heart
,
that
it
will
bestow
it self
upon
one
thing
or
other
.
Now
there
is
none
in
all
the
world
so
worthy
thereof
as
God
;
and
therefore
he
forbids
us
to
bestow
it
upon
other
things
,
and
commands
us
to
bestow
it
upon
him
,
1
Joh.
2.
15.
Love
not
the
world
,
neither
the
things
that
are
in
the
world
:
if
any
man
love
the
world
,
the
love
of
the
father
is
not
in
him
.
Whom
then
must
we
bestow
our
love
on
?
Prov.
23.
26.
My
son
give
me
thine
heart
.
And
it
was
Asaphs
sense
of
his
peculiar
fitness
for
it
;
that
made
him
cry
out
Whom
have
I
in
heaven
but
thee
,
and
there
is
none
on
earth
that
I
desire
in
comparison
of
thee
.
5.
There
is
none
like
God
to
be
worshipped
and
adored
.
He
is
worthy
of
divine
and
Religious
worship
,
that
is
to
be
worshipped
as
the
Author
of
what
good
we
enjoy
,
the
Judge
of
our
actions
,
and
disposer
of
our
conditions
,
and
there
is
none
else
worthy
of
it
but
he
,
Matth.
4.
10.
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
Our
Saviour
speaks
not
here
of
Civil
worship
,
for
such
we
are
to
yeild
to
others
:
but
such
as
is
religious
,
and
that
he
shews
is
peculiar
to
God
.
There
is
neither
Saint
nor
Angel
that
is
fit
for
it
:
and
therefore
we
find
,
when
it
hath
been
offered
to
them
they
have
refused
it
.
Acts
10.
25
,
26.
When
Cornelius
fell
down
at
Peters
feet
and
worshipped
him
,
Peter
reproves
him
with
this
,
I
my self
also
am
a
man
.
A
greater
worship
were
the
people
of
Listra
about
to
shew
to
Barnabas
and
Paul
,
Acts
14.
11
,
14.
They
cryed
out
the
Gods
were
come
down
in
the
likeness
of
men
,
and
were
about
to
do
Sacrifice
:
but
Barnabas
and
Paul
rent
their
cloathes
when
they
heard
of
it
,
ran
in
amongst
them
,
crying
,
ver.
15.
We
are
men
of
like
passions
with
you
.
When
John
fell
at
the
Angels
feet
to
worship
him
,
he
is
forbidden
,
Revel.
19.
10.
See
thou
do
it
not
,
I
am
thy
fellow
servant
,
and
of
thy
brethren
that
have
the
testimony
of
Jesus
,
Worship
God
.
Again
,
Rev.
22.
8
,
9.
When
he
had
heard
and
seen
those
things
,
which
before
we
shewed
,
he
fell
down
to
worship
before
the
feet
of
the
Angel
which
shewed
him
those
things
.
The
Angel
forbids
him
,
See
thou
do
it
not
,
I
am
thy
fellow
servant
,
and
of
thy
brethren
the
Prophets
,
and
of
them
which
keep
the
sayings
of
this
book
;
Worship
God
.
6.
There
is
none
like
God
for
a
man
to
be
with
,
or
whose
glory
he
should
desire
to
partake
of
.
I
pray
think
of
this
,
we
are
each
of
us
to
choose
one
for
our selves
,
a
companion
to
abide
with
us
to
all
eternity
:
And
there
is
none
like
God
.
Saints
are
sweet
companions
,
and
much
good
is
to
be
had
in
their
company
:
the
Angels
are
heavenly
company
;
but
neither
Saints
nor
Angels
are
like
God
.
The
Apostle
urgeth
it
as
greatest
matter
of
comfort
to
the
Godly
,
1
Thes.
4.
17
,
18.
Then
(
when
Christ
shall
appear
to
judgment
)
we
that
are
alive
,
shall
be
caught
up
to
meet
the
Lord
in
the
air
,
and
we
shall
ever
be
with
the
Lord
:
wherefore
comfort
one
another
with
these
words
.
1.
Use
of
Information
.
Of
the
goodness
of
God
that
would
be
pleased
to
make
known
himself
to
us
,
and
work
us
to
a
closure
with
him
,
that
he
who
is
so
great
,
high
,
that
doth
infinitely
transcend
Heaven
and
Earth
,
Angels
and
men
,
should
work
us
to
a
closure
with
himself
.
We
are
all
naturally
addicted
to
a
Deity
:
It
s
even
as
easie
to
keep
men
from
eating
and
drinking
,
as
from
the
pursuit
of
a
Deity
;
for
the
latter
is
as
rational
and
agreeable
to
the
dictates
of
reason
,
as
the
former
is
natural
to
the
cravings
of
the
sensual
appetite
.
If
we
close
not
with
one
God
,
we
shall
with
another
,
and
men
will
rather
have
a
thousand
Gods
than
none
.
Now
for
God
,
when
we
were
to
make
our
choice
,
to
come
and
tell
us
that
he
is
the
true
God
,
and
work
us
to
a
closing
with
him
,
Oh
what
goodness
was
it
!
This
was
a
favour
worth
ten
thousand
Hallelujahs
.
Indeed
by
the
contemplation
of
the
works
of
Creation
and
Providence
,
we
might
have
learned
that
there
was
a
God
,
and
that
he
was
wise
,
mighty
,
good
,
and
the
like
:
But
that
we
should
know
that
the
God
of
Israel
▪
was
he
,
and
that
we
should
know
him
in
a
saving
manner
,
that
he
should
look
after
us
,
shine
before
us
,
put
himself
into
our
arms
,
make
us
to
decline
all
other
Gods
,
this
is
the
working
of
God
,
distinguishing
love
,
and
it
should
be
marvellous
in
our
eyes
.
Mat.
11.
25.
I
think
thee
O
father
,
Lord
of
heaven
and
earth
,
because
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
unto
babes
.
Ver.
27.
Neither
knoweth
any
man
the
Father
but
the
Son
,
and
he
to
whomsoever
the
Son
will
reveal
him
.
This
saving
knowledge
is
made
known
to
us
in
and
by
Christ
.
That
God
should
make
known
himself
to
us
by
his
Son
,
and
not
unto
the
world
.
That
he
should
keep
us
from
the
evil
shares
and
practices
of
the
world
:
redeem
us
to
himself
by
the
blood
of
his
Son
,
put
us
into
a
state
of
salvation
,
should
make
us
wonder
,
1
Cor.
4.
7.
Who
maketh
us
to
differ
?
We
have
nothing
but
what
is
received
.
What
would
have
become
of
us
,
had
it
not
been
for
the
love
of
God
?
We
might
have
with
the
World
lien
in
wickedness
,
and
been
condemned
with
the
world
.
We
might
have
been
aliens
from
the
Israel
of
God
,
strangers
to
the
promise
of
life
.
2.
This
informs
us
of
the
happiness
of
those
who
have
God
for
their
God
.
Oh
he
is
the
summ
and
top
of
all
perfection
!
There
is
in
him
whatever
is
requisite
to
the
rendring
either
of
himself
blessed
,
or
the
faithful
blessed
in
the
enjoyment
of
him
.
If
a
man
have
him
though
he
have
nothing
else
,
he
hath
enough
;
and
though
he
hath
every
thing
else
,
and
be
without
God
in
the
world
,
he
hath
nothing
.
So
that
upon
a
due
stating
of
things
,
it
is
interest
,
or
not
interest
in
him
,
which
doth
determine
our
happiness
or
misery
.
Blessed
are
those
who
injoy
God
,
and
miserable
are
those
who
have
no
saving
interest
in
him
.
Those
that
have
full
Garners
,
store
of
Oxen
and
Sheep
,
were
thought
in
a
happy
case
;
but
rather
happy
is
that
people
whose
God
is
the
Lord
.
Persons
do
mightily
mistake
good
,
and
happiness
looking
for
them
in
corruptible
,
mortal
,
earthly
enjoyments
,
they
count
the
proud
and
rich
happy
,
whereas
in
the
favour
of
God
is
good
to
be
found
;
when
he
lifts
up
the
light
of
his
countenance
,
appears
blessedness
,
the
highest
good
that
the
soul
is
capable
of
.
So
Psal.
146.
5.
3.
This
informs
us
why
wise
and
good
men
set
such
a
valew
upon
him
,
and
are
so
much
affected
with
him
.
They
prefer
him
above
all
,
and
are
ready
to
do
or
suffer
any
thing
for
him
:
They
are
ready
to
run
through
fire
and
water
so
they
may
but
serve
him
,
and
approve
themselves
to
him
.
As
for
David
he
had
such
an
esteem
of
him
,
that
he
thought
there
was
none
that
could
sufficiently
praise
him
,
Psal.
106.
2.
Who
can
utter
the
mighty
acts
of
the
Lord
?
Who
can
shew
forth
all
his
praise
?
And
for
the
Primitive
Christians
,
there
were
no
sufferings
which
they
were
not
willing
to
undergo
for
him
,
Rev.
12.
11.
They
loved
not
their
lives
unto
death
.
And
what
was
the
reason
of
this
hardiness
of
those
good
Soldiers
of
Christ
?
They
judged
none
like
him
,
their
lives
but
a
small
sacrifice
for
him
,
no
longer
would
they
live
than
they
might
enjoy
him
,
and
not
unwillingly
would
they
dye
,
that
they
might
be
for
ever
with
him
.
4.
This
informs
us
what
a
folly
it
is
for
any
to
attempt
to
be
like
unto
God
,
or
to
compare
themselves
with
him
.
Hereby
the
faln
Angels
draw
upon
themselves
the
charge
of
folly
,
Job
4.
18.
His
Angels
he
charged
with
folly
.
And
hereby
our
first
parents
laid
themselves
under
their
makers
derision
,
and
scorn
,
Gen.
3.
22.
Behold
the
man
is
become
as
one
of
us
to
know
good
and
evil
,
he
was
cheated
into
this
expectation
by
the
devil
,
and
God
doth
upbraid
him
with
the
tree
of
life
,
lest
he
take
of
the
tree
of
life
and
live
for
ever
.
There
was
no
likelihood
of
that
when
he
had
sinned
,
but
he
derides
any
such
vain
hope
that
now
especially
might
be
in
him
to
save
him
from
the
curse
.
This
was
the
ruine
of
the
King
of
Babylon
,
Isa.
14.
12
,
14.
How
art
thou
fallen
from
Heaven
O
Lucifer
,
ver.
13
,
14.
You
have
the
pride
of
the
Babylonian
King
,
I
will
ascend
into
heaven
,
I
will
exalt
my
throne
above
the
stars
of
God
.
I
will
ascend
above
the
heights
of
the
clouds
,
I
will
be
like
the
most
High
.
Yet
should
he
be
brought
down
to
hell
,
to
the
sides
of
the
pit
,
ver.
15.
What
do
men
think
of
?
Do
they
think
that
when
God
by
virtue
of
his
essential
perfections
,
is
transcendently
above
them
,
he
will
suffer
them
to
come
,
and
justle
him
up
as
if
they
were
equal
to
him
?
No
,
let
them
not
imagine
any
such
thing
,
God
will
not
endure
it
,
such
presumption
is
likely
to
be
their
bane
and
ruine
.
Use
2.
By
way
of
Reproof
.
This
may
reprove
carnal
men
that
make
light
of
God
,
and
yet
there
is
none
in
heaven
or
on
earth
to
be
compared
with
him
.
Notwithstanding
all
they
have
heard
of
his
Nature
,
Laws
,
Works
,
they
disregard
him
,
Job
21.
14
,
15.
They
say
unto
God
,
Depart
from
us
,
for
we
desire
not
the
knowledge
of
thy
waies
.
What
is
the
Almighty
that
we
should
serve
him
?
And
what
profit
should
we
have
if
we
pray
unto
him
?
So
far
are
they
from
preferring
him
above
all
,
and
yeilding
him
the
respect
,
reverence
,
honour
,
praise
,
obedience
,
which
is
meet
,
that
there
is
scarce
any
thing
which
they
do
not
prefer
before
him
.
What
lust
,
or
temptation
is
there
,
which
they
will
not
sooner
hearken
to
than
him
?
Now
Sirs
consider
what
you
are
,
Are
you
men
or
beasts
?
If
beasts
,
What
do
you
amongst
men
?
It
s
fitter
you
should
be
in
the
fields
among
the
herds
.
If
you
are
men
,
then
open
your
eyes
,
look
up
to
the
Heavens
,
and
see
whether
there
be
not
one
there
,
who
is
worthier
of
your
affections
than
those
trifles
you
keep
such
ado
about
.
It
s
observable
,
how
importunate
the
Holy
Ghost
is
in
calling
upon
us
to
be
men
,
and
to
act
like
men
.
Isa.
46.
8
,
9.
Shew
your selves
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
In
what
should
they
play
the
man
?
Remember
the
former
things
of
old
,
for
I
am
God
,
and
there
is
none
else
,
I
am
God
,
and
there
is
none
like
me
.
So
1
Cor.
16.
13.
Quit
your selves
like
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Oh
what
a
deal
of
work
hath
the
Holy
Ghost
to
do
in
the
reformation
of
ungodly
men
!
He
is
not
only
of
men
to
make
them
holy
,
but
of
beasts
to
make
them
men
,
and
to
put
them
upon
carrying
themselves
as
such
,
The
Crown
is
fallen
from
our
heads
,
wo
to
us
,
for
we
have
sinned
.
Use
3.
of
Exhortation
.
1.
To
you
who
stand
at
a
distance
from
God
.
Labour
to
be
acquainted
with
him
,
and
to
get
an
interest
in
him
.
When
we
hear
such
a
person
is
a
person
of
singular
worth
,
How
ambitious
are
we
all
to
be
acquainted
with
him
,
and
to
get
an
interest
in
him
?
Oh
how
ambitious
and
impatiently
desirous
should
we
be
to
get
acquaintance
with
,
and
interest
in
God
,
that
fills
heaven
and
earth
,
that
is
worthy
of
all
glory
,
honour
and
praise
!
Rest
not
you
that
are
at
a
distance
till
you
can
say
,
this
God
is
my
God
.
This
is
the
very
end
for
which
you
were
made
,
that
you
should
seek
after
him
,
know
him
,
and
yield
him
the
respect
belonging
to
him
,
Acts
17.
26
,
27.
He
hath
made
all
Nations
of
men
.
—
That
they
should
seek
the
Lord
,
if
haply
they
might
feel
after
him
,
and
find
him
.
God
do's
so
exhibit
himself
in
his
creatures
that
he
is
therein
even
palpable
and
sensible
.
2.
The
Exhortation
,
is
to
you
who
are
come
near
to
God
,
are
acquainted
with
,
and
have
interest
in
him
,
perform
the
duties
you
owe
him
upon
the
account
of
his
supreme
excellency
.
2.
Let
's
value
and
love
him
above
all
.
The
more
we
enquire
into
his
nature
and
concernments
,
the
more
cause
we
shall
see
we
have
to
value
and
love
him
.
There
is
this
difference
betwixt
him
,
and
his
creatures
:
that
as
for
his
creatures
,
the
more
we
know
them
,
the
less
commonly
we
esteem
of
them
and
respect
them
:
But
for
God
,
the
more
we
know
him
,
the
more
cause
we
shall
still
find
that
we
have
to
value
and
love
him
.
Here
looking
increases
loving
,
as
it
causeth
likeing
.
2.
Let
's
rejoyce
in
him
.
If
we
have
a
Relation
or
Friend
that
is
indued
with
high
virtues
,
we
count
it
matter
of
great
joy
.
What
matter
of
joy
then
should
we
count
it
,
that
he
whom
we
have
chosen
for
our
God
,
and
whom
we
make
account
for
ever
to
dwell
with
,
is
induced
with
such
transcendent
perfections
?
All
those
excellencies
which
are
spread
throughout
the
whole
volume
of
the
Creation
,
are
not
only
contained
in
him
;
but
infinitely
exceeded
by
him
.
And
Oh
what
matter
of
joy
is
this
!
such
a
well-spring
is
he
of
joy
and
gladness
,
that
when
we
can
rejoyce
in
nothing
else
,
we
may
rejoyce
in
him
,
Habb.
3.
17
,
18.
Let
what
will
come
of
loss
,
and
though
I
be
cut
off
from
worldly
comforts
,
yet
will
I
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
Oh
there
is
in
him
matter
of
fresh
and
everlasting
joy
!
Phil.
4.
4.
Rejoyce
in
the
Lord
alwaies
,
and
again
I
say
rejoyce
.
3.
Is
there
none
like
God
,
then
let
us
glory
in
him
,
and
boast
of
him
.
Though
there
is
nothing
in
the
world
we
may
glory
in
,
yet
in
the
Lord
may
we
glory
,
Jer.
9.
23
,
24.
Wisdom
,
strength
,
or
riches
are
not
to
be
boasted
of
:
But
let
him
that
glorieth
,
glory
in
this
,
that
he
understandeth
,
and
knoweth
me
,
that
I
am
the
Lord
.
He
is
the
excellency
of
Jacob
,
Amos
8.
7.
He
is
our
glory
,
Jer.
2.
11.
My
people
have
changed
their
glory
for
that
which
doth
not
profit
.
He
is
our
praise
,
Deut.
10
21.
He
is
thy
praise
,
and
he
is
thy
God
And
therefore
let
us
extoll
him
,
and
lift
him
up
:
whilst
the
poor
blind
Heathens
are
praising
their
Gods
of
Gold
,
Silver
,
Brass
,
Iron
,
Wood
,
Stone
,
Dan.
5.
4.
Shall
we
fit
still
and
hold
our
peace
?
Oh
no
,
let
our
tongues
rather
be
as
the
pen
of
a
ready
writer
.
As
long
as
we
have
tongues
to
speak
with
,
let
us
imploy
them
in
praising
him
,
Psal.
104.
33.
I
will
sing
unto
the
Lord
as
long
as
I
live
,
I
will
sing
praise
to
my
God
,
while
I
have
my
being
.
Such
are
his
perfections
,
that
we
can
never
praise
him
sufficiently
,
Stand
up
,
say
the
Levites
,
Nehem.
9.
5.
and
bless
the
Lord
your
God
for
ever
and
ever
.
And
blessed
be
thy
glorious
name
which
is
exalted
above
all
blessings
and
praise
,
Psalm
106.
2.
Who
can
utter
the
mighty
acts
of
the
Lord
?
Who
can
shew
forth
all
his
praise
?
4.
Let
's
be
willing
to
be
taught
and
ruled
by
him
.
Who
so
fit
to
rule
and
teach
us
as
the
supream
being
?
How
do
we
find
good
men
very
ready
to
comply
with
the
instructions
of
God
?
Heb.
11.
8
,
17.
Abraham
obeyed
the
command
to
leave
his
own
Country
,
went
out
not
knowing
whither
he
went
:
He
doth
Caecam
obedientiam
praestare
,
which
to
do
to
men
is
folly
,
but
to
do
to
God
is
greatest
wisdom
.
Abraham
disputes
not
the
case
,
but
goes
and
offers
up
Isaac
;
How
so
?
That
is
,
he
was
willing
,
and
the
will
is
accepted
for
the
deed
.
5.
Let
us
adhere
and
keep
close
to
him
,
whatever
difficulties
,
trials
,
discouragements
,
lye
in
the
way
.
We
see
we
cannot
possibly
chose
one
like
to
him
;
nor
can
we
follow
one
whose
good
guidance
we
may
be
more
sure
of
.
As
Abraham
when
he
was
so
hard
tasked
,
yet
readily
obeys
;
so
must
we
,
and
not
only
be
directed
by
him
,
but
yeild
ready
obedience
without
disputing
,
quarrelling
,
scrupling
,
so
are
we
in
every
respect
to
own
God
as
our
God
.
Gen.
28
,
21.
22.
Jacob
vowed
,
If
God
will
be
with
me
,
and
will
keep
me
in
this
way
that
I
go
,
and
will
give
me
bread
to
eat
,
and
rayment
to
put
on
,
so
that
I
come
again
to
my
fathers
house
in
peace
;
then
shall
the
Lord
be
my
God
.
Here
Jacob
doth
not
capitulate
with
God
upon
any
high
terms
:
What
if
God
will
not
perform
these
conditions
,
shall
he
not
be
Jacobs
God
?
Yes
:
But
if
he
give
me
meat
,
and
rayment
,
and
return
me
to
my
Fathers
house
,
he
shall
be
much
more
my
God
.
This
shall
be
an
additional
obligation
upon
him
.
All
people
will
walk
every
one
in
the
name
of
his
God
,
and
we
will
walk
in
the
name
of
the
Lord
our
God
for
ever
and
ever
.
When
men
are
blindly
busie
,
groping
for
God
,
though
he
be
not
far
from
them
,
and
adoring
the
creature
instead
of
the
Creator
,
who
is
blessed
for
ever
:
let
us
be
better
,
and
more
wisely
imployed
in
seeking
,
finding
,
and
serving
the
Lord
our
God
,
in
whom
we
live
,
move
,
and
have
our
being
.
We
may
make
tryal
of
as
many
as
we
please
;
but
when
we
have
done
,
we
shall
have
cause
to
say
,
with
revolting
Israel
,
Hos.
2.
7.
I
will
go
and
return
to
my
first
Husband
;
for
then
was
it
better
with
me
than
now
.
Neither
Heaven
nor
earth
can
afford
us
a
God
like
him
.
4.
Use
of
Comfort
to
you
who
have
made
choice
of
God
for
your
God
.
What
a
comfort
must
it
needs
be
to
a
man
,
that
he
hath
a
God
to
whom
none
is
like
in
Heaven
or
Earth
?
Why
,
this
is
your
case
;
and
this
is
that
which
may
swallow
up
all
your
sorrows
,
and
wipe
away
all
your
tears
.
Oh
what
comfort
have
good
men
taken
herein
!
They
havefeasted
themselves
in
the
thoughts
of
his
mercy
,
that
God
was
their
God
,
1
Sam.
30.
6.
David
encouraged
himself
in
the
Lord
his
God
.
Psal.
48.
14.
This
God
is
our
God
for
ever
and
ever
,
he
will
be
our
guide
even
unto
death
.
He
is
no
worse
,
no
less
good
now
than
he
was
then
,
the
same
yesterday
,
and
to
day
,
and
for
ever
.
The
differences
of
time
,
make
no
difference
in
him
.
A
poor
man
may
say
,
though
I
am
not
so
rich
and
honourable
as
other
men
are
;
yet
for
a
God
I
dare
compare
with
the
greatest
of
them
all
:
Wherein
I
am
defective
,
there
is
enough
in
him
to
make
it
out
.
With
this
I
will
comfort
my self
as
Asaph
,
Whom
have
I
in
Heaven
but
thee
,
and
there
is
none
on
earth
that
I
desire
besides
thee
.
SERMON
VII
.
Psalm
73.
26.
My
flesh
and
my
heart
faileth
,
but
God
is
the
strength
of
my
heart
,
and
my
portion
for
ever
.
HAving
done
with
the
former
verses
,
we
are
now
come
to
this
,
wherein
the
Psalmist
go's
on
in
setting
forth
the
excellency
of
God
,
shewing
of
what
great
use
and
advantage
he
was
to
him
in
the
time
of
his
affliction
and
distress
.
In
the
preceding
words
he
expresseth
it
in
a
more
general
way
,
and
here
he
doth
more
particularly
enlarge
on
Gods
excellency
in
giving
an
account
of
special
favours
and
kindnesses
,
that
he
had
testified
towards
him
and
given
to
him
in
his
own
person
.
The
words
contain
two
parts
.
1.
The
Psalmist
sets
down
his
afflictions
and
disstress
;
and
these
are
expressed
in
two
passages
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
My
flesh
faileth
.
By
flesh
here
as
Muis
and
others
note
,
we
are
to
understand
the
body
,
which
in
Scripture
is
sometimes
spoken
of
under
that
notion
,
Prov.
5.
11.
And
thou
mourn
at
the
last
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
when
thy
flesh
and
thy
body
are
consumed
.
Then
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
rendred
faileth
.
It
is
variously
read
by
some
,
my
flesh
did
fail
me
:
By
others
,
When
it
doth
fail
me
;
by
others
,
Although
and
if
it
fail
me
.
But
the
difference
is
not
very
considerable
.
His
meaning
is
plainly
this
,
that
his
body
was
liable
to
fail
him
,
and
that
he
made
account
it
would
so
do
,
though
he
had
been
of
an
active
body
;
a
strong
and
healthful
complexion
,
strengthned
by
exercise
and
notable
atchievements
.
Yet
his
flesh
would
fail
.
2.
To
aggravate
the
affliction
he
adds
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
my
heart
faileth
.
By
heart
,
as
Muis
notes
,
we
are
to
understand
the
soul
,
for
as
the
heart
is
the
principal
part
of
the
body
,
so
it
is
animae
sedes
.
Now
this
was
a
great
aggravation
of
the
Psalmists
affliction
and
trouble
;
that
his
soul
failed
him
as
well
as
the
body
.
When
the
body
fails
,
the
soul
may
support
it
,
but
when
the
soul
failes
,
what
can
a
poor
creature
do
?
Prov.
18.
4.
The
spirit
of
a
man
will
sustain
his
infirmities
:
but
a
wounded
spirit
who
can
bear
?
If
I
have
a
languishing
body
,
but
a
vigorous
soul
;
the
liveliness
and
cheerfulness
of
one
,
will
help
to
bear
the
infirmities
of
the
other
:
but
if
the
body
and
soul
both
droop
under
affliction
,
the
man
is
brought
to
a
sad
pass
.
2.
The
Psalmist
sets
down
the
advantage
or
relief
that
God
afforded
him
.
This
he
expresses
likewise
in
two
passages
.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
is
the
strength
of
my
heart
,
or
according
to
the
Hebrew
,
God
is
the
rock
of
my
heart
.
But
you
'l
say
why
saith
he
nothing
of
Gods
helping
his
body
?
God
sustains
his
soul
,
and
his
soul
sustains
his
body
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
my
portion
for
ever
.
As
though
he
had
said
,
He
is
not
only
of
use
to
me
for
the
present
,
but
he
will
be
so
for
ever
.
I
see
such
lines
in
his
love
to
me
,
as
reach
into
eternity
it self
.
And
this
doth
much
refresh
my
drooping
heart
,
that
he
will
deal
well
with
me
not
only
here
,
but
hereafter
.
Time
will
soon
be
run
out
and
gone
.
All
the
business
is
,
how
it
will
go
with
us
for
ever
.
I
have
this
to
comfort
me
,
that
God
will
be
my
portion
for
ever
.
He
will
deal
well
with
me
to
eternity
,
let
it
be
as
long
as
it
will
.
I
look
,
and
look
into
eternity
and
see
no
end
of
his
love
,
when
my
soul
and
body
have
failed
me
over
and
over
again
,
I
have
a
rock
in
heaven
as
firm
as
my
heart
can
wish
.
In
him
will
I
repose
my
confidence
,
and
fix
my
hope
for
ever
.
Doct.
That
the
bodies
and
souls
even
of
good
men
are
apt
to
fail
them
in
time
of
affliction
and
distress
,
or
the
affliction
and
distress
of
good
men
is
sometimes
so
great
,
that
their
very
bodies
and
souls
are
apt
to
fail
them
therein
.
Sometimes
the
cup
that
God
puts
into
their
hands
is
so
bitter
,
that
it
makes
their
hands
shake
,
and
their
hearts
fail
.
Lesser
afflictions
they
can
bear
up
under
:
but
when
the
great
billows
of
God
and
the
waves
pass
over
them
,
then
their
souls
are
ready
to
faint
.
How
good
a
man
was
Asaph
,
yet
he
cries
out
.
My
flesh
and
my
heart
faileth
.
This
I
shall
handle
a
little
more
distinctly
,
and
,
1.
I
shall
shew
that
sometimes
their
bodies
fail
them
;
and
this
is
so
familiar
and
evident
,
that
I
need
not
spend
many
words
about
it
.
God
long
ago
issued
forth
this
decree
,
Gen.
3.
19.
Dust
thou
art
,
and
unto
dust
thou
shalt
return
.
This
he
hath
been
putting
in
execution
throughout
all
generations
ever
since
.
Now
there
are
three
waies
whereby
the
bodies
even
of
good
men
,
do
fail
them
.
1.
By
the
the
decay
of
their
sences
;
those
active
and
pleasant
Organs
,
when
evil
daies
come
,
do
fail
to
perform
the
services
for
which
they
were
designed
,
an
instance
whereof
,
we
have
in
Barzillai
the
Giliadite
,
2
Sam.
19.
35.
I
am
fourscore
years
old
this
day
.
Can
thy
servant
tast
what
I
eat
,
or
what
I
drink
?
Can
I
hear
any
more
the
voice
of
singing
men
?
—
and
thus
it
is
with
others
.
First
one
thing
fails
then
another
.
First
the
eye
grows
dim
,
then
the
ear
grows
deaf
:
one
sence
fails
after
another
,
till
all
of
them
be
disabled
from
their
proper
work
.
2.
By
the
decay
of
their
strength
.
When
evill
daies
come
,
then
strength
failes
and
leaves
the
body
labouring
under
feebleness
and
weakness
.
How
strong
a
man
was
David
,
such
was
his
strength
,
that
he
could
draw
in
pieces
a
bow
of
steel
,
Psal.
18.
34.
So
that
a
Bow
of
Steel
is
broken
by
mine
armes
.
And
yet
what
complaints
have
we
of
the
failing
of
his
strength
?
Psal.
38.
10.
My
heart
panteth
,
my
strength
faileth
me
,
as
for
thee
light
of
mine
eyes
it
is
gone
from
me
.
Before
he
could
encounter
with
a
Lion
,
a
Bear
,
a
Goliah
,
But
now
he
is
weak
.
Even
the
most
vigorous
and
active
,
when
evil
daies
come
,
like
Sampson
when
his
hair
was
cut
,
find
themselves
bereaved
of
their
former
strength
.
3.
By
the
decay
of
their
health
.
Besides
the
loss
of
our
sences
and
strength
,
we
are
subject
to
sickness
and
diseases
,
which
contribute
much
towards
the
discomfort
of
our
lives
.
How
fearfull
was
good
Hezekiah
,
lest
God
would
cut
him
off
with
pining
sickness
?
Isa.
38.
12.
Mine
age
is
departed
and
is
removed
from
me
as
a
shepherds
tent
:
I
have
cut
off
like
a
weaver
,
my
life
:
He
will
cut
me
off
withpining
sickness
.
And
what
a
sickly
time
was
it
among
the
Corinthians
when
they
had
prophaned
the
Lords
Supper
.
1
Cor.
11.
30.
For
this
cause
many
are
weak
and
sickly
amongst
you
,
and
many
sleep
.
Oh
what
fainting
hearts
,
pale
faces
and
dolefull
complaints
attend
the
sons
of
men
?
They
spend
their
daies
in
sorrow
,
and
after
go
to
the
grave
.
2.
Sometimes
their
souls
fail
them
.
There
lies
their
chief
strength
,
yet
Psal.
143.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
My
spirit
faileth
,
the
same
word
with
that
in
the
Text.
As
their
bodies
have
their
infirmities
,
so
their
souls
have
theirs
by
vertue
whereof
,
they
are
sometimes
brought
very
low
.
Now
their
souls
fail
them
three
waies
.
1.
By
sorrow
.
Sometimes
they
are
so
affected
with
their
afflictions
,
that
they
are
even
overwhelmed
with
sorrow
Psal.
40.
12.
Innumerable
evils
have
compassed
me
about
,
mine
iniquities
have
taken
hold
upon
me
,
so
that
I
am
not
able
to
look
up
:
they
are
more
than
the
hairs
of
mine
head
;
therefore
mine
heart
faileth
me
.
Or
my
heart
hath
left
and
forsaken
me
,
that
prae
dolore
as
Uatablus
notes
,
so
Cant.
5.
6.
My
soul
failed
when
he
spake
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Anima
mea
Egressa
est
.
My
soul
went
out
of
me
.
She
fell
into
a
sad
delquium
or
fainting
fit
;
and
what
is
the
reason
?
Why
,
it
was
her
sorrow
upon
the
account
of
her
former
security
.
As
if
she
had
said
.
Oh
how
have
I
played
the
beast
?
What
noble
,
importunate
,
constant
love
have
I
neglected
and
abused
?
Oh
how
shall
I
ever
look
my
Lord
in
the
face
,
or
restore
my self
into
his
favour
?
2.
By
fear
.
They
see
there
are
dangers
before
them
,
and
therewith
they
are
so
aff●cted
that
their
souls
fail
within
them
.
Thus
as
one
of
Jacobs
sons
opens
his
sack
,
he
finds
his
money
in
the
mouth
of
the
sack
tells
his
brethren
and
their
hearts
failed
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Their
heart
went
out
of
them
and
they
were
afraid
.
They
knew
not
what
this
might
work
;
what
might
be
the
issue
of
things
,
and
fearing
the
worst
their
hearts
over-ran
them
.
This
effect
of
fear
is
expressed
by
the
melting
of
the
heart
,
thus
the
hearts
of
the
Canaanites
melted
with
fear
,
Josh.
5.
1.
Your
terror
(
saith
Rahab
to
the
spies
)
Josh.
2.
9.
10.
is
fallen
upon
us
,
and
all
the
inhabitants
of
the
Land
faint
because
of
you
.
vers.
11.
Our
hearts
did
melt
,
neither
did
there
remain
any
more
courage
in
any
man
,
in
many
other
places
,
Isa
13.
7.
Nahum
2.
10.
Ezek.
21.
7.
Whether
it
be
by
grief
,
as
Psal.
119.
28.
And
so
the
heart
melts
in
tears
or
fear
which
as
it
were
,
causeth
colliquation
or
melting
.
3.
By
distrust
,
judging
of
the
issue
of
things
by
causes
,
they
sometimes
despair
of
deliverance
and
give
up
themselves
for
gone
,
so
1
Sam.
22.
1.
David
said
in
his
heart
,
I
shall
now
perish
one
day
by
the
hand
of
Saul
.
His
heart
sinks
through
distrust
,
and
he
thinks
to
take
an
unwarrantable
course
for
his
security
.
Notwithstanding
his
brave
and
heroick
mind
at
other
times
and
upon
other
occasions
which
made
him
to
attempt
difficulties
,
slight
discouragements
notwithstanding
the
experience
of
Gods
goodness
,
and
the
promises
God
had
made
him
of
the
Kingdom
:
yet
his
heart
failing
,
and
his
spirit
being
sunk
down
into
a
fit
of
despondency
,
he
thus
saith
in
his
heart
,
and
resolves
on
a
course
to
the
great
offence
of
his
friends
,
triumph
of
his
enemies
,
and
dishonour
of
true
religion
.
3.
Why
God
suffers
it
to
be
thus
with
people
,
that
their
bodies
and
souls
should
fail
.
1.
That
he
may
shew
them
their
frailty
and
weakness
,
teach
them
humility
,
and
make
them
base
and
vile
in
their
own
eyes
.
When
a
man
finds
both
body
and
soul
shrinking
him
,
and
failing
him
,
he
is
ready
to
cry
out
,
Lord
what
a
poor
Creature
am
I
?
What
am
I
that
I
should
glory
in
my self
,
or
behold
my self
with
any
complacency
or
delight
?
When
Jobs
body
and
soul
had
failed
him
,
what
opinion
had
he
of
himself
?
or
how
did
he
stand
affected
towards
himself
?
Did
he
admire
himself
,
or
was
he
inamoured
of
himself
?
No
,
Job
42.
6.
Wherefore
I
abhor
my self
,
and
repent
in
dust
and
ashes
.
2.
That
he
may
thereby
excite
them
to
look
up
to
him
,
and
exercise
dependance
on
him
.
As
long
as
we
find
a
sufficiency
in
our selves
,
we
seldom
have
any
great
regard
to
God
;
but
when
we
see
our selves
unable
to
provide
for
our
own
welfare
,
then
we
begin
to
look
up
to
him
.
And
for
this
cause
,
1
Cor.
1.
9.
He
sends
thorns
into
our
beds
that
he
should
have
little
ease
there
;
he
brings
afflictions
that
threatens
death
that
we
may
look
up
.
We
had
the
sentence
of
death
in
our selves
,
that
we
should
not
trust
in
our selves
,
but
in
God
which
raised
the
dead
.
When
as
to
natural
helps
and
hopes
they
are
lost
,
that
they
may
look
up
,
and
throw
the
arms
of
faith
about
him
,
he
deprives
us
of
all
stayes
and
refuges
,
that
we
may
exercise
dependance
on
him
,
and
stay
our selves
upon
our
God
.
3.
That
he
may
thereby
provoke
us
,
to
look
after
a
state
wherein
we
may
be
free
from
these
Deliquiums
,
or
failings
,
both
of
body
and
soul
,
which
here
we
are
liable
to
.
When
a
man
meets
with
inconveniencies
in
his
journey
,
he
begins
to
wish
himself
at
home
:
So
when
a
good
man
is
exercised
with
decay
in
his
sences
,
strength
,
health
on
the
one
hand
,
and
with
sorrow
,
fear
,
distrust
on
the
other
,
then
he
begins
to
grow
weary
of
the
world
▪
he
thinks
of
God
and
heaven
,
with
great
longing
to
be
with
God
,
to
be
in
heaven
.
Then
he
cries
out
,
Oh
what
should
I
do
here
!
Where
shall
I
have
relief
?
Oh
that
I
were
with
my
God!
So
Job
14.
13.
desires
that
God
would
hide
him
in
the
grave
,
that
he
would
keep
him
secret
until
his
wrath
was
past
:
Not
that
he
desired
the
grave
it self
,
or
thought
it
pleasant
to
lye
in
putrefaction
and
rottenness
;
but
as
an
occasion
of
being
conveied
into
a
better
state
and
place
.
Use.
Is
it
so
that
both
body
and
soul
of
good
men
do
fail
them
in
affliction
?
then
it
is
useful
by
way
of
Information
,
to
shew
us
what
a
poor
vain
thing
man
is
.
How
unable
is
he
to
stand
before
his
Makers
displeasure
?
In
his
prosperity
how
doth
he
vaunt
himself
?
How
goodly
is
he
in
his
own
eyes
,
and
what
confidence
doth
he
put
in
his
own
abilities
?
But
when
his
maker
takes
him
in
hand
,
what
a
trivial
thing
is
he
,
Job
4.
19.
He
is
crushed
before
the
moth
,
that
is
,
sooner
then
a
moth
is
crushed
betwixt
a
mans
fingers
,
he
is
ground
to
powder
,
if
God
lay
his
hand
upon
him
;
or
he
is
such
a
trivial
thing
,
that
he
is
not
able
to
stand
in
the
presence
of
such
a
despicable
creature
as
the
moth
,
this
contemptible
creature
prevails
upon
him
,
and
conquers
him
.
2.
Use
of
Exhortation
.
1.
Let
us
beware
what
stress
we
lay
either
upon
body
or
soul.
Alas
,
what
are
they
that
we
should
confide
in
them
?
If
God
do
but
lay
his
finger
on
them
,
they
droop
and
languish
.
What
is
the
bravest
spirit
in
the
world
,
when
God
comes
and
takes
him
by
the
arm
,
and
leads
him
away
to
judgment
?
What
work
did
two
or
three
words
writ
upon
the
wall
,
make
with
the
great
Babylonian
Monarch
,
Dan.
5.
5
,
6.
His
countenance
was
changed
,
his
thoughts
troubled
,
the
joints
of
his
loins
loosed
,
and
his
knees
smote
one
against
another
.
This
being
our
nature
,
What
are
we
,
that
we
should
put
confidence
in
our selves
?
Isa.
2.
22.
We
may
neither
trust
in
others
,
neither
may
others
trust
in
us
,
neither
may
we
trust
in
our selves
?
Jer.
17.
5.
Cursed
be
the
man
that
trusteth
in
man
,
and
maketh
flesh
his
arm
,
and
whose
heart
departeth
from
the
Lord
.
What
must
we
do
then
?
Isa.
2.
22.
Cease
from
man
whose
breath
is
in
his
nostrils
,
for
wherein
is
he
to
be
accounted
of
?
2.
Let
's
not
wonder
if
sometimes
both
body
and
soul
fail
us
.
We
do
not
know
how
many
of
these
fits
we
may
be
exercised
with
,
and
when
they
befall
us
let
's
not
wonder
at
it
;
it
s
nothing
but
what
the
best
of
Gods
servants
are
liable
to
,
1
Pet.
4.
12.
Think
it
not
strange
concerning
the
fiery
trial
,
which
is
to
try
you
,
as
though
some
strange
thing
happened
unto
you
.
When
afflictions
overtake
us
,
we
are
ready
to
wonder
at
it
,
and
to
say
,
it
was
never
on
this
wise
.
Never
was
any
sorrow
like
to
my
sorrow
,
whereas
there
is
no
reason
to
say
so
,
afflictions
are
ordinary
to
the
people
of
God
.
3.
Let
us
get
an
interest
in
God
,
that
so
when
they
fail
us
,
he
may
stand
by
us
and
help
us
,
that
when
one
of
our
fainting
fits
comes
,
his
left
hand
may
be
under
our
heads
,
and
his
right
hand
may
imbrace
us
.
Let
our
fits
be
what
they
will
,
if
God
stand
by
us
,
and
be
with
us
,
we
are
safe
enough
;
Who
shall
be
against
us
?
We
need
not
fear
the
frowns
of
men
,
the
want
of
friends
,
and
comfort
,
if
God
befriend
and
afford
his
grace
unto
us
.
But
if
he
be
not
with
us
,
what
will
become
of
us
?
Psal.
94.
17.
Unless
the
Lord
had
been
my
help
,
my
soul
had
almost
dwelt
in
silence
,
brevi
habitasset
,
as
it
is
in
the
margent
of
your
Bibles
,
quickly
.
God
can
help
us
,
whether
exercised
with
fainting
in
soul
or
body
.
It
is
good
to
get
an
interest
in
God
,
for
this
was
Asaphs
happiness
,
that
though
both
soul
and
body
failed
him
,
yet
God
stuck
to
him
,
was
the
strength
of
his
heart
,
and
portion
for
ever
.
So
we
come
to
the
second
part
of
this
26th
Verse
.
The
Psalmist
in
the
former
part
of
the
verse
having
set
down
his
affliction
,
he
doth
in
the
latter
set
down
the
advantage
he
had
from
God
against
it
,
and
that
in
these
two
passages
:
God
is
the
strength
of
my
heart
.
(2)
And
my
portion
for
ever
.
From
the
former
of
which
this
point
offers
it self
.
Doct.
1.
That
God
is
the
strength
of
the
hearts
of
his
people
in
their
afflictions
and
distress
:
Or
more
briefly
thus
,
God
is
the
strength
of
his
people
.
He
looks
after
them
,
takes
care
of
them
,
and
supplies
them
with
strength
according
as
they
stand
in
need
.
There
is
a
very
high
and
lofty
passage
,
Deut.
33.
26
,
27.
As
when
a
person
is
in
a
fainting
condition
,
we
take
him
into
our
arms
,
and
hold
up
his
head
.
So
Cant.
2.
6
,
His
left
hand
is
under
my
head
,
and
his
right
hand
doth
imbrace
me
,
If
we
look
farther
into
Scripture
,
we
shall
find
that
the
eminentest
of
Gods
servants
,
and
such
as
were
best
furnished
with
abilities
,
have
in
down
right
terms
acknowledged
that
he
is
their
strength
.
So
Exod.
15.
2.
Notwithstanding
all
his
wisdom
,
power
,
and
greatness
;
yet
he
acknowledges
it
was
God
that
was
his
strength
,
who
inabled
him
to
accomplish
those
great
things
he
had
brought
to
pass
.
So
Psal.
18.
1.
I
will
love
thee
O
Lord
my
strength
;
in
the
following
words
he
shews
,
that
he
was
the
Rock
of
his
heart
,
The
Lord
is
my
rock
my
fortress
.
—
My
strength
in
whom
I
trust
.
In
the
Original
,
as
here
,
My
rock
in
whom
I
will
trust
.
We
have
the
like
from
Christ
himself
,
Isa.
49.
5.
My
God
shall
be
my
strength
.
Now
that
you
may
better
understand
the
reason
of
my
following
Method
,
you
are
to
know
,
that
what
is
here
mentioned
touching
Gods
being
the
strength
of
his
servants
,
is
proposed
by
way
of
Antidote
to
their
several
maladies
,
and
distresses
both
in
body
and
soul
,
insisted
on
before
.
So
that
if
I
will
closely
pursue
the
intent
of
the
Text
,
I
must
reflect
upon
the
evils
,
which
I
before
represented
them
liable
to
,
and
shew
what
a
remedy
he
is
against
them
,
and
what
relief
he
affords
them
.
And
,
1.
He
relieves
them
against
the
maladies
of
their
bodies
.
Though
their
bodies
are
frail
,
and
subject
to
many
distempers
,
yet
he
hath
relief
for
them
against
them
all
.
There
is
not
any
distemper
so
mortal
or
dangerous
,
but
he
can
afford
them
help
against
it
,
Psal.
116.
6.
I
was
brought
low
,
and
he
helped
me
.
1.
He
relieves
them
against
the
decaies
of
their
senses
.
He
sometimes
preserves
them
in
a
strong
degree
of
vigour
,
beyond
what
could
reasonably
be
expected
from
the
abilities
and
power
of
nature
.
How
old
a
man
was
Moses
?
He
was
an
hundred
and
twenty
years
old
,
yet
it
is
said
,
Deut.
34.
7.
His
eyes
were
not
dim
,
nor
his
natural
force
abated
.
God
is
the
Lord
of
nature
,
and
hath
the
disposal
of
the
several
ordinances
thereof
,
so
that
he
can
inforce
or
restrain
them
,
execute
or
suspend
them
,
according
as
he
sees
good
.
He
can
put
a
youth
into
the
state
of
an
old
man
,
and
an
old
man
into
the
state
of
a
youth
,
and
dispose
of
all
persons
,
and
their
concernments
as
he
sees
good
.
2.
He
relieves
them
against
the
decay
of
their
strength
.
That
he
sometimes
marvellously
renews
,
and
raises
to
an
height
beyond
all
probability
and
expectation
,
as
to
outward
and
bodily
strength
,
as
well
as
spiritual
vigour
:
these
words
in
Isa.
40.
29
,
31.
is
verified
:
He
giveth
power
to
the
faint
,
and
to
them
that
have
no
might
he
encreases
strength
.
They
that
wait
on
the
Lord
shall
renew
their
strength
.
So
the
Lord
doth
alter
the
course
of
nature
,
that
when
his
servants
are
in
a
withering
condition
,
he
renews
their
strength
,
he
works
vigour
and
activity
in
them
,
and
enables
them
to
do
great
things
,
when
he
disables
and
brings
down
the
strength
of
the
mighty
.
Psal.
18.
29
,
32
,
33.
34.
By
thee
I
have
run
through
a
troop
,
and
by
my
God
have
I
leaped
over
a
wall
.
Who
is
a
rock
,
save
our
God
?
It
is
God
that
guideth
me
with
strength
.
He
maketh
my
feet
like
hinds
feet
.
He
teacheth
my
hands
to
war
,
so
that
a
bow
of
steel
is
broken
by
my
arms
.
David
was
naturally
a
man
of
great
strength
,
and
activity
;
yet
besides
that
,
God
favoured
him
with
an
auxiliary
extraordinary
strength
,
whereby
he
was
fitted
for
those
great
services
he
performed
.
3.
He
relieves
them
against
the
decay
of
their
health
.
He
hath
many
distempers
,
whereby
to
exercise
the
sons
of
men
,
and
bring
them
to
their
graves
;
but
yet
there
is
none
which
he
cannot
either
prevent
or
heal
,
Psal.
103.
3
,
4.
Who
health
all
thy
diseases
,
who
redeemeth
thy
life
from
destruction
.
Let
the
distemper
be
what
it
will
,
the
Ague
,
Fever
,
Stone
,
Gout
:
yet
he
is
able
to
prevent
or
cure
it
.
Some
distempers
are
so
difficult
and
incurable
,
that
they
are
looked
upon
as
Ludibria
medicorum
,
the
scorn
and
disgrace
of
Physitians
:
But
there
is
no
distemper
in
the
world
,
which
God
is
not
able
to
heal
and
cure
.
He
is
not
under
any
restraint
,
but
what
he
lays
upon
himself
,
Psal.
135.
6.
Whatsoever
he
pleaseth
he
doth
in
heaven
and
in
earth
.
What
his
soul
desireth
that
he
doth
,
Job
23.
13.
And
he
is
able
to
do
exceeding
abundantly
above
all
that
we
ask
or
think
,
Ephes.
3.
20.
Oh
the
greatness
of
the
Lord
our
God
,
and
what
security
is
there
here
for
us
in
the
greatest
and
most
dangerous
estate
and
condition
!
2.
He
relieves
them
against
the
maladies
of
their
souls
.
He
is
a
Physitian
both
for
body
and
soul
,
and
understands
the
maladies
and
distempers
of
the
one
as
well
as
the
other
,
and
can
heal
those
which
belong
to
the
latter
,
as
well
as
those
which
belong
to
the
former
.
And
,
1.
He
relieves
them
against
their
greatest
sorrow
.
Under
their
greatest
troubles
and
discouragements
,
he
can
cheer
up
their
souls
,
and
make
them
pleasant
and
joyful
,
2
Cor.
2.
14.
Thanks
be
to
God
,
who
alwaies
causeth
us
to
triumph
in
Christ
.
Here
are
two
things
to
be
considered
.
1.
What
a
condition
the
Apostles
were
in
as
to
their
outward
concernments
,
they
were
even
as
miserable
as
men
could
be
.
1
Cor.
4.
13.
Accounted
as
the
filth
of
the
world
,
and
the
off-scouring
of
all
things
.
2.
What
God
did
for
them
.
Times
of
triumph
,
are
times
of
extraordinary
joy
:
yet
such
was
the
goodness
of
God
to
them
,
that
he
did
not
only
cause
them
to
triumph
;
but
this
he
did
for
them
in
the
time
when
their
troubles
,
and
the
power
of
the
wicked
caused
their
enemies
to
triumph
.
2.
He
relieves
them
against
fear
.
He
many
times
works
them
to
such
a
recumbency
,
and
dependence
on
him
,
as
causes
all
their
fear
to
cease
and
vanish
,
Psal.
3.
6.
I
will
not
be
afraid
of
ten
thousands
of
people
,
that
have
set
themselves
against
me
round
about
.
If
God
assist
,
no
Lion
,
Bear
,
or
monster
of
men
,
shall
do
any
thing
to
the
quelling
of
the
hearts
of
Believers
.
And
this
was
not
a
favour
peculiar
to
him
,
but
such
as
he
vouchsafes
to
other
of
his
faithful
servants
.
Psal.
112.
7.
He
shall
not
be
afraid
of
evil
tidings
,
his
heart
is
fixed
,
trusting
in
the
Lord
.
Notwithstanding
the
outward
effect
,
and
visible
tendency
of
things
to
the
contrary
,
yet
he
works
in
them
this
perswasion
,
that
the
issue
of
things
will
be
good
,
whereby
he
dissolves
and
scatters
those
fears
which
otherwise
would
perplex
and
annoy
them
.
3.
He
relieves
them
against
their
distrust
.
Sometimes
their
oppositions
,
difficulties
,
and
dangers
,
are
so
great
,
that
their
very
hearts
are
ready
to
sink
and
faint
within
them
.
Now
at
such
a
time
he
often
comes
in
,
bears
up
their
hearts
,
and
satisfies
them
,
resolves
their
doubts
,
and
satisfies
their
jealousies
.
You
know
who
said
,
1
Sam.
27.
1.
I
shall
perish
one
day
by
the
hand
of
Saul
.
But
Psal.
118.
17.
we
have
him
in
another
temper
,
then
,
saith
he
,
I
shall
not
dye
,
but
live
,
and
declare
the
works
of
the
Lord
.
Oh
how
doth
faith
change
the
language
of
the
soul
,
and
what
happy
alterations
doth
it
work
therein
?
Now
we
shall
proceed
to
the
Reasons
:
Reas.
1.
Is
drawn
from
the
benignity
,
kindness
,
and
goodness
of
his
own
nature
,
which
puts
him
upon
those
gracious
appearances
,
wherewith
he
is
upon
all
occasions
so
ready
to
favour
his
people
.
Other
reasons
may
be
assigned
;
but
this
is
the
fundamental
,
Original
,
Soveraign
Reason
,
which
gives
birth
and
existence
to
those
that
follow
,
Rom.
9.
15.
I
will
have
mercy
on
whom
I
will
have
mercy
.
It
is
the
goodness
of
his
nature
that
puts
him
upon
those
eminent
appearings
,
for
the
support
and
deliverance
of
his
people
.
2.
From
their
necessity
,
which
is
such
as
cryes
aloud
for
it
.
Alas
,
who
,
or
what
are
they
,
that
they
should
be
able
to
bear
up
against
the
maladies
either
of
body
or
soul
?
Now
God
being
aware
of
this
,
doth
in
compliance
with
their
necessities
,
afford
them
relief
,
Deut.
32.
36.
The
Lord
shall
judge
his
people
,
and
repent
himself
for
his
servants
when
he
seeth
that
their
power
is
gone
,
and
there
is
none
shut
up
or
left
.
This
is
set
down
,
not
only
as
an
account
of
the
time
when
God
would
help
them
,
but
likewise
as
the
reason
wherefore
he
would
do
it
.
Men
commonly
are
readiest
to
help
us
,
when
we
have
least
need
:
but
God
,
when
we
have
most
.
He
loves
to
appear
in
difficult
cases
,
and
shew
himself
,
when
he
may
best
serve
his
own
praise
.
3.
From
that
service
which
he
may
hereby
do
to
his
own
glory
.
To
relieve
a
distressed
people
,
is
a
noble
act
,
and
such
as
is
meet
to
commend
the
nature
of
God
to
us
.
And
there
is
not
any
person
who
any
hath
tincture
of
true
piety
,
or
gratitude
,
but
being
strengthned
by
God
,
will
bless
and
praise
him
for
it
.
Exod.
15.
2.
The
Lord
is
my
strength
and
song
,
and
he
is
become
my
salvation
,
he
is
my
God
,
and
I
will
prepare
him
an
habitation
,
my
fathers
God
,
and
I
will
exalt
him
.
The
people
of
God
have
ever
resolved
to
make
the
Lord
,
that
hath
appeared
as
their
strength
,
their
song
,
Psal.
118.
14.
The
Lord
is
my
strength
and
song
.
And
for
this
end
doth
God
become
the
strength
of
his
people
,
to
this
end
,
to
make
their
hearts
and
mouths
full
of
the
praises
of
God
their
deliverer
.
Psal.
30.
11
,
12.
Thou
hast
turned
for
me
,
my
mourning
into
dancing
:
thou
hast
put
off
my
sackcloth
,
and
guided
me
with
gladness
:
To
the
end
that
my
glory
may
sing
praise
to
thee
,
and
not
be
silent
,
O
Lord
my
God
I
will
give
thanks
unto
thee
for
ever
.
Use
〈◊〉
.
of
Information
.
If
it
be
thus
that
God
is
the
strength
of
his
people
.
1.
We
may
see
whence
it
is
that
the
people
of
God
bear
up
,
and
hold
out
under
such
great
oppositions
and
difficulties
.
Satan
he
is
against
them
,
and
for
the
World
that
's
against
them
,
and
as
if
these
were
not
sufficient
,
they
have
infirmities
both
of
body
and
soul
to
encounter
with
,
and
yet
they
hold
out
.
Now
whence
happens
this
,
2
Tim.
4
:
16
,
17.
Though
all
men
forsook
me
,
notwithstanding
,
saith
Paul
,
the
Lord
stood
with
me
,
and
strengthned
me
,
and
I
was
delivered
out
of
the
mouth
of
the
Lion
.
God
stood
by
him
,
bound
the
Emperors
hands
that
he
could
do
nothing
against
him
.
2.
It
appears
whence
it
comes
to
pass
,
that
they
accomplish
such
great
things
.
What
great
and
famous
things
did
Moses
,
Joshua
,
Gideon
,
David
,
and
others
accomplish
?
Whence
had
they
the
might
,
power
,
and
victory
.
It
was
not
by
their
might
,
their
puissance
,
by
their
strength
that
they
prevailed
,
but
the
spirit
of
God
,
Phil.
4.
13.
I
can
do
all
things
through
Christ
that
strengthneth
me
.
3.
What
folly
and
unworthiness
it
is
in
good
men
to
appear
against
God
,
or
do
any
thing
to
his
dishonour
,
or
against
his
interest
:
It
is
no
less
than
to
appear
,
and
fight
against
their
own
strength
.
Should
you
see
a
man
strike
at
,
and
beat
his
own
arm
,
you
would
take
it
for
a
piece
of
strange
madness
:
And
yet
no
less
madness
is
it
for
any
one
to
ingage
against
God
,
to
ingage
against
him
who
is
his
strength
.
For
men
to
fight
against
him
,
is
to
kick
against
the
pricks
,
a
folly
to
a
Proverb
:
and
for
the
people
of
God
to
oppose
him
,
is
for
Israel
to
oppugne
the
strength
of
Israel
,
to
fight
against
themselves
.
He
that
sinneth
against
me
,
wrongeth
his
own
soul
:
all
they
that
hate
me
love
death
,
Prov.
8.
36.
2.
Use
of
Exhortation
,
2.
Let
us
in
time
of
affliction
of
body
and
soul
,
flee
unto
him
and
make
use
of
him
,
who
is
the
strength
of
our
life
.
When
any
thing
ailes
us
either
in
body
or
soul
,
let
us
have
recourse
to
him
,
for
he
is
abundant
in
strength
,
he
is
mighty
in
strength
and
wisdom
,
Job
36.
5.
None
can
enter
the
lists
with
him
.
Who
hath
been
his
counsellor
?
His
strength
is
everlasting
.
Isa.
26.
4.
In
the
Lord
Jehovah
is
everlasting
strength
.
He
is
ready
to
communicate
it
to
his
people
,
Isa.
41.
10.
I
am
thy
God
,
I
will
strengthen
thee
.
And
what
more
can
we
desire
to
encourage
us
to
have
recourse
to
him
?
2.
Let
us
plead
it
to
him
,
when
we
are
in
need
of
help
from
him
.
Let
's
urge
it
to
him
,
whether
he
be
not
our
strength
,
and
in
case
he
be
,
let
us
plead
with
all
reverence
and
holy
boldness
,
whether
it
be
not
proper
for
him
to
help
us
,
Psal.
43.
2.
For
thou
art
the
God
of
my
strength
,
why
dost
thou
cast
me
off
?
Thou
hast
caused
me
to
hope
in
thee
;
thou
hast
said
,
that
thou
wouldst
be
my
strength
;
thou
hast
engaged
that
thou
wilt
not
cast
them
off
that
cast
their
concerns
on
thee
,
that
trust
in
thee
,
and
have
hoped
and
trusted
in
this
word
;
I
have
refused
all
other
things
as
empty
vanities
that
cannot
help
,
and
wilt
thou
cast
me
off
?
Let
men
and
Angels
see
that
thou
art
faithful
,
and
wilt
not
in
thy
works
,
fly
off
from
thy
word
.
Lord
let
it
be
unto
me
according
to
thy
good
word
of
promise
,
and
as
thou
hast
been
unto
thy
people
,
make
it
appear
,
as
1
Sam.
15.
29.
That
the
strength
of
Israel
will
not
lie
.
3.
When
we
undertake
the
performances
of
duty
,
let
us
undertake
and
perform
them
in
his
strength
.
Distrusting
our
own
strength
,
let
us
rely
and
depend
upon
his
.
You
know
the
voice
that
came
down
to
Augustine
,
In
te
stas
&
non
stas
.
Such
is
the
weakness
of
our
own
strength
that
if
we
have
no
more
than
it
,
we
shall
do
just
nothing
.
When
we
ingage
in
any
duty
,
pray
,
read
,
hear
or
sing
,
let
us
rely
on
him
to
help
us
to
the
acceptable
performances
,
to
help
our
infirmities
,
when
we
know
not
how
to
offer
them
as
we
ought
,
and
to
bless
us
in
the
deed
.
Psal.
71.
16.
I
will
go
in
the
strength
of
the
Lord
God
.
I
will
make
mention
of
thy
righteousness
even
ofthine
only
.
We
look
upon
our selves
strong
enough
to
manage
duties
,
and
this
hath
been
the
overthrow
of
many
a
duty
,
that
we
have
horribly
fail'd
in
it
,
and
lost
the
blessing
of
it
.
4.
Let
's
not
measure
our
safety
or
welfare
by
any
thing
in
our selves
,
but
by
the
strength
of
God
.
If
we
measure
our
strength
and
welfare
by
what
is
in
our selves
,
we
shall
be
despairing
and
fainting
every
day
,
but
measuring
it
by
him
,
we
shall
be
capable
of
preserving
our selves
in
a
state
of
hope
and
confidence
,
when
we
have
such
difficulties
before
us
,
we
may
pass
the
sentence
of
death
on
our selves
without
blame
,
and
cast
off
our
confidence
and
let
our
expectation
perish
,
but
whiles
they
are
no
other
than
such
as
he
is
able
to
deal
with
,
there
is
ground
of
hope
,
stand
still
saith
Moses
to
the
murmuring
Israelites
and
see
the
salvation
of
the
Lord
.
Herein
we
commonly
miss
it
,
that
we
measure
our
safety
by
a
wrong
rule
.
5.
Let
us
ascribe
our
enduring
of
sufferings
,
and
performance
of
duties
unto
him
.
If
we
suffer
patiently
,
bear
under
the
yoke
of
Christ
,
let
us
give
the
praise
to
God
,
saying
not
to
us
,
but
to
thy
name
give
the
glory
,
Psal.
115.
1.
'T
is
not
our
own
strength
,
not
our
own
courage
that
can
bear
us
up
under
,
or
get
us
out
of
trouble
.
The
Psalmist
ascribes
strength
to
the
Lord
,
as
that
which
belongs
to
him
,
dare
not
usurpe
and
attribute
to
himself
his
deliverances
,
Psal.
59.
17.
Unto
thee
O
my
strength
will
I
sing
,
for
God
is
my
defence
and
the
God
of
my
mercy
.
3.
Use
of
Comfort
.
Is
God
the
strength
of
his
people
when
they
are
exercised
with
any
distress
?
Here
then
is
comfort
for
you
who
labour
under
faylings
both
of
body
and
mind
.
You
are
exercised
perhaps
with
decays
in
your
sences
,
strength
,
health
:
with
sorrow
,
fear
,
distrust
,
and
find
your
own
ability
insufficient
to
encounter
herewith
.
However
,
be
of
good
cheer
,
God
is
engaged
for
you
,
and
what
condition
can
you
be
in
which
God
is
not
able
to
deliver
you
out
of
?
It
is
not
your
own
strength
,
but
his
,
which
you
have
to
trust
to
.
Which
is
a
consideration
so
full
of
comfort
,
that
it
may
afford
us
relief
in
the
lowest
condition
,
in
the
saddest
times
and
most
difficult
seasons
.
How
low
was
the
condition
of
Asaph
?
yet
he
settles
his
thoughts
and
quiets
himself
with
this
consideration
,
That
God
was
his
strength
,
the
strength
of
his
heart
and
his
portion
for
ever
.
Doct.
2.
That
God
is
the
portion
of
his
people
.
Notwithstanding
all
his
perfections
,
sufficiency
and
fulness
;
yet
he
hath
bestowed
and
setled
himself
upon
them
for
all
those
advantages
and
uses
,
which
a
portion
is
serviceable
to
.
Not
judging
any
thing
in
the
world
good
enough
to
be
a
portion
for
them
,
he
hath
bestowed
himself
upon
them
.
Herein
he
hath
so
ordered
things
,
that
the
business
stands
reciprocall
,
1.
They
are
his
portion
,
Deut.
32.
9.
The
Lords
portion
is
his
people
,
Jacob
is
the
lot
of
his
inheritance
,
Zach.
2.
12.
And
the
Lord
shall
inherit
Judah
his
portion
in
the
holy
Land
.
They
are
the
portion
of
mankind
that
he
makes
his
peculiar
,
that
he
will
own
and
delight
in
.
And
then
2.
He
is
their
portion
.
Psal.
119.
157.
Thou
art
my
portion
O
Lord
.
Lament.
3.
24.
The
Lord
is
my
portion
saith
my
soul.
And
that
you
may
not
think
he
restrains
himself
to
particular
persons
,
he
is
said
to
be
the
portion
of
Jacob.
Jer.
10.
16.
The
portion
of
Jacob
is
not
like
them
.
Now
there
is
a
great
deal
of
difference
betwixt
the
grounds
of
their
being
his
portion
,
and
his
being
theirs
.
They
are
said
to
be
his
portion
,
inasmuch
as
he
hath
chosen
them
from
amongst
all
the
people
in
the
world
to
profess
his
name
,
hold
communion
with
him
,
and
serve
him
.
And
he
is
said
to
be
their
portion
inasmuch
as
he
hath
settled
himself
upon
them
,
in
order
to
their
sustentation
and
happiness
.
First
,
I
shall
shew
what
a
portion
is
,
and
Secondly
,
what
a
portion
God
is
to
his
people
.
1.
What
a
portion
is
.
To
that
I
answer
,
that
a
mans
portion
,
as
you
that
are
but
little
experienced
in
the
world
know
,
is
a
certain
measure
or
parcel
of
Money
,
Lands
or
Goods
which
is
made
over
to
him
,
and
settled
upon
him
for
his
subsistence
and
livelihood
.
Thus
the
prodigal
,
Luke
15.
12.
saith
to
his
Father
give
me
the
portion
of
goods
that
falleth
to
me
.
Now
when
the
Scripture
saith
that
God
is
the
portion
of
his
people
,
we
are
to
understand
that
he
is
somewhat
bearing
resemblance
thereunto
;
as
that
he
hath
made
over
himself
to
his
people
,
and
settled
himself
upon
them
,
for
the
subsistence
and
livelihood
both
of
their
bodies
and
souls
.
Therefore
the
Priests
and
Levites
should
have
no
inheritance
among
their
brethren
,
because
that
the
Lord
was
their
inheritance
,
Deut.
18.
2.
They
were
not
to
be
sharers
in
the
spoyl
taken
from
the
enemy
as
the
other
tribes
were
,
yet
they
had
this
to
recompence
it
,
that
God
was
their
inheritance
,
who
did
in
a
peculiar
way
make
provision
for
their
supply
.
2.
What
kind
of
a
portion
God
is
.
And
1.
He
is
a
real
and
substantial
portion
.
As
for
the
things
of
the
world
,
they
are
shadows
and
dreams
,
void
of
reality
and
substance
.
Prov.
22.
5.
Wordly
wealth
is
a
thing
of
such
a
nature
,
that
it
hath
no
real
existence
.
It
is
rather
an
empty
shew
than
any
real
being
,
so
Hos.
12.
1.
Ephraim
feedeth
on
wind
,
and
followeth
after
the
East
wind
.
Frivolous
and
foolish
helps
and
comforts
.
What
bad
food
is
the
Wind
?
It
may
distemper
and
disorder
us
,
but
it
cannot
satisfie
and
nourish
us
.
Yet
this
is
the
state
of
all
worldly
things
,
that
they
are
of
an
airy
windy
nature
,
void
of
matter
and
substance
.
But
it
is
not
so
with
God
,
he
hath
substance
in
him
,
insomuch
that
what
he
seems
to
be
,
that
we
shall
find
him
to
the
full
.
Prov.
8.
21.
That
I
may
cause
those
that
love
me
to
inherit
substance
,
and
I
will
fill
their
treasures
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
word
for
substance
,
which
signifies
that
which
is
really
or
as
a
Lapide
as
others
note
rem
solide
,
vereque
subsistentem
,
such
a
thing
as
is
not
a
shadow
,
or
meer
resemblance
,
but
hath
a
solid
and
true
subsistence
.
As
for
worldly
portions
they
afford
an
appearance
,
but
want
substance
,
but
now
God
is
such
a
portion
as
hath
substance
,
durable
substance
and
precious
.
2.
He
is
a
plentiful
portion
.
Some
have
portions
,
but
they
are
not
commensurate
to
what
is
required
to
their
subsistence
,
but
in
God
there
is
whatsoever
is
necessary
for
our
subsistence
,
comfort
and
happines
.
He
is
exercised
with
strange
wants
,
whom
God
is
not
able
to
supply
.
Psal.
50.
12.
The
World
is
mine
and
the
fulness
thereof
.
And
besides
the
world
,
he
hath
an
inexhaustible
fulness
in
himself
,
which
would
afford
sufficient
supply
,
though
the
world
should
utterly
fail
,
Gen.
15.
1.
I
am
thy
shield
(
saith
God
to
Abram
)
and
thy
exceeding
great
reward
.
It
was
he
that
made
the
world
,
and
he
can
supply
his
servants
without
it
.
He
can
create
comforts
for
his
people
if
he
sees
needful
.
And
sooner
than
they
shall
want
what
is
necessary
for
them
,
he
will
proceed
beyond
the
ordinary
way
of
his
providence
,
and
shew
a
miraculous
power
in
raising
supplies
.
They
have
a
God
alsufficient
,
whom
no
difficulty
can
pose
,
and
is
able
to
bring
about
what
is
possible
to
be
done
,
and
nothing
can
be
necessary
to
any
which
is
impossible
to
be
,
Gen.
17.
1.
I
am
the
Almighty
God
,
walk
before
me
and
be
thou
perfect
.
3.
He
is
a
satisfying
portion
.
Though
the
portions
of
persons
are
never
so
great
,
yet
how
few
are
satisfied
therewith
?
Nay
commonly
the
more
they
have
,
the
further
they
are
from
satisfaction
and
contentment
,
Eccl.
5.
10.
He
that
loveth
silver
shall
not
be
satisfied
with
silver
,
nor
he
that
loveth
abundance
with
increase
.
How
insatiable
are
mens
desires
,
and
how
do
their
plentiful
enjoyment
sharpen
their
appetite
to
more
,
and
beget
discontented
cravings
to
an
endless
dissatisfaction
and
toil
for
that
which
dothnot
satiate
?
But
God
doth
satisfie
the
souls
of
his
people
,
Jer.
31.
14.
And
I
will
satiate
the
soul
of
the
Priests
with
fatness
,
and
my
people
shall
be
satisfied
with
goodness
,
saith
the
Lord
.
He
needs
must
be
very
unreasonable
whom
God
will
not
satisfie
.
4.
He
is
such
a
Portion
as
can
make
himself
a
blessing
to
us
.
Now
this
is
more
than
any
other
portion
or
the
donor
thereof
can
do
.
Men
may
bestow
portions
:
but
they
cannot
make
them
blessings
to
those
who
have
them
.
A
father
may
leave
his
child
a
portion
:
but
he
cannot
command
a
blessing
upon
it
,
nor
absolutely
promise
himself
that
the
child
shall
not
turn
it
into
a
curse
:
but
God
hath
blessings
at
command
,
Psal.
133.
3.
As
the
dew
of
Hermon
,
and
as
the
dew
that
descended
from
the
mountains
of
Zion
,
for
there
the
Lord
commanded
the
blessing
even
life
for
evermore
.
And
it
is
not
to
be
conceived
how
a
man
should
have
him
for
his
portion
,
and
not
have
a
blessing
in
him
.
What
,
have
blessedness
it self
,
and
not
have
a
blessing
of
him
?
that
cannot
be
immagined
.
5.
He
is
an
everlasting
Portion
.
He
is
such
,
that
he
can
neither
be
taken
from
us
,
nor
diminished
.
All
the
arts
of
men
and
devils
cannot
take
him
from
his
people
.
Plutarch
tells
of
the
Tyrians
,
that
they
chained
up
their
gods
,
lest
their
enemies
by
charms
,
or
such
like
arts
,
should
entice
them
from
them
.
And
pitiful
Gods
they
were
,
first
that
might
be
chained
.
2.
That
must
be
chained
least
they
overrun
those
who
confided
in
them
.
Our
God
forsaketh
not
those
that
trust
in
him
.
And
as
he
cannot
be
taken
from
his
people
,
so
after
they
have
lived
upon
him
thousands
of
years
,
they
will
find
him
as
full
as
ever
they
did
before
.
He
is
fons
indeficiens
,
a
never
failing
fountain
.
Nothwithstanding
his
supplying
heaven
and
earth
from
the
Creation
to
this
day
,
yet
he
's
as
full
as
ever
he
was
before
.
Though
the
Sun
by
its
shining
,
and
the
Sea
by
its
flowing
should
suffer
a
diminution
,
the
one
in
its
light
,
the
other
in
its
water
;
yet
God
after
all
his
communications
will
be
as
full
as
ever
,
for
he
is
their
Portion
for
ever
.
3.
How
became
he
their
portion
?
Answ.
It
was
his
own
act
and
deed
.
He
did
of
his
own
free
accord
convey
himself
to
us
,
and
settle
himself
upon
us
.
Seeing
us
a
poor
,
lost
and
undone
people
,
he
did
of
his
own
meer
grace
and
compassion
bestow
himself
upon
us
,
Ezek.
16.
8.
I
spread
my
skirt
over
thee
and
covered
thy
nakedness
,
&c.
Oh
what
a
great
act
of
grace
was
this
!
If
a
man
of
a
great
Estate
,
seeing
a
poor
distressed
child
forsaken
;
forlorn
,
should
adopt
him
for
his
Son
,
and
settle
all
he
hath
upon
him
,
would
not
all
look
upon
this
as
a
compassionate
act
?
Oh
how
greatly
hath
God
condescended
so
to
compassionate
sinners
,
lying
in
their
blood
and
filthiness
,
as
to
take
them
in
unto
himself
,
to
give
them
an
inheritance
amongst
those
that
are
sanctified
!
3.
Use
of
Information
.
1.
Of
the
rich
,
wealthy
,
and
happy
condition
of
the
servants
of
God
.
Of
all
people
in
the
world
they
are
best
provided
for
:
God
who
is
the
Lord
of
all
is
their
portion
.
What
then
can
they
want
?
If
Allsufficiency
it self
may
want
,
then
they
may
want
;
but
that
being
impossible
,
we
may
make
account
that
they
will
not
want
,
Psal.
23.
1.
The
Lord
is
my
shepheard
,
I
shall
not
want
.
Psal.
34.
9.
There
is
no
want
to
them
that
fear
him
.
Psal.
84.
11.
No
good
thing
will
he
withhold
from
them
that
walk
uprightly
.
2.
We
may
be
informed
,
what
little
cause
good
men
have
to
complain
.
Sometimes
their
spirits
are
very
unquiet
,
discontented
and
unsatisfied
with
their
present
condition
,
and
very
heavy
,
and
sad
complaints
proceed
from
them
.
Now
alas
what
reason
is
there
for
this
?
Have
they
not
God
for
their
portion
,
and
is
he
not
all
,
and
hath
he
not
all
,
and
doth
not
the
disposal
of
all
belong
to
him
?
What
then
would
they
have
?
God
looks
when
he
hath
bestowed
himself
on
people
,
and
is
become
their
portion
,
that
they
should
be
content
with
him
,
Heb.
13.
5.
Be
content
with
such
things
as
you
have
,
for
he
hath
said
,
I
will
never
leave
thee
nor
forsake
thee
.
3.
We
are
informed
of
the
vast
difference
there
is
betwixt
the
portion
of
the
servants
of
God
,
and
that
of
carnal
men
,
Job
20.
29.
discoursing
of
the
evils
which
attend
irreligious
and
profane
men
,
saith
,
This
is
the
portion
of
a
wicked
man
from
God
,
and
the
heritage
appointed
to
him
by
God
,
Psal.
11.
6.
Upon
the
wicked
he
shall
rain
snares
,
fire
and
brimstone
,
and
an
horrible
tempest
:
this
shall
be
the
portion
of
their
cup.
And
our
Saviour
,
Mat.
24.
51.
shews
that
Hypocrites
and
profane
persons
have
their
portion
where
there
is
weeping
and
gnashing
of
teeth
.
This
is
sad
,
but
yet
whiles
God
deals
thus
with
them
,
he
proceeds
more
favourably
with
his
own
people
.
He
himself
who
is
light
,
and
life
,
and
love
,
is
their
portion
,
when
carnal
men
have
alledged
all
that
ever
they
can
in
the
behalf
of
their
portions
,
we
may
cry
out
with
the
Prophet
,
Jer.
10.
16.
The
portion
of
Jacob
is
not
like
them
,
for
he
is
the
former
of
all
things
,
and
Israel
is
the
rod
of
his
inheritance
,
the
Lord
of
hosts
is
his
name
.
2.
Use
of
Exhortation
.
1.
Let
us
rejoyce
and
glory
in
our
portion
.
When
people
have
great
portions
they
use
to
be
affected
with
them
.
Oh
then
how
much
should
this
portion
transport
our
hearts
with
joy
!
Had
we
a
whole
mountain
of
Silver
and
Gold
,
a
whole
Empire
,
nay
the
whole
world
for
our
portion
,
it
were
not
comparable
to
what
we
have
in
having
God
for
our
portion
,
Psal.
16.
5
,
6.
The
Lord
is
the
portion
of
mine
inheritance
,
and
of
my
cup
,
thou
maintainest
my
lot
.
The
lines
are
fallen
unto
me
in
pleasant
places
,
yea
I
have
a
goodly
heritage
.
2.
Let
us
live
upon
him
.
What
have
people
portions
for
,
but
to
live
upon
them
?
God
then
being
our
portion
and
inheritance
,
let
him
be
unto
us
Gold
and
Silver
,
Lands
and
Livings
,
Food
and
rayment
,
and
let
us
depend
upon
him
for
preservation
and
sustenance
.
By
faith
we
make
all
things
ours
,
as
God
hach
offered
himself
and
Son
to
our
faith
,
1
Cor.
3.
22.
All
things
are
yours
,
whether
Paul
or
Apollo
,
or
Cephas
,
or
the
world
,
and
what
is
better
than
the
world
,
or
present
life
,
and
the
comforts
of
it
?
Things
to
come
,
which
are
not
seen
,
which
ate
eternal
.
3.
Let
us
make
account
that
however
things
go
,
we
shall
be
provided
for
and
supplied
.
Other
portions
may
fail
us
many
ways
:
but
God
is
such
a
portion
,
that
he
will
never
fail
us
,
but
will
prove
abundantly
sufficient
to
all
intents
and
purposes
,
Phil.
4.
19.
But
my
God
stall
supply
all
your
need
according
to
his
riches
in
glory
by
Jesus
Christ
.
We
shall
not
want
,
here
he
will
withhold
no
good
from
us
,
and
what
can
he
deny
that
spared
not
his
own
Son
,
and
freely
bestows
himself
upon
us
,
and
in
glory
we
shall
have
life
everlasting
.
3.
Use
of
Comfort
.
To
all
you
who
are
the
servants
of
God
,
especially
to
you
who
have
not
those
worldly
portions
and
possessions
which
others
have
,
be
of
good
cheer
;
God
will
be
your
portion
:
You
have
not
those
hundreds
and
thousands
which
others
have
:
You
cannot
go
at
that
rate
,
and
feed
at
that
rate
as
others
do
;
yet
be
content
,
for
you
have
more
than
ten
thousands
of
Gold
and
Silver
,
God
the
fulness
of
all
.
Though
you
have
not
the
streams
,
yet
you
have
the
fountain
,
what
need
you
to
care
?
You
perhaps
are
troubled
to
see
your selves
in
straits
,
and
that
it
is
not
with
you
as
it
is
with
others
;
yet
be
not
cast
down
,
you
have
God
,
and
he
is
All-sufficient
:
If
you
think
he
is
not
,
deal
plainly
,
and
tell
us
so
,
that
we
may
vindicate
him
from
your
contempt
and
blasphemy
:
If
he
be
,
then
acquiesce
in
him
.
You
may
be
assured
so
far
as
he
sees
the
things
of
this
world
necessary
for
you
,
he
will
deal
them
out
to
you
.
Rem.
8.
32.
He
that
spared
not
his
own
Son
,
will
with
him
give
us
all
things
.
Asaph
had
his
trouble
as
well
as
other
men
,
yet
this
quieted
him
,
that
God
was
his
Portion
for
ever
.
FINIS
.