A
Prayer
of
Moses
,
the
man
of
God
.
A
Word
spoken
in
due
time
(
saith
Solomon
)
is
like
unto
Apples
of
Gold
,
Prov.
25.11
.
and
pictures
of
Silver
.
And
hence
it
is
,
that
the
Doctrine
of
Humiliation
doth
best
sute
with
the
times
of
Humiliation
;
and
the
Doctrine
of
Mans
Mortality
those
times
wherein
that
of
the
Apostle
of
the
Church
of
Corinth
is
true
to
us
That
many
are
sick
,
and
many
are
weak
,
1
Cor.
11.30
.
and
many
are
taken
away
by
death
.
God
having
shaken
the
rod
of
his
Anger
and
displeasure
of
late
over
this
Land
and
Nation
,
with
unwonted
diseases
and
suddain
deaths
of
many
,
that
the
learned
Physitian
cannot
find
out
the
Cause
,
much
lesse
is
able
to
prescribe
a
remedy
.
The
Consideration
whereof
hath
set
me
upon
this
portion
of
Scripture
at
this
time
.
The
Psalm
you
hear
is
a
Prayer
.
The
Author
and
inditer
of
it
is
the
Holy
Ghost
.
The
Pen-man
or
Instrument
that
wrote
it
,
was
Moses
the
man
of
God
.
The
Sum
of
it
is
nothing
else
but
a
pitifull
complaint
of
Moses
and
the
people
of
Israel
,
The
Argument
of
the
Psalm
.
of
their
wofull
estate
and
condition
,
in
the
which
they
now
were
in
the
wilderness
,
by
the
heavie
hand
of
God
upon
them
for
their
sins
,
whereby
they
were
miserably
wasted
&
consumed
.
And
withall
a
humble
sute
&
petition
that
they
make
unto
God
,
that
he
would
in
mercy
be
intreated
,
to
spare
them
,
and
be
gratious
unto
them
.
The
Psalm
hath
in
it
2.
general
parts
.
-
1.
A
Preface
.
-
2.
The
Psalm
it self
.
In
the
Preface
we
have
-
1.
The
person
.
Moses
.
-
2.
His
praise
.
The
man
of
God
.
-
3.
His
practice
he
prayeth
.
-
4.
The
time
when
:
when
the
Church
was
in
great
affliction
and
distresse
.
In
the
Psalm
it selfe
,
wee
have
three
particulars
.
-
1.
An
acknowledgement
of
Gods
goodnesse
and
mercy
to
their
Forefathers
Abraham
,
Isaac
,
and
Jacob
:
and
to
their
posterity
,
in
protecting
them
from
their
Enemies
,
and
that
in
many
dangers
:
Even
for
his
own
names
sake
and
his
mercifull
Covenant
sake
unto
them
.
v.
1
,
2.
-
2.
From
the
third
ver.
to
the
12
there
is
a
Narration
,
in
the
which
is
set
down
the
common
frailty
and
mortality
of
mankind
:
And
this
he
doth
-
1.
Generally
from
ver.
3.
to
the
7.
wherein
Moses
compares
mans
life
to
a
watch
in
the
Night
,
to
a
Flood
,
to
Sleep
,
to
Grasse
,
&c.
-
2.
In
particular
,
that
their
estate
was
far
worse
then
the
Common
estate
of
the
rest
of
mankind
:
for
whereas
the
life
of
man
ordinarily
is
70.
years
,
or
80.
yeares
,
their
life
was
far
shorter
by
reason
of
Gods
Judgements
upon
them
for
their
sins
,
they
were
suddainly
wasted
and
consumed
.
-
3.
An
humble
Supplication
of
Moses
and
the
people
unto
the
Lord
,
that
he
would
in
mercy
turn
away
his
Judgement
,
and
return
again
unto
them
in
mercy
:
and
grant
them
gracious
deliverance
and
his
former
favour
.
Concerning
the
occasion
of
this
Psalm
;
The
occasion
of
the
Psalm
.
It
is
like
that
it
was
penned
by
Moses
,
when
as
the
spyes
returned
from
searching
the
Land
of
Canaan
.
Numb
.
14.
In
the
thirtieth
of
Numbers
wee
may
see
how
the
Lord
commanded
Moses
to
send
twelve
men
of
the
heads
of
the
tribes
of
Israel
,
to
search
the
Land
of
Canaan
.
They
return
after
forty
daies
,
and
bring
of
the
first
fruits
of
the
Land
.
Now
all
of
them
(
Josuah
,
and
Caleb
excepted
)
discourage
the
people
,
telling
them
that
their
Cities
were
strong
,
and
their
walls
high
,
and
that
there
were
the
Sons
of
Anak
,
of
the
generation
of
Gyants
,
and
that
these
would
devour
them
.
Onely
Joshua
and
Caleb
incourage
the
people
to
set
upon
that
Land
.
The
people
hearing
this
,
they
murmured
against
Moses
and
Aaron
exceedingly
,
wishing
that
they
had
dyed
in
Aegypt
.
Now
the
Lord
hearing
of
the
murmuring
of
the
people
,
was
angry
,
and
told
Moses
;
that
of
all
them
that
had
seen
his
Miracles
in
Aegypt
upon
Pharaoh
,
and
the
Egyptians
,
and
at
the
red
Sea
,
there
should
not
one
of
them
come
into
the
Land
of
Canaan
.
But
that
great
multitude
even
six
hundred
thousand
that
came
out
of
Aegypt
,
that
were
above
the
age
of
twenty
years
,
Ioshua
and
Caleb
excepted
,
should
perish
in
the
Wildernesse
,
as
Numb.
14.37
.
This
being
the
occasion
of
this
Psalm
:
Wee
may
first
note
,
Doct.
1
what
a
grievous
thing
it
is
in
the
sight
of
God
for
those
that
have
had
experience
of
Gods
mercy
in
former
times
,
to
call
his
power
into
question
,
and
to
despair
of
his
mercy
for
future
times
.
This
people
had
many
times
experience
of
Gods
power
,
his
goodnesse
and
mercy
in
many
great
deliverances
:
As
in
their
deliverance
from
Pharaoh
,
and
the
Aegyptians
at
the
red
Sea
;
How
did
the
Lord
there
fight
for
this
people
?
when
Pharach
and
his
Host
pursued
them
,
when
the
Sea
was
before
them
,
the
Egyptians
behind
,
the
Mountains
on
each
hand
of
them
,
that
they
could
see
no
means
left
them
to
escape
.
Yet
how
did
the
Salvation
of
the
Lord
appear
in
their
deliverance
.
Besides
,
hee
had
given
them
much
experience
of
his
mercy
and
goodnesse
in
the
Wildernesse
,
giving
them
Manna
from
Heaven
,
and
water
out
of
a
Rock
,
&c.
And
now
after
all
this
to
doubt
of
his
providence
,
and
to
call
his
Covenant
in
question
,
and
to
make
God
a
lyer
,
in
that
they
would
not
believe
that
he
would
,
or
was
able
to
bring
them
into
the
promised
land
,
was
such
a
sin
,
as
the
Lord
did
punish
most
severely
,
as
we
may
read
,
Numb.
14.
and
1
Cor.
10.
Now
this
calling
of
Gods
power
and
goodnesse
into
question
by
such
as
have
had
experience
thereof
,
must
needs
be
a
hainous
sin
.
Because
God
is
so
highly
provoked
by
this
sin
.
See
Psalm
78.
Reas.
1
Psal.
78
the
whole
Psalm
,
there
the
holy
Ghost
reckons
up
a
large
Catalogue
of
those
mercies
and
deliverances
he
had
bestowed
upon
this
people
.
Marvelous
things
did
he
in
the
fight
of
their
Fathers
,
in
the
Land
of
Egypt
,
in
the
field
of
Zoan
.
He
divided
the
Sea
,
and
caused
them
to
passe
through
.
He
led
them
in
the
day
with
a
cloud
,
in
the
night
with
a
Pillar
of
fire
.
He
clave
the
Rock
in
the
Wildernesse
,
and
gave
them
drink
.
And
so
goes
on
in
that
Psalm
,
to
set
forth
the
great
deliverances
,
that
God
,
from
time
to
time
,
shewed
unto
his
people
.
But
here
was
their
sin
.
For
all
this
they
believed
not
his
wondrous
works
but
limited
the
holy
one
of
Israel
.
And
therefore
this
made
way
for
his
anger
,
and
he
spared
not
their
souls
from
death
,
but
gave
their
life
to
the
pestilence
.
This
sin
above
all
others
provokes
to
wrath
.
This
sin
of
calling
Gods
power
and
goodnesse
into
question
,
Reas.
2
by
such
as
have
had
experience
of
the
same
,
is
quite
contrary
to
the
nature
and
being
of
Faith
in
the
soul
.
We
can
in
nothing
more
glorifie
God
,
then
by
living
the
life
of
Faith
,
Heb.
2.4
The
just
shall
live
by
faith
.
And
this
was
the
commendation
of
Abrahams
faith
,
that
he
staggered
not
at
the
promise
of
God
through
unbeliefe
.
Rom.
4.20
.
So
on
the
contrary
part
,
no
sin
doth
more
dishonour
God
,
as
when
we
limit
the
holy
one
of
Israel
,
and
dares
not
trust
him
in
times
of
straights
;
Joh.
5.10
.
He
that
believeth
not
,
hath
made
him
a
lyar
.
And
what
greater
disgrace
can
be
cast
upon
any
,
than
to
give
him
the
lie
.
Serves
to
admonish
us
by
their
sin
,
Use
1
and
the
judgment
of
God
upon
them
,
to
take
heed
that
we
commit
not
the
like
;
but
learn
by
the
experience
of
Gods
former
mercies
,
to
be
encouraged
to
rely
upon
our
gracious
God
for
time
to
come
.
And
if
the
Lord
should
be
pleased
to
bring
us
into
tryall
by
one
means
or
another
,
let
the
remembrance
of
Gods
former
love
and
mercy
arme
us
against
doubtings
and
distrust
.
This
consideration
was
that
which
armed
David
,
when
he
was
to
go
out
against
Goliah
,
The
Lord
hath
delivered
me
from
the
Lyon
and
the
Bear
,
so
shall
he
deal
with
this
Philistine
.
How
comes
David
to
conclude
so
confidently
against
Goliah
?
Surely
it
was
the
experience
he
had
of
Gods
former
goodnesse
and
mercy
towards
him
.
And
this
serves
likewise
to
admonish
us
,
Use
2
in
a
speciall
manner
to
take
notice
of
those
speciall
and
distinct
acts
of
Gods
providence
,
goodnesse
,
and
mercy
,
from
time
to
time
to
wards
us
,
to
the
end
we
may
have
boldnesse
and
confidence
in
time
of
need
.
Experience
(
saith
the
Apostle
)
breedeth
Ro.
5.4
hope
.
.
Upon
this
we
may
stay
our
hearts
,
and
comfort
our selves
in
time
of
need
,
He
hath
delivered
us
,
and
he
will
deliver
us
.
O
let
us
take
heed
that
we
despair
not
of
Gods
mercy
,
and
so
murmur
against
the
Lord
,
lest
thereby
we
provoke
him
to
anger
as
this
people
did
,
1
Cor.
10.10
.
Neither
murmur
ye
as
some
of
them
murmured
,
and
were
destroyed
of
the
destroyer
.
Hitherto
of
the
occasion
of
this
Psalm
.
A
Prayer
of
Moses
,
the
man
of
God
.
BEfore
we
come
to
the
Psalm
it selfe
,
we
are
to
speak
of
the
Title
or
inscription
,
which
is
part
of
it
,
and
is
of
no
lesse
authority
then
the
Psalm
it selfe
,
and
ought
to
be
read
together
with
the
Psalm
.
A
Prayer
of
Moses
the
man
of
God
.
In
this
Inscription
we
have
-
1.
The
person
,
Moses
.
-
2
His
praise
,
The
man
of
God
.
-
3.
His
practice
,
He
prayeth
for
the
Church
.
-
4.
The
time
when
,
When
the
Church
of
God
was
in
great
affliction
and
distresse
.
Moses
,
the
man
of
God
;
[
](A93404-e12720-b)1
1
The
Person
.
or
a
worthy
Prophet
and
servant
of
God
.
And
thus
were
the
Prophets
of
old
called
,
a
man
of
God
,
or
a
servant
of
God
;
a
man
inspired
and
guided
by
the
Spirit
of
God
.
He
is
the
Pen-man
of
this
excellent
Psalm
:
a
man
highly
honoured
of
God
,
if
we
look
upon
his
Birth
,
his
Life
,
his
Death
:
In
all
these
,
God
takes
speciall
care
of
Moses
,
and
his
speciall
providence
is
seen
●n
them
all
.
First
,
for
his
Birth
,
[
](A93404-e12820-b)1
1
For
Moses
Birth
.
Exod.
1.15
.
that
he
should
be
born
at
such
a
time
,
wherein
it
was
death
to
be
born
:
for
now
had
Pharaoh
published
that
bloody
Edict
,
that
the
Midwives
of
Egypt
should
destroy
all
the
male-children
of
the
Israelites
.
Yet
notwithstanding
,
that
the
Lord
should
preserve
him
at
such
a
time
,
and
cause
him
to
be
nursed
up
under
the
nose
of
that
bloody
Tyrant
,
as
the
reputed
Son
of
Pharaoh's
Daughter
.
This
thing
could
not
,
but
clear
the
speciall
care
that
God
had
of
him
,
and
that
he
intended
him
for
some
speciall
service
in
his
Church
.
Secondly
,
[
](A93404-e12890-b)2
2
For
Moses
Life
.
as
in
his
Birth
,
so
in
his
Life
,
Gods
speciall
providence
still
goes
along
with
him
,
in
directing
him
to
be
an
instrumentall
Saviour
unto
his
people
,
and
a
great
Prophet
in
his
Church
;
and
to
that
end
preserved
him
in
the
midst
of
many
dangers
,
when
it
was
even
death
for
him
to
come
into
Pharaohs
presence
.
Exod.
10.28
.
Thirdly
,
[
](A93404-e12960-b)3
3
For
Moses
Death
.
as
God
takes
care
of
Moses
in
his
Birth
,
and
in
his
Life
,
so
also
for
his
Death
and
Buriall
,
God
disposeth
of
all
these
according
to
the
good
pleasure
of
his
own
will
,
for
the
time
When
,
the
place
Where
,
and
the
manner
How
,
as
it
is
recorded
,
that
Moses
the
servant
of
the
Lord
dyed
in
the
land
of
Moab
,
Deut.
34.5
.
according
to
the
Word
of
the
Lord
.
This
is
that
Moses
that
is
the
Pen-man
of
this
Psalm
,
a
man
highly
beloved
of
God
,
and
so
familiar
with
his
Maker
,
that
the
Lord
was
pleased
so
to
manifest
himselfe
unto
him
,
that
we
never
read
of
the
like
,
for
the
Lord
talked
with
him
,
as
one
man
talks
with
another
.
A
man
so
powerfull
with
God
in
prayer
,
and
so
full
of
such
rare
zeale
in
prayer
,
wherein
hee
had
such
a
notable
dexterity
and
gift
that
we
doe
not
read
that
God
denied
him
any
thing
that
hee
sought
at
his
hands
,
especially
for
the
Church
.
He
is
the
penman
of
that
Psalme
.
Which
should
teach
us
highly
to
esteeme
this
Psalm
as
an
excellent
prayer
of
his
.
Vse
.
The
writings
and
speeches
of
great
men
,
and
learned
men
that
are
in
great
esteeme
in
the
World
,
are
highly
esteemed
and
looked
upon
by
us
,
and
we
listen
much
unto
them
.
Loe
we
have
here
a
psalm
and
prayer
of
a
great
Prophet
,
a
man
highly
in
Gods
favour
,
how
ought
it
to
be
highly
esteemed
of
us
?
For
his
praise
,
[
](A93404-e13160-b)2
2
His
praise
.
he
is
here
stiled
A
man
of
God
;
which
is
his
compellation
or
Title
given
him
by
the
spirit
of
God
.
The
man
of
God
.
Where
Note
,
That
Moses
Name
is
not
barely
set
downe
,
but
with
an
Appendix
or
Attribute
of
Honour
,
and
such
an
honour
then
the
which
none
can
be
greater
.
The
man
of
God
.
From
whence
we
learne
,
Doct.
2
to
be
stiled
A
man
of
God
,
The
greatest
honour
to
be
called
a
Man
of
God
.
or
a
Servant
of
God
,
is
the
highest
pitch
of
honour
that
can
be
given
to
the
Sons
of
men
.
As
it
is
a
great
comfort
in
life
,
so
it
is
a
high
honour
in
death
to
be
a
Man
of
God
.
This
is
an
honour
that
remaineth
to
posterity
,
a
pretious
name
that
will
not
perish
.
This
honour
the
Spirit
of
God
giveth
to
Moses
here
,
Josu.
1.2
.
Moses
the
man
of
God
,
and
else
where
The
servant
of
the
Lord.
Heb.
3.2
.
Moses
my
servant
:
And
he
is
called
A
faithfull
servant
in
Gods
house
.
Heb.
11.24
.
Yea
Moses
himselfe
preferrs
this
service
before
the
pleasures
in
Pharaohs
Court
.
This
was
it
that
David
so
much
gloried
in
,
Behold
Lord
I
am
thy
servant
.
Jude
1.
This
was
it
that
Paul
gloried
in
,
Paul
a
servant
of
Jesus
Christ
,
and
Jude
,
a
servant
of
Jesus
Christ
.
And
of
those
Primitive
Fathers
it
is
said
,
Through
faith
they
all
received
a
good
report
.
Heb.
11.
Thus
Noahs
commendation
rests
upon
record
,
That
he
was
a
Preacher
of
Righteousnesse
,
and
Lot
is
called
a
just
man
.
And
thus
good
King
Asa
hath
left
a
name
behind
him
.
That
his
heart
was
upright
with
the
Lord
all
his
dayes
.
1
Reg.
15.14
.
Num.
25.8
.
And
thus
Phineas
zeale
in
executing
judgement
upon
Zimri
and
Cosbi
remaines
as
a
pretious
oyntment
to
his
name
.
Yea
,
this
is
in
a
speciall
manner
to
be
marked
and
observed
,
That
in
what
vertue
or
grace
soever
his
servants
have
most
of
all
honoured
and
glorified
God
withall
in
life
,
for
the
same
God
vouchsafeth
unto
them
titles
of
honour
after
death
.
As
we
may
see
in
those
godly
Kings
of
Judah
and
Israel
,
that
were
zealous
for
the
glory
of
God
in
plucking
downe
the
high
places
,
and
suppressing
Idolaty
,
and
advanced
Gods
pure
worship
,
these
have
left
behind
them
an
honorable
memory
,
a
name
that
shall
not
be
forgotten
,
or
blotted
out
.
Whereas
others
that
matched
with
the
daughters
of
a
strange
God
,
which
drew
them
to
Idolatry
,
and
were
remisse
and
negligent
in
advancing
of
Religion
,
and
se●
up
and
countenanced
Idolatry
,
the
Lord
hath
left
a
brand
upon
their
names
that
shall
not
bee
wiped
out
.
As
Jeroboam
which
mingled
his
owne
devises
with
the
worship
of
God
,
he
hath
this
brand
set
upon
him
,
to
the
perpetuall
infamy
of
his
name
.
〈◊〉
10.
Jereboam
the
Son
of
Nebat
that
made
Israel
to
sin
.
So
true
is
that
of
Solomon
,
The
memory
of
the
Righteous
is
blessed
,
but
the
name
of
the
wicked
shall
rot
.
And
the
reasons
●e
.
That
herein
and
hereby
,
Reas.
1
the
world
may
see
what
an
honorable
esteeme
God
hath
of
his
Servants
.
Now
what
esteeme
God
hath
of
them
,
may
appeare
by
those
honorable
titles
God
vouchsafeth
into
them
.
They
are
called
sonnes
〈◊〉
hold
what
love
the
Father
hath
●●stowed
upon
us
,
1
Ioh.
3.1
.
that
wee
should
be
●●lled
the
sonnes
of
God
.
They
are
called
Friends
,
Mat.
12.50
.
you
I
have
called
friends
,
Brethren
,
and
Sisters
,
&c.
Heires
of
God
,
Rom.
8.17
.
Temples
of
the
Holy
Ghost
.
Gods
peculiar
people
.
Vessells
of
mercies
.
Children
of
the
marriage
chamber
,
&c.
And
thus
the
Lord
dignifies
his
servants
with
honorable
titles
,
to
shew
the
high
esteeme
that
hee
hath
of
such
,
though
in
the
eyes
of
the
world
,
they
are
esteemed
but
the
of
scouring
of
the
earth
,
who
only
see
the
vessell
but
not
the
treasure
in
it
:
Yet
God
honoreth
them
according
to
the
graces
given
,
and
his
owne
Image
restored
in
them
.
Secondly
,
because
grace
and
glory
,
Reas.
2
are
inseparable
companions
.
1
Sam.
2.30
.
I
will
honour
them
that
honour
me
saith
the
Lord
,
then
those
that
dishonour
him
,
he
will
dishonour
.
As
the
sinnes
of
wicked
men
testifie
to
their
faces
what
they
are
;
so
their
names
to
posterity
shal
publish
their
shame
.
Pro.
10.7
The
memory
of
the
righteous
shall
be
blessed
,
but
the
name
of
the
wicked
shall
rot
.
What
got
the
foolish
Virgins
by
their
Hypocrisie
,
holding
forth
the
Lamps
of
an
outward
profession
,
when
they
wanted
the
oyle
of
grace
in
their
hearts
,
and
wanted
truth
in
their
inward
parts
,
Mat.
23
but
a
blot
that
shall
never
bee
wiped
out
,
foolish
virgins
?
Whereas
the
godly
wise
,
that
laboured
for
grace
,
and
to
be
in
truth
that
they
made
profession
of
,
their
names
stand
upon
record
to
posterity
for
wise
virgins
.
Let
us
apply
this
.
This
sheweth
the
vanity
of
the
men
Use
.
1
of
the
world
that
seeke
to
perpetuate
unto
themselves
a
name
;
but
begin
not
at
this
,
Gods
service
,
such
do
but
build
a
Babel
unto
themselves
,
Esay
65.15
.
ye
shall
leave
your
name
a
curse
unto
my
chosen
.
And
if
we
had
no
example
in
the
booke
of
God
,
experience
proves
it
,
that
if
this
testimony
of
Moses
follow
them
not
when
they
are
dead
&
gone
,
The
man
of
God
,
and
the
servant
of
the
Lord
they
doe
,
and
will
leave
their
names
a
curse
to
their
houses
and
families
.
We
have
seen
the
sumptuous
funeralls
of
many
great
men
in
their
Haralds
and
Hearses
,
decked
and
adorned
with
the
Scutchions
,
Armes
,
and
other
Ensignes
of
honour
,
much
good
may
they
doe
them
,
we
envie
them
not
.
I
doubt
not
but
that
it
may
stand
with
Religion
,
that
such
as
have
beene
truly
honorable
in
life
,
should
have
all
due
honour
done
to
them
in
death
.
But
if
they
have
not
this
testimony
pinn'd
upon
their
Hearse
,
The
man
of
God
,
or
the
servant
of
the
Lord
,
their
Armes
and
Scutchions
and
other
Ensignes
of
honour
shall
moulder
to
dust
,
when
this
shall
remaine
as
an
indeleble
testimony
to
their
names
&
houses
,
and
posterities
,
that
shall
not
perish
with
time
.
Moses
the
man
of
God
.
Secondly
,
Use
2
seeing
it
is
such
a
comfort
in
life
,
and
such
a
high
honour
in
death
,
to
be
a
man
of
God
:
wee
are
taught
hence
,
how
to
get
a
good
name
,
a
name
that
shall
not
rot
:
namely
,
that
we
lay
the
foundation
of
it
in
Religion
,
and
in
the
service
of
God
.
Godlinesse
(
saith
the
Apostle
)
hath
the
promise
of
this
life
,
and
the
life
to
come
.
1
Sam.
2.30
.
And
he
that
honoreth
me
,
I
will
honour
.
How
preposterous
then
are
the
waies
and
courses
of
the
greatest
part
of
the
men
of
the
world
.
Every
man
for
the
most
part
desires
a
good
name
,
and
divers
men
have
propounded
divers
waies
to
themselves
to
get
themselves
a
name
.
Some
run
to
Court
,
some
to
the
Campe
&
some
to
Schoole
Absaelom
will
have
his
pillar
,
and
some
have
not
stuck
to
lay
the
foundation
of
their
names
and
houses
in
blood
.
Alas
what
of
all
these
,
when
men
begin
not
at
this
in
their
waies
and
services
of
God
?
what
is
become
of
Nabuchadnezers
Babell
,
Achitophells
wisedome
and
deepe
policy
.
Herods
applause
,
Jezabels
craft
to
make
Ahabs
house
great
;
Hamans
high
favour
with
his
Prince
,
and
Senacheribs
vaine
gloryings
?
hath
not
God
left
their
names
a
curse
to
his
chosen
for
ever
?
Whereas
Phineas
his
zeale
,
Maries
box
of
oyntment
,
and
the
widdowes
mites
are
kept
in
record
;
never
to
bee
forgotten
.
A
holy
life
,
a
sincere
conversation
,
raiseth
a
good
name
and
a
good
report
upon
such
a
sure
foundation
that
cannot
be
shaken
.
And
this
serveth
for
the
just
reproofe
of
the
greatest
sort
of
men
at
this
day
,
Vse
3
who
ordinarily
esteeme
of
men
not
as
they
goe
before
others
in
Religion
,
in
grace
and
godlinesse
,
but
as
they
goe
before
others
in
Riches
and
Honour
,
and
some
outward
priviledge
wherein
they
excell
others
,
a
common
fault
in
the
world
.
Indeed
I
confesse
that
such
as
are
in
the
place
of
Magistracy
,
or
in
any
other
condition
wherein
they
goe
before
others
;
these
are
to
be
reverenced
according
to
their
severall
conditions
and
places
they
are
in
,
for
so
much
doth
Religion
it selfe
require
.
But
in
whomsoever
Gods
Image
doth
appeare
,
when
men
excell
in
vertue
,
abound
in
zeale
,
in
Religion
,
and
holinesse
,
and
other
graces
of
the
inward
man
,
these
ought
to
have
the
highest
place
and
the
chiefest
roome
in
a
Chrians
heart
,
and
we
ought
to
honour
them
most
,
that
most
honour
God
.
Fourthly
and
lastly
,
Use
4
since
God
doth
thus
honour
good
men
with
a
good
name
;
this
may
serve
by
the
way
of
caveat
to
all
the
godly
,
that
they
carefully
heede
their
waies
,
that
they
doe
nothing
that
may
bring
a
blott
upon
their
good
name
,
that
God
hath
honored
them
withall
.
Which
such
doe
,
who
make
profession
of
Religion
,
yet
walk
inordinatly
as
those
that
are
without
,
when
the
world
shall
take
just
offence
at
the
carriage
of
many
,
&
shal
justly
open
their
mouthes
against
them
to
say
A
good
man
,
but
proud
,
a
good
man
,
but
covetous
a
good
man
,
but
contentious
with
his
Neighbours
a
man
given
too
much
to
company-keeping
.
O
downe
with
his
Bur.
And
you
that
professe
godlinesse
,
take
heede
of
this
offence
ye
give
to
others
;
and
know
that
hereby
thou
strikest
into
every
side
of
Christ
himselfe
,
woundest
Religion
,
keepest
others
from
the
faith
,
who
happily
had
come
on
before
this
time
,
hadst
not
thou
laine
a
stumbling
blocke
in
their
way
:
thou
art
a
griefe
to
the
godly
,
and
makest
worke
for
thy selfe
of
deepe
sorrow
,
and
humiliation
of
Soule
for
this
sin
at
last
:
and
withall
let
such
men
know
that
are
so
ready
to
rake
into
the
Dunghill
of
other
mens
faults
and
infirmities
,
that
the
best
gold
is
not
without
some
drosse
,
nor
the
best
Christian
without
some
imperfections
.
It
is
the
priviledge
of
the
Saints
in
Heaven
,
to
be
free
from
sin
;
It
cannot
be
expected
whilst
we
are
here
,
till
we
come
to
be
Cloathed
upon
:
and
it
is
a
signe
that
such
men
are
little
at
home
,
that
are
so
busie
abroad
;
did
men
truly
looke
about
them
in
respect
of
their
own●
failings
,
such
men
would
be
lesse
censorious
of
others
.
Hitherto
of
his
praise
,
The
man
of
God
.
A
Prayer
of
Moses
.
HEre
we
have
his
practise
,
[
](A93404-e14340-b)3
3
His
practise
he
prayeth
.
A
prayer
of
Moses
the
man
of
God
.
And
this
Psalm
is
a
prayer
of
his
that
he
put
up
to
God
in
the
behalf
,
of
the
people
at
this
time
in
great
affliction
and
distresse
.
Whose
practise
and
example
may
learne
us
this
lesson
That
such
as
are
Teachers
of
Gods
people
should
pray
for
Gods
people
.
Doct.
3
Teachers
of
Gods
people
should
pray
for
Gods
people
.
How
frequent
is
Moses
in
this
duty
at
all
times
when
Gods
wrathfull
displeasure
was
kindled
against
this
people
:
Still
he
stands
in
the
gap
to
turne
away
Gods
wrathfull
displeasure
from
them
.
Thus
Abraham
prayed
for
the
Sodomites
that
they
might
be
spared
:
Gen.
18.23
.
whose
prayer
was
so
prevalent
with
God
,
that
if
there
had
been
but
ten
righteous
found
in
the
five
Cities
,
God
had
spared
those
Cities
for
their
sakes
.
Gen.
20.
And
thus
he
prayed
for
Abimelech
and
he
was
healed
by
his
prayer
.
When
the
people
desired
Samuel
to
pray
for
them
,
1
Sam.
12.23
,
God
forbid
(
saith
he
)
that
I
should
sin
against
God
,
and
cease
praying
for
you
.
It
is
the
duty
of
faithfull
Ministers
,
not
only
to
teach
and
instruct
their
people
,
but
also
to
pray
earnestly
to
God
for
them
.
A
Preaching
and
a
Praying
Ministry
must
alwaies
goe
together
.
And
this
was
the
high
commendation
of
Moses
,
Aaron
,
Samuel
,
and
Daniel
,
and
other
the
Prophets
and
Servants
of
God
,
that
upon
all
occasions
,
they
still
preferred
their
suites
to
God
in
the
behalfe
of
the
people
.
And
this
was
frequent
with
the
Apostle
Paul
in
the
behalf
of
the
Churches
;
as
for
the
Romans
,
Rom.
2.9
,
10.
God
is
my
witness
whom
I
serve
in
the
spirit
,
that
without
ceasing
I
make
mention
of
you
in
my
prayers
.
So
having
exhorted
the
Ephesians
,
not
to
faint
at
his
troubles
he
prayes
for
them
.
Ephes.
3.14
,
15.
For
this
cause
(
saith
he
)
I
bow
my
knee
to
the
Father
of
our
Lord
Jesus
Christ
,
that
ye
may
be
strengthened
by
the
Spirit
in
the
inward
man
.
And
this
duty
did
he
likewise
performe
in
the
behalfe
of
the
Colossians
,
We
give
thanks
to
God
the
Father
of
our
Lord
Jesus
Christ
,
Col.
1.3
.
alwaies
praying
for
you
.
And
this
duty
no
doubt
,
the
Apostles
learned
of
their
Lord
and
Master●
whose
custome
was
to
teach
the
people
in
the
day
time
,
and
to
go
out
at
night
and
pray
for
them
.
And
this
duty
belongs
to
all
that
are
Pastors
of
Christs
flock
.
Is
any
afflicted
,
James
5.
let
him
pray
;
and
let
him
call
for
the
Elders
of
the
Church
,
and
let
them
pray
.
Because
as
they
are
by
their
calling
and
function
to
be
Gods
mouth
unto
the
people
,
Reas.
1
Mal.
You
shall
hear
the
Law
at
their
mouth
:
so
again
are
they
to
be
the
mouth
of
the
people
to
God
.
As
he
speaks
from
God
,
therein
he
performs
his
Propheticall
Office
:
as
he
speaks
to
God
,
therein
he
performs
his
Priestly
Office
,
in
offering
up
the
Sacrifice
of
Prayer
.
Secondly
.
Teachers
of
the
people
,
Reas.
2
must
pray
for
the
people
.
Because
all
our
Teaching
and
Preaching
,
is
but
planting
and
watering
,
1
Cor.
3.7
.
which
will
come
to
nothing
,
if
God
give
not
the
increase
.
Ministers
may
speak
to
the
ears
,
but
it
is
Gods
priviledge
〈…〉
to
the
heart
,
and
to
〈…〉
their
.
Lydia
may
hear
Paul
preach
,
but
God
must
open
her
heart
,
or
else
it
cannot
be
effectuall
.
Serves
to
let
us
see
the
great
necessity
of
a
praying
Ministry
,
Use
1
as
of
a
preaching
Ministry
.
'T
is
true
,
a
learned
,
painfull
and
faithfull
Ministry
is
Gods
Ordinance
,
to
reveal
unto
the
Church
the
minde
and
will
of
God
,
in
things
appertaining
to
life
and
salvation
:
Yea
,
there
is
such
a
necessity
of
a
powerful
and
zealous
preacher
of
Gods
truth
,
that
where
Prophecying
faileth
,
the
people
perish
.
Yet
this
is
not
all
,
there
is
more
required
at
their
hands
.
Gods
house
is
a
house
of
prayer
,
as
a
house
of
preaching
:
and
as
there
we
come
to
know
the
minde
and
will
of
God
,
in
things
appertaining
to
life
and
salvation
by
preaching
;
so
there
we
come
in
a
comfortable
expectation
to
have
the
same
bestow'd
upon
us
from
God
by
ear
nest
&
hearty
prayer
.
We
have
amongst
us
many
that
are
frequent
in
the
former
duty
to
preach
unto
their
people
;
yet
make
little
reckoning
or
account
of
the
latter
:
whereas
a
preaching
and
a
praying
Ministry
must
go
together
.
You
shall
finde
Moses
,
and
Aaron
,
and
Samuel
as
frequent
upon
their
knees
,
earnestly
striving
and
contending
with
God
in
prayer
for
the
people
,
as
preaching
and
instructing
them
in
the
minde
and
will
of
God
.
And
for
this
was
Eliah
called
the
Chariot
and
Horseman
of
Israel
,
because
his
prayers
were
so
powerfull
with
God
.
Secondly
,
Use
2
this
lets
people
know
what
a
high
esteem
they
ought
to
have
of
faithfull
Ministers
,
Let
men
so
account
of
us
(
saith
Paul
)
as
the
Ministers
of
Christ
,
and
stewards
of
the
mysteries
of
God
.
They
are
the
Josephs
that
God
hath
sent
into
the
land
,
to
open
the
Lords
granaries
,
to
preserve
the
souls
of
Gods
people
from
spirituall
famine
.
Had
it
not
been
that
God
had
had
these
Moses
,
Aaron
,
Phineas
,
Jeremie
,
and
Daniel
amongst
us
,
and
such
faithfull
ones
,
that
had
stood
in
the
gap
,
Englands
sin
had
brought
Englands
ruine
before
this
day
.
How
forcible
were
the
prayers
of
Abraham
to
spare
the
Sodomites
?
What
had
God
done
at
his
request
,
if
there
had
been
but
ten
righteous
found
in
those
Cities
?
How
did
Moses
bind
the
hands
of
God
by
his
prayers
,
when
his
wrathfull
displeasure
was
ready
to
break
out
against
the
people
?
Surely
our
daies
of
Humiliation
,
Exod.
32.10
.
and
our
seeking
of
God
,
have
not
returned
in
vain
;
But
God
hath
heard
us
.
And
for
the
sake
of
some
few
in
this
Land
,
God
hath
deferred
his
wrath
,
that
England
hath
not
been
a
Boachim
,
a
Land
of
mourning
and
desolation
.
And
what
may
England
now
expect
when
these
that
have
been
the
Chariots
and
Horsemen
of
our
Israel
,
and
have
hitherto
stood
in
the
gap
,
and
for
whose
sake
the
Lord
hath
spared
the
Land
.
When
these
I
say
shall
be
judged
the
troublers
of
Israel
,
as
they
that
are
the
greatest
Enemies
of
Englands
peace
.
Surely
this
high
contempt
of
the
Ministry
of
England
this
day
,
is
that
which
prognosticates
no
good
to
England
this
day
:
This
may
serve
to
mind
us
of
the
Ministry
of
a
necessary
duty
that
belongs
unto
our
calling
,
Use
3
viz.
that
wee
be
frequent
and
oft
in
this
duty
of
prayer
,
not
onely
at
Sermon
time
to
begin
and
end
the
same
with
prayer
:
which
the
most
do
.
But
even
in
private
to
bee
earnest
Solicitors
to
the
Throne
of
grace
in
the
behalfe
of
our
people
.
What
blessing
can
wee
look
for
from
God
upon
that
Sermon
that
God
is
not
sought
unto
by
prayer
.
I
am
sure
it
is
not
the
least
comfort
that
many
a
Faithfull
Minister
of
Christ
reapes
to
himself
his
conscionable
discharge
of
this
duty
of
private
prayer
for
his
Flock
:
When
he
receives
but
little
comfort
in
his
publick
Ministry
.
And
that
Minister
that
minds
onely
preaching
,
and
neglects
this
duty
of
prayer
,
may
well
question
his
owne
heart
that
hee
aims
more
at
his
own
glory
then
Gods
.
And
last
of
all
this
may
serve
for
Exhortation
;
Use
4
That
seing
prayer
is
such
an
essentiall
Duty
of
a
faithfull
Ministry
,
and
such
as
are
teachers
of
the
people
,
should
pray
for
the
people
.
And
that
by
this
meanes
many
mercies
have
beene
obtained
,
and
many
judgments
have
been
removed
:
this
should
move
us
all
that
are
the
Ministers
of
the
word
,
to
be
much
in
prayer
,
Es.
62.2
.
to
give
the
Lord
no
rest
untill
he
have
mercy
upon
Sion
.
Let
us
that
be
the
Lords
Remembrancers
,
and
the
Watchmen
of
the
Lords
Flock
never
give
the
Lord
rest
,
nor
let
him
bee
still
till
we
see
that
hee
shall
in
mercy
remove
his
Judgments
which
lie
heavy
upon
us
for
our
sins
.
Let
us
that
are
the
Watch-men
of
Israel
,
take
heed
that
the
Lord
put
not
up
against
us
that
wofull
complaint
,
Eze.
22.30
.
I
sought
for
a
man
that
should
have
made
up
the
hedge
,
and
stood
in
the
gap
before
me
for
the
Land
,
that
I
might
not
destroy
them
;
But
I
found
none
,
therefore
have
I
poured
out
my
indignation
upon
them
,
and
consumed
them
with
the
fire
of
my
wrath
.
What
shall
then
become
of
those
that
should
make
up
the
hedge
and
stand
in
the
gap
to
stay
the
wrath
of
God
;
That
shall
be
hedge-breakers
,
and
open
a
gap
by
their
sinns
,
their
negligence
,
and
carelesnesse
,
their
scandalous
lives
.
How
fearfull
will
Gods
anger
be
against
such
one
day
,
as
wee
may
see
in
that
Chapter
.
A
Prayer
of
Moses
the
man
of
God
.
THE
last
particular
in
the
title
is
the
time
when
Moses
composed
this
prayer
.
The
time
when
Moses
made
this
prayer
.
viz.
when
the
Church
and
people
of
God
were
in
great
affliction
and
distress
now
in
the
Wilderness
,
being
almost
wasted
and
consumed
with
the
plague
and
pestilence
,
and
other
Judgements
of
God
upon
them
for
their
sins
.
Now
in
asmuch
as
they
make
this
their
onely
refuge
to
fly
unto
God
by
prayer
.
Doct.
4
The
time
of
affliction
is
the
time
of
prayer
.
The
Doctrine
is
That
the
time
of
affliction
is
the
the
time
of
prayer
.
This
Moses
and
the
people
of
God
at
this
time
make
their
onely
Refuge
to
fly
unto
God
,
to
humble
themselves
before
him
,
and
intreat
the
pardon
of
their
sinns
,
and
that
the
Lord
would
turn
away
his
wrath
,
and
return
again
in
favour
and
mercy
towards
them
:
and
indeed
this
is
the
Argument
of
this
Psalm
.
And
this
is
such
a
remedy
as
the
Lord
himself
prescribes
.
Ps.
50.15
Call
upon
me
in
the
day
of
trouble
and
I
will
hear
thee
and
deliver
thee
:
Where
the
Lord
prescribes
this
as
the
chiefest
remedy
,
and
refuge
in
times
of
calamity
and
distress
,
To
seek
unto
God
by
prayer
.
This
doth
Moses
and
the
people
of
God
at
this
time
of
great
affliction
and
distresse
,
when
they
were
almost
wasted
and
consumed
with
the
Plague
and
Pestilence
;
they
fly
unto
God
as
their
onely
Refuge
in
this
time
of
distresse
.
And
this
hath
been
the
practice
of
Gods
Church
,
and
people
in
all
ages
.
The
Jewes
in
Hesters
time
when
Haman
had
laid
his
plot
utterly
to
destroy
them
,
Hest.
4.
they
make
God
their
Refuge
.
Thus
when
Senacherib
sent
a
mighty
Host
against
Hezechiah
and
his
people
;
2
Reg.
19.17
.
2
Cron.
20.
He
spreads
his
blasphemous
letters
before
the
Lord
,
and
makes
an
earnest
prayer
unto
God
.
Thus
was
it
with
good
King
Jehosophat
when
the
Ammonits
&
Moabits
came
up
against
them
,
that
hee
and
his
people
were
at
that
straight
,
that
they
knew
not
what
to
do
,
or
which
way
to
turne
themselves
,
yet
flying
unto
God
by
prayer
were
delivered
.
And
this
the
Lord
himselfe
doth
witnesse
unto
,
when
he
saith
,
Hos.
5.14
.
I
will
be
unto
Ephraim
as
a
Lyon
,
and
as
a
young
Lyon
to
the
house
of
Judah
,
&c.
till
they
acknowledge
their
offences
and
seek
my
face
,
for
in
their
affliction
they
will
seek
me
early
.
And
so
indeed
they
did
,
for
immediately
they
call
on
one
another
,
and
provoke
one
another
,
Come
let
us
return
unto
the
Lord
,
Hos.
6.1
.
for
he
hath
wounded
us
,
and
he
will
heale
us
.
And
if
wee
look
into
particular
Examples
,
wee
shall
find
,
that
Gods
servants
in
their
greatest
straights
have
still
had
recourse
to
God
.
Jonas
in
the
Whales
belly
.
Ion
2.1
,
2.
Out
of
the
belly
of
Hell
cryed
I
,
and
thou
heardst
my
voice
.
Manasses
albeit
in
the
time
of
his
prosperity
,
he
forgat
God
:
2
Chron.
33.
yet
in
his
tribulation
,
hee
knew
God
to
be
the
Lord
,
and
humbled
himselfe
greatly
before
him
.
Thus
David
in
all
times
of
his
distresse
had
still
recourse
to
God
.
Ps.
18.3
,
4.
The
Lord
is
my
strength
in
whom
I
trust
,
my
shield
,
my
salvation
,
and
my
refuge
.
Thus
Paul
buffited
by
Sathan
,
1
Cor.
12
prayes
three
times
.
So
that
the
point
is
clear
and
plain
,
that
the
only
refuge
of
Gods
Church
and
people
in
time
of
affliction
and
distresse
,
hath
ever
been
Gods
bosome
,
as
a
sure
refuge
.
And
great
Reason
.
Because
it
is
the
Lord
that
hath
the
principal
hand
in
all
the
tryalls
&
afflictions
of
his
people
.
Reas.
1
Now
who
can
cure
the
wound
better
than
he
that
gave
it
,
Deut.
32.39
.
Hos.
6.1
.
It
is
he
that
killeth
,
and
maketh
alive
.
He
woundeth
and
he
healeth
.
When
we
are
judged
,
we
are
chastned
of
the
Lord
.
1
Cor.
11.32
.
And
he
is
said
to
be
the
God
that
heareth
prayers
,
and
therefore
to
him
shall
all
flesh
come
.
Secondly
,
Reas.
2
affliction
bringeth
men
to
a
more
clear
,
certain
,
and
experimentall
knowledge
of
God
,
and
of
our
selves
.
1.
2
Chron.
33.13
.
Of
God
,
as
Manasses
by
his
affliction
knew
that
God
was
the
Lord
.
2.
Of
our
selves
,
for
now
the
Lord
awakens
conscience
,
and
brings
our
former
sins
to
remembrance
,
that
we
had
forgotten
,
as
Job
hath
it
,
If
they
be
bound
with
fetters
,
Job
36.8
,
9.
and
holden
with
the
cords
of
affliction
,
then
he
sheweth
them
their
works
,
and
their
transgressions
that
they
have
exceeded
.
When
sicknesse
comes
,
and
affliction
seize
upon
us
,
that
we
know
not
which
way
to
turn
our selves
;
then
if
ever
we
begin
to
look
up
to
God
,
the
thoughts
of
death
,
and
the
thoughts
of
eternity
,
will
make
the
most
desperate
and
hard-hearted
sinner
to
look
about
him
.
Object
.
But
do
we
not
see
,
Object
.
that
many
that
have
been
under
Gods
hand
,
have
had
piercing
sorrowes
,
and
sore
afflictions
,
and
yet
have
not
been
humbled
,
nor
brought
nearer
to
God
,
but
are
as
Ahaz
,
that
in
time
of
his
distresse
,
2
Chron.
28.22
.
he
sinned
yet
more
against
the
Lord
.
Answ.
'T
is
true
,
Answ.
this
is
not
true
of
all
,
neither
doth
affliction
in
its
own
nature
drive
us
to
God
:
But
this
comes
only
from
God
,
who
sanctifies
affliction
for
the
good
of
his
chosen
.
To
wicked
men
they
are
the
beginning
of
sorrowes
,
and
tend
to
their
further
ruine
,
as
they
were
to
Pharaoh
:
but
they
tend
to
the
great
benefit
to
such
as
love
and
fear
God
,
Rom.
8.28
.
to
whom
all
things
work
for
their
best
.
Is
the
time
of
affliction
the
time
that
God
is
to
be
sought
unto
by
prayer
:
Use
1
then
let
this
minde
us
of
our
duty
,
whether
our
afflictions
be
Nationall
or
personall
,
to
flye
unto
God
as
our
only
refuge
.
There
is
a
strange
expression
of
the
Prophet
,
Hear
the
rod
,
and
who
hath
appointed
it
.
Mic.
6.9
.
Hear
the
rod
What
is
that
?
Why
all
Gods
rods
are
speaking
rods
:
all
Gods
rods
utter
a
voice
or
a
cry
,
and
therefore
must
be
hearkned
unto
,
Lam.
3.39
.
Man
suffereth
for
his
sin
.
Our
sufferings
then
do
tell
us
of
our
sins
,
and
the
Lord
saith
,
I
will
plead
against
them
by
the
pestilence
,
and
by
blood
.
Afflictions
are
Gods
messengers
,
and
alwaies
come
with
a
message
from
God
,
&
that
is
,
that
we
finde
out
in
our selves
the
cause
of
Gods
displeasure
,
and
that
we
speedily
meet
the
Lord
by
repentance
.
And
when
Gods
hand
is
upon
us
in
what
kind
soever
,
every
soule
should
make
this
application
to
himself
,
Jer.
2
.
1●
.
as
to
say
,
Hast
thou
not
procured
this
unto
thy selfe
,
in
asmuch
as
thou
hast
forsaken
the
Lord
thy
God
?
Surely
it
was
a
sad
complaint
that
the
Lord
takes
up
,
I
have
corrected
them
,
but
they
have
not
been
humbled
.
The
Lord
help
us
to
finde
out
the
plague
of
our
own
hearts
,
wherefore
the
hand
of
God
is
gone
out
this
day
against
the
Land
so
many
waies
.
And
yet
,
O
the
cursed
Atheisme
of
our
hearts
,
that
lay
no
more
Gods
judgments
to
heart
:
the
Pestilence
hath
spoken
aloud
to
us
,
the
sword
hath
spoken
aloud
,
and
this
strange
sicknesse
and
visitation
that
hath
swept
away
so
many
hath
spoken
aloud
,
all
calling
upon
this
Land
and
Nation
for
speedy
repentance
.
But
we
have
not
laid
Gods
judgments
to
heart
,
we
have
not
been
humbled
to
this
day
.
Secondly
,
Use
2
seeing
the
bosome
of
the
Lord
is
the
best
refuge
to
flye
unto
in
times
of
distresse
,
we
may
see
the
happy
estate
and
condition
of
Gods
children
above
all
the
wicked
in
the
world
:
in
their
greatest
miseries
they
are
never
left
without
comfort
;
whereas
wicked
and
ungodly
ones
,
God
hears
them
not
in
the
time
of
distresse
.
'T
is
true
,
in
time
of
misery
,
wicked
men
wil
cry
&
call
;
but
God
hears
them
not
,
nor
regards
their
cries
,
They
cried
not
to
me
when
they
howled
upon
their
beds
.
Hos.
7.14
.
O
when
the
Lord
shall
make
no
more
account
of
our
prayers
then
the
very
howlings
of
a
Dogg
who
is
able
to
put
to
silence
the
voice
of
desperation
?
But
now
for
the
godly
,
the
Lord
doth
not
only
give
them
free
liberty
to
come
to
the
Throne
of
grace
,
in
times
of
misery
,
but
doth
give
them
a
comfortable
assurance
that
they
shall
be
heard
,
Mat.
7.
Ask
,
and
ye
shall
have
.
And
if
earthly
Fathers
can
give
unto
their
children
good
things
,
much
more
will
our
heavenly
Father
give
,
not
only
what
we
ask
,
but
more
abundantly
,
Ephes.
3.20
.
Above
all
that
we
are
able
to
ask
or
think
.
Enemies
,
Tyrants
,
Death
,
Devills
,
cannot
make
a
true
believer
miserable
,
that
hath
such
a
God
to
flye
unto
.
Thirdly
,
Use
3
seeing
the
Lord
hath
recorded
in
his
Word
the
prayers
of
his
servants
,
we
may
take
notice
of
the
great
mercy
of
God
towards
us
,
in
this
age
of
the
world
:
for
whereas
we
are
ignorant
,
and
know
not
how
to
pray
,
the
Lord
hath
provided
for
our
weaknesse
and
ignorance
,
and
hath
left
us
patterns
of
prayers
,
that
were
made
by
the
holy
servants
of
God
,
that
so
we
might
use
them
in
the
like
case
,
as
Psalm
92.
A
Psalm
for
the
Sabbath
,
as
most
proper
for
that
day
.
So
here
,
A
Prayer
of
Moses
,
when
the
Church
was
in
great
affliction
and
distresse
.
Dan.
9.
So
the
Prayer
of
Daniel
,
Nehemiah
,
David
.
&c.
which
we
may
use
in
the
like
case
as
they
did
.
So
that
there
is
none
in
the
Church
that
can
plead
ignorance
,
but
they
may
learn
out
of
Gods
Book
how
to
pray
.
The
Lord
deals
with
his
people
as
a
Father
with
his
child
bids
him
say
after
him
.
Thus
doth
the
Lord
with
his
people
,
Take
unto
you
words
,
Hos.
14.3
.
and
say
thus
;
Take
away
all
iniquity
,
and
receive
us
graciously
,
and
so
will
we
render
the
calves
of
our
lips
.
And
the
Lord
foretells
by
his
Prophet
,
that
he
will
powre
upon
every
member
of
his
Church
this
Spirit
of
supplication
and
of
prayer
.
Zach.
12.10
.
But
may
set
forms
of
prayer
be
used
,
Quest.
or
may
this
Psalm
of
Moses
be
used
in
the
like
time
of
the
Churches
misery
and
distresse
?
or
may
we
pray
by
a
book
?
Answ.
Answ.
There
is
no
doubt
,
but
the
Church
of
God
,
and
the
particular
members
of
it
,
may
use
set
forms
of
prayer
.
Christ
himselfe
,
the
great
Doctor
of
his
Church
,
prescribes
to
his
Disciples
a
form
of
prayer
;
not
only
to
be
a
pattern
and
sampler
,
as
some
would
have
it
,
Mat.
6.9
.
After
this
manner
pray
ye
;
but
also
that
they
might
pray
in
those
very
words
;
Lnke
11.2
.
as
,
When
ye
pray
,
say
Our
Father
,
&c.
The
purest
Churches
have
had
their
Lythurgies
,
and
set
forms
of
prayer
.
And
for
Heads
of
families
,
where
the
spirit
of
prayer
is
wanting
,
and
such
other
qualifications
,
as
are
necessary
in
prayer
,
a
set
form
may
,
and
ought
to
be
used
.
For
every
child
of
God
,
though
he
have
an
honest
heart
,
yet
hath
he
not
ever
a
flowing
tongue
,
but
is
weak
in
invention
,
frail
in
memory
,
bashfull
and
fearfull
:
Such
may
use
the
help
of
others
in
a
forme
prescribed
before
them
,
with
this
condition
,
That
they
take
heed
that
they
rest
not
in
those
beginnings
.
It
is
requisite
that
the
Nurse
take
the
child
by
the
hand
at
first
to
teach
it
to
goe
.
But
she
will
not
alwaies
give
it
the
hand
.
The
Lord
lookes
for
a
proficiency
at
our
hands
,
as
in
all
gracee
,
so
in
the
gift
of
prayer
.
Besides
the
daily
occurrences
that
come
in
upon
us
in
this
life
,
sometimes
fresh
temptations
,
from
Sathan
;
troubles
from
the
world
,
and
the
workings
of
corruptions
daily
within
us
call
for
a
powring
out
of
our
hearts
to
God
,
and
the
inlargings
of
our
requests
,
which
many
times
are
not
in
our
stinted
prayers
.
Besides
,
God
hath
promised
,
To
him
that
hath
shall
be
given
.
By
the
conscionable
use
of
thy
small
gift
thou
hast
in
thee
,
thou
shalt
increase
it
,
and
perform
it
daily
with
more
comfort
.
And
that
this
prayer
of
Moses
may
be
used
in
times
of
common
Calamities
;
It
is
the
Churches
constant
practice
to
make
use
of
severall
Psalmes
,
upon
severall
occasions
,
to
be
sung
in
our
Churches
,
as
Ps.
92.
Ps.
22.
Ps.
39.
Ps.
102.
&c.
Hitherto
of
the
title
of
the
Psalm
.
Ver.
1.
Lord
thou
hast
been
our
dweling
place
in
all
generations
.
MOses
and
the
people
of
God
begin
this
prayer
of
theirs
with
a
Complaint
of
their
great
sufferings
,
and
grievous
afflictions
,
that
they
ind●red
not
onely
in
Aegypt
under
Pharaoh
,
and
the
Egyptians
,
but
now
in
the
Wildernesse
,
since
the
Lord
delivered
them
,
and
brought
them
out
with
his
Almighty
hand
,
and
stretched
out
arm
.
And
the
first
part
of
their
prayer
is
a
Complaint
unto
God
,
that
their
estate
was
far
worse
,
then
the
estate
and
condition
of
their
Forefathers
.
And
this
is
called
A
Prayer
of
Moses
,
though
indeed
it
bee
but
a
Complaint
.
Hence
we
learn
.
That
in
times
of
misery
and
affliction
,
Doct.
1
The
very
complaints
of
the
godly
are
effectuall
prayers
with
God
.
the
very
Complaints
,
and
Sobs
,
and
Sighs
,
of
Gods
people
,
bee
forcible
prayers
in
the
sight
of
God
,
and
loud
cries
in
his
eares
.
This
is
a
speciall
point
to
be
observed
of
us
,
that
our
very
complaints
to
God
our
sighs
,
and
groanes
in
times
of
misery
and
distresse
are
with
God
as
powerfull
and
effectuall
prayers
.
Moses
complaining
and
mourning
now
in
their
misery
,
calls
it
a
prayer
.
A
man
may
pray
effectually
,
when
in
his
own
feeling
and
apprehension
his
heart
is
utterly
indisposed
to
prayer
;
When
a
child
of
God
is
overwhelmed
with
grief
,
and
his
thoughts
perplexed
and
sore
troubled
,
that
he
is
not
able
to
conceive
a
prayer
,
either
for
matter
or
method
;
yet
even
then
may
this
troubled
and
perplexed
soul
make
an
effectuall
prayer
unto
God
,
by
his
Complaints
,
sighs
,
and
groanes
unto
God
.
This
was
Moses
case
at
another
time
,
when
the
people
of
Israel
were
in
great
distresse
by
Pharaoh
,
and
the
Aegyptians
,
who
pursued
after
them
with
their
Chariots
and
Horsemen
,
and
they
were
in
that
straight
,
that
they
knew
not
how
to
escape
.
Moses
,
Exo.
14.15
.
wherefore
cryest
thou
?
Saith
God
;
yet
wee
do
not
read
that
Moses
spake
a
word
;
But
it
is
like
that
he
groaned
in
spirit
,
and
yet
this
was
a
loud
and
effectuall
prayer
with
the
Lord
.
And
such
was
the
behaviour
of
Hannah
in
the
Temple
;
no
voice
of
her
at
all
was
heard
,
and
yet
then
it
is
said
,
1
Sam.
1.13
.
that
She
poured
out
her
soul
before
the
Lord
.
Thus
did
Hezechiah
.
Esay
38.14
.
Mourned
like
a
Dove
,
and
Chatter
like
a
Crane
:
being
much
oppressed
with
grief
.
And
this
was
looked
upon
as
an
effectuall
prayer
with
God
.
Ps.
77.3.4
How
oft
was
David
in
such
straights
in
his
spirit
.
That
his
spirit
was
overwhelmed
within
him
,
and
hee
not
able
to
make
a
distinct
prayer
unto
God
,
nor
speak
a
word
yet
even
then
did
David
pray
effectually
to
God
.
This
honour
have
all
the
Saints
that
their
complaints
,
their
very
sighs
and
groanes
are
accepted
of
him
.
Ps.
88.
See
the
title
of
the
88.
Ps.
A
prayer
containing
a
grievous
complaint
.
Whereas
it
is
true
of
all
wicked
and
ungodly
men
,
though
they
make
many
prayers
,
Es.
1.15
.
God
will
not
hear
them
.
Albeit
ye
make
many
prayers
,
I
will
not
hear
you
,
for
your
hands
are
full
of
blood
.
And
again
,
Will
you
steal
Murther
,
and
commit
Adultery
;
and
stand
before
me
in
my
house
?
Behold
I
see
it
(
saith
the
Lord
)
And
therefore
cast
you
out
of
my
sight
.
O
the
misery
of
every
wicked
and
ungodly
man
,
that
whereas
in
times
of
affliction
,
and
distresse
,
his
onely
refuge
is
to
fly
unto
God
,
by
earnest
and
hearty
prayer
.
This
man
cannot
pray
,
if
he
pray
he
speaks
in
a
language
that
God
understands
not
,
Prov.
15.8
.
Psal.
66.18
.
his
prayers
are
abomination
unto
the
Lord
.
If
I
regard
wickednesse
in
my
heart
,
the
Lord
will
not
hear
me
.
Quest.
But
what
may
bee
the
Reasons
,
why
the
complaints
and
groanes
of
the
godly
,
are
thus
looked
upon
as
powerfull
and
effectual
prayers
with
God
?
First
,
Reas.
1
Because
the
prayer
that
prevails
most
with
God
is
not
so
much
the
labour
of
the
lips
,
as
the
labour
of
the
heart
.
And
let
a
prayer
be
never
so
well
composed
for
matter
or
Method
;
and
bee
dressed
with
never
so
much
Eloquence
,
and
variety
of
expressions
Yet
if
the
heart
be
not
affected
,
if
the
sighs
and
groans
of
the
heart
be
wanting
,
and
faith
within
,
that
makes
the
same
effectuall
,
they
are
not
regarded
at
all
with
God
.
Secondly
,
Reas.
2
because
the
godly
in
their
greatest
miseries
and
distresses
,
that
they
can
be
brought
into
,
when
they
are
not
able
to
pray
:
Yet
they
have
the
spirit
within
them
,
that
makes
requests
for
them
,
Rom.
8.26
.
with
sighs
,
and
groans
that
cannot
be
expressed
.
But
he
that
searcheth
the
heart
,
knoweth
what
the
mind
of
the
Spirit
is
:
And
a
complaint
,
sigh
,
and
groan
,
proceeding
from
the
Spirit
must
needs
bee
heard
and
answered
of
God
.
This
may
minister
matter
of
singular
comfort
and
consolation
to
ma●y
a
poor
distressed
soul
and
wounded
conscience
,
Use
1
when
as
the
Lord
withdrawes
the
comfort
,
and
feeling
of
his
loving
kindness
and
mercy
from
them
and
they
apprehend
the
anger
of
God
against
them
for
their
sins
.
It
is
wonderfull
to
see
how
the
servants
of
God
at
such
times
are
cast
down
and
humbled
:
yea
,
they
are
not
then
able
to
pray
,
nor
to
call
God
Father
,
but
be
for
a
time
in
a
trance
,
and
as
it
were
overwhelmed
in
the
sence
of
Gods
displeasure
,
and
for
their
lives
cannot
lift
up
their
voice
to
God
in
prayer
.
Now
in
such
a
case
as
this
,
what
is
the
comfort
of
a
poor
distressed
soul
,
thus
humbled
,
and
amazed
,
and
cast
down
;
But
to
make
their
moane
and
complaint
to
God
,
as
Moses
doth
here
?
Tell
the
Lord
that
thou
canst
not
pray
as
thou
desirest
:
Complain
unto
the
Lord
,
and
say
,
O
Lord
,
what
wilt
thou
have
me
to
do
,
wilt
thou
leave
thy
servant
thus
Say
with
Jehosophat
I
know
not
what
to
do
Lord
,
2
Chron.
20.12
.
but
my
eyes
are
upon
thee
.
If
we
can
but
complain
thus
,
and
mourn
thus
for
our
misery
,
this
is
an
earnest
prayer
in
Gods
sight
;
as
this
of
Moses
,
and
of
David
,
and
Hezekiah
.
Tell
me
,
you
that
are
tender
hearted
Parents
,
have
not
the
sighs
,
and
moans
,
and
groans
of
your
little
Infants
,
moved
your
bowells
within
you
to
pitty
and
compassion
towards
them
,
as
ever
the
requests
that
they
have
made
unto
you
?
O
the
Lord
doth
as
much
,
yea
,
more
then
you
can
do
this
way
;
the
very
sighs
,
and
groans
and
tears
of
his
children
,
prevail
with
him
much
more
than
their
words
can
.
The
Lord
is
said
to
hear
the
groaning
of
the
Prisoner
.
Psal.
102.20
.
Esay
38.5
.
Psal.
39.
And
of
Hezekiah
,
I
have
seen
thy
tears
.
And
,
Hold
not
thy
peace
at
my
tears
.
And
I
doubt
not
,
but
Gods
people
have
found
as
much
comfort
in
their
sighs
and
groanes
,
and
tears
,
as
in
their
requests
in
prayer
.
Yet
we
must
take
heed
that
we
abuse
not
this
comfort
,
to
make
us
the
more
negligent
and
sloathfull
in
the
duty
of
prayer
,
in
the
times
of
health
and
prosperity
:
No
,
then
we
ought
with
all
freedome
of
heart
and
tongue
to
exercise
our selves
in
this
duty
.
But
this
comfort
belongs
unto
such
,
as
in
times
of
affliction
are
not
able
to
perform
the
duty
.
And
this
serves
to
discover
unto
us
the
misery
of
all
wicked
and
ungodly
men
;
Use
2
what
comfort
can
such
have
in
times
of
affliction
and
distresse
,
that
cannot
pray
;
Prov.
28.9
.
He
that
turneth
away
his
ears
from
hearing
the
Law
,
even
his
prayers
shall
be
abominable
.
And
as
the
Lord
saith
,
Ezek.
8.18
.
Therefore
will
I
deal
in
fury
,
my
eye
shall
not
spare
,
neither
will
I
have
pitty
,
and
though
they
cry
with
a
loud
voice
,
I
will
not
hear
them
.
O
the
misery
of
a
poor
creature
,
when
God
shall
shut
out
his
prayers
,
and
if
they
do
pray
,
that
the
Lord
should
make
no
more
account
of
them
then
the
howling
of
a
dog
:
Hos.
9.4
.
for
how
can
that
prayer
be
effectuall
,
when
the
person
is
not
accepted
?
'T
is
true
,
wicked
men
have
sometimes
good
motions
in
them
,
but
they
last
not
,
like
that
of
Balaam
,
O
that
my
soul
might
dye
the
death
of
the
righteous
.
Thus
in
times
of
sicknesse
and
distresse
the
wicked
may
pray
,
but
these
wishes
and
desires
of
theirs
,
proceed
only
from
some
light
in
the
understanding
,
but
not
out
of
any
affection
in
the
heart
,
and
so
quickly
vanish
away
like
the
morning
dew
.
Hos.
6.4
.
And
hence
is
it
that
the
Lord
will
laugh
,
when
the
destruction
of
such
a
one
commeth
.
Whereas
the
complaints
,
the
sighs
and
groans
of
a
broken
heart
,
proceeding
from
humiliation
for
sin
,
and
sence
of
Gods
displeasure
,
and
a
hope
of
Gods
promises
,
preserves
the
soule
in
life
and
sends
it
to
God
as
a
sure
refuge
in
times
of
trouble
.
So
that
the
only
hope
to
finde
mercy
and
deliverance
in
time
of
trouble
,
belongs
to
a
godly
and
an
humbled
soul
,
that
formerly
hath
had
acquaintance
with
God
.
Iob
22.21
.
The
prayers
,
and
sighs
and
groans
of
such
onely
are
heard
.
Lord
thou
hast
been
our
habitation
from
generation
to
generation
.
In
this
first
verse
we
have
the
first
part
of
their
complaint
;
And
the
words
beare
this
sence
.
q.d.
O
Lord
thou
hast
been
gracious
to
our
forefathers
,
to
Abraham
,
Isaak
,
and
Jacob
,
and
to
other
ages
,
and
generations
after
them
;
thou
wast
a
covert
and
defence
unto
them
,
when
they
pitched
their
Tents
from
place
to
place
,
and
travelled
from
Country
to
Country
.
Thou
commandest
saying
,
Touch
not
my
Annointed
,
Ps.
105.15
.
and
do
my
Prophets
no
harm
.
But
thou
dealest
not
so
gratiously
with
us
that
are
their
posterity
,
wee
are
in
great
affliction
and
distresse
,
yea
,
for
our
Rebellions
and
sins
thou
hast
left
us
,
and
goest
not
before
us
as
thou
didst
with
our
Forefathers
.
So
that
this
was
it
that
humbled
Moses
and
the
people
of
God
at
this
time
,
when
they
saw
that
their
estate
was
far
otherwise
,
then
their
Forefathers
;
and
that
God
did
not
now
deal
so
gratiously
with
them
,
as
hee
did
with
their
Forefathers
.
Hence
note
,
That
when
a
Nation
,
Doct.
2
When
a
people
decay
in
glory
,
then
it
is
time
to
seek
to
God
.
Church
or
people
decaies
in
beauty
,
in
riches
,
in
glory
,
or
strength
;
then
it
is
time
,
high
time
,
and
more
then
time
,
to
make
their
complaints
to
God
,
to
bee
humbled
for
their
sins
,
and
to
meet
the
Lord
by
unfained
repentance
.
When
a
Nation
or
people
upon
whom
his
name
hath
been
called
,
where
the
Gospell
hath
been
preached
,
and
his
ordinances
have
been
duly
administred
,
where
God
hath
heretofore
declared
his
presence
.
When
such
a
Nation
or
people
shall
decay
in
their
former
beauty
and
glory
,
when
the
glory
of
Religion
shall
begin
to
be
Eclipsed
by
Sects
and
Heresies
,
that
shall
increase
daily
in
the
Church
and
when
God
by
many
apparent
signes
shall
seem
to
depart
from
such
a
people
;
in
gard
of
his
wonted
presence
,
then
it
is
high
time
for
such
a
people
to
humble
themselves
,
and
to
meet
the
Lord
by
repentance
.
Thus
did
Moses
and
the
people
here
,
when
the
judgements
of
God
were
upon
them
,
and
they
saw
that
it
was
far
otherwise
with
them
,
then
with
their
Forefathers
;
it
was
then
high
time
to
put
up
their
complaints
to
God
.
Lam.
1.12
,
35.
Psal.
107.
Hereby
the
Lord
wil
make
us
know
that
hee
is
not
tyed
to
any
Nation
,
Reas.
1
Church
or
people
,
no
longer
then
they
keep
Covenant
with
him
,
and
walk
in
obedience
before
him
,
as
we
may
see
of
this
Nation
of
the
Jewes
,
and
those
famous
Churches
of
Corinth
,
Ephesus
,
Philippi
,
Colosse
,
&c.
once
glorious
and
flourishing
Churches
,
but
now
have
the
Candlestick
removed
from
them
.
The
Lord
many
times
doth
lay
his
hand
upon
a
Nation
and
people
to
this
very
end
,
Reas.
2
to
humble
them
,
and
to
make
them
looke
home
,
to
humble
them
,
and
to
cause
them
to
meet
the
the
Lord
by
repentance
,
for
this
end
the
Lord
made
the
prodigall
to
tast
of
a
Famine
,
that
was
such
a
wanton
in
times
of
prosperity
.
And
welfare
those
afflictions
that
send
us
home
to
God
.
By
this
dealing
of
the
Lord
with
a
Nation
,
and
with
a
people
,
Reas.
3
by
sharp
and
sore
afflictions
the
Lord
is
pleased
to
humble
them
;
and
thereby
to
fit
them
for
mercy
and
deliverance
.
And
this
is
no
other
thing
then
what
the
Lord
himself
hath
promised
.
If
a
Nation
against
whom
I
have
pronounced
,
turn
from
their
wickednesse
,
Ier.
18.5
.
I
will
repent
of
the
plague
that
I
thought
to
have
brought
upon
them
.
Thus
Niniveh
prevented
her
Judgement
.
And
this
is
the
right
way
to
stop
the
breach
of
Gods
wrath
,
and
to
call
in
his
Judgements
,
when
they
are
gone
out
against
us
.
This
serves
to
shew
the
monstrous
impiety
and
prophanesse
of
this
age
,
Use
1
and
time
wherein
we
live
,
that
do
not
thus
mark
,
and
observe
,
the
dealing
of
God
with
us
.
We
have
seen
the
hand
of
God
in
a
grievous
manner
upon
the
Land
in
generall
.
The
Lord
hath
rode
Circuit
amongst
us
,
and
what
Country
,
nay
,
what
Family
hath
not
suffered
in
these
times
;
the
sword
hath
been
in
the
bowells
of
this
Nation
,
and
hath
drunk
much
blood
.
The
Lord
hath
likewise
sent
forth
other
messengers
of
his
anger
against
us
,
as
unseasonable
years
,
at
one
time
making
the
fruits
of
the
earth
dung
for
the
earth
;
at
another
time
making
the
Heavens
as
Brasse
,
and
the
Earth
as
Iron
,
that
the
Creature
hath
mourned
,
to
teach
us
to
mourn
;
and
now
again
by
an
universall
sicknesse
and
disease
,
the
like
whereof
no
age
can
remember
,
when
so
many
are
sick
and
weak
,
and
taken
away
by
death
.
Yet
who
makes
this
use
of
it
as
Moses
and
the
people
of
God
here
?
who
is
humbled
under
Gods
hand
,
who
mournes
for
sin
,
the
cause
of
all
?
No
,
no
we
can
be
content
to
passe
over
the
Lords
dealing
thus
,
with
the
Land
,
as
if
these
Judgements
concerned
us
not
,
we
lay
them
not
to
heart
.
Surely
it
is
to
be
feared
that
the
Lord
wil
come
nearer
unto
us
yet
in
the
end
.
Take
we
heed
that
it
be
not
found
true
of
us
which
the
Lord
speaketh
,
I
called
for
sackcloath
and
fasting
,
Esa.
22.13
,
14.
but
behold
mirth
,
eating
,
and
drinking
,
&c.
when
was
there
ever
the
like
excesse
of
drinking
then
at
this
day
,
but
what
saith
the
Lord
,
This
inquity
shall
not
be
purged
untill
ye
die
.
Secondly
,
Use
2
this
Doctrine
serves
to
direct
us
,
what
we
ought
to
do
,
and
how
wee
ought
to
carry
our selves
in
times
of
Common
Calamitie
.
Not
to
be
gazers
and
lookers
on
of
Gods
Judgements
.
But
to
search
and
try
our
waies
,
to
discover
the
sins
of
the
Land
,
and
the
evills
of
the
times
,
which
should
thus
provoke
the
Lord
to
punish
us
in
a
different
manner
,
then
our
Forefathers
in
former
ages
,
as
Moses
here
.
Surely
it
is
a
dangerous
fin
heedlesly
to
passe
by
Gods
dealing
with
us
at
this
time
,
from
former
times
.
How
can
we
be
humbled
aright
for
our
present
miseries
,
if
we
do
not
consider
hi●
former
mercies
.
This
were
to
deprive
God
of
his
glory
,
and
our selves
of
confidence
and
comfort
.
Lord
thou
hast
been
our
dwelling
place
.
WE
are
farther
to
observe
in
this
prayer
of
Moses
,
Text.
how
they
begin
their
prayer
.
viz.
with
putting
the
Lord
in
mind
of
his
former
mercies
shewed
unto
their
Forefathers
in
times
past
,
and
in
former
generations
.
Thou
hast
been
a
Covert
unto
our
Forefathers
,
and
good
unto
them
;
guiding
,
directing
,
and
protecting
them
.
Note
hence
,
That
it
is
a
speciall
motive
and
reason
to
plead
in
prayer
,
Doct.
3
To
plead
Gods
former
mercies
a
good
Motive
for
futute
.
to
move
the
Lord
to
pitty
and
compassion
,
to
put
him
in
mind
of
his
former
mercies
and
deliverances
,
bestowed
,
either
upon
us
or
our
Forefathers
.
The
Prophet
out
of
experience
of
former
mercies
,
prayeth
for
the
continuance
thereof
.
Lord
thou
hast
been
favourable
to
the
Land
,
Ps.
85.2
,
3
,
4.
thou
hast
brought
back
the
captivitie
of
Jacob.
Thou
hast
forgiven
the
iniquity
of
thy
people
,
thou
hast
covered
all
their
sinne
.
Thou
hast
taken
away
all
thy
wrath
thou
hast
turned
thy self
,
from
the
fiercenesse
of
thine
anger
,
&c.
And
hence
he
grounds
his
request
to
God
.
Turn
us
O
God
of
our
salvation
,
Ver.
4
and
cause
thine
anger
towards
us
to
cease
.
And
thus
do
Nehemiah
and
Daniel
begin
their
prayers
for
the
Church
,
Nehc.
1.
Dan.
9.
they
mind
the
Lord
of
his
Covenant
,
and
mercifull
promise
to
his
people
.
And
thus
David
persecuted
by
Saul
,
hee
pleads
his
cause
with
God
thus
.
Ps.
4.1
.
Hear
me
O
God
of
my
righteousnesse
.
thou
hast
set
me
at
liberty
,
&c.
Hee
minds
God
of
his
former
mercies
,
and
deliverances
,
and
thereby
is
confimed
in
his
faith
and
confidence
,
that
God
would
not
now
leave
him
at
this
time
of
distresse
.
And
so
when
he
was
to
go
out
against
Goliah
,
1
Sam.
17.34
.
hee
calls
to
minde
the
Lords
mercifull
deliverance
from
the
Lyon
and
the
Bear
,
and
grounds
his
hope
of
successe
,
at
this
time
also
,
upon
it
.
And
this
hath
been
the
care
of
Gods
people
to
keep
a
Catalogue
of
Gods
mercies
and
deliverances
to
strengthen
Ps.
22.21
their
prayers
in
the
like
time
of
danger
:
yea
,
so
carefull
have
the
people
of
God
been
to
keep
in
memory
former
mercies
and
deliverances
,
that
they
have
raised
up
monuments
and
given
name
to
prisons
,
times
,
and
places
,
for
perpetuall
records
of
mercies
and
deliverances
;
as
Jehosophat
called
the
place
,
wherein
the
Lord
had
given
him
the
victory
,
2
Chron.
20.26
.
to
be
called
,
the
valley
of
Beracha
:
and
the
Jewes
,
it
is
thought
,
have
their
Purim
to
this
day
.
This
is
to
give
the
Lord
the
honour
and
glory
of
his
works
,
Reas.
1
when
they
are
kept
in
remembrance
,
1
Sam.
12.24
.
Consider
how
great
things
God
hath
done
for
you
,
saith
Samuel
to
the
people
,
that
his
glorious
works
might
be
kept
in
remembrance
amongst
them
.
Yea
,
this
is
such
a
duty
,
that
we
are
often
to
presse
upon
our
hearts
,
Ps.
103.2
.
as
David
did
,
Blesse
the
Lord
O
my
soul
,
and
for
get
not
his
benefits
.
We
cannot
honour
God
more
,
then
to
mind
him
of
his
former
mercies
and
deliverances
.
This
makes
a
believer
bold
with
God
,
as
we
are
with
a
trusty
friend
,
that
we
have
had
experience
of
.
It
serves
to
strengthen
our
faith
,
to
quel
our
doubts
,
and
fears
,
and
causeth
us
with
much
confidence
to
rely
on
him
.
Besides
,
Reas.
2
it
is
one
of
the
greatest
comforts
in
times
of
extreamities
,
and
dangers
,
the
experience
we
have
had
of
Gods
goodnesse
and
mercy
,
Experience
(
saith
the
Apostle
)
worketh
hope
.
God
being
the
same
ever
to
his
people
,
In
him
is
no
variablenesse
,
Jam.
1.17
nor
shadow
of
change
.
And
hence
it
is
that
the
godly
,
in
times
of
adversity
,
can
hold
up
their
heads
with
comfort
,
when
wicked
men
are
at
their
witts
end
,
and
many
times
overwhelmed
with
sorrow
.
This
serves
for
our
Direction
,
Use
1
how
to
begin
our
prayers
unto
God
,
the
better
to
move
him
to
pitty
,
and
to
have
compassion
upon
us
,
viz.
to
remember
the
former
mercies
of
God
unto
us
,
and
to
our
fore-fathers
,
to
put
the
Lord
in
minde
how
he
hath
heretofore
been
our
God
;
that
he
hath
been
seen
upon
the
Mount
,
when
our
fears
were
great
,
and
our
dangers
many
:
and
that
therefore
he
would
now
in
mercy
be
good
unto
us
.
Thus
,
O
Lord
,
thou
hast
been
our
God
,
our
refuge
,
and
our
Dwelling
place
,
thou
hast
kept
us
a
long
time
by
thy
power
,
thou
hast
many
,
and
many
a
time
,
commanded
salvation
to
thy
Church
and
people
in
times
of
their
greatest
dangers
.
Therefore
Lord
defend
us
still
,
leave
us
not
,
nor
forsake
us
,
O
God
of
our
salvation
.
We
should
thus
wrestle
and
strive
with
God
,
Psal.
85.
as
David
did
,
and
as
Moses
and
the
people
of
God
here
did
,
and
say
,
In
time
of
famine
thou
hast
fed
us
,
in
times
of
persecution
and
dangers
thou
hast
kept
us
,
when
the
bloudy
sword
was
shaken
against
us
,
thou
didst
preserve
us
;
in
these
times
of
ficknesse
.
our
habitations
have
been
safe
.
Ah
Lord
,
do
not
forsake
us
now
,
leave
us
not
at
this
time
of
trouble
and
danger
,
but
turn
our
hearts
unto
thee
by
unfained
repentance
,
and
turn
away
thy
heavy
displeasure
from
us
.
Secondly
,
Vse
2
this
serves
to
inform
us
,
how
to
get
affiance
and
sure
confidence
in
God
in
prayer
,
viz.
by
recounting
the
antient
mercies
of
God
,
and
experiments
we
have
had
of
his
love
from
time
to
time
,
we
ought
to
keep
a
catalogue
of
them
,
and
to
repeat
them
oft
to
our
own
souls
;
to
that
end
we
may
grow
up
in
experience
of
his
power
,
and
providence
,
and
goodnesse
towards
us
.
A
Christians
memory
should
be
a
Chronicle
of
antiquity
.
And
besides
our
own
experience
we
have
had
of
Gods
mercifull
dealing
towards
us
,
we
should
remember
what
our
fathers
have
told
us
,
and
we
should
shew
the
same
to
our
children
,
Ps.
102.18
.
that
the
children
yet
unborn
may
praise
the
Lord
.
This
observation
of
Gods
goodnesse
to
us
,
will
be
a
speciall
prop
to
hold
up
our
hearts
and
hands
in
prayer
,
Ps.
27.10
.
Put
not
thy
servant
away
in
anger
,
thou
hast
been
my
help
.
There
is
nothing
can
strengthen
us
more
under
our
present
sufferings
,
then
a
fresh
memory
of
Gods
former
mercies
.
Lord
thou
hast
been
our
dwelling
place
.
Text.
THat
is
,
Lord
,
thou
hast
been
to
our
fore-fathers
,
what
a
dwelling
house
is
to
men
,
viz.
a
covert
and
a
safe
defence
,
and
a
Castle
to
defend
them
,
and
protect
them
from
all
hurts
and
dangers
;
that
though
they
had
no
dwelling
place
,
but
travelled
from
Country
to
Country
,
yet
they
had
a
sure
defence
,
for
thou
didst
protect
them
,
and
wast
unto
them
their
Dwelling
place
.
Doct.
4
The
note
is
,
That
Gods
Church
&
people
have
ever
had
a
Dwelling
place
.
Gods
people
have
ever
had
a
dwelling
place
.
Deut.
33
27-29
.
Lord
thou
hast
bin
our
dwelling
place
from
generation
to
generation
.
The
Lord
himself
under
his
wings
protects
and
defends
his
people
;
and
they
are
safe
whom
he
keepeth
,
The
eternall
God
is
thy
refuge
,
and
underneath
are
the
everlasting
armes
.
Happie
art
thou
,
O
Israel
,
who
is
like
unto
thee
,
O
people
,
saved
of
the
Lord
.
Ps.
127.1
,
2.
Ps.
91.1
.
If
the
Lord
keep
the
City
,
it
is
in
safety
.
The
godly
are
said
to
dwell
in
the
secret
of
the
most
High
.
,
and
to
say
unto
God
,
thou
art
my
rock
,
my
refuge
,
and
my
strong
tower
.
He
shall
hide
me
(
saith
David
)
in
the
secret
of
his
Tabernacle
.
Ps.
27.5
.
The
godly
must
not
look
to
be
freed
from
dangers
,
it
is
enough
that
they
are
preserved
in
dangers
.
How
was
the
woman
pursued
in
the
Wildernesse
by
the
red
Dragon
,
Rev.
12.14
.
yet
God
provided
for
her
a
habitation
there
for
her selfe
,
and
her
child
,
which
she
brought
forth
.
So
when
the
Church
shall
be
persecuted
by
Tyrants
,
she
must
not
think
that
any
earthly
hold
can
keep
her
safe
,
only
here
is
her
priviledge
,
she
hath
the
shadow
of
the
Almighty
,
Ps.
91.1
.
Ps.
18.2
.
1
Sam.
22.1
,
5.
and
the
secret
of
the
most
High
to
fly
unto
.
How
oft
was
David
pursued
by
Saul
,
sometimes
by
Absalom
his
own
son
;
yet
still
God
provided
for
him
a
hiding
place
.
Object
.
But
hath
not
the
Church
,
Object
.
and
the
particular
members
of
it
,
suffered
Martyrdome
,
slaughters
,
&c.
Ans.
It
is
true
,
Answ.
God
suffers
many
times
his
children
to
fall
by
the
cruelty
of
the
enemies
of
the
Church
:
yet
even
therein
they
are
more
then
Conquerors
.
The
primitive
Martyrs
in
all
their
sufferings
,
the
Text
saith
,
They
would
not
be
delivered
,
Heb.
11.
because
they
looked
for
a
better
resurrection
.
And
God
is
pleased
thus
many
times
to
suffer
the
wicked
to
prevail
against
their
bodies
for
these
Reasons
.
1.
That
herein
,
and
hereby
,
the
wicked
might
fill
up
the
measure
of
their
sins
,
and
so
hasten
their
own
destruction
.
2.
Hereby
God
will
have
his
truth
witnessed
;
yea
,
sometimes
with
the
very
blood
of
the
Saints
.
3.
God
will
have
it
so
,
for
the
utility
and
profit
of
his
Church
;
for
the
blood
of
Martyrs
is
the
seed
of
the
Church
.
Yet
still
the
promise
is
most
sure
,
God
will
be
a
hiding
place
unto
his
,
and
the
worst
that
Tyrants
can
do
,
is
but
to
kill
the
body
,
and
so
hasten
their
happinesse
and
glory
;
they
can
never
prevail
against
the
inward
man
nor
overthrow
their
faith
,
nor
disappoint
them
of
salvation
.
But
hereby
our
faith
is
exercised
,
our
patience
tried
,
and
the
bitternesse
that
we
have
tasted
in
our
sufferings
,
makes
our
deliverance
but
so
much
the
more
sweet
and
comfortable
unto
us
.
And
the
Reason
is
,
Reason
that
neer
relation
that
is
between
God
and
his
people
,
shewes
that
God
must
be
their
habitation
,
they
are
his
Sons
,
they
are
his
Spouse
,
members
of
his
body
,
his
friends
,
his
servants
;
and
shall
not
God
be
a
house
and
habitation
unto
them
;
Nay
more
,
they
are
so
neer
and
dear
unto
God
that
he
that
toucheth
them
,
toucheth
the
apple
of
his
eye
.
Zach.
2.8
Such
cannot
want
protection
.
Seeing
there
is
no
protection
and
safeguard
unlesse
our
God
become
our
habitation
,
and
dwelling
place
.
Vse
1
This
discovers
unto
us
the
folly
of
such
,
who
foolishly
run
from
protection
,
some
one
way
,
and
some
another
;
and
never
seek
for
Gods
protection
.
Some
put
their
trust
in
strong
holds
,
in
great
and
fortified
Castles
;
some
in
their
wit
,
some
in
their
riches
,
&c.
But
unlesse
the
Lord
be
thy
dwelling
place
,
and
unlesse
the
Lord
be
thy
protection
,
thou
canst
have
no
safety
,
though
thou
dwellest
in
an
house
of
Ivory
,
and
in
the
strongest
Castle
made
of
stone
;
yet
unlesse
the
Lord
keep
thee
,
every
Sergeant
of
Gods
judgment
,
and
every
messenger
of
Gods
vengeance
will
seize
upon
thee
.
Seeing
they
only
be
in
safety
whom
Use
2
the
Lord
covers
,
and
whom
he
protects
with
his
armes
,
and
with
his
power
;
we
see
then
it
is
our
wisdome
to
seek
unto
God
for
safetie
,
and
to
creep
under
his
wings
;
for
if
he
keep
us
all
shall
be
well
with
us
.
A
prudent
man
foreseeth
the
evill
,
Prov.
22.3
.
and
hideth
himselfe
;
that
is
,
he
flies
to
God
for
protection
.
For
let
men
seek
what
shifts
they
can
,
and
use
all
the
means
they
can
,
to
winde
themselves
out
of
misery
,
yet
unlesse
the
Lord
keep
them
,
unlesse
they
seek
unto
him
by
repentance
and
prayer
,
they
shall
be
but
as
the
bird
in
the
net
,
strive
and
struggle
,
but
shall
never
be
able
to
get
out
,
but
the
more
she
strives
,
the
more
she
is
intangled
.
So
the
wicked
,
the
more
they
seek
to
avoid
Gods
judgments
,
by
their
shifts
and
devices
,
the
more
they
are
ensuared
in
them
.
Unlesse
the
Lord
be
our
habitation
and
dwelling
place
,
to
protect
and
defend
us
by
his
owne
power
and
providence
.
Thirdly
,
Use
3
the
consideration
hereof
,
that
God
is
our
habitation
and
dwelling
place
,
to
hide
and
shelter
us
,
when
stormes
and
tempests
are
up
,
and
ready
to
annoy
us
;
The
consideration
hereof
should
serve
to
arme
Christians
with
a
holy
resolution
to
keep
in
with
God
,
to
obey
him
,
and
to
go
on
in
a
godly
course
,
and
not
to
fear
the
threats
and
terrours
of
men
,
or
what
man
can
do
unto
us
.
Hath
God
undertaken
to
protect
us
,
and
to
be
a
habitation
unto
us
,
to
be
our
shield
and
buckler
,
our
defence
and
hiding
place
?
Whom
then
should
we
fear
?
'T
is
true
Gods
servants
whilst
they
are
here
,
are
subject
to
a
world
of
dangers
,
inward
,
and
outward
:
But
why
should
we
fear
,
when
the
Lord
hath
undertaken
to
be
a
buckler
,
a
shield
,
a
shadow
,
and
a
hiding
place
unto
us
?
How
oft
doth
David
the
to
this
,
Psal.
18.
in
times
of
danger
,
I
love
the
Lord
,
my
buckler
,
my
shi●●d
,
and
defence
:
q.
d.
What
though
my
troubles
are
many
,
and
my
enemies
are
mighty
:
yet
I
have
at
hand
a
buckler
,
and
a
shield
,
that
will
keep
off
all
dangers
,
He
is
my
buckler
,
my
shield
,
and
my
defence
.
What
a
comfort
was
it
to
Jonas
,
when
scorched
with
heat
,
God
so
seasonably
provided
the
Gourd
to
spring
up
,
that
refreshed
him
from
the
scorching
beams
of
the
Sun
;
this
God
provided
for
him
:
and
thus
will
the
Lord
provide
a
shadow
and
shelter
for
us
in
times
of
danger
.
What
comforts
have
we
here
,
that
may
not
fitly
be
resembled
to
Jonas
Gourd
,
riches
,
honour
,
power
,
&c.
These
may
yield
a
shadow
for
a
time
;
but
then
comes
the
Sun
shine
,
the
East-wind
,
or
the
worm
,
that
nips
them
,
and
they
are
gone
.
Who
would
then
trust
to
such
shadows
as
these
are
?
the
daies
and
times
that
we
have
lived
to
see
hath
declared
this
unto
us
,
that
all
earthly
things
are
meer
shadowes
:
How
is
the
Crown
it selfe
withered
?
how
many
noble
families
and
houses
are
now
laid
in
the
dust
?
and
what
is
it
that
we
do
enjoy
,
that
we
can
promise
to
our selves
any
certainty
in
?
at
the
best
,
they
are
but
weak
helps
.
But
saith
David
The
Lord
liveth
,
and
blessed
be
my
strong
help
.
If
God
be
a
dwelling
place
to
his
people
,
Use
4
and
that
they
are
so
safe
under
his
wings
,
whose
faithfulnesse
and
truth
shall
be
their
shield
and
Bucker
;
Then
how
fearfull
is
the
condition
of
those
,
that
walk
not
in
his
waies
,
and
live
not
under
his
protection
,
that
have
not
God
for
their
Habitation
,
these
lie
open
to
all
stormes
,
and
Tempests
,
of
Sathans
temptations
,
and
all
such
miseries
that
a
poor
Creature
can
be
subject
unto
.
Howsoever
God
may
feed
them
,
and
fill
their
bellies
with
the
good
things
of
this
lise
:
yet
what
comfort
can
they
have
in
the
evil
day
,
when
conscience
is
let
loose
to
speak
terrible
things
to
the
soule
,
and
Sathan
shall
cast
his
fiery
darts
against
them
,
such
must
needs
be
at
their
wits
end
,
that
have
not
a
God
to
fly
unto
.
Doth
not
carnal
policy
teach
us
thus
much
,
to
get
into
some
Noble
mans
,
or
some
great
mans
Family
,
and
then
we
think
our selves
highly
priviledged
,
and
wee
looke
for
protection
under
them
.
O
where
are
our
hearts
Christians
,
and
where
is
that
spiritual
wisdom
that
ought
to
be
in
us
,
that
look
no
more
after
Gods
service
,
whose
service
is
perfect
freedom
,
and
which
brings
with
it
so
much
safety
,
and
security
.
And
the
last
is
,
Use
5
that
seeing
wee
may
say
as
Moses
here
,
Lord
thou
hast
been
our
dwelling
place
:
our
Covert
and
defence
in
dangers
,
thou
hast
protected
and
covered
us
by
thy
hand
,
thou
hast
kept
us
in
these
contagious
times
,
wherein
many
have
been
sick
,
many
weak
,
and
many
taken
away
by
death
;
Lord
thou
hast
given
us
health
after
sicknesse
,
deliverance
from
dangers
,
consolation
after
all
our
sorrows
and
afflictions
;
thou
hast
been
our
defence
and
protection
.
Thou
hast
been
a
cover
unto
us
,
or
else
wee
had
long
a
go
perished
.
O
what
shall
we
render
to
the
Lord
for
all
these
benefits
,
what
rent
do
wee
owe
unto
God
for
our
Habitation
and
safe
protection
!
If
we
should
finde
this
favour
at
any
mans
hand
;
that
he
would
let
us
have
a
dwelling
place
fit
and
needfull
for
us
,
to
defend
us
from
storms
,
and
tempests
,
and
that
for
seaven
years
or
twenty
years
together
,
will
he
not
look
for
some
rent
or
service
at
our
hands
,
but
the
Lord
hath
been
our
dwelling
place
twenty
,
thirty
,
forty
years
,
from
time
to
time
unto
this
day
.
Now
wil
not
the
Lord
look
for
some
Rent
and
service
at
our
hands
,
even
the
Rent
and
service
of
obedience
and
thankfulnesse
,
that
wee
should
not
displease
our
Landlord
,
that
we
should
not
grieve
him
,
or
provoke
him
to
anger
:
but
keep
his
favour
,
and
good
will
,
and
please
him
in
all
things
:
this
Rent
of
obedience
and
thankfulnesse
doth
the
Lord
require
at
our
hands
.
But
alas
how
few
do
pay
the
Lord
this
Rent
,
and
perform
this
service
,
who
albeit
they
receive
daily
from
him
many
benefits
,
and
mercies
;
few
with
that
Leper
in
the
Gospell
,
remember
to
return
thanks
.
From
generation
to
generation
.
Text.
MOses
doth
not
here
speak
in
the
present
tense
,
that
God
was
their
Habitation
.
But
that
he
was
the
same
to
their
Forefathers
,
Abraham
,
Isaack
and
Jacob
long
before
,
even
from
Generation
to
Generation
.
Hence
wee
learn
that
the
Church
in
all
ages
is
one
and
the
same
,
Doct.
5
The
Church
is
ever
one
and
the
same
.
since
the
first
Creation
;
God
hath
ever
had
his
Church
,
and
so
from
Generation
to
Generation
,
God
hath
continued
his
Church
in
the
world
,
and
ever
will
to
the
end
.
'T
is
true
,
it
was
sometimes
limited
to
one
Nation
,
as
to
the
Jews
.
He
shewed
his
word
to
Jacob
,
his
statutes
and
judgements
to
Israel
,
He
hath
not
done
so
with
any
Nation
,
Io.
4.22
.
and
Salvation
is
of
the
Jews
.
But
now
in
the
times
of
the
Gospell
,
since
the
comming
of
Christ
,
that
Wall
of
separation
is
plucked
up
;
and
Japhet
,
is
perswaded
to
dwell
in
the
Tencs
of
Sem.
Cant.
6.8
My
Dove
,
my
undefiled
is
but
one
,
she
is
the
onely
one
of
her
Mother
.
And
this
is
testified
by
that
of
Paul
,
1
Cor.
12.12
.
As
there
are
many
members
,
but
yet
but
one
body
;
so
we
being
many
,
are
one
in
Christ
.
And
this
doth
our
Saviour
make
clear
and
plain
unto
us
,
Io.
10.16
when
he
saith
Other
sheep
I
have
which
are
not
of
this
Fold
,
them
also
must
I
bring
;
and
they
shall
hear
my
voice
,
and
there
shall
be
one
Fold
and
one
Shepheard
.
And
the
Church
is
figured
by
one
woman
.
Rev.
12
And
this
woman
hath
Christ
married
to
himself
,
which
shewes
the
unity
of
the
Church
in
all
ages
.
Hos.
2.19
'T
is
true
,
this
one
Church
of
Christ
may
have
many
parts
,
as
the
Sea
hath
many
Chanells
,
and
is
called
by
the
name
of
the
Country
by
the
which
it
runs
,
as
the
Germ
an
Sea
,
the
Baltique
Sea
,
&c.
so
the
Church
of
France
,
the
Church
of
England
&
the
Church
of
Scotland
,
&c.
yet
the
Church
of
God
is
but
one
Militant
Church
upon
the
face
of
the
whole
Earth
.
Reas.
And
the
Reason
is
because
it
hath
but
one
Head
As
we
account
that
but
one
Common-wealth
,
that
is
under
one
King
,
and
governed
by
one
and
the
same
Lawes
,
and
is
under
one
Government
So
is
the
Church
of
Christ
one
,
professing
one
and
the
same
faith
;
hath
one
and
the
same
hope
,
and
Baptised
into
the
same
spirit
,
and
reserved
unto
one
and
the
same
glorious
inheritance
,
is
but
one
.
This
quite
overthrows
the
Church
Use
1
of
Rome
as
no
true
Church
of
Christ
,
who
quite
overthrow
the
Nature
of
the
Church
Catholick
thus
inlarged
by
God
,
and
confine
the
same
to
Rome
.
What
is
Catholick
,
but
Universall
?
And
to
speak
in
their
language
,
The
Catholick
Roman
Church
,
is
as
much
as
to
say
,
the
Universall
Church
;
which
must
needs
sound
in
the
ears
of
any
reasonable
man
,
to
be
most
absurd
.
Gods
Church
is
not
tyed
to
any
one
time
,
much
lesse
to
any
one
place
;
but
in
respect
of
time
and
place
,
is
Catholick
and
Universall
?
Secondly
,
Vse
2
is
this
so
,
that
the
Church
of
God
is
one
and
the
same
from
generation
to
generation
?
This
may
serve
to
unite
the
hearts
of
believers
together
,
in
unity
and
peace
.
The
Unity
and
Onenesse
of
the
Church
,
should
teach
unity
and
concord
amongst
those
that
professe
themselves
members
of
this
Church
.
We
are
all
of
one
house
and
habitation
,
have
one
Father
,
one
Christ
,
one
Spirit
,
one
Bread
,
one
board
,
one
Bread
to
feed
upon
,
one
Cup
to
drink
on
:
so
should
we
be
of
one
minde
,
and
of
one
heart
.
Christians
should
cleave
together
,
and
hold
together
.
If
one
member
suffer
,
all
should
suffer
with
it
,
1
Pet.
4.10
.
if
one
member
be
in
honour
,
all
should
rejoyce
at
it
,
As
every
man
hath
received
the
gift
,
even
so
minister
the
same
one
to
another
?
Those
that
are
of
the
family
of
the
Devill
will
do
so
:
Drunkards
have
a
league
amongst
themselves
;
what
a
shame
then
is
it
for
Christians
,
that
professe
themselves
of
the
houshold
of
God
,
to
rent
asunder
the
seamlesse
Coat
of
Christ
.
Surely
,
the
sad
divisions
that
are
in
England
this
day
,
like
the
divisions
of
Ruben
,
cause
great
thoughts
of
heart
,
and
frustrates
all
our
hopes
of
our
desired
peace
.
O
what
a
shame
is
it
,
that
there
should
be
strife
and
dissention
in
that
family
,
where
the
Father
is
the
God
of
peace
,
and
the
son
is
the
Prince
of
peace
.
What
an
excellent
Church
and
house
of
God
was
it
in
the
Apostles
time
,
when
the
multitude
of
believers
were
of
one
heart
,
and
of
one
minde
.
Such
therefore
as
make
these
rents
and
divisions
in
the
Church
,
as
too
many
do
in
these
daies
,
shew
apparently
that
they
are
not
of
Gods
houshold
.
See
that
place
of
Paul
,
Now
I
beseech
you
brethren
,
Rom.
16.17.18
.
mark
them
which
cause
divisions
and
offences
,
contrary
to
the
Doctrine
which
ye
have
received
,
and
avoid
them
,
for
they
are
such
as
serve
not
the
Lord
Jesus
Christ
,
but
their
own
belly
;
and
by
good
words
,
and
fair
speeches
,
deceive
the
hearts
of
the
simple
.
Ver.
2.
Before
the
mountains
were
made
,
or
ever
thou
hadst
formed
the
earth
,
or
the
world
,
even
from
everlasting
to
everlasting
thou
art
God
.
IN
this
second
Verse
,
Moses
prevents
an
objection
,
and
removes
a
doubt
that
might
arise
in
the
minds
of
the
people
,
who
might
think
thus
.
Surely
,
though
the
Lord
did
deliver
our
fore-fathers
by
his
mighty
power
,
and
defended
and
protected
them
in
all
dangers
and
straights
;
yet
now
his
power
being
not
put
forth
for
our
succour
and
defence
,
that
are
their
posterity
,
he
is
not
now
so
able
to
save
and
deliver
us
.
No
,
saith
Moses
,
that
cannot
be
,
for
the
Lord
is
that
mighty
God
,
from
all
eternity
,
he
is
that
eternall
God
,
and
therefore
cannot
lose
any
of
his
power
or
strength
;
but
is
now
as
able
every
way
to
save
us
,
as
our
fore
fathers
of
old
:
inasmuch
as
he
doth
continue
the
mighty
God
,
from
all
eternity
:
from
generation
to
generation
thou
art
God
.
Hence
we
may
see
what
is
the
corrupt
nature
of
man
:
Doct.
1
In
times
of
distress
we
are
ready
to
uestion
Gods
power
.
when
we
have
not
that
we
desire
,
and
when
it
goes
not
with
us
as
we
wish
,
we
are
ready
to
question
Gods
power
,
and
to
put
off
the
cause
from
our selves
,
and
to
lay
the
same
upon
God
.
And
hence
is
it
,
that
the
Lord
expostulateth
the
case
with
his
people
thus
:
Es.
50.2
.
Is
my
hand
shortned
at
all
that
it
cannot
redeem
,
or
have
I
not
power
to
deliver
?
Behold
,
at
my
rehuke
I
drie
up
the
sea
,
I
make
Rivers
a
wildernesse
.
And
again
,
Es.
59.1
,
2.
Behold
the
Lords
hand
is
not
shortned
,
that
it
cannot
save
,
neither
is
his
ear
heavy
that
he
cannot
hear
.
But
your
iniquities
have
separated
betwixt
you
and
your
God
.
How
did
the
people
provoke
the
Lord
to
wrath
against
them
,
Psal.
78.19
,
20.
when
they
said
,
Can
God
prepare
a
table
in
the
Wildernesse
,
can
he
provide
flesh
for
his
people
?
This
the
Lord
was
angry
at
,
Therefore
the
Lord
was
angry
,
and
the
fire
was
kindled
in
Jacob
,
Ver.
21.
and
wrath
came
also
upon
I
srael
.
And
the
reason
is
given
,
because
they
believed
not
in
God
,
Ver.
22.
and
trusted
not
in
his
help
.
And
whereas
God
sware
unto
their
fathers
,
that
he
would
give
them
the
Land
of
Canaan
,
to
them
&
their
seed
after
them
;
yet
the
Holy
Ghost
saith
,
Heb.
3.19
.
They
could
not
enter
in
because
of
unbeliefe
.
This
was
the
sin
of
the
Prince
of
Israel
,
that
when
the
Prophet
had
told
him
of
the
great
plenty
that
should
be
in
the
gate
of
Samaria
,
2
Reg.
7.
To
morrow
this
time
:
he
doubted
of
it
,
and
concludes
against
the
words
of
the
Prophet
,
that
it
could
not
possibly
be
,
Though
the
Lord
should
open
the
windowes
of
heaven
:
Ver.
20.
But
he
saw
it
with
his
eyes
,
but
did
not
eat
of
it
;
for
the
people
trode
him
to
death
in
the
gate
of
the
City
.
Yea
,
the
Lord
hath
severely
punished
this
sin
in
his
own
servants
themselves
,
that
have
been
guilty
of
it
;
as
we
may
see
in
Moses
the
man
of
God
,
Num.
20.8
,
12.
that
shut
him
out
of
the
Land
of
Canaan
:
And
the
Lord
was
so
highly
displeased
with
Zachary
,
Luke
1.20
.
otherwise
a
good
man
,
who
doubted
of
the
promise
concerning
Elizabeth
his
wife
,
that
she
should
bear
him
a
son
,
that
the
Lord
struck
him
dumb
,
till
the
day
that
the
promise
was
fulfilled
.
So
that
the
point
is
clear
and
plain
,
that
our
corrupt
nature
is
such
,
that
we
often
call
Gods
power
into
question
,
in
times
of
straights
that
we
fall
into
.
Because
it
was
the
first
sin
of
our
Father
Adam
,
Reas.
1
by
the
which
Sathan
entered
into
mans
heart
,
Gen.
3.4
.
and
so
drew
him
from
God
to
question
Gods
love
,
and
the
same
is
derived
to
all
his
posterity
.
And
this
is
the
root
and
mother
of
all
other
sins
;
by
it
we
depart
from
God
,
when
we
call
Gods
power
,
truth
,
promises
,
Heb.
3.12
.
and
mercy
into
question
:
what
is
this
,
but
to
make
God
a
lyar
,
1.
Joh.
5.10
.
and
so
dishonour
God
in
a
high
degree
.
As
we
cannot
honour
God
more
,
than
by
sanctifying
his
name
,
Numb.
20.12
.
and
acknowledging
his
power
in
times
of
affliction
and
distresse
:
So
is
God
highly
dishonoured
when
we
doubt
of
his
power
and
goodnesse
,
and
call
the
same
into
question
.
Secondly
,
Reas.
2
as
it
is
the
work
of
Faith
to
see
God
to
be
of
power
All-sufficient
,
to
help
and
succour
us
in
times
of
straights
.
And
herein
appeared
the
truth
and
power
of
Abraham's
faith
,
that
he
doubted
not
of
the
promise
through
unbeliefe
;
Rom.
4.20
.
for
he
was
perswaded
,
that
what
he
had
promised
he
was
able
to
perform
.
Whereas
the
unbelieving
heart
blocks
up
the
gate
of
mercy
against
it selfe
,
and
makes
a
man
uncapable
of
mercy
.
If
we
examine
our selves
by
this
Doctrine
,
Use
1
we
shall
finde
,
that
we
are
guilty
in
some
measure
of
this
sin
:
when
our
estate
goes
not
so
well
with
us
as
we
desire
,
how
ready
are
we
to
thrust
off
the
cause
of
it
from
our selves
,
and
to
lay
it
upon
others
.
When
we
are
in
health
,
peace
,
and
prosperity
,
and
set
free
from
trouble
,
O
,
then
we
can
acknowledge
and
say
,
that
God
is
all-sufficient
,
mercifull
,
and
gracious
.
But
if
the
Lord
send
affliction
,
sicknesse
,
tryalls
,
times
of
adversity
;
then
we
are
ready
to
call
all
into
question
,
and
think
that
Gods
power
is
shortned
;
we
dare
not
follow
God
in
the
dark
:
we
can
hardly
confesse
God
to
be
almighty
,
powerfull
,
just
,
mercifull
,
at
such
times
,
Iudg.
6.13
.
but
are
ready
to
say
with
Gideon
,
If
God
be
with
us
,
why
is
this
befallen
us
?
We
shorten
Gods
arme
,
and
call
his
power
into
question
,
as
this
people
did
,
Can
God
furnish
a
Table
in
the
Wildernesse
?
Psal.
78.
He
gave
us
drink
indeed
out
of
a
Rock
,
but
can
he
give
bread
also
?
This
is
that
sin
which
this
cursed
nature
of
ours
is
most
prone
unto
;
and
therefore
are
the
more
carefully
to
watch
ouer
our
own
hearts
against
it
.
Seeing
it
is
the
sinne
of
our
nature
thus
to
question
Gods
power
,
Use
2
his
mercy
and
goodnesse
towards
us
,
especially
in
times
of
trouble
and
adverfity
,
and
to
lay
the
blame
on
him
:
Let
us
learn
to
know
that
God
is
alwaies
one
&
the
same
,
most
mighty
,
most
just
,
true
,
&
faithful
in
his
Covenant
towards
his
people
.
Though
our
condition
change
,
yet
God
changeth
not
,
he
is
one
and
the
same
from
all
eternity
,
and
cannot
change
.
But
if
our
condition
be
otherwise
with
us
than
we
desire
,
Lam
3.39
.
Es.
59.2
.
let
us
ascribe
all
to
our selves
.
Man
suffereth
for
his
sin
.
Your
iniquities
have
separated
betwixt
you
and
your
God
.
Your
iniquities
have
turned
away
these
things
,
and
your
sins
have
withholden
good
things
from
you
.
Let
us
condemn
our selves
,
and
accuse
our selves
,
that
we
are
thus
afflicted
;
and
know
that
God
is
just
,
and
the
arme
of
his
power
is
not
shortned
towards
his
people
.
Quest.
Quest.
But
how
comes
it
to
passe
,
that
the
Lord
seemes
thus
to
leave
his
people
so
long
a
time
,
in
such
fore
affliction
and
distresse
as
his
people
here
?
Answ.
Answ.
The
Lord
doth
this
in
much
wisdome
and
love
to
his
people
.
First
,
to
bring
them
to
a
clearer
sight
of
their
sins
,
and
to
work
in
them
a
greater
measure
of
humiliation
for
the
same
,
then
yet
they
have
attained
unto
.
We
are
apt
to
think
,
that
a
little
sorrow
for
sin
is
enough
,
and
every
light
and
slight
confession
will
serve
the
turn
:
But
the
Lord
sees
it
meet
,
that
the
foundation
of
our
repentance
and
conversion
should
be
laid
deeper
.
Secondly
,
herein
,
and
hereby
,
the
Lord
will
exercise
our
graces
,
which
in
times
of
Gods
delaies
are
exercised
in
us
.
How
was
the
faith
of
Abraham
exercised
,
whilst
he
took
Isaac
in
his
hand
three
daies
together
,
when
he
went
up
to
the
Mount
to
sacrifice
him
?
How
was
the
faith
of
Paul
tried
,
when
he
received
this
answer
from
God
My
grace
is
sufficient
for
thee
,
though
the
temptation
was
not
removed
?
The
Lord
will
have
it
so
,
to
quicken
the
prayers
of
his
people
seeking
him
.
The
Canaanitish
woman
had
divers
denyalls
in
her
suit
to
Christ
in
the
behalfe
of
her
daughter
,
yet
at
last
had
a
gracious
answer
returned
unto
her
.
And
this
is
ordinarily
the
fruit
of
sore
afflictions
,
they
produce
fervency
in
prayer
,
and
have
at
last
a
welcome
deliverance
.
Before
the
Mountains
,
Text.
&c.
even
from
everlasting
to
everlasting
thou
art
God
.
MOSES
being
now
to
have
recourse
unto
God
by
prayer
for
his
people
,
flies
unto
the
Covenant
of
grace
made
unto
the
Church
in
Christ
,
pleads
that
,
minds
the
Lord
of
that
,
and
that
gives
him
boldnesse
in
prayer
,
Before
the
Mountains
,
&c.
thou
art
our
God
.
Hence
we
learn
That
the
knowledge
of
Gods
Covenant
of
grace
in
Christ
,
Doct.
2
gives
boldnesse
in
prayer
.
The
knowledge
of
Gods
Covenant
gives
boldnesse
in
prayer
.
It
is
the
knowledge
of
our
interest
in
the
Covenant
of
grace
,
that
God
is
our
God
,
kindles
prayer
,
as
a
Sacrifice
kindled
with
fire
from
heaven
,
and
is
much
accepted
of
God
.
Upon
this
ground
we
are
to
pray
.
Gods
Cov●nant
made
with
his
Church
,
and
faithfulnesse
in
all
generations
in
keeping
promise
with
his
people
,
is
the
staffe
and
strength
of
prayer
.
And
this
Covenant
of
grace
,
the
godly
have
been
ever
carefull
to
lay
hold
upon
in
prayer
,
Heb.
10.23
.
Rev.
19.11
.
He
is
faithfull
that
hath
promised
.
And
he
that
fits
upon
the
white
Horse
is
called
faithfull
and
true
.
Thus
the
Lord
minds
Jacob
with
his
Covenant
made
with
Abraham
and
Isaac
his
father
,
Gen.
28.
ver.
15.
and
then
confirmes
the
same
unto
Jacob
,
Behold
I
am
with
thee
,
and
will
keep
thee
which
way
thou
goest
.
Rom.
10.14
.
This
made
Paul
to
ask
that
strange
question
,
How
shall
they
call
on
him
on
whom
they
have
not
believed
?
implying
thus
much
,
That
where
there
is
not
faith
in
Gods
Covenant
,
there
is
no
calling
upon
God
.
Iam.
1.5
.
If
any
man
lack
wisdome
(
saith
Saint
James
)
let
him
ask
it
of
God
.
But
how
?
Let
him
ask
in
faith
,
nothing
wavering
.
And
again
,
Let
us
draw
neer
with
a
true
hears
,
in
assurance
of
faith
,
sprinkled
in
our
hearts
from
an
evill
conscience
.
So
that
the
point
is
clear
and
plain
,
Ephes.
3.12
.
That
it
is
faith
in
the
Covenant
that
God
hath
made
unto
us
in
Christ
,
that
gives
boldnesse
and
confidence
when
we
go
to
God
in
prayer
.
And
one
Reason
may
be
taken
from
that
unchangeable
nature
that
is
in
God
,
Reas.
1
and
his
covenant
made
with
his
people
,
Gen.
17.
I
will
be
thy
God
,
and
the
God
of
thy
seed
after
thee
,
by
an
everlasting
Covenant
.
And
he
will
not
suffer
his
truth
to
fail
:
This
doth
Moses
minde
the
Lord
of
in
the
entrance
into
his
prayer
,
Lord
,
thou
hast
been
our
habitation
in
all
generations
,
in
the
daies
of
our
fore-fathers
,
Abraham
,
Isaac
,
and
Jacob
:
and
as
it
is
in
this
Text
,
from
generation
to
generation
,
this
they
plead
,
and
that
he
will
be
the
same
to
generations
to
come
,
they
rest
upon
.
Thus
all
his
promises
in
Christ
are
Yea
and
Amen
.
2
Cor.
1.20
.
Besides
,
his
Word
is
unchangable
as
himselfe
is
,
Reas.
2
yea
,
Heaven
and
earth
hall
passe
away
and
perish
,
yet
not
one
jot
or
tittle
of
the
Word
shall
faile
.
All
the
promises
of
God
are
yea
and
amen
in
Christ
,
firme
and
faithfull
,
and
God
will
be
sure
at
last
to
speak
peace
to
his
people
.
May
not
a
man
rest
upon
that
,
for
the
which
he
hath
a
word
for
?
Thy
testimonies
(
saith
David
)
are
sure
.
Ps.
93.5
Ro.
10.8
.
And
the
Word
is
called
the
Word
of
Faith
,
which
cannot
faile
.
This
serves
to
direct
the
Church
of
God
in
generall
,
Vse
1
and
every
particular
member
of
the
same
,
to
wait
for
the
Lords
salvation
in
times
of
danger
,
when
they
shall
be
brought
into
straights
as
the
Church
of
God
at
this
time
;
then
is
the
time
to
live
by
faith
,
and
to
live
upon
promises
,
and
in
prayer
to
plead
his
Covenant
:
say
,
Lord
,
thou
hast
been
our
habitation
in
all
generations
,
leave
us
not
,
nor
forsake
us
for
thy
Name-sake
;
though
we
have
finned
and
provoked
thee
to
wrath
againstus
,
yet
own
us
for
thy
people
,
and
forsake
us
not
,
O
God
of
our
salvation
.
The
Lord
delights
to
hear
his
people
wrestle
with
him
in
prayer
,
and
to
get
arguments
to
move
the
Lord
withall
.
It
is
a
signe
that
we
then
pray
in
faith
,
when
the
soul
is
lifted
up
to
behold
this
faithfulnesse
that
is
in
God
.
This
lets
us
see
upon
what
ground
we
must
lay
all
our
suits
and
requests
that
we
put
up
unto
God
:
Use
2
the
Covenant
he
hath
made
with
his
people
,
gives
boldnesse
and
confidence
in
prayer
.
It
is
true
,
our
unfaithfulnesse
in
keeping
Covenant
with
God
,
is
enough
to
stop
our
months
,
and
make
us
ashamed
,
when
we
come
unto
him
.
But
when
we
come
unto
him
thus
,
Deliver
me
O
Lord
,
Ps.
31.1
.
according
to
thy
righteousnesse
,
and
disclaim
our
own
,
and
rest
upon
his
faithfulnesse
,
we
may
hope
to
prevail
with
him
.
And
therefore
seeing
Gods
Church
and
children
have
such
a
Rock
to
flye
unto
,
and
such
a
ground
to
build
their
suits
upon
,
with
what
boldnesse
may
they
goe
unto
God
,
and
be
assured
of
deliverance
.
Before
the
Mountains
were
brought
forth
,
Text.
&c.
MOSES
here
speaking
of
God
and
to
God
,
mentions
his
eternity
,
saying
,
That
before
the
Mountains
,
or
the
Earth
,
or
the
World
were
made
,
thou
art
God
.
Wherein
he
affirms
two
things
of
God
.
-
1.
That
he
was
the
Creator
of
the
earth
and
the
world
.
-
2.
That
he
was
from
eternity
long
before
.
Or
ever
thou
hadst
formed
the
earth
or
the
world
.
HEnce
we
learn
,
Doct.
3
Thre
was
a
time
when
there
was
no
earth
or
world
.
That
there
was
a
time
,
when
there
was
no
Mountain
,
Earth
,
or
World
,
but
God
created
them
all
.
The
glorious
Heavens
and
all
the
host
of
them
,
the
Earth
,
and
all
the
creatures
therein
,
the
Sun
,
the
Moon
,
and
the
Starrs
,
had
all
God
for
their
Creator
.
Yet
this
point
is
warily
to
be
understood
of
us
,
for
howsoever
this
work
of
creation
is
attributed
to
the
first
Person
in
Trinity
,
we
are
not
to
exclude
the
Son
nor
the
Holy
Ghost
:
for
the
whole
Trinity
did
create
the
world
,
Let
us
make
man
.
Gen.
1.26
.
This
being
a
rule
in
Divinity
,
That
the
works
of
God
that
are
without
are
undivided
:
for
that
which
one
doth
,
all
do
.
Yet
there
is
this
difference
in
their
order
of
working
:
-
1.
The
Father
wills
it
.
-
2.
The
Son
works
it
.
-
3.
The
Holy
Ghost
finisheth
it
.
Now
that
God
Created
all
things
at
first
,
it
is
clear
,
In
the
beginning
God
created
the
heavens
and
the
earth
.
Gen.
1.1
.
And
,
I
am
the
Lord
,
and
there
is
none
other
.
How
proves
he
that
?
but
by
this
work
of
Creation
,
Es.
45.7
.
I
form
the
light
,
and
create
darknesse
;
I
make
peace
,
and
create
evill
;
I
the
Lord
do
all
these
things
.
And
thus
again
doth
he
prove
his
Godhead
,
Ier.
10.12
He
hath
made
the
earth
,
and
established
the
world
by
his
wisdome
.
And
He
spake
the
word
(
saith
the
Psalmist
)
and
it
was
done
,
Ps.
33.9
.
He
commanded
,
and
it
stood
fast
.
And
the
Lord
did
without
faintnesse
and
wearinesse
,
Es.
40.28
The
everlasting
God
,
the
Lord
,
the
Creator
of
the
ends
of
the
earth
,
fainteth
not
,
nor
is
weary
.
The
visible
creatures
,
from
the
most
glorious
Angells
,
to
the
most
contemptible
worm
of
the
earth
do
all
declare
that
there
is
a
God
,
and
that
this
God
is
the
Creator
of
them
.
The
visible
creatures
have
in
them
all
the
print
of
an
invisible
God
:
His
power
and
his
wisdome
is
engraven
in
them
all
;
yea
,
in
the
smallest
creatures
doth
Gods
wisdome
and
power
most
of
all
appear
.
Quest.
Quest.
1
But
when
was
this
creation
of
all
things
?
Moses
tells
us
,
when
he
saith
,
Ans.
In
the
beginning
:
the
meaning
is
,
Gen.
1.1
.
In
the
beginning
of
Time
.
For
before
the
Creation
,
Time
was
not
,
but
Eternity
instead
of
Time
.
And
indeed
,
the
thoughts
of
man
are
here
drowned
,
here
is
the
Ocean
that
we
are
not
able
to
fathom
,
what
was
before
the
world
was
.
And
it
is
not
meet
that
we
should
search
into
that
:
for
what
are
we
to
judge
of
eternity
?
what
hath
plants
to
judge
of
sense
?
or
what
have
beasts
to
judge
of
reason
?
or
man
to
judge
of
Eternity
,
that
is
himselfe
finite
?
But
how
did
God
create
all
things
?
Quest.
2
Not
as
man
bringeth
his
works
to
passe
,
by
labour
and
pains
:
no
,
Ans.
for
it
is
said
,
Ps.
33.9
.
By
the
word
of
the
Lord
were
the
heavens
made
,
and
all
the
host
of
them
.
He
did
but
speak
the
Word
,
and
it
was
done
,
the
commanded
,
and
it
was
created
.
God
did
but
say
,
Let
there
be
light
,
and
there
was
light
;
and
all
other
creatures
had
their
being
at
his
command
.
Seeing
there
was
a
time
when
there
was
no
Mountain
,
Earth
,
or
World
,
Use
1
but
that
God
was
the
Creator
of
them
all
;
then
the
heavens
that
are
above
us
,
and
the
earth
that
is
below
us
,
and
all
the
creatures
that
are
in
the
world
,
they
may
serve
to
teach
us
this
lesson
,
that
there
is
a
God
:
though
these
teach
us
not
this
lesson
as
the
Scriptures
teach
us
,
yet
they
are
as
a
Christians
Primer
to
teach
us
to
spell
;
for
God
teacheth
us
two
waies
.
-
1.
By
his
Philosophy
Lecture
in
the
creature
:
Rom.
1.20
.
The
invisible
things
of
God
from
the
creation
of
the
world
are
clearly
seen
.
-
2.
By
his
Divinity
Lecture
in
the
Word
.
Ps.
19.1
.
Now
if
the
knowledge
we
have
of
God
in
the
creature
,
shall
leave
men
without
excuse
,
how
much
more
inexcusable
are
those
that
have
the
Word
to
instruct
them
.
Seeing
this
is
so
,
Use
2
that
the
Mountains
,
Earth
,
and
World
sometimes
were
not
,
and
that
they
were
created
by
God
:
so
certainly
they
shall
have
an
ending
time
,
they
shall
not
last
to
eternity
,
but
the
heavens
and
the
earth
shall
at
last
vanish
like
a
scroule
,
and
as
the
Apostle
shewes
,
shall
perish
by
fire
.
2
Pet.
3.10
.
The
day
of
the
Lord
shall
come
as
a
thief
in
the
night
,
in
the
which
the
Heavens
shall
passe
away
with
a
great
noise
,
and
the
Elements
shall
melt
with
fervent
heat
,
the
Earth
also
and
the
works
that
are
therein
shall
be
burnt
up
.
All
our
goodly
houses
and
stately
buildings
,
the
whole
Earth
and
all
the
Creatures
therein
shall
at
last
become
but
fewel
to
the
fire
.
And
therefore
why
should
we
set
our
hearts
upon
the
Creature
,
seeing
hee
that
made
all
,
can
destroy
all
,
and
bring
the
wealthiest
of
us
all
to
nothing
at
his
pleasure
.
And
this
also
meets
with
a
vaine
conceipt
,
Use
3
that
is
this
day
in
the
world
in
the
hearts
of
many
,
that
when
they
hear
and
are
taught
the
wofull
and
miserable
estate
wherein
they
are
by
nature
,
and
are
threatned
with
Eternall
death
,
Hell
and
Damnation
:
if
they
die
in
such
an
estate
,
presently
say
,
they
hope
not
so
,
for
hee
that
made
them
will
save
them
,
and
not
suffer
them
to
perish
.
They
are
his
Creatures
and
the
workmanship
of
his
hands
,
&c.
So
art
thou
no
nearer
Heaven
then
thy
Oxe
or
thy
beast
thou
ridest
upon
;
for
are
not
they
the
Creatures
of
God
as
well
as
thou
!
If
thou
be
not
in
Christ
,
and
so
a
new
Creature
,
thou
art
in
a
worse
estate
then
they
,
for
when
they
die
,
they
vanish
away
and
come
to
nothing
.
But
thou
hast
in
thee
an
immortal
soul
that
shall
live
to
all
eternity
,
even
whilst
God
himself
liveth
.
Creation
is
but
a
Common
benefit
,
extended
to
brute
beasts
as
well
as
to
man
they
have
God
to
betheir
Creator
is
wel
as
we
:
we
are
never
then
to
rest
til
we
have
Christ
to
be
our
Redeemer
,
and
the
Holy
Ghost
to
bee
our
sanctifier
to
partake
of
a
new
Creation
or
Regeneration
.
As
Christ
saith
to
Nicodemus
,
Ioh.
3.
Except
a
man
be
born
again
,
he
cannot
enter
into
the
Kingdom
of
Heaven
.
Herein
lies
the
happinesse
of
man
,
above
other
Creatures
in
our
title
to
Christ
as
our
Redeemer
,
otherwise
of
all
creatures
man
is
most
miserable
.
Hitherto
of
the
first
,
that
God
is
the
Creator
of
all
things
.
Secondly
,
Doct.
4
that
this
God
was
from
all
Eternity
long
before
.
God
was
from
all
eternity
.
Before
the
Mountains
were
brought
forth
,
or
ever
thou
hadst
formed
the
Earth
or
the
World
,
even
from
Everlasting
to
everlasting
thou
art
God
.
Herein
Moses
proceeds
to
a
farther
proof
of
the
Godhead
,
and
that
is
taken
from
his
Antiquity
,
and
Eternity
:
Before
the
Earth
or
the
World
wa●
made
,
thou
art
God
.
From
whence
we
learn
that
in
respect
of
time
God
was
before
all
time
,
even
from
Eternity
:
and
so
is
eternall
.
Some
things
there
are
that
have
a
beginning
in
time
,
and
have
their
periods
and
ending
in
time
as
brute
beasts
,
&c.
Some
things
have
a
beginning
in
time
,
but
have
no
time
to
end
in
,
as
Angels
and
men
.
Onely
there
is
God
that
neither
had
a
beginning
in
time
,
nor
shall
end
in
time
,
but
is
eternal
.
Now
that
God
is
Eternal
,
is
cleare
in
this
from
ever
lasting
to
everlasting
thou
art
God
.
Pro.
8.23
.
I
was
set
up
from
everlasting
,
from
the
beginning
,
or
ever
the
Earth
was
It
is
spoken
of
God
and
of
Christ
,
Mich.
5.2
.
But
thou
Bethlem
Ephrata
,
though
thou
art
little
among
the
thousands
of
Judah
,
yet
out
of
thee
shall
come
forth
unto
me
that
is
to
be
Ruler
in
Israel
,
whose
goings
forth
have
been
of
old
from
everlasting
.
As
God
had
no
being
in
time
,
but
is
without
the
measure
of
time
;
so
Eternity
is
his
essentiall
property
,
which
shewes
that
God
cannot
end
in
time
,
but
as
he
was
from
Eternity
,
so
shall
be
ever
one
,
and
the
same
God
,
without
shadow
of
change
.
Ps.
102.25.26
,
27.
Of
old
thou
hast
laid
the
soundations
of
the
Earth
and
the
Heavens
are
the
works
of
thy
hands
.
They
shall
all
perish
,
but
thou
shalt
endure
,
they
shall
all
wax
old
as
doth
a
garment
,
and
as
a
vesture
shalt
thou
change
them
,
and
they
shall
be
changed
.
But
thou
art
the
same
,
and
thy
years
shall
not
fail
.
The
Consideration
of
this
Eternity
of
God
should
serve
to
humble
us
in
our
own
eyes
,
Use
1
and
cause
us
to
think
meanly
of
our selves
,
when
wee
come
before
him
;
that
is
of
this
eternall
being
.
This
made
Abraham
,
when
he
was
to
come
unto
God
,
to
confesse
that
he
was
but
dust
and
ashes
,
when
he
was
to
deal
with
him
.
And
the
Saints
of
God
have
ever
laid
themselves
low
before
him
,
when
they
have
come
into
his
presence
.
Secondly
,
Use
2
the
consideration
of
this
eternity
of
God
should
help
to
wean
us
from
the
world
,
and
take
off
our
hearts
from
these
earthly
things
that
are
here
below
,
that
as
they
had
their
being
,
and
beginning
in
time
,
so
in
time
shall
have
their
period
and
ending
,
They
shall
all
perish
,
Ps.
102.27
.
and
wax-old
like
a
garment
,
and
they
are
reserved
to
the
fire
of
the
day
of
judgment
,
1
Pet.
3.10
.
when
the
earth
,
and
the
works
thereof
shall
be
burnt
up
.
Thirdly
,
seeing
God
is
eternall
,
Vse
3
the
consideration
hereof
should
minde
us
more
of
this
eternity
,
that
we
think
more
of
eternity
,
and
provide
more
for
eternity
.
There
is
an
eternity
behinde
us
,
and
that
is
our
eternall
Election
,
For
such
he
knew
before
.
Eph.
1.4
.
And
there
is
an
eternity
before
us
,
and
that
is
our
eternall
Glorification
.
Now
betwixt
these
two
Eternities
,
there
is
a
short
interjected
time
cast
in
,
which
is
our
short
life
and
being
here
in
this
world
:
and
our
weal
or
woe
for
ever
doth
depend
upon
this
short
inch
of
time
,
alotted
unto
us
here
.
Some
are
so
spiritually
wise
to
improve
this
time
,
to
make
their
Calling
and
Election
sure
:
2
Pet.
1.10
.
and
to
work
out
their
salvation
with
fear
and
trembling
.
These
passe
from
Eternity
past
,
their
eternall
Election
,
to
Eternity
to
come
,
their
eternall
Glorification
.
Othersome
there
are
,
and
that
the
greatest
part
of
the
world
,
that
spend
their
time
in
eating
and
drinking
,
Note
.
in
chambering
and
wantonnesse
;
that
as
they
came
into
the
world
in
a
state
of
nature
,
so
they
live
,
and
so
they
die
.
And
these
passe
from
Eternity
past
,
which
is
Reprobation
;
to
Eternity
to
come
,
and
that
is
eternall
Condemnation
.
So
that
our
happinesse
for
ever
doth
depend
upon
this
short
inch
of
time
that
is
allotted
us
here
.
Ver.
3.
Thou
turnest
man
to
destraction
,
and
sayest
,
Return
again
ye
children
of
men
.
FRom
the
beginning
of
this
Verse
,
to
the
eleventh
,
we
have
the
second
generall
part
of
this
Psalm
,
and
that
is
his
Naration
,
in
the
which
he
sets
down
the
common
frailty
,
and
mortality
of
mankind
,
from
Verse
3.
to
the
11.
and
this
he
doth
,
-
1
In
generall
:
-
1.
By
the
efficient
cause
of
mans
frailty
,
and
mortality
,
verse
3.
Thou
turnest
man
,
&c.
-
2.
By
the
instrumentall
cause
,
viz.
The
manifold
miseries
,
sicknesses
and
diseases
,
these
frail
bodies
of
ours
are
subject
unto
.
-
As
also
from
the
composition
of
mans
body
,
which
is
made
but
of
the
dust
of
the
earth
,
and
therefore
must
return
to
dust
again
.
-
2.
In
particular
,
by
comparing
it
-
1.
To
a
Watch
in
the
night
,
that
is
the
space
of
three
houres
,
ver.
4.
-
2.
To
a
Sleep
,
or
a
Dream
,
that
is
a
vanishing
thing
,
and
of
no
continuance
verse
5.
-
3.
To
a
Flower
,
or
Grasse
,
that
groweth
up
in
the
morning
,
but
cut
down
and
withered
ere
night
ver.
6.
Thus
of
the
estate
of
mankind
in
generall
.
Then
verse
7
,
8
,
9.
he
applies
this
to
themselves
in
particular
,
now
in
great
affliction
and
distresse
in
the
Wildernesse
:
and
shewes
that
though
the
life
of
man
be
frail
,
and
short
,
yet
their
estate
at
this
time
was
far
worse
and
more
miserable
:
and
the
Reason
was
-
1.
Because
of
Gods
anger
and
terrible
displeasure
,
whereby
they
were
pittifully
wasted
and
con-consumed
,
verse
7.
-
2.
He
sets
down
the
speciall
procuring
cause
,
why
their
estate
was
thus
miserable
,
viz.
Their
sins
and
rebellions
,
which
the
Lord
did
now
charge
them
with
,
verse
8.
Thou
turnest
man
to
destruction
.
Text.
THat
is
at
thy
will
,
and
pleasure
,
and
appointment
is
the
life
of
man
;
when
it
pleaseth
thee
,
thou
turnest
man
to
destruction
,
that
is
,
to
breaking
and
crushing
,
even
to
dust
and
ashes
.
Hence
we
learn
,
Doct.
1
that
the
gretest
stay
and
comfort
of
the
godly
under
affliction
is
,
the
consideration
,
Greatest
comfort
to
the
godly
in
times
of
affliction
,
that
they
come
from
God
.
Hos.
6.1
.
Am.
3.6
.
that
their
miseries
and
afflictions
come
from
God
,
He
hath
spoyled
,
he
hath
wounded
,
saith
the
Church
.
They
do
not
look
so
much
upon
the
Assyrians
that
afflicted
them
,
but
they
look
up
higher
,
and
see
Gods
hand
upon
them
,
and
say
,
The
Lord
hath
spoyled
;
and
,
He
hath
wounded
us
.
Is
there
any
evill
in
the
City
,
and
the
Lord
hath
not
done
it
?
That
is
,
any
judgment
,
sicknesse
,
afflictions
,
or
calamities
,
but
they
come
from
the
Lord
,
it
is
he
that
sends
them
,
and
laies
them
upon
his
people
.
Thus
when
the
Lord
was
minded
to
bring
his
Church
from
Idolatry
,
he
saith
thus
,
Behold
I
will
stop
thy
waies
with
thorns
,
and
make
a
hedge
that
she
shall
not
know
her
paths
.
Thus
the
Lord
threatned
Senacherib
,
2
Reg.
19.6
.
Behold
I
will
sond
a
blast
upon
him
.
This
is
more
clear
by
that
of
Moses
,
Lev●t
26.16
,
17.
If
ye
will
not
obey
me
,
and
do
these
commandments
,
I
will
appoint
over
you
fearfulnesse
,
a
Consumption
,
and
a
burning
Feaver
,
the
Sword
,
Famine
,
and
Pestilence
to
destroy
you
.
And
this
truth
is
acknowledged
by
Job
,
in
his
sharpest
tryalls
,
Iob
1.21
.
The
Lord
giveth
,
and
the
Lord
taketh
away
,
even
as
it
pleaseth
the
Lord
,
so
commeth
things
to
passe
.
1
Cor.
11.32
.
And
,
When
we
are
judged
,
we
are
chastned
of
the
Lord
.
The
Reasons
will
make
the
point
yet
more
clear
and
plain
unto
us
.
First
in
regard
of
his
providence
,
Reas.
1
which
ordereth
and
disposeth
of
all
things
in
Heaven
and
Earth
,
according
to
the
purpose
of
his
own
will
,
so
that
there
is
no
room
left
for
Fortune
,
or
Chance
:
but
as
it
pleaseth
the
Lord
,
so
commeth
things
to
passe
.
This
doth
our
Saviour
teach
most
clearly
,
when
he
saith
,
Are
not
two
sparrowes
sold
for
a
farthing
,
and
not
one
of
them
shall
fall
on
the
ground
without
your
Father
.
Yea
,
the
hairs
of
your
head
are
numbred
.
Now
if
the
providence
of
God
be
in
such
small
things
,
as
in
the
fall
of
a
Sparrow
,
and
the
numbring
of
the
hairs
of
our
head
;
how
much
more
in
the
tryalls
and
afflictions
of
his
children
?
Secondly
,
Reas.
2
the
miseries
and
afflictions
of
Gods
Church
and
children
must
needs
come
from
God
,
because
he
ordereth
and
disposeth
of
the
tryalls
and
sufferings
of
his
people
,
in
the
nature
and
kinds
of
their
sufferings
,
what
they
shall
be
,
how
long
they
shall
continue
,
and
the
happy
issue
and
effect
of
them
as
the
Apostle
hath
it
,
No
man
should
be
moved
with
these
afflictions
,
1
Thes.
3.3
.
for
your selves
know
that
we
are
appointed
thereto
.
God
will
have
the
rod
lie
upon
the
back
of
his
servants
sometimes
a
long
time
,
as
upon
the
Church
in
Aegypt
430
years
together
,
where
the
Lord
exercised
them
with
cruell
bondage
under
Pharath
.
Sometimes
shorter
,
as
those
seventy
yeeres
they
were
in
captivity
in
Babylon
;
somtimes
shorter
,
Rev.
2.10
.
Ye
shall
have
tribulation
for
ten
daies
.
Sometimes
but
for
a
night
,
Sorrow
may
endure
for
a
night
,
&c.
Yea
,
sometimes
not
so
long
,
but
for
an
hower
,
there
is
an
hower
of
temptation
:
and
the
time
that
God
hath
purposed
and
decreed
being
expired
,
they
shall
see
the
salvation
of
the
Lord
.
Seeing
that
the
only
stay
and
comfort
of
the
godly
in
times
of
affliction
and
distresse
,
Use
1
is
the
consideration
that
their
miseries
and
afflictions
,
of
what
kinde
soever
,
they
come
from
God
.
This
should
teach
us
at
all
times
of
distresse
,
still
to
have
recourse
unto
him
,
by
earnest
and
hearty
prayer
,
either
to
remove
the
rod
,
if
it
be
his
good
pleasure
,
or
else
to
sanctifie
the
same
unto
us
and
to
give
us
patience
under
it
.
This
duty
the
Lord
requires
and
looks
for
at
our
hands
,
especially
in
times
of
affliction
and
distresse
;
and
for
this
we
have
both
precepts
and
examples
,
Ps.
50.15
.
Call
upon
me
in
the
day
of
thy
trouble
,
and
I
will
hear
thee
,
and
deliver
thee
.
Yea
,
to
that
end
,
he
hath
prescribed
unto
us
,
a
form
of
seeking
him
at
such
times
,
Hos.
14.2
,
3.
Take
unto
you
words
,
and
turn
to
the
Lord
,
and
say
unto
him
,
Take
away
all
our
iniquity
,
and
receive
us
graciously
.
Secondly
,
he
hath
made
a
gracious
promise
of
hearing
our
prayers
especially
at
such
times
;
Ps.
50.15
.
Mat.
7.7
.
1
Ioh.
5.14
.
and
that
whatsoever
we
ask
the
Father
in
his
Sons
Name
,
he
will
give
it
us
.
Thirdly
,
there
is
none
else
can
help
us
,
Lord
,
whither
shall
we
go
(
saith
Peter
)
thou
hast
the
words
of
eternall
life
.
He
is
known
for
a
sure
refuge
,
Ps.
48.3
.
he
is
the
God
that
heareth
prayers
.
Besides
,
we
have
the
examples
of
Gods
servants
,
who
in
all
times
of
extreamity
,
have
ever
fled
unto
God
,
Psal.
18.3
,
4.
2
Chr.
20
2
Chr.
33
by
earnest
and
hearty
prayer
,
as
David
,
Jehosophat
,
Hezechiah
,
Manasses
,
&c.
who
ever
had
recourse
unto
God
,
in
times
of
misery
,
and
God
was
intreated
of
them
.
Secondly
,
the
consideration
hereof
,
Vse
2
that
God
hath
a
speciall
hand
in
all
our
sufferings
,
and
still
ordereth
and
disposeth
of
the
same
,
Ro.
8.28
.
that
they
shall
work
for
the
best
to
them
that
love
and
fear
him
;
what
a
ground
of
patience
may
this
be
unto
us
under
the
crosse
,
whensoever
the
Lord
shall
be
pleased
to
humble
us
,
by
any
affliction
whatsoever
,
that
with
patience
and
meeknesse
we
submit
thereunto
,
I
was
dumb
,
Ps.
39.9
.
and
opened
not
my
mouth
,
because
it
was
thy
doing
,
saith
David
.
And
Eli
,
1
Sam.
3.18
.
●
Sam.
15.26
.
It
is
the
Lord
,
let
him
do
what
seemeth
good
to
him
.
And
,
Here
I
am
,
let
him
do
to
me
as
seemeth
good
to
him
.
And
this
may
serve
for
the
just
reproofe
of
those
,
Vse
3
who
in
times
of
misery
and
distresse
,
never
look
to
the
hand
of
God
;
they
look
upon
secondary
causes
and
instruments
,
but
over-look
God
:
Such
do
seldome
seek
to
God
for
delivery
.
Job
was
of
another
mind
,
he
looks
not
so
much
upon
the
Caldeans
and
Sabeans
,
that
plundered
him
of
his
goods
and
cattle
,
but
he
looks
up
unto
God
,
and
acknowledgeth
his
hand
in
all
.
So
David
,
when
Shimei
cursed
him
,
It
may
be
the
Lord
bad
him
to
curse
me
.
Vse
4
And
last
of
all
this
lets
us
see
that
when
the
Lord
hath
been
pleased
to
come
in
with
any
Nationall
or
personall
deliverance
,
where
to
returne
thanks
,
even
to
him
that
first
smo●e
us
,
and
who
it
is
that
hath
healed
us
.
Thus
the
Church
in
all
ages
,
when
the
Lord
was
pleased
to
come
in
with
any
singular
deliverance
,
Exod.
15.
2
Chron.
20.
Jud.
5.
kept
their
solemn
daies
of
praise
and
thanksgiving
unto
God
.
Thou
turnest
man
to
destruction
THat
is
,
at
thy
pleasure
are
our
lives
and
being
here
;
we
live
at
thy
allowance
and
appointment
:
when
thou
wilt
,
thou
turnest
them
to
breaking
and
crushing
,
even
to
dust
.
Hence
observe
,
Doct.
2
That
our
life
and
being
here
is
uncertain
,
Our
lives
are
in
Gods
hand
.
it
is
in
Gods
hand
and
power
,
we
live
at
his
appointment
,
at
his
pleasure
,
he
can
,
and
doth
turn
man
to
destruction
,
to
breaking
and
crushing
.
Thou
hast
bruised
my
bones
,
Esay
38.
saith
Hezechiah
.
Thou
hast
set
me
as
a
mark
to
shoot
at
saith
Job
.
Thy
arrowes
stick
fast
in
me
,
saith
David
.
If
the
Lord
do
but
say
,
Return
ye
sons
of
Adam
,
we
shall
return
again
to
the
dust
,
and
away
we
must
.
The
voice
of
the
Lord
is
a
powerfull
voice
,
he
did
create
all
things
by
his
voice
,
and
by
his
word
,
and
at
the
same
voice
and
word
of
his
,
he
can
turn
all
things
to
powder
.
No
man
,
though
never
so
great
,
or
mighty
,
wise
or
politique
,
can
resist
or
withstand
the
commanding
and
powerfull
voice
of
God
;
but
when
death
is
sent
,
and
God
gives
his
call
,
they
must
return
again
to
dust
.
Death
knocks
with
authority
at
the
dore
of
the
rich
man
,
and
Palace
of
Princes
,
as
at
the
poor
,
and
all
must
obey
,
and
return
to
the
dust
from
whence
they
came
.
Moses
this
Man
of
God
,
that
was
a
man
so
familiar
with
his
Maker
,
a
man
so
holy
,
so
meek
,
so
mercifull
,
who
was
indeed
a
compound
of
vertues
,
who
had
fed
many
thousands
,
when
they
were
ready
to
die
with
hunger
,
who
had
refreshed
many
thousands
,
when
they
were
ready
to
perish
with
thirst
:
yet
must
himselfe
at
last
yeeld
to
the
stroke
of
death
,
and
say
to
corruption
,
thou
art
my
Father
,
and
to
the
worm
,
thou
art
my
Mother
.
Psal.
89.48
.
What
man
is
there
living
that
shall
not
see
death
and
shall
deliver
his
soul
from
the
pit
?
One
dyeth
in
his
full
strength
(
saith
Job
)
whose
breasts
are
full
of
milk
,
Iob
21.23
.
and
bones
are
full
of
marrow
:
Another
dyeth
in
the
bitternesse
of
his
soul
,
they
shall
lie
down
alike
in
the
dust
,
and
the
wormes
shall
cover
them
.
We
stand
not
at
a
stay
,
but
in
the
midst
of
life
,
we
are
in
death
,
the
very
meat
we
put
into
our
bellies
,
and
the
cloaths
we
put
upon
our
backs
,
all
declare
unto
us
,
that
dye
we
must
,
and
return
again
to
the
dust
.
And
the
Reasons
are
,
First
,
Reas.
1
if
we
do
but
consider
the
matter
whereof
these
bodies
of
ours
are
composed
,
which
is
of
the
dust
of
the
earth
;
this
shewes
a
necessity
of
their
returning
again
to
dust
;
they
are
made
of
a
frail
,
brittle
,
and
corruptible
matter
,
and
long
they
cannot
stand
Dust
thou
art
,
Gen.
3.19
.
and
into
dust
shalt
thou
return
again
.
And
as
the
Prophet
saith
;
All
flesh
is
grasse
,
and
the
glory
of
man
as
the
flower
of
grasse
.
As
the
point
of
the
Marriners
needle
doth
never
stand
till
it
attain
the
North
Pole
:
Such
an
instinct
there
is
in
these
bodies
of
ours
,
they
still
bend
themselves
downward
towards
the
earth
,
from
whence
they
came
.
And
as
the
nearer
the
Center
,
the
swifter
the
motion
,
so
is
man
towards
his
end
;
every
day
winds
off
something
of
the
threed
of
our
life
,
and
return
we
must
.
There
is
a
necessity
of
our
returning
again
to
dust
,
Reas.
2
if
we
do
but
consider
the
nature
of
sin
;
the
wages
whereof
is
death
,
and
indeed
there
can
be
no
divorce
sued
out
betwixt
sin
and
death
.
Gen.
20.
As
the
Lord
said
to
Abimelech
,
Thou
art
but
a
dead
man
because
of
his
sin
.
And
this
was
Gods
own
decree
at
first
,
Gen.
2.17
.
The
day
thou
eatest
thereof
,
thou
shalt
dye
the
death
.
Now
Alam
eating
of
the
forbidden
fruit
,
brought
in
death
to
all
his
posterity
;
for
so
saith
the
Apostle
,
By
one
man
sin
entred
into
the
world
,
Ro.
5.12
.
and
death
by
sin
.
And
inasmuch
as
all
have
sinned
,
all
must
die
the
death
.
Besides
,
Reas.
3
there
is
a
necessity
that
all
should
die
,
because
by
death
we
must
enter
into
life
:
death
is
the
gate
of
life
,
ordinarily
none
entred
into
life
but
by
death
;
death
is
a
guide
to
bring
us
into
Heaven
;
though
a
churlish
guide
,
yet
a
sure
guide
to
bring
us
into
blisse
.
Seeing
the
Lord
at
his
pleasure
turns
man
to
destruction
,
Use
1
to
breaking
and
crushing
,
sends
long
and
tedious
sicknesse
,
and
griefe
of
body
,
whereby
men
are
much
deformed
,
and
weakned
in
their
bodies
,
and
turned
to
dust
;
This
should
teach
us
patience
in
times
of
misery
and
distresse
,
when
the
Lord
shall
seem
thus
to
crush
us
,
and
break
us
to
powder
,
we
should
with
patience
bear
his
correcting
hand
,
be
it
never
so
sharp
and
grievous
even
to
crush
us
to
pieces
,
and
to
grinde
us
to
powder
,
in
regard
it
is
the
Lord
that
doth
it
.
Thus
David
,
I
was
dumb
,
and
opened
not
my
lips
,
Ps.
39.5
because
it
was
thy
doing
.
There
is
no
sicknesse
,
or
disease
,
lamenesse
or
blindnesse
,
or
any
other
affliction
,
whereby
we
come
to
have
our
bones
crushed
,
and
we
brought
to
destruction
,
but
all
is
of
the
Lord
;
He
turneth
man
to
breakings
and
destruction
,
and
it
is
the
want
of
the
knowledge
of
this
,
that
is
the
cause
,
that
men
do
sometimes
murmur
against
Gods
dealings
,
and
are
not
humbled
for
their
sins
as
they
ought
to
be
,
we
consider
not
that
it
is
he
that
turneth
man
to
destruction
.
Secondly
,
Vse
2
seeing
these
breakings
and
crushings
,
yea
,
death
it selfe
,
when
we
are
brought
to
the
dust
,
are
all
from
God
,
and
come
from
him
,
Thou
turnest
man
to
destruction
:
this
may
serve
to
abate
the
pride
of
many
in
these
daies
,
who
spend
their
time
,
pretious
time
,
as
if
this
destruction
would
never
come
,
in
eating
and
drinking
,
ranting
and
roaring
,
as
if
they
were
immortall
,
or
should
never
die
,
or
be
called
to
an
account
of
their
waies
,
think
their
bodies
are
not
made
of
the
same
common
mould
with
other
men
:
Whereas
the
consideration
of
mans
mortality
would
much
abate
the
pride
of
many
:
had
they
this
thought
in
their
minds
,
that
they
must
shortly
die
,
and
go
hence
,
and
be
no
more
;
Note
.
when
they
shall
come
to
see
that
which
they
never
saw
,
which
they
shall
ever
see
,
and
hear
that
which
they
never
heard
,
which
they
shall
for
ever
hear
;
and
feel
that
which
they
never
felt
,
which
they
shall
for
ever
feel
,
whilst
God
himselfe
liveth
;
O
how
would
the
thoughts
of
these
things
humble
them
.
It
was
a
witty
answer
of
that
Cynick
Diogenes
,
that
when
Alexander
mockt
him
for
being
so
often
amongst
the
Tombes
and
Sepulchers
of
the
dead
,
answered
,
O
Sir
,
I
am
looking
for
the
bones
of
thy
Father
Philip
,
but
see
no
difference
between
them
and
other
mens
.
Why
then
should
men
be
so
proud
,
and
exalt
themselves
,
when
they
know
not
how
soon
they
may
be
laid
full
low
.
The
ignorance
hereof
makes
many
to
carry
their
heads
aloft
,
outface
heaven
,
and
swell
with
pride
and
disdain
of
others
;
whereas
the
due
consideration
of
their
own
end
,
would
make
them
walk
more
humbly
towards
God
,
and
more
meekly
towards
their
Brethren
.
And
lastly
,
Vse
3
since
the
Lord
at
his
pleasure
thus
turns
man
to
destruction
,
to
breakings
and
crushings
,
yea
,
to
death
it selfe
;
it
shall
be
our
wisdome
to
prepare
for
such
a
change
,
that
we
be
not
taken
unprepared
.
What
man
will
have
his
evidence
to
seek
when
his
cause
comes
to
be
tryed
?
What
man
will
go
to
sow
when
others
go
to
reap
?
Our
life
should
be
a
continuall
meditation
of
death
,
and
preparation
for
death
,
since
our
weal
or
wo
for
ever
depends
upon
it
.
In
the
matters
of
the
world
men
are
wise
,
they
must
(
say
they
)
provide
for
a
rainy
day
,
in
Summer
for
Winter
;
and
whilst
they
are
young
,
to
keep
them
when
they
are
old
.
O
where
are
our
hearts
Christians
,
that
we
provide
no
better
for
death
before
it
come
.
And
howsoever
all
men
know
,
that
one
day
,
die
they
must
,
and
that
rep●ntance
and
other
graces
are
to
be
had
to
make
them
truly
happy
;
yet
here
is
the
misery
,
that
men
defer
this
great
work
to
the
last
,
when
many
times
it
proves
too
late
.
Now
to
that
end
I
may
awaken
you
that
hear
me
this
day
,
Conlide
rations
to
prepare
for
death
.
in
this
weighty
duty
;
I
beseech
you
take
these
few
considerations
to
heart
.
First
,
that
you
would
seriously
consider
with
your selves
,
the
uncertainty
of
your
lives
;
thou
that
makest
so
small
account
of
death
,
consider
with
thy selfe
what
thy
life
is
,
a
puffe
of
breath
in
thy
nostrills
,
suddenly
stopt
,
and
thou
art
gone
.
Go
to
now
(
saith
Saint
James
)
you
that
say
,
to
day
,
and
to
morrow
,
Iam.
4.13
,
14.
we
will
go
into
such
a
City
,
and
continue
there
a
yeer
,
and
buy
,
and
sell
,
and
get
gain
,
and
yet
ye
cannot
tell
what
shall
be
to
morrow
;
for
what
is
your
life
,
is
it
not
a
vapour
,
&c.
What
man
when
he
goes
to
bed
,
can
assure
himselfe
that
he
shall
rise
again
in
the
morning
.
Who
knoweth
(
saith
Solomon
)
what
the
day
travelleth
withall
,
and
may
bring
forth
ere
night
.
Eccles.
9.12
.
Man
doth
not
know
his
time
,
and
as
fishes
are
taken
in
an
evill
net
,
and
birds
in
a
snare
,
so
are
the
children
of
men
.
Secondly
,
consider
the
danger
of
deferring
of
repentance
,
and
this
preparation
for
death
,
to
the
last
hower
,
when
all
the
infirmities
of
our
nature
will
then
seize
upon
us
,
when
extremity
,
pain
,
griefe
,
anguish
,
will
so
perplexeus
,
that
the
best
counsell
will
have
little
tast
,
and
the
best
prayers
little
sweetnesse
in
them
:
this
will
prove
a
time
of
spending
,
and
not
a
time
of
storing
;
What
wise
man
then
will
deferre
all
this
time
?
Consider
how
often
these
purposes
of
repentance
,
and
turning
to
God
at
last
have
miscarried
,
many
thousands
that
are
now
in
hell
without
hope
of
mercy
,
that
in
their
life
time
purposed
at
last
to
repent
,
and
to
return
to
God
:
whereas
such
as
have
often
abused
grace
,
and
mercy
offered
unto
them
the
Lord
doth
often
at
last
give
such
up
to
the
hardnesse
of
their
hearts
that
when
they
would
,
they
cannot
repent
;
and
those
melting
qualmes
which
sometimes
now
thou
meetest
withall
,
under
the
Ministry
of
the
Word
,
though
thou
wouldest
give
a
world
,
thou
canst
not
meet
with
them
again
.
O
the
sad
spectacles
,
that
we
that
are
Ministers
of
the
Word
doe
oftentimes
meet
withall
:
Some
in
Spyras
case
,
who
being
exhorted
to
say
the
Lords
Prayer
,
answered
,
O
,
I
cannot
call
God
Father
.
And
some
again
like
Nabal
,
whose
heart
dyed
like
a
stone
within
him
.
And
last
of
all
,
do
but
consider
with
your selves
,
that
albeit
thou
maist
enjoy
thy
memory
to
the
last
,
and
maist
have
with
thee
some
godly
Ministers
to
instruct
thee
,
and
to
pray
for
thee
;
yet
how
knowest
thou
,
whether
his
prayers
for
thee
,
or
thy
own
prayers
for
thy selfe
,
shall
then
be
heard
and
accepted
?
Doth
not
Christ
say
,
that
many
at
last
shall
seek
to
enter
,
but
shall
not
be
able
?
Did
not
those
foolish
Virgins
cry
,
Lord
,
Lord
,
open
unto
us
;
yet
were
for
ever
shut
out
of
the
Marriage
Chamber
?
And
doth
not
the
Lord
threaten
,
that
though
Noah
,
Daniel
,
and
Samuel
,
should
pray
for
this
people
,
yet
I
will
not
hear
them
.
Nay
,
thy
case
may
be
such
,
that
though
all
the
Angells
in
heaven
,
and
Saints
on
earth
,
should
intreat
for
thee
,
yet
God
will
not
be
intreated
:
This
is
clear
,
Because
I
have
called
,
Prov.
1.24
,
25.26
.
and
ye
refused
,
I
have
stretched
out
my
hand
,
and
ye
have
not
regarded
;
But
ye
have
set
at
naught
my
counsell
,
&c.
I
will
also
laugh
at
your
calamity
,
I
will
mock
when
your
fear
commeth
.
O
the
misery
of
a
poor
soul
,
when
God
shall
shut
out
his
prayers
,
and
shall
be
so
far
from
pittying
him
in
this
time
of
distresse
,
as
that
he
shall
laugh
at
his
destruction
.
And
sayest
,
Text.
Return
ye
sons
of
men
.
ALbeit
,
as
we
have
heard
,
there
is
an
inevitable
necessity
,
laid
upon
all
Adams
posterity
,
by
reason
of
sin
,
that
they
must
once
die
,
Thou
turnest
man
to
destruction
.
So
sure
and
certain
it
is
,
that
all
men
shall
one
day
rise
again
,
Thou
sayest
,
Return
ye
sons
of
men
.
q.
d.
At
thy
will
,
and
at
thy
word
,
they
shall
at
last
return
from
dust
and
corruption
again
.
Though
the
bodies
of
men
by
reason
of
sin
,
Doct.
3
All
men
at
last
shall
rise
again
.
do
tast
of
death
,
and
turn
to
dust
;
yet
by
a
word
speaking
of
God
,
they
shall
at
last
rise
again
,
Thou
sayest
Return
again
ye
sons
of
men
.
This
is
a
fundamentall
truth
,
and
a
principall
article
of
our
faith
,
wherein
we
professe
to
believe
the
Resurrection
of
the
dead
.
Besides
the
Scriptures
are
most
plentifull
in
this
.
I
am
sure
(
saith
Job
)
that
my
Redeemer
liveth
,
Iob
19.23
.
and
that
I
shall
rise
out
of
the
earth
at
the
last
day
.
The
dead
shall
arise
,
Esay
26.19
.
even
with
my
body
shall
they
arise
.
Awake
,
and
sing
,
ye
that
dwell
in
the
dust
.
This
is
acknowledged
by
Hannah
in
her
song
,
The
Lord
killeth
,
1
Sam.
2.6
.
and
maketh
alive
,
bringeth
down
to
the
grave
,
and
raiseth
up
.
The
Apostle
Saint
Paul
proves
the
Resurrection
by
divers
unanswerable
arguments
;
as
If
there
be
no
Resurrection
of
the
dead
,
then
is
Christ
not
risen
,
1
Cor.
15.
verse
13.
and
then
is
the
faith
of
a
Christian
vain
,
his
hope
vain
,
and
the
preaching
of
the
Gospell
vain
,
and
the
godly
departed
this
life
perished
:
all
which
were
foul
and
grosse
absurdities
,
once
to
think
or
imagine
.
Besides
these
,
there
might
be
added
divers
other
places
of
Scripture
,
to
confirm
this
Doctrine
of
the
Resurrection
,
as
that
of
Paul
.
If
we
believe
that
Jesus
dyed
and
rose
again
,
1
Thess.
4.14
.
even
so
them
also
that
sleep
in
Jesus
,
will
God
bring
with
him
.
Rom.
14.8
.
And
again
,
Whether
we
live
or
dye
,
we
are
the
Lords
.
But
I
will
not
insist
upon
so
clear
a
truth
.
Take
the
Reasons
and
Arguments
,
which
serve
for
the
farther
illustration
of
the
point
.
The
first
may
be
taken
from
that
everlasting
Covenant
of
grace
that
God
hath
made
with
his
children
,
Reas.
1
to
be
their
God
for
ever
by
an
everlasting
Covenant
;
now
this
Covenant
is
not
made
only
in
regard
of
their
souls
,
but
of
their
bodies
also
,
even
to
the
whole
man
.
When
God
said
,
I
am
the
God
of
Abraham
,
the
meaning
is
not
,
that
he
is
the
God
of
Abraham's
soul
only
,
but
also
of
his
body
.
And
hence
it
is
,
that
the
bodies
of
Believers
,
although
they
are
dead
and
rotten
in
their
graves
,
yet
still
are
within
the
Covenant
.
But
is
it
not
said
,
Object
.
that
God
is
not
the
God
of
the
dead
,
but
of
the
living
?
In
the
sence
of
the
Pharisees
that
denied
the
Resurrection
of
the
dead
,
Answ.
God
is
not
the
God
of
the
dead
:
But
he
is
the
God
of
Abraham
being
dead
in
body
to
be
raised
up
to
life
again
;
And
so
was
he
the
God
of
the
living
,
and
this
is
the
meaning
of
Christ
on
that
place
.
Because
all
true
beleevers
being
members
of
Christ
have
part
in
the
Resurrection
of
Christ
,
Reas.
2
whom
Paul
calls
the
first
fruits
of
them
that
sleepe
.
1
Cor.
15.20
,
25.
Now
Christ
did
not
rise
from
the
dead
as
a
private
person
,
as
Lazarus
or
as
his
widdowes
Son
,
but
as
the
head
of
the
Church
,
and
therefore
said
,
Ioh.
11.
when
I
am
lifted
up
,
I
draw
all
men
unto
me
.
Againe
,
Reas.
3
there
could
be
no
perfect
happiness
to
the
godly
,
if
these
bodies
of
ours
should
not
riseagain
at
last
;
for
the
Soule
cannot
be
perfect
without
the
body
;
the
glorification
of
the
body
makes
for
the
perfection
of
the
Soule
.
The
Souls
vnder
the
Altar
cry
,
Rev.
6.11
.
How
long
Lord
which
art
holy
and
true
,
&c.
They
long
for
this
Resurrection
.
If
the
bodies
of
the
Saints
should
not
at
last
rise
again
,
Reas.
4
they
were
of
all
men
most
miserable
,
1
Cor.
1●
.
for
who
are
more
hated
,
scorned
,
derided
,
and
persecuted
then
they
?
what
folly
then
was
it
in
Paul
,
to
indure
so
many
watchings
,
perils
,
and
so
much
hardship
as
he
went
under
,
but
that
he
had
hope
in
this
Resurrection
?
Reas.
5
But
especially
Gods
truth
and
promise
lyes
at
the
stake
,
who
is
yea
and
Amen
in
all
his
promises
and
cannot
faile
.
Now
he
hath
said
,
When
thou
makest
a
feast
,
Luke
14.
call
the
blind
and
the
lame
.
And
he
gives
the
Reason
,
for
God
shall
reward
thee
in
the
resurrection
of
the
just
.
I
confesse
there
is
nothing
that
crosseth
carnall
and
naturall
reason
more
then
this
,
that
these
bodies
of
ours
should
moulder
to
dust
and
rottennesse
,
cast
into
the
Sea
,
devoured
of
fishes
,
burnt
to
ashes
,
and
scattered
upon
the
earth
,
that
these
bodies
thus
wasted
,
and
consumed
should
at
last
bee
raised
up
againe
.
To
beleeve
this
,
our
faith
must
bee
taken
up
with
the
admiration
of
the
mighty
power
of
God
,
and
we
must
say
with
Iob
,
I
know
thou
canst
doe
every
thing
,
and
that
no
thought
is
hid
from
thee
:
till
we
looke
upon
this
Almighty
power
of
his
,
and
captivat
our
reason
thereto
,
we
shall
still
stagger
in
our
beleefe
of
this
Article
of
our
Resurrection
.
Now
let
us
apply
this
.
Seeing
these
bodies
of
ours
,
by
reason
of
sin
doe
tast
of
death
;
Use
.
1
yet
by
a
word
speaking
,
God
at
last
shall
raise
them
up
againe
,
Thou
turnest
man
,
&c.
This
may
serve
to
strengthen
our
faith
in
this
great
Article
of
our
beliefe
,
the
Resurrection
of
our
bodies
.
That
these
bodies
of
ours
shall
at
last
rise
againe
,
't
is
a
point
that
carnal
reason
is
hardly
brought
to
beleeve
.
But
why
should
we
scruple
or
dispute
that
which
God
hath
so
plainly
affirmed
,
and
the
Scrptures
so
fully
prove
:
faith
lookes
unto
Gods
Almighty
power
,
as
Abraham
in
the
promise
of
Isaac
,
he
judged
him
faithfull
,
and
that
God
was
able
to
do
it
.
Secondly
,
Use
2
this
Doctrine
of
our
Resurrection
that
God
at
last
will
raise
up
these
bodies
of
ours
out
of
the
dust
,
and
rottennesse
,
and
though
they
cast
off
Corruption
,
they
shall
not
perish
in
Corruption
.
Saint
Paul
would
have
us
to
comfort
our selves
in
these
things
,
1
Thess.
●●
ult.
wherefore
comfort
you
〈…〉
these
words
:
that
is
,
in
the
Doctrine
of
the
Resurrection
.
Quest.
But
what
ground
of
comfort
can
there
arise
to
a
Believer
by
the
knowledge
of
it
?
Ans.
Many
and
great
are
the
comforts
and
consolations
,
Comforts
from
the
Doctrine
of
the
Resurrection
.
that
a
true
believer
may
receive
from
the
knowledge
of
it
.
First
of
all
this
will
arme
us
against
the
feare
of
Death
.
T
is
true
,
there
is
something
in
death
that
breeds
feare
,
and
horror
and
dread
,
that
makes
flesh
and
blood
to
shrink
,
and
to
tremble
.
To
lie
in
the
grave
and
there
to
bee
eaten
up
of
wormes
,
and
to
bee
made
subject
to
corruption
,
&c.
yet
this
may
be
our
comfort
,
that
ere
long
we
shall
be
raised
out
of
this
condition
,
to
a
blessed
and
glorious
estate
.
It
is
but
the
putting
off
our
cloathes
at
night
,
we
shall
put
them
on
againe
in
the
morning
.
Shall
we
bee
like
unto
little
children
that
cry
when
they
put
off
their
cloathes
?
Secondly
,
this
may
comfort
us
against
all
our
troubles
and
sufferings
that
we
meete
withall
in
the
world
.
The
worst
that
Tyrants
can
doe
,
is
but
to
kill
the
body
;
yet
when
they
have
done
that
,
and
put
them
to
the
greatest
cruelty
and
torture
that
they
can
devise
,
they
shall
be
restored
to
us
againe
.
This
was
that
comfort
that
Christ
gave
to
his
Disciples
,
Mat.
20.19
.
when
he
spake
of
his
owne
death
.
The
Son
of
man
shall
be
delivered
to
the
chiefe
Priests
and
Scribes
,
and
they
shall
condemne
him
to
death
,
and
deliver
him
to
the
Gentiles
to
be
Crucified
;
but
the
third
day
he
shall
rise
againe
.
Now
that
which
was
Christs
comfort
may
be
ours
also
.
Thirdly
,
there
is
comfort
in
it
,
in
regard
of
our
friends
that
die
in
the
Lord
,
that
though
death
may
separate
us
asunder
for
a
time
,
yet
we
shall
meet
again
.
If
a
man
take
a
long
journey
,
his
wife
&
friends
do
not
weep
&
lament
as
if
they
should
never
see
him
again
:
So
a
man
that
dies
in
Christ
,
though
he
take
a
long
journey
,
yet
we
should
not
mourn
,
as
those
which
have
no
hope
,
we
shall
meet
again
.
And
lastly
,
this
may
also
comfort
us
,
in
regard
of
the
present
infirmities
of
our
bodies
,
blindnesse
,
lamenesse
,
crookednesse
,
and
other
deformities
,
that
we
are
subject
unto
here
:
In
the
Resurrection
,
we
shall
leave
all
these
behinde
us
in
the
grave
,
and
our
bodies
shall
rise
again
glorious
bodies
,
and
incorruptible
bodies
.
As
those
two
godly
Martyrs
going
to
the
stake
,
the
one
blinde
,
the
other
lame
,
comforted
each
other
:
Be
of
good
cheer
,
Brother
,
my
Lord
of
London
will
this
day
cure
thee
of
blindnesse
,
and
me
of
my
lamenesse
.
Thus
will
death
do
,
and
in
the
Resurrection
,
these
imperfections
shall
be
done
away
.
So
that
the
comforts
are
great
,
which
flow
from
this
Doctrine
of
the
Resurrection
.
But
as
this
Doctrine
serves
for
matter
of
comfort
and
consolation
to
the
godly
,
Use
3
so
it
serves
for
matter
of
terrour
,
fear
,
and
astonishment
,
unto
all
wicked
and
unregenerate
men
,
that
are
out
of
Christ
,
that
as
they
live
,
so
die
in
a
naturall
estate
.
'T
is
true
,
these
also
shall
partake
of
this
Resurrection
,
and
shall
rise
again
at
last
,
but
in
a
farre
different
manner
from
the
godly
.
The
bodies
of
believers
shall
arise
by
vertue
of
that
union
they
have
with
Jesus
Christ
,
as
members
of
that
mysticall
body
of
his
,
whereof
Christ
is
the
head
,
so
shall
he
at
last
draw
his
members
to
himselfe
.
But
now
all
wicked
and
ungodly
men
,
they
shall
arise
by
the
power
of
Christ
,
at
the
voice
of
the
Arch-Angel
at
the
sound
of
the
Trump
;
for
as
the
Apostle
saith
,
the
Trump
shall
sound
.
1
Cor.
15
And
these
shall
arise
out
of
their
graves
,
as
out
of
a
Prison
,
and
that
to
go
to
the
place
of
execution
:
These
shall
no
sooner
put
their
heads
out
of
their
graves
,
and
behold
the
Lord
Jesus
comming
in
his
glory
.
That
Christ
whom
they
have
crucified
by
their
sins
,
that
Christ
whom
they
have
persecuted
in
his
members
,
that
Christ
whose
blood
they
have
trampled
under
their
feet
;
but
they
could
wish
that
they
had
never
seen
his
face
.
O
,
thinks
a
wicked
man
,
that
I
were
in
my
grave
again
;
O
that
this
filthy
and
polluted
carcase
of
mine
,
had
never
been
made
alive
again
,
but
as
it
tasted
of
corruption
,
it
might
for
ever
have
perished
there
.
And
it
is
not
impossible
,
but
they
that
at
the
last
shall
cry
to
the
mountains
to
fall
upon
them
,
Rev.
6.
and
the
hills
to
cover
them
,
but
they
may
seek
to
hide
themselves
in
their
graves
from
the
presence
of
Christ
.
As
the
bodies
of
believers
shall
arise
glorified
bodies
,
the
bodies
of
the
wicked
shall
arise
most
black
,
ugly
,
and
deformed
bodies
,
black
faces
,
gastly
countenances
,
more
like
Devills
than
Men
and
Women
;
ugly
as
Toads
,
hatefull
to
themselves
and
others
.
Thus
shall
they
arise
at
last
;
they
shall
arise
out
of
their
graves
quaking
and
trembling
,
wishing
that
they
had
never
been
born
,
or
born
Toads
or
Serpents
,
rather
than
Men
and
Women
.
O
the
horrour
and
terrour
that
shall
seize
upon
the
wicked
at
that
day
,
no
heart
is
able
to
conceive
,
or
tongue
able
to
expresse
!
When
the
Lord
delivered
the
Law
to
the
people
upon
Mount
Sinai
,
when
the
Trumpet
sounded
,
how
did
the
people
quake
and
tremble
.
Exod.
19
How
terrible
then
will
his
appearance
be
at
the
last
day
,
when
he
shall
come
to
exact
vengeance
upon
the
transgressors
of
this
Law
?
O
consider
this
ye
that
now
forget
God
you
that
will
not
now
be
wrought
upon
by
the
sound
of
the
Word
,
to
be
raised
from
the
death
of
sin
,
to
the
life
of
righteousnesse
.
How
will
you
endure
at
this
day
the
voice
of
the
Arch-Angell
,
and
the
sound
of
this
Trumpet
,
Arise
ye
dead
,
and
come
unto
judgment
?
And
last
of
all
,
Use
4
seeing
these
bodies
of
ours
that
now
go
to
their
graves
,
shall
return
again
,
and
rise
again
;
how
carefull
should
we
be
to
keep
our
bodies
clean
,
and
pure
,
and
undefiled
,
and
every
member
of
the
same
.
The
Apostle
Saint
Paul
exhorts
us
unto
this
,
2
Thess.
4.4
.
To
possesse
our
Vessells
in
holinesse
and
honour
.
If
death
leave
thee
a
drunkard
,
an
unclean
person
,
a
swearer
,
a
worldling
,
a
vile
and
prophane
wretch
,
in
a
naturall
condition
;
in
the
same
condition
shalt
thou
be
haled
to
judgment
,
when
that
wretched
body
,
and
that
wofull
soul
of
thine
,
that
have
been
a
Simeon
and
Levi
,
brethren
together
in
sin
,
shall
now
for
ever
share
alike
in
punishment
and
torment
.
When
a
man
hath
done
some
foul
and
shamefull
fact
,
we
use
to
say
of
such
a
man
,
he
will
never
be
able
to
shew
his
face
again
.
How
then
will
many
a
vile
and
desperate
sinner
,
shew
his
face
before
God
at
that
day
?
How
carefull
then
ought
we
to
be
,
to
keep
our
Vessells
in
holinesse
and
honour
?
This
is
that
very
Use
the
Apostle
Peter
makes
of
this
Doctrine
of
our
Resurrection
,
Seeing
all
these
things
shall
be
dissolved
,
what
manner
of
persons
ought
we
to
be
?
Paul
professing
the
hope
of
the
Resurrection
,
I
exercise
my selfe
(
saith
he
)
to
have
a
clear
conscience
before
God
and
all
men
,
Acts
24.
voide
of
offence
.
And
of
Jerome
it
is
said
,
that
whatsoever
he
did
,
he
thought
he
heard
this
voice
,
Arise
ye
dead
and
come
to
judgment
.
Return
again
ye
sons
of
Adam
.
Text.
MOSES
,
as
he
hath
shewed
be
fore
,
that
our
lives
are
in
Gods
hand
,
and
at
his
disposing
,
and
that
at
his
will
and
pleasure
he
can
turn
man
to
destruction
,
to
dust
and
rottennesse
.
He
adds
also
another
cause
of
mans
frailty
and
mortality
,
and
that
is
the
nature
,
composition
,
and
frame
of
mans
body
,
which
is
of
it selfe
very
frail
and
brittle
,
subject
to
mortality
.
For
the
first
word
Man
,
thou
turnest
Man
to
destruction
,
signifies
a
man
full
of
misery
,
full
of
sicknesses
and
infirmities
,
a
miserable
man
,
Enosh
.
And
the
other
word
here
used
in
the
end
of
the
verse
,
signifies
a
man
made
of
Clay
,
or
of
the
very
slime
of
the
earth
.
From
hence
we
learn
what
is
the
nature
of
all
men
,
Doct.
4
Man
a
piece
of
living
clay
.
of
all
the
sons
of
Adam
,
viz.
A
piece
of
living
Clay
,
a
little
piece
of
red
Earth
.
And
besides
that
man
is
subject
to
breaking
and
crushing
,
every
way
a
miserable
man
;
so
is
he
of
a
brittle
mould
,
a
piece
of
red
clay
,
that
hath
in
it
for
a
time
a
living
soul
,
which
must
return
to
God
that
gave
it
;
and
the
body
,
this
piece
of
earth
,
return
to
the
earth
from
whence
it
came
:
And
if
we
had
no
Scripture
at
all
to
prove
this
,
daily
experience
before
our
eyes
,
makes
it
clear
,
how
all
men
,
even
the
wisest
the
strongest
,
the
greatest
and
the
mightiest
Monarchs
,
and
Princes
in
the
world
,
be
but
miserable
men
,
made
of
red
earth
,
and
quickly
turn
again
to
dust
:
In
his
first
Creation
,
Gen.
27.
God
made
man
of
the
dust
of
the
earth
.
And
this
is
it
the
Lord
pronounced
of
all
mankinde
,
Dust
thou
art
,
and
unto
dust
thou
shalt
return
.
This
Job
knew
well
,
and
therefore
said
,
I
shall
say
to
corruption
,
thou
art
my
Father
,
and
to
the
worm
,
thou
art
my
Mother
.
And
to
this
agreeth
that
of
the
Psalmist
.
Psal.
49.19
.
Man
shall
enter
into
the
generation
of
his
fathers
,
and
they
shall
not
live
for
ever
.
Psal.
89.
And
,
What
man
liveth
,
and
shall
not
see
death
?
And
,
Shall
he
deliver
his
soul
from
the
hand
of
the
grave
?
And
,
How
dyeth
the
wise
man
as
the
fool
?
Eccles.
2.16
.
q.d.
They
are
both
made
of
one
matter
,
and
are
both
subject
to
death
alike
.
Deut.
34.
And
Moses
the
servant
of
the
Lord
died
in
the
land
of
Moab
,
according
to
the
Word
of
the
Lord
.
It
was
not
Moses
greatnesse
,
nor
Moses
goodnesse
,
that
could
free
him
from
the
stroke
of
death
.
For
the
Reasons
,
see
the
second
Doctrine
of
this
Verse
.
The
Uses
follow
.
Seeing
this
is
the
estate
of
all
the
sons
of
Adam
,
subject
to
misery
,
Use
1
diseases
,
sicknesses
,
breakings
,
and
crushings
,
whereby
our
bodies
are
not
only
deformed
,
our
beauty
and
strength
abated
,
and
blasted
,
but
at
last
even
brought
to
the
dust
.
What
madnesse
and
folly
then
is
it
to
make
such
account
of
this
poor
earthly
Tabernacle
,
as
though
it
should
last
for
ever
,
which
at
the
best
is
but
an
earthly
Pitcher
,
which
though
it
go
often
to
the
water
,
yet
at
last
comes
broken
home
a
House
made
up
of
mud-walls
,
which
daily
threatens
ruine
.
This
shewes
the
fondnesse
,
the
vanity
and
folly
,
that
is
in
men
and
women
,
that
bestow
so
much
time
in
painting
in
decking
and
trimming
this
poor
carcase
of
clay
,
that
we
know
not
how
soon
will
to
the
dust
.
Let
such
proud
Peacocks
,
and
painted
Tombs
know
,
they
are
at
the
best
but
a
piece
of
red
clay
,
subject
dayly
to
breaking
and
crushing
.
An
howers
ficknesse
will
shake
the
Walls
of
thy
House
,
turn
thy
beauty
into
deformity
,
and
thy
strength
into
weaknesse
:
But
rather
let
us
deck
our
inward
man
with
the
graces
of
the
Spirit
,
because
that
beauty
will
last
for
ever
,
that
beauty
cannot
fade
with
years
,
or
sicknesse
,
or
miseries
,
in
the
world
,
but
will
endure
for
ever
in
life
and
death
.
Secondly
,
Use
2
seeing
these
bodies
of
ours
are
but
a
plece
of
living
clay
,
a
little
piece
of
red
earth
,
and
we
do
not
know
how
soon
this
brittle
frail
bodie
of
ours
shall
return
to
the
earth
again
This
may
teach
us
to
make
no
provision
for
the
flesh
,
to
fulfill
the
lusts
of
it
;
for
who
will
bestow
much
cost
upon
that
he
shall
enjoy
but
a
short
time
?
Will
a
Tenant
for
a
yeer
build
,
and
plant
,
and
lay
out
much
cost
,
and
be
it
much
pains
upon
that
,
he
must
so
suddenly
part
withall
?
No
,
he
will
provide
for
a
more
certain
term
.
Where
are
our
hearts
Christians
,
and
where
are
our
thoughts
,
that
we
mind
no
more
our
short
stay
here
in
this
world
,
and
provide
no
better
for
an
everlasting
habitation
?
We
cannot
assure
our selves
to
continue
here
a
year
,
but
are
at
an
hours
warning
,
nay
,
it
may
be
not
so
much
.
Whensoever
it
pleaseth
the
King
to
bid
them
stay
that
run
at
Tilt
,
either
in
the
entrance
,
or
at
the
middle
of
the
race
,
then
he
must
come
again
.
Even
so
it
is
with
us
;
we
have
a
short
race
to
run
here
,
and
when
the
Lord
shall
say
,
Return
thou
son
of
Adam
,
we
must
yield
,
and
away
we
must
.
And
therefore
seeing
that
we
are
at
this
passe
;
it
stands
us
in
hand
to
be
prepared
,
and
to
be
in
a
continuall
readinesse
,
lest
death
take
us
tardy
;
and
so
as
death
leaves
us
,
so
shall
the
last
judgment
finde
us
.
If
a
man
be
charged
to
be
ready
for
any
service
,
upon
pain
of
death
,
at
an
houres
warning
,
he
will
be
sure
not
to
be
out
of
the
way
,
but
alwaies
in
treadinesse
.
Well
let
us
know
,
we
are
at
lesse
than
an
houres
warning
,
for
whensoever
the
Lord
shall
but
say
Return
,
away
we
must
,
whether
prepared
,
or
not
prepared
death
will
not
stay
,
O
that
men
were
wise
,
Deut.
32.29
.
then
would
they
remember
their
latter
end
,
that
when
the
Lord
comes
,
whether
at
midnight
,
or
at
the
Cock-crowing
,
or
in
the
dawning
of
the
day
,
he
may
finde
us
so
doing
.
Ver.
4.
For
a
thousand
years
in
thy
sight
are
but
as
yesterday
,
when
it
is
past
as
a
Watch
in
the
Night
.
IN
this
Verse
,
Moses
proceeds
to
a
farther
description
of
the
frailty
of
mans
life
.
And
whereas
our
corrupt
nature
is
such
,
that
we
are
ready
to
think
,
we
shall
never
die
,
or
not
yet
,
or
not
for
many
years
,
though
we
see
daily
before
our
eyes
,
such
as
are
young
and
strong
go
before
us
;
yet
cannot
men
easily
be
perswaded
,
that
their
life
is
so
short
,
as
indeed
it
is
.
Now
Moses
comes
to
shew
,
that
even
the
longest
life
,
any
man
lives
or
yeares
that
he
can
attain
unto
,
is
but
a
short
life
,
and
very
uncertain
.
He
supposeth
thus
;
Suppose
that
a
man
should
attain
to
live
a
Thousand
years
,
which
no
man
ever
did
as
yet
attain
unto
;
no
the
longest
life
that
we
read
of
in
the
Word
,
is
but
nine
hundred
sixtie
nine
years
that
Methusalah
lived
.
But
suppose
,
saith
he
,
Gen.
5.27
.
that
a
man
might
live
a
thousand
yeeres
,
alas
,
what
is
the
space
of
a
thousand
yeers
,
if
we
compare
it
to
the
eternity
of
God
,
it
is
but
as
a
day
when
it
is
past
.
Now
by
this
proportion
,
let
us
mark
how
short
the
life
of
man
is
.
A
thousand
yeeres
is
but
as
a
day
,
then
what
is
the
ordinary
life
of
man
,
which
is
but
sixty
yeeres
,
or
eighty
years
,
surely
it
is
not
an
houre
,
a
poor
time
to
brag
of
as
many
do
.
And
in
the
end
of
this
Verse
,
as
though
Moses
had
said
too
much
,
and
pointed
our
the
life
of
man
too
long
,
he
seemes
to
correct
himselfe
,
q.
d.
What
,
said
I
,
that
the
life
of
man
is
as
yesterday
,
when
it
is
past
?
Nay
,
I
say
,
It
is
but
as
a
watch
in
the
night
.
Now
a
Watch
was
but
the
space
of
three
houres
,
Luk.
12.38
.
the
night
being
divided
into
four
Watches
,
every
Watch
had
three
houres
,
but
a
short
time
.
And
thus
Moses
,
to
beat
down
the
pride
of
our
hearts
,
and
those
over-weaning
thoughts
of
long
life
,
leads
us
to
God
,
the
number
of
whose
years
(
saith
Job
)
cannot
be
known
.
Job
36.26
.
That
when
we
consider
that
eternity
t●a●
is
in
him
,
and
that
everlastingnesse
,
that
hath
neither
time
nor
bounds
in
God
:
this
,
compared
with
the
frail
,
short
,
and
transitory
life
of
man
,
is
but
as
a
watch
of
those
houres
,
a
time
not
to
be
accounted
of
.
The
Point
is
,
That
when
we
look
into
Gods
Eternity
,
Doct.
1
Our
life
short
,
being
compared
to
eternity
.
our
life
is
nothing
.
Eternity
is
one
of
Gods
Essentiall
properties
,
by
the
which
is
signified
,
that
he
is
without
beginning
and
ending
:
as
he
had
no
beginning
in
respect
of
time
,
but
being
more
antient
than
time
,
so
is
more
lasting
than
to
have
an
end
;
for
eternity
altogether
excludes
time
.
Thou
art
the
same
,
Heb.
1.12
1
Tim.
1.17
.
Ps.
102.27
.
and
thy
years
shall
not
fail
.
Now
to
the
King
eternall
,
immortall
,
&c.
Thou
art
the
same
,
and
thy
years
shall
not
fail
.
Now
when
we
look
upon
this
eternity
of
God
and
compare
it
with
the
short
inch
of
time
of
mans
life
,
there
is
no
comparison
,
our
life
is
nothing
,
we
are
but
as
yesterday
,
or
rather
as
a
watch
in
the
night
,
as
the
space
of
three
houres
,
so
quickly
is
our
glasse
run
,
and
our
time
spent
.
And
to
weed
out
of
our
hearts
this
vain
conceit
and
hope
of
long
life
,
the
Holy
Ghost
in
Scripture
,
doth
usually
compare
these
lives
of
ours
,
to
things
that
are
of
a
very
short
continuance
:
As
to
to
a
Weavers
shuttle
,
Iob
7.6
.
My
daies
(
saith
Job
)
are
swifter
than
a
Weavers
shuttle
.
To
the
measure
of
a
Span
,
Ps.
39.5
.
Behold
thou
hast
made
my
daies
as
a
span
long
,
quickly
measured
,
My
age
is
nothing
unto
thee
.
To
a
Vapor
,
that
appeareth
for
a
little
time
,
and
afterwards
vanisheth
away
.
What
is
your
life
,
Iam.
4.14
.
is
it
not
as
a
vapour
?
To
a
Shadow
,
Ps.
144.4
.
Man
is
like
to
vanity
,
his
daies
are
as
a
shadow
,
that
passeth
away
.
To
a
Dream
,
which
vanisheth
,
Iob
20.8
.
as
soon
as
a
man
awaketh
.
To
a
Post
,
Iob
9.25
.
which
passeth
by
in
all
hast
,
and
is
speedily
gone
.
To
a
Cloud
that
is
suddenly
blown
away
with
the
wind
.
Yea
,
such
is
the
vanity
of
mans
life
that
a
very
heathen
man
could
call
it
a
Shadow
,
or
a
Dream
;
yea
,
thought
not
that
expression
sufficient
to
expresse
it
,
but
call'd
it
,
a
dream
of
a
shadow
,
especially
when
we
compare
it
with
God
,
it
is
a
flat
nothing
to
eternity
.
The
consideration
whereof
should
serve
to
wean
us
from
the
world
,
Use
1
and
to
labour
to
have
this
eternity
of
God
more
in
our
eyes
;
for
why
should
our
hearts
so
dote
upon
things
that
are
here
below
,
that
we
must
so
suddainly
part
withall
?
If
ye
be
risen
with
Christ
(
saith
Paul
)
seek
those
things
which
are
above
,
things
that
are
not
transitory
,
nor
bounded
within
the
limits
of
time
.
What
earthly
things
are
there
:
that
now
we
enjoy
,
but
as
they
had
their
beginning
in
time
,
so
shall
they
perish
in
time
.
But
it
is
God
that
is
eternall
,
and
shall
endure
for
ever
,
and
and
he
hath
provided
for
us
more
durable
riches
even
an
everlasting
habitation
in
Eternity
also
.
Seeing
that
when
we
look
into
this
Eternity
of
God
,
Use
2
our
life
is
here
nothing
:
This
should
minde
us
of
the
singular
love
of
God
towards
his
children
,
that
being
his
poor
creatures
of
time
,
and
can
claim
nothing
but
what
time
brings
forth
,
and
what
time
will
afford
us
;
that
we
should
be
children
of
hope
after
time
,
to
inherit
with
himselfe
a
glorious
habitation
,
a
life
immortall
,
a
Crown
incorruptible
,
an
inheritance
undefiled
,
that
fadeth
not
.
Herein
appears
the
greatnesse
and
riches
of
Gods
love
,
not
in
bestowing
upon
us
the
outward
things
of
this
life
,
as
riches
,
honour
,
outward
prosperity
,
&c.
which
are
gifts
of
his
left
hand
,
given
in
time
,
enjoyed
for
a
time
,
and
waste
and
consume
with
time
:
But
then
only
become
we
truly
blessed
,
when
he
bestowes
Christ
upon
us
and
the
graces
of
his
Spirit
,
for
these
minister
a
comfortable
assurance
of
glory
eternall
at
last
.
For
a
thousand
yeeres
in
thy
sight
are
but
&c.
MOSES
by
this
expression
of
his
,
that
our
life
is
but
of
a
yesterda●es
standing
,
and
but
as
a
watch
in
the
night
,
a
time
of
three
houres
:
and
in
the
Verses
following
,
where
he
compares
our
life
to
a
sleep
,
to
grasse
,
that
suddenly
is
cut
down
;
to
a
ta●e
that
is
told
;
and
that
death
many
times
comes
as
a
violent
flood
,
suddainly
,
and
unresistably
,
all
tend
to
this
,
to
shew
the
shortnesse
and
uncertainty
of
mans
life
and
being
here
;
and
herein
will
teach
us
:
That
mans
life
is
short
:
Doct.
2
Mans
life
is
short
.
a
Lesson
hardly
learned
of
us
,
and
not
easily
taken
out
;
all
that
we
can
say
,
with
all
our
reasons
and
arguments
that
we
can
bring
to
the
contrary
,
men
will
not
be
convinc'd
that
their
time
is
so
short
,
but
men
think
they
shall
live
this
yeer
,
and
the
next
yeer
,
and
so
a
hundred
yeeres
,
till
at
last
death
come
,
and
seize
upon
them
,
and
away
they
must
.
M●ses
useth
many
arguments
and
reasons
in
this
Psalm
,
to
convince
us
of
this
,
that
our
life
is
but
short
,
and
to
imprint
this
usefull
Lesson
in
our
mindes
.
Though
men
be
young
and
strong
,
and
may
promise
to
themselves
many
daies
,
yet
the
very
frame
and
constitution
of
our
bodies
,
threatens
daily
a
change
.
So
true
is
that
of
Job
,
Iob
14.1
,
2.
Man
that
is
born
of
a
woman
i●
is
of
short
continuance
,
his
daies
are
few
,
and
full
of
trouble
,
he
flyeth
as
a
shadow
,
and
continueth
not
:
and
as
Saint
Peter
hath
it
,
All
flesh
is
grasse
,
and
the
glory
of
man
as
the
flower
of
grasse
;
the
grasse
withereth
,
and
the
flower
fadeth
away
.
Some
fall
by
fire
,
as
the
Sodomites
did
,
Gen.
19.
Gen.
19.
Some
by
water
,
as
the
old
World
did
,
Gen.
7.4
.
Gen.
7.4
Num.
16.
Acts
12.23
.
2
Reg.
19.35
.
some
by
the
opening
of
the
earth
,
as
Corah
and
his
company
:
some
eaten
up
of
worms
,
as
Herod
was
;
some
by
the
stroke
of
an
Angell
,
as
the
Host
of
Senacherib
were
;
some
by
cruell
Bears
,
as
those
children
that
m●●ked
the
Prophet
.
Yea
,
and
sometimes
God
can
make
the
means
and
instruments
,
ordained
by
him
to
preserve
life
,
to
be
the
means
to
take
away
life
.
Besides
,
the
daily
experience
we
see
in
the
world
,
how
suddainly
are
many
swept
away
by
death
,
some
good
,
some
bad
,
some
young
,
some
old
,
and
such
as
have
not
one
houres
respite
given
them
to
repent
,
or
to
prepare
themselves
for
death
.
Now
what
assurance
have
any
of
us
,
that
God
will
deal
otherwise
with
us
,
seeing
our
life
is
but
a
puffe
of
breath
in
our
Nostrills
?
there
is
then
no
trusting
to
it
.
And
surely
this
condemnes
the
immoderate
,
Use
1
care
of
the
men
of
the
world
,
in
seeking
after
the
things
of
this
life
,
and
the
little
care
men
take
for
heaven
.
What
have
we
here
,
that
may
not
suddainly
be
taken
from
us
?
or
what
are
we
,
that
we
may
not
be
suddenly
taken
from
them
?
How
many
stately
houses
,
and
sumptuous
buildings
,
that
have
stood
and
flourished
to
day
,
yet
suddenly
have
been
brought
to
ruine
,
and
tumbled
down
?
How
merry
were
the
Sons
and
Daughters
of
Job
,
Iob
1.18
.
feasting
together
in
their
elder
Brothers
house
,
which
in
a
moment
were
slain
,
and
not
one
escaped
?
It
is
wonderfull
to
think
how
exceedingly
men
cark
and
care
for
the
world
,
and
seek
to
joyne
house
to
house
,
and
land
to
land
,
and
never
think
they
have
enough
.
O
,
did
these
men
but
consider
,
that
mans
life
is
short
,
that
we
have
but
our
being
here
as
a
Guest
in
his
Inn
,
for
a
night
,
and
in
the
morning
must
away
again
:
then
would
we
not
have
our
hearts
so
taken
up
for
this
short
,
frail
,
and
brittle
life
,
and
be
so
carelesse
for
Eternity
.
As
lastly
,
since
our
life
is
so
short
,
Use
2
but
for
a
day
,
as
yesterday
that
is
past
,
this
should
perswade
us
to
a
constant
preparation
for
death
,
for
men
shall
hardly
die
well
,
that
be
not
prepared
for
death
,
before
death
come
.
It
was
the
great
commendation
of
Joseph
of
Arimathea
,
Joh.
19.42
.
that
was
so
mindfull
of
his
end
,
that
he
had
his
Tomb
ready
in
his
Garden
:
And
why
in
his
Garden
?
but
that
in
the
midst
of
all
his
pleasure
and
delight
,
he
might
be
put
in
mind
of
his
end
.
And
the
people
,
when
they
ate
the
Passeover
,
Exod.
12.11
.
they
must
have
their
loyns
girt
,
their
shooes
on
their
feet
,
&c.
and
why
so
?
but
that
they
should
be
in
a
continuall
readinesse
,
when
God
should
call
them
,
to
passe
out
of
Aegypt
,
to
go
into
the
land
of
Canaan
.
And
this
spirituall
use
ought
every
man
to
make
thereof
,
alwaies
to
be
in
a
readinesse
for
our
passage
into
our
Celestiall
Canaan
.
Ver.
5
,
6.
Thou
carriest
them
away
as
with
a
flood
,
they
are
as
sleep
;
in
the
morning
they
are
as
grasse
which
groweth
up
,
in
the
evening
it
is
cut
down
,
and
withereth
.
IN
this
Verse
likewise
,
Moses
proceeds
to
set
out
before
our
eyes
,
the
frailty
of
mans
life
.
And
this
he
doth
by
sundry
borrowed
speeches
and
similitudes
.
-
1.
He
saith
,
the
Lord
comes
by
death
,
as
it
were
by
a
mighty
Flood
,
that
sweeps
away
all
before
it
.
-
2.
As
a
Dream
,
that
is
quickly
gone
and
forgotten
.
-
3.
He
compares
mans
life
to
the
Grasse
,
and
shewes
,
that
as
the
Grasse
hath
a
time
of
growing
,
so
hath
it
a
time
of
withering
:
So
man
,
when
he
is
young
and
lusty
,
it
is
the
best
time
of
grouth
;
yet
it
must
have
a
time
of
withering
when
age
comes
,
and
God
cuts
them
down
by
the
sith
of
death
.
Thou
carriest
them
away
as
with
a
flood
.
Text.
HEre
Moses
first
of
all
sheweth
that
the
Lord
comes
many
times
by
death
as
a
Flood
,
or
as
the
Sea
,
when
it
breaks
through
the
banks
:
And
herein
will
teach
us
two
things
;
-
1.
That
death
is
inevitable
,
there
is
no
resisting
of
it
,
no
more
then
a
man
can
stop
the
course
of
the
Sea
.
-
2.
That
death
many
times
comes
suddainly
,
as
the
breakings
in
of
the
Sea
,
when
men
are
not
ware
,
or
think
least
of
it
.
Thou
carriest
them
away
as
with
a
flood
.
NO
;
we
hence
.
That
death
;
Doct.
1
is
〈…〉
Death
is
〈◊〉
the
Sea
,
there
is
no
withstanding
of
it
,
or
stopping
the
course
of
it
:
so
there
is
no
weapon
can
defend
a
man
from
the
stroak
of
death
.
And
this
Flood
,
sooner
or
latter
,
overflowes
all
men
,
without
exception
,
as
Noah's
flood
overflowed
the
whole
earth
.
It
is
appointed
for
all
men
once
to
die
,
Heb.
9.27
.
daily
experience
makes
it
clear
:
the
mighty
Captains
,
and
noble
Warriours
,
yea
,
those
famous
Kings
,
and
greatest
Monarchs
that
have
been
in
the
world
,
even
those
that
lived
longest
,
as
Methuselah
,
that
lived
nine
hundred
sixty
nine
yeeres
,
Gen.
5.27
.
yet
at
last
were
overflowed
with
this
Flood
of
death
:
This
is
the
way
of
all
flesh
,
all
the
sons
of
Adam
must
tack
about
,
and
winde
,
and
come
into
this
Haven
the
Port
of
death
:
Let
men
use
all
the
skill
they
can
,
take
the
best
Physick
they
can
get
,
use
the
sparest
dyet
,
and
surest
waies
and
means
of
preserving
health
,
and
lengthning
out
their
life
and
daies
.
Death
at
last
overflowes
them
all
.
How
violently
doth
Death
,
as
a
Flood
,
break
in
upon
us
,
sometimes
by
violent
Fevers
,
which
many
times
cause
distractions
and
frenzies
;
sometimes
by
the
Stranguary
,
&
sometimes
by
one
violent
disease
,
and
sometimes
by
another
,
that
like
a
violent
Flood
breaks
in
upon
us
,
that
overflowes
Nature
,
and
sweeps
us
away
.
As
it
is
with
the
fruits
of
the
earth
,
so
it
is
with
men
;
some
of
a
harder
kinde
will
tarry
till
winter
;
Others
fall
sooner
;
some
stay
till
the
frost
of
olde
age
nip
them
;
David
and
Ichosophat
died
full
of
daies
:
And
some
againe
Death
nips
them
as
it
were
in
the
blossome
,
as
Davids
Child
,
borne
of
her
that
was
the
wife
of
Vriah
,
yet
at
last
Death
sweeps
all
away
.
And
the
Reason
seemes
to
be
laid
downe
in
that
confession
of
the
lamenting
Church
;
Reas.
Lam.
3.43
,
44.
we
have
sinned
and
thou
hast
not
spared
,
thou
hast
Covered
us
with
thy
wrath
thou
hast
slaine
and
not
spared
.
The
Church
acknowledgeth
there
,
that
it
was
by
reason
of
their
sins
that
Gods
hand
was
thus
upon
them
.
And
Death
the
Apostle
makes
the
wages
and
stipend
of
sin
.
Ro.
6.23
.
The
wages
of
sin
is
Death
.
And
the
Appostle
reproving
the
Corinthians
for
divers
abuses
crept
in
about
the
Sacrament
;
1
Cor.
11.30
.
Ps.
38.3
.
saith
,
for
this
cause
some
are
sick
and
some
ar●
weake
amongst
you
,
and
some
are
taken
away
by
Death
.
Seeing
Death
comes
many
times
thus
like
a
violent
flood
,
Use
1
and
breaks
in
up
on
men
,
and
women
somtimes
by
one
violent
disease
,
and
somtimes
by
another
,
we
are
taught
hence
to
take
heed
how
we
censure
any
when
the
hand
of
God
lies
upon
them
in
this
kinde
.
It
is
a
dangerous
thing
to
judge
of
men
by
the
effects
of
some
violent
disease
,
there
are
many
diseases
that
cause
distraction
as
some
Fevers
convulsions
,
&c.
bereaves
men
for
a
time
,
of
the
use
of
reason
,
and
put
them
into
strange
behaviour
,
which
may
be
the
condition
of
the
best
,
and
as
Solomon
saith
,
All
thinges
happen
alike
to
all
.
Eccles.
9.1
,
2.
And
No
man
knoweth
love
or
hatred
of
all
that
is
before
them
.
There
is
no
judging
then
of
mens
estate
by
these
things
.
Death
comes
many
times
violently
and
sweeps
us
away
as
with
a
Flood
.
Seeing
that
Death
many
times
like
a
violent
Flood
breakes
in
upon
us
,
Use
2
violently
,
unresistably
,
what
cause
then
have
any
to
be
proud
of
any
outward
excellency
of
body
or
mind
,
that
is
subiect
dayly
to
such
a
change
,
as
Riches
,
Beautie
,
Strength
,
honour
Authority
,
&c.
Especially
if
we
doe
but
consider
that
the
foundation
of
that
Excellency
is
but
dust
a
fraile
body
subiect
dayly
to
mutabilitie
&
change
,
that
we
have
no
assurance
to
jnioy
no
not
an
howers
space
;
How
suddainly
may
this
Flood
break
in
upon
us
,
and
what
becoms
of
them
then
?
Doth
not
Experience
teach
us
,
how
few
there
are
that
passe
through
this
pilgrimage
of
theirs
;
but
meet
with
unexpected
accidents
in
their
way
,
our
life
being
like
a
lighted
candle
,
which
wasts
with
the
winde
,
and
is
often
blowen
out
before
it
be
burned
.
How
many
griefs
,
and
how
many
cares
,
and
feares
,
are
we
daily
pestered
withall
,
that
help
to
waste
the
spirits
of
mer
:
we
are
like
unto
him
that
stept
upon
the
stage
,
and
presently
went
downe
againe
;
as
if
he
came
thither
of
purpose
to
shew
himselfe
and
no
more
:
so
many
steps
upon
the
stage
of
this
worlde
and
act
litle
,
but
downe
againe
.
And
though
men
should
be
so
happie
as
to
be
freed
from
outward
Miseries
(
which
fewe
are
.
)
Yet
we
continually
carry
death
in
our
Bosoms
,
for
look
how
many
infirmities
this
frail
Natures
of
ours
are
subiect
unto
,
so
many
secret
Enemies
we
harbour
within
us
,
to
provide
for
Death
;
yea
every
crum
of
bread
that
goes
awrie
is
ready
to
make
a
breach
for
Death
to
enter
in
at
.
In
a
word
,
be
we
at
sea
,
or
on
land
,
be
we
in
Citty
,
or
Country
,
at
home
,
or
abroad
,
waking
or
sleeping
,
we
are
still
in
danger
,
that
Death
like
a
violent
Flood
may
break
in
upon
us
,
we
are
here
never
at
one
stay
,
but
in
the
midst
of
life
we
be
in
Death
.
So
oft
then
as
this
Corrupt
nature
of
ours
shall
stir
us
up
to
pride
,
because
of
Beauty
Riches
,
strength
&c.
O
let
these
thoughts
humble
us
,
these
flowers
every
day
wither
apace
.
The
root
is
dead
already
.
The
body
is
dead
because
of
Sin
.
There
is
a
worme
at
the
roote
,
as
there
was
at
the
roote
of
Jonahs
Gourd
;
all
our
earthly
felicities
are
feeding
a
pace
,
we
know
not
how
soone
Death
,
like
a
violent
Flood
will
breake
in
upon
us
,
and
put
an
end
to
them
all
.
Thus
for
the
first
,
that
Death
is
inevitable
,
there
is
no
resisting
of
it
,
it
breakes
in
upon
us
as
a
violent
Flood
.
Thou
Carriest
them
away
as
with
a
Flood
.
MOses
in
these
wordes
will
likewise
intimate
unto
us
,
that
as
Death
comes
violently
and
unresistably
as
a
Flood
:
Doct.
2
So
Death
comes
Suddainly
,
unexpectedly
as
a
Flood
.
Death
comes
suddenly
.
Many
times
when
men
are
not
aware
nor
thinke
not
of
it
,
then
Death
coms
and
takes
them
tardy
:
And
no
doubt
this
was
Christs
intent
and
meaning
,
when
he
saith
;
Mat.
25.6
.
At
midnight
there
was
a
cry
made
,
to
shew
unto
the
world
,
that
his
coming
by
Death
,
and
judgment
will
be
in
an
Houre
,
when
men
will
not
think
of
it
,
that
so
we
might
expect
him
every
day
,
and
every
hour
;
You
know
not
the
day
,
nor
the
hour
,
Ma●.
24.42
.
when
the
Son
of
man
cometh
.
It
is
sufficient
for
us
to
know
that
come
he
will
,
and
that
his
coming
shall
be
at
such
a
time
when
men
least
of
all
expect
it
,
Mat.
24.26
.
and
as
he
saith
,
In
the
houre
that
ye
think
not
will
the
Son
of
man
come
.
And
upon
this
very
ground
,
the
uncertaintie
of
the
time
when
Christ
shall
call
us
,
is
that
watch-word
given
,
what
J
say
unto
you
I
say
unto
al
watch
.
Mat.
13.
And
Behold
,
I
come
as
a
theefe
in
the
Night
,
Rev.
16.15
.
Blessed
is
he
that
watcheth
,
and
keepeth
his
garments
.
I
confesse
these
places
of
Scripture
are
principally
meant
of
Christs
second
comming
to
judgment
,
yet
are
they
true
also
in
this
sence
of
his
comming
by
death
.
When
a
Thiefe
hath
a
purpose
to
do
mischiefe
,
he
makes
choice
of
the
night
,
when
men
are
asleep
,
and
so
comes
unawares
,
when
men
are
not
prepared
for
resistance
.
Such
will
the
time
of
Death
and
the
last
judgment
be
.
And
upon
this
ground
,
Christ
grounds
that
exhortation
of
his
,
to
have
our
loynes
girded
,
and
our
light
burning
,
that
we
may
be
alwaies
ready
.
And
certainly
,
when
men
are
most
secure
,
then
is
death
nearest
at
hand
,
as
it
was
with
that
rich
man
,
that
promised
to
himselfe
many
years
,
Luke
12.
had
that
night
his
soul
taken
from
him
.
And
when
men
shall
say
,
peace
,
peace
,
then
shall
suddain
destruction
shall
come
upon
them
.
And
besides
these
clear
examples
and
testimonies
in
the
Word
,
that
shew
the
comming
of
death
to
be
suddain
and
unexpected
,
our
own
experience
and
observation
,
daily
before
our
eyes
doth
declare
this
truth
:
How
many
have
gone
well
to
bed
at
night
,
that
have
been
dead
ere
the
morning
?
some
at
bed
,
and
some
at
board
,
some
at
home
,
and
some
abroad
,
death
hath
met
them
,
and
suddainly
surprised
them
;
and
when
he
comes
,
he
will
have
no
nay
.
The
point
then
is
clear
and
plain
that
as
death
comes
as
a
Flood
,
and
there
is
no
resistance
;
so
as
a
Flood
,
death
comes
suddainly
,
when
men
think
least
of
it
.
But
why
will
the
Lord
have
the
time
of
death
thus
uncertain
to
us
.
?
Quest.
Many
may
be
the
Reasons
wherefore
God
will
not
have
this
day
and
time
known
unto
us
.
Ans.
That
not
knowing
the
set
day
and
houre
,
Reas.
1
we
might
be
prepared
for
every
day
and
every
houre
:
Watch
(
saith
Christ
)
for
you
know
not
what
houre
the
Master
of
the
house
commeth
whether
at
midnight
,
&c.
Secondly
,
Reas.
2
that
herein
,
and
hereby
,
the
Lord
might
exercise
the
faith
,
patience
,
hope
,
and
other
graces
in
the
hearts
of
his
servants
,
all
which
are
now
exercised
,
and
set
on
work
,
whilst
we
know
not
the
time
when
the
Lord
will
call
us
hence
.
And
this
serves
for
the
just
reproofe
of
the
great
security
,
Use
1
wherein
so
many
are
so
fast
asleep
,
that
notwithstanding
they
hear
clearly
from
the
Word
,
and
see
daily
by
experience
before
their
eyes
,
the
sudden
comming
of
death
as
a
flood
rushing
in
upon
them
,
yet
put
the
thoughts
of
death
far
from
them
.
O
the
security
,
and
dead
heartednesse
that
is
in
many
,
that
having
so
many
caveats
,
watchwords
,
and
warnings
from
God
,
besides
their
own
daily
experience
,
yet
never
minde
their
own
latter
end
,
nor
deaths
sudden
comming
.
This
was
the
sin
of
the
old
world
in
the
daies
of
Noah
,
that
were
so
drowned
in
their
own
pleasures
,
that
they
would
not
believe
a
drowning
by
a
flood
,
till
the
flood
came
and
swept
them
clean
away
.
And
this
is
the
great
sin
of
this
world
,
and
times
wherein
we
live
,
upon
whom
the
ends
of
the
world
are
come
.
The
deadnesse
of
heart
,
and
carnall
security
,
the
little
laying
of
Gods
judgments
to
heart
,
the
overflowings
of
sin
in
all
sorts
and
conditions
of
men
,
are
certain
precursors
and
forerunners
,
that
the
Lord
is
at
hand
,
either
with
some
sorer
vengeance
to
awake
us
,
or
by
putting
a
speedy
end
to
all
things
.
But
the
main
use
that
we
are
to
make
of
this
Point
,
Use
2
that
death
comes
many
times
so
suddainly
,
rushing
in
upon
us
as
a
violent
Flood
.
It
should
teach
us
this
wisdome
,
at
all
times
to
be
in
a
readinesse
,
and
prepared
,
when
death
comes
:
Upon
this
ground
Christ
admonisheth
his
Disciples
and
us
all
to
watchfulnesse
,
because
the
day
and
hour
knoweth
no
man
.
But
I
hope
I
shall
have
time
to
prepare
for
death
,
Object
.
1
I
am
yet
young
and
strong
,
&c.
Herein
men
blesse
themselves
,
and
flatter
themselves
;
that
howsoever
they
are
convinced
,
that
repentance
is
necessary
,
and
grace
must
be
had
to
make
them
die
happily
;
and
their
purpose
is
to
leave
sin
,
and
to
cry
God
mercy
;
yet
they
conceit
they
have
time
enough
before
them
,
they
may
do
this
when
they
are
old
or
when
they
lie
upon
their
fick-beds
,
then
they
will
set
to
this
work
as
time
enough
.
O
that
such
men
would
consider
this
Doctrine
.
1.
That
many
times
death
comes
suddainly
like
a
Flood
,
when
men
think
least
of
all
on
death
.
Alas
,
do
we
not
see
,
that
on
the
Stage
of
this
world
,
some
therebe
,
that
indeed
do
act
a
longer
part
,
and
many
there
be
that
act
a
shorter
:
some
die
in
their
youth
,
passing
as
it
were
from
one
grave
to
another
,
from
their
Mothers
womb
,
to
another
womb
,
the
earth
:
How
few
live
to
the
age
of
fiftie
?
How
many
do
we
hear
of
daily
,
that
go
well
to
bed
at
night
,
and
are
found
dead
in
the
morning
?
And
why
may
not
this
be
thy
case
?
Secondly
,
consider
,
that
this
is
but
one
of
the
old
Serpents
wiles
to
put
off
our
repentance
,
and
preparation
for
death
,
to
the
last
:
for
Sathan
knowes
,
that
if
he
can
but
prevail
in
that
,
it
is
all
one
,
as
if
men
resolved
never
to
repent
at
all
:
for
we
see
by
experience
,
that
not
one
of
a
thousand
,
which
take
this
course
,
ever
attain
unto
it
;
for
they
adjourn
from
year
to
year
,
and
time
to
time
so
long
,
that
they
come
at
last
to
be
hardened
in
their
sins
,
that
there
is
little
hope
of
recovery
:
In
youth
we
appoint
the
time
of
age
,
in
age
we
appoint
the
time
of
sicknesse
,
and
when
sicknesse
comes
,
the
Lord
knowes
we
are
then
most
unfit
for
this
great
work
:
Then
comes
the
cares
of
disposing
of
our
estates
,
then
comes
pain
and
grief
,
loath
we
are
to
die
,
and
in
hope
we
are
to
live
;
these
things
take
off
our
thoughts
of
another
life
,
and
so
death
feizeth
upon
us
,
and
away
we
must
.
Thirdly
,
do
but
consider
,
that
albeit
thou
livest
to
be
old
,
and
hast
thy
understanding
about
thee
,
and
thy
godly
friends
and
acquaintance
about
thee
,
that
can
exhort
thee
,
and
pray
for
thee
:
Alas
how
knowest
thou
,
whether
God
will
hear
thee
at
this
time
of
thy
death
,
that
wouldst
not
hear
him
in
the
time
of
thy
life
.
Nay
,
is
it
not
distributive
justice
now
in
God
,
to
refuse
to
hear
thee
then
,
that
refusest
to
hear
him
now
?
It
is
not
usuall
with
God
to
give
grace
in
death
,
who
have
despised
grace
in
life
.
See
that
place
,
and
tremble
at
it
,
Prov.
1.24
,
25.
&c.
Because
I
have
called
,
and
ye
refused
,
I
have
stretched
out
my
hand
,
and
ye
have
not
regarded
,
I
will
laugh
at
your
destruction
,
&c.
Besides
,
thou
dost
but
offer
up
unto
God
the
Halt
,
Mal.
1.8
.
the
Blind
,
and
the
Lame
,
which
is
abhomination
to
him
.
It
is
a
most
base
and
unworthy
thing
to
offer
that
to
God
,
which
a
man
would
disdain
and
scorn
to
accept
of
.
But
I
hope
God
is
mercifull
,
Ob.
2
and
though
I
am
sinfull
,
he
is
mercifull
,
and
I
will
rest
upon
that
.
It
is
true
,
Ans.
God
is
mercifull
,
and
thou
maist
say
it
,
for
it
is
his
mercy
,
that
thou
hast
not
been
long
ago
consumed
that
God
hath
not
cut
thee
off
,
and
cast
thee
into
Hell
many
years
agoe
;
't
is
true
,
it
is
his
mercy
.
But
alas
what
is
this
to
thee
,
that
hast
so
long
,
and
so
often
abused
his
mercy
?
Is
God
mercifull
?
the
more
unthankfull
wretch
thou
,
to
sin
against
so
mercifull
a
God
,
Ro.
2.4
.
Despisest
thou
the
riches
of
his
goodnesse
,
and
forbearance
,
and
long
suffering
,
not
knowing
that
the
goodnesse
of
God
leadeth
to
repentance
?
Shall
God
be
contemned
for
his
mercy
,
Ps.
145.9
.
that
ought
the
more
to
be
loved
and
respected
?
There
is
mercy
with
thee
that
thou
maist
be
feared
.
If
God
be
so
mercifull
,
the
greater
the
sin
,
to
sin
against
it
.
And
let
such
men
know
,
that
presume
thus
of
Gods
mercy
,
that
as
he
is
mercifull
,
so
is
he
just
:
as
he
hath
his
Armes
of
mercy
spread
open
to
receive
poor
penitents
,
so
is
Hells
mouth
wide
open
to
receive
the
impenitent
And
how
knowest
thou
,
that
hast
despised
grace
and
mercy
so
often
,
and
so
long
a
time
,
but
thou
maist
at
last
die
in
a
Spira's
case
,
who
,
in
the
time
of
his
sicknesse
,
being
exhorted
to
say
the
Lords
Prayer
,
answered
,
O
,
I
dare
not
call
God
Father
.
And
this
hath
been
an
observation
I
have
made
these
forty
years
,
that
such
as
have
lived
under
a
godly
,
zealous
,
and
faithfull
Ministry
,
and
have
not
been
wrought
upon
;
it
is
often
found
true
of
such
,
as
was
said
of
Nabal
,
their
hearts
die
like
stones
within
them
.
What
little
cause
then
have
any
to
harden
their
hearts
,
and
continue
in
their
sins
in
hope
of
mercy
?
But
did
not
the
Thiefe
upon
the
Crosse
at
last
confessing
his
sin
,
Ob.
3
and
desiring
Christ
to
remember
him
when
he
came
into
his
Kingdome
,
finde
mercy
at
the
last
houre
,
and
so
was
saved
?
Though
men
have
much
ingorance
in
them
of
the
Scripture
,
Ans.
yet
this
example
they
can
remember
,
and
often
alledge
,
and
all
to
this
end
,
to
sooth
up
themselves
in
sin
,
and
to
flatter
themselves
,
that
they
may
repent
at
last
.
Whereas
this
example
(
as
one
saith
)
is
to
keep
us
from
desperation
,
and
is
no
cloak
to
sin
:
Why
should
not
the
desperate
condition
of
his
fellow
Thiefe
that
dyed
with
him
,
asmuch
affright
us
,
and
terrifie
us
,
as
his
example
comfort
us
?
And
for
this
example
of
this
penitent
Thief
,
we
are
to
know
,
that
it
was
an
immediate
act
of
the
divine
power
of
Christ
,
and
it
was
not
ordinary
neither
doth
it
prove
that
God
will
deal
thus
with
thee
.
It
was
not
ordinary
,
because
he
was
saved
without
means
:
but
what
was
that
to
thee
,
that
enjoyest
the
means
.
Besides
,
one
particular
act
of
Gods
power
,
goodnesse
,
and
mercy
can
be
no
rule
to
go
by
.
The
Sun
once
stood
still
at
noon-day
in
Joshuah's
time
;
we
must
not
look
to
see
it
so
again
.
Balaam's
Asse
once
spake
,
we
must
not
look
for
the
like
any
more
.
Besides
,
for
ought
we
know
,
this
was
the
time
that
he
was
first
called
:
Now
what
is
that
to
thee
,
that
hast
been
often
called
;
God
hath
often
knocked
at
the
dore
of
thy
heart
,
and
to
this
day
thou
hast
not
opened
unto
him
.
Besides
,
this
penitent
Thiefe
at
this
time
,
shewed
many
excellent
fruits
of
his
repentance
.
-
1
Rebuking
his
fellow
railing
at
Christ
.
-
2.
Confessing
his
sin
.
-
3.
And
by
making
an
excellent
Prayer
to
Christ
.
Now
who
can
promise
these
things
to
himselfe
,
when
he
comes
to
die
?
O
then
,
to
conclude
,
seeing
this
is
so
,
that
death
comes
as
a
flood
,
suddenly
,
and
unexpectedly
,
when
men
are
not
aware
,
let
it
be
our
wisdome
to
be
in
a
continuall
readinesse
,
that
death
finde
us
not
unprepared
:
There
is
nothing
more
certain
then
death
,
nor
more
uncertain
then
where
,
when
,
and
how
we
shall
die
.
They
are
as
a
sleep
.
Text.
IN
these
words
,
lest
Moses
should
seem
to
undermine
and
weaken
the
Doctrine
of
the
Resurrection
by
comparing
death
to
a
Flood
,
whereby
men
are
over-whelmed
in
the
Grave
.
In
these
words
,
he
mitigates
that
speech
,
in
comparing
Death
to
a
Sleep
,
that
even
as
a
man
lying
down
to
sleep
,
though
he
seemes
to
be
dead
for
the
present
,
yet
ere
it
be
long
awakes
again
:
Even
so
,
though
death
seems
as
a
Flood
to
over-whelm
us
,
and
drown
us
in
the
Grave
,
yet
ere
it
be
long
,
at
the
day
of
Judgment
we
shall
awake
,
and
rise
again
.
From
this
allusion
,
the
point
observable
is
That
death
is
a
sleep
;
Doct.
3
or
to
die
is
but
to
sleep
.
Death
is
a
sleep
.
Es.
57.2
.
And
thus
the
Scriptures
resemble
the
Grave
to
a
Bed
,
and
Death
to
a
Sleep
,
He
shall
enter
into
peace
,
and
they
shall
rest
in
their
beds
,
every
one
that
walketh
before
the
Lord
in
righteousnesse
.
And
this
thing
holy
Job
speaks
of
himselfe
,
Job
7.21
.
Now
I
shall
sleep
in
the
dust
,
and
thou
shalt
seek
me
in
the
morning
,
and
I
shal
not
be
.
And
this
is
said
of
David
,
1
Reg.
2.10
.
that
he
slept
with
his
Fathers
.
And
thus
Daniel
,
speaking
of
the
last
judgment
,
Dan.
12.2
.
Many
that
sleep
in
the
dust
,
shall
awake
to
life
eternall
.
And
this
Christ
saith
of
Lazarus
,
Ioh.
11.
Mat.
9.24
.
Lazarus
is
not
dead
but
sleepeth
.
And
Paul
comforting
the
Thessalonians
,
for
their
dead
saith
,
1
Thes.
4.13
.
Brethren
,
I
would
not
have
you
ignorant
concerning
those
that
sleep
in
the
Lord
.
So
that
you
see
the
phrase
is
very
usuall
in
the
Scripture
to
compare
death
to
a
sleep
.
And
the
Reasons
of
this
resemblance
may
be
these
.
The
first
may
be
taken
from
the
nature
of
sleep
,
Reas.
1
which
is
indeed
a
binding
up
of
the
senses
for
a
time
,
till
sleep
again
be
dissolved
,
at
which
time
the
senses
have
again
their
naturall
power
restored
,
to
return
into
the
members
of
the
body
,
whereby
they
act
afresh
.
Thus
is
it
with
the
sleep
of
death
,
hereby
the
bodies
and
minds
of
men
are
set
free
from
cares
,
fears
,
distempers
,
and
molestations
,
for
such
rest
from
their
labours
:
Both
the
souls
and
bodies
of
the
Saints
by
death
are
set
free
from
them
all
.
Rev.
14.13
.
Secondly
,
Reas.
2
as
sleep
doth
give
much
refreshment
to
the
bodies
and
mindes
of
men
,
being
wearied
with
labour
and
pains
in
the
day
time
.
O
how
sweet
is
sleep
to
a
labouring
man
,
and
how
comfortable
is
rest
to
a
weary
traveller
!
No
lesse
sweet
and
comfortable
is
the
grave
to
the
bodies
of
the
Saints
;
these
rest
in
peace
as
on
a
bed
of
down
such
sleep
sweetly
and
safely
,
untill
the
morning
of
the
Resurrection
,
when
they
shall
arise
again
:
Psal.
17.15
.
When
I
awake
up
(
saith
David
)
I
shall
be
refreshed
with
thy
Image
.
Thirdly
,
Reas.
3
as
those
that
are
asleep
may
easily
be
awaked
,
and
raised
up
again
,
by
some
sound
in
their
ears
,
or
stirring
of
their
bodies
,
or
the
like
:
So
easie
will
it
be
with
the
Lord
at
the
last
day
,
when
he
comes
to
judgment
;
by
the
voice
of
the
Arch-Angell
,
and
sound
of
the
Trumpet
,
when
this
voice
shall
be
heard
of
all
,
Arise
ye
dead
,
and
come
unto
judgment
,
to
raise
up
the
dead
that
are
asleep
in
their
graves
.
This
may
serve
for
matter
of
singular
comfort
and
consolation
unto
the
godly
,
all
believers
;
Use
1
that
Job
calls
the
King
of
fear
,
and
the
Grave
,
which
is
the
chamber
and
house
of
death
,
dreadfull
in
their
own
nature
,
should
thus
have
their
nature
altered
and
changed
,
that
they
should
become
so
comfortable
and
beneficiall
unto
them
,
to
become
a
place
of
sweet
repose
and
rest
.
That
soul
that
hath
made
its
peace
with
God
,
may
with
much
comfort
look
death
in
the
face
,
and
say
with
Simeon
,
Lord
now
lettest
thou
thy
servant
depart
in
peace
.
Such
blessed
souls
rest
with
God
,
and
die
in
peace
,
and
may
commend
their
souls
to
God
,
as
to
a
faithfull
Creator
.
See
the
boldnesse
and
confidence
of
the
blessed
Apostle
,
1
Tim.
4.7
,
8.
I
have
fought
the
good
fight
,
I
have
kept
the
faith
:
henceforth
there
is
laid
up
for
me
a
Crown
of
righteousnesse
.
But
whence
have
the
godly
this
boldnesse
and
confidence
in
death
?
Quest.
was
not
death
threatned
as
a
curse
,
and
inflicted
as
a
curse
?
how
came
the
nature
of
death
thus
to
be
altered
and
changed
!
This
thing
so
comes
to
passe
through
the
death
of
Christ
,
Ans.
1
who
was
himselfe
in
the
state
of
the
dead
,
and
was
himselfe
in
the
grave
,
and
hath
triumphed
over
death
,
and
hell
,
and
the
grave
;
and
hath
removed
the
curse
,
and
plucked
out
the
sting
of
them
,
1
Cor.
15.54
.
Heb.
2.14
,
15.
Death
is
swallowed
up
of
victory
:
And
that
by
death
he
might
destroy
him
that
had
the
power
of
death
,
that
is
,
the
Devill
;
and
deliver
them
,
who
through
fear
of
death
,
were
all
their
life-time
subject
to
bondage
.
So
that
death
,
as
a
curse
,
was
laid
upon
Christ
,
that
our
death
might
be
blessed
unto
us
.
So
that
it
is
by
Christ
,
and
his
death
that
the
sting
of
death
is
plucked
out
,
and
that
our
Graves
become
a
bed
of
rest
unto
us
.
Secondly
,
every
true
believer
is
a
member
of
Christs
body
;
and
hence
it
comes
to
passe
,
Ro.
14.8
.
That
whether
we
live
or
die
,
we
are
the
Lords
.
Secondly
this
lets
us
see
the
misery
of
all
wicked
and
ungodly
men
,
Use
2
from
whom
the
curse
of
Death
and
of
the
Grave
is
not
removed
.
As
in
Death
,
their
bodies
return
to
the
Grave
,
so
their
souls
go
immediately
to
Hell
;
their
bedies
go
to
their
Graves
,
as
to
a
stinking
and
loathsome
Prison
,
a
Dungeon
of
darknesse
,
from
whence
they
shall
arise
in
the
morning
of
the
Resurrection
,
to
be
joyned
again
to
their
souls
,
that
both
together
may
be
sent
into
utter
darknesse
.
The
godly
and
wicked
in
death
may
well
be
resembled
to
Pharaoh's
Butler
and
Baker
:
Both
go
to
Prison
,
one
is
restored
to
serve
his
Master
,
the
other
reserved
for
execution
.
Is
death
a
sleep
?
Use
3
and
do
the
bodies
of
the
Saints
rest
in
their
Graves
as
in
a
Bed
,
and
their
Spirits
return
to
God
that
gave
them
?
How
fond
and
vain
then
,
is
the
conceit
of
those
that
say
,
that
dead
bodies
walk
after
their
death
,
the
ground
,
I
suppose
,
of
this
superstitious
speech
,
so
frequent
with
many
,
God
rest
his
soul
,
and
Gods
peace
be
with
him
,
&c.
a
grosse
absurditie
:
and
howsoever
a
common
conceit
in
time
of
Popery
,
and
times
of
ignorance
,
yet
in
the
times
of
the
Cospell
,
utterly
to
be
abandoned
.
And
last
of
all
,
Use
4
since
death
is
a
sleep
,
This
should
teach
us
not
to
mourn
,
as
those
that
have
no
hope
,
for
the
departure
of
our
Friends
,
Husbands
,
Wives
,
Iohn
11.
Parents
,
Children
,
&c.
Thy
Brother
(
saith
Christ
to
Mary
)
shall
rise
again
:
So
shall
they
.
What
though
they
tast
of
corruption
,
they
shall
not
perish
in
corruption
.
They
go
to
their
graves
,
but
as
to
a
bed
,
there
to
rest
for
a
time
,
till
the
morning
of
the
Resurrection
come
.
Now
who
would
not
be
glad
of
rest
,
after
some
sore
labour
and
travail
?
They
that
die
in
the
Lord
,
Rest
from
their
labours
.
Rev.
14.13
.
1
Thess.
4.18
.
Let
us
comfort
one
another
in
these
things
.
Others
take
the
words
thus
.
Thou
over
flowest
them
,
and
they
become
as
a
dream
.
All
is
to
one
effect
,
both
point
out
the
marvellous
frail
estate
of
man
,
that
as
a
Dream
doth
vanish
away
presently
:
Even
so
man
is
gone
in
the
twinkling
of
an
eye
and
in
the
turning
of
a
hand
,
To
day
a
man
,
to
morrow
none
.
But
even
a
piece
of
Clay
,
to
day
living
dust
,
to
morrow
dying
dust
.
Which
should
teach
us
the
same
lesson
,
never
to
be
unprepared
,
Use
.
but
alwaies
in
a
readinesse
,
lest
dying
in
our
sins
,
we
perish
eternally
.
But
we
passe
that
,
and
come
to
the
third
similitude
.
In
the
morning
they
are
as
grasse
which
groweth
up
;
Text.
in
the
morning
it
flourisheth
and
groweth
up
;
in
the
evening
it
is
cut
down
and
withereth
.
IN
this
last
similitude
,
the
Prophet
compares
Man
to
Grasse
,
that
as
Grasse
hath
a
time
of
growing
,
and
a
time
of
withering
;
even
so
man
is
like
unto
Grasse
,
for
he
hath
also
a
time
of
growing
,
and
a
time
of
withering
.
In
the
morning
they
are
as
grasse
which
groweth
up
.
In
which
words
,
Moses
compares
the
former
part
of
mans
life
,
which
is
the
space
of
thirty
three
yeeres
,
to
the
time
of
growing
of
Grasse
,
and
that
is
accounted
the
time
of
the
perfection
of
mans
strength
and
age
;
at
which
age
,
according
to
the
course
of
Nature
,
Man
flourisheth
as
Grasse
doth
;
that
is
the
time
of
a
mans
prime
and
flourishing
estate
.
But
in
the
Evening
:
That
is
when
the
Grasse
is
ripe
,
and
ready
to
be
cut
down
,
It
withereth
.
Even
so
Man
,
being
once
at
his
strength
,
and
ripest
age
,
doth
not
stand
at
a
stay
,
nor
continueth
long
so
;
but
presently
begins
to
decay
,
and
to
wither
away
,
till
old
age
come
,
and
he
is
cut
down
by
the
Syth
of
death
.
Now
in
that
Moses
useth
so
many
similitudes
,
and
all
to
shew
how
frail
this
life
of
man
is
,
we
are
taught
:
That
the
frailty
,
vanity
,
Doct.
4
and
shortnesse
of
mans
life
is
such
,
The
life
of
man
so
frail
,
as
no
exam
ples
can
expresse
.
as
examples
will
scarcely
shew
it
.
Death
comes
as
a
Flood
,
violently
and
suddainly
;
we
are
as
a
Sleep
;
we
are
as
Grasse
;
our
life
is
like
a
Dream
;
we
spend
our
daies
as
a
Tale
that
is
told
,
verse
9
All
these
similitudes
Moses
hath
in
this
Psalm
,
as
if
he
wanted
words
and
examples
;
how
to
expresse
the
vanity
,
frailty
,
and
shortnesse
thereof
.
The
similitudes
used
in
the
Scriptures
,
to
expresse
the
frailty
,
vanity
,
and
brevity
of
mans
life
,
are
very
many
,
and
very
significant
.
When
Pharaoh
asked
old
Jacob
of
his
age
,
he
answereth
him
thus
,
Gen.
Few
and
evill
have
the
daies
of
my
pilgrimage
been
:
Now
a
pilgrimage
is
not
long
in
travelling
,
till
we
come
to
our
journeys
end
.
It
is
compared
to
the
daies
of
an
Hireling
,
Iob
7.1
.
Are
not
my
daies
(
saith
Job
)
as
the
daies
of
an
hireling
,
which
commonly
are
but
few
,
and
withall
full
of
labour
.
Iob
20.8
.
To
a
Dream
,
He
shall
flie
away
as
a
dream
,
and
shall
not
bfound
;
he
shall
be
chased
away
as
a
vision
in
the
night
.
Iob
8.9
.
But
as
Yesterday
to
a
Post
,
Iob
8.26
.
My
daies
.
(
saith
Job
)
are
swifter
then
a
Post
,
they
flie
away
,
they
see
no
good
.
They
are
passed
away
(
saith
he
)
as
the
swift
Ships
,
as
the
Eagle
that
hasteth
to
the
prey
.
David
compares
our
life
to
a
Shadow
,
1
Chr.
29.15
.
Our
daies
on
earth
are
as
a
Shadow
,
and
there
is
no
abiding
.
A
shadow
,
we
know
,
hath
no
substance
in
it
,
and
is
of
no
long
continuance
.
It
is
compared
to
a
Vapeur
,
Iam.
4.14
Iob
7.6
.
to
a
Cloud
,
sudenly
scattered
by
the
winde
.
And
in
a
word
,
to
shut
up
all
,
and
in
it
to
include
all
,
Ps.
62.2
.
our
life
is
called
vanity
,
The
children
of
men
are
vanity
,
lay
them
in
a
ballance
,
they
are
lighter
then
vanity
it selfe
.
And
besides
this
,
that
our
life
is
so
frail
short
,
and
vain
,
this
very
short
time
that
we
continue
here
,
is
subject
to
diversity
of
changes
,
and
alterations
of
estates
,
as
prosperity
at
some
times
,
so
adversity
at
other
times
;
as
health
now
,
so
sicknesse
then
,
sometimes
ease
,
sometimes
pain
;
sometimes
we
are
full
,
at
another
time
we
want
.
We
have
but
one
way
to
come
into
the
world
,
we
have
many
waies
to
go
out
,
sometimes
by
a
violent
death
,
and
by
such
ficknesses
and
diseases
many
times
,
as
are
loathsome
,
both
to
the
Eyes
to
behold
,
and
the
Nostrills
to
smell
:
and
when
breath
is
once
departed
,
so
loathsome
are
these
Carcases
of
ours
,
that
we
dispatch
them
presently
to
the
Grave
out
of
sight
;
as
Abraham
did
the
body
of
Sarah
his
Wife
,
whom
living
,
he
loved
most
dearly
.
The
Prophet
Esay
hath
an
excellent
expression
to
this
purpose
,
to
shew
the
frailty
and
vanity
of
man
;
Es.
40.6
.
The
voice
said
Cry
:
and
he
said
,
What
shall
I
cry
?
All
flesh
is
grasse
,
and
the
glory
thereof
as
the
flower
of
the
field
;
the
grasse
withereth
,
and
the
flower
falleth
away
.
Surely
the
people
is
grasse
.
Where
the
Prophet
shewes
,
that
all
those
excellencies
,
wherein
we
glory
so
much
,
as
Beautie
,
Riches
,
Honour
Strength
,
Carnall
pleasures
,
&c.
these
are
all
but
as
the
flowers
of
grasse
,
which
suddenly
decay
,
wither
,
and
fall
away
.
What
is
Beauty
,
Beautic
.
but
as
one
of
these
flowers
of
the
field
,
how
suddainly
is
it
nipt
and
gone
,
blasted
on
a
suddain
?
a
daies
sicknesse
much
abates
it
,
a
weekes
sicknesse
doth
quite
deface
it
;
at
least
wise
,
Time
,
that
rust
of
all
things
steals
it
quite
away
,
and
so
this
flower
is
gone
.
Honour
,
Honour
.
another
flower
of
this
field
,
how
many
wormes
lie
at
the
root
of
it
?
and
how
many
East
winds
often
blow
it
upon
,
that
causeth
it
to
wither
,
as
Jona's
Gourd
?
How
is
the
Crown
withered
this
day
,
and
how
many
Noble
Houses
are
tumbled
down
?
The
envy
of
the
ambitious
are
still
undermining
it
:
Besides
,
the
danger
that
Envy
and
Malice
exposeth
Honour
daily
unto
,
that
this
flower
often
fadeth
.
Riches
,
Riches
.
another
flower
of
this
fleld
:
How
often
do
riches
change
their
Masters
?
He
that
at
one
time
abounded
,
at
another
time
wanteth
.
Lands
and
Possessions
,
this
year
in
the
possession
of
one
,
the
next
year
in
the
possession
of
another
.
Riches
require
pains
to
get
them
,
care
to
keep
them
,
and
have
their
vexation
to
part
with
them
.
They
are
of
a
flowing
nature
like
water
;
they
have
their
wings
,
and
many
times
of
a
suddain
flie
away
:
Physick
,
Law-Suits
,
Fire
,
Water
,
and
the
like
,
are
the
moths
that
still
consume
them
.
This
flower
fadeth
away
.
What
shall
we
say
to
strength
which
is
another
flower
of
this
field
,
Strength
How
suddenly
doth
this
flower
fall
away
?
How
short
a
time
doth
this
remaine
and
abide
with
us
?
the
Agilitie
and
activitie
of
mans
body
is
not
to
be
gloried
in
,
that
lasts
so
short
a
time
:
A
fewe
fits
of
an
Ague
,
Fever
or
other
disease
,
abates
it
suddenly
;
and
brings
it
downe
:
that
it
is
turned
to
weaknesse
.
And
therefore
sayth
the
Lord
,
Ier.
9.23
.
let
not
the
strong
man
reioyce
in
his
strength
.
As
Elihu
said
unto
Job
.
Iob
36.19
.
The
Lord
regardeth
not
them
that
excell
in
strength
.
The
strength
of
the
strongest
,
by
sicknesse
is
weakened
,
assoone
many
times
as
it
comes
,
it
takes
its
leave
and
is
gone
,
this
flower
fadeth
.
And
lastly
pleasures
,
Pleasures
these
are
one
of
the
goodly
flowers
of
mans
life
.
He
that
gave
way
to
his
owne
heart
,
and
drunk
his
fill
of
all
earthly
Contentments
,
and
delights
,
gives
in
his
verdict
that
all
was
vanity
and
vexation
of
Spirit
,
they
vanish
in
the
use
.
The
injoying
of
one
pleasure
is
but
a
lusting
after
another
,
and
he
that
enjoyeth
most
,
hath
no
satietie
in
them
.
How
suddenly
doth
the
pleasure
of
Eating
and
Drinking
vanish
away
?
The
pleasures
of
sports
,
&
pastimes
,
they
end
in
a
moment
.
Musique
is
past
and
gone
in
the
very
hearing
;
the
most
delectable
playes
and
shewes
that
most
affect
us
are
gone
in
a
moment
.
So
that
of
all
earthly
Comforts
and
Contentments
,
this
may
be
said
,
and
concluded
of
them
all
they
are
but
as
grasse
,
or
at
the
best
,
but
as
the
flower
of
the
field
that
quickly
fadeth
,
and
falleth
away
:
And
the
Reasons
are
.
In
Regard
of
the
uncertaintie
of
our
lives
that
now
possesse
them
:
Reas.
1
we
cannot
long
continue
with
them
,
though
they
might
somtime
Continue
with
us
,
we
have
bodies
that
have
in
them
the
Seeds
of
sicknesse
,
Diseases
,
and
Death
it selfe
,
we
are
but
as
grasse
,
and
all
our
earthly
comforts
,
but
as
the
flower
of
the
field
;
which
quickly
vanish
,
and
fade
away
.
As
we
our selves
art
but
as
grasse
.
Reas.
2
So
all
our
glory
and
pompe
and
earthly
felicities
,
which
men
doe
so
much
doat
upon
,
are
but
as
the
flower
of
the
field
,
of
a
withering
and
fading
Nature
.
There
is
nothing
here
belowe
that
is
not
subiect
to
mutabilitie
and
change
.
Yea
the
very
Heavens
themselves
are
not
freed
from
Alterations
,
the
Sun
and
the
Moon
,
have
their
eclipses
,
kingdoms
and
states
have
their
wanes
.
The
Crowne
lasts
not
from
generation
to
generation
,
no
man
is
to
day
that
he
was
yesterday
.
Our
Bodies
,
and
our
estates
do
daily
shewe
,
that
we
are
but
as
grasse
;
And
all
our
glory
and
excellencies
,
but
as
the
flower
of
the
field
.
Seing
then
that
the
life
of
man
is
so
fraile
as
no
example
can
expresse
it
.
Use
1
O
let
us
then
see
what
a
momentany
interest
,
we
have
both
in
our selves
,
and
in
what
we
possesse
.
All
flesh
is
grasse
,
that
is
our
condition
And
the
glory
of
man
,
that
is
,
all
his
outward
excellencies
.
But
as
the
flower
of
the
field
,
that
is
their
condition
,
why
then
should
we
set
our
affections
on
the
earth
,
or
on
any
thing
that
is
here
belowe
,
since
our
life
is
so
momentany
,
and
the
things
of
this
life
so
transitory
?
We
should
rather
take
out
the
lesson
of
the
Apostle
,
1
Cor.
7.31
.
to
use
the
world
as
though
we
used
it
not
,
to
buy
as
though
we
possessed
not
,
because
the
fashion
of
the
World
passeth
away
.
It
was
the
great
Comendation
of
those
primitive
Christians
,
that
they
lived
here
,
Heb.
11.
but
as
pilgrims
and
strangers
,
and
sought
a
Citty
having
a
foundation
whose
maker
and
builder
was
God
.
It
shall
be
our
wisdom
to
looke
out
for
a
more
sure
,
1
Pet.
1.3
and
certaine
estate
,
and
such
as
shall
never
decay
nor
change
,
even
that
kingdom
that
is
immortall
&
fadeth
not
away
God
never
gave
us
these
earthly
Cottages
to
that
end
our
harts
should
be
so
taken
up
with
them
.
So
as
to
neglect
our
seeking
after
a
more
durable
inheritance
.
What
wise
traveller
will
loyter
and
sit
still
in
his
way
,
because
he
is
in
a
faire
Inn
,
or
take
any
great
Contentment
,
while
he
staies
;
Since
his
stay
is
but
short
,
for
a
night
,
and
the
next
day
he
must
leave
all
,
and
come
to
a
reckoning
for
that
short
time
.
Here
is
our
case
;
we
are
in
ourjourny
,
the
world
is
our
Inn
;
we
have
but
a
short
time
to
stay
in
it
,
away
we
must
,
we
know
not
how
soone
,
and
we
must
be
called
to
a
reckoning
for
the
time
of
our
being
here
.
Secondly
,
seeing
our
life
is
so
short
,
Use
2
so
vain
,
and
so
transitory
,
as
examples
will
scarce
shew
it
:
compared
to
a
day
that
is
past
,
to
a
Flood
,
to
Sleep
,
to
Grasse
,
which
suddainly
growes
up
and
as
suddenly
is
cut
down
;
to
a
Flower
of
the
field
,
to
a
Tale
that
is
told
,
yea
,
to
vanity
it selfe
.
O
then
,
how
doth
it
concern
every
one
of
us
,
as
we
tender
the
everlasting
welfare
of
our
souls
,
to
provide
for
eternity
,
and
that
life
,
that
shall
never
give
place
to
death
.
Let
us
consider
,
that
as
our
life
is
short
,
so
it
is
uncertain
.
What
assurance
have
we
,
when
we
arise
in
the
morning
,
that
we
shall
live
till
night
,
or
when
we
go
to
bed
,
that
we
shall
rise
again
?
Stewards
we
are
here
on
earth
,
and
we
do
not
know
how
soon
our
great
Master
will
call
us
to
an
account
;
we
should
lay
up
,
to
provide
for
a
certain
estate
that
shall
not
fade
nor
decay
.
We
know
what
hapened
to
that
rich
man
,
Luk.
12.19
,
20.
that
said
to
his
soul
,
Soul
,
eat
,
drink
,
&c.
even
the
same
night
God
said
unto
him
,
Thou
fool
,
this
night
shall
they
take
thy
soul
from
thee
.
This
day
is
ours
,
wherein
the
Lord
calls
upon
us
to
convert
,
repent
,
and
turn
unto
him
.
Now
he
knocks
,
and
cries
,
and
calls
,
how
do
we
know
whether
he
will
ever
knock
more
,
cry
,
or
call
any
more
?
But
that
it
may
be
our
case
,
Heb.
12.
that
was
the
case
of
Esau
,
who
found
no
place
for
repentance
,
though
he
sought
it
with
tears
.
And
lastly
seeing
Beauty
,
Use
3
Honour
,
Strength
,
Pleasures
,
and
all
other
endowments
of
Nature
,
are
but
as
Grasse
,
and
as
the
Flower
of
the
field
,
we
should
esteem
of
them
as
they
are
,
but
as
Nosegaies
,
for
the
present
use
,
as
we
do
our
flowers
A
Nosegay
cannot
long
continue
,
it
will
quickly
fade
and
then
we
cast
them
away
.
And
so
far
as
they
may
fit
us
for
Gods
service
,
so
to
use
them
,
and
not
to
make
too
high
account
of
them
.
Ver.
7.
For
we
are
consumed
by
thy
anger
,
and
by
thy
wrath
are
we
troubled
.
MOSES
the
man
of
God
,
having
before
shewed
the
common
frailty
of
mankinde
in
generall
,
that
the
Lord
can
,
and
many
times
doth
,
take
them
away
suddenly
as
a
Flood
,
that
they
are
as
a
Sleep
,
and
as
Grasse
,
that
is
suddenly
cut
down
and
withered
:
This
being
the
estate
and
condition
of
mankinde
in
generall
.
In
this
verse
,
he
comes
to
applie
this
unto
themselves
and
shewes
,
that
by
reason
of
their
sins
,
they
were
in
a
far
worse
case
and
condition
then
other
Men
,
and
other
Nations
and
People
:
for
their
life
was
not
only
short
,
but
they
were
hastily
consumed
,
by
the
Plague
and
Pestilence
and
other
judgments
of
God
upon
them
for
their
sins
.
And
in
the
next
verse
,
Moses
proceeds
to
render
the
cause
of
this
their
wofull
misery
and
distresse
.
-
1.
The
more
remote
cause
,
and
that
was
the
anger
of
God
,
which
they
had
justly
procured
by
their
sins
,
verse
7.
-
2.
Secondly
,
by
the
more
neer
and
speciall
cause
,
viz.
their
sins
and
rebellions
,
whereby
they
had
drawn
down
the
anger
and
wrath
of
God
upon
them
,
verse
8.
For
we
are
consumed
in
thy
anger
,
Text.
&c.
WHence
we
may
first
of
all
observe
,
how
they
compare
their
present
estate
,
now
in
the
Wildernesse
,
with
the
estate
of
other
Nations
and
people
,
and
shew
,
that
their
estate
was
far
worse
then
theirs
:
for
others
dyed
now
one
,
and
then
one
,
and
so
they
were
diminished
;
but
for
them
,
they
were
hastily
consumed
,
and
suddenly
swept
away
by
the
Plague
and
Pestilence
,
now
amongst
them
.
Hence
we
may
observe
first
of
all
.
That
it
is
a
ground
of
humiliation
to
Gods
people
,
Doct.
1
Gods
people
should
be
humbled
when
it
fares
worse
with
them
,
then
with
the
wicked
.
when
their
estate
is
worse
then
Gods
enemies
.
Moses
gathers
this
,
as
an
argument
to
humble
them
,
and
to
move
them
to
repentance
,
and
to
seek
unto
God
;
viz.
That
because
of
their
sins
,
they
were
in
a
far
worse
case
and
condition
,
then
the
very
enemies
of
God
were
.
For
though
their
lives
were
short
,
yet
they
confesse
,
that
theirs
was
far
worse
then
the
very
Heathen
themfelves
,
for
they
were
suddenly
consumed
by
his
anger
.
When
God
is
worse
to
his
own
Church
and
people
,
then
he
is
to
his
enemies
:
when
the
Lord
shall
send
Warrs
in
a
Nation
called
by
his
Name
,
and
peace
in
other
Kingdomes
that
are
Antichristian
;
sends
famine
in
his
Church
,
and
plenty
to
the
wicked
;
sends
the
Plague
and
Pestilence
in
his
Church
,
and
health
and
prosperity
to
the
wicked
.
O
,
here
is
matter
of
mourning
and
humiliation
,
and
it
is
that
which
hath
touched
Gods
people
to
the
quick
,
and
wounded
them
to
the
heart
,
to
see
the
enemies
of
the
Church
in
better
condition
,
than
the
Church
it selfe
.
What
a
griefe
was
it
for
Godly
Jacob
to
gravail
into
Aegypt
,
Gen.
to
buy
corn
of
the
Egyptians
,
that
were
the
enemies
of
the
Church
?
What
a
griefe
was
it
to
the
Church
and
people
of
God
,
Lam.
5.6
.
when
they
say
,
We
have
given
the
hand
to
the
Egyptians
,
and
to
the
Assyrians
,
to
be
satisfied
with
bread
:
They
that
are
our
greatest
enemies
,
we
have
sought
unto
them
for
reliefe
.
This
was
it
that
was
such
a
trouble
to
David
,
Psal.
73.
to
see
the
wicked
prosper
,
and
himself
to
suffer
in
distresse
;
David
had
almost
lost
himselfe
,
to
behold
,
and
to
take
notice
of
this
.
This
must
needs
be
a
ground
of
humiliation
to
the
godly
,
Reas.
1
when
their
estate
is
worse
then
the
wicked
.
Because
this
is
a
token
of
Gods
displeasure
against
his
people
for
their
sins
,
as
it
appears
,
when
the
Lord
threatneth
them
thus
,
Deut.
28.43
.
The
stranger
that
is
within
thee
shall
get
above
thee
,
and
thou
shalt
come
down
very
low
.
And
again
,
He
shall
lend
to
thee
,
and
thou
shalt
not
lend
to
him
;
ver.
44.
he
shall
be
the
Head
,
and
thou
shalt
be
the
Tail
.
This
will
sin
do
,
make
Gods
people
servants
to
their
very
enemies
,
and
the
Lord
will
set
his
own
people
below
them
.
It
is
that
which
makes
the
enemies
of
the
Church
to
insult
,
Reas.
2
and
pride
themselves
,
yea
,
and
to
censure
the
godly
,
when
they
shall
see
themselves
thus
to
prosper
,
and
the
Godly
cast
down
.
This
lets
us
see
how
great
Gods
anger
and
indignation
is
against
sin
,
Use
.
1
that
God
should
punish
it
so
severely
in
his
own
people
.
Israel
was
Gods
Church
,
Israel
was
Gods
chosen
one
;
yet
by
reason
of
their
sins
,
their
murmurings
,
their
infidelity
,
that
would
not
believe
in
his
word
,
that
God
would
subdue
those
cursed
Canaanites
,
and
give
them
their
land
to
inherit
,
but
feared
their
strength
,
their
sons
of
Anack
,
and
their
walled
Cities
,
therefore
was
the
hand
of
God
thus
gone
out
against
them
,
and
they
perished
thus
miserably
in
the
Wildernesse
.
And
how
severely
the
Lord
hath
thus
punished
sin
in
his
own
people
,
we
may
likewise
see
in
Moses
himselfe
,
that
because
he
honoured
not
God
at
the
waters
of
strife
,
the
Lord
would
not
suffer
him
to
come
into
the
land
of
Canaan
.
And
the
like
in
David
:
Yea
,
the
Lord
Jesus
Christ
himselfe
,
that
had
in
himselfe
no
sin
,
yet
taking
our
sins
upon
him
,
Gods
hand
lay
most
sore
upon
him
.
And
this
should
humble
us
at
this
time
,
to
consider
,
how
the
Lord
hath
dealt
with
this
Land
and
Nation
,
and
sent
into
every
corner
of
the
Land
,
in
every
City
and
Country
,
yea
,
almost
every
Family
,
the
tokens
of
his
anger
and
displeasure
,
this
strange
and
unwented
kinde
of
disease
amongst
us
,
that
hath
swept
so
many
away
.
Besides
,
how
heavy
hath
the
hand
of
God
layen
upon
the
Land
by
the
Sword
,
Pestilence
,
unseasonable
times
,
when
other
Nations
and
Countries
have
been
free
and
yet
Gods
hand
is
not
removed
,
but
his
wrath
is
stretched
out
still
.
Secondly
,
Use
2
seeing
the
estate
and
condition
of
Gods
Church
and
People
,
is
many
times
worse
then
their
very
enemies
;
this
may
teach
us
,
not
to
measure
the
favour
and
displeasure
of
God
towards
us
or
others
,
by
the
outward
blessings
or
adversities
of
this
life
,
seeing
the
wicked
do
often
flourish
and
prosper
,
when
the
godly
themselves
do
suffer
great
adversity
.
David
speaking
of
the
wicked
,
Ps.
73.5
.
saith
,
They
are
not
in
trouble
like
other
men
,
neither
are
they
plagued
like
other
folks
.
Many
times
God
punisheth
most
,
when
he
spareth
most
.
It
is
spoken
as
an
argument
of
Gods
wrath
and
indignation
against
desperate
sinners
,
Es.
1.5
.
Wherefore
should
ye
be
smitten
any
more
?
And
again
,
Hos.
4.14
.
I
will
not
visit
your
Daughters
when
they
play
the
Harlots
,
nor
your
Spouses
when
they
play
the
Whores
.
Was
not
this
a
token
of
Gods
wrath
and
heavy
displeasure
that
God
should
thus
suffer
them
to
go
on
in
sin
?
So
on
the
contrary
,
great
afflictions
are
not
alwaies
arguments
of
a
people
cast
off
of
God
:
How
heavy
did
the
hand
of
God
lie
upon
.
Job
,
Hezekiah
,
David
,
&c.
yet
dear
and
precious
in
Gods
fight
:
so
true
is
that
of
Solomon
,
that
no
man
can
judge
of
Love
or
haired
,
Eccl.
9.1
.
by
all
that
is
before
them
.
For
we
are
consumed
in
thy
anger
.
THere
is
one
thing
more
yet
to
be
observed
hence
,
Doct.
2
Though
mans
life
be
short
;
yet
sin
shortens
it
.
viz.
That
though
the
life
of
man
be
short
of
it selfe
,
yet
it
is
made
farre
shorter
,
than
in
Nature
it
is
like
to
be
by
mans
sin
,
procuring
some
suddain
and
heavy
judgment
of
God
upon
themselves
.
This
is
that
which
Moses
and
the
Church
confesse
here
,
that
the
life
of
man
is
short
of
it selfe
,
but
yet
by
reason
of
their
sins
,
their
life
became
more
short
;
for
here
they
confesse
,
that
they
were
consumed
by
Gods
anger
:
Num.
14.26
,
28.
and
so
it
appears
,
insomuch
as
of
all
that
great
number
that
came
out
of
Aegypt
being
six
hundred
thousand
,
besides
Children
,
they
dyed
all
in
the
Wildernesse
,
all
,
save
Joshuah
and
Caleb
,
above
the
age
of
twenty
years
some
by
the
Pestilence
,
some
by
sudden
and
fearfull
fire
from
Heaven
,
some
swallowed
up
of
the
earth
,
as
Corah
Dathan
,
some
killed
by
fiery
Serpents
and
Scorpions
,
and
the
greatest
part
by
the
Plague
and
Pestilence
;
so
that
in
the
space
of
forty
years
,
they
were
almost
all
of
them
consumed
.
This
example
of
it selfe
were
sufficient
to
clear
this
truth
,
that
whereas
the
life
of
man
is
short
of
it selfe
,
yet
our
sins
many
times
makes
it
shorter
as
we
may
see
in
the
old
World
drowned
in
the
Flood
;
Corah
,
Dathan
,
and
Abiram
smallowed
up
of
the
earth
;
Herod
eaten
up
of
wormes
;
Saul
,
Judas
,
the
Children
that
mocked
the
Prophet
.
Besides
,
the
experience
we
have
in
our
daies
of
Drunkards
,
Whormasters
,
Theeves
,
and
Traitors
,
who
,
by
their
sins
,
draw
down
Gods
judgments
upon
their
heads
and
shorten
their
daies
.
As
we
see
the
Grasse
,
though
it
be
left
to
grow
,
yet
,
in
time
will
wither
of
it selfe
:
but
,
if
suddainly
cut
down
with
a
Sith
,
it
sooner
decayes
.
A
Leafe
,
though
it
hang
long
on
the
Tree
yet
in
the
end
it
will
fall
of
it selfe
:
but
,
by
a
storm
is
suddenly
shaken
down
:
Thus
it
is
with
men
.
'T
is
true
,
the
sinner
in
committing
of
sin
,
doth
neither
see
nor
perceive
this
,
being
blinder
then
Balaam
,
that
saw
not
the
sword
drawn
before
him
.
But
Sathan
,
that
malitious
enemy
of
mans
Soul
,
like
deceitfull
Laban
,
that
gave
Jacob
Leab
,
instead
of
Rachel
:
So
doth
Sathan
deal
with
the
sinner
,
instead
of
profit
and
pleasure
payes
the
sinner
at
last
with
some
shamefull
death
,
the
just
wages
and
stipend
of
sin
.
Because
,
Reas.
1
that
all
our
sufferings
are
for
the
most
part
the
fruit
and
stipend
of
sin
,
Lam.
3.39
.
Man
suffereth
for
his
sin
.
As
the
Lord
said
to
Abimelech
,
Thou
art
but
a
dead
man
because
of
this
sin
;
Gen.
20.3
.
the
taking
of
Abraham's
wife
.
The
wages
of
sin
is
death
,
both
Temporall
and
Eternall
,
God
hath
joyned
them
both
together
,
The
soul
that
sinneth
shall
die
the
death
.
Ro.
6.23
.
Secondly
,
long
life
is
promised
as
the
wages
of
obedience
,
If
ye
be
willing
and
obedient
,
Es.
1.19
.
ye
shall
eat
the
good
things
of
the
Land
.
And
on
the
contrary
,
God
often
cuts
off
the
wicked
for
their
disobedience
.
As
a
wise
Parent
will
not
correct
his
child
where
there
is
no
fault
,
so
will
he
not
spare
when
he
is
provoked
.
Loathsome
sicknesses
,
foul
diseases
,
and
sudden
death
,
are
often
Gods
revengfull
rods
,
upon
vile
and
wretched
sinners
.
Seeing
the
life
of
man
,
Use
1
that
is
so
short
of
it selfe
yet
is
made
far
shorter
by
reason
of
sin
;
this
serves
to
justifie
the
Lords
hand
,
and
righteous
judgment
upon
the
Land
this
day
,
in
his
generall
visitation
,
by
this
unwonted
sicknesse
,
and
suddain
death
of
so
many
amongst
us
.
Is
not
England
become
the
sinke
of
all
those
Sects
and
Heresies
,
that
ever
crept
into
the
Church
?
And
as
if
these
were
not
enough
to
pull
down
Gods
wrath
,
the
Land
is
guilty
of
Blood
,
of
Swearing
,
of
Lying
,
of
Whoring
,
Sabbath-breaking
,
contempt
of
the
Word
and
Ordinances
of
Christ
:
with
these
,
and
the
like
abominations
,
the
Land
is
defiled
,
and
the
Land
shall
mourn
.
Hos.
4.3
.
What
hope
have
we
to
avoide
our
present
judgments
this
day
,
and
yet
live
in
those
sins
that
cause
them
?
And
how
can
we
think
to
escape
any
Plague
,
so
long
as
we
are
guilty
of
the
Plague
of
sin
?
Secondly
,
Use
2
since
by
our
sins
,
our
daies
are
often
shortned
,
and
cut
off
:
it
shall
then
be
our
wisdome
,
to
discern
betwixt
the
pleasures
of
sin
,
and
the
miseries
that
accompany
the
sinner
.
Sathan
promised
our
first
Parents
that
they
should
be
like
unto
God
,
but
it
was
to
make
them
miserable
as
himselfe
.
How
many
a
wretched
man
,
by
his
Drunkennesse
,
Uncleannesse
,
and
other
distempers
,
shortens
his
own
daies
,
as
the
Prophet
saith
,
The
wicked
shall
not
live
out
halfe
his
daies
,
which
otherwise
,
in
the
course
of
Nature
,
they
might
attain
unto
.
But
all
those
miseries
whereunto
we
are
subject
by
reason
of
sin
in
this
life
,
are
no
way
to
be
compared
to
those
fearfull
punishments
,
whereunto
the
wicked
are
reserved
after
this
life
,
for
it
is
sin
that
shall
shut
them
for
ever
out
of
heaven
.
Rev.
22.15
.
Without
shall
be
Dogs
,
&c.
And
,
They
that
commit
such
things
,
shall
never
inherit
the
Kingdome
of
Heaven
.
1
Pet.
2.12
.
Which
made
the
Apostle
so
earnestly
exhort
us
,
I
beseech
you
,
as
Strangers
and
Pilgrims
,
abstain
from
fleshly
lusts
,
which
sight
against
the
soul
.
But
we
are
consumed
in
thy
anger
.
IN
these
words
,
Moses
sets
down
the
cause
,
why
they
were
thus
hastily
wasted
and
consumed
in
the
Wildernesse
,
which
he
confesseth
here
to
be
double
.
-
1.
The
more
remote
and
improper
cause
,
and
that
was
Gods
anger
in
this
verse
.
-
2.
The
neerer
and
more
proper
cause
,
and
that
was
their
sins
,
verse
8.
Thou
hast
set
our
iniquities
before
thee
,
&c.
First
cause
was
Gods
Anger
,
Cause
,
Gods
anger
.
which
is
described
by
the
degrees
of
it
.
-
1.
Anger
.
-
2.
Hot
anger
.
-
3.
Sore
displeasure
.
But
how
do
Moses
and
the
people
gather
,
that
God
was
so
exceedingly
angry
with
them
?
But
by
that
manner
of
death
,
that
they
were
so
suddenly
wasted
and
consumed
,
with
the
Pestilence
.
Hence
we
may
observe
:
Doct.
3
That
great
and
extraordinary
judgments
and
calamities
,
Extraordinary
judgments
are
arguments
of
Gods
anger
.
do
argue
the
greatnesse
of
Gods
Anger
:
For
Moses
here
inferrs
,
and
concludes
,
the
greatnesse
of
Gods
anger
and
displeasure
,
by
the
greatnesse
of
their
punishment
,
that
seeing
they
were
so
miserably
consumed
,
and
so
fearfully
plagued
,
it
must
needs
shew
the
Lord
exceedingly
provoked
by
their
sins
.
And
this
is
that
very
use
the
Apostle
makes
of
this
their
sudden
destruction
,
that
came
upon
this
people
,
an
argument
to
prove
,
that
God
was
displeased
with
them
,
1
Cor.
10.5
.
With
many
of
them
God
was
not
well
pleased
.
In
all
extraordinary
and
strange
judgments
,
which
the
Lord
brings
upon
us
,
it
is
safe
to
say
to
our
hearts
as
the
people
of
God
said
,
Deut.
31.47
.
Are
not
all
these
troubles
come
upon
us
,
because
God
is
not
with
us
.
Ruth
1.13
.
This
use
could
Naomi
make
of
the
death
of
her
two
Sons
,
That
the
hand
of
God
was
gone
out
against
her
.
And
this
the
very
Barbarians
could
conclude
of
Paul
,
Act.
28.4
.
when
the
Viper
hung
on
his
hand
,
No
doubt
this
man
is
a
murtherer
:
They
conclude
,
that
it
must
needs
be
some
great
sin
,
that
Paul
was
guilty
of
,
that
did
cause
that
so
sore
a
judgment
.
It
was
a
strange
hand
of
God
upon
old
Eli
,
1
Sam.
4.18
.
that
he
should
fall
and
break
his
neck
:
And
no
doubt
,
his
indulgency
towards
his
children
,
in
their
prophanenesse
,
was
the
cause
of
it
.
It
was
no
ordinary
death
that
of
the
young
Prophet
,
1
Reg.
13.24
.
certainly
his
sin
was
the
cause
of
it
.
That
Moses
himselfe
must
not
come
into
the
Land
of
Canaan
,
but
only
see
it
,
and
die
in
the
Land
of
Moah
;
surely
Moses
his
sin
shut
him
out
.
And
of
all
that
great
number
that
came
out
of
the
Land
of
Aegypt
,
even
six
hundred
thousand
;
that
all
above
twenty
years
,
should
perish
in
the
Wildernesse
,
was
an
undoubted
argument
,
they
were
guilty
of
some
great
sin
,
that
caused
the
Lord
to
be
thus
angry
with
them
.
Object
.
If
this
be
so
that
extraordinary
judgments
,
are
arguments
of
Gods
anger
how
was
it
said
of
the
blind
man
,
that
lay
under
such
an
extraordinary
judgment
,
as
to
be
born
blind
,
that
neither
this
man
sinned
nor
his
Parents
.
The
meaning
is
not
,
Answ.
that
neither
He
nor
his
Parents
were
without
sin
no
,
not
such
sins
,
as
might
have
justly
brought
that
punishment
upon
them
:
But
neither
the
Mans
sins
,
nor
his
Parents
were
the
cause
,
why
the
Lord
smote
him
with
blindnesse
,
John
9.
but
that
the
work
of
God
might
be
made
manifest
in
him
.
Job
,
though
he
were
a
a
godly
man
indeed
,
yet
Job's
sins
might
justly
deserve
all
his
miseries
:
but
God
did
not
so
much
look
upon
his
sins
,
but
that
he
might
be
a
pattern
and
example
of
Faith
,
Patience
,
and
of
other
Graces
to
his
Church
for
ever
.
Besides
,
there
be
many
grounds
and
causes
,
wherefore
the
Lord
is
pleased
many
times
to
lay
his
hand
and
that
heavy
too
,
upon
his
own
Children
,
and
such
as
are
both
neer
and
dear
unto
him
.
1.
As
the
exercise
of
their
graces
of
Faith
,
Patience
,
Hope
,
&c.
2.
To
wean
them
them
from
the
world
,
whereunto
our
hearts
are
too
much
addicted
.
3.
To
quicken
Prayer
.
4.
To
chasten
us
for
our
sins
past
,
and
to
make
us
more
watchfull
for
the
time
to
come
,
&c.
But
since
the
Lord
in
his
Word
hath
denounced
these
judgments
against
us
for
our
sins
,
and
doth
not
reveal
unto
us
,
when
he
is
pleased
thus
to
try
us
his
secret
will
and
pleasure
therein
:
We
are
not
to
pry
into
his
hidden
counsells
,
but
into
his
will
revealed
,
which
is
that
,
Man
suffereth
for
his
sin
.
And
howsoever
we
may
erre
in
respect
of
Gods
secret
purpose
,
in
sending
afflictions
,
yet
we
shall
profit
thereby
,
to
humble
our selves
,
to
justifie
God
as
righteous
,
to
renew
our
repentance
,
and
hereby
become
fit
for
mercy
and
deliverance
.
Whereas
in
times
of
affliction
and
distresse
,
to
look
upon
any
other
cause
then
sin
,
may
hinder
our
repentance
,
and
cause
us
to
continue
in
our
wickednesse
.
Now
that
great
and
extraordinary
ludgments
and
afflictions
do
argue
Gods
high
displeasure
,
these
Reasons
shew
.
Reas.
1
Because
he
is
most
just
and
righteous
in
his
judgments
:
as
Abraham
said
to
God
,
Gen.
18.25
.
It
is
far
from
the
Judge
of
all
the
World
to
deal
unrighteously
.
The
Lord
is
ever
most
clear
in
himselfe
from
the
least
stain
or
mixture
of
iniustice
,
in
any
of
his
judgments
inflicted
upon
men
,
Ps.
119.137
.
Righteous
art
thou
,
O
Lord
,
and
true
are
thy
judgments
.
Reas.
2
The
second
may
be
taken
from
that
neer
union
,
and
inseparable
affinity
,
that
is
betwixt
Gods
anger
and
sin
,
Man
suffereth
for
his
sin
.
Lam.
3.39
.
Miseries
and
afflictions
,
yea
,
all
kind
of
iudgments
,
spirituall
and
temporall
,
are
but
the
sinners
harvest
that
he
must
look
to
reap
,
by
sowing
the
seeds
of
sin
,
Pro
22.8
.
He
that
soweth
iniquity
shall
reap
affliction
,
and
the
rod
of
his
anger
shall
fail
.
Let
us
apply
this
to
our selves
.
Use
1
Did
Moses
well
to
gather
and
conclude
the
exceeding
anger
&
displeasure
of
God
against
them
,
by
the
greatnesse
and
grievousnesse
of
their
punishment
,
that
they
were
thus
hastily
,
and
fearfully
,
wasted
and
consumed
.
Alas
then
,
what
may
we
think
of
our selves
;
how
hath
the
hand
of
God
laine
heavie
upon
us
in
this
Nation
!
In
these
later
daies
,
the
sword
hath
been
in
the
Bowels
of
the
land
,
and
hath
drunk
much
blood
in
every
corner
of
it
;
we
have
had
the
pestilence
amongst
us
,
what
Country
hath
been
free
?
we
have
had
cleannesse
of
teeth
,
when
many
have
perished
in
the
open
fields
,
and
by
the
way
side
for
want
of
bread
.
The
Lord
hath
made
the
Heavens
as
Brasse
,
and
the
Earth
as
Iron
;
that
the
like
yeares
have
not
been
known
.
Besides
,
this
strange
sicknesse
,
that
hath
been
amongst
us
,
whereof
fewe
Families
have
escaped
,
but
some
have
been
either
sick
,
or
weake
,
or
suddainly
taken
away
by
Death
,
that
fewe
that
are
living
have
knowne
the
like
time
of
sicknesse
and
mortalitie
.
Now
what
can
we
think
by
all
these
messengers
of
his
Anger
and
wrath
,
but
that
God
is
exceedingly
angry
,
and
displeasedwith
us
?
Certainely
the
sins
of
this
Nation
,
the
innocent
blood
that
hath
been
shed
the
high
contempt
of
the
Gospel
,
and
Mi●listers
therof
,
the
great
securitie
,
unfruitfullnesse
,
and
unthankfullnesse
of
all
sorts
,
may
mind
us
of
some
farther
judgments
yet
at
hand
.
And
yet
alas
,
who
laies
the
Lords
dealings
to
heart
,
to
take
notice
of
Gods
Anger
,
and
make
but
light
account
of
judgments
.
None
consider
in
heart
that
the
greatnesse
of
Gods
judgments
is
an
argument
of
the
greatnesse
of
our
sins
.
It
shall
be
our
wisdom
to
lay
Gods
judgments
to
heart
,
and
to
meet
the
Lord
by
unfained
Repentance
,
lest
worser
judgments
overtake
us
at
last
.
Use
2
Secondly
this
serves
to
admonish
us
,
that
according
to
the
greatnesse
of
Gods
judgments
,
to
increase
our
sorrow
,
and
Repentance
;
for
great
anger
argues
great
sins
,
and
great
sins
must
have
great
Sorrow
,
and
great
Repentance
?
Quest.
1
But
is
it
an
Argument
that
God
is
Angry
when
he
takes
men
away
by
Death
.
No
it
is
not
alwayes
so
,
Ans.
that
the
Lord
is
Angry
when
he
takes
men
away
by
Death
.
But
when
he
takes
them
away
by
such
a
manner
of
Death
as
this
people
here
;
with
some
strange
kinde
of
Death
horrible
,
and
fearefull
,
for
some
sin
;
as
these
people
,
for
their
infidelitie
,
murmuring
,
Rebellion
and
despising
of
his
mercy
:
this
is
a
token
of
Gods
Anger
.
1
Cor.
10.10
.
Neither
murmur
ye
as
some
of
them
murmured
,
and
were
destroyed
with
the
Destroyer
.
Quest.
2
But
is
it
a
token
of
Gods
Anger
for
men
to
dy
suddainly
,
or
by
some
strange
kind
of
Death
,
of
the
plague
,
pestilence
,
&
c
?
No.
Ans.
It
is
not
alwaies
a
token
of
Gods
Anger
for
men
to
dy
suddainly
,
or
by
some
strange
kinde
of
Death
:
Pilate
,
to
make
the
Jewes
odious
and
their
religion
hatefull
,
mingled
the
blood
of
certaine
Galileans
with
their
Sacrifices
:
here
was
an
unwonted
kind
of
Death
.
And
so
those
eighteene
upon
whom
the
tower
of
Silo
fell
,
these
dyed
not
an
ordinary
kind
of
Death
.
And
yet
Christ
saith
,
that
they
were
not
greater
sinners
then
other
men
.
And
many
of
Gods
dear
children
,
and
faithfull
servants
,
have
dyed
strange
kinds
of
death
,
and
none
more
,
then
the
Son
of
God
himselfe
:
And
therefore
we
may
not
judge
a
man
out
of
Gods
favour
,
by
the
suddennesse
,
or
strangenesse
of
his
death
;
if
his
life
hath
been
good
,
his
death
cannot
be
bad
,
Eccles.
9.11
.
for
as
Solomon
saith
,
All
things
happen
alike
to
all
.
But
now
,
when
we
shall
see
a
Man
or
Woman
,
whose
life
hath
been
vile
and
prophane
,
a
blasphemer
,
a
contemner
of
grace
and
godlinesse
,
an
unclean
person
,
a
drunkard
,
&c.
and
see
some
strange
judgment
of
God
upon
upon
him
,
to
die
some
cursed
and
miserable
death
,
we
may
say
of
them
thus
,
Surely
this
is
the
just
judgment
of
God
upon
him
for
his
sin
;
as
Moses
sometimes
spake
of
Corah
,
Dathan
,
and
Abiram
,
Num.
16.
If
these
men
die
the
common
death
of
all
men
,
then
hath
the
Lord
not
spoken
:
So
as
when
they
saw
them
swallowed
up
of
the
earth
,
for
their
rebellion
against
Moses
and
Aaron
,
they
surely
might
say
,
He●e
is
a
spectacle
of
Gods
judgments
for
their
sins
.
And
it
is
good
for
us
to
observe
Gods
dealing
amongst
our selves
,
that
we
might
learn
to
fear
him
,
lest
we
be
made
spectacles
of
his
wrath
,
as
others
have
been
.
By
thy
anger
,
by
thy
hot
anger
.
Text.
BUt
what
!
Quest.
is
the
Lord
subject
to
these
passions
,
to
be
angry
,
and
wroth
?
Surely
,
nothing
lesse
,
Ans.
neither
are
we
to
think
,
that
there
is
any
such
passion
in
God
,
or
,
that
he
is
subject
to
these
alterations
and
changes
,
for
then
he
should
not
be
God
.
But
the
Scriptures
thus
speak
,
that
God
is
angry
and
wrathfull
,
full
of
displeasure
,
&c.
for
our
understanding
;
as
when
the
Lord
doth
that
which
men
do
,
when
they
are
angry
,
then
God
seems
to
be
angry
.
As
when
men
be
angry
,
they
throw
about
them
,
lay
on
load
,
smite
hard
,
&c.
So
when
the
Lord
smites
men
,
laies
blow
after
blow
,
plague
after
plague
,
stroke
after
stroke
,
then
he
seems
to
be
angry
,
when
he
seemes
not
to
spare
,
but
one
judgment
overtakes
another
.
Now
by
Gods
anger
in
the
Scripture
,
Gods
anger
,
what
.
we
are
to
understand
three
things
.
First
,
his
just
will
and
purpose
to
punish
sin
,
either
by
temporall
judgments
here
,
or
by
eternall
hereafter
;
and
so
that
place
is
to
be
understood
,
He
that
believeth
not
in
the
Son
,
Iohn
3.36
.
the
anger
of
God
abideth
on
him
,
that
is
,
Gods
inward
displeasure
against
the
sin
of
unbeliefe
,
with
his
purpose
to
punish
it
.
Secondly
,
by
the
anger
of
God
is
understood
those
menaces
,
and
threatnings
of
punishment
against
sin
,
either
immediately
by
Himselfe
,
or
mediately
by
his
Prophets
and
Ministers
:
as
,
Hos.
11.9
.
Psal.
6.1
.
Es.
63.6
.
I
will
execute
upon
Ephraim
the
fiercenesse
of
my
wrath
:
That
is
,
that
anger
and
wrath
that
I
have
threatned
.
Thirdly
,
by
the
anger
of
God
is
signified
,
the
effects
of
his
anger
,
which
appears
in
sundry
punishments
and
judgments
;
and
so
that
place
is
to
be
understood
,
Eph.
5.6
.
For
such
sins
comes
the
wrath
of
God
upon
the
children
of
disobedience
;
that
is
,
sundry
judgments
and
punishments
,
seize
upon
men
for
such
sins
.
And
in
this
third
sence
and
signification
,
is
the
anger
of
God
,
and
his
wrath
to
be
taken
here
.
When
Moses
complains
,
that
they
were
consumed
in
his
anger
,
he
means
,
by
those
fearfull
effects
of
his
anger
,
as
the
Plague
,
Pestilence
,
and
the
other
judgments
of
God
upon
them
for
their
sins
.
Hence
we
may
observe
,
Doct.
4
the
wonderfull
blockishnesse
and
stupiditie
that
is
in
all
men
by
nature
,
Mans
ignorance
of
God
,
great
.
who
are
no
whit
moved
with
such
speeches
,
as
are
agreeable
to
Gods
nature
,
as
to
say
,
the
Lord
is
just
,
or
,
the
Lord
will
punish
,
or
the
like
.
But
he
must
take
upon
him
such
passions
as
be
in
our
nature
,
as
to
say
,
He
is
angry
,
wrathfull
,
full
of
displeasure
and
indignation
;
and
all
too
little
to
move
hard-hearted
sinners
,
to
fear
before
him
:
This
shewes
our
grosse
ignorance
and
stupidity
in
the
things
of
God
,
that
he
is
fain
to
descend
so
low
,
as
to
speak
thus
to
our
capacities
and
understandings
,
as
that
he
is
angry
,
wrathfull
,
and
full
of
indignation
,
otherwise
we
should
understand
little
of
God
.
This
proceeds
from
that
bitter
root
of
Adam's
sin
,
Reas.
1
who
having
in
his
Creation
a
clear
knowledge
of
God
,
so
far
as
the
Creature
was
capable
of
:
and
not
contenting
himselfe
with
that
excellent
knowledge
,
Gen.
3.6
given
him
in
his
Creation
,
but
aspiring
to
be
like
unto
God
,
lost
his
knowledge
of
his
Maker
,
and
brought
this
ignorance
upon
himselfe
in
his
own
understanding
,
and
upon
all
his
posterity
;
so
that
now
we
are
without
God
in
the
world
,
Eph.
2.12
.
strangers
from
the
life
of
God
,
through
that
ignorance
that
is
in
us
.
Secondly
,
Reas.
2
this
depravitie
in
our
understanding
,
is
holp
on
by
Sathan
,
who
hath
blinded
our
mindes
,
that
we
know
not
God
,
nor
his
waies
,
till
we
come
to
recover
our selves
out
of
the
snares
of
the
Devill
;
2
Tim.
2.26
.
2
Cor.
3.5
.
We
are
not
sufficient
as
of
our selves
,
to
think
any
thing
as
of
our selves
.
Which
may
serve
to
teach
us
hence
,
Use
1
to
wonder
at
that
great
ignorance
that
is
in
many
Congregations
,
Families
and
Persons
,
at
this
day
,
that
are
so
ignorant
of
God
,
and
those
glorious
attributes
of
his
;
but
conceive
of
God
as
a
man
,
and
call
God
,
a
good
man
,
have
very
low
and
mean
thoughts
of
God
;
consider
him
not
as
Omnipotent
,
Omniscient
,
Omnipresent
,
the
searcher
of
the
heart
,
a
consuming
fire
,
&c.
O
did
we
but
truly
know
God
,
it
would
make
us
lay
our selves
low
before
him
,
when
we
come
into
his
presence
,
as
Abraham
did
,
Behold
Lord
,
I
that
am
but
dust
and
ashes
:
and
to
cry
out
with
the
Prophet
,
I
am
undone
,
I
am
a
man
of
polluted
lips
.
Secondly
,
this
blindnesse
and
ignorance
of
God
,
that
is
in
us
by
nature
,
Use
2
should
minde
us
of
the
necessity
of
an
able
Ministry
in
every
Congregation
,
whereby
we
may
be
taught
to
know
God
,
and
have
this
blindnesse
and
blockishnesse
of
our
nature
cured
in
us
.
Such
set
themselves
against
God
and
open
their
mouths
against
Heaven
,
that
oppose
the
Ministry
of
the
Word
,
and
cry
it
down
,
as
many
do
at
this
day
:
that
think
of
all
callings
amongst
us
,
the
Ministry
may
best
be
spared
:
And
indeed
,
never
was
there
greater
affronts
,
or
more
disgrace
offered
to
their
Calling
,
then
there
hath
been
of
late
daies
.
Whereas
there
is
no
Calling
(
the
Magistracy
excepted
)
whereby
a
Church
or
State
,
receiveth
more
benefit
,
then
by
a
faithfull
,
learned
and
painfull
Ministry
;
they
are
the
strength
of
a
Nation
,
the
Chariots
and
Horsmen
of
Israel
,
they
manifest
Gods
presence
to
a
Land
and
Nation
:
and
when
they
are
discountenanced
,
silenced
and
forced
to
depart
,
God
usually
is
not
far
off
,
with
some
fearfull
judgment
.
We
are
consumed
in
thy
anger
.
THe
Lord
being
provoked
against
this
people
by
their
sins
,
His
anger
could
not
be
appeased
but
by
their
destruction
.
Note
hence
:
That
when
Gods
anger
is
once
kindled
against
sin
,
Doct.
5
Gods
anger
once
kindled
,
consumes
to
destruction
.
it
consumeth
to
destruction
.
We
are
consumed
in
thy
anger
.
It
is
true
,
the
Lords
patience
towards
sinners
is
great
,
and
he
suffereth
long
the
Vessells
of
wrath
:
He
is
a
a
God
of
mercy
,
and
is
not
easily
provoked
to
strike
:
Psal.
2.
But
as
the
Psalmist
saith
,
If
his
wrath
be
kindled
but
a
little
,
it
consumeth
to
destruction
.
Many
were
the
provocations
of
this
people
,
that
notwithstanding
God
had
given
them
much
experience
of
his
power
and
goodnesse
towards
them
,
Psal.
78.
giving
them
Manna
from
Heaven
,
and
Water
out
of
the
hard
Rock
,
Quailes
,
to
satisfie
their
lust
,
and
their
provocations
were
many
and
great
;
yet
,
verse
38.
He
being
full
of
compassion
,
he
for
gave
their
iniquitie
,
and
destroyed
them
not
:
Yea
,
many
a
time
turned
he
his
anger
away
,
and
did
not
stir
up
all
his
wrath
.
But
such
were
their
sins
,
and
so
great
were
their
provocations
,
verse
50.
that
He
made
way
for
his
anger
,
and
he
spared
not
their
souls
from
death
,
but
gave
over
their
lives
to
the
Pestilence
;
Yea
,
verse
59.
Gods
wrath
was
so
kindled
,
that
he
abhorred
Israel
.
And
who
can
look
upon
sin
but
as
a
fearfull
thing
,
and
the
greatest
evill
,
and
the
wrath
of
God
intolerable
,
when
he
shall
but
seriously
consider
,
how
terribly
his
wrath
hath
broke
out
against
sin
.
It
was
for
sin
that
God
threw
the
Angells
down
from
heaven
to
hell
.
It
was
for
sin
that
he
drowned
the
old
World
,
Gen.
6.
when
their
wickednesse
was
so
great
,
that
it
repented
the
Lord
that
he
had
made
man
,
and
brought
that
Deluge
over
all
the
earth
.
It
was
for
sin
that
Sodome
and
Gomorrah
was
consumed
with
fire
and
brimstone
from
Heaven
.
Gen.
19.
That
Pharach
and
the
Aegyptians
were
overwhelmed
in
the
red
Sea
.
That
the
earth
swallowed
up
Corah
and
his
complices
.
Num.
16.
That
Herod
was
consumed
with
worms
.
Acts
12.
And
how
is
the
wrath
of
God
come
upon
the
Jewes
at
this
day
,
to
the
utmost
,
sometimes
Gods
peculiar
people
,
now
become
a
curse
and
reproach
to
all
Nations
,
a
scattered
and
dispersed
people
upon
the
face
of
the
earth
this
day
.
This
will
sin
do
,
and
this
will
Gods
wrath
and
displeasure
do
,
when
sin
hath
so
far
provoked
God
,
that
it
breaks
out
upon
us
.
And
what
shall
we
say
to
all
those
miseries
that
this
land
and
Nation
hath
of
late
years
groaned
under
,
as
the
Sword
,
Famine
,
Pestilence
,
Sicknesses
and
Diseases
,
Sects
,
Heresies
,
a
Kingdome
divided
,
a
Church
rent
and
torn
in
pieces
,
by
unnaturall
Brethren
;
our
Israel
given
to
the
spoile
,
and
Jacob
unto
robbers
:
O
,
who
can
say
,
but
that
England's
sin
,
hath
brought
England's
misery
,
and
that
Gods
anger
that
hath
gone
out
against
us
,
hath
been
wondrous
great
.
Yea
,
if
we
look
upon
the
Saints
and
Servants
of
God
themselves
,
when
by
their
sins
they
have
provoked
Gods
anger
,
and
kindled
his
wrath
against
them
,
how
terrible
and
how
fearfull
hath
he
shewed
his
anger
and
displeasure
against
them
?
As
we
may
see
in
Moses
,
this
servant
of
the
Lord
,
that
because
he
did
not
honour
God
at
the
waters
of
strife
,
was
shut
out
of
the
Land
of
Canaan
.
And
David
,
who
in
the
pride
of
heart
numbred
the
people
,
the
Lord
let
him
blood
in
the
same
veine
,
there
dyed
of
the
people
for
his
sin
,
Three-score
and
ten
thou
sand
men
.
And
this
wrath
of
God
,
shall
at
last
most
clearly
break
out
and
appear
,
when
he
shall
come
in
a
flame
of
fire
,
2
Thess.
2.9
.
rendring
vengeance
to
the
wicked
.
And
if
the
beams
of
Gods
anger
and
wrath
,
sends
forth
such
terrible
lestruction
upon
us
here
,
what
will
that
wrath
of
his
be
,
when
it
shall
be
fully
powred
out
upon
his
poor
creatures
in
hell
for
ever
?
Our
God
is
a
consuming
fire
.
Heb.
12.
ult.
Now
this
anger
and
wrath
of
God
must
needs
consume
to
destruction
.
Because
anger
in
God
is
as
himselfe
is
,
Reas.
1
Infinite
;
what
then
can
stand
before
it
?
the
whole
world
and
all
creatures
therein
,
are
but
as
stubble
and
chaffe
before
the
fire
;
the
very
Mountains
melt
at
his
presence
,
and
in
comparison
of
his
greatnesse
,
the
whole
earth
is
but
as
the
dust
in
the
ballance
,
a
flat
nothing
in
respect
of
his
intinitenesse
;
this
made
Moses
to
say
,
Who
knowes
the
power
of
thy
wrath
?
Verse
11.
the
meaning
is
,
that
none
knowes
it
,
or
can
sufficiently
take
notice
of
it
,
to
fear
as
he
ought
before
him
.
Because
there
is
such
an
antipathy
betwixt
God
and
sin
,
Reas.
2
that
he
must
needs
set
himselfe
against
it
and
punish
it
:
It
is
so
contrary
to
that
pure
Nature
of
God
,
as
darknesse
to
light
;
there
is
nothing
,
wherein
there
is
the
like
contrarietie
in
Nature
,
as
there
is
betwixt
God
and
fin
.
The
sinner
is
no
better
then
a
proud
Rebell
to
God
,
seeking
to
advance
Sathan
,
and
to
set
him
in
Gods
Throne
,
wishing
in
his
heart
,
there
were
no
God
,
or
that
he
were
such
a
God
,
as
either
saw
not
his
fins
,
or
were
not
able
to
punish
him
for
sin
.
And
can
any
wonder
then
,
that
his
wrath
should
break
out
to
the
destruction
of
the
sinner
.
Let
us
apply
this
.
Seeing
the
anger
of
God
,
Use
1
thus
once
kindled
,
consumeth
to
destruction
;
O
,
how
doth
this
concern
every
one
of
us
to
dread
sin
,
which
thus
provokes
him
to
wrath
against
us
.
O
the
misery
of
that
wretched
soul
,
that
lies
under
Gods
wrath
!
If
all
the
infirmities
that
human
Nature
is
subject
unto
,
if
all
the
sicknesses
and
diseases
in
the
world
should
seize
upon
one
man
;
if
all
the
tortures
and
torments
,
that
all
the
Tyrants
in
the
world
could
devise
,
to
inflict
upon
a
man
to
make
him
miserable
;
and
all
the
creatures
in
heaven
and
earth
,
should
all
of
them
conspire
together
,
to
make
one
poor
creature
miserable
,
all
these
were
nothing
in
comparison
of
the
wrath
of
God
,
who
is
a
consuming
fire
.
How
terrible
hath
the
terrours
of
an
accusing
conscience
been
to
many
a
poor
creature
,
we
may
see
in
Judas
,
that
was
not
able
to
bear
them
,
but
preferred
death
before
them
;
and
others
daily
that
have
made
away
their
lives
,
rather
then
live
in
those
horrours
of
conscience
they
have
felt
in
themselves
.
What
then
is
Gods
anger
and
wrath
when
it
shall
be
poured
out
to
the
full
upon
the
soul
of
a
sinner
?
Why
then
do
we
not
dread
sin
more
,
which
is
the
only
cause
of
his
wrath
,
and
who
is
never
angry
,
but
at
sin
?
Art
thou
a
Drunkard
,
a
Swearer
,
a
prophane
person
,
that
livest
in
the
continuall
practise
of
sin
,
Be
not
deceived
(
saith
the
Apostle
)
for
these
things
sake
,
commeth
the
wrath
of
God
upon
the
children
of
disobedience
.
An
impenitent
sinner
is
like
unto
a
man
that
goes
continually
upon
a
mine
of
Gun-powder
,
he
may
fear
every
step
he
takes
,
that
he
shall
be
blowen
up
.
Seeing
Gods
anger
once
kindled
against
sin
,
consumeth
to
destruction
;
Use
2
we
may
hence
observe
the
difference
,
betwixt
Gods
anger
towards
his
own
Children
,
and
wicked
men
.
'T
is
true
,
God
is
many
times
angry
with
his
own
people
;
and
of
them
only
it
is
said
,
Ps.
30.5
.
His
anger
endureth
but
a
moment
,
which
implies
,
that
God
will
be
angry
with
them
.
Thus
God
was
angry
with
Jehosophat
,
for
making
affinity
with
wicked
Ahab
God
was
angry
with
old
Eli
,
for
his
indulgency
towards
his
sons
;
and
God
was
angry
with
David
,
for
numbring
the
people
:
and
so
it
may
be
said
of
every
grosse
and
presumptuous
sin
in
the
godly
,
it
provokes
God
to
anger
.
But
yet
there
is
a
great
difference
betwixt
Gods
anger
towards
his
children
,
Difference
betwixt
Gods
anger
towards
his
children
,
and
the
wicked
.
and
that
wrath
of
his
,
that
commeth
upon
the
children
of
disobedience
.
First
,
his
anger
towards
his
Children
endures
but
for
a
moment
,
In
a
little
wrath
,
I
hid
my
face
from
thee
for
a
moment
,
Es.
54.8
.
but
with
everlasting
kindnesse
wil
I
have
compassion
on
thee
.
And
of
the
godly
it
is
said
,
Ps.
103.9
.
He
will
not
alwaies
chide
,
neither
keepeth
he
his
anger
for
ever
.
But
as
for
the
wicked
,
it
is
not
so
with
them
,
but
those
tokens
of
his
anger
and
wrath
,
are
but
the
beginnings
of
their
sorrowes
,
and
a
fire
kindled
,
that
shall
devoure
to
destruction
.
It
differs
betwixt
the
godly
and
the
wicked
in
measure
;
God
ever
proportioneth
the
sufferings
of
his
Children
,
according
to
their
strength
,
He
will
not
suffer
them
to
be
tempted
above
that
they
are
able
.
1
Cor.
10.13
.
But
now
the
Lord
never
takes
notice
what
strength
a
wicked
man
hath
,
to
bear
his
punishments
,
but
oftentimes
they
sink
under
the
burthen
of
them
,
as
Cain
,
Saul
,
Judas
,
&c.
They
bring
forth
the
quiet
fruits
of
righteousnesse
in
the
one
;
they
make
the
wicked
more
desperate
in
sinning
:
they
tend
to
the
instruction
of
the
one
,
they
tend
to
the
destruction
of
the
other
.
Thirdly
,
Gods
judgments
are
medicines
,
to
cure
his
children
of
the
maladies
of
sin
,
and
to
fit
them
for
mercy
and
deliverance
.
But
as
for
the
wicked
,
that
are
vessells
of
wrath
,
they
tend
to
fit
them
for
destruction
;
so
as
the
Prophet
saith
,
Es.
21.24
Hath
he
smitten
him
,
meaning
indeed
his
own
Children
,
as
he
smot
them
that
smot
him
?
meaning
indeed
the
wicked
.
The
Lord
is
not
angry
with
them
both
alike
,
nor
smites
them
both
alike
.
And
lastly
,
Use
3
seeing
the
anger
of
God
is
so
terrible
and
insupportable
,
even
a
consuming
fire
,
and
lies
so
heavy
many
times
upon
his
own
Children
,
the
malignity
whereof
is
taken
off
by
Christ
.
It
is
our
duty
,
that
as
we
sin
daily
,
Use
4
and
provoke
him
daily
by
our
sins
,
so
to
be
earnest
solicitors
to
the
Throne
of
grace
daily
,
that
the
Lord
would
not
rebuke
us
in
his
anger
,
Ps.
38.1
,
2.
neither
chastise
us
in
his
wrath
:
That
the
Lord
would
not
deal
with
us
according
to
our
sins
,
nor
reward
us
according
to
our
iniquities
;
for
if
the
Lord
should
,
we
were
never
able
to
answer
him
for
one
of
a
thousand
,
our
provocations
are
so
many
and
great
,
that
we
may
say
with
the
Church
,
Lam.
3.22
.
It
is
the
Lords
mercy
that
we
are
not
consumed
.
There
is
no
way
to
escape
Gods
anger
,
but
,
as
we
sin
daily
,
to
repent
daily
,
since
we
forfeit
his
mercies
daily
by
our
sins
.
And
in
thy
wrath
are
we
troubled
.
Text.
MOSES
and
the
people
of
God
here
confesse
,
that
they
were
exceedingly
amazed
,
and
troubled
by
Gods
anger
and
wrath
,
gone
out
against
them
for
their
sin
.
Whence
we
may
observe
,
Doct.
6
what
it
is
that
doth
most
affect
the
godly
,
Sin
most
of
all
affects
the
godly
.
wounds
their
souls
,
and
makes
their
hearts
to
bleed
,
viz.
The
sense
and
feeling
of
Gods
anger
,
and
frowning
countenance
against
them
,
for
their
sins
:
that
by
their
sins
they
have
so
far
provoked
God
,
thus
to
frown
upon
them
,
and
to
be
displeased
with
them
.
For
as
the
loving
kindnesse
of
God
is
better
than
life
it selfe
,
Ps.
63.3
.
so
the
sense
and
feeling
of
his
wrath
and
displeasure
,
is
that
which
wounds
their
souls
to
the
quick
,
so
as
there
can
be
no
comfort
,
no
joy
,
no
rest
,
nor
peace
,
but
sorrow
,
griefe
,
vexation
,
and
trouble
of
heart
.
No
doubt
,
there
were
many
things
that
troubled
the
heart
of
David
,
in
the
matter
of
his
sins
of
Adultery
and
Murther
;
as
the
murther
of
his
faithfull
servant
and
subject
Uriah
,
the
drawing
of
Bathsheba
to
the
sin
of
Adultery
,
and
his
drawing
of
Joab
and
others
,
into
the
guilt
of
his
sin
;
besides
,
the
seandall
that
he
had
given
to
Religion
:
But
this
was
it
that
wounded
him
to
the
heart
,
his
sin
against
God
,
and
therefore
he
cries
out
,
Against
thee
,
against
thee
have
I
sinned
:
nothing
went
so
neer
his
heart
,
as
his
offence
against
God
,
and
the
sense
of
his
displeasure
.
Many
times
the
wicked
mourn
for
sin
with
worldly
sorrow
,
2
Cor.
7.
when
by
their
sins
they
bring
shame
,
punishment
,
or
some
detriment
to
their
estate
,
and
the
like
.
Thus
Pharaoh
was
troubled
and
took
on
,
Exod.
9.27
.
because
of
the
Thunder
and
Hail
,
and
when
that
was
over
,
his
trouble
was
over
.
Gen.
27.38
.
Thus
Esau
wept
,
when
he
had
parted
with
his
Birth-right
,
for
his
own
losse
,
not
for
his
offence
against
God
.
And
thus
was
Saul
troubled
,
when
Samuel
told
him
,
1
Sam.
15.14
.
1
Reg.
11.21
.
that
God
had
rent
his
Kingdome
from
him
:
and
Ahab
,
when
the
judgment
was
denounced
against
his
house
.
Whereas
in
the
godly
,
the
apprehension
of
Gods
displeasure
,
and
the
sin
against
him
,
works
the
greatest
sorrow
,
though
their
sins
were
never
so
secret
,
and
should
never
come
to
light
.
A
gracious
soul
lookes
more
upon
God
offended
,
then
upon
what
he
hath
deserved
:
This
the
Apostle
calls
a
sorow
according
to
God
,
2
Cor.
7
10.
when
it
proceeds
not
from
selfe
love
,
but
because
of
God
.
And
this
is
that
,
Zach.
12.12
.
which
the
Lord
in
some
measure
works
in
the
hearts
of
all
his
.
And
the
Reasons
are
:
The
first
is
taken
from
the
nature
of
sin
,
Reas.
1
which
is
a
Transgression
of
the
Law
.
By
sin
,
the
most
holy
and
righteous
Law
of
God
is
violate
and
broken
,
and
hereby
God
is
provoked
.
A
small
offence
against
a
Prince
is
made
Treason
;
so
are
sins
committed
against
him
,
being
an
infinite
God
.
Is
given
by
the
Apostle
,
Reas.
2
Ye
have
not
received
the
Spirit
of
bondage
to
fear
again
,
but
ye
have
received
the
Spirit
of
adoption
.
Now
such
as
have
received
this
Spirit
,
the
Spirit
of
Adoption
to
be
made
the
Sons
of
God
,
these
cannot
but
love
God
,
are
affraid
to
offend
God
,
and
much
grieved
,
if
at
any
time
,
by
their
sins
,
they
provoke
God
.
Is
for
tryall
,
Use
1
whether
our
griefe
and
sorrow
for
sin
,
be
a
godly
sorrow
,
and
a
fruit
of
true
repentance
,
yea
,
or
no.
The
vildest
wretch
,
its
possible
,
may
some
times
have
compunction
,
and
sorrow
of
heart
for
sin
,
and
they
may
wish
,
that
they
had
never
committed
such
evills
;
Ahab
mourns
,
and
Judas
repents
himselfe
;
and
yet
all
was
but
worldly
sorrow
that
brought
death
A
wicked
man
,
and
a
very
Hypocrite
may
go
wonderfull
far
this
way
;
but
upon
tryall
it
will
be
found
,
that
their
sorrow
is
conversant
about
the
evill
of
punishment
,
and
not
for
the
evill
of
sin
.
It
is
the
losse
of
credit
,
detriment
in
estate
,
shame
,
punishment
,
or
the
like
,
that
affects
them
;
selfe
love
works
it
in
them
,
and
were
it
not
for
shame
,
punishment
,
hell
,
or
torment
for
sin
they
would
live
and
die
in
their
sins
.
Cain
cries
,
but
why
?
My
punishment
is
greater
then
I
can
bear
.
Pharaoh
is
troubled
,
for
what
?
O
take
away
this
Plague
of
Thunder
and
Hail
.
1
Sam.
15.24
.
Saul
mourns
,
for
what
?
The
losse
of
his
Kingdome
.
Ahab
puts
on
sack-cloth
for
what
?
For
the
evill
threatned
against
his
house
.
O
the
deceitfulnesse
of
mans
heart
!
Here
is
the
sorrow
in
wicked
men
;
let
but
the
judgment
be
removed
,
and
Pharaoh
hardens
his
heart
again
.
It
is
not
sin
,
as
it
is
a
breach
of
Gods
Law
,
neither
is
it
the
apprehension
of
Gods
displeasure
they
so
much
care
for
,
or
look
after
,
as
the
punishment
of
sin
,
that
thus
affects
them
.
But
now
come
to
a
child
of
God
,
a
gratious
heart
indeed
,
that
hath
in
it
the
work
of
grace
;
his
sorrow
is
principally
for
the
evill
of
sin
,
that
God
hath
been
offended
,
and
his
righteous
Law
violate
;
and
if
there
were
no
danger
at
all
in
sin
,
either
of
shame
,
punishment
,
here
,
or
hereafter
,
yet
this
wounds
their
souls
,
and
grieves
their
hearts
,
that
they
have
dishonoured
God
,
and
brought
upon
them
Gods
displeasure
.
Beloved
,
when
we
come
once
to
see
sin
in
this
glasse
,
in
the
glasse
of
the
Law
,
and
in
the
wounds
of
Christ
,
as
it
offends
God
,
and
provokes
his
wrath
,
then
shall
we
mourn
kindly
for
our
sins
,
and
this
sorrow
will
cause
that
repentance
,
that
is
not
to
be
repented
of
.
Secondly
,
Use
2
seeing
the
anger
of
God
is
so
terrible
,
as
no
creature
is
able
to
bear
it
,
In
thy
wrath
are
we
troubled
:
this
should
stir
us
up
to
labour
for
reconciliation
with
God
.
David
,
that
knew
what
it
was
to
lie
under
the
burthen
of
Gods
displeasure
,
exhorts
us
to
kisse
the
Son
lest
he
be
angry
.
Ps.
2.12
.
If
his
wrath
be
kindled
,
yea
,
but
a
little
,
saith
he
,
they
only
are
blessed
that
trust
in
him
.
And
as
this
should
make
us
affraid
to
provoke
him
to
anger
,
so
when
we
perceive
that
he
is
offended
,
as
at
this
day
,
the
Lord
hath
shewed
many
tokens
of
his
displeasure
against
the
Land
,
to
look
about
us
,
and
to
labour
for
reconciliation
,
to
come
in
unto
him
by
Repentance
,
and
Humiliation
;
for
he
is
a
strong
God
,
yea
,
a
consuming
fire
to
all
rebellious
sinners
.
When
Jacob
heard
,
that
Esau
was
angry
with
him
,
he
presently
sends
a
present
,
and
speaks
very
mildly
to
his
Brother
,
Tell
my
Lord
Esau
,
&c.
And
when
Nabal
had
provoked
David
,
we
see
how
Ab●gal
,
she
came
with
her
present
,
to
intreat
for
her
life
.
So
when
any
great
man
is
offended
,
O
what
riding
and
running
,
and
labouring
to
win
his
favour
again
.
O
where
are
our
hearts
,
that
we
labour
no
more
for
reconciliation
with
our
God
,
whose
anger
is
provoked
against
the
land
this
day
?
But
alas
,
we
are
little
moved
with
these
signes
of
his
wrath
,
and
tokens
of
his
displeasure
.
Verse
8.
Thou
hast
set
our
iniquities
before
thee
,
and
our
secret
sins
in
the
light
of
thy
countenance
.
IN
these
words
,
Moses
sets
down
the
more
nearer
,
and
more
proper
cause
of
all
those
grievous
judgments
of
God
upon
them
,
viz.
their
sins
.
Wherein
they
confesse
,
that
the
Lord
had
not
only
called
to
a
reckoning
and
account
their
great
sins
of
infidelity
,
and
murmuring
against
Moses
and
Aaron
;
but
even
their
most
secret
sins
,
which
they
committed
closly
,
and
whereof
none
else
could
accuse
them
.
In
the
practice
of
this
people
here
,
Doct.
1
we
may
note
this
speciall
point
in
generall
,
namely
.
Sight
of
sin
,
ground
of
humiliation
for
sin
.
That
it
is
impossible
for
any
truly
to
be
humbled
,
and
to
seek
unto
God
,
unlesse
they
come
first
to
see
their
sins
,
the
greatnesse
and
hainousnesse
of
them
.
For
so
long
as
this
people
lived
in
sin
,
and
rebelled
against
God
so
long
they
stood
out
,
and
were
no
whit
humbled
to
seek
unto
God
.
But
now
that
the
Lord
by
these
heavy
afflictions
and
grievous
judgments
upon
them
,
having
tamed
them
,
and
brought
them
under
;
now
they
begin
to
enter
into
their
own
hearts
,
and
to
call
their
waies
to
accompt
.
Thus
the
Prophet
directing
the
Church
to
this
necessary
duty
of
repentance
,
when
Gods
judgments
lay
so
heavy
upon
them
,
exhorts
them
thus
,
Lam.
3.40
.
Let
us
search
,
and
try
our
waies
,
and
turn
unto
the
Lord
;
implying
thereby
,
that
there
could
be
no
true
humiliation
for
sin
,
nor
turning
to
God
by
unfained
repentance
,
till
they
had
first
found
out
their
sins
.
It
was
a
sad
complaint
that
the
Lord
takes
up
of
his
people
,
Ier.
8.6
.
No
man
repented
him
of
his
wickednesse
,
saying
,
What
have
I
done
?
And
no
marvell
there
was
no
repentance
for
sin
,
because
they
never
questioned
their
own
waies
,
to
discover
their
sins
.
And
hence
it
is
,
that
the
Lord
commands
his
Prophet
,
Ezek.
16.2
.
To
cause
Jerusalem
to
know
her
abhominations
.
And
,
to
shew
Israel
her
transgressions
,
Es.
58.1
.
and
the
house
of
Jacob
her
sins
.
Conviction
of
sin
is
the
Lords
method
,
that
he
useth
to
bring
his
people
to
repentance
for
sin
.
Thus
was
David
convinced
of
his
sins
by
Nathan
;
2
Sam.
12.7
.
Acts.
2.23
.
Lam.
3.19
.
the
Jewes
by
Peter
:
And
this
is
acknowledged
by
the
lamenting
Church
,
Remember
my
affliction
,
the
wormwood
and
the
gall
,
my
soul
hath
them
in
remembrance
,
and
is
humbled
.
In
remembring
I
remembred
,
an
Hebraism
,
that
is
,
by
reason
of
thy
afflicting
hand
upon
me
,
I
came
to
search
out
the
cause
thereof
,
which
was
my
sins
the
happy
fruit
whereof
was
their
repentance
,
and
their
seeking
of
God
.
So
that
the
point
is
clear
and
plain
,
that
till
we
come
to
see
sin
,
with
the
odiousnesse
thereof
,
we
cannot
be
humbled
,
nor
seek
unto
God
.
Because
none
can
repent
him
of
that
whereof
he
is
ignorant
;
Reas.
till
the
Lord
be
first
pleased
to
open
our
eyes
,
and
let
us
see
wherein
we
have
offended
and
provoked
his
wrath
against
us
,
we
can
never
humble
our
souls
as
we
ought
before
him
.
It
was
David's
sence
of
the
heavy
burthen
of
his
sins
,
that
made
him
flie
to
God
for
pardon
,
Make
me
to
hear
the
voice
of
joy
and
of
gladnesse
,
Psal.
32.
that
the
bones
which
thou
hast
broken
may
rejoyce
.
Secondly
,
Reas.
2
the
sight
of
sin
is
necessary
to
true
humiliation
for
sin
,
in
regard
it
qualifies
the
soul
for
Christ
;
for
we
shall
never
seek
to
Christ
,
nor
rest
upon
Christ
,
till
we
feel
the
heavy
burthen
of
sin
,
The
whole
need
not
the
Physician
,
Lu.
5.31
.
but
those
that
are
sick
.
And
Christ
calls
such
as
travell
and
are
heavy
laden
to
come
unto
him
.
Mat.
11.28
.
Neither
will
God
ever
bestow
his
saving
benefits
upon
such
,
that
neither
see
their
wants
of
them
,
nor
will
not
esteem
them
.
This
serves
first
of
all
to
direct
the
Ministers
of
the
Word
,
Use
1
that
as
they
desire
to
see
the
fruits
of
their
Ministry
;
what
foundation
they
ought
to
lay
,
to
do
good
to
the
souls
of
their
people
;
they
are
to
take
that
course
,
and
to
use
those
means
,
that
God
hath
chalked
out
unto
them
in
his
Word
,
viz.
To
convince
their
hearers
of
their
sins
,
that
so
they
may
be
brought
to
humiliation
for
the
same
:
this
is
the
sure
way
to
finde
comfort
in
our
Ministry
.
Christ
tells
his
Disciples
,
that
he
would
send
unto
them
the
Comforter
,
Joh.
16.7
,
8.
and
he
should
rebuke
the
world
of
sin
and
of
righteousnesse
:
First
,
of
sin
,
unto
Condemnation
,
and
of
righteousness
;
that
is
,
the
righteousnesse
of
Christ
unto
Salvation
.
There
is
no
comfort
to
be
ministred
from
the
Word
,
till
men
are
first
convinced
of
their
sins
.
2
Cor.
7.7
.
Paul
tells
the
Corinthians
,
that
he
repented
not
that
he
had
made
them
sorrowfull
:
verse
10.
and
he
gives
the
reason
,
because
godly
sorrow
causeth
repentance
.
And
the
Lord
knowes
,
that
this
is
the
reason
,
why
many
a
mans
Ministry
thrives
no
more
in
many
a
Congregation
:
Ministers
lay
not
a
good
foundation
,
by
bringing
their
people
to
the
sight
of
their
sins
,
and
convince
not
their
Consciences
of
the
danger
of
an
unregenerate
,
and
impenitent
estate
.
The
sweet
promises
of
the
Gospell
are
unseasonable
,
when
this
goes
not
before
:
What
is
this
,
but
to
offer
salves
to
them
,
that
know
not
whether
they
have
sores
or
no
&
to
offer
Physick
to
the
whole
that
see
no
need
of
it
?
Note
.
That
Ministry
that
doth
not
convince
the
soul
of
sin●
doth
seldome
humble
the
soul
,
nor
break
the
heart
,
and
so
,
seldome
drawes
a
soul
to
Christ
.
Seeing
it
is
not
possible
for
any
to
be
truly
humbled
,
Use
2
and
to
seek
unto
God
,
unlesse
they
first
come
to
see
their
sins
;
1
Ioh.
5.
this
serves
to
discover
unto
us
the
reason
,
why
the
greatest
part
of
the
world
this
day
lye
in
wickednesse
,
and
go
on
securely
in
a
course
of
sin
;
the
reason
is
,
they
were
never
as
yet
,
throughly
convinced
of
their
sins
.
I
have
heard
it
reported
of
a
certain
traveller
,
that
travelling
in
the
night
,
being
dark
,
forced
his
horse
over
a
Bridge
,
over
a
deep
River
,
that
was
lately
fallen
down
,
and
a
planck
laid
over
for
foot
passengers
,
which
when
he
saw
in
the
morning
,
his
spirits
were
so
far
surprised
with
the
danger
that
he
had
escaped
,
that
he
fell
down
and
dyed
.
O
,
if
men
did
but
consider
the
danger
they
are
in
,
they
travell
in
danger
every
houre
,
not
of
water
,
but
of
fire
,
Hell
fire
,
yet
they
see
it
not
,
nor
fear
it
not
;
only
such
,
whose
eyes
the
Lord
hath
opened
,
to
see
the
danger
they
have
escaped
,
in
comming
out
of
their
naturall
and
sinfull
estate
,
these
can
tell
of
those
great
things
,
that
God
hath
done
for
their
souls
.
But
since
the
sight
of
sin
is
so
necessary
to
the
attaining
of
godly
sorrow
,
and
humiliation
for
sin
,
Quest.
how
may
we
come
truly
to
see
our
sins
?
First
,
Ans.
we
must
look
into
the
glasse
of
the
Law
,
I
had
not
known
sin
(
saith
Paul
)
but
by
the
Law
.
And
again
,
Ro.
7.7
.
Ro
3.20
.
By
the
Law
commeth
the
knowledge
ost
sin
.
The
Law
serves
to
discover
sin
,
and
the
punishment
of
sin
:
there
we
shall
see
the
good
omitted
,
and
the
evill
committed
the
least
transgression
whereof
deserves
death
.
Secondly
,
we
must
look
into
the
glasse
of
the
Gospell
,
and
thence
take
notice
of
the
grace
and
mercy
offered
,
and
that
high
contempt
of
the
same
:
This
(
as
our
Saviour
saith
)
is
the
condemnation
,
that
light
is
come
into
the
world
,
and
that
men
should
love
darknesse
rather
than
light
.
O
the
sins
against
the
Gospell
,
these
are
the
soul-condemning
sins
,
for
the
which
we
shall
have
nothing
to
say
for
our selves
at
last
.
Thirdly
,
that
we
consider
the
most
holy
and
pure
nature
of
God
,
against
whom
our
sins
have
bin
committed
so
holy
a
God
,
that
the
very
heavens
themselves
are
not
clear
in
his
sight
,
Iob
4.18
.
Es.
64.6
.
and
the
very
Angells
themselves
do
cover
their
faces
;
how
much
more
is
man
abominable
and
filthy
before
him
?
In
his
sight
,
our
best
righteousnesse
,
is
as
amenstruous
and
polluted
cloth
,
the
consideration
whereof
made
Job
to
abhor
himselfe
,
and
to
repent
in
dust
and
ashes
;
and
Abraham
,
when
he
was
to
come
into
his
presence
,
to
confesse
himselfe
to
be
but
dust
and
ashes
.
And
last
of
all
,
to
help
to
convince
us
of
our
misery
,
by
reason
of
sin
,
consider
:
-
1.
The
multitude
of
the
sins
of
one
day
,
then
what
of
a
year
?
what
of
our
whole
life
?
-
2.
That
all
the
world
is
the
worse
for
our
sins
.
-
3.
That
many
thousands
are
now
in
hell
for
the
same
sins
.
-
4.
That
Gods
wrath
burns
against
sin
,
compared
-
1.
To
a
Bear
,
robbed
of
her
whelps
.
-
2.
To
an
evening
Wolf
,
woe
to
that
Lamb
he
first
meets
withall
.
-
3.
To
a
consuming
fire
,
Heb.
12.
●●
.
Our
God
is
a
consuming
fire
.
The
consideration
of
these
particulars
,
may
help
us
to
finde
out
the
evills
of
our
own
hearts
,
and
to
humiliation
for
the
same
;
for
till
we
come
to
the
sight
of
our
sins
,
we
shall
never
truly
repent
us
of
them
,
nor
see
the
danger
of
sin
,
how
it
provokes
God
to
anger
and
wrath
against
us
.
Thou
hast
set
our
iniquities
before
thee
,
&c.
THe
Church
and
people
of
God
having
in
the
former
verse
confessed
,
that
they
were
consumed
by
Gods
anger
,
and
by
his
wrath
they
were
sore
troubled
:
come
now
to
acknowledge
the
proper
cause
of
all
those
grievous
judgments
of
God
upon
them
,
and
that
was
their
sins
;
they
clear
Gods
justice
,
and
acknow
ledge
,
that
he
was
most
righteous
,
and
that
it
was
their
sins
that
had
drawne
down
his
wrath
and
heavy
displeasure
against
them
.
Hence
we
may
note
,
Doct.
2
what
is
the
principall
procuring
cause
of
Gods
anger
,
Sin
,
the
cause
of
all
judgments
upon
a
people
.
and
what
it
is
that
drawes
down
Gods
judgments
upon
a
Land
and
people
and
so
likewise
upon
particular
persons
,
viz.
Sin
.
Our
open
sins
;
and
our
secret
sins
against
God
,
and
against
men
,
these
provoke
the
Lord
to
anger
,
and
draw
down
his
judgments
upon
a
Land
and
People
.
Thus
Danie
confesseth
their
misery
and
captivity
,
was
justly
inflicted
upon
them
for
their
sins
;
Dan.
9.5
.
We
have
sinned
,
and
committed
iniquity
,
and
have
done
wickedly
,
by
departing
from
thy
precepts
,
and
from
thy
judgments
.
verse
8.
And
again
,
O
Lord
,
to
us
belongeth
confusion
of
face
,
to
our
Kings
,
to
our
Princes
,
and
to
our
Fathers
,
because
we
have
sinned
against
thee
:
they
confesse
the
hand
of
God
was
justly
upon
them
for
their
sins
.
And
this
is
that
which
the
Lord
threatneth
by
Moses
,
Deut.
28.15
.
verse
21.
that
if
the
people
would
not
hearken
and
obey
,
He
would
make
the
Pestilence
to
cleave
unto
them
,
untill
they
were
utterly
wasted
and
consumed
;
which
the
Lord
made
good
unto
this
people
at
this
time
in
the
Wildernesse
.
This
is
acknowledged
by
the
lamenting
Church
,
when
they
say
,
Lam.
5.16
.
The
Crown
is
fallen
from
our
head
,
wo
unto
us
,
we
have
sinned
.
Thus
the
Psalmist
reckons
up
the
great
things
that
God
had
done
for
this
people
,
in
the
land
of
Aegypt
,
Ps.
78.12
in
the
field
of
Zoan
,
gave
them
Manna
from
Heaven
,
gave
them
water
out
of
a
Rock
,
verse
32
Quailes
to
satisfie
their
lust
;
yet
for
all
this
,
they
sinned
still
,
and
believed
not
his
wondrous
works
.
But
what
followed
,
verse
33.
Therefore
their
daies
did
he
consume
in
vanity
,
and
their
years
in
trouble
.
To
this
agreeth
that
of
the
Prophet
,
Behold
,
Es.
59.1
.
the
Lords
hand
is
not
shortned
,
that
he
cannot
save
,
nor
his
ears
heavy
,
&c.
But
your
sins
have
separated
between
you
and
your
God
,
Eph
5.6
.
and
your
sins
have
hid
his
face
from
you
.
But
what
are
those
sins
,
Quest.
that
in
a
speciall
manner
provoke
God
to
anger
against
a
Land
and
People
?
All
sin
,
Ans.
even
the
least
sin
moves
the
Lord
to
anger
:
Speciall
sins
that
provoke
Gods
anger
.
yet
there
are
I
confesse
,
some
speciall
sins
,
which
do
inflame
the
anger
of
God
,
and
these
be
capitall
and
hainous
sins
,
and
such
are
First
,
Idolatry
,
Idolatry
to
worship
a
salfe
God
instead
of
thetrue
God
,
or
the
true
God
in
a
false
manner
;
this
the
Lord
can
no
more
endure
,
then
a
Husband
can
endure
the
wanton
behaviour
of
his
Wife
,
but
is
exceedingly
provoked
by
it
.
This
appears
by
that
golden
Calfe
that
the
Israe●ites
made
to
worship
,
for
this
sin
three
thousand
were
slain
,
Exod.
32.4
,
28.
There
fell
of
the
people
that
day
,
about
three
thousand
men
.
O
,
it
is
a
dangerous
provoking
sin
in
a
Land
and
Nation
,
that
have
enjoyed
the
glorious
liberty
of
the
Gospell
,
to
Apostatize
,
and
fall
from
their
first
love
,
either
to
Babylonish
Idolatry
,
or
to
Sects
and
Heresies
;
this
is
a
provoking
sin
,
and
causeth
God
to
remove
the
Candlestick
from
such
a
people
.
The
Lord
lay
not
this
sin
to
our
charge
.
The
second
provoking
sin
,
Infidelity
.
that
stirres
up
the
Lord
to
anger
against
a
People
,
is
Infidelity
,
or
a
distrusting
of
Gods
power
,
or
calling
into
question
his
promises
,
in
times
of
tryall
;
that
either
the
Lord
cannot
,
or
will
not
help
:
This
was
the
great
sin
of
this
people
,
for
the
which
the
Lord
was
so
wrathfully
displeased
with
them
,
Ps.
78.33
.
and
for
the
which
their
daies
did
he
consume
in
vanity
,
and
their
years
in
trouble
.
The
third
provoking
sin
,
Blasphemy
.
is
the
blaspheming
of
the
Name
of
God
,
Because
of
Oaths
,
the
land
shall
mourn
.
The
shedding
of
innocent
Blood
is
a
provoking
sin
;
Blood
.
as
a
loving
Father
cannot
endure
to
see
his
Child
slain
before
his
face
,
and
the
blood
of
his
Child
to
be
shed
;
no
more
can
the
Lord
endure
the
wicked
to
shed
the
blood
of
his
Children
.
Again
,
the
sin
of
Adultery
,
Uncleannesse
.
Fornication
,
and
uncleannesse
,
these
are
provoking
sins
,
as
appears
in
the
firing
of
Sodome
and
Gomorrah
.
It
is
true
,
every
sin
provokes
the
Lord
to
anger
,
but
these
sins
especially
encrease
his
anger
against
a
Nation
or
People
,
Hos.
4.2
by
swearing
,
and
lying
,
and
killing
,
and
whoring
,
they
break
out
,
therefore
the
Land
shall
mourn
.
The
point
then
is
clear
and
plain
,
that
the
principall
cause
of
Gods
anger
and
displeasure
against
a
Land
and
people
,
is
their
sins
.
Gods
justice
calls
for
vengeance
upon
the
sinner
.
Reas.
Now
God
is
most
righteous
and
just
,
and
he
will
not
fail
to
punish
sin
,
in
whomsoever
the
same
is
committed
.
The
Angels
(
saith
Saint
Jude
)
that
kept
not
their
first
estate
,
he
hath
reserved
in
chaines
,
&c.
The
sinfull
World
drowned
,
Sodom
and
Gomorrah
burned
,
Pharach
and
the
Aegyptians
plagued
;
yea
,
the
Nation
and
the
People
of
the
Jewes
,
fearfully
consumed
:
all
clearing
this
truth
,
that
sin
is
the
principal
cause
of
Gods
anger
and
is
that
which
drawes
down
his
judgments
upon
a
people
.
Seeing
then
it
is
sin
that
stirs
up
God
to
anger
,
Use
1
and
draws
down
his
judgements
upon
a
people
;
by
the
effect
we
may
judge
of
the
cause
.
Hath
not
the
Lords
hand
of
late
years
gone
out
against
us
the
people
of
this
Nation
,
what
by
the
Sword
,
the
Plague
and
Pestilence
,
these
late
yeares
of
Drought
and
our
present
visitation
by
an
unwonted
Disease
,
and
sicknesse
generally
over
the
land
,
whereof
so
many
have
been
taken
away
by
death
:
What
do
all
these
but
declare
that
God
thah
a
Controversie
with
us
this
day
.
Do
not
those
forementioned
sins
that
pull
down
Gods
Judgements
upon
a
land
and
people
,
abound
amongst
us
,
and
make
head
at
this
day
?
Idolatry
and
Popery
in
open
and
secret
manner
,
seems
to
take
root
again
;
Sects
and
Heresies
in
former
ages
cried
down
,
and
for
many
years
dead
and
buried
,
we
have
seen
their
resurrection
again
from
that
Bottomlesse
Pit
.
What
age
did
ever
produce
the
like
outrages
and
abominations
that
this
day
are
rife
amongst
us
;
Swearing
and
Blasphemy
,
Drunkennesse
and
Uncleannesse
,
Contempt
of
Christ
and
his
Gospel
,
Thefts
,
Murthers
,
and
all
other
abominations
,
the
like
never
age
produced
?
And
unlesse
the
Lord
put
it
into
the
hearts
of
those
in
present
Authority
to
root
out
these
sins
,
it
is
not
to
be
expected
that
England
shall
long
escape
more
heavy
Judgements
then
yet
we
have
tasted
of
.
And
yet
alas
how
few
are
the
number
of
those
that
lay
these
things
to
heart
.
We
hear
and
talk
of
our
miseries
,
but
we
are
not
affected
with
the
cause
of
them
,
which
are
our
sins
,
no
man
layes
Gods
judgements
to
heart
,
as
to
say
,
Alas
,
what
have
I
done
?
Secondly
,
Use
2
seeing
sin
is
the
cause
of
all
Gods
judgements
upon
a
Nation
or
People
,
this
may
inform
us
who
are
the
great
enemies
of
our
state
this
day
:
Surely
the
greatest
sinners
.
These
are
they
that
obstruct
all
our
hoped
for
deliverance
from
our
Parliaments
and
from
our
Councels
.
We
have
a
long
time
looked
for
peace
,
for
freedome
,
for
settlement
in
Church
and
State
:
But
when
will
it
once
be
?
or
indeed
what
hope
can
we
have
it
will
be
,
so
long
as
Tobias
and
Sanballats
are
amongst
us
;
so
long
as
our
Chams
continue
their
scoffing
,
our
Esaus
their
profaning
,
our
Nabals
their
coveting
,
our
Achans
their
thieving
our
Jezabe●s
their
whoring
,
and
all
of
us
our
sinnings
and
rebellions
against
God
:
Our
Parliaments
and
Councels
will
be
rendred
weak
,
&
they
will
not
,
they
cannot
help
us
.
How
can
England
look
to
prosper
when
the
most
high
God
is
against
us
,
and
doth
forsake
us
?
What
hath
been
the
ruine
and
overthrow
of
Nations
and
Kingdomes
but
sin
?
What
hath
tumbled
down
Cities
,
ruined
stately
Houses
,
and
overthrown
so
many
Noble
Families
,
but
sin
?
And
when
we
shall
see
Religion
countenanced
,
a
faithful
Ministery
set
up
and
maintained
.
Discipline
in
the
Church
established
,
Justice
duly
administred
,
and
wholesom
Laws
duly
executed
,
Piety
incouraged
,
Sin
duly
punished
,
and
the
Kingdome
of
the
Lord
Jesus
set
up
in
the
hearts
and
Consciences
of
men
;
Then
there
will
be
hope
of
better
times
,
that
God
will
delight
to
dwell
amongst
us
.
Seeing
sin
is
the
principal
cause
of
all
Gods
Judgements
upon
a
land
and
people
;
Use
3
How
then
doth
it
concern
all
Superiours
that
are
in
the
place
of
Magistracy
,
to
look
well
to
their
places
and
Callings
since
the
weal
or
woe
of
the
Church
and
State
depends
upon
them
.
How
many
foul
and
enormous
sins
were
committed
in
Israel
;
and
the
reason
assigned
was
this
,
Every
man
did
that
which
was
right
in
his
own
eyes
.
Iudg.
17.6
.
What
confusion
is
there
at
this
day
in
Church
and
State
,
and
all
under
pretence
of
Liberty
of
Conscience
?
Who
doth
not
see
that
Sects
and
Heresies
,
Blasphemies
,
Contempt
of
Magistracy
and
Ministery
in
all
places
of
the
land
,
is
grown
to
such
a
head
,
that
if
the
Lord
put
not
a
stay
to
these
spirits
and
licencious
times
,
what
can
be
expected
but
Confusion
?
The
Apostle
saith
,
The
Magistrate
doth
not
bear
the
sword
for
nought
:
Ro.
13.4
.
But
as
the
Ministers
of
God
are
to
take
vengeance
on
them
that
do
evil
.
It
is
a
sad
condition
that
that
Land
and
State
is
in
,
when
Magistrates
that
have
the
sword
in
their
hands
shall
stand
like
a
George
on
Horseback
with
his
sword
drawn
,
yet
never
strikes
.
How
can
such
Magistrates
approve
their
calling
from
God
,
and
look
for
protection
from
him
,
that
shew
no
more
zeale
for
God
?
Phinehas
zeal
in
executing
judgement
upon
Zimri
and
Cosbi
,
Num.
25.11
,
12.
brought
a
blessing
upon
the
whole
Congregation
of
Israel
.
And
the
Lord
shewed
mercy
to
good
Nehemiah
,
Neh.
13.20
.
because
he
had
shewed
such
zeal
for
God
in
punishing
the
profaners
of
the
Lords
Sabbaths
.
The
Lord
knows
this
zeal
for
God
is
wanting
in
many
Magistrates
amongst
us
.
And
indeed
the
want
of
the
execution
of
Justice
against
the
sins
of
these
times
,
is
not
the
least
cause
wherefore
things
are
at
this
passe
in
the
Church
and
State
as
they
are
at
this
day
,
and
wherefore
things
prosper
no
better
under
our
present
Government
.
O
that
all
that
are
in
Authority
from
the
highest
to
the
lowest
,
would
make
it
their
care
with
David
,
Ps.
101.8
early
to
destroy
the
wicked
of
the
land
,
and
to
cut
off
wicked
doers
from
the
City
of
the
Lord
;
Can.
2.15
And
take
those
foxes
,
those
little
foxes
that
spoil
the
vines
;
That
Justice
might
run
down
like
a
stream
,
and
be
duly
administred
,
without
partiality
,
that
Sects
and
Heresies
might
be
discountenanced
and
punished
;
piety
and
godlinesse
more
incouraged
,
that
God
at
last
may
remove
his
anger
from
us
and
delight
to
dwell
amongst
us
.
Thou
hast
set
our
iniquities
before
thee
,
Text.
&c.
THis
Moses
speaks
for
our
capacities
;
as
if
the
Lord
did
keep
a
Register
of
our
sins
,
and
set
them
before
his
sight
.
The
meaning
of
the
words
will
appear
by
the
contrary
.
As
when
the
Lord
is
said
to
cast
our
sins
behinde
his
back
,
as
things
he
never
means
to
call
to
minde
,
but
to
put
them
out
of
his
remembrance
,
and
to
drown
them
in
the
sea
,
as
he
did
Pharaoh
.
Now
as
the
Lord
is
said
to
cast
our
sins
behinde
his
back
,
when
he
means
not
to
punish
them
:
So
he
is
said
to
set
them
before
his
eyes
,
when
he
calls
them
to
minde
to
punish
them
.
Whence
we
may
note
the
happy
fruit
of
affliction
,
Doct.
3
Times
of
affliction
discovers
corruption
.
when
the
Lord
is
pleased
to
send
and
sanctifie
the
same
unto
his
people
.
This
makes
them
look
home
and
to
discover
the
evils
of
their
own
hearts
and
wayes
,
which
before
this
time
they
could
not
see
.
In
times
of
peace
and
prosperity
many
sins
lie
hid
,
and
undiscovered
in
Gods
people
;
but
Gods
judgements
bring
them
to
light
.
Now
that
Gods
hand
is
upon
this
people
,
being
miserably
wasted
and
consumed
with
the
Plague
and
Pestilence
;
Now
they
can
say
,
Thou
hast
set
our
iniquities
before
thee
,
&c.
In
the
times
of
Gods
forbearance
whilest
they
had
their
Manna
and
their
Quails
at
full
,
they
were
fat
and
wanton
:
Jesurun
waxed
fat
,
Deut.
32.15
,
and
lightly
esteemed
the
Rock
of
their
salvation
:
But
now
in
their
affliction
and
distresse
,
they
are
taught
to
know
themselves
,
to
look
home
,
and
acknowledge
that
God
called
their
sins
to
accompt
,
and
justly
punished
them
for
them
.
This
the
Lord
himself
doth
witness
unto
,
Hos.
5.14
,
15.
when
he
saith
,
I
will
be
unto
Ephraim
as
a
Lion
,
and
as
a
young
Lion
to
the
house
of
Judah
;
I
,
even
I
will
tear
and
go
away
,
I
will
take
away
and
none
shall
rescue
;
I
will
go
and
return
to
my
place
,
till
they
acknowledge
their
offence
and
seek
my
face
,
for
in
their
affliction
they
will
seek
me
early
.
And
so
they
did
;
for
in
the
next
Chapter
they
say
one
to
another
,
Hos.
6.1
.
Come
,
let
us
return
to
the
Lord
,
for
he
hath
wounded
us
and
he
will
heal
us
,
&c.
Thus
Esay
;
Es.
26.16
Lord
,
in
trouble
have
they
visited
thee
,
they
poured
forth
thei
,
prayers
when
thy
chastisements
were
upon
them
.
The
Scriptures
are
ful
of
examples
in
this
kinde
,
how
that
in
times
of
peace
and
prosperity
many
sins
in
Gods
people
have
lyen
hid
and
undiscovered
,
which
Gods
judgements
have
discovered
and
brought
to
light
.
Gen.
37.24.42.21
An
excellent
example
wherewhereof
we
have
in
the
Brethren
of
Joseph
,
whose
sin
against
their
brother
never
came
to
Conscience
,
for
many
years
together
,
untill
they
came
into
Egypt
,
and
were
there
stayed
as
spies
.
Then
their
hearts
smote
them
for
their
sin
;
We
have
justly
suffered
these
things
,
for
we
sinned
against
our
brother
.
The
like
we
may
see
in
Manasses
,
who
did
much
evil
in
the
fight
of
the
Lord
,
till
he
was
carried
captive
into
Babylon
,
and
there
laid
in
cold
irons
:
Then
Manasses
knew
that
God
was
the
Lord
.
2
Chron.
33.13
.
And
this
we
may
see
in
the
Prodigall
;
whilest
his
purse
was
full
,
he
cared
not
for
his
father
,
Luke
15.
nor
for
his
fathers
house
,
onely
a
famine
makes
him
think
of
returning
home
.
Thus
did
Hagar
grow
proud
,
and
insolent
,
in
Abrahams
house
,
she
then
knew
not
her self
but
despised
Sara
her
Mistris
;
but
being
in
the
wildernesse
in
want
,
was
taught
to
know
her self
.
It
is
true
,
the
Philistines
could
not
understand
Sampsons
Riddle
,
Iudg.
14.14
.
how
sweet
should
come
out
of
sowre
,
and
meat
out
of
the
eater
:
So
worldlings
cannot
understand
,
that
tribvlation
bringeth
forth
patience
,
Ro.
5.3
.
2
Cor.
4.13
.
Heb.
12.11
.
and
patience
experience
,
and
experience
hope
;
and
our
light
and
momentany
afslictions
should
cause
us
a
far
more
excellent
and
eternal
weight
of
glory
.
But
Gods
children
finde
it
true
by
comfortable
experience
,
that
howsoever
no
visitation
be
sweet
for
the
present
,
yet
afterwards
it
bringeth
forth
the
quiet
fruits
of
Righteousnesse
unto
them
that
are
thereby
exercised
.
And
it
must
be
so
,
in
regard
,
Because
miseries
and
afflictions
are
excellent
means
to
humble
the
heart
of
man
,
Reas.
1
and
to
abate
its
pride
;
for
such
is
our
corrupt
nature
,
that
in
times
of
health
,
peace
and
prosperity
,
men
are
lifted
up
,
swell
with
pride
,
and
forget
themselves
.
Now
there
is
no
sin
makes
a
man
more
odious
to
God
,
then
pride
doth
.
Iam.
4.6
.
God
resisteth
the
proud
.
Now
the
Lord
many
times
layes
sore
afflictions
upon
his
own
children
,
for
this
end
and
purpose
,
to
cure
the
evil
.
And
this
is
one
end
that
God
aimeth
at
in
correcting
man
,
Iob
33.17
.
That
he
might
hide
the
pride
of
man
.
Miseries
and
afflictions
awaken
Conscience
,
and
bring
those
sins
to
remembrance
that
were
long
ago
forgotten
.
Secondly
,
Reas.
2
miseries
and
afflictions
bring
a
man
to
a
more
clear
and
experimental
knowledge
of
God
and
of
himself
,
then
otherwise
he
could
attain
unto
.
As
of
Manasses
it
is
said
,
Then
Manasses
knew
that
God
was
the
Lord
,
he
that
in
his
prosperity
forgat
God
.
And
as
they
bring
a
man
to
know
God
so
likewise
to
know
himself
;
as
the
Prodigall
,
of
whom
it
is
said
,
Luke
15.
He
came
to
himself
;
when
he
was
thoroughly
pinched
with
poverty
and
his
companions
had
cast
him
off
,
now
home
,
home
,
welfare
home
,
I
will
home
again
,
I
will
go
to
my
father
.
And
as
Job
hath
it
,
Iob
36.8
,
9.
If
they
be
bound
in
fetters
and
holden
with
the
cords
of
afsliction
.
then
he
sheweth
them
their
works
,
and
their
transgressions
that
they
have
exceeded
.
And
thus
at
one
time
or
other
,
by
one
affliction
or
another
,
we
shall
be
brought
to
know
God
and
our selves
if
we
belong
to
him
.
Seeing
that
Gods
judgements
bring
Use
1
thus
sin
to
light
,
that
in
times
of
peace
and
prosperity
lay
undiscovered
;
This
may
serve
for
matter
of
tryal
,
whether
we
have
made
the
right
use
of
our
sufferings
,
yea
or
no
,
which
may
be
known
by
this
;
If
we
have
discovered
those
corruptions
in
us
,
that
before
were
undiscovered
.
Many
are
at
that
pass
to
bear
off
crosses
and
afflictions
with
head
and
shoulders
,
as
they
say
.
Many
have
been
sick
,
say
they
,
and
have
been
well
again
.
Many
have
this
Ague
amongst
them
,
and
done
well
enough
,
and
so
I
hope
shall
I.
Thus
men
flatter
themselves
as
they
did
,
Ier.
10.19
.
It
is
my
sorrow
and
I
will
bear
it
.
Why
the
best
have
their
afflictions
and
whom
God
loves
them
he
chasteneth
and
with
these
and
the
like
conceits
men
put
off
Gods
strokes
and
dealings
with
them
.
But
alas
where
is
that
searching
into
our
own
hearts
and
wayes
,
to
finde
out
our
sins
that
have
not
yet
been
discovered
,
the
cause
of
Gods
anger
and
displeasure
?
few
make
this
use
of
Gods
judgements
,
to
say
,
What
have
I
done
?
what
are
those
sins
I
am
guilty
of
that
have
provoked
the
Lord
to
be
thus
angry
with
me
?
But
it
may
be
truly
said
of
many
of
us
in
our
afflictions
and
miseries
,
Es.
42.25
.
He
hath
poured
upon
him
the
fury
of
his
anger
,
and
he
knew
it
not
;
and
it
burned
him
,
yet
he
laid
it
not
to
heart
.
And
this
is
the
reason
the
Lord
many
times
brings
long
and
lasting
sorrows
and
afflictions
upon
us
,
till
we
be
brought
to
know
our selves
,
and
finde
out
those
sins
,
for
the
which
the
Lord
is
so
displeased
with
us
.
O
that
men
were
wise
in
this
particular
,
to
finde
out
the
cause
of
Gods
anger
and
displeasure
,
and
to
desire
the
Lord
to
help
them
in
this
search
;
as
holy
Job
did
,
Shew
me
(
sayes
he
)
wherefore
thou
contendest
with
me
:
and
again
,
Iob
10.2
.
&
13.23
.
Shew
me
my
rebellion
and
my
sin
.
Till
we
do
this
we
do
nothing
,
neither
can
we
have
any
comfort
in
our
sufferings
that
the
Lord
intends
our
good
therein
,
or
that
the
same
are
sanctified
unto
us
.
Secondly
,
Use
2
seeing
the
Lord
by
his
judgements
many
times
brings
sin
to
light
,
which
in
times
of
peace
and
prosperity
lies
hid
undiscovered
This
may
teach
us
to
admire
the
wonderful
wisdome
,
power
and
goodnesse
of
God
,
who
hath
so
many
wayes
to
do
us
good
,
to
humble
sinners
,
and
to
bring
them
home
unto
himself
.
Indeed
the
preaching
of
the
Word
is
the
ordinary
means
whereby
God
doth
break
the
stony
heart
of
man
this
is
Gods
Hammer
,
Ier.
23.
appointed
by
him
to
that
end
.
It
will
make
the
hardest
heart
to
quake
,
and
tremble
as
Felix
did
;
and
the
most
desperate
sinners
to
be
humbled
,
as
those
wicked
Jews
that
had
imbrued
their
hands
in
the
blood
of
the
Lord
Jesus
.
Act.
2.37
It
is
a
two-edged
sword
cutting
both
wayes
.
But
when
that
will
not
serve
the
Lord
can
clap
such
irons
upon
the
soul
and
conscience
as
can
make
the
stoutest
heart
to
buckle
.
As
the
Lord
dealt
with
Manasses
,
laid
him
in
cold
irons
,
and
then
he
knew
that
God
was
the
Lord
.
Thus
dealt
he
with
the
Prodigall
,
Acts
16.
the
Jaylor
,
and
with
this
people
here
,
by
sharp
and
sore
afflictions
,
he
makes
way
many
times
for
repentance
:
So
that
we
may
cry
out
with
Paul
,
Rom.
11.33
.
O
the
deepness
of
the
riches
both
of
the
wisdome
and
knowledge
of
God
?
how
unsearchable
are
his
judgements
,
and
his
wayes
past
finding
out
.
Surely
the
greatnesse
of
his
wisdome
and
power
is
wonderful
,
that
by
so
many
means
can
work
good
to
his
people
.
And
last
of
all
this
may
serve
for
matter
of
terror
unto
such
that
have
been
in
the
furnace
of
affliction
,
Use
3
and
have
had
the
hand
of
God
lien
heavy
upon
them
,
yet
have
not
been
bettered
by
them
,
to
finde
out
their
sins
;
and
to
be
humbled
for
them
;
there
is
few
families
amongst
us
but
have
felt
Gods
hand
in
our
late
visitation
.
To
have
affliction
is
no
certain
signe
of
Gods
favour
,
but
to
profit
by
affliction
;
as
to
finde
out
our
sins
,
to
be
humbled
for
them
,
and
bettered
by
them
,
thus
are
the
afflictions
of
the
godly
sanctified
unto
them
.
But
alas
,
the
Lords
hand
hath
been
upon
many
of
us
,
upon
some
in
one
kinde
,
and
upon
others
in
another
,
and
yet
they
are
not
bettered
.
It
was
a
sad
complaint
that
the
Lord
takes
up
of
his
people
,
I
have
corrected
them
,
but
they
have
not
been
humbled
;
there
cannot
be
a
greater
signe
of
Gods
anger
,
then
to
set
light
by
afflictions
.
In
that
day
did
the
Lord
call
for
weeping
,
Es.
22.12.13
,
14
and
mourning
,
&c.
and
behold
joy
and
gladnesse
,
&c.
But
what
saith
the
Lord
,
This
iniquity
shall
not
be
purged
till
ye
die
.
Am.
6.9
.
Shall
a
Trumpet
be
blown
in
a
City
,
and
the
people
not
be
afraid
?
Shall
Gods
judgements
be
upon
a
land
and
Nation
,
or
upon
any
particular
person
and
they
not
lay
them
to
heart
?
There
can
be
no
more
certain
sign
of
a
hard
heart
,
and
desperate
sinner
,
then
not
to
profit
by
the
rod.
I
have
brought
thy
way
upon
thy
own
head
,
Eze.
16.43
.
yet
hast
thou
no
consideration
of
thy
abominations
.
And
as
it
is
said
,
Reprobate
silver
shall
men
call
them
,
Ier.
6.30
.
because
the
Lord
hath
rejected
them
.
And
our
secret
sins
in
the
light
of
thy
countenance
.
Text.
NOte
we
farther
,
how
Moses
confesseth
here
,
that
the
Lord
did
punish
them
for
their
secret
sins
,
as
for
their
open
iniquities
.
And
these
God
did
set
before
his
eyes
to
take
vengeance
,
and
to
punish
them
for
,
as
for
their
open
rebellions
;
teaching
us
,
That
it
is
the
nature
of
godly
sorrow
and
true
repentance
,
Doct.
4
A
true
pentient
will
be
humbled
for
his
most
secret
sins
.
to
be
humbled
and
repent
for
lesser
sins
,
as
for
great
offences
;
yea
for
our
most
secret
sins
such
as
the
world
could
never
take
notice
of
,
yet
a
true
penitent
soul
will
be
humbled
for
.
It
is
not
enough
for
men
to
sorrow
and
repent
for
open
,
notorious
,
and
scandalous
sins
,
such
as
are
Murther
,
Whoredome
,
Drunkennesse
,
&c.
But
our
repentance
must
reach
to
lesser
sins
,
that
is
,
such
sins
as
we
have
committed
in
secret
,
that
never
came
to
the
view
of
the
world
.
To
clear
this
:
Take
we
notice
first
of
all
of
Davids
Example
and
Practice
herein
.
When
Nathan
by
his
parable
had
convinced
him
of
his
sins
,
of
Adultery
and
Murther
and
that
his
heart
smote
him
for
the
same
,
these
sins
he
acknowledgeth
,
2
Sam.
12.13
.
I
have
sinned
(
saith
he
)
against
the
Lord
.
And
how
heavy
the
guilt
of
those
sins
lay
upon
his
soul
,
Ps.
51.
we
may
see
in
that
penitential
Psalme
of
his
,
by
his
manner
of
begging
pardon
,
Wash
me
,
cleanse
me
,
blot
out
;
restore
me
to
the
joy
of
my
salvation
,
&c.
Yet
as
though
all
this
were
not
enough
,
he
accuseth
himself
of
that
,
which
Nathan
did
not
,
by
acknowledging
the
very
root
and
spawn
of
all
those
evils
,
ver.
5.
saying
,
Behold
,
I
was
shapen
in
iniquity
,
and
in
sin
did
my
mother
conceive
me
.
David
will
no
longer
flatter
himself
in
his
sinful
courses
and
secret
sins
,
but
confesseth
all
,
and
begs
pardon
of
all
;
Ps.
19.12
Cleanse
thou
me
from
my
secret
faults
.
O
how
ready
are
these
wretched
hearts
of
ours
to
deceive
us
in
this
particular
:
If
our
hearts
smite
us
,
and
our
consciences
accuse
us
for
some
grosse
sin
or
other
that
we
have
committed
,
and
the
world
cries
shame
of
,
and
we
confesse
the
same
to
God
,
and
beg
pardon
for
it
,
we
think
all
is
well
:
In
the
mean
time
there
is
a
world
of
wickednesse
that
lies
hid
in
the
soul
we
see
not
,
Gen.
6.
the
very
thoughts
and
imaginations
of
our
hearts
being
evil
continually
;
and
all
our
righteousness
,
even
our
best
duties
themselves
,
are
as
a
menstruous
cloth
;
and
When
we
have
done
all
that
we
can
we
are
unprofitable
servants
,
and
have
cause
to
pray
with
good
Nehemiah
,
Neh.
13.21
.
O
my
God
pardon
me
according
to
the
greatness
of
thy
mercy
.
And
without
this
sense
of
the
universal
depravity
of
our
Natures
,
and
of
those
secret
sins
that
cleave
to
us
in
our
best
duties
,
our
pronenesse
to
all
evil
,
our
indisposition
to
any
thing
that
is
good
;
the
blindnesse
of
our
Understanding
,
the
rebellion
of
our
Wills
,
the
disorder
of
our
Affections
,
and
that
indeed
we
carry
about
us
a
very
Body
of
sin
,
and
can
be
humbled
for
these
,
and
repent
of
these
as
well
as
for
our
grosse
sins
,
we
are
strangers
to
godly
sorrow
and
true
repentance
.
And
the
first
Reason
may
be
taken
from
the
nature
of
true
Grace
,
Reas.
1
and
godly
sorrow
for
sin
.
If
this
be
true
,
sincere
and
unfained
,
it
will
set
it self
against
every
sin
,
and
will
work
an
universal
change
in
the
whole
man
;
at
least
in
an
unfained
desire
and
endevour
in
the
heart
,
though
by
and
by
it
cannot
subdue
and
bring
under
every
sin
,
yet
it
will
set
it self
against
it
,
and
will
be
humbled
for
it
.
The
nature
of
true
Grace
is
to
make
the
inside
cleane
as
the
outside
;
it
worketh
faith
in
the
soul
:
and
it
is
the
nature
of
faith
,
to
purifie
the
heart
;
Acts
15.9
.
and
the
heart
being
clean
and
pure
,
the
thoughts
,
the
words
and
actions
of
the
life
,
will
in
some
good
measure
be
sutable
.
May
be
taken
from
the
nature
of
God
,
Reas.
2
who
is
Omniscient
,
and
is
privy
to
all
our
sins
,
even
to
the
most
secret
windings
and
turnings
in
the
heart
of
man
,
as
it
is
in
this
Text
,
Thou
hast
set
our
secret
sins
in
the
light
,
&c.
There
is
nothing
that
ever
we
did
,
but
the
Lord
is
privy
to
it
:
Ps.
119.168
.
Ps.
139.4
All
my
wayes
(
saith
David
)
are
before
thee
;
there
is
not
a
word
in
my
tongue
,
but
thou
,
O
Lord
,
knowest
it
altogether
;
and
Job
acknowledgeth
,
Iob
42.4
.
There
is
no
thought
hid
from
thee
.
And
as
the
Lord
sees
and
observes
our
wayes
,
so
he
will
not
fail
to
judge
every
man
according
to
his
works
,
2
Cor.
5.10
.
Eccl.
12.14
.
And
will
bring
every
work
to
judgement
,
with
every
secret
thing
,
whether
it
be
good
or
evil
.
So
then
whether
we
consider
the
nature
of
true
Grace
,
that
albeit
it
cannot
subdue
every
corruption
by
and
by
,
yet
will
it
set
it self
against
all
and
is
humbled
for
all
;
or
that
God
sees
and
beholds
our
most
secret
sins
,
and
will
not
fail
to
punish
them
.
This
shews
the
Doctrine
to
be
clear
,
That
godly
sorrow
and
true
repentance
doth
reach
to
the
most
secret
sins
.
This
serves
to
discover
unto
us
in
what
a
miserable
estate
and
condition
many
in
the
world
are
in
at
this
day
;
Use
1
and
how
far
they
are
from
true
repentance
,
that
flatter
themselves
,
that
so
long
as
they
are
not
notorious
sinners
,
Drunkards
,
Swearers
,
openly
prophane
,
&c.
and
are
not
guilty
of
such
sins
as
all
the
world
cries
shame
of
,
they
thinke
they
shall
doe
well
enough
.
O
how
far
are
such
from
the
grace
of
true
Repentance
,
whose
property
is
to
set
it self
against
our
most
secret
corruptions
,
since
our
most
secret
sins
are
such
as
the
Lord
will
most
severely
reckon
for
.
Moses
sin
for
the
which
the
Lord
would
not
suffer
him
to
come
into
the
land
of
Canaan
,
was
a
secret
sin
in
his
heart
,
yet
how
severely
did
the
Lord
punish
this
sin
in
his
servant
?
And
Peter
with
Simon
Magus
to
pray
,
Acts
8.
If
perhaps
the
thought
of
his
heart
might
be
forgiven
him
.
So
that
there
is
no
true
repentance
when
men
are
not
humbled
for
their
most
secret
sins
.
And
Gods
children
that
have
the
truth
of
grace
in
their
hearts
,
are
as
much
humbled
for
their
secret
sins
,
for
their
privy
and
close
sins
,
their
sinful
thoughts
,
and
lusts
of
their
hearts
,
hypocrisie
,
neglect
of
duties
,
coldnesse
in
prayer
,
&c.
they
be
oft
brought
upon
their
knees
for
these
.
And
this
shews
the
folly
and
madnesse
of
those
likewise
,
that
if
they
can
but
commit
their
sins
in
the
night
when
none
can
see
them
,
as
to
steale
,
commit
Adultery
,
&c.
think
all
is
well
:
whereas
though
thou
mayest
hide
thy
sins
from
men
,
yet
even
thy
most
close
and
secret
sins
are
open
and
naked
in
the
sight
of
God
,
his
All-seeing
eyes
were
then
upon
thee
;
he
took
thee
in
the
manner
.
Rev.
1.17
His
eyes
are
like
a
flame
of
fire
,
and
his
feet
like
fine
brasse
.
He
sees
in
the
darkest
night
,
and
into
the
most
secret
corner
,
and
he
will
not
fail
to
punish
the
sinner
.
Seeing
it
is
so
sure
a
note
of
godly
sorrow
and
true
Repentance
,
Use
2
to
be
humbled
for
lesser
sins
as
greater
,
for
secret
sins
as
those
that
are
openly
committed
;
This
may
serve
to
justifie
the
wayes
and
courses
of
the
godly
,
against
all
those
scoffs
and
taunts
of
wicked
and
gracelesse
ones
daily
cast
upon
them
for
piety
sake
,
that
they
are
so
strict
,
and
so
precise
in
every
thing
,
even
in
matters
of
the
smallest
moment
that
they
love
singularity
,
and
deprive
themselves
of
that
liberty
and
pleasure
that
others
enjoy
,
they
will
not
swear
nor
drink
for
company
,
nor
run
with
others
into
the
same
excesse
of
riot
,
It
is
true
indeed
this
they
do
not
,
neither
dare
they
do
it
;
and
this
is
indeed
the
main
cause
why
the
world
hates
them
:
But
it
is
better
that
men
should
hate
us
for
good
,
then
that
God
should
plague
us
for
evil
.
Little
doth
the
graceless
world
know
what
the
terrors
of
the
Lord
are
,
and
how
sensible
a
tender
conscience
is
of
sin
,
especiall
such
as
have
been
in
the
furnace
of
Soul-affliction
.
Davids
heart
smote
him
for
the
very
renting
off
of
Sauls
garment
,
when
his
life
it self
was
in
his
hand
.
It
is
neither
folly
nor
precisenesse
in
any
,
to
avoid
the
least
sin
,
that
is
so
hated
of
God
,
and
will
be
so
severely
punished
of
him
.
Let
such
remember
,
that
it
was
the
sin
of
cursed
Cain
to
hate
his
brother
for
good
.
1
Ioh.
3.12
.
And
last
of
all
,
Use
3
this
serves
to
discover
the
wofull
estate
of
those
that
covet
nothing
more
then
to
shut
their
eyes
,
yea
and
stiflle
the
checks
of
their
own
Consciences
;
that
when
by
the
Ministery
of
the
Word
they
are
convinced
of
their
sins
and
of
the
miserable
estate
wherein
they
stand
by
reason
of
sin
,
labour
by
all
means
to
keep
this
sorrow
of
heart
from
them
,
like
a
poor
condemned
creature
,
that
stops
his
ears
that
he
may
not
hear
the
Sentence
of
Condemnation
passe
against
him
:
whereas
his
onely
way
were
to
be
humbled
for
his
offence
,
and
to
beg
pardon
,
there
cannot
be
a
more
certain
signe
of
an
obdurate
and
hard
heart
,
then
thus
to
stifle
Conscience
,
to
hate
reproofs
,
that
they
might
go
on
in
a
sinfull
course
without
controlement
.
Ps.
141.5
.
Whereas
a
godly
heart
can
say
with
David
,
Let
the
righteous
smite
me
,
for
that
is
a
precious
oyle
.
And
by
their
judging
of
themselves
,
they
shall
escape
the
judgement
of
the
Lord
:
1
Cor.
11.32
.
That
sin
that
is
judged
here
,
shall
not
be
judged
hereafter
.
Our
secret
sins
in
the
light
of
thy
countenance
.
THere
is
one
thing
more
observable
in
this
Text
,
viz.
That
the
Lord
having
now
by
those
sharp
afflictions
humbled
this
people
,
they
are
brought
at
last
to
know
and
acknowledge
,
that
God
had
not
onely
set
their
iniquities
before
him
,
but
even
their
most
secret
sins
in
the
light
of
his
countenance
.
Whence
we
learn
,
Doct.
5
That
our
most
secret
sins
that
are
committed
,
are
done
God
looking
on
.
The
most
secret
sins
are
done
,
God
looking
on
.
Our
secret
sins
in
the
light
of
thy
countenance
.
It
is
true
,
Job
22.13
.
carnal
hearts
are
ready
to
reason
as
Eliphaz
with
Job
,
How
doth
God
know
,
can
he
judge
through
the
dark
?
Thick
clouds
are
a
covering
to
him
that
he
seeth
not
.
These
and
the
like
are
the
carnal
thoughts
of
carnal
men
,
Doth
God
know
?
or
is
there
any
knowledge
in
the
Most
High
?
Many
a
wicked
and
graceless
wretch
thinks
the
dark
night
will
cover
his
sin
,
and
hide
his
abominations
,
where
as
there
is
nothing
that
ever
we
did
,
but
the
Lord
is
privy
to
it
.
Ps.
119.168
.
Ps.
139.4
.
All
my
wayes
(
saith
David
)
are
before
thee
;
and
There
is
not
a
word
in
my
tongue
but
thou
O
Lord
knowest
it
altogether
.
And
as
Job
hath
it
,
Iob
42.4
.
There
is
no
thought
hid
from
thee
.
So
that
all
our
wayes
,
words
and
thoughts
are
knowne
to
him
.
Many
are
those
glorious
titles
that
are
given
to
God
in
the
Scriptures
:
And
amongst
the
rest
this
,
that
He
is
the
Searcher
of
the
heart
,
a
property
no
way
communicable
to
any
creature
for
of
him
onely
it
is
said
,
Heb.
4.13
.
All
things
are
open
and
naked
before
his
eyes
.
This
is
fully
cleared
by
the
Prophet
David
,
Ps.
139.2
Thou
knowest
my
down-sitting
and
my
up-rising
;
thou
understandest
my
thoughts
afar
off
:
verse
4.
There
is
not
a
word
in
my
tongue
,
but
loe
thou
knowest
it
a
together
.
And
again
,
verse
12.
The
darknesse
hideth
not
from
thee
,
but
the
night
shineth
as
the
day
,
the
darknesse
and
the
light
are
to
thee
both
alike
.
Am
I
a
God
at
hand
,
saith
the
Lord
,
Ier.
23.23
,
24.
and
not
a
God
afar
off
?
Can
any
hide
himself
in
secret
places
that
I
shall
not
see
him
?
Do
not
I
fill
heaven
and
earth
saith
the
Lord
?
There
is
no
point
of
Doctrine
in
all
the
Scriptures
,
more
clear
and
plain
then
this
.
That
it
is
God
that
searcheth
the
heart
,
sees
all
things
,
and
beholds
our
most
secret
thoughts
and
wayes
.
The
Reasons
will
make
it
more
clear
.
First
,
Reas.
1
his
Omniscience
is
a
special
property
of
God
,
an
attribute
of
his
;
His
Knowledge
is
infinite
,
hath
no
bounds
nor
limits
,
he
knows
the
Nature
,
Reason
,
and
Causes
of
all
things
.
Heb.
4.13
.
All
things
are
naked
and
open
to
his
eyes
,
or
as
the
word
is
anatomized
before
him
.
He
is
that
God
that
fills
heaven
and
earth
with
his
presence
,
and
therefore
must
needs
know
and
observe
all
our
actions
,
and
take
notice
of
our
most
secret
sins
.
Reas.
2
Is
given
by
the
Prophet
,
Ps.
94.9
.
It
is
he
that
made
the
eye
,
shall
he
not
see
?
It
is
he
that
made
the
ear
,
shall
he
not
hear
?
He
teacheth
man
knowledge
,
shall
he
not
know
?
These
were
all
absurd
to
think
or
imagine
in
God
,
that
hath
in
him
perfection
of
all
things
.
Can
the
work
be
unknown
to
the
workman
,
or
the
creature
to
the
Creator
?
Since
it
is
in
him
that
we
live
and
move
and
have
our
being
.
Acts
17.27
.
The
Lord
at
the
last
day
will
then
lighten
things
that
are
hid
in
darknesse
,
Reas.
3
1
Cor.
4.5
.
Eccl.
12.14
.
and
will
make
the
counsels
of
the
heart
manifest
;
and
bring
every
secret
thing
to
Judgement
.
Therefore
out
of
question
he
knows
every
secret
thing
;
yea
,
he
is
privy
to
all
those
secret
thoughts
,
motions
,
windings
and
turnings
in
the
heart
of
man
,
and
every
man
at
last
shall
receive
judgement
accordingly
.
We
shall
now
apply
this
.
Use
1
Seeing
that
our
most
secret
sins
are
done
,
and
committed
in
the
light
of
his
countenance
;
How
may
this
strike
terrour
in
the
hearts
of
all
wicked
and
ungodly
men
,
that
live
in
the
daily
practise
of
many
known
sins
?
Can
therebe
a
greater
terror
to
a
malefactor
,
then
to
know
that
the
Judge
himself
is
an
eye-witnesse
of
his
villany
?
So
what
greater
terror
can
there
be
to
the
wicked
,
then
this
,
to
have
the
Lord
himself
to
behold
their
doings
.
Many
a
wicked
wretch
thinks
with
himself
,
that
the
sins
he
daily
commits
,
that
no
eye
sees
him
nor
beholds
him
,
could
they
be
perswaded
,
that
but
the
eye
of
some
godly
man
,
yea
but
a
childe
of
five
years
old
did
see
,
and
beheld
them
,
what
a
terror
would
this
have
been
unto
them
?
O
where
are
our
thoughts
of
the
Lords
All-seeing
Presence
,
whose
eye
is
ever
upon
us
!
Yea
,
the
more
cunning
and
slight
men
have
used
in
covering
and
concealing
their
sins
,
the
more
doth
the
Lord
abhor
them
,
and
the
greater
weight
of
vengeance
he
will
at
last
lay
upon
them
.
Inasmuch
as
their
sin
went
not
alone
,
but
had
joyned
with
it
,
that
cursed
Atheisme
of
the
heart
,
that
God
saw
them
not
and
that
there
was
not
knowledge
with
the
Most
High
.
Whereas
God
ever
takes
them
in
the
manner
,
and
will
bring
in
evidence
against
them
at
last
;
These
things
hast
●hou
done
,
Ps.
50.21
.
and
I
kept
silence
,
and
thou
thoughtest
that
I
was
such
an
one
as
●hy
self
:
But
I
will
reprove
thee
,
and
set
them
in
order
before
thee
.
Secondly
,
Use
2
seeing
our
most
secret
sins
are
in
the
light
of
his
countenance
,
why
then
should
we
labour
so
much
to
avoid
grosse
sins
in
our
lives
,
such
as
bring
a
blot
upon
our
Names
,
and
shame
before
men
;
And
in
the
mean
time
make
no
reckoning
at
all
of
lesser
sins
,
but
foster
and
cherish
in
our
bosomes
noisome
lusts
,
and
sinful
affections
,
as
Envy
,
Wrath
Malice
,
Pride
,
Uncleannesse
,
&c.
which
makes
us
odious
and
abominable
in
the
sight
of
God
,
who
sees
and
knows
the
heart
,
and
takes
notice
not
onely
of
the
grosse
evils
of
our
lives
,
but
of
the
most
hidden
corruptions
of
our
hearts
.
Yea
more
,
consider
with
thy self
that
the
Lord
knows
thy
heart
better
then
thy self
doest
;
Ro.
8.27
.
for
he
is
the
fearcher
of
the
heart
:
when
thou
hast
been
most
careful
to
search
into
thy
thy
heart
,
he
knows
more
by
thee
,
then
thou
by
thy self
.
And
this
made
David
pray
so
earnestly
.
Ps.
19.12
Cleanse
thou
me
from
my
secret
faults
.
O
then
how
careful
should
we
be
to
avoid
not
onely
the
grosser
evils
of
our
lives
,
but
to
purge
our
hearts
from
evill
thoughts
,
unclean
thoughts
malicious
thoughts
,
and
those
most
secret
sins
that
lie
lurking
in
our
souls
.
There
is
no
deceit
of
Satan
like
unto
this
,
to
sin
under
hope
of
secrecy
.
Iob
24.15
.
The
Eye
of
the
Adulterer
(
saith
Job
)
waiteth
for
the
twylight
,
and
saith
,
No
eye
shall
see
me
.
Ier.
29.23
.
But
what
saith
the
Lord
,
I
have
seen
the
lewdnesse
of
thy
whoredomes
,
even
I
know
and
am
a
witnesse
,
saith
the
Lord
.
The
eyes
of
the
Lord
are
in
every
place
,
beholding
good
and
evil
.
Adams
bushes
could
not
hide
him
from
God
nor
the
keele
of
the
ship
secure
Jonas
but
God
could
finde
them
out
.
And
last
of
all
seeing
our
most
secret
sins
are
in
the
light
of
his
countenance
:
what
a
care
then
ought
Christians
to
have
in
all
those
holy
duties
they
perform
to
God
that
they
labour
to
approve
their
hearts
to
him
,
in
doing
them
,
that
they
be
performed
with
all
sincerity
and
singlenesse
of
heart
,
as
in
his
Presence
.
The
Lord
knows
with
what
minde
you
come
to
the
Word
,
with
what
minde
you
come
to
the
Sacrament
,
with
what
hearts
you
come
to
prayer
,
or
any
duty
you
perform
to
him
:
Why
should
we
halt
and
dissemble
with
him
,
who
is
the
searcher
of
the
heart
?
Wicked
men
,
and
the
prophanest
hypocrite
,
may
in
outward
shew
match
the
best
Christian
;
he
will
frequent
the
Assemblies
of
Gods
people
,
hear
the
Word
,
receive
the
Sacrament
,
pray
,
&c.
and
carry
himself
very
fairly
in
outward
appearance
as
the
best
.
You
shall
have
Cain
sacrificing
as
well
as
Abel
;
Esau
begging
a
blessing
as
earnestly
as
Jacob
;
Saul
confessing
his
sin
as
well
as
David
;
Ahab
humbling
himself
as
well
as
Hezekiah
,
and
the
Pharisee
praying
as
well
as
the
Publican
.
But
here
is
the
difference
;
a
godly
Christian
in
all
these
duties
seeks
to
approve
himself
to
God
,
doing
all
things
with
a
single
heart
,
with
a
sincere
heart
as
in
Gods
presence
,
as
Nathaniel
,
Behold
a
true
Israelite
in
whom
there
is
no
guile
.
He
doth
all
things
as
to
the
Lord
Christ
,
knowing
that
the
All-seeing
eye
of
God
is
upon
him
.
V.
9.
For
all
our
dayes
are
passed
away
in
thy
wrath
,
we
spend
our
years
as
a
tale
that
is
told
.
IN
this
Verse
Moses
proceeds
to
set
forth
,
their
miserable
condition
now
in
the
wildernesse
,
and
how
far
unlike
their
estate
and
condition
was
unto
other
Nations
and
people
in
the
world
,
in
that
their
life
was
not
onely
short
,
but
they
were
suddenly
swept
away
in
Gods
wrath
;
so
as
the
very
Heathen
themselves
that
knew
not
God
,
seemed
not
to
lie
under
the
like
misery
as
they
did
.
We
learn
hence
,
Doct.
1
Godly
suffers
many
times
when
the
wicked
flourish
.
that
there
is
ground
of
sorrow
and
humiliation
to
Gods
people
,
when
their
estate
and
condition
is
worse
then
Gods
enemies
,
when
the
Lord
shall
be
so
far
provoked
by
the
sins
of
his
people
,
to
lay
his
hand
more
heavy
upon
them
,
then
upon
the
wicked
;
this
wounds
the
godly
at
the
heart
,
and
fends
them
with
complaints
to
God
.
See
more
of
this
ver.
7.
the
first
Doctrine
.
All
our
dayes
.
MOses
and
the
people
of
God
,
do
here
acknowledge
,
that
their
miseries
and
afflictions
lasted
not
for
a
few
dayes
,
or
a
few
years
,
but
All
their
dayes
:
Forty
years
together
,
whilest
they
were
in
the
wildernesse
,
after
their
coming
out
of
Aegypt
,
they
were
miserably
wasted
and
consumed
in
Gods
wrath
.
Hence
observe
:
That
the
afflictions
of
the
Church
and
people
of
God
,
Doct.
2
Gods
hand
somtimes
long
upon
his
people
.
may
,
and
do
sometimes
last
long
,
even
All
their
dayes
:
for
,
say
they
,
All
our
dayes
are
past
away
in
thy
wrath
.
Their
miseries
and
afflictions
were
not
onely
great
and
sharp
,
but
long
and
lasting
.
It
was
Jacobs
case
,
that
godly
Patriarch
,
that
wrestled
with
the
Angel
,
and
would
not
let
him
go
till
he
had
a
blessing
,
yet
he
loosed
his
thigh
,
that
Jacob
went
halting
all
his
dayes
.
It
was
a
daughter
of
Abraham
that
was
possessed
of
a
Devil
eighteen
yeares
;
the
poor
woman
in
the
Gospel
had
an
issue
of
blood
many
yeares
together
.
And
this
was
the
case
and
condition
of
the
Church
and
people
of
God
,
they
served
as
bondslaves
in
Aegypt
four
hundred
yeares
together
;
and
their
Captivity
afterwards
in
Babylon
was
for
the
space
of
seventy
yeares
.
And
that
place
in
Zachary
is
clear
;
Then
the
Angel
of
the
Lord
answered
and
said
,
O
Lord
of
Hosts
,
Zach.
1.12
.
how
long
wilt
thou
not
have
mercy
on
Jerusalem
,
and
on
the
Cities
of
Judah
,
against
whom
thou
hast
had
indignation
these
threescore
years
and
ten
!
Thus
did
those
ten
general
Persecutions
last
upon
the
Church
three
hundred
yeares
,
untill
the
Reign
of
Constantine
.
And
if
we
look
unto
particular
Examples
we
shall
finde
,
that
such
as
have
been
near
and
dear
unto
God
,
have
laine
under
piercing
sorrows
,
and
sore
afflictions
a
long
time
together
.
As
we
may
see
in
Job
;
of
whom
the
Lord
himself
gives
this
testimony
,
That
he
was
the
justest
man
upon
the
e●●rth
,
yet
exercised
with
such
sore
afflictions
as
that
he
complaineth
in
the
bitternesse
of
his
soul
,
that
the
arrows
of
the
Almighty
are
in
me
,
Iob
6.4
.
the
venome
whereof
drinks
up
my
spirit
.
And
again
,
13.26
.
Thou
writest
bitter
things
against
me
,
19.11
.
and
makest
me
to
possesse
the
iniquities
of
my
youth
.
And
,
He
hath
kindled
his
wrath
against
me
,
and
counted
me
as
one
of
his
enemies
.
The
like
we
may
see
in
David
,
that
was
a
man
after
Gods
own
heart
,
yet
exercised
with
sore
afflictions
in
his
estate
,
body
,
minde
,
and
conscience
,
as
that
he
hath
often
very
sad
complaints
,
Psal.
6.3
.
My
soul
is
sore
troubled
,
but
Lord
,
how
long
wilt
thou
delay
?
Thy
indignation
●ieth
upon
me
,
and
tho●
hast
vexed
me
with
all
thy
waves
.
Will
he
Lord
absent
himself
for
ever
,
〈◊〉
.
88.7
.
and
will
he
shew
no
more
favour
?
Ps.
77.8
.
Hath
God
forgot●en
to
be
gracious
,
and
hath
he
shute●
his
loving
kindnesse
in
displeasure
?
Nay
,
our
Saviour
Christ
himself
when
he
lived
here
what
was
his
life
,
but
a
life
of
sorrows
and
afflictions
,
even
All
his
dayes
,
even
from
the
Manger
to
the
Crosse
,
his
whole
life
indeed
was
a
continuall
passion
.
So
that
the
point
is
clear
,
that
the
afflictions
of
Gods
Church
and
People
,
many
times
doe
,
and
may
,
last
long
.
But
how
can
this
stand
with
those
places
of
Scripture
,
that
say
,
Quest.
that
our
afflictions
in
this
life
are
short
and
momentany
;
2
Cor.
4.17
.
Es.
54.7
.
Our
light
afflictions
which
are
but
for
a
moment
;
and
again
,
for
a
small
moment
have
I
forsaken
thee
?
The
afflictions
of
Gods
Church
and
People
are
short
,
Answ.
1
not
simply
of
themselves
for
so
many
times
they
last
long
;
but
in
comparison
of
the
glory
that
is
hereafter
to
be
revealed
,
they
are
short
.
They
are
not
short
to
sense
,
for
so
many
times
are
they
long
;
but
to
faith
they
are
so
which
apprehends
Gods
favour
,
presence
,
and
grace
,
in
the
sharpest
trials
and
expects
the
accomplishment
of
Gods
promise
in
giving
a
happy
issue
unto
them
,
so
are
they
short
.
If
we
look
unto
this
life
;
so
are
afflictions
long
;
But
if
we
look
to
eternity
,
and
that
glory
that
hereafter
is
to
be
revealed
,
so
are
they
short
,
and
last
but
for
a
moment
.
But
what
might
be
the
Reasons
why
Gods
hand
should
lye
so
heavy
,
Quest.
and
that
so
long
a
time
upon
his
children
?
The
first
may
be
that
of
the
Apostle
,
Ans.
Reas.
1
We
are
chastened
of
the
Lord
,
that
we
might
not
be
condemned
with
the
world
.
1
Cor.
11.32
.
Should
not
the
Lord
many
times
put
this
bridle
upon
us
,
by
sharp
affliction
,
to
keep
us
in
and
make
us
know
ourselves
;
the
Prodigal
would
never
think
of
returning
home
,
nor
Manasses
know
that
God
is
the
Lord
.
Were
it
not
for
the
rod
,
many
of
Gods
children
would
run
riot
,
as
the
Prodigal
did
and
kick
against
God
,
as
Manasses
did
.
But
afflictions
keep
them
in
.
And
David
can
say
,
Ps.
119.75
.
I
know
that
thou
of
very
faithfulnesse
hast
caused
me
to
be
afflicted
.
It
is
an
argument
of
Gods
anger
and
heavy
displeasure
against
the
wicked
,
to
suffer
them
to
go
on
in
sin
,
without
check
or
controlement
,
to
fill
up
the
measure
of
their
iniquities
.
Hos.
4.14
.
I
will
not
visit
your
daughters
for
their
whoredomes
;
that
was
a
heavy
judgement
of
God
upon
them
.
Thus
doth
God
many
times
plague
most
,
when
he
seems
to
spare
most
:
Whereas
of
his
own
people
the
Lord
speaketh
thus
;
Amos
3.2
.
You
onely
have
I
known
of
all
the
families
of
the
earth
,
therefore
will
I
punish
you
for
all
your
iniquities
.
Gods
glory
is
another
main
end
of
all
Gods
chastisements
and
afflictions
he
layes
upon
his
people
.
Reas.
2
He
is
the
Author
and
Giver
of
all
graces
;
and
when
these
shall
break
out
,
shine
and
appear
,
the
glory
of
their
excellency
shall
most
redound
to
God
that
gave
them
.
O
how
did
the
patience
of
Job
,
and
his
holy
dependency
still
upon
God
even
in
his
sharpest
brunts
and
trials
,
(
which
Satan
by
Gods
permission
brought
upon
him
)
shine
and
appear
to
the
glory
of
Gods
grace
,
that
he
could
blesse
God
,
Iob
1.12
.
and
say
,
Though
the
●ord
kill
me
,
yet
will
I
trust
in
him
.
And
when
we
can
be
content
for
Gods
sake
,
Ps.
44.22
To
be
killed
all
the
day
long
,
and
with
those
blessed
Apostles
,
Rejoyce
that
we
are
accounted
worthy
to
suffer
for
Christ
.
Hereby
Gods
people
are
driven
to
God
the
onely
Refuge
in
times
of
misery
,
Reas.
3
as
the
malefactor
to
the
horns
of
the
Altar
.
It
was
the
depths
of
Davids
misery
that
caused
him
to
send
forth
deep
sighs
and
groans
to
the
Throne
of
Grace
.
And
lastly
,
Reas.
4
hereby
the
Promises
taste
the
more
sweet
.
It
was
the
famine
that
made
the
Prodigall
to
see
the
priviledge
of
Servants
in
his
Fathers
house
.
And
to
procure
unto
us
the
sounder
comfort
:
the
deeper
the
incision
is
made
into
the
wound
,
the
more
perfect
will
the
cure
be
.
The
Prophet
cries
out
,
My
belly
trembled
,
my
lips
●●rok
,
rottennesse
entred
into
my
bones
;
but
the
end
and
issue
was
,
Heb.
3.16
that
I
might
rest
in
the
day
of
trouble
.
And
herein
the
Lord
provideth
for
his
own
glory
,
in
bringing
light
out
of
darknesse
,
and
by
the
humiliation
of
his
children
,
brings
their
greatest
exaltation
.
When
Jacob
must
be
blessed
,
he
must
first
wrestle
for
it
,
and
when
Joseph
shal
be
exalted
,
he
must
first
to
the
Prison
.
Thus
God
many
times
deals
with
us
.
Seeing
afflictions
thus
many
times
lye
long
upon
Gods
people
:
Use
1
This
may
serve
for
the
just
reproof
of
those
that
judge
of
Gods
favour
and
love
towards
themselves
and
others
,
by
their
outward
estate
,
and
hence
conclude
those
most
happy
upon
whom
God
bestows
most
,
and
those
most
miserable
that
enjoy
least
,
and
lye
under
affliction
.
Thus
Jobs
friends
,
though
otherwise
good
men
,
yet
when
they
saw
the
hand
of
God
upon
Job
in
that
strange
manner
,
most
uncharitably
judged
him
for
an
hypocrite
.
Eccl.
9.1
,
2.
This
is
a
false
rule
to
go
by
:
and
this
is
to
condemn
the
generation
of
the
righteous
.
Pro.
3.12
No
man
(
saith
Solomon
)
can
judge
of
love
or
hatred
by
all
that
is
before
him
.
God
many
times
plagues
the
wicked
in
sparing
them
;
and
God
loves
his
children
,
when
most
severely
he
corrects
them
.
So
that
outward
prosperity
is
no
infallible
signe
of
Gods
love
,
neither
are
afflictions
crosses
and
calamities
,
infallible
signes
of
Gods
displeasure
.
Use
2
Secondly
,
this
may
admonish
us
,
that
if
the
Lord
shall
at
any
time
thus
deal
with
us
,
as
with
his
people
here
,
and
send
us
long
and
tedious
afflictions
in
our
bodies
,
mindes
or
estates
,
by
trouble
of
minde
,
sicknesse
,
poverty
,
losses
,
crosses
,
or
the
like
,
we
are
not
therefore
to
despair
,
or
presently
to
think
that
God
loves
us
not
,
but
hath
cast
us
off
.
Shall
we
not
drink
of
the
cup
that
Christ
himself
drank
off
We
pray
,
Thy
will
be
done
:
Now
if
it
be
his
will
that
we
shall
thus
spend
our
daies
in
affliction
and
misery
,
our
very
passive
obedience
in
suffering
Gods
Will
be
to
done
upon
us
brings
not
lesse
glory
to
God
,
then
when
we
actually
doe
his
will
.
We
are
not
to
murmure
,
repine
and
complain
,
but
possesse
our
souls
by
patience
,
Acts
14.22
.
for
if
we
will
be
his
Disciples
,
we
must
through
many
tribulations
enter
into
the
Kingdome
of
Heaven
.
But
is
it
possible
,
Quest.
that
the
Lord
should
thus
suffer
his
own
people
to
lie
thus
soaking
in
affliction
so
long
?
is
not
this
an
argument
of
his
anger
against
them
?
The
Lord
is
never
so
displeased
with
his
children
,
as
to
hate
them
,
Ans.
neither
are
his
sharpest
corrections
sent
in
his
wrath
,
though
he
seemes
at
these
times
to
be
angry
.
A
Father
,
when
he
correcteth
his
Child
,
the
Child
thinks
his
Father
is
angry
with
him
,
yet
even
then
he
loves
his
Child
dearly
,
when
he
doth
most
sharply
correct
him
.
So
when
the
Lord
laies
his
Rod
upon
us
,
in
the
sharpest
manner
,
we
think
God
is
angry
and
wrathfully
displeased
with
us
;
when
he
doth
that
which
a
Father
doth
,
when
he
is
angry
.
Thus
doth
the
Lord
seem
to
us
,
when
notwithstanding
he
hath
the
bowells
of
pitty
&
compassion
even
then
towards
then
.
And
last
of
all
,
Use
3
this
serves
to
discover
unto
us
,
the
difference
betwixt
the
godly
and
the
wicked
in
all
those
miseries
and
afflictions
that
lie
upon
them
;
their
sufferings
many
times
are
alike
.
But
to
the
wicked
,
they
are
punishments
indeed
,
and
the
beginning
of
Gods
eternall
wrath
and
displeasure
,
which
at
last
shall
seize
upon
them
in
soul
and
body
for
ever
.
But
to
such
as
are
in
Christ
,
the
malignity
of
the
Crosse
is
taken
away
,
and
laid
upon
Christ
,
and
therefore
not
properly
punishments
unto
them
,
but
chastisements
and
Fatherly
corrections
,
inflicted
upon
them
in
Mercy
,
Ier.
10.24
.
2
Sam.
7.14
.
and
not
in
Judgment
;
and
are
as
the
rod
of
man
for
their
Instruction
,
and
not
for
their
Destruction
;
they
grow
better
by
the
rod
,
are
humbled
by
their
afflictions
,
provoked
to
prayer
,
and
to
seek
unto
God
,
with
this
people
here
.
Whereas
wicked
men
,
when
Gods
hand
is
upon
them
,
they
are
not
bettered
by
the
rod
,
but
grow
worse
and
worse
,
more
hard-hearted
,
more
carelesse
,
and
more
secure
under
afflictions
,
a
fearfull
signe
,
such
are
none
of
Gods
.
For
all
our
daies
are
past
away
in
thy
wrath
.
Text.
HEnce
we
may
observe
,
how
terrible
the
effects
of
Gods
anger
and
wrath
for
sin
is
.
That
mans
life
being
so
short
of
it selfe
,
by
Gods
anger
and
displeasure
for
sin
,
is
made
more
short
.
Note
hence
:
That
when
God
is
angry
,
Doct.
3
the
effect
of
his
anger
is
terrible
.
The
effects
of
Gods
anger
,
terrible
.
The
infidelity
and
murmuring
of
this
people
,
brought
ruine
and
destruction
upon
many
thousands
,
who
were
miserably
wasted
and
consumed
,
now
that
the
wrath
of
God
was
kindled
against
them
.
But
herein
we
must
be
exceeding
carefull
,
Anger
of
God
what
.
that
we
conceive
not
amisse
of
God
.
It
is
true
,
the
Scriptures
frequently
make
mention
of
Gods
anger
and
wrath
;
but
we
must
know
,
there
is
a
great
difference
betwixt
these
sinfull
passions
in
our
corrupt
nature
,
and
these
essentiall
properties
that
are
in
God
.
He
is
angry
and
sins
not
;
but
our
anger
and
wrath
is
mixed
with
sin
and
therefore
evill
.
Gods
anger
and
wrath
is
as
pure
and
holy
as
his
mercy
is
,
being
nothing
else
,
but
the
execution
of
his
justice
.
So
that
this
anger
and
wrath
in
God
,
are
not
in
God
according
to
passions
,
whereunto
God
is
not
subject
,
but
according
to
the
effect
.
As
when
God
chasteneth
for
sin
,
he
seemeth
unto
us
to
be
angry
,
and
so
we
judge
of
God
according
to
humane
sense
.
The
termes
thus
explained
,
we
return
to
the
Doctrine
.
That
the
effects
of
Gods
anger
and
wrath
are
very
terrible
;
His
anger
is
a
consuming
anger
,
and
his
wrath
devoures
to
destruction
.
Ier.
3.9
.
Ps.
2.5
.
Heb.
12.29
.
Deut.
32.22
.
It
is
called
a
fierce
wrath
,
sore
displeasure
,
a
consuming
fire
.
As
Moses
hath
it
,
For
a
fire
is
kindled
in
my
anger
,
and
shall
burn
to
the
lowest
hell
.
The
consideration
hereof
made
the
Church
to
pray
so
earnestly
,
Turn
us
,
O
God
of
our
salvation
,
Psal.
85.4
,
5.
and
release
thy
anger
towards
us
for
ever
.
Wilt
thou
prolong
thy
wrath
from
one
generation
to
another
?
How
earnestly
do
they
beg
and
in
treat
to
be
discharged
of
Gods
anger
,
and
that
they
might
enjoy
his
former
favour
and
countenance
again
.
And
if
we
look
into
those
examples
in
the
Word
whom
God
hath
made
spectacles
of
his
anger
and
wrath
for
fin
;
who
can
but
conclude
,
that
the
effects
thereof
are
terrible
.
In
the
casting
of
the
Angells
out
of
Heaven
.
Iude
6.
In
the
destruction
of
the
old
World
,
Gen.
6.
Sodome
and
Gomorrah
.
In
the
example
of
Corah
,
Dathan
,
Num.
16.
and
Abiram
,
Herod
.
The
rejection
of
the
Jewes
&c.
Besides
Gods
severity
towards
his
own
people
themselves
,
when
they
provoked
his
anger
against
them
,
as
we
may
see
in
Moses
,
David
,
&c.
Because
it
is
the
wrath
of
God
,
Reas.
1
and
so
the
highest
wrath
,
and
the
sorest
wrath
.
Now
if
the
wrath
of
a
King
,
a
mortall
creature
is
as
the
roaring
of
a
Lion
,
O
what
is
the
wrath
of
God
?
the
wrath
of
man
can
but
reach
to
the
bodies
and
estates
of
men
,
but
the
anger
of
God
reacheth
to
the
soul
;
the
anger
of
men
is
finite
,
the
anger
of
God
is
infinite
,
as
himselfe
is
.
Secondly
,
Reas.
2
the
effects
of
the
anger
of
God
must
needs
be
terrible
,
in
regard
his
anger
is
as
himselfe
is
,
infinite
,
Who
knowes
the
power
of
thy
wrath
,
saith
Moses
?
And
the
duplication
of
the
word
anger
and
wrath
,
denotes
the
heat
and
fury
of
his
displeasure
;
that
Moses
and
the
Church
apprehended
deeply
the
sense
of
Gods
indignation
against
them
for
their
sins
for
God
is
angry
at
nothing
in
his
creatures
but
sin
.
But
do
not
the
sins
of
the
godly
so
far
provoke
Gods
wrath
,
Quest.
as
utterly
to
deprive
them
of
his
love
and
favour
?
No
,
Answ.
we
must
take
heed
of
such
thoughts
as
these
.
What
though
the
sins
of
his
people
do
deserve
his
anger
and
wrath
,
yea
,
his
everlasting
wrath
and
condemnation
it selfe
:
yet
his
anger
and
displeasure
doth
never
exclude
them
out
of
his
love
.
He
is
angry
,
and
sins
not
,
since
he
is
only
angry
at
sin
;
as
a
Father
that
sees
a
Serpent
in
his
Childs
bosome
,
he
hates
the
Serpent
,
but
loves
the
Child
:
So
here
,
God
is
not
angry
with
his
children
to
destroy
them
,
but
with
their
sins
to
save
them
.
And
howsoever
the
sins
of
his
Chosen
may
so
far
provoke
the
Lord
to
wrath
,
as
to
turn
his
smiles
into
frownes
,
which
God
many
times
doth
by
their
sins
;
and
those
fruits
of
his
love
,
are
many
times
turned
into
the
effects
of
his
hatred
,
in
outward
appearance
;
yet
then
,
even
then
,
are
they
beloved
of
him
,
and
the
Lord
is
about
to
do
them
good
.
God
never
hates
any
,
whom
he
once
loved
in
Christ
.
Neither
can
any
sin
of
any
of
Gods
Elect
,
cause
the
Lord
to
reject
them
,
though
the
Lord
hates
sin
in
them
;
yet
he
still
holds
a
fatherly
affection
towards
them
.
Let
us
apply
this
.
Seeing
the
effects
of
Gods
anger
and
wrath
are
so
terrible
,
Use
1
we
may
hence
observe
the
difference
betwixt
the
anger
of
God
,
and
the
anger
and
wrath
of
man
.
Mans
anger
and
wrath
proceeds
from
corruption
within
,
which
is
quickly
provoked
to
any
thing
that
crosseth
it
.
But
Gods
anger
and
wrath
is
ever
at
sin
,
which
is
so
contrary
to
that
holy
and
pure
nature
of
his
,
that
he
will
not
fail
to
correct
,
even
in
his
own
children
.
O
how
happy
were
we
,
if
we
could
bring
our
hearts
to
this
,
to
be
angry
,
Eph
;
4.26
.
and
sin
not
,
to
make
sin
the
object
of
our
anger
and
wrath
in
our selves
and
others
:
As
Moses
,
though
he
were
the
meekest
man
living
,
yet
when
the
people
had
made
the
golden
Calfe
,
he
caused
the
same
to
be
grownd
to
powder
,
and
made
the
people
in
a
holy
anger
and
indignation
to
lick
up
the
dust
thereof
.
Thus
was
the
zeal
of
Phineas
kindled
against
Zimri
and
Cosbi
,
and
executing
judgment
upon
them
,
Gods
wrath
was
appeased
.
Secondly
,
Use
2
seeing
the
effects
of
Gods
wrath
for
sin
are
so
terrible
what
then
is
sin
,
the
cause
of
Gods
displeasure
?
In
all
diseases
,
we
say
,
the
cause
is
worse
then
the
effect
.
Now
all
the
plagues
and
judgments
that
God
executeth
in
the
World
,
are
but
the
effects
of
sin
.
We
have
seen
in
our
times
the
great
alterations
that
have
been
in
Church
and
State
;
the
Crown
it selfe
is
withered
,
many
Noble
Families
and
Houses
brought
down
and
laid
in
the
dust
,
Inheritances
translated
to
others
,
the
Sword
hath
begot
a
new
tenure
,
confusion
in
the
Church
,
Sects
and
Heresies
abound
in
every
corner
,
the
Ordinances
of
God
contemned
and
despised
,
the
Ministry
slighted
and
disesteemed
,
as
if
it
were
uselesse
and
might
be
spared
:
never
more
open
prophanenesse
,
nor
aparent
signes
of
Gods
anger
and
wrath
against
a
people
,
then
God
hath
manifested
against
us
,
with
his
unwonted
judgments
,
and
strange
visitations
,
by
unwonted
sicknesses
and
diseases
.
Surely
,
in
the
midst
of
them
all
,
we
are
to
justifie
God
,
since
England's
sin
hath
caused
all
our
plagues
upon
us
this
day
;
and
we
are
to
confesse
with
the
lamenting
Church
,
that
it
is
the
Lords
mercy
we
are
not
quite
laid
wast
:
That
it
might
be
said
of
England
,
that
we
were
a
people
that
kept
not
Covenant
with
God
.
And
when
we
shall
see
Religion
advanced
,
discipline
and
order
in
our
Church
,
Sects
and
Heresies
discountenanced
,
Piety
encouraged
,
and
Prophanenesse
suppressed
;
then
,
and
not
till
then
,
may
we
hope
that
God
will
remove
his
wrath
,
and
turn
away
his
anger
from
us
.
And
last
of
all
,
Vse
3
this
may
serve
for
Exhortation
,
to
admonish
all
to
take
heed
of
sin
;
we
shall
never
escape
Gods
anger
nor
displeasure
,
whilst
we
are
guilty
of
sin
;
sin
laies
us
naked
and
open
to
all
judgments
.
But
especially
this
concerns
Magistrates
,
that
as
they
desire
to
keep
off
Gods
judgments
from
a
Land
and
Nation
,
that
they
see
that
sin
be
duly
punished
:
When
Phineas
executed
judgment
,
the
Plague
ceased
.
And
this
care
ought
Parents
and
Heads
of
Families
to
have
,
that
as
they
desire
protection
from
God
,
and
to
see
his
blessing
upon
their
Families
,
that
they
suffer
not
an
Achan
under
their
roof
,
Ps.
101.
Zach.
5.4
.
Pr.
3.33
.
but
purge
their
house
,
as
David
did
his
.
For
certain
it
is
,
the
curse
of
God
is
up-the
habitation
of
the
wicked
,
whereas
the
habitation
of
the
righteous
shall
prosper
.
There
is
one
thing
more
to
be
observed
,
that
as
the
effects
of
Gods
anger
and
wrath
are
terrible
:
So
it
is
the
sight
of
sin
,
Doct.
4
Sight
of
sin
,
and
sense
of
Gods
displeasure
for
sin
,
ground
of
repentance
.
and
●●●ious
consideration
of
Gods
anger
and
displeasure
against
sin
,
that
is
the
ground-work
and
foundation
of
true
repentance
.
There
are
many
excellent
fruits
of
godly
sorrow
and
true
repentance
manifested
by
this
people
,
from
verse
12.
to
the
end
;
yet
,
if
we
observe
well
these
two
verses
,
8
,
9.
we
shall
see
it
was
the
sight
of
their
sins
,
and
the
apprehension
of
Gods
anger
and
displeasure
for
sin
,
that
set
them
upon
their
repentance
.
The
fight
of
sin
,
and
the
apprehension
of
Gods
anger
and
displeasure
for
sin
,
ever
goes
before
true
repentance
.
This
Church
and
people
acknowledge
,
that
God
had
set
their
their
iniquities
before
him
,
&c.
And
withall
had
a
deep
sense
of
Gods
anger
and
displeasure
▪
before
they
addresse
themselves
for
pardon
.
And
surely
this
is
Gods
order
of
working
,
in
the
great
work
of
Repentance
and
Salvation
;
first
,
to
cast
down
through
the
sight
of
sin
,
and
apprehension
of
Gods
displeasure
for
sin
and
then
to
raise
up
in
the
apprehension
of
mercy
in
Christ
.
Never
did
any
truly
repent
,
but
first
apprehended
the
curse
,
and
Gods
indignation
against
sin
before
.
Let
this
be
duly
thought
upon
as
a
most
certain
ground
of
truth
,
that
those
whom
the
Lord
intends
to
save
,
he
will
first
discover
unto
them
their
sin
,
and
Gods
wrath
due
unto
them
,
even
the
curse
of
the
Law
,
which
is
eternal
death
of
Soul
and
Body
for
ever
,
before
he
ever
give
them
the
sweet
apprehension
of
his
favour
and
love
in
Christ
.
The
Scriptures
are
clear
and
plain
in
this
point
;
Come
,
let
us
return
unto
the
Lord
,
Hos.
6.1
.
for
he
hath
wounded
us
:
Where
we
see
the
Lords
order
first
to
wound
,
and
then
to
binde
up
.
Thus
dealt
he
with
those
Jewes
,
Act.
2.37
who
had
imbrued
their
hands
in
the
blood
of
the
Lord
Jesus
,
they
were
first
brought
to
see
their
sins
by
the
Ministry
of
Peter
,
and
apprehend
Gods
wrath
due
for
the
same
,
and
then
they
cry
out
to
the
Apostles
,
Men
and
Brethren
,
what
shall
we
do
to
be
saved
.
The
Lord
deals
with
a
pure
soul
,
whom
he
intends
to
save
,
as
he
said
to
Moses
,
Deut.
28.66
.
Thy
life
shall
hang
in
doubt
before
thee
,
and
thou
shalt
fear
day
and
night
.
Now
it
is
with
a
soul
in
this
plight
,
as
it
was
with
Balshazar
in
his
cups
,
Dan.
5.
when
he
saw
the
hand
writing
,
the
joynts
of
his
knees
smote
together
:
thus
doth
the
Lord
strike
the
soul
with
amazement
and
fear
,
whilest
he
shall
see
before
him
nothing
but
death
,
hell
,
and
condemnation
;
thus
the
Lord
ordinarily
breaks
the
heart
,
and
humbles
the
●oul
,
before
he
fills
it
with
mercy
.
Baloved
,
let
us
not
flatter
our selves
,
to
think
,
that
repentance
and
reconciliation
with
God
were
a
matter
so
easily
got
:
No
,
no
,
the
Lord
will
have
us
into
the
furnace
first
,
and
the
Lord
will
make
us
to
see
our
sins
,
and
to
feel
the
waight
and
burthen
of
them
,
Mat.
9.13
Es.
55.1
.
Joh.
7.37
.
with
the
sence
of
his
anger
and
wrath
against
sin
,
before
we
can
look
for
mercy
.
The
Scriptures
are
full
in
this
particular
.
And
the
Reasons
are
:
God
hath
so
appointed
it
,
Reas.
1
that
all
the
Elect
should
thus
be
brought
home
to
him
,
Ioh.
16.8
I
will
send
you
the
Comforter
(
saith
Christ
)
and
he
shall
rebuke
the
world
of
sin
and
of
righteousnesse
.
First
of
sin
,
unto
condemnation
,
and
then
of
righteousnesse
,
viz.
the
righteousnesse
of
Christ
unto
salvation
.
And
thus
the
Prophet
brings
in
Christ
,
speaking
thus
,
Es.
61.1
.
The
spirit
of
the
Lord
is
on
me
,
and
the
Lord
hath
annointed
me
,
and
sent
me
to
preach
good
tidings
to
the
poor
,
to
binde
up
the
broken
hearted
,
to
preach
liberty
to
the
captive
,
&c.
Here
you
see
to
whom
Christ
is
sent
,
and
here
is
a
soul
qualified
for
mercy
;
not
all
and
every
one
that
lives
under
the
Gospell
,
that
hath
been
Baptized
,
and
goes
under
the
name
of
a
Christian
;
but
such
only
as
are
sensible
at
their
spirituall
misery
and
thraldome
by
reason
of
sin
.
I
came
(
saith
Christ
)
to
seek
and
to
save
that
was
lost
.
Miserable
creature
thou
,
Luk.
19.10
.
if
thou
be
not
one
that
Christ
came
to
seek
and
to
save
:
But
if
thou
be
not
a
lost
creature
,
a
poor
,
wretched
,
damned
creature
in
thy
own
apprehension
,
thou
wilt
never
have
Christ
to
save
thee
.
Secondly
,
till
we
thus
see
sin
,
Reas.
2
and
are
sensible
of
Gods
wrath
and
displeasure
for
sin
,
we
shall
never
prize
Christ
,
neither
are
fit
to
receive
any
comfort
from
Christ
.
When
a
poor
soul
comes
truly
to
see
fin
,
and
the
wrath
of
God
due
for
sin
,
and
that
sin
is
a
burthen
,
too
heavy
for
that
soul
to
bear
,
Christ
will
never
be
pretious
to
the
soul
,
The
full
soul
loatheth
the
hony
comb
.
But
take
a
poor
wounded
soul
,
whose
heart
is
truly
humbled
,
it
is
like
a
smitten
Hart
;
O
,
to
the
soyle
it
flyeth
,
Ps.
42.1
.
As
the
Hart
brayeth
after
the
Rivers
of
water
,
so
longeth
my
soul
after
thee
,
O
God
.
Let
such
a
soul
have
all
the
treasure
in
the
world
presented
unto
him
on
the
one
hand
,
and
the
least
drop
of
the
blood
of
Christ
on
the
other
hand
:
O
,
it
is
Christs
blood
that
he
priseth
above
all
.
As
Rachel
said
to
Jacob
,
Give
me
Children
,
or
else
I
die
;
so
saith
a
poor
soul
,
Give
me
Christ
for
the
pardon
of
my
sins
,
or
else
I
die
,
and
shall
perish
for
ever
.
This
serves
to
discover
unto
us
what
is
Gods
manner
of
dealing
in
the
work
of
mans
Conversion
and
Salvation
;
Use
1
the
Lord
works
by
contraries
,
God
brings
men
to
joy
by
sorrow
;
to
blessednesse
,
by
the
sense
of
our
cursednesse
:
as
at
the
first
Creation
,
God
brought
light
out
of
darknesse
,
so
doth
God
now
,
bring
life
out
of
death
;
and
out
of
our
deep
apprehension
of
Gods
anger
and
displeasure
,
God
founds
and
grounds
our
greatest
comfort
.
Well
then
,
would
you
know
how
it
fares
between
God
and
your
souls
;
call
to
minde
your
sins
past
,
the
sins
of
your
youth
,
the
sins
of
your
middle
age
,
and
the
sins
of
your
riper
years
,
and
see
how
your
hearts
stand
affected
towards
them
:
Can
you
think
of
them
without
griefe
of
heart
?
have
you
as
yet
never
felt
the
terrours
of
the
Almighty
for
sin
?
You
never
felt
such
a
weight
and
burthen
of
sin
,
that
you
were
ready
to
sink
under
it
.
O
,
deceive
not
your
own
souls
,
the
foundation
of
grace
and
salvation
is
not
yet
laid
.
But
now
,
if
upon
examination
,
you
finde
the
terrours
of
the
Lord
,
your
hearts
wounded
,
that
the
remembrance
of
your
sins
is
grievous
unto
you
,
and
that
the
burthen
of
them
is
intollerable
;
here
is
a
good
mark
,
that
God
intends
much
good
to
such
a
soul
.
Seeing
this
is
Gods
manner
of
dealing
in
the
work
of
Repentance
and
conversion
to
God
,
Use
2
to
work
in
the
soul
an
apprehension
of
Gods
anger
and
displeasure
for
sin
.
Here
is
matter
of
mourning
and
lamentation
,
in
regard
of
the
great
security
of
this
age
wherein
we
live
;
there
is
little
fear
or
dread
of
Gods
anger
and
wrath
for
sin
amongst
men
;
a
clear
argument
,
that
men
are
far
from
this
grace
of
true
repentance
.
The
Lord
be
mercifull
to
a
world
of
men
that
live
amongst
us
,
even
in
the
bosome
of
the
Church
,
if
we
had
a
fountain
of
tears
with
Jeremy
,
we
might
weep
them
out
,
to
see
the
misery
of
the
greatest
part
of
the
world
,
that
though
they
live
in
the
bosome
of
the
Church
,
and
partake
daily
of
the
Word
,
yet
are
not
wrought
upon
.
How
many
have
we
,
that
are
so
far
from
grieving
for
their
sins
,
that
it
is
their
grief
they
cannot
sin
more
freely
?
Men
cannot
endure
to
meet
with
any
check
or
controlment
in
their
sinfull
courses
.
You
that
know
the
world
,
and
you
that
know
the
state
of
this
place
,
cannot
but
know
,
how
many
we
have
that
sit
upon
their
Ale-bench
,
and
there
despite
the
Spirit
of
grace
,
glorying
in
their
sin
:
O
that
such
would
but
consider
that
dreadfull
place
of
the
Apostle
,
2
Thess.
2.13
.
That
all
might
be
damned
that
took
pleusure
in
unrighteousnesse
;
yet
fear
not
damnation
:
But
the
damnation
of
such
doth
not
sleep
.
And
last
of
all
,
Use
3
here
is
matter
of
admirable
comfort
and
consolation
to
such
,
upon
whose
hearts
God
hath
been
at
work
,
that
have
been
under
the
Spirit
of
bondage
,
and
have
layne
under
the
threats
of
the
Law
,
have
seen
sin
and
have
apprehended
Gods
displeasure
in
their
souls
for
sin
:
I
may
say
to
such
a
one
,
as
it
was
said
to
blind
Bartimaeus
,
Behold
,
Christ
calleth
thee
;
who
for
this
spirit
of
heavinesse
will
give
thee
the
spirit
of
gladnesse
:
sorrow
may
endure
for
a
night
,
but
joy
commeth
in
the
morning
;
and
,
Mat.
5.4
.
Blessed
are
they
that
mourn
,
for
they
shall
rejoyce
.
O
,
Object
.
but
if
I
were
sure
that
my
sorrow
were
right
,
I
might
have
comfort
;
but
I
fear
my
trouble
is
not
so
much
for
offending
God
by
my
sins
,
as
for
fear
of
Hell
and
of
wrath
;
which
sorrow
even
a
wicked
man
may
have
,
and
yet
perish
at
last
?
Even
this
fear
of
Gods
wrath
,
Ans.
of
hell
and
damnation
,
may
be
at
the
first
in
us
,
and
as
a
needle
make
way
for
the
threed
of
godly
sorrow
:
thus
much
is
intimated
by
that
of
Paul
,
Ye
have
not
received
the
Spirit
of
bondage
to
fear
again
;
Ro.
8.15
.
which
word
implyeth
thus
much
,
that
even
the
very
godly
themselves
,
had
at
first
in
them
the
spirit
of
bondage
to
fear
God
for
his
wrath
,
hell
and
damnation
.
A
degree
of
grace
,
if
I
may
so
call
it
,
that
,
for
ought
I
know
,
all
Gods
children
at
first
,
in
some
measure
or
other
passe
under
.
But
how
shall
I
know
,
Quest.
that
it
is
not
my
case
at
this
present
?
True
sight
of
sin
and
humiliation
of
the
soul
that
shall
finde
comfort
,
Answ.
hath
principally
these
three
properties
.
First
,
when
the
heart
is
carried
against
sin
with
such
an
indignation
,
as
that
there
is
a
heart-rising
against
a
mans
most
secret
corruptions
,
2
Cor.
7.11
.
What
indignation
(
saith
Paul
)
hath
it
wrought
in
you
?
A
heart-rising
against
our
most
secret
corruptions
,
stirring
in
us
,
is
a
good
signe
our
sorrow
for
sin
is
sound
.
It
may
again
be
known
by
that
full
purpose
of
heart
that
is
in
us
,
not
to
sin
again
,
as
those
godly
Converts
mentioned
in
the
Scripture
,
Paul
,
Zacheus
,
Mary
Magdalen
,
Peter
,
&c.
fell
not
into
their
sins
again
.
Thirdly
,
it
may
be
known
by
the
blessed
victory
that
the
soul
gets
daily
against
sin
,
when
corruption
weakens
daily
,
and
grace
growes
more
vigorous
in
the
soul
,
these
may
comfort
the
heart
,
that
such
a
soul
is
qualified
for
mercy
.
Ver.
10.
The
daies
of
our
years
are
threescore
years
and
ten
;
and
if
by
reason
of
strength
they
be
fourscore
years
,
yet
is
their
strength
but
labour
and
sorrow
,
for
it
is
soon
cut
off
,
and
we
fly
away
.
MOSES
having
before
shewed
how
unlike
their
life
was
to
other
Nations
and
People
:
-
1.
In
that
they
were
continually
wasted
with
judgments
,
For
we
are
consumed
in
thy
wrath
.
-
2.
In
that
they
were
so
speedily
swept
away
.
Now
he
comes
to
set
down
the
bounds
and
limits
of
mans
life
,
and
shuts
it
up
within
the
compasse
of
threescore
and
ten
years
,
or
at
the
most
fourscore
years
:
and
this
time
is
not
all
replenished
with
joy
and
pleasures
,
but
even
the
best
part
is
spent
in
labour
and
sorrow
.
In
this
Verse
Moses
sets
down
two
things
,
touching
the
brevitie
and
shortnesse
of
mans
life
in
generall
.
-
1.
That
the
ordinary
term
of
mans
life
,
according
to
the
common
course
of
nature
,
is
seventy
years
,
this
is
the
ordinary
stint
,
few
do
passe
this
,
not
one
of
a
hundred
,
and
where
one
doth
,
a
hundred
do
not
.
But
if
men
be
of
such
exceeding
strength
of
nature
,
and
constitution
of
body
,
that
they
spin
out
the
thred
of
their
daies
to
eightie
years
,
that
is
a
great
age
indeed
,
and
not
one
of
a
thousand
reach
unto
.
-
2.
Lest
men
should
think
too
well
of
this
life
,
and
be
in
love
with
it
,
he
shewes
,
that
even
the
best
and
most
flourishing
time
of
mans
life
,
is
but
a
bitter
sweet
,
full
of
cares
,
griefs
,
sorrowes
,
and
cutting
labours
,
which
makes
it
more
like
a
continuall
death
,
then
a
happy
life
.
And
that
which
doth
increase
their
misery
is
this
,
that
their
flourishing
estate
doth
last
but
for
a
while
;
For
,
it
is
soon
cut
off
,
and
we
fly
away
.
The
daies
of
our
years
are
threescore
,
&c.
Text.
WHen
Moses
saith
,
that
the
daies
of
our
years
are
threescore
years
and
ten
,
he
doth
not
affirm
all
men
to
live
so
long
,
or
none
to
live
longer
,
but
that
the
ordinary
stint
and
terme
of
mans
life
is
seventie
years
,
which
men
do
not
usually
passe
,
for
the
best
and
strongest
bodies
,
he
affirms
,
do
not
passe
eightie
years
,
and
where
one
doth
,
a
thousand
do
not
.
Seeing
that
within
this
compasse
is
the
longest
bounds
of
mens
lives
,
Moses
would
here
shew
us
again
the
shortnesse
of
our
time
in
this
world
.
That
mans
life
is
short
.
Doct.
1
What
is
seventie
years
when
they
are
past
,
Mans
life
is
short
.
they
seem
to
us
to
be
soon
gone
,
and
but
a
few
daies
:
and
therefore
Moses
saith
,
The
daies
of
our
years
;
and
Jacob
,
though
he
lived
long
,
yet
acknowledged
that
his
time
was
but
short
,
and
that
his
daies
were
but
few
and
evill
;
Gen.
47.9
.
The
daies
of
my
pilgrimage
are
an
hundred
and
thirty
years
,
few
and
evill
have
the
daies
of
the
years
of
my
life
been
;
and
I
have
not
at
tained
to
the
daies
of
the
years
of
the
life
of
my
Fathers
,
in
the
daies
of
their
pilgrimage
.
Now
if
Jacob
could
say
that
his
daies
were
few
and
evill
,
that
lived
sixscore
and
ten
years
,
what
are
our
daies
that
scarce
live
halfe
so
long
.
Our
life
is
short
,
if
we
do
but
consider
what
our
childhood
is
,
and
how
much
of
this
time
was
spent
in
that
state
of
life
,
which
cannot
truly
be
termed
life
indeed
;
for
,
howsoever
in
childhood
and
youth
we
had
wit
and
discretion
to
discern
good
and
evill
,
yet
there
wanted
that
reason
and
understanding
to
choose
the
good
and
refuse
the
evill
:
so
that
part
of
our
life
was
past
without
any
fruit
,
before
we
could
truly
be
said
to
live
;
for
so
long
as
we
know
not
God
,
nor
wherefore
he
created
us
,
and
are
ignorant
of
the
end
wherefore
we
were
sent
here
into
the
world
,
we
cannot
properly
be
said
truly
to
live
.
When
we
come
to
riper
years
,
and
come
to
our selves
,
as
Solemon
saith
,
He
that
encreaseth
knowledge
,
encreaseth
griefe
:
Then
do
the
cares
of
the
world
,
and
the
thoughts
of
providing
for
Wife
and
children
take
up
our
thoughts
and
time
,
that
we
martyr
our selves
,
and
our
life
is
full
of
misery
.
Let
men
come
to
the
age
of
fiftie
years
,
doth
not
death
then
by
their
gray
haires
summon
them
daily
,
though
neither
sicknesses
nor
diseases
do
assail
us
;
yet
we
may
then
perceive
that
nature
decayes
,
and
we
draw
apace
towards
our
long
home
.
But
suppose
(
as
Moses
saith
)
that
we
draw
upon
eightie
years
,
are
not
our
lives
then
a
burthen
unto
us
,
whilst
we
wrestle
daily
with
aches
,
pains
,
griefs
,
and
a
world
of
infirmities
,
that
old
age
is
subject
unto
;
all
which
render
our
lives
a
burthen
to
our selves
,
and
no
lesse
are
we
burthensome
to
others
.
How
frail
then
and
how
miserable
is
the
life
of
man
?
And
indeed
,
that
time
cannot
truly
be
said
to
be
long
,
that
at
last
shall
have
an
end
.
So
that
all
things
considered
,
there
is
more
detracted
from
mans
life
,
then
added
to
it
.
Infancy
is
swallowed
up
with
childhood
,
childhood
with
youth
,
youth
with
riper
years
;
and
both
infancy
,
childhood
,
youth
,
and
riper
years
,
are
all
swallowed
up
of
old
age
,
and
old
age
with
death
:
So
that
our
continuance
here
cannot
truly
be
called
Life
,
but
a
continuall
passage
from
the
womb
to
the
grave
.
Besides
,
if
we
consider
,
the
halfe
of
this
time
of
seventie
years
is
spent
in
sleep
,
which
it
a
kinde
of
death
,
and
is
halfe
our
time
:
And
out
of
the
other
halfe
,
if
we
would
subduct
our
childhood
,
time
spent
in
sicknesse
of
body
,
trouble
of
minde
,
so
much
time
spent
in
doing
nothing
,
so
much
time
in
doing
little
,
we
shall
finde
at
last
,
that
our
daies
and
time
on
earth
,
may
easily
be
measured
by
the
short
Ell
of
a
few
daies
,
as
Jacob
said
to
Pharaoh
,
Few
and
evill
have
the
daies
of
my
pilgrimage
been
.
Now
then
,
Vse
1
if
it
were
thus
in
Moses
daies
,
that
ordinarily
men
lived
not
above
seventie
years
;
this
confutes
that
common
opinion
that
is
in
the
world
,
that
as
the
world
growes
older
,
so
mens
lives
grow
shorter
,
and
that
the
earth
it selfe
growes
weaker
and
weaker
,
and
carries
lesse
burthen
.
Was
not
this
in
Moses
time
,
that
men
lived
ordinarily
not
above
seventie
years
?
And
therefore
we
are
not
to
lay
the
shortnesse
of
mans
life
upon
the
Lord
,
or
the
age
of
the
world
,
but
upon
our selves
and
our
sins
,
that
our
lives
are
shortned
unto
us
.
Let
us
not
then
lay
the
blame
upon
God
when
it
is
in
us
;
for
,
if
our
daies
be
cut
off
shorter
,
and
we
live
not
so
long
,
if
we
decay
in
strength
,
and
our
lives
are
shortned
,
our
own
intemperancy
,
in
surfeiting
and
drunkennesse
,
and
other
disorders
in
our
lives
,
many
times
shorten
our
daies
,
which
otherwise
we
might
attain
unto
.
Seeing
mans
life
is
so
short
,
Use
2
though
he
reach
to
seventie
or
eightie
years
;
how
should
this
move
us
all
to
esteem
lesse
of
this
life
,
that
is
so
frail
and
short
,
and
transitory
,
and
to
seek
for
an
everlasting
rest
,
and
a
Kingdome
that
shall
not
fade
,
with
those
primitive
Christians
,
Heb.
11.
That
looked
for
a
City
,
the
maker
and
builder
whereof
was
God
.
And
if
we
can
be
content
to
study
,
labour
,
and
sweat
for
a
poor
life
here
,
of
so
short
a
continuance
,
how
much
more
should
we
study
and
labour
for
life
eternall
?
As
Christ
saith
,
Labour
not
for
the
meat
that
perisheth
,
John
6.
but
,
&c.
So
let
us
labour
for
that
life
that
perisheth
not
,
and
shall
not
last
for
seventy
or
eightie
years
and
then
end
,
as
this
life
doth
;
but
shall
last
whilst
God
himselfe
lasts
,
even
to
all
eternity
.
Thirdly
and
lastly
,
Use
3
seeing
the
ordinary
time
of
mans
life
is
seventie
or
eightie
years
,
a
goodly
time
to
live
in
the
world
,
if
we
have
grace
to
use
it
well
:
O
,
if
God
give
a
man
this
goodly
time
,
what
a
great
mercy
is
it
if
men
bestow
it
well
,
how
much
glory
might
we
bring
to
God
,
how
much
good
to
his
Church
,
and
what
a
measure
of
heavenly
knowledge
,
faith
,
repentance
,
and
other
graces
may
a
man
get
in
these
seventie
or
eightie
years
,
if
we
are
not
wanting
to
our selves
.
But
alas
,
who
makes
this
use
and
benefit
of
his
time
?
Commonly
,
men
bestow
this
time
,
pretious
time
,
vainly
and
unprofitably
,
and
little
of
it
is
spent
in
the
service
of
God
,
in
doing
good
to
his
Church
,
and
furnishing
their
souls
with
grace
against
the
time
of
need
.
Did
men
but
learn-one
lesson
at
every
one
Sermon
that
they
hear
,
how
much
knowledge
might
be
gained
in
seventie
or
eightie
years
,
and
what
a
stock
of
grace
might
men
have
in
store
against
the
time
of
sicknesse
,
and
when
death
shall
come
.
Yet
is
their
strength
but
labour
and
sorrow
.
MOSES
having
in
the
former
part
of
this
Verse
shewed
the
common
rate
of
our
life
here
in
this
world
,
and
the
ordinary
stint
,
beyond
which
few
passe
;
Doth
here
likewise
show
,
that
as
this
long
life
that
men
〈◊〉
,
being
compared
to
eternity
is
but
short
,
and
not
to
be
stood
upon
,
so
it
is
not
free
from
trouble
and
sorrow
,
from
misery
and
affliction
;
but
that
the
chiefest
part
of
it
,
even
the
pride
and
flower
of
the
strongest
man
is
but
labour
and
sorrow
:
so
that
the
sweetnesse
of
the
longest
life
is
tempered
with
manifold
sorrowes
troubles
,
and
afflictions
,
we
never
continue
long
at
one
stay
,
but
in
our
chiefest
prosperitie
,
our
comforts
are
often
blasted
,
and
suddainly
gone
.
So
that
in
these
words
we
have
to
observe
,
-
1.
The
misery
of
mans
life
,
even
in
his
best
and
most
flourishing
estate
,
it
is
mixed
with
labour
and
sorrow
.
-
2.
The
ground
and
cause
of
this
,
which
is
,
It
is
soon
cut
off
,
and
we
flie
away
.
First
,
in
that
Moses
affirmes
,
that
the
life
of
man
is
ordinarily
,
not
only
short
,
and
shut
up
within
the
compasse
of
seventie
years
,
or
at
the
most
eightie
years
;
but
also
affirmes
,
that
the
best
and
most
excellent
part
of
this
time
is
〈◊〉
●●ouble
and
sorrow
:
Hence
we
learn
,
Doct.
2
That
the
misery
of
man
since
his
fall
is
exceeding
great
;
Misery
of
man
since
the
fall
,
great
.
Gen.
47.9
.
because
let
his
life
be
what
it
will
be
,
yet
his
very
best
time
is
full
of
labour
and
sorrow
.
As
Jacob
said
to
Pharaoh
,
The
dayes
of
the
years
of
my
pilgrimage
,
are
few
and
evil
:
So
true
is
that
of
Job
,
Job
14.1
.
Man
that
is
born
of
a
woman
is
of
few
dayes
,
and
full
of
trouble
.
The
very
honey
and
sweetnesse
of
this
life
is
mixed
with
wormwood
and
gall
:
what
day
almost
passeth
over
our
heads
without
some
crosse
or
other
,
and
cause
of
grief
.
He
that
drank
deepest
of
the
cup
of
all
worldly
prosperity
;
as
Solomon
took
his
fill
of
them
yet
at
last
concluded
,
Eccl.
2.13.23
.
That
all
was
but
vanity
and
vexation
of
spirit
.
That
mans
day●
are
full
of
sorrows
,
and
his
travel
grief
of
heart
,
we
see
our
joyes
are
uncertain
,
our
sorrows
and
grief
more
sure
:
whilest
as
Job
saith
,
The
evils
which
we
fear
,
befall
us
,
and
the
comforts
we
desire
fail
us
.
We
are
still
expecting
better
dayes
and
times
,
but
finde
worse
:
In
our
mirth
there
is
mourning
,
in
our
joy
there
is
sorrow
;
our
false
fears
beget
reall
grief
,
though
the
things
we
fear
never
come
to
passe
:
And
as
if
our
present
miseries
were
not
enough
to
make
our
lives
miserable
,
we
torment
our selves
,
in
laying
hold
of
those
we
have
already
suffered
,
and
fear
those
that
are
to
come
,
by
which
means
,
many
times
,
we
torment
our selves
before
the
time
.
In
a
word
,
there
is
no
age
or
time
of
mans
life
,
nor
estate
or
condition
we
are
in
here
,
but
it
meets
with
its
severall
miseries
incident
thereunto
,
youth
,
middle
age
,
old
years
,
all
of
them
have
their
labour
and
sorrow
,
daies
of
vanity
,
full
of
misery
.
Seeing
our
life
here
in
this
world
is
so
frail
and
so
miserable
,
Use
1
full
of
labour
and
sorrow
,
both
inward
and
outward
,
of
body
and
minde
;
this
shewes
,
that
the
greatest
part
of
the
world
are
far
from
this
perswasion
of
Moses
,
as
look
not
upon
this
world
to
be
so
full
of
misery
;
for
many
a
man
could
wish
,
he
might
ever
live
here
,
and
never
die
.
It
seemes
,
these
men
did
never
yet
tast
of
the
misery
of
sin
,
and
of
the
misery
of
this
life
;
or
,
else
they
could
never
yet
see
what
a
blessed
thing
it
is
,
to
be
freed
from
these
miseries
,
and
to
live
eternally
in
Heaven
.
Secondly
,
seeing
our
life
is
so
short
,
Vse
2
frail
and
miserable
,
full
of
labour
and
sorrow
;
this
should
teach
us
that
lesson
of
the
Apostle
,
To
use
this
world
as
though
we
used
it
not
,
seeing
it
is
so
full
of
misery
and
trouble
.
We
see
a
Mother
,
when
she
would
wean
the
Child
from
the
breast
,
she
laies
some
bitter
thing
upon
it
,
that
so
the
Child
tasting
of
it
,
might
be
out
of
love
with
it
,
and
desire
it
no
more
.
Even
so
the
Lord
,
knowing
that
we
are
exceedingly
in
love
with
the
world
,
with
the
pleasures
and
profits
of
this
life
,
lest
we
should
surfeit
with
these
things
,
hath
laid
many
bitter
troubles
and
afflictions
upon
us
,
and
all
to
wean
us
from
the
immoderate
love
of
it
.
This
doth
David
acknowledge
from
experience
,
O
Lord
,
thou
hast
made
my
daies
as
an
hand-breadth
.
Surely
every
man
in
his
best
estate
is
but
vanity
.
Ps.
39.5
,
6.
And
that
this
might
be
remembred
of
us
,
he
sets
upon
it
a
note
of
attention
,
Selah
,
and
shewes
what
use
himselfe
made
of
it
,
O
Lord
,
my
hope
is
in
thee
:
He
casts
off
all
care
of
the
world
,
and
only
flies
to
God
and
seeks
to
him
for
succour
.
Yet
is
their
strength
but
labour
and
sorrow
.
Text.
WE
have
yet
farther
to
observe
,
that
in
asinuch
as
Moses
saith
,
their
Strength
,
that
is
,
the
chiefest
and
most
excellent
estate
,
the
very
flower
of
their
life
,
wherein
men
do
so
much
glory
and
rejoyce
,
is
but
a
time
of
labour
and
sorrow
;
We
are
taught
,
Doct.
3
that
there
is
no
estate
of
man
in
this
life
,
No
estate
,
but
full
of
labour
and
forrow
.
so
high
,
or
so
sure
and
certain
,
or
so
sweet
and
comfortable
,
but
it
is
subject
to
alterations
and
change
,
subject
to
misery
and
trouble
.
For
Moses
speaks
this
in
generall
,
both
of
Prince
and
Peer
,
rich
and
poor
,
one
and
all
,
there
is
no
estate
,
but
hath
misery
enough
attending
upon
it
.
Who
is
there
living
amongst
all
mankind
,
that
is
so
happy
and
profperous
in
the
world
,
who
if
they
should
compare
their
comforts
with
their
Crosses
but
must
acknowledge
,
that
mans
life
is
full
of
labour
and
sorrow
:
No
,
not
the
greatest
Prince
and
Monarch
in
the
world
,
that
is
free
from
cares
,
fears
,
and
troubles
;
as
we
may
see
in
David
,
who
was
a
man
of
trouble
all
his
daies
,
exercised
sometimes
by
forraigne
enemies
,
sometimes
by
his
own
Courtiers
,
yea
,
by
Absalom
his
darling
son
:
Their
Crownes
are
continually
attended
with
cares
and
fears
of
treasons
,
and
they
are
still
filled
with
the
cares
and
troubles
of
the
Common-weal
they
are
set
over
;
and
are
to
look
unto
.
And
those
who
have
been
highly
advanced
to
honour
and
dignity
,
as
who
but
they
,
waited
upon
by
a
great
and
sumptuous
train
,
in
all
glory
and
honour
,
yet
have
suddainly
been
thrown
down
to
the
lowest
degree
of
shame
and
dishonour
.
And
the
like
may
be
said
of
all
ranks
and
conditions
of
men
,
what
with
cares
,
fears
,
discontents
,
crosses
,
losses
,
and
dayly
vexations
,
and
molestations
we
are
incident
unto
,
and
daily
meet
withall
it
is
not
the
least
of
our
misery
to
live
long
to
bear
them
.
So
that
it
may
be
said
of
man
as
it
was
said
of
the
Angeil
of
Lavdicea
,
Rev.
3.17
.
He
knew
not
that
he
was
wretched
,
and
poor
,
and
blind
,
and
naked
.
Here
is
our
case
,
in
the
midst
of
all
our
pomp
and
glory
,
and
outward
felicities
in
this
world
,
we
are
ignorant
of
what
miseries
daily
attend
us
:
for
what
have
we
here
,
that
is
not
got
with
labour
,
kept
with
care
and
fear
,
and
parted
withall
with
grief●
and
sorrow
:
so
that
in
the
getting
,
enjoying
,
and
parting
with
what
we
enjoy
here
below
,
we
may
say
with
the
Prophet
,
Hab.
2.13
.
The
people
shall
even
weary
thomselves
for
every
vanitle
.
Like
little
children
,
we
sweat
again
in
catching
Butter-flies
,
whilest
in
the
mean
time
,
we
neglect
the
true
treasure
of
life
and
glory
.
Besides
,
the
spirituall
evills
of
this
life
as
ignorance
,
unbeliefe
,
pride
hypocrisy
,
hardnesse
of
heart
,
and
the
like
,
these
so
pester
and
annoy
even
the
best
of
Gods
servants
,
Ro.
7.24
.
that
they
often
complain
with
Paul
,
O
wretched
man
that
I
am
,
&c.
and
with
the
father
of
the
child
,
Mar.
9.24
.
I
believe
,
Lord
help
my
unbeliefe
;
as
Bradford
,
that
blessed
Martyr
of
God
,
was
wont
to
do
,
so
that
we
have
cause
continually
to
groan
under
the
burthen
of
our
miseries
here
,
and
subscribe
this
truth
of
Moses
,
that
our
most
happy
and
flourishing
estate
in
this
world
,
is
but
labour
and
sorrow
.
That
herein
and
hereby
the
Lord
might
exercise
our
spirituall
armour
,
Reas.
1
wherewith
he
hath
furnished
us
,
to
wit
,
the
shield
of
Faith
,
the
helmet
of
Salvation
,
the
breast-plate
of
Righteousnesse
,
and
the
sword
of
the
Spirit
:
For
,
wherefore
should
all
these
parts
of
our
spirituall
armour
be
provided
us
of
God
,
but
that
we
must
look
daily
to
have
them
exercised
?
Secondly
,
Reas.
2
to
wean
us
from
the
world
,
whose
practise
is
,
to
mingle
our
sweet
with
soure
.
And
lastly
,
Reas.
3
to
make
us
long
after
a
better
life
,
where
all
tears
shall
be
wiped
away
from
our
eyes
,
and
sin
from
our
so●ls
.
Seeing
this
is
so
,
Vse
1
that
our
chiefest
strength
,
our
best
time
,
and
the
most
excellent
and
principall
part
of
our
life
,
is
not
freed
from
labour
and
sorrow
,
cares
,
fears
,
vexations
,
and
molestations
,
but
that
our
whole
life
is
full
of
labour
and
sorrow
;
As
this
should
wean
us
from
the
world
,
and
put
us
out
of
love
of
all
things
here
below
:
so
it
should
stir
us
up
to
seek
that
life
,
where
all
these
miseries
shall
be
taken
away
,
where
God
shall
wipe
away
all
tears
from
our
eyes
,
Rev.
21.4
.
and
where
there
shall
be
no
more
death
,
neither
sorrow
nor
crying
,
neither
shall
there
be
any
more
pain
,
but
pleasure
without
pain
,
and
fullnesse
of
joy
at
his
right
hand
for
evermore
.
Our
best
estate
here
is
mixed
with
griefe
,
sorrow
,
care
and
trouble
.
But
happy
,
and
thrice
happy
are
they
,
which
shall
be
judged
worthy
to
inherit
that
life
which
shall
last
for
ever
,
and
that
without
all
cares
,
fears
labour
and
sorrow
,
Rev.
14.13
.
Blessed
are
the
dead
that
die
in
the
Lord
,
they
rest
from
their
labours
.
Secondly
,
Vse
2
seeing
no
estate
of
our
life
is
free
from
sundry
sorrowes
and
miseries
,
troubles
,
cares
,
and
fears
;
it
may
serve
to
admonish
us
all
to
bear
them
patiently
,
and
not
to
forsake
our
callings
and
places
wherein
the
Lord
hath
set
us
,
because
of
them
.
For
,
here
we
see
,
that
in
this
short
life
of
ours
,
the
most
excellent
part
thereof
is
not
free
from
labour
and
sorrow
.
There
is
no
calling
or
condition
of
life
,
but
hath
miseries
enough
attending
upon
it
,
to
make
them
wretched
that
live
in
it
,
if
they
want
patience
to
bear
them
.
And
those
that
seem
most
happy
,
and
we
look
upon
them
as
most
free
from
those
miseries
,
themselves
many
times
could
wish
rather
to
be
any
other
,
then
that
they
are
;
and
if
we
could
change
our
estates
with
theirs
,
it
is
possible
we
should
wish
to
take
our
own
again
.
Why
then
should
we
be
weary
of
those
callings
wherein
the
Lord
hath
set
us
,
but
rather
undergo
the
same
,
and
arme
our selves
against
these
troubles
and
sorowes
,
and
not
to
use
unlawfull
means
to
escape
them
,
for
that
will
but
encrease
our
sorrowes
,
and
make
our selves
more
miserable
.
For
it
is
soon
cut
off
,
and
we
fly
away
.
MOSES
in
the
former
part
of
this
verse
,
having
shewed
the
miseries
,
sorrowes
,
and
troubles
,
incident
to
the
best
and
flourishing
estate
of
mankinde
in
generall
;
in
the
latter
part
of
this
verse
,
applies
it
to
the
state
and
condition
of
the
Church
and
people
of
God
in
the
Wildernesse
,
and
shewes
:
But
for
us
,
saith
he
,
our
time
is
cut
off
swiftly
,
and
we
flie
away
.
For
so
I
take
it
,
it
makes
the
sense
plain
,
though
it
seemes
to
be
read
otherwise
in
our
common
translation
;
yet
,
if
we
mark
the
scope
of
the
Holy
Ghost
,
which
is
to
shew
,
that
their
estate
in
the
Wildernesse
was
far
worse
then
other
peoples
were
.
Thus
,
though
the
ordinary
time
of
mans
life
be
seventie
years
,
or
eightie
years
;
yet
,
we
are
otherwise
dealt
withall
,
our
life
is
neither
so
long
,
nor
yet
so
free
from
labour
and
sorrow
as
other
men
are
,
because
,
we
are
cut
off
suddenly
,
in
the
turning
of
an
hand
,
we
flie
away
and
are
gone
.
Hence
we
may
see
and
take
notice
of
the
hainousnesse
of
sin
,
Doct.
4
Sin
causeth
many
times
suddain
death
.
and
especially
of
the
sin
of
Infidelity
,
and
murmuring
against
God
,
it
made
the
Lord
to
cut
down
his
people
confusedly
and
hastily
,
even
as
a
man
by
his
Syth
sweepeth
down
his
grasse
:
Even
so
the
Lord
is
here
said
to
cut
down
his
people
with
the
sharp
Syth
of
his
judgment
,
as
it
had
been
grasse
.
And
surely
,
amongst
other
sins
wherefore
the
Lord
,
even
in
our
time
,
hath
cut
down
so
many
,
some
with
one
disease
,
&
some
with
another
,
confus'dly
,
quickly
,
and
hastily
,
this
sin
hath
not
been
the
least
provoking
sin
of
this
land
this
day
:
Our
distrusting
of
Gods
power
and
providence
,
and
murmuring
against
the
Lord
,
as
though
we
should
never
see
peaceable
daies
again
,
or
Religion
established
,
and
the
Gospell
to
flourish
,
and
that
we
shall
never
see
those
golden
daies
we
have
so
long
defired
.
Even
this
sin
of
murmuring
and
distrusting
of
Gods
power
and
providence
,
is
no
small
let
and
hindrance
to
our
desired
peace
.
This
,
this
,
was
the
sin
of
this
Church
and
people
,
though
they
had
had
much
experience
of
Gods
power
,
and
goodnesse
towards
them
,
in
delivering
them
from
their
cruell
bondage
in
Aegypt
,
and
that
the
Lord
had
now
brought
them
to
the
sight
of
Canaan
:
yet
for
their
sin
of
unbeliefe
and
murmuring
against
.
Moses
and
Aanon
,
the
Lord
would
not
suffer
them
to
possesse
that
good
Land
,
but
cut
them
off
and
swept
them
away
by
hundreds
,
and
thousands
,
that
they
dyed
in
the
Wildernesse
.
And
how
severely
God
hath
punished
this
sin
in
his
own
servants
,
Numb.
20
8.12
.
Luke
1.20
.
For
the
Reasons
and
Uses
,
see
the
first
Doctrine
.
And
we
fly
away
.
MOSES
speaks
not
here
of
the
people
alone
,
that
they
were
wasted
and
consumed
:
But
joynes
himself
with
them
,
The
Lord
hath
cut
us
off
and
we
fly
away
.
He
joynes
himselfe
in
the
sin
,
and
also
in
the
punishment
.
They
all
had
sinned
,
even
Moses
himself
,
and
for
his
sin
the
Lord
would
not
suffer
him
to
come
into
the
land
of
Canaan
.
Num.
20.8.12
.
His
sin
he
here
confesseth
with
the
sins
of
the
people
,
and
Gods
righteous
Judgement
upon
them
for
the
same
.
Hence
wee
may
observe
.
Doct.
5
That
the
usuall
manner
of
the
servants
of
God
,
Gods
servants
confesse
their
own
sins
as
the
sins
of
others
.
in
their
prayers
hath
been
to
confesse
themselves
sinners
;
And
by
their
sins
to
have
drawn
down
Gods
Judgements
as
well
as
the
sinns
of
others
;
This
doth
Moses
here
,
links
himselfe
with
the
rest
of
the
people
of
Israel
,
in
the
case
of
Gods
Anger
.
Thus
Daniel
in
that
solemn
prayer
of
his
for
the
Church
,
Dan.
9.5
.
that
the
Lord
would
make
good
his
promise
to
deliver
them
from
their
Captivity
and
Bondage
,
confesseth
his
own
sins
and
the
sins
of
the
people
.
We
have
sinned
(
saith
he
)
and
committed
iniquity
,
and
have
done
wickedly
,
and
have
rebelled
,
even
by
departing
from
thy
precepts
and
from
thy
Judgements
.
And
again
,
Ver.
7.
O
Lord
,
righteousnesse
belongs
to
th●e
,
but
unto
us
confusion
of
face
as
at
this
day
.
Thus
godly
Nehemiah
when
hee
makes
his
prayer
in
the
behalf
of
the
Church
,
Neh.
1.6
.
We
have
sinned
against
thee
,
both
I
and
my
Fathers
house
have
sinned
.
If
any
man
sin
(
saith
Saint
John
)
we
have
an
Advocate
,
&c.
He
joynes
himself
with
others
that
stood
in
need
of
Jesus
Christ
for
their
Advocate
.
And
who
could
have
said
more
against
Paul
,
then
he
against
himselfe
,
when
he
confesseth
that
he
was
the
Chiefest
of
sinners
.
Luk.
16.13
.
Luk.
15.18
.
And
thus
doth
the
poor
Publican
,
the
Prodigall
,
&c.
And
it
must
be
so
:
For
First
,
Reas.
1
the
godly
have
learned
to
give
glory
to
God
when
his
Judgements
are
gone
out
into
the
World
;
which
they
do
when
they
acknowledge
God
to
be
just
,
and
themselves
to
have
sinned
.
This
Reason
doth
Joshua
presse
upon
Achan
.
Jos.
7.19
.
My
Son
,
I
pray
thee
give
●lory
to
God
,
and
confesse
thy
fault
.
Hereby
we
clear
his
Justice
,
when
wee
take
shame
to
our selves
.
And
this
was
Davids
Reason
,
Ps.
51.4
.
why
he
was
so
long
and
ample
in
the
Confession
of
his
sins
.
That
thou
mightest
be
justified
,
&c.
Secondly
,
Reas.
2
a
child
of
God
and
true
believer
cannot
but
know
,
that
hee
lies
under
the
guilt
of
many
sins
which
must
be
taken
off
by
true
Repentance
and
godly
sorrow
.
And
hence
it
is
that
in
hearty
prayer
when
they
confesse
the
sins
of
the
Church
they
cannot
,
they
dare
not
,
exclude
themselves
.
Thirdly
in
a
true
and
hearty
Confession
of
our
sins
,
Reas.
3
is
grounded
our
hope
and
confidence
,
that
God
will
hear
and
answer
our
prayers
.
And
hence
it
is
that
we
shall
find
Gods
people
when
in
the
most
solemn
manner
,
they
have
sought
the
pardon
of
their
fins
,
they
have
grounded
their
hopes
of
Mercy
,
from
their
hearty
confession
of
their
sins
.
Thus
David
,
Ps.
51.3
.
Wash
me
throughly
from
my
iniquity
,
and
cleanse
me
from
my
sin
:
for
,
saith
he
,
I
acknowledge
mine
iniquity
.
Ps.
32.5
.
And
again
,
David
presseth
the
Lord
with
this
,
I
acknowledged
my
sin
unto
thee
,
and
mine
iniquity
have
I
not
hid
.
And
in
times
of
publick
Humiliation
much
of
the
work
hath
been
spent
in
Confession
of
sins
.
This
serves
for
the
just
reproof
of
those
,
Use
1
who
seeing
others
plagued
and
afflicted
,
condemn
them
as
justly
punished
,
and
yet
they
themselves
as
great
sinners
no
whit
affected
.
As
we
see
it
common
in
the
World
.
O
say
some
no
marvel
though
the
Lord
plague
them
,
they
are
such
and
such
a
people
.
Did
Moses
say
thus
of
this
people
?
did
he
so
unmercifully
single
out
himselfe
and
say
,
that
it
is
but
just
that
these
Rebells
be
plagued
,
they
murmured
against
me
,
and
would
not
belive
me
:
No
,
no
,
Moses
joynes
himself
with
them
,
and
saith
,
We
are
Cut
off
,
and
we
fly
away
:
What
Spirit
then
are
those
led
by
,
that
condemn
others
without
pitty
and
compassion
,
and
justifie
themselves
as
if
they
were
Righteous
.
This
may
serve
also
for
our
instruction
.
Use
2
That
we
learn
by
Moses
his
Example
,
who
though
he
was
an
excellent
man
of
God
,
highly
in
Gods
favour
:
yet
he
humbly
joynes
himselfe
with
the
Church
in
the
Confession
of
his
sins
,
as
well
as
theirs
.
Acknowledging
that
his
sins
were
the
cause
of
Gods
Judgements
,
as
the
sins
of
the
people
;
though
hee
escaped
and
they
were
punished
.
Thus
should
we
do
now
,
that
so
many
places
and
Families
,
and
persons
are
visited
with
sicknesse
whilst
we
escape
;
let
us
not
think
our
condition
better
then
theirs
,
or
that
they
were
greater
sinners
then
our selves
:
But
let
us
know
that
our
sins
have
been
the
cause
to
pull
down
Gods
Judgements
upon
others
,
as
well
as
their
own
.
As
Moses
here
acknowledgeth
himself
in
the
number
of
them
that
had
sinned
,
and
had
compassion
on
them
,
and
prayed
for
them
.
Even
so
though
others
die
,
and
thou
escape
,
others
are
in
misery
when
thou
art
free
:
O
know
that
thou
maist
have
a
hand
in
their
plagues
;
Thy
sins
may
be
deep
in
the
cause
of
Gods
Judgements
on
the
Land
.
And
therefore
to
have
compassion
on
others
miseries
,
to
pitty
them
,
and
to
pray
for
them
,
and
to
acknowledge
that
it
is
not
thy
goodnesse
above
others
,
but
the
Lords
goodnesse
towards
thee
,
that
thou
escapest
,
and
art
not
wrapt
up
in
the
same
misery
.
Ver.
11.
Who
knoweth
the
power
of
thy
Anger
:
even
according
to
thy
fear
,
So
is
thy
wrath
.
IN
this
verse
Moses
seems
to
apply
and
to
make
use
of
the
former
destruction
,
of
so
many
thousands
of
the
people
,
that
were
so
suddenly
cut
off
,
and
swept
away
.
Who
knoweth
the
power
of
,
&c.
q.
d.
what
man
living
is
able
sufficiently
to
consider
of
the
greatnesse
of
thy
wrath
,
and
fearfull
Anger
against
sin
:
And
who
doth
fear
thee
according
to
thy
exceeding
and
unspeakable
Anger
to
tremble
at
it
,
as
thine
indignation
and
displeasure
ought
to
be
feared
:
As
if
he
should
say
,
surely
few
or
none
.
For
Interrogations
in
the
Scripture
are
often
strong
Negations
.
And
those
that
doe
fear
thee
,
yet
fall
short
of
the
measure
of
their
fear
,
that
thy
anger
and
wrath
doth
require
.
Who
knoweth
.
THat
is
,
doth
well
consider
it
,
and
acknowledgeth
the
unsupportable
waight
and
burthen
of
it
.
The
first
Instruction
observable
is
:
That
albeit
we
tast
of
Gods
anger
,
Doct.
1
yet
few
take
notice
of
it
.
Few
take
notice
of
Gods
anger
.
And
that
is
ordinarily
the
case
of
desperate
sinners
,
that
contemn
the
rod
of
Gods
chastisements
,
and
profit
not
by
them
,
Jer.
8.6
.
as
the
Prophet
hath
it
.
No
man
said
,
What
have
I
done
?
And
again
,
Ezek.
16.43
.
I
have
brought
thy
waies
upon
thy
own
head
,
yet
hast
tho●
not
had
consideration
of
thy
abominations
.
Thus
did
the
Lord
call
to
weeping
and
mourning
,
Es.
22.12
,
13
,
14.
to
baldnesse
and
sackcloath
;
and
behold
,
joy
and
gladnesse
,
eating
of
flesh
,
and
drinking
of
wine
.
But
what
followed
this
damnable
security
,
Surely
this
iniquitie
(
saith
the
Lord
)
shall
not
be
purged
till
ye
die
.
Gen.
6.
This
was
that
damnable
securitie
of
the
old
World
in
the
daies
of
Noah
,
though
Gods
judgments
were
threatned
,
and
even
at
the
doore
;
Yet
,
they
gave
themselves
to
eating
and
drinking
,
marrying
,
&c.
till
the
Flood
came
,
and
swept
them
all
away
.
And
hence
it
is
that
we
are
commanded
,
to
hear
the
rod
,
and
who
hath
appointed
it
.
Mic.
6.9
.
Every
affliction
and
every
judgment
from
God
,
utters
a
voice
,
which
we
are
to
give
ear
unto
,
and
labour
to
finde
out
the
Lords
minde
in
,
wherefore
the
Lord
sends
forth
such
tokens
of
his
anger
and
displeasure
,
and
not
to
do
this
,
when
Gods
hand
is
upon
us
,
argueth
much
security
.
It
is
a
dangerous
thing
,
when
Gods
wrath
is
gone
out
against
a
Land
and
Nation
,
or
any
particular
person
,
to
harden
our
necks
against
the
stroak
of
the
Almightie
.
It
was
a
sad
complaint
that
of
the
Prophet
,
Strangers
have
devoured
his
strength
,
Hos.
7.9
.
and
he
knoweth
not
.
O
when
the
Lord
shall
inflict
upon
his
people
,
and
plead
against
them
,
with
the
pestilence
,
and
with
blood
,
Ezck.
38.22
.
and
men
shall
not
take
notice
of
it
,
but
remain
sencelesse
under
Gods
hand
,
this
is
the
way
to
double
Gods
strokes
,
and
to
kindle
a
fire
that
shall
devoure
to
destruction
,
He
hath
poured
upon
him
the
fury
of
his
anger
,
and
yet
he
knew
it
not
,
Es.
42.25
and
it
burned
him
,
and
he
laid
it
not
to
heart
.
Such
look
not
up
to
God
that
striketh
them
,
nor
to
their
sins
,
Reas.
1
that
justly
drawes
down
Gods
judgments
upon
them
;
but
,
they
rather
look
upon
secondary
causes
or
instruments
,
and
over-look
God
.
How
usuall
a
thing
it
is
for
men
to
ascribe
all
their
miseries
and
calamities
that
men
suffer
to
destiny
,
fortune
,
or
chance
,
and
sometimes
to
their
own
want
of
providence
,
as
if
they
might
have
prevented
them
:
and
thus
men
,
through
the
wretchednesse
of
their
own
evill
hearts
,
they
over-look
God
,
looking
after
the
stone
,
but
not
the
hand
that
cast
it
.
Secondly
,
Reas.
2
it
is
the
only
fruit
of
Faith
to
behold
God
chastising
us
,
as
a
loving
father
,
for
our
good
.
Now
when
men
either
want
Faith
,
or
Faith
is
not
exercised
under
the
crosse
,
no
marvell
though
men
over-look
God
,
and
make
not
the
right
use
of
their
sufferings
;
whereas
David
in
his
greatest
trials
could
comfortably
conclude
,
I
know
that
thy
judgments
are
just
,
Ps.
119
75.
and
that
thou
of
very
faithfulnesse
hast
caused
me
to
be
troubled
.
This
serves
to
admonish
us
,
Vse
1
that
when
the
hand
of
God
is
gone
out
against
us
,
either
against
the
Land
in
generall
,
or
against
us
in
particular
in
any
kind
whatsoever
,
in
our
bodies
,
names
,
estates
&c.
that
we
take
heed
that
this
be
not
our
case
,
that
we
are
insensible
under
Gods
correcting
hand
,
but
take
notice
of
his
anger
and
displeasure
gone
out
against
us
.
In
all
extraordinary
and
strange
judgments
of
God
upon
us
,
we
should
look
home
,
Deut.
31.17
.
and
say
,
Righteous
art
thou
,
O
Lord
,
and
true
are
thy
judgments
:
And
all
these
things
are
come
upon
us
,
for
we
have
sinned
against
thee
.
This
was
Jobs
care
under
his
sore
afflictions
,
he
puts
not
off
the
matter
,
lookes
not
upon
the
Caldeans
and
the
Sabeans
that
had
plundered
him
of
his
substance
;
but
he
lookes
up
higher
,
even
unto
God
,
and
desires
to
finde
out
the
cause
of
all
his
misery
,
Iob
10.2
.
Shew
me
,
wherefore
thou
contendest
with
me
.
Thus
doth
the
Church
in
great
afflictions
,
first
,
they
acknowledge
,
that
their
sins
had
deserved
all
their
miseries
,
and
they
desire
to
finde
them
out
,
and
to
turn
unto
the
Lord
,
Man
suffereth
for
his
sin
.
Lam.
3.39
.
Let
us
search
,
and
try
our
waies
,
and
turn
unto
the
Lord
.
This
is
one
main
end
of
all
those
tokens
of
his
anger
and
displeasure
,
to
humble
the
proud
heart
of
man
,
to
make
him
look
home
;
and
then
is
God
glorified
,
when
he
attains
the
end
of
his
corrections
laid
upon
us
.
The
Lord
knowes
,
this
Land
and
Nation
of
ours
is
too
too
faulty
in
this
,
that
notwithstanding
his
wrath
hath
gone
out
against
us
,
by
many
tokens
of
his
displeasure
,
by
the
sword
,
by
the
pestilence
,
and
by
our
late
visitation
of
common
sicknesse
,
and
unwonted
diseases
,
whereby
many
,
in
all
parts
and
corners
of
the
Land
,
have
been
suddenly
swept
away
,
as
it
was
the
case
of
this
Church
and
People
here
:
Yet
,
how
few
lay
these
judgments
of
God
to
heart
,
to
be
humbled
for
sin
,
the
cause
of
all
.
We
have
had
our
daies
of
Humiliation
,
but
where
is
that
Reformation
the
Lord
lookes
for
at
our
hands
?
We
still
complain
of
our
miseries
we
groan
under
,
but
we
complain
not
of
our
sins
the
cause
of
all
.
How
can
we
look
that
Gods
hand
should
be
removed
,
and
his
wrath
appeased
,
whilest
Englands
sins
cry
for
fresh
judgments
upon
us
?
I
am
no
Prophet
nor
the
Son
of
a
Prophet
,
yet
I
am
given
much
to
fear
,
that
Englands's
miseries
are
not
yet
at
an
end
,
but
that
God
hath
yet
a
farther
controversy
with
us
.
When
Moses
intreated
the
Lord
for
his
sister
Miriam
,
Num:
12.14
.
God
returned
him
this
answer
,
If
her
Father
had
spit
in
her
face
,
should
she
not
have
been
ashamed
seven
daies
?
q.
d.
How
much
more
ought
she
to
be
humbled
and
ashamed
,
since
I
have
shewed
my
displeasure
against
her
?
God
hath
many
waies
shewed
his
anger
and
displeasure
against
this
Land
,
and
yet
wee
have
not
laid
his
Iudgements
to
heart
;
why
then
do
we
not
fear
,
that
he
will
yet
plead
against
us
,
with
pestilence
,
and
with
blood
;
and
bring
worser
daies
,
then
England
hath
yet
seen
.
Who
knoweth
the
power
of
thy
Anger
,
&c.
THat
is
,
none
doth
sufficiently
consider
of
thy
Anger
,
and
wrath
for
sin
,
and
doth
fear
thee
accordingly
,
to
tremble
at
it
:
Surely
they
are
very
few
,
and
those
that
do
fear
thee
,
and
the
power
of
thy
wrath
:
yet
come
far
short
of
that
measure
of
it
,
that
thy
Iudgements
deserve
.
Hence
we
learn
,
Doct.
2
that
Gods
wrath
is
a
terrible
wrath
:
none
knows
it
,
Gods
wrath
is
more
terrible
.
Psal.
2.5
.
nor
is
able
sufficiently
to
conceive
of
it
:
It
is
called
a
fierce
wrath
,
sore
Displeasure
:
when
his
wrath
and
anger
is
kindled
,
it
devours
to
destruction
.
Our
God
is
a
consuming
fire
.
First
,
it
is
the
wrath
of
God
.
The
Lord
revengeth
,
the
Lord
revengeth
,
Nahum
.
1.23
.
where
the
repetition
of
the
words
shows
not
only
the
certainty
of
his
wrath
,
but
the
severity
of
it
.
Secondly
,
it
is
a
consuming
wrath
,
it
devours
to
destruction
;
when
this
fire
is
once
kindled
,
it
will
burn
to
the
lowest
Hell
.
Deut.
32.22
.
For
a
fire
is
kindled
in
my
Anger
,
and
shall
consume
to
the
lowest
Hell
,
&c.
Thirdly
,
there
is
an
increase
of
his
wrath
;
Rom.
2.5
Thou
according
to
the
hardnesse
of
thy
heart
treasurest
up
wrath
.
As
rich
men
add
to
their
Treasures
,
so
God
adds
to
the
Treasures
of
his
wrath
,
as
men
adde
to
their
sins
,
so
God
adds
to
his
wrath
,
and
when
the
measure
of
sin
is
full
,
God
then
powres
out
his
full
wrath
.
It
is
a
powerfull
wrath
:
Who
knows
the
power
of
thy
wrath
?
It
is
not
like
the
wrath
of
man
,
which
howsoever
hot
,
and
great
,
yet
many
times
wants
power
to
accomplish
it
;
but
it
is
a
wrath
,
that
hath
much
power
in
it
,
so
that
look
how
much
more
God
is
stronger
then
man
,
Rom.
9.22
.
so
is
his
wrath
.
It
is
a
suddain
wrath
,
and
so
much
the
more
fearfull
:
Their
Damnation
doth
not
sleep
;
it
travails
as
fast
as
mens
sins
,
and
will
be
sure
to
meet
them
at
their
journies
end
.
It
surpriseth
them
suddainly
,
it
comes
as
an
Earthquake
,
and
as
a
Theef
in
the
night
.
And
if
we
look
but
upon
those
examples
,
whom
God
hath
made
spectacles
of
his
wrath
,
who
can
but
acknowledge
that
Gods
wrath
is
terrible
.
The
Angells
were
cast
out
of
Heaven
in
his
wrath
,
the
old
world
destroyed
in
his
wrath
,
Sodom
and
her
Sisters
consumed
in
his
wrath
,
Corah
and
his
Complices
swallowed
up
of
the
Earth
in
wrath
,
Pharaoh
and
the
Aegyptians
drowned
in
his
wrath
:
The
Iews
once
Gods
Church
and
peculiar
people
now
rejected
in
his
wrath
.
Besides
experience
daily
before
our
eyes
of
Nations
,
and
Kingdomes
flourishing
Kingdoms
,
brought
low
almost
to
destruction
,
all
the
wofull
fruits
and
effects
of
Gods
anger
and
wrath
:
For
the
Reasons
and
Uses
see
ver.
7.
Doct.
5.
Who
knoweth
the
power
of
thy
Anger
according
to
thy
fear
.
q.
d.
WHat
man
living
is
able
sufficiently
to
consider
the
waight
of
thy
Anger
for
sin
,
ahd
who
doth
fear
thee
accordingly
?
surely
very
few
.
And
those
that
do
fear
thee
,
yet
come
far
short
in
the
measure
and
degree
of
the
fear
,
that
they
ought
to
have
.
Hence
we
may
observe
,
Doct.
3
what
is
the
cause
why
men
do
either
altogether
shake
off
the
fear
of
God
,
Men
fear
God
no
more
because
they
know
not
the
power
of
his
wrath
or
have
little
or
no
sence
of
his
Anger
and
wrath
for
sin
,
or
else
fear
the
Lord
but
little
and
lesse
then
they
ought
to
do
.
The
Reason
is
plain
,
because
that
few
do
truly
and
indeed
acknowledge
the
Power
of
Gods
wrath
,
what
a
wofull
thing
it
is
to
fall
into
the
hands
of
the
living
God
:
would
you
know
why
men
feare
Gods
Anger
no
more
,
and
make
so
light
accompt
of
his
wrath
and
displeasure
;
surely
it
is
because
they
never
yet
knew
the
wonderfull
and
unsupportable
waight
and
burden
of
Gods
displeasure
.
See
how
the
Scriptures
speak
of
this
Anger
and
wrath
of
God
.
Nahum
.
1.5
,
6.
The
Mountains
quake
at
him
,
and
the
Hills
melt
,
and
the
Earth
is
burnt
at
his
presence
,
yea
,
the
world
and
all
that
dwell
therein
.
Who
can
stand
before
his
indignation
,
v.
6.
and
who
can
abide
the
fiercenesse
of
his
anger
,
his
fury
is
poured
out
as
fire
,
and
the
Rocks
are
thrown
down
by
him
.
Yea
,
the
best
of
Gods
Servants
that
have
ever
lived
,
have
been
astonished
and
cast
down
,
with
the
beholding
of
Gods
anger
.
What
a
sad
complaint
was
that
of
holy
Job
,
Iob
6.2
.
Iob
16.12
,
13.
Esay
38.15
.
O
that
my
griefe
were
weighed
,
and
my
calamity
laid
in
a
ballance
together
,
it
would
be
heavier
then
the
sand
of
the
Sea
,
&c.
And
again
,
He
hath
broken
me
with
one
breaking
after
another
,
and
runneth
upon
me
as
a
Giant
.
Which
shews
that
Jobs
very
inward
and
most
noble
parts
were
most
afflicted
with
the
sense
of
Gods
anger
,
and
displeasure
.
And
thus
likewise
doth
Hezechiah
complain
:
that
God
had
bruised
his
bones
like
a
Lion
.
And
David
affirms
the
combating
with
Gods
displeasure
.
His
Soul
was
sore
vexed
and
the
very
pangs
of
Hel
gat
hald
upon
him
.
And
Jonas
,
Ps.
116.3
out
of
the
belly
of
Hell
cryed
I.
His
wrath
sets
all
on
fire
,
sets
the
conscience
on
fire
as
it
did
the
conscience
of
Jadas
,
and
burnes
that
.
Sets
the
estate
of
a
man
on
fire
and
consumes
that
,
fals
upon
a
mans
house
and
habitation
,
sweepes
away
Sons
and
daughters
,
his
Anger
sets
all
on
fire
.
If
his
wrath
be
but
once
kindled
,
Hos.
2.5
perishing
and
destruction
is
the
issue
of
it
.
Now
whilest
men
cast
off
this
feare
of
Gods
wrath
,
no
marvell
though
men
live
in
sin
,
and
cease
not
to
provoke
him
day
by
day
,
by
their
evill
wayes
,
the
feare
of
God
is
wanting
.
The
Reasons
are
First
,
Reas.
1
it
is
onely
the
feare
of
God
,
that
is
the
chiefest
Armour
to
keepe
off
Sathans
temptations
,
to
sin
.
How
can
I
doe
this
great
Wickednesse
sayth
Joseph
and
sin
against
God
?
Gen.
39.
It
was
the
feare
of
God
that
kept
him
from
consenting
to
his
Adulterous
mistrisse
.
It
was
the
feare
of
God
that
kept
Job
,
that
he
durst
not
give
liberty
unto
himselfe
so
much
as
in
a
wanton
looke
.
And
he
professeth
,
that
he
durst
not
oppresse
nor
wrong
any
,
and
that
for
this
very
Reason
;
Iob.
31.23
.
for
Destruction
from
God
was
a
terror
to
me
.
He
was
not
able
to
beare
Gods
wrath
.
And
from
this
ground
Saint
Paul
exhorts
men
to
obedience
knowing
(
saith
he
)
the
terrours
of
the
Lord
,
1
Cor.
5.11
.
we
perswade
men
.
See
that
the
consideration
of
Gode
anger
,
&
wrath
against
sin
,
is
an
excellent
preservative
against
sin
.
But
before
we
come
to
the
Vses
,
Quest.
this
Question
is
to
be
resolved
;
Whether
a
child
of
God
may
abstaine
from
sin
for
fear
of
wrath
?
I
answer
,
Answ.
God
children
are
principally
to
avoyd
sin
;
because
of
the
evill
of
sin
:
as
that
which
most
displeaseth
God
yea
though
there
were
no
Hell
at
all
,
or
punishment
to
be
inflicted
;
yet
in
regard
it
offendeth
God
,
so
good
and
so
gratious
a
Father
,
in
Jesus
Christ
they
should
principally
deter
from
sin
.
Yet
this
sence
of
Gods
wrath
,
and
heavy
,
displeasure
against
sin
,
must
not
,
nor
may
not
be
cast
aside
,
this
was
the
case
of
David
.
Psal.
119
120.
My
flesh
trembleth
for
feare
of
thee
,
and
I
am
affraid
of
thy
Judgments
.
David
no
doubt
had
a
child-like
feare
and
awe
of
God
;
And
yet
in
the
second
plaee
,
he
stood
in
awe
of
Gods
judgments
,
thus
were
Gods
judgments
a
terrour
unto
Job
,
the
Destruction
from
God
was
a
terrour
unto
me
.
Job
31.23
.
So
that
howsoever
,
the
godly
are
freed
from
Gods
wrath
by
Christ
,
yet
being
continually
preserved
with
the
ill
neighbourhood
of
the
flesh
,
by
the
which
we
are
often
drawne
into
sin
;
the
consideration
of
Gods
judgments
,
is
an
excellent
preservative
to
keepe
us
from
sin
.
Seeing
the
power
of
Gods
anger
is
so
great
and
terrible
,
Vse
1
so
powerfull
,
and
unsupportable
,
it
is
our
duty
to
feare
the
power
of
his
wrath
.
Now
to
doe
this
,
there
is
no
way
but
to
repent
us
of
our
sins
,
to
turne
unto
God
,
and
by
faith
to
lay
hold
on
Christ
,
who
alone
must
stand
betwixt
God
and
us
.
Mal.
4.2
.
Vnto
you
that
feare
my
Name
shall
the
Sun
of
Righteousnesse
arise
with
healing
under
his
wings
.
It
is
he
that
must
Shield
us
from
the
heat
of
Gods
wrath
.
Would
we
then
have
the
heat
of
Gods
anger
to
fly
away
,
and
to
be
safe
from
wrath
,
kisse
the
Son
;
get
we
under
the
wings
of
Christ
,
and
so
shall
we
be
safe
under
his
Feathers
;
otherwise
we
lye
open
to
the
fire
of
Gods
anger
,
which
at
last
shall
devoure
to
destruction
.
This
serves
likewise
to
informe
us
of
the
Reason
,
Vse
2
why
there
is
so
little
fear
of
God
amongst
us
little
trembling
at
his
Judgments
,
but
men
are
bold
to
sin
.
The
Reason
is
,
Men
know
not
the
power
of
Gods
wrath
,
they
consider
not
what
the
Lord
is
able
to
do
when
he
is
provoked
.
There
are
two
speciall
causes
why
so
few
do
so
truly
feare
God
.
Is
a
high
conceit
of
our selves
,
Be
not
high
minded
in
thy
owne
eyes
,
but
feare
the
Lord
.
Pro.
3.7
.
Where
the
Holy
Ghost
opposeth
pride
to
the
feare
of
God
Such
as
are
proud
and
think
their
estate
good
enough
,
cannot
truely
feare
God
.
The
second
Reason
why
men
cast
off
the
feare
of
God
,
is
the
hardnesse
hearts
.
Blessed
is
the
man
that
har
-
of
their
that
feareth
the
Lord.
Prov:
But
he
dens
his
heart
shall
fall
into
misery
:
a
hard
heart
shuts
out
all
feare
of
God
.
Is
for
Exhortation
,
Vse
3
that
seeing
the
wrath
of
God
is
so
fearefull
and
so
terrible
,
it
may
teach
us
wisdome
and
circumspection
to
take
heed
to
our selves
,
that
we
doe
not
provoke
his
wrath
against
us
:
this
was
that
exhortation
that
Moses
gave
to
the
people
;
●eut
.
29.18
.
take
heed
that
there
be
not
amongst
you
man
or
woman
which
should
turne
their
heart
away
from
the
living
God
.
And
he
gives
the
Reason
.
Lest
the
wrath
of
God
breake
out
,
and
every
curse
that
is
written
in
this
booke
light
vpon
him
.
It
is
sun
that
Brings
this
wrath
of
God
upon
the
Children
of
Disobedience
.
Who
knoweth
&c
:
Text.
According
to
thy
feare
.
THe
meaning
is
,
Doct.
4
what
man
doth
truely
know
and
acknowledge
the
power
of
thy
anger
,
The
best
faile
in
the
feare
of
God
.
according
to
that
measure
of
feare
,
wherwith
thou
oughtest
to
be
feared
.
Note
hence
,
How
Moses
and
the
people
of
God
,
though
they
feared
God
yet
notwithstanding
confesse
that
they
failed
in
respect
of
that
measure
of
the
fear
of
God
,
which
they
ought
to
have
had
;
for
we
must
not
think
,
but
Moses
,
and
some
of
this
people
did
truly
feare
God
.
But
yet
in
regard
of
the
power
of
Gods
anger
,
which
was
now
very
great
,
&
grievous
,
their
fear
of
God
was
not
answerable
and
proportionable
;
then
it
is
apparant
,
that
Moses
and
this
people
fayled
in
respect
of
the
measure
of
the
feare
of
God
,
which
they
ought
to
have
had
,
in
regard
of
the
greatnesse
and
grievousness
of
the
judgments
of
God
upon
them
.
See
that
the
best
of
Gods
servants
in
this
life
fall
short
in
their
feare
of
God
and
so
in
all
graces
of
the
spirit
,
in
that
love
of
God
,
in
faith
,
in
repentance
and
in
obedience
,
we
come
short
all
of
us
of
that
measure
the
Lord
requires
at
our
hands
,
and
which
in
regard
of
the
means
we
ought
to
have
.
For
though
we
do
know
God
,
and
that
he
is
a
just
God
,
and
righteous
,
and
cannot
winke
at
sin
;
Yet
what
man
is
there
that
so
feares
before
him
as
he
ought
to
be
feared
?
what
man
so
quakes
at
his
anger
as
he
should
;
and
is
so
afraid
of
sin
as
he
ought
to
be
,
wee
have
no
grace
here
in
perfection
,
but
the
best
faith
is
mixed
with
infidelitie
,
our
hope
with
feare
our
joy
with
sorrow
.
It
is
wel
we
can
discern
our
wants
and
imperfections
and
cry
out
with
the
man
in
the
Gospell
,
Mar.
9.24
.
I
beleeve
,
Lord
help
my
unbeleefe
.
It
is
true
our
Justification
is
done
at
once
,
and
perfect
when
we
are
ingrafted
into
Christ
.
But
our
faith
whereby
we
apprehend
it
,
is
not
perfect
here
,
but
grows
and
increaseth
as
our
sanctification
doth
,
Rom.
1.17
.
the
Righteousnesse
of
God
is
revealed
from
faith
to
faith
.
It
is
the
priviledge
of
the
Soules
in
Heaven
,
Heb.
12.23
.
to
be
just
,
and
perfect
.
But
not
on
earth
;
Paul
himselfe
that
had
a
great
measure
of
the
Sanctifying
graces
of
the
Spirit
,
yet
confesseth
,
I
account
not
my selfe
that
I
have
attained
,
Phil.
3.12.13
either
am
already
perfect
.
But
I
forget
those
things
that
are
behind
,
&c.
and
presse
towards
the
marke
.
It
is
a
good
signe
of
the
truth
of
grace
,
when
we
can
discern
in
our selves
,
the
want
of
grace
,
and
strive
against
those
doubts
and
feares
that
are
in
us
.
Whereas
it
is
an
ill
signe
that
that
man
wants
the
truth
of
grace
in
his
soule
that
discovers
not
those
manifold
wants
and
imperfections
in
himselfe
.
If
thou
hast
not
a
greater
measure
of
grace
then
David
had
it
may
be
thy
case
to
complaine
as
David
did
feare
and
trembling
are
come
upon
me
,
Psal.
55.5
.
and
an
horrible
feare
hath
overwhe●med
me
.
Our
life
(
saith
the
Apostle
)
is
hid
with
Christ
in
God
.
It
is
hid
from
the
world
,
and
it
is
hid
many
times
from
us
here
,
in
respect
of
that
fullnesse
,
and
perfection
of
it
,
our
hope
and
happinesse
is
in
reversion
not
in
possession
.
And
God
will
have
it
so
.
Reas.
1
That
we
might
see
our
continuall
need
and
necessity
of
Gods
ordinances
for
had
we
the
graces
of
the
spirit
here
in
perfection
to
what
end
come
I
here
to
preach
or
you
to
heare
.
But
now
God
bestowes
upon
us
his
gifts
and
graces
by
measure
,
that
we
may
still
hunger
and
thirst
after
more
daily
,
and
waite
upon
him
in
the
Conscionable
use
of
the
meanes
,
whereby
all
saving
graces
are
not
only
begun
but
increased
daily
in
us
.
We
have
here
no
grace
in
perfection
;
Reas.
2
in
regard
this
world
is
not
the
place
of
our
perfect
happinesse
God
hath
appoynted
Heaven
for
our
home
,
where
all
tears
shall
be
wiped
away
from
our
eyes
and
sin
from
our
soule
,
here
wee
sigh
desiring
to
be
cloathed
upon
,
2
Cor.
5.2
.
Rom.
8.24
.
we
are
saved
now
by
hope
,
our
happinesse
is
not
in
present
possession
but
in
reversion
.
This
serves
both
discover
unto
us
the
misery
of
such
,
Vse
1
and
how
far
they
are
from
the
work
of
grace
in
their
souls
,
that
are
so
far
from
discovering
any
such
wants
and
imperfections
,
in
themselves
and
in
their
graces
,
as
that
pharisaically
,
they
brag
and
boast
of
their
strong
faith
and
that
they
should
be
sorry
to
live
to
doubt
of
their
Salvation
,
when
they
heare
of
the
moanes
,
and
complaints
of
the
Godly
,
complayning
of
their
want
of
faith
the
hardnesse
of
their
hearts
,
and
their
backwardness
,
&
indisposition
to
any
good
Duty
&c.
they
wonder
at
them
,
they
would
not
be
in
their
case
for
all
the
world
,
they
never
felt
such
doubts
and
feares
in
themselves
.
Surely
these
are
the
most
miserable
men
in
the
world
,
they
shew
that
the
strong
man
hath
taken
possession
of
their
souls
,
that
thus
holds
them
in
this
damnable
Security
,
there
is
but
a
step
betwixt
such
a
one
and
hell
,
thy
case
is
fearefull
,
it
is
a
signe
that
thou
ar
thardned
in
thy
sin
,
and
art
far
from
the
worke
of
grace
in
thy
soule
,
Mat.
5.
wo
unto
such
as
now
laugh
,
for
they
shall
wayle
and
weepe
;
and
Blessed
are
they
that
mourne
,
for
they
shall
be
comforted
.
Such
as
have
had
the
greatest
measure
of
Grace
,
have
found
many
wants
,
and
imperfections
in
their
graces
,
as
Moses
here
,
and
not
to
be
sensible
of
our
wants
and
imperfections
,
is
an
argument
of
the
want
of
the
truth
of
grace
in
such
asoule
.
Secondly
,
Vse
2
this
may
serve
for
matter
of
comfort
and
consolation
unto
such
as
do
unfaynedly
love
and
feare
God
,
and
are
troubled
much
with
doubtings
and
feares
,
and
discover
more
&
more
in
themselves
,
their
wants
and
imperfections
,
in
all
their
graces
and
in
all
their
duties
,
know
,
O
know
that
thy
case
is
not
singular
,
neither
art
thou
alone
in
these
complaints
,
many
of
Gods
deare
children
are
full
of
them
.
My
faith
is
weake
,
my
hope
feeble
,
my
love
is
cold
,
and
I
find
so
much
backwardnesse
,
and
coldnesse
in
duties
O
what
shall
I
doe
,
I
feare
my
estate
is
not
good
.
I
confesse
here
is
just
cause
of
trouble
and
complaint
in
the
Godly
,
when
they
find
this
to
be
their
case
,
that
grace
is
no
more
vigorous
and
active
in
them
,
and
when
they
want
the
Sensible
assurance
of
Gods
favour
and
love
.
But
such
must
stay
themselves
upon
this
that
a
man
may
be
in
the
state
of
grace
,
and
yet
want
the
assurance
of
it
in
himselfe
;
A
man
may
have
faith
in
him
,
and
yet
conclude
against
it
.
What
a
case
was
David
in
when
he
complayneth
thus
.
Psal.
13.1
,
2.
How
long-wilt
thou
forget
me
O
Lord
?
how
long
wilt
thou
hide
thy
face
from
me
?
How
long
shall
I
take
counsell
in
my
soule
,
and
have
sorrow
in
my
heart
?
His
heart
must
needs
be
ful
of
sorrow
,
when
God
hides
his
face
from
him
.
But
yet
God
turned
againe
and
spake
peace
to
his
servant
,
and
fild
him
at
last
with
the
joy
of
his
salvation
,
and
thus
will
the
mourning
and
sadnesse
of
Gods
Children
,
bring
a
joyfull
harvest
at
last
,
when
these
doubts
and
feares
shall
vanish
away
,
&
their
hearts
shall
be
filled
with
comfort
.
Vers.
12.
Teach
us
O
Lord
to
Number
our
dayes
,
that
mee
may
apply
our
herts
to
wisdome
.
Hitherto
we
have
spoken
of
the
two
first
generall
parts
of
this
psalme
.
viz.
The
complaint
of
Moses
and
the
people
,
that
they
put
up
unto
God
now
in
the
wildernesse
in
great
affliction
and
distresse
,
vers
1
,
2.
Secondly
,
the
Narration
of
the
frailty
and
misery
of
man
from
the
third
verse
to
the
11.
Now
in
the
12.
ver.
and
so
to
the
end
of
this
Psalme
,
He
comes
to
the
third
and
last
generall
of
this
Psalme
;
and
that
is
the
prayer
of
Moses
and
the
rest
of
the
people
of
God
,
put
up
to
God
for
grace
and
mercy
.
And
this
prayer
of
theirs
hath
in
it
two
parts
.
-
1.
They
beg
for
reconciliation
againe
with
God
,
ver.
13.
Return
O
Lord
,
how
long
?
&c.
-
2.
They
pray
for
the
happy
fruits
and
effects
of
Gods
favour
and
reconciliation
from
verse
17.
to
the
end
of
the
Psalme
.
Teach
us
O
Lord
to
number
our
daies
&c.
In
this
v.
we
have
their
first
petition
wherein
Moses
this
man
of
God
prayeth
,
that
the
Lord
would
make
them
to
consider
of
the
shortnesse
and
uncertainty
of
their
time
,
that
so
they
might
be
wise
,
to
provide
for
their
latter
end
.
God
seeing
our
life
is
so
short
so
fraile
,
and
so
momentary
,
But
as
yesterday
that
is
past
as
a
watch
in
the
night
.
And
that
death
comes
as
a
flood
unresistable
,
and
suddainly
,
that
our
life
is
but
as
grasse
and
all
our
excellencies
,
but
as
the
flower
of
the
field
,
and
our
dayes
but
as
a
tale
that
is
told
.
And
that
we
are
so
suddainly
cut
downe
and
we
flye
away
,
that
we
may
throughly
consider
of
this
brevitie
&
shortnesse
of
our
life
,
and
being
here
to
the
end
that
laying
aside
the
excessive
cares
for
the
things
of
this
life
,
we
may
apply
your
hearts
to
wisedome
,
that
is
,
to
repent
of
our
sins
past
to
cast
up
our
accounts
,
and
to
provide
for
a
better
life
:
where
we
have
-
1.
the
petition
it self
,
which
Moses
made
for
himselfe
,
and
in
the
behalfe
of
the
people
,
teach
us
O
Lord
to
number
our
dayes
.
-
2
the
end
of
this
petition
,
on
the
use
of
this
request
,
viz:
that
we
may
apply
our
hearts
to
wisdome
.
Note
we
first
of
all
,
How
Moses
prayeth
to
God
to
teach
him
and
the
rest
of
the
people
of
God
,
to
Number
their
dayes
,
that
is
to
be
perswaded
of
the
shortnesse
of
their
time
in
this
world
,
and
what
shall
become
of
their
soule
in
Death
,
hence
we
learne
that
.
Though
God
in
his
word
hath
plentifully
taught
us
and
experience
daly
before
our
eyes
,
Doct.
1
We
can
not
number
our
dayes
unlesse
God
teach
us
doth
confirme
the
same
,
that
our
life
is
short
,
fraile
and
momentary
;
yet
unlesse
God
become
our
Schoolemaster
,
we
shall
herdly
take
out
this
lesson
,
our
foolish
hearts
are
so
ignorant
of
this
knowledge
,
as
Christ
said
to
Peter
,
when
he
had
made
that
confession
of
Christ
,
Mat.
16.17
.
flesh
and
blood
,
hath
not
revealed
this
unto
thee
but
my
father
which
is
in
heaven
.
So
no
man
by
nature
can
attaine
this
knowledge
to
judge
aright
of
the
frailty
and
shorinesse
of
his
life
,
but
must
have
God
to
be
his
teacher
from
whom
every
good
gift
,
Iam.
1.17
and
perfect
gift
proceedeth
.
How
earnest
is
David
with
God
to
teach
him
this
lesson
,
Lord
make
me
know
my
end
and
the
measure
of
my
dayes
what
it
is
,
Psa.
39.4
.
that
I
may
know
how
fraile
I
am
And
indeed
we
have
manifold
examples
in
the
word
,
that
let
us
see
,
that
naturally
we
do
the
cleane
contrary
viz.
forget
our
latter
end
,
and
put
the
thoughts
of
death
,
far
from
us
,
and
what
shall
become
of
our
soules
at
last
:
that
Rich
man
that
was
so
wise
for
the
world
yet
was
a
starke
foole
in
this
knowledge
,
he
could
number
his
Riches
,
his
Gold
and
his
silver
,
His
Sheepe
and
his
herds
of
cattle
,
but
had
no
Skill
at
all
to
Number
his
dayes
.
But
reckoned
them
up
by
the
grosse
summ
even
many
yeares
to
come
.
And
yet
alas
poore
man
,
he
lived
not
one
day
.
But
even
that
night
had
his
soule
taken
from
him
,
and
was
sent
to
hell
.
So
that
ungratious
servant
,
Luk.
12
that
thought
his
Master
would
not
come
yet
,
but
fell
to
eating
&
drinking
,
and
beating
his
fellowes
,
was
suddainly
taken
tardy
,
Mat.
24.49
,
50.
and
what
shall
I
say
of
those
foolish
virgins
,
who
never
thought
of
providing
of
oyle
,
but
slumbred
and
slept
,
and
at
midnight
the
Bridegrome
came
and
then
it
was
too
late
to
cry
and
call
,
Lord
,
Lord
,
Mat.
25.
open
unto
us
,
so
that
you
see
that
naturally
we
are
ready
to
forget
the
Numbring
of
our
dayes
,
and
are
not
easily
brought
to
consider
the
shortnesse
,
and
uncertainty
of
our
life
.
Besides
,
experience
makes
this
cleare
,
for
what
man
is
there
amongst
us
,
though
he
have
lived
threescore
or
fourescore
years
,
which
doth
not
flatter
himselfe
,
to
thinke
that
hee
may
rub
out
yet
another
yeare
,
and
so
another
to
that
,
so
that
you
see
it
is
naturally
given
to
us
to
be
ignorant
of
this
knowledge
that
Moses
prayes
for
,
unlesse
we
are
taught
of
God
;
neither
nature
,
learning
nor
dayly
experience
,
can
teach
us
this
lesson
,
that
our
life
is
short
It
is
God
onely
that
must
teach
us
this
wisedome
,
Reas.
1
in
regard
it
is
not
the
pregnancy
of
naturall
wit
,
not
the
ripenesse
of
years
,
neither
is
it
common
to
gray
haires
,
to
be
perswaded
of
the
shortnesse
of
life
,
and
to
prepare
for
Death
.
Iob.
32.
But
as
Job
sayth
,
It
is
the
inspiration
of
the
Almighty
that
giveth
understanding
;
till
we
come
to
be
weaned
from
the
world
,
and
have
our
eyes
set
upon
more
glorious
things
,
thou
are
here
below
,
our
hearts
will
b●
bound
up
from
this
wisedome
.
Because
none
can
teach
the
heart
,
Reas.
2
but
he
that
made
the
heart
.
A
man
may
search
the
register
,
and
know
his
age
,
and
by
Arithmetique
number
his
dayes
and
howers
that
he
hath
lived
,
and
yet
be
ignorant
of
this
wisedome
,
to
esteeme
of
every
day
as
his
last
day
,
and
so
to
live
as
if
every
day
were
his
dying
day
;
God
alone
must
teach
this
wisedom
:
well
then
seeing
Moses
and
the
people
of
of
God
acknowledge
their
ignorance
and
forgetfulnesse
in
this
poynt
,
and
withall
pray
to
God
that
he
would
give
them
wisedome
,
to
number
their
dayes
,
then
let
us
lay
this
Doctrine
to
heart
,
let
us
try
and
examin
our selves
,
whether
we
be
not
as
forgetful
of
this
poynt
,
&
do
promise
long
life
to
our selves
.
If
this
be
our
case
,
let
us
likewise
intreate
the
Lord
to
give
us
this
wisedome
,
and
to
teach
us
and
perswade
us
of
the
exceeding
shortnesse
of
our
life
,
that
we
might
apply
our
hearts
to
this
wisedome
of
learning
to
dye
;
for
till
the
Lord
od
open
our
eyes
,
&
become
our
Schoole-master
,
we
shall
never
come
truely
to
know
it
,
nor
to
make
that
right
use
of
it
as
we
ought
to
doe
.
Secondly
,
Use
2
this
shewes
the
extreame
folly
of
the
greatest
part
of
the
world
,
who
think
it
so
easie
a
matter
to
number
their
dayes
.
Moses
was
a
wise
man
,
yet
as
not
sufficiently
instructed
in
this
poynt
,
he
humbly
intreats
the
Lord
to
teach
him
this
knowledge
,
that
he
might
number
his
dayes
aright
,
this
is
that
David
doth
so
earnestly
beg
for
at
Gods
hand
,
Psal.
39.4
.
Lord
make
me
to
know
my
end
,
and
the
measure
of
my
dayes
,
that
I
may
know
how
fraile
I
am
.
And
therefore
seeing
it
is
so
hard
a
lesson
to
be
learned
,
and
of
so
great
use
being
attayned
,
let
us
intreat
the
Lord
to
teach
it
us
.
To
number
our
dayes
.
But
may
not
this
seeme
strange
that
Moses
should
so
beg
for
this
?
Quest.
Did
not
Moses
know
how
to
number
his
dayes
;
He
could
number
Adams
dayes
and
set
downe
how
long
he
lived
;
Hee
could
number
Enoch
his
dayes
,
and
set
downe
how
long
he
lived
,
Methusala
,
Abraham
,
Izack
,
Jaacob
,
and
all
the.
patriarks
dayes
,
and
how
long
they
lived
,
and
could
not
Moses
number
his
own
dayes
?
this
may
seeme
strnage
:
we
see
a
child
of
ten
or
twelve
years
old
can
by
arithmetike
quickly
tell
you
how
many
days
he
hath
lived
,
yea
how
many
howres
and
minuts
.
I
answer
that
neither
Moses
,
Ans.
nor
the
wisest
man
living
,
though
he
may
be
never
so
expert
,
in
all
kind
of
Arithmeticke
and
humane
learning
,
so
as
he
knowes
the
nature
of
the
Stars
,
their
distances
,
motions
,
longitudes
latitudes
altitudes
,
&c.
can
skill
of
this
numbring
,
unlesse
the
spirit
of
God
be
his
Schoole-master
,
unlesse
God
give
him
wisedome
and
grace
from
above
,
to
perswade
us
,
of
the
shortnesse
of
our
time
,
and
of
the
suddain
and
speedy
coming
of
Death
,
can
truly
learne
this
lesson
to
number
his
dayes
aright
,
but
it
must
be
the
Lord
that
must
teach
it
us
.
Hence
we
learne
,
Doct.
2
that
it
should
be
our
chiefest
care
and
study
,
Wee
ought
to
esteem
of
every
day
as
our
last
day
.
Deut.
32.29
.
to
practise
that
which
they
so
earnestly
prayed
for
,
viz:
that
upon
the
same
grounds
that
they
were
moved
withall
,
that
we
learne
to
number
our
dayes
aright
,
and
make
account
of
every
day
as
our
last
day
.
O
that
men
were
wise
(
sayth
Moses
)
that
they
would
consider
their
latter
end
!
True
wisedome
consists
in
this
,
in
the
continuall
meditation
of
the
shortnesse
of
our
life
,
when
we
arise
in
the
morning
,
to
thinke
that
we
may
be
dead
,
ere
night
,
and
every
night
to
thinke
this
may
be
my
last
.
Many
men
thinke
to
what
end
is
this
?
who
knoweth
not
that
our
life
is
short
&
uncertaine
,
who
knoweth
not
this
?
But
it
is
not
for
naught
that
the
spirit
of
God
in
the
scripture
beats
so
much
upon
this
poynt
and
puts
us
so
often
in
remembrance
of
it
,
would
men
be
so
carefull
for
the
world
,
and
so
carelesse
for
heaven
,
and
eternitie
,
did
we
truly
know
and
were
perswaded
of
the
frailty
and
uncertainty
of
our
being
here
?
Surely
if
we
could
but
reckon
our
life
and
dayes
as
Moses
doth
all
along
in
this
Psalme
,
that
it
is
but
as
vesterday
,
nay
not
so
long
,
but
rather
as
a
watch
in
the
night
,
the
space
of
three
howers
,
that
death
comes
as
a
flood
,
that
our
life
is
but
as
a
sleepe
or
a
Dream
,
suddainly
vanishing
away
,
that
it
is
but
as
grasse
.
And
all
the
excellencies
of
man
,
as
Beauty
,
Honour
riches
strength
pleasures
&c.
but
as
the
flower
of
grasse
,
and
that
our
dayes
are
but
as
a
ta●e
that
is
told
,
were
these
thoughts
throughly
imprinted
in
our
hearts
they
would
dam
all
our
pleasures
,
and
cause
us
to
thinke
more
of
Death
then
we
doe
.
Could
we
reckon
our
days
upon
our
fingers
ends
,
as
we
can
other
things
,
and
withall
the
great
work
that
God
hath
sent
us
into
this
world
to
doe
,
and
how
prodigally
we
have
mispent
our
time
;
how
little
we
have
done
and
how
much
is
yet
to
doe
,
when
we
are
ready
to
drop
into
our
graves
could
we
,
I
say
,
thus
number
our
life
and
dayes
we
would
never
live
as
we
doe
,
so
carefull
for
this
life
,
and
so
carelesse
for
Heaven
.
We
see
that
those
that
shoot
at
Buts
,
they
pricke
their
arrowes
,
sometimes
here
,
and
sometimes
there
,
round
about
the
marke
,
at
last
they
hit
the
white
thus
doth
Death
cast
his
Darts
,
sometimes
a
friend
is
taken
away
,
sometimes
a
kinsman
sometimes
he
comes
nearer
and
takes
a
Husband
wife
,
child
,
at
last
we
our selves
are
struck
with
death
and
away
we
must
.
Though
we
see
this
daily
before
our
eyes
,
and
see
coarses
daily
carried
upon
mens
shoulders
to
the
grave●
yet
who
layes
it
to
heart
and
considers
that
the
feete
of
these
that
carried
them
may
carry
us
to
our
long
home
,
ere
long
;
we
passe
not
away
one
minute
of
our
life
,
but
we
have
taken
one
slep
more
towards
the
grave
to
day
wee
heare
that
A.
B.
is
dead
to
morrow
we
may
heare
that
C.
D.
is
dead
,
shortly
you
shall
here
that
S
S.
is
dead
.
It
is
noted
for
the
great
commendations
of
Joseph
of
Arimathea
,
Jo.
19.
who
whilst
he
was
in
health
made
his
tombe
in
his
garden
:
and
why
in
his
garden
?
No
doubt
to
put
him
in
mind
continually
of
his
Death
,
and
that
in
the
midst
of
all
his
delights
,
and
pleasures
he
might
think
on
his
latter
end
.
Thus
it
is
said
of
that
godly
Father
St.
Jerom
,
that
he
thought
with
himselfe
,
that
whether
he
did
eat
or
drink
,
or
whatsoever
he
did
,
he
thought
he
heard
that
voice
,
Arise
yee
dead
,
and
come
vnto
Judgement
.
Now
that
we
ought
thus
to
make
accompt
of
every
day
as
our
last
day
,
let
this
reason
perswade
.
Because
of
that
inevitable
necessitie
that
lies
upon
all
Adams
posterity
that
dye
we
must
,
Reas.
1
as
the
woman
of
Tekoah
said
to
David
,
that
mourned
so
excessively
for
the
death
of
Absalom
,
We
must
all
dye
.
And
as
the
Psalmist
hath
it
;
Ps.
89.48
Ps.
49.19
Heb.
9.27
.
What
man
liveth
and
shall
not
see
death
?
and
shall
hee
deliver
his
Soule
from
the
hand
of
the
grave
.
Againe
Man
shall
enter
into
the
generation
of
their
Fathers
,
and
shall
not
live
for
ever
.
And
,
It
is
appointed
for
all
men
once
to
dye
.
The
consideration
where
of
may
put
us
in
mind
of
our
duty
,
to
be
in
a
continuall
readinesse
for
death
.
We
ought
to
make
accompt
of
every
day
as
our
last
day
,
Reas.
2
because
we
cannot
sever
our
life
and
death
,
but
such
as
our
life
hath
beene
,
such
will
our
death
be
:
for
albeit
that
all
must
dye
,
and
sleep
in
the
dust
,
yet
there
is
a
great
difference
betwixt
the
godly
,
and
the
wicked
in
death
.
They
that
dye
in
the
Lord
are
blessed
,
Rev.
14.13
.
Blessed
are
the
dead
that
dye
in
the
Lord
:
and
these
at
last
shall
rise
againe
to
life
and
glory
:
but
as
for
the
wicked
,
it
is
not
so
with
them
,
for
they
enter
by
death
into
everlasting
paine
,
where
the
worme
dyeth
not
,
and
the
fire
shall
never
be
quenched
;
so
that
our
weale
or
woe
for
ever
doth
depend
vpon
that
short
inch
of
time
that
is
allotted
unto
us
here
,
which
also
should
put
us
upon
this
duty
to
be
in
a
continuall
readiness
when
death
comes
.
This
serves
to
instruct
us
in
the
necessity
of
learning
this
lesson
well
,
Vse
1
of
the
measuring
out
the
length
of
our
time
,
and
the
numbring
of
our
dayes
aright
There
is
a
great
deale
of
art
,
and
skill
,
to
doe
this
.
This
is
the
best
Arithmetick
,
when
we
know
how
to
number
our
dayes
aright
:
the
numbring
of
our
acres
of
land
the
numbring
of
our
sheep
and
cattel
,
is
nothing
to
the
numbring
of
our
dayes
.
Quest.
But
what
is
it
to
number
our
dayes
?
Answ.
It
consist
principally
in
these
things
.
First
in
Accompting
every
day
as
our
last
day
,
and
so
to
live
as
if
every
day
we
were
to
dye
:
now
what
would
we
do
if
we
were
sure
to
dye
ere
night
,
if
you
were
sure
that
this
were
your
last
sabbath
,
&
this
were
your
last
Sermon
that
ever
you
should
heare
,
you
would
not
need
to
be
warned
of
sleeping
,
you
would
not
willingly
have
death
to
take
you
tardy
,
we
would
that
rather
death
should
take
us
upon
our
knees
,
then
upon
our
Ale-bench
.
To
number
our
dayes
aright
is
to
dye
daily
;
1
Cor.
15.
this
was
the
care
of
the
blessed
Apostle
,
I
protest
by
our
reioycing
which
I
haue
in
Christ
Iesus
our
〈◊〉
I
〈◊〉
dye
dayly
:
that
is
,
by
the
continuall
thoughts
,
and
meditation
of
death
,
inure
our selves
by
litle
and
litle
,
whilest
we
are
here
,
of
the
art
of
dying
well
,
before
we
come
to
dye
indeed
.
Paul
dyed
daily
,
because
he
knew
not
the
day
and
time
when
God
would
call
him
away
by
death
,
the
more
we
fit
and
prepare
our selves
for
death
,
the
lesse
terrible
will
death
,
this
King
of
feare
,
be
unto
us
,
when
it
cometh
.
Thirdly
to
number
our
dayes
aright
and
to
be
prepared
for
death
;
is
to
pluck
out
the
sting
of
death
,
now
the
sting
of
death
is
sin
,
1
Cor.
15
56.
the
sting
being
taken
out
,
death
cannot
hurt
.
The
Philistimes
were
so
wise
as
to
discover
wherein
the
strength
of
Sampson
lay
.
Iud.
16.5
And
therein
they
prevailed
;
it
shall
be
our
wisdom
to
repent
us
of
our
sins
,
for
therein
lyes
the
strength
of
death
.
And
last
of
all
,
if
we
desire
to
live
for
ever
in
the
kingdom
of
glory
,
that
we
begin
it
here
,
that
we
lay
a
good
foundation
for
the
time
to
come
.
Those
virgins
that
still
expected
the
coming
of
the
Bridgroome
,
and
had
their
lamps
stored
with
oyle
,
hereby
merited
the
name
of
wise
Virgins
,
and
entred
into
the
marriage
chamber
,
whilst
those
foolish
Virgins
that
were
carelesse
of
the
bridgrooms
coming
,
and
rested
themselves
with
the
bare
name
of
Virgins
,
and
with
the
bearing
the
Lamps
of
an
outward
profession
,
without
the
oyle
of
grace
in
their
hearts
,
were
for
ever
shut
out
.
This
serveth
to
discover
unto
us
the
reason
why
sin
doth
so
abound
,
Use
2
drunkenesse
,
swearing
,
uncleannesse
prophanesse
,
and
all
other
abominations
in
the
lives
of
men
.
It
is
because
men
have
not
learned
this
heavenly
Arithmetick
,
to
number
their
dayes
,
and
to
esteeme
of
every
day
as
their
last
day
.
This
was
the
reason
of
that
damnable
securitie
in
that
rich
man
;
Luk.
12.37
.
That
bad
his
soule
to
take
her
fill
of
all
pleasures
and
delights
,
little
thinking
that
that
night
his
soul
should
be
haled
from
him
.
And
this
is
the
reason
why
men
powre
out
their
hearts
to
all
manner
of
sins
&
abominations
,
they
never
consider
the
shortness
&
uncertaintie
of
their
lives
.
Is
there
any
so
vile
or
so
wretched
,
that
if
they
were
perswaded
that
they
should
dye
this
night
before
to
morrow
,
would
they
deck
and
trim
,
paint
and
pounce
,
and
pamper
those
bodyes
of
theirs
,
that
so
suddenly
must
feed
the
worms
?
no
,
no
,
if
men
made
this
accompt
of
their
life
,
as
at
an
howers
warning
,
they
would
provide
better
for
that
life
that
shall
last
for
ever
.
This
was
the
reason
why
that
evill
servant
fell
to
eating
and
drinking
and
beating
his
fellow
servant
,
Mat.
24.48
.
he
thought
his
master
would
be
long
a
coming
.
A
contrary
example
we
have
in
Moses
this
man
of
God
,
that
albeit
he
might
have
inioyed
the
pleasures
of
Pharaohs
Court
,
with
honour
,
wealth
,
and
what
not
;
yet
refused
them
all
upon
this
accompt
that
they
were
but
for
a
season
.
All
the
pleasures
,
comforts
,
contentments
,
and
outward
felicities
that
the
world
can
afford
us
,
are
but
for
a
season
,
short
and
momentany
,
and
must
have
an
end
.
And
the
end
of
a
wicked
mans
pleasures
ends
in
paine
.
Son
remember
that
thou
in
thy
lif
time
,
Luk.
16.
&c.
when
one
howers
torment
in
hell
,
will
make
the
wicked
forget
all
their
pleasures
on
earth
.
And
therefore
this
should
serve
in
the
last
place
for
Exhortation
.
That
we
alwayes
have
death
before
our
eyes
,
and
to
think
upon
it
,
to
accompt
of
the
present
time
and
day
as
our
last
,
and
so
to
live
as
if
every
day
we
should
dye
,
that
we
may
be
in
a
continuall
readinesse
for
our
dissolution
,
and
change
,
when
we
shall
goe
hence
and
be
no
more
.
There
can
be
no
worse
deceipt
then
when
a
man
deceives
himselfe
in
this
reckoning
.
Vse
.
2
Luk.
12.37
.
He
was
worthily
called
a
foole
that
said
,
Soul
,
thou
hast
much
goods
laid
up
for
many
years
,
eat
,
drink
and
be
merry
.
And
since
it
is
the
Lord
that
must
teach
us
this
wisdome
,
we
must
pray
unto
him
to
teach
us
this
lesson
,
to
number
our
dayes
aright
,
for
till
God
teach
us
this
wisdom
,
we
shall
never
repent
,
forsake
the
world
,
and
seek
for
a
better
life
.
And
therfore
I
earnestly
commend
this
duty
to
you
,
and
it
is
my
desire
to
presse
it
upon
my self
,
that
we
all
reckon
this
with
our selves
,
as
though
this
day
should
be
our
last
day
,
and
this
nigh
our
last
night
that
when
the
Lord
shal
call
us
hence
,
he
might
find
us
so
doing
:
hitherto
of
the
petition
,
Lord
,
teach
us
to
&c.
That
we
may
apply
our
hearts
to
wisdom
.
HEre
we
have
the
second
part
at
first
propounded
.
Part.
2
And
that
is
the
end
of
this
petition
,
or
the
use
of
this
request
.
viz.
that
we
may
apply
our
hearts
&c.
These
words
may
be
taken
in
a
double
sence
.
That
we
may
apply
our
hearts
to
wisdom
.
That
is
,
that
seeing
our
life
is
so
short
here
,
and
so
uncertaine
,
we
may
no
longer
live
in
sin
,
as
we
have
done
,
but
may
truly
repent
,
Doct.
3
live
more
wisely
and
circumspectly
,
feare
thy
anger
,
Men
are
never
truly
wise
till
they
accompt
of
every
day
as
their
last
day
.
and
be
afraid
to
provoke
thee
by
our
sins
as
we
have
done
this
Moses
accompts
true
wisdom
.
And
the
words
being
taken
in
this
sence
,
the
doctrine
is
.
That
men
are
never
truly
wise
,
till
they
accompt
of
every
day
as
their
last
day
.
Herein
lyes
true
wisdom
.
O
that
men
were
wise
,
Deut.
32
29.
then
would
they
remember
their
latter
end
.
As
if
men
were
never
truly
wise
till
then
.
There
is
nothing
more
naturall
unto
us
,
then
to
perswade
our selves
of
long
life
.
And
that
we
shall
still
continue
in
a
happie
and
flourishing
estate
.
It
was
Davids
case
to
be
thus
lifted
up
in
times
of
prosperitie
.
I
said
(
saith
he
)
I
shall
neve
be
removed
,
Psal.
30.6
.
thou
Lord
of
thy
goodnesse
hast
made
my
hill
so
strong
.
When
God
had
setled
David
in
his
Kingdom
,
had
made
him
to
prosper
,
and
given
him
the
upper
hand
of
his
enemies
.
He
was
ready
to
fall
asleep
and
to
make
his
reckoning
that
he
should
ever
continue
thus
happie
.
That
his
good
dayes
should
last
for
ever
,
and
his
prosperitie
should
never
faile
.
And
this
was
the
case
of
Iob
,
that
holy
man
;
In
the
time
of
his
prosperitie
;
he
had
such
thoughts
as
these
.
I
said
I
shall
dye
in
my
nest
,
Iob
19.18
.
and
I
shall
multiply
my
dayes
as
the
sand
.
And
againe
,
my
glory
shal
be
renewed
,
ver.
28
:
and
my
bowe
shall
be
strengthned
in
my
hand
.
What
is
this
but
to
reckon
without
our
host
,
when
we
shall
thus
flatter
our selves
that
we
shall
continue
in
our
state
:
whereas
our
very
lives
,
and
being
here
,
with
whatsoever
we
have
and
enjoy
is
only
at
his
pleasure
;
we
have
nothing
soe
intayl'd
upon
us
here
,
that
we
injoy
in
life
and
death
,
but
the
Lord
,
when
it
pleaseth
him
,
can
either
take
us
from
it
,
or
it
from
us
.
It
is
wisdom
then
to
provide
for
our
change
before
the
evill
day
come
upon
us
;
this
is
Solomons
advice
,
Eccle.
12.1
.
Remember
thy
creator
in
the
dayes
of
thy
youth
,
while
the
evill
dayes
come
not
,
nor
the
yeares
of
affliction
,
wherein
thou
shalt
say
,
I
have
noe
pleasure
in
them
.
q.
d.
certainly
the
time
of
sicknes
,
and
death
will
come
,
when
all
these
earthly
comforts
will
fly
away
.
A
man
never
comes
to
be
truly
wise
,
till
he
thus
comes
to
esteeme
of
his
life
,
and
to
provide
for
his
change
.
And
indeed
,
what
man
will
have
his
evidence
then
to
seek
,
when
his
cause
comes
to
be
tryed
?
In
the
matters
of
this
world
men
are
so
wise
in
summer
to
provide
for
winter
,
in
health
to
provide
forsickness
.
We
will
count
but
such
a
one
a
foole
that
will
then
goe
to
sowe
when
other
men
goe
to
reape
:
O
where
are
our
hearts
,
that
we
are
noe
more
spiritually
wise
for
our
souls
.
Pro.
10.14
.
Wise
men
(
sayth
Solomon
)
lay
up
knowledg
before
hand
.
And
such
prove
themselves
fooles
at
last
:
With
those
foolish
virgins
,
that
have
not
the
oyle
of
grace
in
readiness
when
death
comes
.
Seeing
that
herein
lyes
true
wisdom
,
Vse
1
to
be
in
a
continuall
readiness
for
our
change
;
this
shewes
that
the
wisdom
of
the
world
is
but
foolishness
to
God
;
1
Cor.
1.
for
whom
doe
men
commonly
judge
to
be
wise
men
,
but
such
as
have
reaching
heades
to
buy
and
to
sell
,
that
can
tell
how
to
purchase
lands
and
livings
and
grow
rich
in
the
world
,
and
grow
great
and
mighty
here
.
All
this
wisdom
comes
from
nature
,
and
may
have
nothing
in
it
but
nature
.
If
this
be
not
guided
by
the
word
,
you
shall
see
what
reckoning
and
accompt
the
Lord
makes
of
it
.
When
he
saith
,
they
have
rejected
the
word
of
the
Lord
,
Ier.
8.9
.
and
what
wisdom
is
in
them
?
what
greater
folly
can
there
be
in
the
world
,
then
for
these
vaine
and
foolish
trifles
,
the
pleasures
of
sin
,
that
are
but
for
a
season
,
to
lose
for
ever
a
mans
most
pretions
soul
,
to
passe
away
for
earthly
things
with
Esau
the
birth-right
of
our
inheritance
,
which
such
do
that
are
not
wise
for
eternitie
.
O
then
would
we
be
loath
to
be
accompted
fooles
in
death
as
,
Nabal
was
,
who
when
he
came
to
dye
the
text
sayth
,
His
heart
dyed
like
a
stone
within
him
,
let
us
take
out
this
lesson
whilst
we
are
alive
,
to
number
our
dayes
aright
and
to
provide
for
death
continually
.
Secondly
,
Use
2
seeing
true
wisdom
is
that
,
when
men
are
wise
for
their
souls
.
This
may
serve
for
exhortation
,
that
as
we
desire
to
approve
our selves
to
be
the
sons
of
wisdom
,
to
make
this
our
principal
care
to
make
sure
for
eternitie
.
This
is
that
one
thing
that
is
so
necessary
,
that
if
we
misse
of
that
,
we
are
undone
for
ever
.
But
how
may
we
come
by
this
wisdō
?
Quest.
Saint
Iames
tels
us
.
Answ.
If
any
man
lack
wisdom
,
let
him
aske
it
of
God
.
Jam.
1.5
.
And
Moses
his
practice
here
may
also
informe
,
us
Lord
teach
us
to
number
our
dayes
:
It
is
God
that
must
be
our
Schoolmaster
to
teach
us
this
wisdom
And
the
humble
he
will
teach
in
his
way
.
The
humble
and
most
self
denying
christian
,
is
ever
the
most
wise
christian
,
whereas
God
rejecteth
the
proud
&
sendeth
the
rich
empty
away
.
Seldom
doth
any
grace
either
grow
or
prosper
in
a
proud
man
,
or
in
a
proud
heart
.
The
humble
christian
tastes
of
the
kernell
,
and
sweetness
of
religions
when
the
prond
man
hath
only
the
shell
.
Now
in
seeking
this
wisdom
,
these
Rules
must
be
observed
.
Come
in
a
self-deniall
of
thy selfe
and
of
thy
owne
wisdom
,
1
Cor.
3.18
.
let
him
that
would
be
wise
,
became
a
foole
that
he
may
be
wise
.
Seek
it
at
Gods
hand
dy
humble
and
hearty
prayers
earnestly
,
nor
coldly
and
uegligently
.
Pr.
2.1
.
Search
for
wisdom
as
for
treasure
,
Saith
Solomon
,
the
kingdom
of
God
suffereth
violence
,
and
violent
take
it
by
force
.
Meditate
much
and
oft
of
the
doctrin
now
taught
,
viz
Of
the
frailty
of
mans
life
,
and
our
uncertaine
being
here
,
&
that
this
grace
must
be
had
to
make
us
happie
.
That
we
may
apply
our
hearts
to
wisdome
.
A
Gaine
,
the
words
may
be
taken
in
this
sence
,
that
is
,
as
we
have
heretofore
lived
in
sin
,
now
we
may
live
to
God
,
to
repent
,
and
amend
our
lives
,
and
to
walke
more
humbly
,
and
more
holily
with
God
.
And
thus
Moses
seemes
to
expound
the
words
.
This
is
your
wisdome
,
Deut.
4.6
and
your
understanding
,
in
the
sight
of
the
nations
which
shall
heare
all
these
statutes
,
and
say
,
surely
this
nation
is
a
wise
,
and
understanding
people
,
viz
by
keeping
of
the
Commandements
and
doing
them
.
In
this
sence
,
the
thing
that
Moses
prayes
for
,
is
for
wisdom
and
care
to
keepe
the
Commandements
of
God
,
that
for
the
time
to
come
they
might
walk
in
his
feare
as
obedient
children
before
him
and
then
the
doctrine
is
.
That
Heavenly
wisdom
doth
consist
principally
in
keeping
the
Commandements
of
God
,
to
live
in
faith
,
Doct.
4
True
wisdome
consists
in
true
obedience
.
Repentance
and
true
obedience
to
God
.
This
is
true
wisdom
by
the
testimony
of
Moses
himselfe
.
Or
thus
,
true
wisdom
doth
consist
in
true
obedience
to
the
will
of
God
.
True
wisdom
and
the
knowledg
of
God
is
the
candle
of
the
soul
to
light
it
,
and
to
shine
unto
it
in
the
wayes
of
God
.
Thy
word
(
saith
David
)
is
a
Lanthorne
unto
my
feete
,
and
a
light
unto
my
paths
.
When
we
carry
an
awfull
and
reverent
awe
and
dread
of
the
maiestie
of
God
,
and
feare
to
sin
against
him
,
this
is
true
wisdom
.
The
fear
of
the
Lord
is
the
beginning
of
knowledg
,
Pro.
1.7
.
but
fooles
despise
wisdom
.
And
thus
have
the
Saints
and
servants
of
God
approved
themselves
to
God
in
walking
in
the
Commandements
of
God
;
thus
Enoch
is
said
to
walke
with
God
.
Gen.
5.21
.
Lu.
1.6
.
And
Zachary
and
Elizabeth
walked
in
all
the
Commandements
of
God
.
When
we
are
holy
,
as
he
is
holy
,
1
Pet.
1.
perfect
as
our
Heavenly
father
is
perfect
;
when
our
desire
is
to
walke
in
an
universall
obedience
to
all
Gods
Commandements
with
David
.
Psal.
119
O
that
my
wayes
were
so
direct
,
that
I
might
keep
thy
statutes
,
so
shall
I
not
be
confounded
,
whilest
I
have
respect
to
all
thy
Commandements
.
These
are
truly
wise
and
truly
blessed
.
Ps.
119.1
Blessed
are
they
that
are
undefiled
,
and
walke
in
the
law
of
the
Lord
.
And
in
this
did
Iob
comfort
himselfe
,
and
approved
the
uprightnesse
of
his
heart
to
God
.
Iob
23.10
.
He
knoweth
my
way
and
trieth
me
,
and
I
shall
come
forth
as
gold
.
But
whence
hath
Iob
this
confidence
?
verse
11.
this
he
shewes
,
My
foot
hath
followed
his
steps
,
his
way
have
I
kept
.
A
contrary
example
whereof
we
have
in
Iehu
,
2
Reg.
10.31
.
that
howsoever
he
did
many
things
that
God
had
commanded
him
in
the
matter
of
Ahab
,
yet
this
is
left
for
a
blot
upon
his
name
that
shall
never
be
wiped
out
;
Hos.
1.4
.
Iehu
tooke
not
heed
to
walk
in
the
Commandoments
of
God
,
with
all
his
heart
.
And
hence
it
is
,
that
the
Lord
threatned
to
charge
upon
Iehu
,
all
the
blood
of
the
house
of
Iesreel
.
And
this
is
it
the
Lord
requireth
of
his
people
.
A
Son
Honoreth
his
father
,
and
a
servant
his
master
.
If
I
be
a
father
where
is
my
honour
&c.
So
that
the
poynt
is
cleare
,
that
heavenly
wisdom
consists
principally
in
this
in
walking
humbly
and
holily
before
God
,
and
in
keeping
his
commandements
.
By
this
we
are
known
to
be
Gods
,
Reas.
1
as
a
servant
by
his
livery
is
knowne
to
belong
to
such
a
Master
;
hereby
we
know
;
And
by
this
shall
all
men
know
that
ye
are
my
disciples
,
&c.
Secondly
we
owe
unto
God
our
lives
our
liberties
,
Reas.
2
and
all
that
we
have
,
and
therefore
when
he
commands
,
he
commands
but
his
owne
.
1
Cor.
6.19
,
20.
Ye
are
not
your
own
,
but
ye
are
bought
with
a
price
,
therfore
glorifie
God
in
your
bodies
and
spirits
,
for
they
are
Gods
;
we
cannot
serve
a
better
master
,
neither
can
we
expect
a
surer
reward
.
We
shal
all
be
iudged
at
last
,
Reas.
3
according
to
things
we
have
done
in
our
bodies
whether
they
be
good
or
evill
.
2
Cor.
5.10
.
Rom.
8.14
.
Then
such
as
have
lived
after
the
flesh
shall
dye
.
And
such
as
have
lived
after
the
spirit
shall
live
.
Then
we
shall
see
the
Difference
betwixt
him
that
served
God
,
Mal.
and
him
that
served
him
not
.
Then
those
wise
virgins
that
with
the
Iamps
of
an
outward
profession
had
the
oyle
of
grace
in
their
hearts
,
shall
be
knowne
from
the
foolish
that
wanted
grace
.
Vse
1
This
lets
us
see
how
far
the
greatest
part
of
the
world
are
from
this
wisdom
who
want
this
feare
of
God
before
their
eyes
,
that
live
in
all
manner
of
iniquitie
and
prophannesse
,
these
reiect
the
word
of
the
Lord
.
They
cast
away
all
care
of
keeping
Gods
Commandements
,
And
what
wisdom
is
in
them
?
Ier.
8.9
.
Secondly
noe
less
folly
appeares
in
those
that
are
so
wise
for
the
world
&
such
fooles
for
their
souls
,
Vse
2
wise
for
the
earth
,
but
fooles
for
Heaven
.
Hee
that
must
shortly
part
with
his
house
and
home
&
must
away
into
another
Country
,
will
be
so
wise
as
to
turne
his
lumber
into
Silver
and
Gold
,
that
he
may
have
somthing
to
live
upon
when
he
is
gone
.
Mat.
6.19
.
Lay
not
up
for
your selves
treasures
on
earth
(
saith
Christ
)
where
moth
and
rust
doth
corrupt
,
and
where
theeves
breake
thorough
and
steal
.
But
lay
up
for
your selves
treasures
in
heaven
&c.
Christ
commends
Maries
choice
that
she
had
chosen
the
better
part
,
Luk.
10.
she
sat
at
Christs
feete
,
she
heard
his
heavenly
doctrine
.
Whilest
Martha
was
busie
for
the
body
,
Mary
provided
for
h●r
soule
;
what
if
Martha
had
let
the
pott
seeth
over
,
for
that
time
,
it
had
been
a
very
tollerable
neglect
;
but
now
Mary
carries
the
praise
,
the
lord
knowes
we
have
many
Marthas
,
few
Maries
,
for
almost
all
be
for
the
world
,
looke
after
their
bodies
,
few
for
heaven
,
that
take
care
for
their
pretious
Soule
.
Vers.
13.
Returne
O
Lord
,
How
long
?
let
it
repent
thee
concerning
thy
Servants
.
MOses
this
man
of
God
,
having
in
the
former
v.
prayed
unto
God
,
that
he
would
teach
them
by
his
spirit
to
make
the
right
use
of
the
shortness
and
uncertaintie
of
their
life
:
Now
he
proceeds
to
make
prayer
unto
God
,
for
himselfe
and
the
rest
of
Gods
people
,
for
favor
and
mercy
.
And
all
the
petitions
of
his
prayer
are
either
for
-
Reconciliation
to
God
,
or
else
-
For
the
fruits
of
their
reconciliation
to
God
.
In
this
13.
v.
they
pray
for
reconciliation
:
that
he
would
in
mercy
Returne
againe
unto
them
,
and
be
pacified
againe
toward
them
.
In
the
verses
following
,
they
pray
for
the
frui●s
of
this
reconciliation
,
as
-
1.
For
the
comfortable
feeling
of
Gods
love
and
favour
againe
towards
them
,
which
they
had
broken
off
by
their
sinnes
,
v.
14.
-
2.
They
pray
for
comfort
against
their
miseries
and
long
afflictions
vers.
15.
-
3.
For
defence
and
protection
and
the
blessing
of
God
upon
their
labours
and
endeavours
,
especially
in
their
journey
towards
the
land
of
Canaan
,
that
God
would
defend
them
from
their
enemies
,
and
bring
them
at
last
into
that
promised
land
.
Returne
O
Lord
.
In
this
first
petition
and
request
wee
are
to
note
two
things
.
-
1.
What
they
pray
for
,
viz.
Reconciliation
with
God
.
Returne
O
Lord
;
let
it
repent
thee
.
-
2.
And
for
this
purpose
they
use
2.
Arguments
or
Reasons
to
move
the
Lord
to
take
pitty
on
them
and
to
be
favorable
unto
them
.
-
1.
Taken
from
the
continnance
of
their
afflictions
,
which
were
both
long
and
tedious
,
and
very
sharp
and
grievous
.
How
long
?
shall
we
lie
boyling
in
the
furnace
of
affliction
,
and
how
long
wilt
thou
be
angry
with
us
?
-
2.
From
their
estate
and
condition
we
are
thy
Servants
.
O
then
bee
gratious
unto
thy
Servants
,
be
not
for
ever
angry
with
thy
owne
Servants
;
but
receive
us
into
thy
favour
,
be
reconciled
againe
unto
us
:
And
turne
away
thy
wrath
,
and
displeasure
from
us
.
Returne
O
Lord
,
q
d.
Although
for
our
sins
thou
hast
justly
turned
thy
face
from
us
,
and
been
angry
with
us
,
yet
be
thou
in
mercy
reconciled
to
us
againe
;
shew
us
thy
favour
and
remove
thy
heavie
hand
.
For
as
the
Lord
is
said
to
turne
his
back
,
and
to
hide
his
face
when
he
takes
away
the
tokens
of
his
gracious
love
and
presence
from
a
people
:
even
so
when
he
doth
manifest
the
signes
of
his
love
and
gratious
presence
unto
a
people
,
then
is
he
said
to
returne
againe
.
Whence
we
may
observe
first
of
all
,
when
Moses
and
the
people
of
God
doe
seeke
unto
God
for
mercy
and
reconcilation
,
viz.
when
they
have
been
well
whipped
in
the
school
of
affliction
,
and
humbled
and
tamed
,
by
the
Lords
corrections
upon
them
for
their
fins
.
We
observe
,
Doct.
1
Men
never
seek
to
God
forreconciliation
,
till
they
feel
his
displeasure
.
That
men
wil
never
seek
unto
God
for
reconciliation
,
untill
such
time
as
the
Lord
hath
truly
and
thoroughly
humbled
them
,
and
caused
them
to
feel
his
anger
&
displeasure
for
sin
,
staborn
,
rebellious
and
hard
hearted
sinners
will
never
truly
seek
unto
God
till
such
time
as
the
Lord
hath
broken
their
hearts
,
with
the
apprehension
of
their
miserable
estate
by
reason
of
sin
,
and
that
they
come
to
feele
Gods
terrible
anger
and
displeasure
against
them
for
the
same
.
The
Lord
knowes
that
these
hearts
of
ours
are
many
times
so
hard
,
that
our
greatest
sins
,
have
little
effect
upon
our
souls
to
work
that
godly
sorrow
and
humiliation
as
our
sins
have
deserved
.
But
when
the
Lord
shal
be
pleased
to
bring
a
sinner
to
the
rack
,
and
there
lay
weight
upon
weight
upon
him
,
and
to
the
weight
of
his
sins
add
the
weight
of
his
anger
and
sore
afflictions
,
this
dealing
of
the
lord
with
a
poore
sinner
many
times
causes
such
a
stream
of
teares
,
which
bathe
the
soul
in
the
water
of
true
repentance
,
and
bring
the
sinner
to
a
heartie
confession
of
his
sins
:
how
were
Iacobs
sons
wrought
upon
by
their
troubles
in
Egypt
?
that
their
sin
against
their
innocent
brother
selling
him
for
a
bondslave
,
should
lye
hid
for
many
yeares
together
,
should
now
come
to
conscience
.
Gen.
42.21
.
We
have
sinned
against
our
brother
,
in
that
we
saw
the
anguish
of
his
soul
,
when
he
besough●
us
,
and
we
would
not
heare
him
,
therefore
is
this
trouble
come
vpon
us
.
And
thus
David
,
when
the
hand
of
God
lay
heavy
upon
him
day
and
night
,
then
,
and
not
till
then
,
he
flyes
to
God
;
and
by
humble
confession
of
his
sins
begs
pardon
at
Gods
hand
.
Ps.
32.4
,
5.
I
acknowledged
my
sin
unto
thee
,
neither
hid
I
mine
iniquitie
:
for
I
thought
I
will
confesse
against
my self
my
wickednesse
,
Es.
26.16
.
and
then
thou
forgavest
the
punishment
of
my
sin
.
The
scriptures
are
cleare
in
this
Lord
in
trouble
have
they
visited
thee
,
they
poured
forth
their
prayers
whe●
thy
chastisments
were
upon
them
;
and
againe
,
they
being
bound
in
affliction
,
Ps.
107.10
,
13
,
14.
and
Iron
,
cried
unto
the
Lord
in
their
affliction
and
distresse
.
Yea
,
this
is
that
which
the
Lord
himselfe
speaketh
of
stubborn
and
hard
hearted
siners
.
Hof.
5.14
,
15.
I
will
be
unto
Ephraim
as
a
lyon
,
and
as
a
young
lion
to
the
house
of
Iudah
&c.
till
they
acknowledg
their
offence
,
for
in
their
affliction
they
will
seeke
me
early
.
So
that
miserable
,
rebellious
,
and
hard
hearted
sinners
will
never
seeke
unto
God
,
till
such
time
as
he
hath
exercised
them
,
with
the
sense
and
apprehension
of
his
terrible
anger
against
sin
,
besides
the
examples
the
scriptures
afford
us
,
are
many
,
as
Manasses
,
2
Chron.
33.10
,
11.
the
prodigall
,
the
jaylor
and
those
cruell
Jews
.
Reas.
1
Such
only
are
capable
of
mercy
from
God
,
when
in
the
sense
of
their
owne
misery
,
and
apprehension
of
Gods
displeasure
they
become
fit
objects
of
mercy
;
full
vessells
can
hold
no
liquor
,
and
proud
and
haughtie
hearts
are
not
fit
for
mercy
.
Es.
57.15
.
He
will
revive
the
spirit
of
the
humble
,
and
revive
the
heart
of
the
contri●e
ones
.
When
our
hearts
are
subdued
,
Reas.
2
the
Lords
anger
and
displeasure
against
us
is
subdued
.
When
God
sent
his
prophet
to
Niniveth
to
cry
,
Ion.
3.
Yet
forty
dayes
,
and
Niniveh
shal
be
destroyed
,
the
Ninivits
humbling
their
souls
in
sackcloath
,
fasting
and
praying
.
God
turned
away
from
his
wrath
,
he
intended
against
that
City
,
1
Reg.
21
yea
,
when
wicked
Ahab
himselfe
,
shall
but
humble
himselfe
the
Lord
suspended
the
judgment
against
him
and
his
house
.
And
this
is
no
other
thing
then
what
the
Lord
himselfe
hath
promised
:
Ier.
18.8
.
If
a
nation
against
whom
I
have
pronounced
,
turne
from
their
wickednesse
,
I
will
repent
of
the
plague
that
I
thought
to
bring
upon
them
:
so
that
this
is
the
only
way
to
stop
the
breach
of
Gods
anger
and
displeafure
,
and
to
call
back
his
judgments
,
when
they
are
gone
out
against
us
.
Seeing
this
is
our
wretched
nature
,
Use
1
never
to
seek
unto
God
for
reconc
.
liation
till
the
Lord
do
even
by
strong
hand
humble
us
,
and
breake
our
hard
and
stony
hearts
;
and
cause
them
to
tast
of
his
anger
and
sore
displeasure
against
us
,
this
bewrayes
the
monstrous
securitie
and
sinfullness
of
our
hearts
,
that
will
never
seeke
to
God
,
till
wee
see
our selves
left
and
forsaken
of
him
,
and
till
he
break
our
hearts
by
the
hammer
of
his
judgments
,
that
will
not
seeke
for
heaven
till
he
first
send
us
to
hell
.
O
the
cursed
securitie
that
is
in
these
hearts
of
ours
,
that
can
by
no
other
meanes
be
humbled
and
brought
home
,
but
by
the
rod
and
frownes
of
so
gratious
a
God
.
Surely
it
were
our
wisdom
not
to
be
so
stubborn
and
rebellious
to
stand
it
out
,
till
the
Lord
do
thus
bruise
us
and
breake
us
by
his
judgments
,
and
so
compell
us
to
seeke
unto
him
.
Secondly
seeing
we
shall
never
seeke
unto
God
for
reconciliation
,
Use
2
till
such
time
as
the
Lord
hath
truly
and
thoroughly
humbled
us
,
and
caused
us
to
feel
his
anger
and
displeasure
.
O
what
a
terrour
may
this
strike
in
the
hearts
of
those
,
upon
whom
the
Lords
hand
hath
beene
often
,
and
yet
have
not
been
humbled
to
turn
unto
him
:
when
the
Lord
shall
not
only
give
us
his
Word
,
the
ordinary
means
of
conversion
and
bringing
us
home
;
but
shall
also
send
his
rod
,
even
sharp
and
sore
afflictions
,
and
yet
men
shall
stand
out
against
all
,
will
not
be
convinced
of
their
misery
,
nor
seek
unto
God
for
mercy
:
Here
is
a
signe
of
an
obdurate
heart
indeed
.
Surely
the
case
of
such
seems
desperate
,
such
have
cause
to
fear
that
they
are
in
a
hopelesse
condition
:
Ezek.
22.18
,
19
,
20.
Let
such
consider
that
place
,
and
tremble
at
it
;
Because
you
are
become
drosse
,
behold
,
I
will
gather
you
in
the
midst
of
Jerusalem
,
as
they
gather
silver
,
and
brasse
,
and
iron
,
and
lead
,
and
tin
,
into
the
midst
of
the
furnace
to
melt
it
.
So
will
I
gather
you
in
my
anger
and
in
my
fury
,
and
I
will
leave
you
there
,
and
melt
you
;
yea
,
I
will
blow
upon
you
in
the
fury
of
my
wrath
.
And
what
account
the
Lord
makes
of
such
we
may
see
;
Jer.
6.29
,
30.
The
bellowes
are
burnt
,
the
lead
is
consumed
of
the
fire
,
the
Founder
melteth
in
vain
;
for
the
wicked
are
not
plucked
away
.
Reprobate
silver
shall
men
call
them
,
because
the
Lord
hath
rejected
them
.
O
it
is
a
fearfull
signe
of
Gods
wrath
upon
that
soul
,
that
when
the
Lord
hath
travelled
upon
us
to
do
us
good
,
by
the
Word
,
and
by
the
Rod
,
and
nothing
will
work
upon
us
;
but
still
we
persist
in
our
sinfull
courses
;
Reprobate
silver
shall
men
call
such
,
and
such
may
fear
they
are
cast
off
of
God
.
And
last
of
all
,
Use
3
seeing
that
untill
we
feel
our
sins
,
and
Gods
heavie
displeasure
against
us
for
sin
,
we
shall
never
seek
for
reconciliation
:
This
may
serve
likewise
to
be
a
stay
unto
us
in
the
middest
of
our
sharpest
afflictions
,
and
sorest
trialls
that
may
betide
us
here
,
whether
inward
or
outward
,
to
consider
the
end
whereunto
God
hath
appointed
them
;
viz.
to
humble
us
,
Mic.
6.9
.
to
discover
our
sins
,
and
to
make
us
look
home
,
this
is
the
erand
they
come
with
from
God
.
There
is
no
visitation
,
sicknesse
,
misery
,
or
affliction
,
but
comes
with
a
message
from
God
:
What
have
we
then
to
do
,
but
to
search
and
finde
out
our
sins
,
the
cause
wherefore
the
Lord
is
thus
displeased
with
us
,
and
to
be
humbled
for
them
,
that
so
his
wrath
may
be
appeased
.
Surely
this
is
the
Lords
aim
and
end
in
his
sharpest
afflictions
laid
upon
his
children
,
to
make
us
look
home
,
and
to
say
to
our
own
hearts
,
Hast
thou
not
procured
this
to
thy selfe
,
Ier.
2.17
.
inasmuch
as
thou
hast
forsaken
the
Lord
thy
God
?
And
with
the
Church
,
Deut.
31.17
.
Are
not
these
evils
come
upon
us
,
because
our
God
is
not
amongst
us
?
Not
to
do
this
in
times
of
affliction
and
distresse
,
argues
a
high
contempt
of
God
and
his
works
.
It
ought
to
be
the
care
of
every
one
of
us
,
Ezek.
16.41
.
to
know
the
plague
of
his
own
heart
,
and
to
finde
out
that
speciall
sin
,
that
hath
made
the
difference
betwixt
God
and
him
.
Return
,
O
Lord
.
THe
next
thing
that
we
may
observe
is
the
person
they
pray
unto
,
viz.
the
Lord
himselfe
:
They
run
to
no
Saint
nor
Angell
for
help
and
succour
in
this
time
of
their
great
distresse
;
but
they
flie
to
God
,
because
that
he
alone
was
offended
,
and
of
him
they
seek
for
reconciliation
,
Return
O
Lord
.
Doct.
2
Hence
we
Iearn
that
in
times
of
misery
and
distresse
God
alone
is
to
be
sought
unto
.
In
times
of
misery
,
God
is
to
be
sought
unto
.
Ps.
50.15
.
And
for
this
we
have
both
precept
and
example
:
Call
upon
me
in
the
day
of
trouble
,
and
I
will
hear
thee
,
and
deliver
thee
.
And
,
Ask
,
Mat.
7.7
.
and
ye
shall
have
,
seek
and
ye
shall
finde
,
&c.
O
what
gratious
and
mercifull
promises
hath
God
made
unto
his
Church
and
people
,
and
all
to
make
them
flie
unto
him
,
and
rest
upon
him
in
time
of
trouble
;
yea
,
such
is
the
Lords
inclination
to
pitie
and
compassion
towards
his
people
in
times
of
misery
and
distresse
,
that
he
hath
said
,
Es.
65.24
.
Before
they
call
I
will
answer
,
and
whilst
they
speak
I
will
hear
.
And
as
for
Example
;
the
Scriptures
afford
us
divers
in
this
kinde
,
of
the
faithfull
,
that
in
times
of
misery
and
distresse
have
made
the
Lord
their
only
refuge
to
flie
unto
,
and
have
found
comfort
and
deliverance
:
as
that
of
Jehosophat
and
the
men
of
Judah
,
when
the
Amorits
,
2
Chr.
20
the
Moabits
,
and
they
of
Mount
Seir
came
up
against
them
,
that
both
Prince
and
people
were
at
a
great
straight
,
and
knew
not
what
to
do
,
only
say
they
,
Our
eyes
are
upon
thee
.
They
seeking
help
from
God
were
delivered
.
Thus
David
in
all
his
troubles
,
Ps.
109.4
.
Ps.
4.12
.
Ps.
86
5
,
6.
Ps.
86
7
,
Ps.
65.2
.
had
still
recourse
to
God
;
for
my
love
they
are
become
my
Adversaries
;
But
I
give
my self
to
prayer
.
Yea
,
God
is
pleased
to
be
stiled
by
this
very
name
,
to
be
the
God
that
heareth
prayer
.
O
thou
that
hearest
prayers
,
to
thee
shall
all
flesh
come
.
Thus
Hezekiah
,
when
that
mighty
Host
of
Senacherih
was
ready
to
fall
upon
him
and
his
people
Hee
made
the
Lord
his
only
Rock
and
Defence
,
2
Reg.
20.1
,
2.
to
fly
unto
.
And
when
he
received
in
himself
the
Sentence
of
death
,
still
he
flyes
to
God
.
Ionas
2.1
,
2.
And
that
fugitive
Prophet
,
Jonas
,
Out
of
the
belly
of
Hell
cryed
I
,
and
thou
heardst
my
voice
.
And
great
reason
.
For
This
is
one
principall
end
,
Reas.
1
wherefore
the
Lord
correcteth
his
Children
,
to
make
them
fly
into
his
arms
for
help
and
succour
;
and
to
let
us
see
how
vain
and
helplesse
all
earthly
helps
and
comforts
are
without
him
:
And
this
very
end
the
Lord
himself
expresseth
,
Hos.
5.14
.
when
he
saith
,
I
will
be
unto
Ephraim
as
a
Lyon
,
&c.
till
they
acknowledge
their
offences
,
and
seek
me
diligently
.
Secondly
,
Reas.
2
in
times
of
misery
and
distresse
,
God
only
is
to
be
sought
unto
.
Because
the
time
of
misery
is
the
fittest
and
opportunest
time
of
seeking
God
.
14.
Ps.
50.51
.
Call
upon
me
in
the
time
of
trouble
,
&c.
There
is
indeed
no
time
to
the
time
of
affliction
,
either
for
us
to
pray
,
or
for
God
to
hear
prayer
,
for
now
if
ever
the
heart
is
in
a
right
frame
and
temper
of
seeking
God
.
If
there
be
any
zeal
and
affection
at
all
in
the
heart
,
times
of
affliction
and
adversity
draw
them
out
,
and
lay
them
out
,
in
seeking
of
God
,
when
the
rod
is
upon
us
.
What
a
stay
and
comfort
have
the
godly
then
to
lean
and
rest
upon
,
Vse
2
in
their
greatest
straights
,
that
they
have
still
a
God
to
fly
unto
.
The
Lord
doth
never
leave
his
Children
comfortlesse
whilst
he
affords
them
thus
the
means
of
comfort
,
and
deliverance
.
This
Honour
have
all
the
Saints
.
Whereas
wicked
and
ungodly
,
men
here
is
their
misery
;
they
are
destitute
of
the
very
means
of
deliverance
,
they
cannot
pray
.
Let
them
perform
this
duty
,
Pro.
15.8.28.9
.
at
any
time
,
God
shuts
out
their
prayers
,
they
are
abomination
to
the
Lord.
Io.
9.21
.
God
heareth
not
sinners
.
If
I
regard
wickednesse
in
my
heart
,
the
Lord
will
not
hear
me
.
Es.
1.15
.
How
doth
the
Lord
protest
against
the
Jews
,
that
though
they
should
stretch
forth
their
hands
to
him
,
he
would
hide
his
eyes
from
them
;
and
though
they
should
make
many
prayers
,
he
would
not
hear
,
because
their
hands
were
full
of
blood
.
O
the
misery
of
wicked
men
,
that
whereas
their
only
refuge
is
to
fly
unto
God
in
times
of
misery
and
distresse
that
the
Lord
should
not
only
shut
out
their
prayers
,
but
that
the
same
should
become
abomination
in
his
sight
;
who
can
put
to
silence
the
voice
of
Desperation
.
But
God
doth
somtimes
hear
the
wicked
;
Object
.
1
did
not
the
Lord
hear
Ahab
,
when
he
humbled
himself
,
1
Reg.
21.
and
sate
in
ashes
?
I
answer
,
Ans.
1
It
is
not
in
mercy
at
any
time
that
God
hears
the
prayers
of
a
wicked
man
,
no
,
not
when
the
Lord
seems
to
grant
them
the
things
that
they
pray
for
;
for
commonly
they
are
temporall
things
,
not
spirituall
graces
.
God
bestows
these
indeed
many
times
upon
wicked
men
,
as
gifts
of
his
left
hand
,
rather
in
wrath
,
then
in
mercy
.
Whatsoever
God
bestows
in
love
,
and
mercy
,
flows
ever
from
Christ
,
and
from
some
promise
made
unto
us
in
him
.
But
as
for
wicked
men
,
as
they
are
not
in
Christ
,
so
have
they
no
promise
:
For
all
the
promises
of
God
are
yea
,
and
amen
in
Christ
.
But
do
we
not
see
that
many
times
the
godly
themselves
pray
,
Obj.
2
and
God
seems
not
to
hear
them
;
did
not
David
himself
complain
,
Ps.
22.2
.
O
my
God
I
cry
by
day
,
but
thou
hearest
not
;
and
by
night
,
but
have
no
audience
.
And
David
prayed
most
earnestly
for
the
life
of
the
child
,
2
Sam.
12.14
.
and
yet
the
child
died
.
God
did
not
answer
him
according
to
his
prayer
.
God
many
times
delaies
his
children
,
Ans.
1
when
hee
doth
not
deny
to
answer
them
,
for
now
is
the
time
when
the
Lord
is
pleased
to
exercise
his
graces
in
the
hearts
of
his
servants
,
as
faith
,
hope
,
patience
,
&c.
For
what
would
become
of
these
graces
,
if
there
were
no
more
but
ask
and
have
.
No
doubt
Christ
heard
the
request
of
the
poor
Canaanitish
woman
at
first
,
but
it
was
after
many
requests
that
hee
answered
her
,
delighting
in
her
often
calling
upon
him
,
Josias
,
Jesus
,
mercy
,
mercy
.
Secondly
,
there
may
be
some
sin
or
other
,
even
in
the
godly
themselves
undiscovered
,
and
unrepented
of
,
that
for
the
present
may
cloud
their
prayers
,
and
which
may
lie
as
a
bar
in
their
way
,
that
God
doth
not
by
and
by
return
them
an
answer
;
which
when
they
have
discovered
,
and
by
true
repentance
have
removed
,
then
God
will
not
fail
to
return
them
a
gracious
answer
.
Thirdly
,
God
many
times
denies
this
own
servants
in
the
particular
thing
desired
.
As
Paul
that
would
have
had
the
Buffettings
of
Sathan
removed
.
2
Cor.
12.
But
the
Lord
answered
him
in
another
kind
,
giving
grace
in
the
stead
thereof
to
support
him
.
My
grace
(
saith
he
)
is
sufficient
for
thee
.
Thus
doth
God
many
times
when
wee
ask
for
Silver
,
give
us
gold
.
Somthing
or
other
equivalent
thereto
;
as
when
wee
ask
for
Earthly
blessings
,
if
hee
give
us
Heavenly
,
hee
is
not
behind-hand
with
us
.
Thus
long
life
is
promised
as
a
blessing
in
the
keeping
of
the
fift
Commandment
to
children
that
obey
their
Parents
:
yet
we
know
that
many
obedient
children
die
young
,
as
Jesus
did
,
yet
the
Lord
makes
good
his
promise
in
giving
them
a
better
life
.
Yea
,
Christ
himself
,
when
he
prayed
that
the
cup
might
passe
from
him
:
yet
did
he
drink
of
it
,
yet
was
heard
in
his
prayer
,
when
God
gave
him
strength
to
bear
it
,
and
withall
an
Angel
to
comfort
him
.
And
last
of
all
,
in
all
our
prayers
and
requests
that
we
put
unto
God
,
we
are
tyed
to
certain
conditions
,
which
not
performed
,
wee
must
not
look
to
speed
.
As
first
that
all
our
petitions
be
according
to
his
will
.
If
we
ask
any
thing
according
to
his
will
,
he
heareth
us
.
All
our
petitions
must
bee
put
up
in
faith
.
Iam.
1.
Pray
in
Faith
and
waver
not
.
As
wee
aske
good
things
at
Gods
hand
so
wee
must
ask
them
to
a
good
end
,
if
our
end
be
evill
,
our
prayers
can
not
be
good
,
as
Saint
James
hath
it
.
Ye
ask
and
receive
not
,
Iam.
4.3
because
you
ask
amisse
,
that
ye
may
spend
them
upon
your
lusts
.
Let
us
apply
this
.
Seeing
Moses
and
the
people
here
,
Vse
.
1
having
provoked
Gods
anger
and
displeasure
against
them
by
their
sins
,
do
now
fly
unto
him
,
&
beg
reconciliation
again
with
him
;
We
are
taught
now
at
this
time
,
that
Gods
hand
lies
so
heavy
upon
this
Land
so
many
waies
,
to
go
unto
him
likewise
,
and
pray
,
Return
O
Lord
,
How
long
?
that
he
would
bee
pleased
again
to
be
reconciled
unto
us
,
and
receive
us
into
his
favour
again
.
And
because
wee
cannot
come
unto
him
without
Christ
,
who
alone
must
stand
betwixt
the
wrath
of
his
Father
and
us
.
We
must
come
in
his
name
,
and
through
his
Mediation
and
intercession
,
who
will
accept
our
prayers
,
not
for
any
worthinesse
in
us
,
or
them
,
but
for
his
sake
alone
.
It
is
he
alone
that
must
perfume
our
prayers
,
with
the
sweet
incense
of
his
merits
,
Rev.
8.3
.
Io.
16.23
.
and
mediation
,
without
which
,
our
persons
and
prayers
can
finde
no
acceptation
with
him
.
Seeing
it
is
God
alone
that
in
all
misery
and
distresse
is
sought
unto
,
Vse
2
as
this
example
shewes
;
This
overthrows
that
erroneous
Doctrine
and
practise
of
the
Church
of
Rome
,
who
teach
men
to
pray
to
Saints
and
Angels
,
to
Peter
,
and
Paul
,
the
Virgin
Mary
,
to
this
He-Saint
,
and
to
that
Shee-Saint
,
&c.
we
utterly
renounce
this
Doctrine
,
and
abhor
this
practise
,
as
that
which
hath
neither
precept
nor
promise
,
nor
Example
in
all
the
Book
of
God
,
to
leave
the
Creator
for
ever
blessed
,
and
fly
to
the
Creature
.
What
greater
dishonour
can
be
done
to
God
and
Christ
,
1
Ioh.
2.1
.
since
we
have
one
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
.
What
is
this
but
to
leave
the
Kings
son
,
and
to
go
to
a
servant
to
speak
to
the
Father
:
Nay
,
what
is
this
but
to
rob
God
of
his
honour
,
and
Christ
of
his
office
;
both
to
be
an
advocate
,
and
to
make
reconciliation
,
are
proper
to
the
person
of
Jesus
Christ
:
1
Tim.
2.5
.
There
is
one
Mediatour
,
even
the
man
Christ
Jesus
.
Besides
,
the
Angels
are
but
fellow-servant●
,
Rev.
22.9
.
See
thou
do
it
not
,
I
am
thy
fellow
servant
.
As
for
the
Saints
in
heaven
,
they
know
not
our
wants
,
Es.
63.16
.
Doubtlesse
thou
art
our
Father
,
though
Abraham
be
ignorant
of
us
,
and
Israel
know
us
not
.
And
no
lesse
folly
and
madnesse
is
it
to
pray
to
stocks
and
stones
,
reliques
and
bones
,
as
the
Papists
do
.
And
the
last
is
,
Use
3
we
are
taught
hence
where
to
go
and
speed
in
times
of
affliction
and
distresse
.
Lord
(
saith
Peter
)
whither
shall
we
go
?
thou
haft
the
words
of
eternall
life
.
It
is
our
duty
then
to
repair
and
resort
to
God
the
Father
,
through
the
merits
of
his
son
Jesus
Christ
.
What
Parent
can
be
more
compassionate
of
the
child
in
time
of
misery
and
distresse
,
then
the
Lord
is
to
his
children
in
their
afflictions
?
yea
,
such
is
his
love
and
compassion
towards
them
,
that
though
(
by
reason
of
their
affliction
)
they
are
not
able
to
put
up
a
distinct
prayer
to
him
;
yet
,
their
very
sighes
and
grones
shall
passe
for
powerfull
and
effectuall
prayers
.
Hezekiah
mourning
like
a
Dove
and
chattering
like
a
Crane
is
heard
,
and
answered
of
God
:
yea
,
the
Spirit
helps
our
infirmities
,
when
we
cannot
pray
as
we
ought
,
Rom.
8.
With
sighes
and
grones
that
cannot
be
expressed
.
We
may
rest
assured
,
the
Lord
is
neer
to
them
,
that
draw
neer
to
him
.
Is
our
faith
weaks
he
will
strengthen
us
;
are
weignorant
,
he
will
instruct
us
;
do
we
want
grace
,
he
will
supply
us
;
is
our
love
cold
,
he
will
quicken
it
;
is
our
repentance
imperfect
,
he
will
perfect
it
;
are
judgments
amongst
us
,
he
will
remove
them
;
are
we
in
distresse
,
he
will
have
mercy
upon
us
;
do
our
sins
trouble
us
,
he
will
discharge
us
;
are
we
in
sicknesse
,
he
will
restore
us
;
are
we
in
misery
,
he
will
deliver
us
.
So
that
every
true
believer
may
comfortably
conclude
,
that
his
weakest
prayers
,
sighes
,
and
grones
,
proceeding
from
a
broken
heart
,
a
hungring
and
thirsting
desire
after
grace
and
mercy
,
shall
not
return
in
vain
but
God
in
his
due
time
will
answer
the
desire
of
their
souls
.
We
shall
not
want
that
grace
that
we
unfainedly
desire
,
neither
shall
we
be
hurt
with
that
corruption
we
unfainedly
lament
.
Return
,
O
Lord
.
THe
words
are
not
so
to
be
under
stood
,
as
if
God
at
any
time
did
totally
leave
and
forsake
his
people
;
for
so
God
never
departeth
from
his
,
whom
he
once
loved
in
Christ
:
Howbeit
in
times
of
affliction
and
distresse
,
the
Lord
seemeth
to
them
thus
to
do
:
as
the
Sun
may
be
sometimes
under
a
cloud
.
yet
will
appear
again
;
so
though
the
cloud
of
our
fins
may
hide
the
face
of
God
from
us
for
a
time
;
yet
,
he
will
pierce
through
them
,
and
shin●
upon
us
at
last
.
But
now
whilst
the
Lord
thus
withdrawes
himselfe
from
his
people
,
it
is
a
most
bitter
time
unto
them
,
they
can
have
no
rest
nor
peace
,
till
the
Lord
returne
again
,
and
be
appeased
towards
them
.
Hence
we
may
farther
observe
,
Doct.
3
that
so
long
as
the
Lord
is
departed
from
us
and
turneth
his
angry
countenance
towards
us
,
there
can
be
no
peace
,
Whilst
God
seemes
to
be
angry
,
there
can
be
no
peace
.
no
comfort
to
a
poor
sinner
,
but
extream
sorrow
,
griefe
,
and
perplexity
of
spirit
.
We
may
see
this
in
those
sad
complaints
of
Gods
people
,
that
have
felt
his
frowns
&
angry
countenance
upon
them
for
their
sins
:
how
heavy
&
intol
lerable
the
sense
of
his
displeasure
hath
bin
,
we
may
see
it
in
that
sad
complaint
of
David
,
Ps
6.1
,
2.
O
Lord
rebuke
me
not
in
thy
anger
,
neither
chasten
me
in
thy
sore
displeasure
;
my
Soul
is
sore
vexed
,
but
Lord
,
how
long
?
David
could
have
no
rest
,
nor
peace
in
his
soul
,
so
long
as
he
lay
under
Gods
displeasure
.
And
thus
prayes
the
Church
,
O
Lord
correct
me
,
but
with
Judgment
,
Ier.
10.24
.
not
in
thy
anger
,
lest
thou
bring
me
to
nothing
.
Yea
,
the
Lord
Jesus
Christ
himselfe
,
in
the
sense
of
Gods
anger
and
displeasure
,
cries
out
,
Mat.
27.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
What
are
a
mans
wife
,
children
,
gold
,
silver
lands
,
livings
,
or
all
the
world
,
when
the
soul
shall
combat
with
Gods
wrath
,
A
wounded
spirit
who
can
bear
?
Es.
57.
The
poor
soul
,
scorched
with
the
heat
of
Gods
anger
and
displeasure
for
sin
,
nothing
can
comfort
it
,
but
the
Lords
returning
again
in
love
and
favour
.
Ps.
4.6
.
Lord
(
saith
David
)
lift
thou
up
the
light
of
thy
countenance
upon
us
,
thou
hast
put
gladnesse
in
my
heart
more
then
in
the
time
that
their
corn
and
their
wine
encreased
;
the
whole
world
is
not
to
be
compared
to
it
.
David
having
sinned
,
and
by
his
sins
having
eclipsed
this
favourable
countenance
of
God
towards
him
:
O
how
earnest
is
he
in
begging
his
gracious
presence
again
towards
him
:
Ps.
51.10
,
11.12
.
1.
He
prayes
,
that
God
would
turn
away
his
angry
countenance
from
him
:
2.
That
he
would
restore
him
again
to
the
joy
of
his
salvation
.
3.
That
he
would
not
take
away
his
Spirit
from
him
.
But
,
Quest.
why
doth
the
Lord
deal
thus
with
his
own
children
?
Reas.
No
doubt
the
Lord
doth
it
in
much
love
towards
them
,
that
hereby
they
might
feel
the
bitternesse
of
sin
,
and
his
anger
and
displeasure
for
the
same
,
that
they
might
learn
to
prize
his
favour
and
loving
countenance
towards
them
at
a
higher
rate
,
then
before
they
had
done
,
and
to
make
them
hereafter
to
walk
more
humbly
and
more
holily
with
God
.
God
makes
his
people
to
hear
first
the
terrible
thunder
upon
Mount
Sinai
,
and
then
the
joyfull
voice
and
shouting
upon
Mount
Sion
.
Seeing
that
so
long
as
God
is
displeased
with
us
,
we
can
have
no
peace
,
Use
1
joy
,
or
comfort
,
till
he
return
again
,
and
be
reconciled
towards
us
:
How
should
this
move
us
to
seek
reconciliation
at
his
hand
;
that
we
never
give
our
soul
any
rest
till
we
be
at
peace
with
him
.
And
because
we
can
never
be
reconciled
to
God
,
as
long
as
we
live
in
sin
,
and
delight
in
sin
,
with
a
purpose
to
continue
therein
.
Let
us
take
heed
we
deceive
not
our
own
souls
,
to
think
that
we
can
ever
be
reconciled
to
God
and
take
pleasure
in
sin
.
It
had
been
to
no
purpose
for
Moses
to
intreat
the
Lord
to
return
to
them
,
if
they
had
still
lived
in
their
sins
,
and
rebellions
against
God
.
And
therefore
if
we
desire
the
Lord
to
return
again
unto
us
,
and
to
be
a
reconciled
God
unto
us
,
then
we
are
to
return
again
to
the
Lord
by
true
repentance
,
else
there
is
no
hope
,
that
ever
the
Lord
wil
return
unto
us
,
Zach.
1.3
.
Turn
unto
me
and
I
will
turn
unto
you
saith
the
Lord
.
And
this
favour
and
loving
countenance
of
God
,
David
accompts
more
dear
unto
him
then
the
life
it self
.
Ps.
63.3
.
Thy
loving
countenance
is
better
then
life
it self
.
It
was
a
great
favour
to
Absalom
,
considering
his
offence
,
that
heemight
have
his
life
for
a
prey
,
and
be
permitted
to
live
in
Jerusalem
.
2
Sam.
14.32
.
But
all
this
was
nothing
unlesse
hee
might
see
the
Kings
face
.
Alas
,
what
are
all
the
comforts
the
world
can
afford
us
,
unlesse
we
can
enjoy
Gods
countenance
and
favour
,
and
that
he
look
cheerfully
upon
us
in
the
face
of
Christ
;
this
gives
more
joy
of
heart
,
Psal.
4.6
.
then
worldlings
have
in
their
corn
,
and
wine
and
oile
.
Cant.
Let
him
kisse
me
(
saith
the
Church
)
with
the
kisses
of
his
mouth
,
for
his
love
is
better
then
wine
.
Seeing
there
can
be
no
joy
nor
comfort
without
Reconciliation
to
God
;
Use
2
here
we
see
what
to
esteem
of
the
joy
of
wicked
men
,
it
is
but
a
carnall
joy
,
meer
madnesse
,
as
if
a
poor
condemned
wretch
should
go
laughing
to
the
gallowes
,
such
are
in
continuall
danger
of
Hell
and
damnation
,
yet
,
are
not
sensible
of
their
danger
.
I
said
(
saith
Solemon
)
of
laughter
,
thou
art
mad
.
There
is
no
madnesse
like
unto
this
,
to
live
under
Gods
high
displeasure
,
and
yet
to
be
secure
.
Belshazzar
drinks
and
quaffes
when
the
hand-writing
was
upon
the
wall
;
Dan.
5.
the
end
of
such
mirth
will
be
bitternesse
at
last
.
O
then
let
us
never
give
any
rest
unto
our
souls
,
till
we
are
reconciled
to
God
,
till
we
have
truly
repented
of
our
sins
,
and
be
in
with
God
again
.
Hitherto
of
the
petition
and
request
they
put
up
unto
God
,
and
pray
for
,
viz.
Reconciliation
again
with
God
.
Now
followes
the
reasons
that
they
use
to
move
the
Lord
to
take
pitty
on
them
,
Part.
2
and
to
be
favourable
unto
them
.
-
1.
Taken
from
the
continuance
of
their
misery
,
and
length
of
their
sufferings
,
How
long
?
-
2.
Taken
from
their
estate
and
condition
,
we
are
thy
servants
.
The
first
reason
or
motive
they
use
,
is
taken
from
the
long
continuance
of
their
miseries
and
afflictions
,
How
long
?
q.
d.
O
Lord
,
thou
hast
justly
bin
displeased
with
us
this
many
years
for
our
sins
and
rebellions
against
thee
,
so
as
we
have
lived
foure
hundred
years
in
great
bondage
in
Egypt
,
and
now
again
we
are
grievously
afflicted
in
the
Wildernesse
,
where
we
have
been
almost
utterly
wasted
and
consumed
.
O
Lord
,
how
long
wilt
thou
be
angry
with
us
?
O
Lord
,
make
an
end
of
this
our
great
,
tedious
,
and
long
affliction
,
and
shew
us
thy
favour
and
loving
countenance
again
,
and
be
thou
a
gracious
God
unto
us
,
as
unto
our
forefathers
of
old
.
The
words
are
an
abrupt
interrogation
,
how
long
?
When
through
the
great
perturbation
of
their
spirits
,
their
speech
is
short
,
cut
off
,
as
it
were
in
the
midst
,
as
if
they
were
not
clearly
able
to
utter
their
minde
,
through
the
greatnesse
of
their
griefe
.
From
this
example
of
Moses
and
the
people
of
God
here
,
we
learn
.
Doct.
4
To
minde
the
Lord
of
the
continuance
of
our
affliction
,
a
good
motive
to
move
him
to
pitty
.
That
it
is
an
excellent
argument
to
move
the
Lord
to
pitty
and
compassion
,
to
put
him
in
minde
of
the
long
continuance
of
his
hand
upon
us
in
affliction
.
For
here
we
have
Moses
and
the
people
of
God
,
as
it
were
,
fainting
and
longing
after
Gods
mercy
,
and
crying
out
How
long
Lord
?
how
long
wilt
thou
be
angry
with
thy
people
,
and
defer
to
helpus
?
Thus
David
in
long
and
tedious
afflictions
,
even
with
tears
cries
out
to
God
,
How
long
wilt
thou
forget
me
,
O
Lord
,
for
ever
?
how
long
wilt
thou
hide
thy
face
from
me
?
how
long
shall
I
take
counfell
in
my
soul
,
and
have
sorrow
in
my
heart
.
He
maketh
the
continuance
of
his
misery
an
argument
to
move
the
Lord
to
pitty
.
And
again
,
Ps.
79.5
.
How
long
wilt
thou
be
angry
for
ever
?
shall
thy
jealousie
burn
like
fire
?
Ps.
89.46
And
,
How
long
wilt
thou
hide
thy
face
for
ever
?
shall
thy
wrath
burn
like
fire
?
How
long
,
Lord
,
wilt
thou
not
have
mercy
upon
Jerusalem
,
Zach.
1.12
.
and
on
the
Cities
of
Judah
,
against
whom
thou
hast
had
indignation
these
three
score
yeers
and
ten
?
Thus
Job
complaines
to
God
,
Iob
7.19
.
Thou
wilt
not
let
me
alone
till
I
swallow
my
spittle
.
Luk.
13.8
.
Luke
8.43
.
It
was
a
Daughter
of
Abraham
that
was
bowed
by
Sathan
eighteen
years
,
and
another
that
was
troubled
with
a
bloody
issue
twelve
years
:
and
for
eight
and
thirty
years
together
did
that
lame
man
lye
at
the
pool
of
Bethesda
,
Ioh.
5.5
.
expecting
help
.
Thus
God
hath
exercised
his
children
with
long
and
lasting
sorrowes
,
all
which
his
people
have
pleaded
to
God
to
move
him
to
hear
,
and
to
take
pitty
upon
them
.
Which
serves
to
inform
us
,
Use
1
what
use
we
are
to
make
of
our
sufferings
;
that
if
the
Lord
do
at
any
time
humble
us
by
long
and
tedious
afflictions
,
either
inward
in
minde
,
or
outward
in
body
,
as
by
sicknesse
,
griefe
,
misery
,
&c.
we
may
even
cry
unto
God
as
Moses
here
,
and
say
,
Lord
,
how
long
wilt
thou
defer
to
hear
and
help
us
?
But
,
let
us
take
heed
of
this
evill
,
whereunto
our
hearts
are
most
prone
in
times
,
of
affliction
,
that
we
do
not
murmur
,
repine
,
and
grudge
against
the
Lords
dealing
;
for
this
,
Moses
,
nor
this
people
do
not
,
they
do
not
complain
of
any
hard
dealing
of
God
towards
them
:
But
,
being
pressed
with
the
sense
of
Gods
anger
and
displeasure
against
them
for
their
sins
,
do
move
the
Lord
to
take
pitty
upon
them
,
in
regard
of
their
long
and
tedious
afflictions
,
they
had
so
long
a
time
groaned
under
.
And
thus
in
the
like
case
we
may
in
our
prayers
and
complaints
to
God
,
lay
open
our
miseries
,
and
plead
our
long
continuance
in
them
.
Secondly
,
Use
2
seeing
Moses
and
the
people
of
God
here
do
labour
to
move
the
Lord
to
pitty
and
compassion
,
from
the
consideration
of
their
long
continuance
in
their
miseries
.
We
may
take
notice
how
prone
we
are
,
when
God
hides
himself
from
us
for
a
short
time
,
(
which
he
may
justly
do
when
wee
sin
against
him
)
albeit
it
be
but
for
a
short
time
,
yet
it
seems
unto
us
long
.
A
gracious
heart
cannot
be
long
without
Communion
with
God
.
Ps.
143.6
.
My
Soul
thirsteth
after
thee
(
saith
David
)
as
the
thirsty
Land
.
None
know
the
worth
of
God
,
but
the
gratious
Soul
.
What
were
all
the
World
without
the
Sun
?
and
what
were
a
believing
Soul
without
God
?
Such
as
have
tasted
and
seen
how
sweet
the
Lord
is
,
hunger
,
and
thirst
more
and
more
to
be
filled
with
his
presence
.
As
Moses
,
the
more
familiar
he
grew
with
God
,
the
more
he
desired
to
see
of
God
:
&
when
the
Lord
is
provoked
to
withdraw
himself
at
any
time
from
his
people
,
which
somtimes
the
Lord
doth
,
being
justly
provoked
by
the
sins
of
his
people
This
brings
horror
and
terrour
to
to
the
Soul
:
Thou
didst
turn
away
thy
thy
face
(
saith
David
)
and
I
was
sore
troubled
.
And
again
,
Hide
not
thy
face
from
me
,
Ps.
43.7
.
else
I
shal
be
like
to
themthat
go
down
into
the
pit
.
Ps.
63.3
.
Thy
loving
kindness
(
saith
David
)
is
better
then
life
it self
.
He
accompts
himself
a
dead
man
if
God
be
not
reconciled
to
him
in
Christ
.
What
life
,
what
comfort
,
what
joy
,
in
a
mans
Soul
,
unlesse
God
vouchsafe
his
gratious
and
comfortable
presence
there
.
Return
O
Lord
,
how
long
?
WE
are
farther
to
observe
.
That
in
respect
of
Gods
comfortable
presence
,
Doct.
5
God
may
turn
aside
from
his
people
for
a
time
.
Io.
13.1
.
God
may
turn
aside
for
a
time
from
his
own
people
.
It
is
true
,
God
doth
never
totally
leave
or
forsake
his
.
For
whom
he
loves
,
to
the
end
he
loves
them
.
His
gifts
are
without
repentance
,
in
some
gracious
operation
or
other
his
spirit
is
alwaies
present
;
yet
in
respect
of
his
comfortable
presence
,
he
may
seem
to
turn
away
from
his
people
for
a
time
.
It
was
Davids
case
when
he
had
fallen
into
those
dangerous
sins
of
Adultery
and
Murther
:
for
the
present
he
lost
the
comfort
of
Gods
gracious
presence
,
that
he
had
formerly
felt
,
and
therefore
prayes
,
Ps.
51.8
.
Restore
me
to
the
joy
of
thy
Salvation
,
and
make
me
to
hear
the
voice
of
joy
and
gladnesse
,
that
the
bones
that
thou
hast
broken
may
rejoyce
.
Ver.
11.
And
,
Cast
me
not
away
from
thy
presence
.
And
thus
he
complains
at
another
time
;
Ps.
22.1
.
Why
hast
thou
forsaken
me
?
why
art
thou
so
far
from
helping
me
,
and
from
the
words
of
my
roaring
?
Doubtlesse
at
that
time
David
wanted
the
assistance
of
Gods
gratious
presence
,
in
as
much
as
his
Soul
is
thus
perplexed
.
And
thus
again
he
cries
out
in
much
anguish
and
perplexity
of
Spirit
,
Ps.
88.14
Why
hast
thou
cast
off
my
Soul
?
why
hidest
thou
thy
face
from
me
.
It
seems
Davids
comfort
and
assurance
was
much
eclipsed
at
these
times
.
This
was
the
case
of
Job
,
Iob
30.20
.
I
cryed
unto
thee
,
and
thou
dost
not
hear
me
,
I
stand
up
and
thou
regardest
not
.
And
this
was
the
sad
complaint
of
the
Church
:
Lam.
3.8
When
I
cry
and
shout
he
shutteth
out
my
prayer
.
O
this
hath
been
that
,
that
hath
wounded
the
Souls
,
and
troubled
the
Spirits
of
the
godly
,
that
the
Lord
hath
seemed
to
shut
out
the
prayers
,
and
not
to
come
in
to
their
succour
in
times
of
distresse
.
The
woman
of
Canaan
,
Mat.
5.26
.
what
might
she
think
but
that
Christ
had
cast
her
off
,
seeing
he
would
not
answer
her
,
and
when
he
did
speak
,
called
her
Dog
,
an
answer
able
to
have
broke
her
tender
heart
;
yet
at
last
comes
in
and
grants
her
request
.
The
Lord
deales
many
times
with
his
Children
as
Joseph
with
his
Brethren
,
deals
roughly
with
them
.
Gen.
42.9
.
You
are
spies
,
and
to
prison
they
must
go
;
yet
at
last
,
fill
their
Sacks
,
Saith
he
.
Thus
doth
the
Lord
seem
to
take
day
with
his
people
,
and
puts
them
off
to
a
fitter
time
when
mercy
will
be
more
seasonable
,
and
deliverance
will
be
more
welcome
.
Neither
let
this
seem
strange
unto
us
:
for
the
Lord
may
do
this
,
That
hereby
he
might
take
triall
of
the
graces
of
his
:
Reas.
1
in
the
hearts
of
his
servants
,
as
their
faith
,
hope
,
patience
,
&c.
All
which
are
now
set
on
work
whilst
the
Lord
is
pleased
to
suspend
deliverance
:
for
else
what
would
become
of
the
patience
of
the
Saints
if
there
were
no
more
but
ask
and
have
.
Secondly
,
Reas.
2
that
whilst
the
Lord
is
thus
pleased
to
withdraw
himself
,
and
defer
deliverance
,
we
might
take
occasion
to
search
more
deeply
into
our
own
hearts
,
thereby
to
discover
the
greatnesse
and
hainousness
of
our
sins
which
have
plunged
us
into
such
a
gulf
of
misery
,
and
labour
to
find
out
those
secret
sins
unrepented
of
,
that
caused
the
Lord
thus
to
frown
upon
us
,
and
to
hide
his
favourable
countenance
from
us
;
whereas
if
our
miseries
were
light
and
quickly
removed
,
we
should
har●ly
think
our
sins
so
great
,
as
indeed
they
are
.
And
that
when
upon
our
Repentance
we
have
obtained
peace
and
reconciliation
again
with
God
,
Reas.
3
wee
may
prize
it
ever
after
at
a
higher
rate
,
and
be
the
more
careful
that
we
do
nothing
that
may
interrupt
our
peace
again
with
God
,
or
turn
away
his
loving
countenance
again
from
us
.
Every
good
thing
that
is
hardly
come
by
,
is
more
carefully
kept
,
and
more
hardly
lost
.
Gods
favour
,
and
love
,
being
got
with
long
seeking
,
and
often
praying
,
is
highly
prized
,
and
not
easily
parted
withall
.
And
last
of
all
,
God
many
times
deferts
to
help
his
Church
and
people
in
misery
and
distresse
,
Reas.
4
because
that
seasonable
time
of
their
deliverance
is
not
yet
come
.
After
three
daies
he
will
raise
us
up
,
Hos.
6.3
.
and
we
shall
live
in
his
sight
.
The
Lord
hath
made
every
thing
(
saith
Solomon
)
beautifull
in
his
time
.
Eccl.
3.11
.
And
there
is
a
time
for
all
things
under
the
Sun
.
No
doubt
but
Zachary
and
Elizabeth
prayed
for
a
child
whilst
they
were
young
,
Luke
1.
and
no
doubt
but
God
heard
them
,
only
they
must
leave
the
time
to
him
,
in
whose
hands
are
times
and
seasons
.
Daniel
mourned
three
weeks
of
daies
,
and
receives
no
answer
:
Yet
see
the
place
.
Dan.
10.12
,
13.
From
the
first
day
that
thou
didst
set
thy
heart
to
understand
,
&c.
thy
words
were
heard
.
God
ever
suspends
deliverance
for
a
fit
time
,
when
it
is
most
seasonable
for
his
own
glory
,
and
his
peoples
comfort
.
Seeing
the
Lord
deals
thus
with
his
own
people
,
thus
to
withdraw
himself
,
Use
1
and
to
withhold
his
comfortable
presence
from
them
for
a
time
;
Wee
are
taught
not
to
despair
when
we
find
that
this
is
his
dealing
with
us
.
What
though
the
Lord
should
bring
us
low
,
and
deny
his
comfortable
presence
to
us
,
that
we
meet
not
with
him
in
that
comfortable
way
of
his
providence
,
and
mercy
,
in
the
return
of
our
prayers
,
and
seeking
of
him
,
as
heretofore
we
have
done
.
But
that
he
seems
to
write
bitter
things
against
us
,
and
to
call
our
sins
to
accompt
,
and
seems
to
withdraw
the
comfortable
aspects
of
his
favour
and
love
from
us
for
a
time
;
yet
in
an
acceptable
time
deliverance
will
come
.
Every
vision
is
for
an
appoin●ed
time
.
Every
vision
,
that
is
,
every
promise
,
or
every
word
of
prophecy
God
makes
good
in
his
appointed
time
,
Es.
28.10
Hab.
2
,
4.
and
the
just
shall
live
by
Faith
.
What
though
things
stand
at
a
stay
in
Church
and
State
what
though
Parliament
,
upon
Parliament
,
are
rendred
unfruitful
;
what
though
Sects
and
Heresies
increase
,
and
get
head
,
threatning
all
confusion
.
And
all
this
while
God
se●ms
to
stand
a
far
off
,
as
one
that
will
not
be
spoke
withall
;
Yet
let
us
rest
assured
,
that
God
is
the
God
of
the
abject
;
his
promise
is
,
that
such
as
mourn
in
Sion
shall
be
delivered
and
they
shall
have
beauty
for
ashes
,
Es.
61.3
.
and
the
spirit
of
joy
for
the
spirit
of
heavinesse
.
Secondly
,
Use
2
this
may
serve
for
matter
of
comfort
and
consolation
unto
all
the
faithfull
,
that
though
by
their
sins
they
may
rob
themselves
of
the
comfortable
feeling
of
Gods
favour
and
love
for
the
present
;
yet
,
Jer.
31.3
.
Rom.
11.29
Joh.
10.28
.
with
everlasting
love
he
loveth
them
.
His
gif●s
are
without
repentance
.
And
no
man
shall
pluck
them
out
of
his
hand
.
Sin
may
take
away
the
feeling
of
his
grace
,
but
not
the
possession
thereof
.
Though
we
often
meet
with
repulses
at
Gods
hand
,
yet
a
believer
hath
no
denyall
,
but
at
one
time
or
other
,
in
one
kinde
or
other
,
God
answereth
the
prayers
of
his
people
.
It
is
our
dutie
then
with
Moses
and
the
people
of
God
here
,
to
ply
the
Lord
with
prayers
and
complaints
;
and
herein
to
presse
the
Lord
with
arguments
,
as
they
do
,
to
move
the
Lord
to
take
pitty
upon
us
.
But
,
Quest.
what
arguments
have
we
to
use
to
God
to
strengthen
our
faith
,
and
to
support
our
prayers
?
These
and
the
like
arguments
may
we
use
in
prayer
.
Reas.
1.
As
Moses
here
,
that
we
are
his
people
,
even
the
sheep
of
his
pasture
,
a
people
upon
whom
his
Name
is
called
:
And
will
God
forsake
his
people
?
2.
Plead
the
Lords
Nature
,
that
he
is
ready
to
hear
,
that
it
is
one
of
his
glorious
Attributes
,
to
be
the
God
that
heareth
prayers
.
Ps.
65.2
.
3.
Plead
his
promise
,
that
he
will
be
with
his
,
in
six
troubles
,
and
in
seven
,
Iob
5.19
.
and
that
he
will
never
leave
them
,
nor
forsake
them
.
4.
Plead
we
the
experience
we
have
had
of
his
mercy
and
goodnesse
in
former
times
,
Thou
hast
set
me
at
liberty
(
saith
David
)
when
I
was
in
trouble
:
And
let
the
consideration
thereof
strengthen
our
prayer
,
and
support
our
faith
.
5.
Plead
,
that
we
come
in
Christs
Name
;
and
he
hath
said
,
that
what●ever
we
ask
in
his
Sons
Name
,
he
●ill
hear
us
.
6.
And
last
of
all
,
we
may
plead
the
praises
that
wait
for
him
in
Sion
;
that
if
the
Lord
will
be
so
graciously
pleased
to
hear
and
answer
us
,
we
will
ever
give
him
thanks
and
praise
.
These
and
the
like
arguments
will
be
excellent
props
to
stay
our
faith
,
and
to
strengthen
our
hands
in
prayer
.
What
means
our
Saviour
in
propounding
the
example
of
the
unrighteous
Judge
,
Luke
18.
but
to
encourage
us
in
our
suites
to
God
,
and
to
shew
the
blessed
fruits
and
effects
of
importunate
prayers
.
Hitherto
of
the
first
argument
that
they
use
to
move
the
Lord
to
take
pitty
on
them
,
viz.
that
they
had
been
so
long
time
in
misery
:
How
long
Lord
?
The
second
argument
that
they
use
to
move
the
Lord
to
pitty
and
compassion
,
Arg.
2
is
taken
from
their
present
estate
and
condition
:
Let
it
repent
thee
concerning
thy
servants
.
And
is
taken
from
the
Covenant
of
grace
made
unto
them
in
Christ
,
viz.
that
I
will
be
thy
God
,
and
thou
shalt
be
my
people
.
So
then
the
force
of
their
reason
is
this
.
q.
d.
O
Lord
,
we
confesse
that
we
have
grievously
sinned
,
and
provoked
thy
anger
,
and
thou
mightest
justly
have
cast
us
off
:
But
,
Lord
remember
thy
old
Covenant
towards
us
,
that
we
are
thy
Servants
,
and
thou
art
our
Lord
;
we
are
thy
people
,
and
thou
art
our
God
;
we
are
thy
children
,
and
thou
art
our
Father
.
O
then
be
pacified
,
and
reconciled
unto
us
,
thy
poor
and
unworthy
Servants
;
for
thou
hast
not
plagued
the
very
heathen
that
know
thee
not
,
but
even
us
,
thy
Servants
,
and
thy
own
people
:
And
therefore
we
humbly
intreat
thee
to
be
reconciled
to
us
.
And
as
Moses
useth
this
as
a
reason
to
move
the
Lord
to
take
pitty
upon
them
,
Doct.
6
To
plead
Gods
covenant
an
excellent
motive
to
move
the
Lord
to
pittie
.
Neh.
1.10
,
11.
because
they
were
his
Servants
,
a
people
in
Covenant
with
him
;
We
learn
,
That
it
is
a
very
forcible
reason
and
good
,
motive
to
move
the
Lord
to
pitty
,
when
we
can
prove
that
we
are
his
Servants
,
and
so
minde
the
Lord
of
his
Covenant
that
he
hath
made
with
us
in
Christ
.
Thus
Nehemiah
,
when
he
came
to
intreat
the
Lord
in
the
behalf
of
the
people
,
pleads
this
as
an
argument
to
move
the
Lord
to
pitty
and
compassion
:
Now
these
are
thy
servants
and
thy
people
,
whom
thou
hast
redeemed
by
thy
great
power
,
and
thy
strong
hand
.
O
Lord
,
I
beseech
thee
let
now
thy
ear
be
attentive
to
the
prayer
of
thy
servant
,
and
to
the
prayer
of
thy
servants
,
who
desire
to
fear
thy
name
.
And
thus
doth
the
lamenting
Church
plead
their
case
with
God
:
Lam.
2.20
.
Behold
Lord
,
and
consider
to
whom
thou
hast
done
this
:
q.
d.
O
Lord
,
thou
hast
not
done
this
to
the
heathen
people
that
have
not
known
thee
,
nor
call
not
upon
thy
Name
;
but
,
to
thy
own
people
,
that
know
and
fear
thy
Name
.
Upon
this
very
ground
,
Ps.
119.94
.
David
grounds
his
request
to
God
,
I
am
thine
,
O
save
me
.
And
thus
Jacob
,
when
he
desired
to
be
delivered
from
his
Brother
Esau
,
pleads
this
Covenant
that
God
had
made
with
him
,
Lord
,
thou
hast
said
,
I
will
do
thee
good
.
And
often
doth
David
put
the
Lord
in
minde
of
his
promise
;
Quicken
me
O
Lord
,
according
to
thy
word
.
And
,
Ps.
119.
Let
thy
mercifull
kindnesse
be
my
comfort
,
according
to
thy
word
.
Whereas
such
as
are
not
his
servants
,
neither
are
in
Covenant
with
God
,
cannot
look
to
speed
in
prayer
:
But
of
them
the
Lord
speaketh
thus
,
What
hast
thou
to
do
,
Ps.
50.21
since
thou
hast
cast
my
Covenant
behinde
thy
back
,
and
hatest
to
be
reformed
.
There
is
no
hope
that
ever
such
should
obtain
any
thing
at
Gods
hand
,
that
are
not
in
Covenant
with
God
.
Let
a
wicked
wretch
come
to
God
,
in
prayer
,
to
ask
for
any
mercy
or
blessing
at
Gods
hand
,
either
for
himselfe
,
or
for
the
Church
,
he
doth
but
put
the
Lord
in
minde
to
plague
him
for
his
sins
.
Albeit
there
are
many
excellent
and
precious
promises
made
unto
the
Godly
in
the
word
,
there
not
one
of
them
belongs
to
a
wicked
man
,
that
is
not
in
covenant
with
God
.
And
the
Reasons
are
:
First
,
Reas.
1
It
is
the
Covenant
of
promise
made
unto
us
in
Christ
,
that
is
the
ground
of
our
faith
,
and
it
is
faith
by
the
which
we
are
reconciled
to
God
;
and
without
faith
and
reconciliation
,
God
lookes
upon
us
as
enemies
to
him
,
and
so
is
God
an
enemy
to
us
,
and
so
long
are
excluded
and
shut
out
from
all
mercy
and
pitty
from
God
,
God
will
not
be
moved
towards
those
that
are
not
in
Covenant
with
him
:
these
are
Loammi
,
not
his
people
,
Hos.
1.
nor
God
their
God
,
none
of
his
house
and
family
;
but
may
be
called
Loruami
,
Hos.
2.4
.
such
as
on
whom
the
Lord
will
have
no
mercy
.
Secondly
,
Reas.
2
such
as
are
not
in
Covenant
with
God
,
are
notregarded
of
God
.
The
Gentiles
were
not
in
Covenant
with
God
,
Eph.
2.12
.
and
were
therefore
called
,
Strangers
from
the
Covenant
of
promise
.
And
all
this
while
Christ
esteemed
of
them
but
as
Dogs
,
as
Christ
said
to
the
Canaanitish
woman
,
It
is
not
meet
to
take
the
Childrens
bread
,
and
to
cast
it
to
Dogs
.
Mat.
15.
Mal.
3.
The
Lord
will
be
a
swift
witnesse
against
such
.
Now
what
a
grievous
thing
is
it
to
have
the
Creator
blessed
for
ever
,
against
his
poor
creature
?
When
Saul
was
an
enemy
to
David
,
yet
David
could
fly
to
Gath
,
and
there
secure
himselfe
from
the
rage
of
Saul
:
But
,
if
God
become
our
enemy
,
whither
shall
we
fly
from
him
?
This
shewes
in
the
first
place
the
miserable
estate
and
condition
of
all
unregenerate
men
,
Use
1
that
be
not
in
Covenant
with
God
,
are
none
of
his
houshold
servants
.
All
unbelievers
,
all
impenitent
sinners
,
they
are
none
of
Gods
servants
.
What
account
did
the
Lord
make
of
Cain
,
when
he
was
cast
off
of
God
,
but
as
a
vagabond
,
and
one
that
travelled
without
a
passe
,
lived
from
under
Gods
roofe
,
and
from
under
his
protection
.
Let
such
a
one
come
unto
God
in
prayer
,
he
can
use
no
argument
or
reason
to
move
the
Lord
to
shew
him
any
pitty
or
compassion
:
Why
?
God
is
not
thy
God
.
What
though
thou
be
baptized
,
and
so
a
member
of
the
visible
Church
,
so
was
Simon
Magus
;
thy
Baptisme
will
no
more
prove
thee
his
servant
,
and
one
in
Covenant
with
God
,
then
his
Baptisme
did
him
;
thy
name
may
be
called
Loammi
,
thou
art
none
of
his
people
,
neither
is
God
thy
God
.
Let
a
wicked
man
that
is
none
of
Gods
servants
,
and
in
Covenant
with
God
,
come
and
cry
as
Israel
did
,
My
God
I
know
thee
.
Hos.
8.2
:
God
will
say
upon
what
acquaintance
,
comest
thou
to
me
?
Dost
thou
call
God
Father
?
so
did
Ephraim
.
But
God
said
,
Hos.
11.
ult.
that
Ephraim
did
compasse
God
about
with
a
lie
.
If
God
should
own
a
drunkard
,
a
swearer
,
an
unclean
person
,
or
one
that
is
prophane
to
be
one
of
his
servants
,
and
one
in
Covenant
with
him
.
God
might
go
to
Hell
and
have
such
servants
there
.
Many
great
and
pretious
promises
are
made
to
Gods
servants
,
and
such
as
are
in
Covenant
with
God
;
as
Saint
Peter
hath
it
:
2
Pet.
1.4
.
promises
concerning
Justification
,
pretious
promises
concerning
Sanctification
,
pretious
promises
concerning
redemption
,
remission
of
sins
,
Adoption
,
&c.
pretious
promises
concerning
this
life
,
and
concerning
the
life
to
come
.
Now
not
one
of
them
all
belongs
to
thee
if
thou
be
not
of
Gods
Family
,
a
Servant
,
and
one
in
Covenant
with
God
.
-
1.
For
pardon
of
sin
,
the
promise
is
,
God
passeth
by
the
iniquity
of
his
people
.
But
what
is
that
to
thee
?
that
art
none
of
his
people
,
God
will
not
passe
by
thy
sins
.
-
2.
I
will
give
you
a
new
heart
,
Eze.
21.
saith
God
,
a
promise
made
to
such
as
he
enters
into
Covenant
withall
,
but
what
is
that
to
thee
that
hast
thy
old
heart
still
?
So
for
the
outward
things
of
this
life
,
they
are
all
promised
in
Christ
,
All
things
are
yours
,
and
ye
are
Christs
.
But
what
are
these
promises
to
thee
,
that
art
out
of
Christ
.
Hath
a
wicked
man
riches
honour
,
prosperity
,
&
c
?
He
holds
themnot
by
Vertu●
of
any
promise
,
and
hence
it
is
that
that
which
they
think
a
blessing
is
a
curse
unto
them
.
Nay
,
that
which
is
most
lamentable
,
if
thou
be
not
in
Covenant
with
God
.
thou
art
most
cruel
to
thy
very
posterity
after
thee
;
for
thus
runs
the
promise
,
will
be
thy
God
,
and
the
God
of
thy
seed
,
and
I
will
Circumcise
thy
hear
,
and
the
heart
of
thy
seed
after
thee
.
So
that
if
thou
that
art
a
Parent
art
not
in
Covenant
with
God
,
and
on
,
of
his
servants
how
injurious
art
thou
to
thy
posterity
:
I
deny
no●●
but
God
to
shew
the
freenesse
of
hi●
grace
many
times
doth
call
home
such
unto
himself
,
that
were
the
seed
of
wicked
Parents
;
yet
if
the
Lord
be
not
the
more
mercifull
unto
them
,
thou
inthralst
them
under
the
curse
;
and
many
times
it
falls
out
,
that
gracelesse
Parents
leave
behind
them
a
gracelesse
posterity
.
And
let
every
one
of
us
think
what
shall
become
of
us
,
when
datch
comes
,
if
we
are
not
servants
,
but
out
of
Covenant
with
God
;
nothing
is
ours
but
Hell
.
This
may
serve
in
the
second
place
to
stir
us
up
to
labour
toget
into
Gods
service
to
become
his
servants
&
to
enter
into
Covenant
with
him
so
may
we
be
bold
to
come
to
our
Master
to
request
any
thing
at
his
hand
,
Use
2
and
plead
his
Covenant
made
unto
us
in
Christ
.
And
to
take
heed
that
wee
think
it
not
enough
to
professe
our selves
to
be
his
Servants
as
many
do
in
word
,
and
shew
,
that
get
the
Livery
of
Gods
Servants
upon
them
,
to
hear
the
Word
,
to
receive
the
Sacrament
,
&c.
as
if
to
wear
the
Coat
of
Christ
,
were
enough
to
prove
us
to
be
Servants
of
Christ
,
like
those
.
foolish
Virns
,
that
had
the
Lamps
of
an
outward
profession
,
and
the
names
of
Virgins
,
when
they
wanted
the
oyl
of
grace
in
their
hearts
.
Mal.
1.6
.
This
will
not
serve
the
turn
:
If
I
be
a
Father
,
where
is
my
honour
?
If
I
be
a
Master
,
where
is
my
fear
,
saith
the
Lord
?
If
we
fear
to
offend
God
,
fear
to
sin
against
him
,
fear
to
break
his
Commandments
,
fear
to
offend
him
.
If
we
enter
into
a
straight
Covenant
with
him
,
to
take
him
for
our
onely
God
,
to
love
him
above
all
,
to
trust
in
him
,
and
to
make
our
portion
,
and
accept
of
the
righteousnesse
and
obedience
of
Iesus
Christ
for
Justification
to
life
,
Then
his
promise
is
to
give
us
all
good
things
for
this
life
,
and
the
life
to
come
.
Then
may
we
come
with
boldnesse
unto
him
,
and
claim
the
priviledge
of
Servants
,
and
the
performance
of
his
promise
.
But
if
we
rest
upon
the
bare
name
of
Servants
,
it
will
not
serve
our
turn
.
We
see
in
great
mens
houses
,
all
are
not
covenant-servants
that
retain
thereto
,
that
now
and
then
may
do
a
Char
for
a
meals
meat
.
These
can
claim
nothing
as
due
,
in
regard
they
are
not
in
Covenant
,
but
are
hang
bies
:
They
cannot
claim
protection
from
the
Master
of
the
Family
,
as
a
Covenant-servant
may
,
as
David
did
,
Save
me
,
●s
.
119.94
.
for
I
am
thy
servant
,
and
I
keep
thy
Commandements
.
It
is
a
certain
mark
of
a
Servant
of
God
to
keep
the
Commandments
of
God
,
if
thou
keep
not
the
Commandments
of
God
,
thou
art
no
servant
of
God
.
God
takes
no
more
pleasure
in
rebellious
sinners
,
then
a
Prince
doth
in
rebellious
Traitors
.
Let
us
then
use
this
reason
and
argument
to
move
the
Lord
to
pitty
and
compassion
,
and
to
be
pacified
towards
us
,
even
because
we
are
his
Servants
,
and
are
in
covenant
with
him
.
Ver.
14.
O
fill
us
with
thy
Mercy
in
the
Morning
,
that
we
may
rejoice
and
be
glad
all
our
daies
.
IN
the
former
Verse
wee
have
heard
how
earnestly
Moses
and
the
people
of
God
beg
for
Reconciliation
againe
with
God
,
and
the
arguments
they
use
to
move
him
to
take
pitty
and
compassion
upon
them
.
Now
in
this
fourteenth
verse
,
and
so
to
the
end
of
the
Psalm
they
come
to
beg
the
blessed
Fruits
,
and
Estates
of
this
Reconciliation
.
And
first
they
pray
for
Mercy
.
O
fill
us
with
thy
mercy
:
That
is
,
that
God
would
grant
them
the
lively
sence
and
feeling
of
his
love
again
towards
them
.
And
in
this
request
of
theirs
we
have
two
parts
.
-
1.
The
Petition
it self
.
O
fill
us
with
,
&c.
-
2.
The
end
of
their
desire
.
That
we
may
rejoice
,
&c.
-
1.
The
Petition
is
,
of
mercy
:
and
this
is
amplified
,
-
1.
By
the
quantity
of
it
,
Satisfie
us
,
or
fill
us
.
It
is
a
great
measure
that
they
require
,
according
to
their
great
misery
and
need
.
-
2.
By
the
time
,
viz.
In
the
Morning
:
That
is
,
as
I
take
it
,
with
speed
,
or
presently
after
their
Night
of
their
long
and
tedious
afflictions
,
or
else
in
time
convenient
,
as
some
expound
it
.
2d
Part
of
the
Verse
is
the
Reason
,
or
the
end
,
why
they
so
earnestly
desire
this
lively
sense
,
and
feeling
of
his
love
again
towards
them
,
viz.
Not
to
grow
secure
thereby
,
as
carnall
men
do●
Nor
yet
to
abuse
it
to
carnall
and
worldly
rejoicing
,
as
libertines
use
to
do
.
But
to
this
end
,
that
feeling
the
love
of
God
shed
abroad
in
their
souls
they
might
have
matter
of
joy
and
rejoycing
to
praise
God
;
that
so
they
might
be
joyful
and
chearful
in
his
service
.
And
that
not
for
a
day
or
a
year
,
but
all
our
daies
.
Where
first
of
all
we
are
to
observe
●
Coher
.
their
order
&
proceeding
in
this
prayer
of
theirs
.
In
the
former
verse
they
pray
for
Reconciliation
again
with
God
,
that
he
would
pardon
their
rebellions
,
and
sins
,
and
receive
them
again
into
favour
.
Return
O
Lord
,
&c.
And
now
in
this
verse
,
they
pray
for
the
blessed
fruit
of
that
Reconciliation
,
viz.
the
comfortable
feeling
thereof
in
their
souls
,
O
fill
us
with
thy
mercy
,
&c.
The
Doctrine
is
.
Doct.
1
That
untill
a
man
repent
of
his
sins
,
No
comfort
but
in
reconciliation
with
God
.
Esay
57.20
,
21.
and
be
reconciled
to
God
,
he
can
have
no
true
peace
,
joy
,
or
rejoycing
in
his
own
Soul
.
There
is
no
peace
to
the
wicked
;
but
they
are
like
the
troubled
Sea
,
that
casts
forth
mire
and
dirt
.
Thus
will
the
conscience
of
wicked
men
,
rage
and
accuse
them
and
cast
up
many
thoughts
of
fears
,
and
desperation
,
but
can
find
no
comfort
,
till
they
be
reconciled
to
God
.
It
is
true
,
wicked
men
have
a
kind
of
Drunken
peace
,
or
rather
indeed
a
Damnable
security
,
which
Iob
compares
to
a
Dream
.
Iob
20.7
And
to
the
crackling
of
thornes
under
a
pot
,
soon
in
,
and
soon
out
,
which
is
wonderfull
in
three
respects
.
-
1.
It
is
uncertain
,
their
Sun
many
times
goes
down
at
noon
day
.
As
Nebuchadnezzar
in
the
midst
of
his
banquet
,
had
his
mirth
mar'd
.
-
2.
It
is
unsound
,
it
is
somtimes
in
the
face
,
but
not
in
the
heart
.
For
,
in
the
midst
of
laughter
the
heart
is
sad
.
-
3.
The
joy
and
rejoycing
of
the
wicked
doth
end
in
misery
.
Mal.
2.2
.
The
Lord
curseth
their
blessings
,
though
they
may
seem
right
to
themselves
yet
the
issue
thereof
is
death
.
Prov
16.25
.
Whereas
it
is
the
godly
that
enjoy
sound
,
and
lasting
peace
,
joy
,
and
comfort
.
It
being
grounded
and
founded
upon
this
sure
foundation
,
Repentance
for
sin
,
and
Reconciliation
to
God
.
What
way
sought
David
for
comfort
,
when
Nathan
had
convinced
him
of
his
sin
,
but
by
flying
unto
God
by
true
repentance
?
Wash
me
,
clense
me
,
purge
me
,
Ps.
51.8
.
and
then
make
me
to
hear
the
voice
of
joy
and
gladnesse
.
This
is
Gods
way
of
dealing
ordinarily
with
his
people
,
as
the
ground
of
all
true
comfort
.
Comfort
ye
,
Es.
40.1
,
2.
comfort
ye
my
people
,
saith
our
God
speak
ye
comfortably
to
Jerusalem
.
But
how
shall
they
be
comforted
?
The
Lord
tells
them
there
,
Cry
unto
her
,
that
her
iniquity
is
pa●doned
.
Sin
pardoned
brings
true
comfort
,
and
indeed
there
can
be
no
true
comfort
nor
peace
till
then
.
How
doth
Christ
comfort
the
man
sick
of
the
Palsey
,
Mar.
2.3
.
but
by
telling
him
,
that
]
his
sins
were
forgiven
him
.
And
thus
Christ
raised
up
Mary
that
sat
weeping
and
blubbering
at
Christs
feet
,
by
telling
her
,
that
her
sins
were
forgiven
her
.
So
that
the
point
is
clear
,
that
till
a
man
have
repented
of
his
sins
,
and
be
reconciled
to
God
,
and
have
embraced
Christ
,
he
can
have
no
true
peace
and
comfort
in
his
own
soule
.
And
it
must
needs
be
so
,
Because
it
is
the
nature
of
sin
unpardoned
,
Reas.
1
to
rob
the
soul
of
peace
.
That
man
that
truly
knowes
sin
,
and
the
wofull
fruites
and
effects
of
sin
,
cannot
but
account
the
pardon
of
sin
,
the
greatest
mercy
.
When
had
this
people
peace
,
but
when
they
had
left
Aegypt
,
the
Wildernesse
,
the
Red-Sea
,
and
the
Mountains
behinde
them
?
And
when
shall
a
Christian
look
for
peace
,
but
when
his
spirituall
enemies
,
sin
and
sathan
are
overcome
.
Secondly
,
Reas.
2
such
as
truly
repent
of
their
sins
,
and
imbrace
Christ
,
God
hath
promised
to
look
upon
,
and
shew
mercy
unto
,
Es.
66.2
To
this
man
will
I
look
,
even
to
him
that
is
poor
,
and
of
a
contrite
spirit
.
And
,
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
.
And
again
,
Es.
57.15
Thus
saith
the
high
and
loftie
one
that
inhabiteth
eternity
,
whose
Name
is
holy
,
I
dwell
in
the
high
and
holy
place
,
with
him
also
that
is
of
a
contrite
and
humble
spirit
,
to
revive
the
spirit
of
the
humble
,
and
to
revive
the
heart
of
the
contrite
ones
.
These
are
they
God
hath
promised
to
look
upon
,
and
to
have
respect
unto
,
to
give
them
beautie
for
ashes
,
Es.
61.3
.
and
the
oyle
of
gladnesse
for
the
spirit
of
heavinesse
.
This
then
lets
us
see
the
happie
priviledge
of
the
faithfull
,
Use
1
above
all
wicked
and
ungodly
men
;
in
their
greatest
sorrowes
there
is
still
ground
of
joy
:
Joh.
16.20
.
Ye
shall
weep
,
(
saith
Christ
)
but
your
sorrow
shall
be
turned
into
joy
,
and
your
hearts-shall
rejoyce
.
It
is
true
,
affliction
,
and
the
pangs
of
repentance
,
do
sometimes
so
dazzle
the
eyes
of
the
godly
,
that
their
priviledges
are
sometimes
hid
from
them
.
There
is
a
seed-time
for
peace
,
and
a
seed-time
for
joy
,
which
many
times
proves
sharp
and
bitter
;
Light
is
sowen
for
the
righteous
.
The
time
of
repentance
and
godly
sorrow
is
this
seed-time
,
which
howsoever
the
godly
sow
in
tears
,
yet
they
shall
doubtlesse
come
again
with
joy
,
and
bring
their
sheaves
with
them
.
Worldly
sorrow
is
comfortlesse
,
that
separates
from
God
:
But
godly
sorrow
causeth
repentance
unto
life
,
and
brings
peace
at
last
,
in
as
much
as
it
drawes
us
neer
to
God
.
This
also
lets
us
see
the
misery
of
many
thousands
in
the
world
,
Use
2
and
what
enemies
they
are
to
their
own
peace
and
comfort
,
that
hoodwink
themselves
,
and
labour
for
nothing
more
,
then
to
keep
sorrow
from
their
hearts
;
they
will
not
be
brought
to
see
the
foulnesse
of
their
sins
,
but
labour
to
smother
the
checks
of
their
owne
consciences
;
that
when
either
by
the
Ministry
of
the
Word
,
or
by
some
sharp
affliction
,
they
have
had
their
sins
discovered
,
and
their
consciences
awakened
,
fall
to
sports
,
and
pastimes
,
and
merry
company
,
and
drink
away
care
,
and
to
put
away
these
melancholick
thoughts
(
as
they
call
them
)
out
of
their
heads
,
and
use
all
means
possibly
,
to
thrust
out
of
their
minds
the
thoughts
of
sin
,
that
they
may
not
be
troubled
;
like
a
man
in
a
burning
Feaver
,
that
drinks
cold
water
,
which
at
last
doth
but
increase
his
fit
.
Alas
,
what
cold
comfort
is
this
to
a
distressed
conscience
:
whereas
the
only
way
is
to
flie
unto
God
,
to
confesse
sin
,
and
by
true
repentance
and
godly
sorrow
,
to
lay
the
soul
low
at
the
footstool
of
the
throne
of
grace
with
David
,
and
to
beg
for
mercy
.
O
fill
us
with
thy
mercy
.
WE
have
felt
thy
anger
justly
upon
us
for
our
sins
,
q.d.
so
as
thou
hast
justly
turned
away
thy
savour
,
and
shewed
thy
heavy
displeasure
against
us
;
Yet
,
we
beseech
thee
be
a
reconciled
God
unto
us
again
;
and
according
to
the
extremity
of
our
misery
,
fill
us
with
thy
mercy
.
Hence
we-learn
,
Doct.
2
Before
we
be
filled
with
●nercy
,
we
must
feel
our
misery
.
That
before
we
can
be
filled
with
Gods
mercy
,
we
must
have
a
lively
sense
of
our
own
misery
.
Moses
and
the
people
here
confesse
their
sins
,
and
the
exceeding
misery
they
had
plunged
themselves
into
by
reason
of
sin
;
and
then
they
beg
for
mercy
,
and
cry
and
call
for
mercy
,
and
that
for
no
small
quantity
,
but
for
abundant
store
of
it
,
Fill
us
with
thy
mercy
.
Before
we
be
filled
with
mercy
,
we
must
feel
our
misery
.
When
Adam
had
sinned
,
how
did
the
Lord
bring
him
into
a
capacitie
of
mercy
and
deliverance
,
but
by
bringing
him
to
see
into
what
a
bottomlesse
gulph
of
misery
he
had
plunged
himselfe
into
?
Gen.
3.9
.
Adam
,
where
art
thou
?
And
again
,
Hast
thou
eaten
of
the
tree
,
whereof
I
commanded
thee
thou
shoulde●●
not
eat
?
And
this
is
the
direction
the
Lord
gives
to
his
Prophet
,
Es.
58.
Cause
Jerusalem
to
know
her
abominations
.
And
this
Doctrine
is
taught
by
our
Saviour
himselfe
,
in
that
Sermon
of
his
upon
the
Mount
,
Mat.
5.4
.
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
.
And
,
Blessed
are
they
that
hunger
and
thirst
after
righteousnesse
,
&c.
where
our
Saviour
tells
us
,
that
none
can
be
satisfied
with
Gods
mercies
in
Christ
,
but
the
hungry
and
thirsty
souls
.
Look
we
upon
all
those
godly
converts
mentioned
in
the
Scriptures
,
David
,
Peter
,
Mary
Magdalen
,
those
poor
Jewes
,
that
had
imbrued
their
hands
in
the
blood
of
the
Lord
Jesus
,
and
see
how
sensible
they
were
of
their
sins
,
and
misery
by
reason
of
sin
,
before
they
were
filled
with
Gods
mercy
in
the
assurance
of
the
pardon
of
their
sins
.
David
,
he
sits
weladaying
night
and
day
,
and
waters
his
couch
with
tears
;
Peter
weeps
bitterly
;
Mary
Magdalen
washeth
the
feet
of
Christ
with
tears
;
the
Jewes
cry
out
,
Men
and
brethren
,
what
shall
we
do
to
be
saved
?
In
a
word
,
all
of
them
in
some
measure
,
have
had
their
hearts
broken
,
have
felt
the
terrours
of
the
Lord
,
and
their
consciences
touched
with
the
apprehension
of
Gods
wrath
,
and
have
tasted
of
the
bitternesse
of
sin
,
before
they
have
tasted
of
the
mercies
of
God
in
Christ
for
the
pardon
of
them
.
This
wounding
of
the
heart
,
and
terrour
of
conscience
for
sin
,
Reas.
1
though
it
be
no
grace
,
yet
,
it
makes
way
for
grace
in
the
soul
;
as
one
saith
,
though
it
wash
not
the
hands
,
yet
,
it
puts
off
the
gloves
.
It
is
as
the
needle
that
makes
way
for
the
third
.
God
first
gives
the
spirit
of
bondage
,
which
is
the
spirit
of
fear
,
and
then
gives
a
spirit
of
adoption
,
which
gives
boldnesse
and
comfort
;
when
the
threats
of
the
Law
have
had
their
proper
work
upon
the
conscience
,
to
convince
of
sin
unto
condemnation
,
then
the
sweet
promises
of
the
Gospell
will
prove
seasonable
to
the
humble
soul
,
to
convince
them
of
Christs
righteousnesse
to
salvation
.
Secondly
,
Reas.
2
that
herein
and
hereby
,
the
Lord
may
make
his
children
come
to
know
the
price
and
worth
of
mercy
,
which
the
Lord
will
do
to
those
,
upon
whom
he
intends
to
bestow
mercy
.
How
welcome
will
a
pardon
be
to
a
condemned
person
,
that
lookes
every
day
for
execution
?
O
how
pretious
,
will
the
least
drop
of
Christs
blood
be
to
a
wounded
soul
,
that
pants
and
breaths
under
the
heat
of
Gods
wrath
for
sin
:
No
chased
Hart
doth
more
earnestly
covet
the
soyle
,
then
such
a
distressed
soul
for
Christ
.
Besides
,
Reas.
3
Luk.
1.53
.
all
the
promises
of
mercy
are
made
to
such
;
and
such
only
.
He
filleth
the
hungry
with
good
things
,
but
sends
the
rich
emptie
away
.
Luk.
5.31
.
The
whole
needs
not
a
Physician
,
but
those
that
are
sick
,
Joh.
7.37
.
Matth.
5.5
,
6.
This
lets
us
see
the
reason
,
Use
1
why
most
men
have
no
more
sense
nor
feeling
of
Gods
mercy
,
or
else
have
but
small
tast
of
it
;
the
reason
is
,
they
never
yet
felt
the
weight
and
burthen
of
their
sins
,
they
were
never
truly
humbled
for
their
exceeding
misery
,
they
never
felt
their
extream
need
of
Gods
mercy
,
and
the
blood
of
Christ
to
save
their
souls
;
they
did
never
truly
hunger
and
thirst
after
it
,
but
like
the
Laodicean
Church
,
thought
themselves
well
enough
,
Rev.
3.17
.
and
needed
nothing
;
but
knew
not
that
they
are
miserable
,
and
poor
,
and
blinde
,
and
naked
.
Would
you
be
filled
with
Gods
mercy
?
would
you
drink
your
fill
of
the
water
of
life
?
then
you
must
hunger
and
thirst
after
it
,
and
finde
your
extream
need
of
mercy
:
beg
mercy
at
Gods
hand
with
tears
.
Men
hunger
and
thirst
after
the
things
of
this
life
,
because
they
feel
the
want
of
them
;
but
they
thirst
not
after
mercy
,
because
they
feel
no
want
of
mercy
,
their
stomachs
are
so
cloyed
with
the
love
of
the
world
,
with
the
profits
,
pleasures
,
and
the
delights
of
the
flesh
,
that
they
have
no
desire
of
mercy
,
and
these
the
Lord
sends
away
emptie
.
O
fill
us
with
thy
mercy
.
THey
crave
not
here
a
small
pittance
,
or
a
light
tast
of
Gods
mercy
,
but
even
to
have
their
hungry
souls
filled
and
satisfied
with
mercy
.
Hence
we
see
,
Doct.
3
We
should
labour
for
a
plentiful
sense
of
Gods
mercy
.
that
it
is
not
enough
for
us
to
have
some
light
tast
of
Gods
mercy
in
Christ
for
the
pardon
of
our
sins
,
but
we
must
labour
to
have
it
in
a
plentifull
measure
,
To
be
filled
with
the
fulnesse
of
God
,
and
the
feeling
of
his
love
.
The
Lord
is
a
bottomlesse
Sea
of
mercy
,
able
to
fill
every
soule
that
comes
unto
him
;
but
we
are
like
a
vessell
that
hath
a
narrow
neck
,
which
if
it
be
cast
into
the
Sea
,
yet
is
not
quickly
filled
,
but
by
degrees
.
Even
so
,
the
mercy
of
God
is
as
the
bottomlesse
Sea
,
able
to
fill
every
soul
that
hungers
and
thirsts
after
mercy
.
Whence
then
is
the
cause
that
we
are
not
filled
with
mercy
?
Surely
in
our selves
;
our
Faith
,
which
is
the
mouth
of
the
soul
,
is
so
narrow
,
that
though
the
Lord
be
able
and
willing
to
powre
his
graces
and
mercies
into
our
souls
;
yet
,
we
cannot
receive
,
but
drop
after
drop
,
one
drop
after
another
.
And
hence
it
is
,
that
in
a
long
time
we
receive
but
a
small
measure
of
grace
and
mercy
,
because
the
Lord
must
distill
it
into
our
hearts
,
as
we
are
capable
to
receive
it
;
now
a
little
,
and
then
a
little
,
Es.
28.9
,
10.
precept
upon
precept
,
and
line
upon
line
,
here
a
little
,
and
there
a
little
.
It
was
only
true
of
Christ
,
Ps.
45.7
.
that
he
received
not
the
spirit
by
measure
.
He
was
annoynted
with
the
oyle
of
gladnesse
above
his
fellowes
.
But
as
for
us
,
we
receive
grace
by
measure
.
Whilst
we
are
here
We
know
but
in
part
.
1
Cor.
13.9
.
And
according
to
our
knowledge
,
so
are
our
other
graces
proportionable
.
Gods
children
in
this
life
have
not
fulnesse
or
perfection
of
any
grace
,
but
only
so
much
as
the
Lord
in
his
wisdome
sees
meet
for
them
,
and
we
are
still
to
be
adding
grace
to
grace
,
Grow
in
grace
,
saith
the
Apostle
,
1
Pet.
2.
As
new
born
babes
desire
the
sincere
milk
of
the
Word
,
that
ye
may
grow
thereby
.
And
the
Apostle
exhorts
us
,
to
joyne
to
our
vertue
faith
,
and
to
faith
knowledge
,
&c.
So
that
it
is
not
enough
for
us
to
have
some
light
tast
of
Gods
love
,
or
of
the
graces
of
his
Spirit
;
but
we
must
labour
to
have
them
in
a
plentifull
measure
,
to
be
filled
therewith
.
The
best
of
Gods
Saints
in
this
life
,
Reas.
1
have
no
grace
in
perfection
;
we
are
not
capable
of
fulnesse
of
grace
in
this
life
,
but
must
pray
still
,
Lord
increase
our
faith
,
and
with
the
Church
here
,
Lord
fill
us
with
thy
mercy
.
And
Christ
teacheth
us
daily
to
pray
,
Thy
Kingdome
come
.
The
Lord
is
pleased
thus
to
exercise
his
people
with
many
wants
and
imperfections
in
his
graces
given
them
here
,
Reas.
2
to
humble
them
,
and
to
keepe
down
the
pride
that
so
naturally
is
ready
to
rise
in
our
hearts
,
especially
in
spirituall
gifts
.
Paul
,
lest
he
should
be
lifted
up
with
the
abundance
of
Revelations
,
had
that
prick
in
the
flesh
,
that
he
should
not
be
exalted
above
measure
.
2
Cor.
12.8
.
Thus
many
times
are
the
godly
kept
low
in
their
own
eyes
,
that
they
might
walk
the
more
humbly
with
God
.
Seeing
then
,
Use
.
1
that
it
is
not
enough
for
us
to
have
some
light
tast
of
Gods
love
in
Christ
,
for
the
pardon
of
sin
;
but
we
must
labour
to
be
filled
with
the
feeling
of
his
love
:
This
serves
to
condemn
the
greatest
part
of
the
world
,
even
Professors
themselves
,
that
when
they
have
got
a
little
tast
and
feeling
of
Gods
love
,
and
of
the
work
of
grace
in
theirsouls
,
have
a
little
measure
of
knowledge
,
of
faith
,
and
other
graces
content
themselves
and
think
they
have
enough
.
But
this
ought
not
to
be
;
If
ever
thou
hadst
any
true
tast
of
Gods
mercy
in
Christ
,
it
will
make
thee
hunger
and
thirst
after
more
and
therefore
the
Apostle
Exhorts
,
2
Pet.
1.2
that
As
new
born
babes
,
we
should
desire
the
sincere
milk
of
the
Word
,
that
we
might
grow
thereby
.
He
adds
,
If
you
have
tasted
how
sweet
the
Lord
is
,
intimating
thus
much
,
that
untill
such
time
as
we
truly
tast
how
sweet
the
Lord
is
;
we
shall
never
truly
desire
the
sincere
milk
of
the
Word
.
Seeing
the
cause
why
we
are
not
filled
with
the
mercy
of
God
,
Use
2
even
at
our
first
conversion
,
is
not
in
God
,
but
in
our selves
;
even
in
the
want
of
Faith
,
which
is
the
inlet
of
all
grace
into
the
soul
,
It
is
our
duty
to
encrease
in
Faith
in
knowledge
,
repentance
,
and
obedience
;
for
as
these
graces
grow
,
and
encrease
in
us
,
so
will
the
feeling
of
Gods
mercy
,
and
love
towards
us
in
Christ
encrease
in
us
.
Such
as
have
a
great
measure
of
Faith
,
there
will
be
a
great
measure
of
the
feeling
of
Gods
love
.
Fill
their
Sacks
,
saith
Joseph
.
Scanty
sacks
could
not
carry
away
any
plentifull
store
of
provision
;
where
Faith
is
weak
,
&
the
neck
of
the
soul
narrow
and
streight
,
there
will
be
but
a
little
measure
of
the
feeling
of
Gods
mercy
:
which
should
stir
us
up
to
grow
in
Faith
,
because
as
our
Faith
grows
,
so
our
feeling
of
Gods
mercy
grows
.
Satisfie
us
early
(
or
)
in
the
Morning
.
THat
is
,
with
speed
;
they
that
lust
for
a
thing
cannot
indure
to
be
delaied
:
It
is
death
to
a
thirsty
man
to
belongwithout
drink
.
So
they
that
have
their
Soules
scorched
with
the
sense
of
Gods
anger
;
O
it
is
mercy
,
they
long
for
.
And
such
a
Soul
thinks
every
hour
ten
,
and
every
day
a
year
,
till
they
be
refreshed
with
Gods
mercy
.
All
delaies
to
such
distressed
soules
,
is
death
it self
.
Hear
me
speedily
O
Lord
saith
David
,
My
Spirit
faileth
,
hide
not
thy
face
from
me
,
lest
I
be
like
unto
them
that
go
down
into
the
●it
.
Satisfie
us
early
(
or
)
in
the
Morning
.
q.
d.
Lord
let
us
not
lye
any
longer
soaking
in
extream
miseries
,
lest
we
be
even
swallowed
up
in
desperation
;
but
make
speed
to
take
pitty
upon
us
The
like
we
have
by
that
of
David
,
Ps.
5.3
.
Hear
my
prayer
in
the
Morning
:
where
David
intreats
the
Lord
not
to
defer
his
mercy
,
but
to
to
make
speed
to
his
help
.
So
Moses
here
intreats
the
Lord
to
hear
them
in
the
Morning
.
That
is
,
with
speed
,
that
hee
would
not
deferre
to
hear
them
,
but
with
speed
to
take
pitty
on
their
miseries
and
troubles
.
Now
when
Moses
and
the
people
of
God
pray
thus
,
that
God
would
not
defer
to
help
them
;
they
do
not
this
with
impatient
minds
,
but
partly
in
regard
of
their
own
frailty
,
lest
if
the
Lord
should
suffer
them
to
lie
longer
in
misery
;
their
faith
should
fail
them
in
their
expectation
of
Deliverance
;
Doct.
4
And
partly
to
shew
their
hearty
,
Only
Gods
favour
refresheth
a
distressed
Soul
.
and
longing
desire
and
comfort
,
and
feeling
of
his
loving
countenance
again
towards
them
.
Hence
we
learn
,
that
only
God
favour
,
and
loving
countenance
gives
satisfaction
to
a
distressed
Soul
:
or
,
a
poor
soul
will
count
it self
most
happy
in
the
enjoyment
of
Gods
favour
.
And
thus
did
Aaron
and
his
sonns
usually
blesse
the
people
.
Num.
6.6
.
The
Lord
lift
up
his
countenance
upon
you
,
and
grant
you
his
peace
.
Deu.
28.
Thus
Moses
makes
the
favour
and
loving
countenance
of
God
the
foundation
of
all
happinesse
having
this
they
should
be
blessed
with
all
the
blessings
of
Heaven
,
and
of
the
Earth
in
Soul
and
Body
.
Herein
David
placeth
true
Blessednesse
,
Ps.
32.12
.
Blessed
is
the
man
whose
iniquitie
is
forgiven
,
an●
whose
sin
is
covered
:
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
sin
.
Pardon
of
sin
,
and
reconciliation
to
God
,
causeth
a
man
to
be
truly
blessed
.
The
favour
,
and
comfortable
presence
of
God
to
a
poor
distressed
Soul
,
is
as
the
Sun
to
the
Creature
in
Summer
;
it
quickens
all
Creatures
,
Man
and
Beast
,
Trees
,
Plants
,
Herbes
and
Flower
;
All
Creatures
are
revived
and
quickned
by
the
Suns
presence
,
which
in
winter
time
,
seem
to
mourn
for
its
absence
.
So
whilst
we
enjoy
Gods
favour
,
the
Soul
is
filled
with
joy
,
and
comfort
:
whereas
if
God
hide
his
face
and
frown
upon
us
,
the
Soul
is
then
cast
down
Thou
turnest
thy
face
from
me
,
and
I
was
sore
troubled
.
And
it
must
needs
be
so
,
that
the
poor
Soul
will
count
it
most
happy
in
the
enjoyment
of
Gods
favour
.
For
all
the
time
the
Conscience
apprehends
his
displeasure
,
Reas.
1
and
looks
upon
God
as
angry
and
displeased
;
the
Conscience
will
never
cease
,
to
vex
,
accuse
,
Esay
57.
and
torment
a
man
.
There
is
no
peace
to
the
wicked
saith
my
God
and
as
Job
hath
it
,
Iob.
15.
A
dreadfull
sound
is
in
his
ears
.
Such
a
Soul
sees
as
it
were
the
Heavens
on
fire
over
him
,
and
Hel●
mouth
ready
open
to
receive
him
:
Men
,
Angells
and
Devills
,
Enemies
unto
him
,
whilst
God
remains
his
Enemie
.
Secondly
,
Reas.
2
when
the
wrath
of
God
is
once
appeased
,
and
God
reveals
himself
a
reconciled
God
to
the
soul
,
then
come
wee
to
have
bold
and
free
accesse
unto
him
,
and
the
Throne
of
grace
;
then
we
come
boldly
to
the
Throne
of
grace
,
then
we
come
boldly
into
his
presence
,
and
ask
any
thing
at
his
hands
,
with
much
assurance
to
be
heard
:
Which
whilst
we
lie
in
our
sins
,
and
in
an
impenitent
estate
,
God
looks
on
us
his
enemies
;
neither
can
we
look
to
obtain
any
thing
at
his
hands
.
Seeing
that
Gods
favour
,
Use
1
and
loving
countenance
brings
such
refreshments
unto
a
distressed
soul
;
What
condition
then
are
all
gracelesse
sinners
in
,
that
abide
under
his
wrath
and
displeasure
for
sin
?
2
Reg.
9.2
.
As
Jehu
sometimes
said
to
Jehoram
,
What
hast
thou
to
do
with
peace
?
so
what
peace
,
what
joy
,
what
comfort
,
can
such
have
,
to
whom
God
is
not
a
reconciled
God
,
but
an
angry
Judge
;
who
is
a
consuming
fire
,
and
all
wicked
and
ungodly
men
are
but
as
stubbble
before
him
.
Surely
all
the
peace
,
all
the
joy
,
and
rejoycing
of
such
,
is
but
as
the
crackling
of
Thorns
under
a
pot
,
soon
in
,
and
soon
out
,
they
want
that
which
is
the
ground
and
cause
of
true
joy
,
and
that
is
Gods
countenance
:
Ps.
63.3
.
which
is
better
then
life
it self
:
the
spirit
of
bondage
and
fear
must
needs
torment
them
;
And
howsoever
soever
they
may
outface
conscience
for
a
time
,
yet
God
at
last
will
open
the
Mouth
of
conscience
,
and
when
conscience
shall
speak
out
,
Horror
,
and
Dread
,
will
be
ready
to
overwhelm
that
soul
If
a
poor
condemned
Creature
were
now
going
to
execution
,
what
were
the
thing
now
to
be
desired
,
that
would
yield
him
comfort
,
and
render
him
happy
;
not
gold
,
or
silver
land
,
or
livings
,
would
not
now
to
be
looked
upon
,
but
the
Princes
pardon
would
be
the
most
welcomest
thing
in
the
World
This
the
gracelesse
World
shall
find
true
one
day
.
That
howsoever
Satan
the
God
of
this
World
hath
blinded
their
eies
,
and
their
consciences
are
fast
asleep
,
that
they
neither
see
their
misery
,
nor
what
it
is
to
lie
under
Gods
displeasure
;
yet
the
time
will
come
when
this
poor
wretched
Creature
,
would
give
all
the
world
for
one
smile
from
this
angry
God
.
And
this
lets
us
see
the
happy
priviledge
of
the
faithful
above
all
the
men
in
the
world
,
Use
2
let
their
outward
estat●
be
what
it
will
,
let
them
endure
hunger
,
thirst
,
cold
,
nakednesse
,
imprisonment
,
banishment
such
cannot
be
miserable
,
that
are
at
peace
with
God
,
have
their
sins
pardoned
,
and
they
reconciled
unto
him
.
Enemies
,
Tyrants
,
Death
,
Devils
,
cannot
make
such
miserable
:
what
though
thou
wantest
health
,
peace
,
libertie
,
and
those
comforts
that
others
enjoy
;
if
thou
hast
that
which
thousands
in
the
World
do
want
,
the
favourable
countenance
of
God
in
Christ
,
is
that
,
which
wil
make
amends
for
all
.
That
wee
may
be
glad
and
rejoice
all
our
daies
.
HItherto
we
have
spoke
to
the
first
part
of
this
verse
,
and
that
is
their
Petition
.
Now
follows
the
second
part
of
the
verse
,
and
that
is
their
Reason
,
taken
from
the
end
,
Doct.
5
for
the
which
they
crave
the
feeling
of
Gods
love
,
Gods
mercies
should
provoke
to
cheerfulnesse
in
his
service
.
and
favour
again
towards
them
.
viz.
That
we
may
be
glad
and
rejoice
all
our
daies
.
Hence
we
may
observe
,
what
is
the
true
use
that
is
to
bee
made
of
Gods
mercy
,
of
his
favour
,
and
love
,
viz.
to
make
us
more
joyfull
,
and
cheerfull
,
in
his
service
to
honour
God
,
and
to
set
forth
his
praise
.
If
the
Lord
would
bee
so
gratious
unto
them
,
as
to
Return
again
,
and
to
fill
them
with
his
mercy
,
they
will
not
hide
such
a
mercy
,
as
that
unfaithfull
servant
,
that
hid
his
Masters
Talent
in
a
Napkin
;
but
they
will
put
it
out
to
the
most
advantage
of
their
Master
;
It
should
make
them
more
cheerfull
in
his
service
,
and
to
serve
the
Lord
with
gladnesse
all
their
daies
.
As
a
covetous
man
puts
out
his
money
for
his
own
advantage
;
So
will
every
godly
Christian
put
forth
the
Lords
gifts
for
his
advantage
.
And
indeed
this
is
that
that
God
promiseth
unto
his
people
,
as
the
wages
of
their
service
,
and
as
a
fruit
of
their
seeking
of
him
.
Esay
.
65.13
.
My
servants
shall
rejoice
,
and
yee
shall
be
ashamed
.
My
servants
shall
sing
for
joy
of
heart
,
and
yee
shall
howl
for
vexation
of
spirit
;
as
if
the
Lord
had
only
intailed
this
joy
to
his
chosen
ones
;
it
is
limited
unto
them
.
Ps.
40.16
Pro.
29.6
.
Let
them
that
seek
the
Lord
rejoice
.
The
righteous
shall
sing
and
rejoice
.
And
of
the
Churches
returning
out
of
Captivity
,
it
is
said
,
Ps.
126.6
They
went
weeping
and
bearing
good
seed
,
but
they
return
with
joy
,
and
bring
their
sheaves
with
them
.
And
this
did
the
Lord
make
good
to
his
Church
and
people
,
here
in
the
Wildernesse
.
How
soever
he
chastised
them
for
their
sins
their
infidelity
,
and
murmuring
against
Moses
and
Aaron
,
for
the
which
his
wrath
brake
out
against
them
,
and
sware
in
his
wrath
that
they
should
not
enter
into
his
rest
.
Yet
he
made
good
his
promise
to
their
seed
,
and
gave
them
that
good
Land
to
possesse
it
.
Which
serves
for
the
just
reproofe
of
those
,
Vse
1
:
who
having
matter
of
joy
,
and
rejoycing
,
to
rejoice
in
the
Lord
,
and
to
set
forth
the
praise
of
his
grace
;
turn
it
into
carnall
joy
,
and
rejoycing
,
into
eating
and
drinking
,
sports
and
pastimes
.
As
at
this
time
we
have
indeed
cause
of
joy
and
rejoycing
,
for
the
great
work
of
our
Redemption
by
Iesus
Christ
:
But
alas
,
wee
turn
it
into
carnall
mirth
,
to
feasting
and
reveling
,
to
carding
and
dicing
,
and
unto
all
prophanesse
,
more
liker
Heathens
then
Christians
.
But
let
such
know
,
that
thus
turn
the
grace
of
God
into
wantonnesse
,
they
will
cause
the
Lord
one
day
to
turn
their
mirth
into
mourning
,
and
their
carnal
rejoycing
into
weeping
and
lamentation
.
This
was
the
case
of
this
people
,
though
in
Aegypt
they
were
somwhat
moderate
;
yet
when
they
came
out
of
bondage
,
whereas
they
should
have
rejoyced
in
the
Lord
,
Exod.
32.6
.
and
set
forth
his
mercy
in
their
deliverance
,
They
set
them
down
to
eat
,
and
drink
,
and
rose
up
to
play
.
Use
2
Secondly
,
seeing
Moses
and
the
people
of
God
here
,
will
make
this
the
end
of
Gods
mercy
to
them
,
in
their
deliverance
,
and
in
being
reconciled
again
unto
them
,
to
rejoice
in
the
Lord
with
joy
and
gladnesse
.
Then
Religion
exceeds
not
mirth
and
joy
,
neither
is
matter
of
dumpishnesse
,
and
sadnesse
,
as
many
vertuous
speak
of
it
;
but
it
is
matter
of
joy
,
and
gladnesse
;
nay
,
there
can
be
no
sound
mirth
,
joy
,
or
rejoycing
without
this
;
when
a
man
doth
truly
repent
him
of
his
fins
,
is
reconciled
to
God
in
Christ
,
and
feels
his
love
shed
into
his
heart
;
this
alone
will
yield
matter
of
sound
joy
,
and
solid
comfort
.
O
say
the
cursed
Ismaels
of
our
times
,
these
professors
are
alwaies
sad
,
and
heavy
,
full
of
sighes
,
and
groanes
,
and
complaining
;
there
is
no
pleasure
at
all
in
their
waies
,
and
courses
,
&c.
Such
are
altogether
ignorant
of
the
life
of
a
Christian
,
as
Christ
said
,
I
have
meat
to
eat
that
ye
wot
not
of
;
So
hath
a
Christian
joy
that
the
world
wots
not
of
,
when
a
poor
Prisoner
that
hath
offended
the
Law
,
shall
have
the
King
to
come
to
his
house
,
and
speak
kindly
,
and
lovingly
unto
him
;
How
will
this
cheer
up
his
heart
?
then
what
greater
comfort
to
a
poor
soul
,
then
when
God
shall
put
his
spirit
into
the
heart
of
a
man
,
and
assures
him
of
his
love
in
Christ
,
and
where
the
spirit
of
the
Lord
is
,
there
must
needs
be
comfort
and
joy
,
for
he
is
the
spirit
of
comfort
.
It
is
true
,
in
regard
of
our
sins
and
corruptions
we
have
in
us
,
matter
of
mourning
,
and
sorrow
;
yet
in
regard
of
Gods
love
in
Christ
,
we
may
lift
up
our
hearts
,
and
rejoyce
.
O
then
all
we
desire
to
have
matter
of
sound
and
solid
joy
in
our
souls
;
let
us
labour
to
feel
the
love
of
God
in
Christ
shed
into
our
hearts
;
this
will
make
us
joyful
in
sicknesse
as
in
health
,
in
the
Prison
;
and
at
the
stake
,
as
those
blessed
Martyrs
were
.
Ver.
15.
Make
us
glad
,
according
to
the
daies
,
wherein
thon
hast
afflicted
us
:
And
the
years
wherein
we
have
seen
evill
.
IN
this
verse
Moses
and
the
people
of
God
make
their
third
Request
,
and
petition
unto
God
:
and
that
is
for
comfort
,
that
the
Lord
would
gladden
their
souls
after
their
sorrows
,
and
afflictions
.
Make
us
glad
according
to
the
daies
,
&c.
And
herein
we
have
-
1.
What
they
pray
for
,
Comfort
:
-
2.
That
in
their
comfort
,
that
the
Lord
would
keep
some
proportion
;
that
as
he
had
a
long
time
afflicted
them
for
their
sins
;
so
he
would
in
mercy
give
them
answerable
matter
of
comfort
and
rejoycing
.
For
this
is
the
Lords
manner
of
dealing
with
his
people
,
the
lower
he
humbleth
any
poor
soul
for
their
sins
,
and
the
deeper
sence
they
have
of
their
misery
;
the
greater
measure
of
joy
and
of
comfort
he
usually
bestowes
upon
them
.
Observe
we
first
of
all
from
the
coherence
of
this
petition
with
the
former
;
-
1.
They
pray
for
reconciliation
,
verse
13.
-
2.
For
the
feeling
of
his
mercy
,
verse
14.
-
3.
Now
for
comfort
in
their
misery
,
verse
15.
From
which
order
in
their
requests
we
learn
;
That
the
fountain
of
all
true
comfort
to
a
distressed
soul
,
Doct.
1
Reconciliation
the
fountain
of
true
comfort
.
is
our
blessed
reconciliation
to
God
in
Christ
,
and
the
comfortable
feeling
of
that
love
of
his
to
our
souls
.
For
till
a
man
have
truly
repented
of
his
sins
,
and
comes
to
be
reconciled
to
God
in
Christ
,
what
dram
of
comfort
can
such
a
one
have
?
When
the
day
begins
to
break
,
then
we
know
the
Sun
will
soon
arise
.
In
the
dark
night
of
affliction
,
what
comfort
to
a
distressed
soul
;
but
,
when
the
Sun
of
righteousnesse
shall
arise
,
Mal.
1.
with
healing
under
his
wings
;
and
Christ
,
which
is
our
life
shall
appear
:
Here
comes
true
comfort
,
and
the
soul
is
here
refreshed
,
as
the
Sun-rising
doth
the
world
.
It
fares
many
times
with
a
poor
soul
,
Mat.
14.24
.
as
it
did
with
the
Disciples
in
the
ship
,
they
tugged
all
night
,
but
in
vain
;
but
,
in
the
fourth
watch
of
the
night
,
Christ
came
and
relieved
them
,
when
their
hope
was
almost
past
.
Jacob
wrestled
all
night
with
the
Angell
,
but
about
the
break
of
the
day
,
he
obtained
the
blessing
.
When
we
have
tugged
long
,
and
striven
hard
with
God
by
repentance
and
prayer
,
at
last
he
will
come
,
and
in
an
acceptable
time
he
will
command
salvation
to
his
people
:
Ps.
9.18
.
The
poor
shall
not
alwaies
be
for
gotten
,
the
hope
of
the
afflicted
shall
not
perish
for
ever
.
Whereas
wicked
men
that
are
in
their
sins
,
and
not
reconciled
to
God
,
they
can
have
no
peace
,
they
can
have
no
comfort
,
Es.
57.
There
is
no
peace
to
the
wicked
,
saith
my
God
.
1
Sam.
16.23
.
We
may
see
this
in
King
Sanl
,
what
comfort
had
he
in
his
Kingdome
,
Wife
,
Children
,
Harp
,
Musick
,
or
what
else
,
so
long
as
God
was
angry
with
him
,
and
was
without
the
feeling
of
his
love
:
all
the
world
could
not
yield
him
one
dram
of
comfort
,
the
evill
spirit
did
still
torment
him
.
A
poor
condemned
Traytor
,
what
comfort
can
he
have
in
wife
,
children
,
gold
,
silver
,
&c.
nothing
will
cheer
up
his
spirit
but
the
Kings
pardon
.
So
a
poor
distressed
soul
,
feeling
the
anger
and
wrath
of
God
pressing
his
soul
,
unlesse
God
shew
his
loving
countenance
in
the
pardon
of
sin
,
can
have
small
comfort
.
'T
is
true
,
wicked
men
may
tast
of
worldly
comforts
,
and
they
may
seem
to
have
much
peace
in
their
consciences
,
as
any
of
the
godly
themselves
,
for
so
saith
Job
,
Job
2●
Their
houses
are
peaceable
,
and
without
fear
:
And
,
they
a●●
not
in
trouble
as
other
men
are
.
Thus
Saul
,
when
David
played
upon
his
Harp
,
had
some
kinde
of
ease
,
that
the
evill
spirit
for
that
time
did
not
torment
him
:
and
thus
many
wicked
men
can
run
to
their
harps
,
to
their
pipes
,
and
to
their
pots
,
and
to
merry
company
,
&c.
of
whom
it
may
be
said
,
Es.
55.2
.
They
lay
out
their
labour
for
that
which
satisfieth
not
.
A
poor
comfort
to
give
a
Malefactor
a
cup
of
sack
when
he
is
going
to
execution
.
The
case
of
such
miserable
creatures
is
well
desuibed
by
the
Prophet
,
Es.
29.8
.
A
man
dreameth
,
and
lo
he
drinketh
;
but
,
when
he
awaketh
,
behold
,
he
is
faint
,
and
his
soul
longeth
.
This
Doctrine
shall
hold
,
when
all
the
seeming
joyes
of
the
wicked
shall
vanish
away
,
that
the
fountain
of
all
true
comfort
is
our
peace
with
God
,
when
we
come
to
be
reconciled
to
him
in
Christ
.
Because
sin
breeds
enmity
,
Reas.
1
and
sets
God
and
men
at
odds
;
and
whilst
this
enmity
continueth
,
this
mans
person
and
actions
are
hatefull
to
God
,
minde
conscience
,
and
all
is
defiled
:
Now
what
true
comfort
can
such
a
one
have
,
whilst
he
abides
in
such
a
condition
;
all
the
curses
that
are
written
in
the
book
of
the
Law
do
wait
upon
him
,
hardnesse
of
heart
,
blindnesse
of
minde
,
searednesse
of
conscience
,
a
continuall
fear
of
hell
,
Gods
wrath
,
and
damnation
to
come
;
all
these
doth
the
guilt
of
sin
contract
,
and
draw
upon
us
,
the
misery
whereof
we
shall
never
be
set
free
from
,
but
by
our
reconciliation
to
God
in
Jesus
Christ
.
The
Lord
crowns
all
the
sorrowes
of
his
servants
,
all
their
tears
,
Reas.
2
and
pangs
of
their
new
birth
,
whilst
Christ
is
a
forming
in
them
with
joy
and
comfort
,
and
all
to
provoke
them
to
come
in
to
God
,
and
to
encourage
them
in
prayer
,
and
seeking
of
him
,
I
love
the
Lord
,
Ps.
116.1
.
because
he
hath
heard
the
voice
of
my
weeping
.
If
the
husbandman
should
alwaies
think
on
his
seed-time
,
and
of
his
labour
and
pains
,
and
never
think
of
the
harvest
,
who
would
be
a
husbandman
?
And
what
would
become
of
the
Christian
in
the
midst
of
all
his
watchings
,
fastings
,
and
temptations
,
which
here
he
undergoes
,
were
it
not
for
this
harvest
of
comfort
at
last
.
Seeing
then
that
all
sound
comfort
flowes
from
our
peace
and
reconciliation
with
God
,
Use
1
this
shewes
,
that
the
doctrine
of
the
Church
of
Rome
is
most
vile
hellish
,
and
uncomfortable
,
who
affirme
,
that
no
man
in
this
life
can
know
or
be
assured
whether
God
loves
him
or
no
;
and
that
no
man
can
know
whether
his
sins
be
pardoned
,
and
whether
he
be
reconciled
to
God
yea
or
no
:
I
will
say
to
them
as
Job
somtimes
said
to
his
friends
,
Miserable
comforters
are
ye
.
Alas
,
what
comfort
can
a
poor
sinner
have
,
or
what
joy
,
if
it
arise
not
from
Gods
mercy
in
the
pardon
of
sin
?
What
is
this
but
to
set
up
a
gibbet
to
torture
distressed
souls
?
How
can
a
poor
creature
have
any
comfort
in
the
service
of
God
,
in
prayer
,
hearing
,
receiving
,
&c.
whilst
he
cannot
tell
whether
the
Lord
loves
him
or
hates
him
?
We
utterly
renounce
that
cursed
Doctrine
,
and
believe
this
to
be
the
truth
of
God
that
all
sound
comfort
stands
in
the
feeling
of
Gods
love
towards
us
in
Christ
,
and
in
the
pardon
of
our
sins
;
and
we
should
never
rest
,
till
we
be
able
in
some
measure
to
say
with
Paul
,
Rom.
8.38
.
I
am
perswaded
,
&c.
This
will
make
us
cheerfull
in
prayer
,
and
in
all
other
duties
of
his
worship
and
service
.
Seeing
all
sound
and
solid
comfort
ariseth
from
our
reconciliation
with
God
,
and
untill
then
,
Use
2
there
can
be
no
sound
or
lasting
comfort
;
What
mad
men
are
they
then
,
that
take
a
preposterous
course
to
raise
their
comfort
?
that
have
the
Creator
,
blessed
for
ever
,
and
flie
to
the
Creature
,
run
to
cards
,
dice
,
and
merry
company
,
&c.
as
if
a
man
to
escape
a
burning
feavour
,
should
leap
into
the
fire
;
whereas
there
is
no
sound
comfort
to
be
looked
for
,
but
only
from
God
in
Christ
:
Poor
soul
,
go
thou
to
him
,
confesse
thy
sins
to
him
,
beg
for
pardon
as
for
life
and
death
;
intreat
the
Lord
that
he
would
according
to
the
multitude
of
his
mercies
,
do
away
thy
offences
;
that
he
would
be
a
reconciled
God
again
unto
thee
,
that
he
would
lay
aside
his
displeasure
,
and
give
thee
the
feeling
of
his
favour
and
love
again
;
there
is
no
other
way
to
procure
sound
comfort
to
thy
soul
.
Comfort
us
.
THe
Lord
before
had
exercised
this
people
with
pressing
sorrowes
,
and
sore
afflictions
,
both
in
Aegypt
a
long
time
,
and
after
that
in
the
wildernesse
;
and
now
they
beg
for
comfort
.
Doct.
2
Hence
we
may
observe
,
what
is
the
outward
estate
of
Gods
children
in
this
life
;
The
outward
estate
of
Gods
children
subject
to
alterations
and
changes
.
it
is
subject
to
such
alterations
and
changes
,
that
they
are
sometimes
up
,
and
sometimes
down
,
sometimes
full
of
sorrow
,
at
another
time
filled
with
comfort
.
Here
Moses
and
the
people
of
God
pray
for
comfort
,
being
for
the
present
comfortlesse
,
perplexed
,
and
much
distressed
;
the
Lord
trieth
,
humbleth
,
and
proveth
this
people
here
in
the
Wildernesse
,
That
he
might
do
them
good
at
their
latter
end
.
Deut.
8.16
.
look
we
upon
the
estate
of
the
Church
in
generall
,
and
upon
the
particular
members
of
the
same
,
and
we
shall
finde
,
that
our
condition
here
is
like
the
daies
of
the
year
,
sometimes
winter
,
sometimes
summer
,
sometimes
fair
,
sometimes
foul
.
What
a
long
night
of
affliction
did
this
Church
and
people
of
God
endure
in
Aegypt
for
the
space
of
four
hundred
and
thirty
years
;
yet
,
at
the
last
,
the
Lord
raised
them
up
saviours
,
Moses
and
Aaron
,
by
whom
he
brought
deliverance
unto
his
people
.
What
a
condition
was
the
Church
in
in
Hesters
time
,
when
all
the
Jewes
were
appointed
as
sheep
to
the
slaughter
;
yet
God
laughed
the
counsell
of
Haman
to
scorn
,
delivered
his
people
,
and
brought
ruine
and
destruction
to
their
enemies
.
What
a
condition
was
the
Church
in
,
in
Jezebels
time
,
that
slew
the
prophets
of
the
Lord
,
insomuch
that
Elias
thought
himselfe
alone
;
yet
,
what
a
suddain
alteration
was
there
,
when
Eliah
slew
the
Prophets
of
Baal
,
and
restored
religion
again
.
How
was
the
Church
of
God
in
Christs
time
pestered
by
the
High
Priests
,
who
had
given
commission
unto
Saul
,
to
binde
,
and
to
deliver
bound
at
Jerusalem
,
all
that
made
profession
of
Christ
;
yet
,
at
another
time
,
had
the
Churches
peace
,
and
multiplyed
.
So
changable
hath
the
estate
and
condition
of
the
Church
of
God
been
in
all
ages
and
times
of
it
.
And
if
we
look
into
particular
examples
,
we
shall
also
finde
it
true
,
that
the
estate
and
condition
of
the
best
of
Gods
children
hath
been
subject
to
diversities
of
alterations
and
changes
.
Joseph
,
one
while
hated
of
his
brethren
,
at
another
time
advanced
under
Pharaoh
;
at
one
time
cast
into
Prison
,
at
another
time
made
ruler
over
the
Princes
.
Jacob
,
one
while
wrestling
with
the
Angell
,
at
another
time
going
away
with
the
blessing
.
David
,
one
while
persecuted
by
Saul
,
at
another
time
swaying
the
Scepter
.
Job
,
Job
42.
at
one
time
plundered
out
of
all
,
at
another
time
as
wealthy
as
before
.
Thus
God
is
pleased
in
his
wise
dispensation
to
dispose
of
his
people
,
that
many
times
we
are
no
sooner
rid
of
one
misery
,
but
there
comes
another
in
its
room
,
yet
,
at
last
the
Lord
gives
peace
.
And
who
doth
not
finde
this
true
by
experience
in
himselfe
,
sometimes
to
feel
much
joy
and
comfort
in
himselfe
;
yet
,
by
and
by
,
either
by
some
sin
that
they
have
fallen
into
,
or
by
some
cloud
of
affliction
or
other
,
that
joy
is
eclipsed
,
and
to
be
lost
for
a
time
.
As
we
see
the
trees
in
winter
seem
to
be
dead
;
as
though
they
would
never
grow
again
;
yet
,
when
the
spring
comes
,
the
heat
of
the
sun
revives
them
again
.
So
many
a
dear
child
of
God
,
either
by
some
sin
committed
,
for
want
of
keeping
a
stricter
watch
,
and
walking
more
closely
with
God
;
or
,
by
some
storm
and
tempest
of
affliction
and
temptation
,
seemes
even
to
be
void
of
comfort
for
a
time
;
yet
,
when
this
winter
and
storm
is
over
,
the
presence
of
Gods
love
and
favour
cheers
them
up
,
quickens
their
hearts
,
Ps.
6.38
.
and
puts
into
them
comfort
and
spirituall
joy
again
.
Quest.
But
what
may
be
the
Reasons
why
the
Lord
should
thus
be
pleased
to
exercise
his
children
in
this
life
with
such
alterations
and
changes
?
Ans.
I
answer
.
Reas.
1
One
reason
may
be
from
our selves
.
There
is
such
a
world
of
corruption
that
lies
lurking
in
our
hearts
,
that
albeit
we
have
tasted
and
seen
how
sweet
the
Lord
is
,
which
should
teach
us
for
ever
to
walk
both
humbly
and
holily
before
him
,
and
to
be
afraid
to
offend
him
,
and
provoke
him
,
lest
his
loving
kindnesse
should
be
turned
into
frowns
and
displeasure
.
Yet
alas
,
we
are
many
times
,
what
with
the
temptations
of
Sathan
,
and
our
own
inward
corruptions
,
so
hurried
about
,
that
we
are
often
drawn
to
dishonour
God
,
and
fall
into
those
sins
that
turn
his
favours
into
frowns
,
as
it
was
the
case
of
David
,
after
he
had
sinned
so
hainously
,
he
lost
much
of
that
comfort
he
had
formerly
felt
,
and
is
fain
to
beg
hard
,
that
God
would
restore
him
again
to
the
joy
of
his
salvation
.
Ps.
51.12
.
Secondly
,
Reas
2
the
miseries
and
afflictions
of
Gods
children
serve
,
to
set
out
the
abundant
riches
of
Gods
mercy
.
The
more
desperate
the
cure
is
,
the
more
obliged
is
the
Patient
to
the
Physitian
.
And
when
the
Lord
shall
raise
us
up
from
the
depth
of
misery
,
whereinto
our
sins
have
plunged
us
,
and
give
us
comfort
and
deliverance
;
this
works
abundance
of
love
and
thankfulnesse
.
Mary
loved
much
,
because
many
sins
were
forgiven
her
.
And
David
can
say
,
I
Love
the
Lord
becanse
hee
hath
heard
the
voice
of
my
weeping
.
And
thirdly
,
herein
and
hereby
,
Reas.
3
the
Lord
will
shew
the
priviledges
of
his
people
,
above
all
wicked
and
ungodly
ones
;
his
Children
either
in
darknesse
they
see
light
,
or
after
darknesse
they
shall
see
light
.
Whereas
of
the
wicked
it
is
found
true
,
They
cryed
,
Ps.
18.41
but
there
was
none
to
save
them
,
even
to
the
Lord
,
but
he
answered
them
not
.
Let
us
apply
this
.
Seeing
our
condition
here
is
so
variable
,
and
changable
,
Vse
1
at
one
time
full
of
joy
,
at
another
time
full
of
sorrow
,
&c.
It
shall
bee
our
wisdom
to
take
heed
to
our
hearts
,
how
we
pitch
our
Tabernacle
here
,
as
to
think
that
that
health
,
peace
,
or
prosperity
,
that
somtimes
we
enjoy
,
is
built
upon
such
a
foundation
,
that
will
not
be
shaken
.
It
was
Davids
case
to
be
ready
to
fall
asleep
upon
his
bed
of
worldly
pomp
,
and
ease
.
I
said
in
my
prosperity
,
I
shall
never
be
removed
,
thou
Lord
of
thy
goodnesse
hast
made
my
hill
so
strong
.
But
God-awakened
him
out
of
that
sleep
,
as
he
saith
,
Thou
didst
turn
away
thy
face
from
me
,
and
I
was
sore
troubled
.
We
may
sometimes
have
the
joy
of
faith
,
but
it
may
quickly
be
clouded
with
infidelity
;
we
may
now
be
full
of
hope
by
and
by
our
hearts
may
be
filled
with
fear
,
now
we
may
have
a
glimpse
of
Gods
Tabernacle
,
by
and
by
his
back
parts
are
turned
towards
us
.
As
the
flesh
Iusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
so
the
graces
of
God
themselves
within
us
are
continually
in
combat
.
The
consideration
whereof
should
wean
us
from
the
world
and
make
us
more
mindeful
of
that
life
,
where
all
tears
shal
be
wiped
away
from
our
eyes
,
and
sin
from
our
souls
;
for
whatsoever
we
here
have
and
enjoy
is
movable
,
but
that
Inheritance
fadeth
not
.
Secondly
,
Use
2
seeing
the
estate
of
Gods
children
in
this
Word
is
so
uncertain
and
changable
,
somtimes
joy
,
sometime
heavinesse
,
somtimes
comfort
,
somtime
sorrow
:
It
should
teach
us
this
wisdom
,
to
take
heed
that
we
do
not
despair
,
as
if
we
were
utterly
cast
off
of
God
,
when
the
Lord
seems
thus
to
frown
upon
us
.
But
rather
when
wee
have
lost
the
comfortable
feeling
of
his
love
,
and
lost
our
hold
of
God
,
seek
again
unto
him
for
comfort
,
as
David
did
,
Ps.
51.12
Restore
me
to
the
joy
of
thy
Salvation
,
and
Make
me
to
hear
the
voice
of
joy
and
of
gladnesse
,
that
the
bones
which
thou
hast
br●ken
may
rejoyce
.
And
where
we
have
got
it
,
to
make
more
accompt
of
it
,
and
to
apply
it
to
our
souls
.
Seeing
what
comfort
we
have
in
the
feeling
of
Gods
love
,
Use
3
may
not
only
be
dimmed
and
weakned
by
our
sins
,
but
even
overwhelmed
and
Eclipsed
,
as
when
a
cloud
hides
the
light
,
and
the
heat
of
the
Sun
from
us
;
O
how
carefull
then
ought
we
to
be
of
sin
,
that
we
never
dare-willingly
,
and
wilfully
,
to
put
our
hands
to
sin
,
that
robs
us
of
our
joy
and
comfort
;
this
will
rob
us
of
our
comfort
in
prayer
,
in
finging
of
Psalmes
,
in
hearing
,
and
in
all
duties
for
the
present
,
and
bring
horror
,
and
terror
in
the
soul
instead
thereof
.
Certainly
he
is
but
a
titular
Christian
,
that
doth
not
find
this
true
by
experience
in
himself
.
Hast
thou
been
bold
to
sin
against
thy
God
,
to
lie
,
to
deceive
,
to
commit
uncleannesse
,
&c.
Thou
shalt
presently
feel
thy
joy
and
comfort
for
the
present
,
clouded
,
and
eclipsed
,
till
by
repentance
the
breach
be
made
up
again
betwixt
God
and
thy
soul
,
and
God
becomes
again
reconciled
All
duty
in
publick
,
and
private
,
will
have
little
relish
in
them
,
and
yield
but
small
comfort
,
till
thou
hast
been
at
the
Throne
of
grace
,
and
there
begged
pardon
,
and
made
thy
peace
.
O
then
let
us
dread
sin
,
that
robs
us
of
our
comfort
,
and
overwhelms
our
soules
with
griefe
and
sorrow
.
And
last
of
all
,
Vse
4
seeing
the
estate
and
condition
of
Gods
Children
in
this
life
,
is
subject
to
such
alterations
and
changes
.
This
may
stay
us
at
this
time
,
wherein
the
Lord
is
pleased
to
suspend
our
desired
comfort
;
in
rendring
our
Parliaments
,
one
after
another
thus
successelesse
;
and
that
Reformation
in
Church
and
State
,
which
our
eyes
have
so
long
desired
to
see
,
yet
retarded
,
and
Sects
and
Heresies
to
make
head
amongst
us
;
threatning
daily
some
farther
distemper
,
in
the
body
politique
of
our
State
,
if
not
confusion
at
last
.
Yet
let
us
stay
our selves
upon
the
consideration
of
this
point
.
That
howsoever
the
Church
,
as
the
Disciples
boat
,
may
bee
tossed
and
tumbled
up
and
down
with
the
waves
and
billows
of
furious
spirits
for
a
time
,
let
us
not
despair
,
for
the
day
of
her
Deliverance
wil
come
,
when
the
Sun
of
righteousness
shall
arise
,
and
healing
shall
be
under
his
wings
,
and
that
at
such
a
time
,
when
deliverance
will
prove
most
seasonable
,
and
comfortable
.
Hitherto
of
what
they
pray
for
,
Comfort
.
According
to
the
daies
wherein
thou
hast
afflicted
us
.
AS
they
crave
this
at
Gods
hands
,
that
the
Lord
would
comfort
them
in
their
misery
;
So
they
intreat
the
Lord
to
keep
some
proportion
;
and
according
to
the
time
of
their
great
affliction
,
to
give
them
comfort
,
that
as
the
Lord
had
a
long
time
kept
them
under
the
rod
,
so
hee
would
now
upon
their
true
repentance
,
be
reconciled
unto
them
,
and
vouchsafe
a
plentiful
measure
of
comfort
and
joy
unto
them
.
Hence
wee
learn
that
the
Lord
doth
never
cast
his
people
so
low
by
affliction
,
Doct.
3
The
godly
as
they
are
cast
down
,
God
will
raise
them
up
.
but
he
will
in
time
raise
them
up
as
high
with
comfort
.
They
that
sow
in
tears
shall
reap
in
joy
.
It
is
spoken
of
the
Churches
return
out
of
Captivity
they
went
out
weeping
,
and
carrying
pr●tous
seed
,
but
they
shall
return
with
joy
,
and
bring
their
sheaves
with
them
.
And
this
doth
the
Lord
make
clear
by
his
Prophet
,
Ps.
126.5
,
6.
when
he
saith
.
For
a
little
time
have
I
for
s●ken
thee
,
but
with
great
compassion
will
I
gather
thee
.
Our
light
afflictions
(
saith
Paul
)
which
last
but
for
a
moment
,
Esay
54.7
,
8.
bring
unto
us
a
far
more
excellent
,
even
an
eternall
weight
of
glory
.
2
Cor.
4.17
.
If
the
Lord
should
alwaies
dandle
us
as
an
indulgent
Father
his
child
,
it
were
the
way
to
make
us
wantons
.
And
if
he
should
alwaies
be
beating
us
,
as
our
sins
deserve
,
wee
could
not
serve
him
so
cheerfully
:
But
now
he
mixeth
his
frowns
&
favours
together
,
that
he
might
shew
his
hatred
to
our
sins
;
yet
so
as
to
love
our
persons
.
Thus
the
Lord
in
his
wise
dispensation
is
pleased
to
carry
us
through
the
wildernesse
of
this
world
,
as
this
people
through
the
wildernesse
,
they
travailed
through
:
yet
at
last
they
came
to
Elim
where
they
had
fountains
of
water
to
refresh
them
.
And
if
we
looke
for
Examples
of
Gods
dealing
in
this
kind
,
we
may
see
it
in
Job
who
was
brought
low
even
to
the
Dunghil
,
Iob
42.
yet
the
Lord
did
restore
him
,
that
the
latter
end
of
Job
was
better
then
the
beginning
.
Thus
Dav●d
,
Daniel
,
yea
,
Christ
himselfe
,
were
thus
humbled
,
and
layd
full
low
,
and
then
raised
up
againe
with
Comfort
.
According
to
that
of
David
.
Psal.
34.19
.
Many
are
the
troubles
of
the
Righteous
,
but
the
Lord
delivereth
them
out
of
all
.
The
Lord
is
thus
pleased
to
cast
his
people
many
times
full
low
,
Reas.
1
and
so
againe
to
raise
them
up
on
high
.
Because
he
is
privy
to
our
sins
,
and
to
our
wickednesse
,
as
that
he
will
not
wink
at
our
sins
,
but
will
visit
our
iniquities
with
the
rod
,
and
our
sins
with
scourges
.
So
he
hath
alwaies
compassion
upon
the
weaknesse
,
of
his
servants
,
for
he
knoweth
whereof
we
are
made
he
considereth
that
we
are
but
dust
.
What
Father
will
suffer
his
Childs
Rebellion
and
disobedience
,
but
will
correct
him
;
and
yet
in
his
misery
will
not
pittie
him
,
1
Cor.
10.13
.
the
Lord
is
much
more
good
to
his
children
,
who
will
not
suffer
us
to
bee
tempted
aboue
that
we
are
are
able
.
In
all
the
miseries
of
Gods
children
,
Reas.
2
Gods
ears
are
alwayes
open
to
their
cryes
,
and
is
he
even
a
spectator
of
their
sorrows
.
I
have
seen
,
I
have
seen
,
(
sayth
the
Lord
)
the
troubles
of
my
people
,
I
also
have
heard
their
cry
,
and
I
will
deliver
them
.
So
long
then
as
the
children
of
God
have
a
tongue
to
call
upon
God
,
and
a
heart
to
sigh
,
and
groane
unto
him
,
why
should
they
doubt
of
deliverance
?
Seeing
the
Lord
deals
thus
with
his
people
,
Vse
1
and
keepes
some
proportion
,
in
their
afflictions
and
comforts
,
that
their
comforts
shall
be
answerable
to
their
sorrowes
,
yea
much
greater
,
this
may
teach
us
this
profitable
lesson
to
possess
our
souls
with
patience
,
in
bearing
afflictions
and
corrections
,
and
not
to
gr●dg
and
repine
at
the
Lords
dealings
,
though
he
seem
to
load
us
with
great
and
long
calamities
,
as
this
people
here
,
not
to
pine
and
murmur
at
his
hand
;
but
patiently
to
bear
them
because
here
is
comfort
unto
us
,
that
if
the
Lord
lay
long
&
piercing
sorrows
&
afflictions
upon
us
,
yea
,
for
many
years
together
,
yet
he
will
make
us
amends
at
last
,
by
giving
us
such
a
measure
of
comfort
as
shall
be
proportionable
and
answerable
unto
them
;
if
not
in
this
world
,
which
the
Lord
often
doth
,
yet
most
certainly
in
the
world
to
come
.
As
Christ
sayth
,
Mar.
16.28
.
If
any
man
forsake
all
for
me
,
I
will
give
him
in
this
world
a
hundred
fold
,
and
in
the
world
to
come
life
everlasting
.
That
is
comfort
for
ever
.
Seeing
that
God
doth
thus
often
cast
downe
his
people
low
,
Vse
2
and
then
raises
them
up
on
high
;
As
this
may
be
a
ground
of
patienceunto
us
in
all
our
trials
and
miseries
:
So
we
are
hence
instructed
,
not
to
judge
of
our
condition
according
to
our
present
comforts
:
But
to
have
an
eye
to
the
end
.
Marke
the
upright
man
and
behold
the
just
,
the
latter
end
of
that
man
is
blessed
.
The
end
we
say
proves
all
things
.
Should
the
painfull
and
laborious
Husbandman
hope
onely
upon
his
seed-time
,
which
is
so
full
of
labour
and
toyle
,
wet
and
cold
,
and
not
to
looke
withall
upon
the
Harvest
,
it
were
able
to
make
him
heartlesse
to
undergo
his
labour
;
But
when
he
considers
of
that
beautifull
increase
that
he
may
reape
,
this
makes
him
indure
all
weathers
.
The
godly
in
all
their
greatest
miseries
and
sufferings
want
not
the
grounds
of
joy
,
and
when
the
Lord
hath
sufficiently
humbled
them
,
and
fitted
them
for
comfort
and
deliverance
,
the
Lord
will
not
faile
to
come
in
to
their
succour
.
According
to
the
days
where
in
thou
hast
afflictedius
.
WHen
once
the
days
of
sorrowes
and
times
of
afflictions
are
over
,
gone
,
and
past
,
Doct.
4
Afflictions
past
seeme
but
a
few
dayes
.
2
Cor.
4
19.
Ps.
30.6
.
they
seeme
but
a
few
dayes
.
According
to
the
dayes
.
&c.
The
Apostle
calls
our
afflictions
light
and
momentary
.
And
God
indureth
but
a
while
in
Anger
.
Heavinesse
may
indure
for
a
night
,
but
joy
commeth
in
the
morning
.
And
the
reasons
why
they
esteemed
their
affliction
short
and
but
for
a
few
dayes
,
are
,
Was
because
they
had
deserved
great
and
more
tedious
Calamities
,
Reas.
1
in
regard
of
the
greatnesse
of
their
sins
,
and
the
Hainousnesse
of
their
rebellions
.
Though
afflictions
seem
to
be
long
whilest
we
are
under
them
,
Reas.
2
it
is
the
nature
of
present
comfort
,
to
swallow
up
the
thoughts
of
them
,
as
Jacob
when
he
served
Laban
s●aven
years
,
when
he
injoyed
his
Rachel
,
they
seemed
unto
him
but
a
few
dayes
.
Which
should
serve
for
our
instruction
,
Vse
.
that
if
the
Lord
lay
many
and
great
afflictions
upon
us
,
and
that
a
long
time
together
,
to
consider
that
the
Lord
might
have
laid
a
thousand
times
more
for
our
sins
:
and
the
joyes
of
their
life
to
come
will
quickly
swallow
up
the
remembrance
of
them
all
,
so
as
we
are
with
one
eye
to
looke
unto
Gods
mercy
,
that
our
afflictions
are
no
sorer
and
that
our
comforts
at
last
will
surmount
them
all
,
as
with
the
other
eye
to
looke
upon
our
present
sufferings
how
bitter
soever
.
And
the
yeares
wherein
we
have
seene
evill
.
No
doubt
herein
Moses
had
respect
to
the
time
of
their
affliction
in
Egypt
,
Exod.
1.
wherein
passed
many
yeares
,
even
foure
hundred
and
thirtie
;
and
now
againe
,
for
the
space
of
fourty
yeares
in
the
wildernesse
.
q.d.
O
Lord
we
have
been
a
long
time
in
misery
and
sore
affliction
,
we
beseech
thee
now
at
last
,
let
us
receive
comfort
,
proportionable
and
answerable
thereto
.
Doct.
5
Whence
we
may
further
observe
,
We
may
pray
for
mercy
answerable
to
our
misery
.
that
we
may
and
ought
to
pray
,
that
God
would
bestow
mercy
,
answerable
to
our
misery
.
As
we
see
a
man
that
hath
a
great
wound
in
his
body
,
the
plaster
must
be
made
as
large
as
the
wound
,
or
rather
broader
;
so
must
we
crave
at
Gods
hand
that
our
comforts
may
be
not
onely
as
great
as
our
miseries
,
but
,
if
the
will
of
God
be
more
plentifull
.
A
man
that
hath
beene
many
yeares
in
misery
and
affliction
,
had
need
of
a
great
measure
of
comfort
,
as
a
man
that
hath
beene
made
weake
by
long
sicknesse
,
so
as
his
strength
is
much
decayed
;
he
must
have
a
time
answerable
to
recover
his
strength
againe
.
So
here
a
child
of
God
that
hath
beene
long
humbled
,
and
afflicted
,
by
Gods
hand
,
such
stand
in
need
of
a
great
measure
of
comfort
to
recover
the
health
of
their
Souls
againe
.
ver.
16.
Let
thy
worke
appeare
unto
thy
servants
,
and
thy
glory
unto
their
children
.
IN
this
verse
we
have
the
fourth
petition
which
Moses
and
the
people
of
God
do
make
unto
God
.
And
the
thing
they
here
beg
and
crave
at
Gods
hand
is
protection
,
which
they
acknowledge
to
be
the
proper
work
of
God
.
And
this
protection
of
his
they
crave
not
onely
for
themselves
,
but
also
for
their
posterity
after
them
.
Let
thy
work
.
HEre
by
the
work
of
God
,
we
are
to
understand
some
speciall
and
singular
work
of
God
,
towards
them
in
their
protection
,
safety
,
and
deliverance
.
And
for
this
they
use
a
double
Reason
.
-
1.
Drawne
from
the
end
of
their
protection
viz.
the
glory
of
God
;
because
this
glory
of
God
would
appeare
in
protecting
them
from
their
enemies
,
the
cursed
Canaanites
,
whose
country
they
were
now
going
to
inhabite
.
-
2.
That
so
it
might
fare
well
with
the
Church
of
God
after
them
.
And
that
the
promise
of
God
made
unto
their
forefathers
,
Abraham
,
Izaac
,
and
Jacob
,
might
not
be
frustrate
,
but
the
Lord
would
give
them
,
and
their
posterity
after
them
,
the
land
of
Canaan
to
inherit
.
Let
thy
work
appeare
.
SEing
Moses
and
the
people
of
God
,
crave
protection
at
Gods
hand
,
and
this
they
acknowledge
to
be
a
work
of
God
;
We
learne
,
Doct.
1
from
whom
to
seeke
for
protection
in
times
of
danger
,
God
the
protector
of
his
people
.
and
in
times
of
distresse
,
viz:
of
the
Lord
.
Because
all
our
help
,
comfort
,
and
protection
comes
from
him
.
He
is
the
Lord
high
Protector
of
his
Church
and
people
.
Thou
art
the
God
of
my
salvation
(
saith
David
,
)
Ps.
15.5
.
on
thee
do
I
wait
all
the
day
.
He
lookes
not
to
men
,
or
Angels
,
but
unto
God
alone
to
be
his
Saviour
and
Protector
.
Salvation
(
saith
he
)
belongeth
unto
the
Lord
.
Psal.
3.8
.
Whatsoever
the
Instrument
be
that
God
useth
in
the
deliverance
of
his
Church
and
people
,
it
is
not
in
their
Horses
and
Chariots
,
but
God
onely
that
saves
.
Thus
Jehosaphat
and
the
men
of
Judah
,
2
Chron.
20.
when
they
were
at
that
great
straight
,
that
they
knew
not
what
to
do
;
Our
eyes
(
say
they
)
are
toward
thee
.
And
hence
is
it
that
David
was
so
confident
,
and
held
himselfe
so
safe
in
danger
that
he
rested
upon
Gods
protection
.
Psa.
23.4
.
Though
I
walke
throughout
the
valley
of
the
shadow
of
Death
,
I
wil
fea●e
no
evill
,
for
thou
art
with
me
.
And
againe
,
The
Lord
is
my
light
and
my
salvation
,
whom
shall
I
feare
?
The
Lord
is
the
strength
of
my
life
of
whom
shall
I
be
afraid
?
what
became
of
Pharaohs
plots
from
time
to
time
against
the
Church
,
did
not
God
disappoint
them
,
and
still
delivered
his
people
?
what
became
of
Hamans
plot
?
Achitophels
counsell
?
And
those
that
vowed
they
would
neither
eat
nor
drink
till
they
had
killed
Paul
?
Acts
23.10
.
Was
not
the
Lord
their
Protector
?
And
hence
is
it
that
he
is
calld
the
God
of
patience
,
the
God
of
Consolation
,
and
the
God
of
comfort
.
By
whose
power
assisting
us
,
and
Spirit
inabling
us
,
we
who
can
neither
do
,
nor
suffer
,
any
thing
as
of
our selves
,
2
Cor.
1.4
.
Rom.
15.5
.
are
able
to
do
al
things
thorough
Christ
.
Now
the
Reasons
why
we
must
only
seek
for
protection
,
comfort
,
and
deliverance
,
in
times
of
distresse
only
from
God
,
are
,
Reas.
1
It
is
his
commandment
that
in
the
time
of
misery
and
distresse
we
should
still
have
recourse
unto
him
.
Ps.
50.15
.
Jam.
5.13
.
Call
upon
me
in
the
time
of
trouble
&c.
Is
any
be
aflicted
let
him
,
pray
.
And
thus
when
the
Lord
hath
foretold
the
great
afflictions
that
should
betide
the
Church
,
the
Lord
directs
them
to
this
way
of
their
deliverance
take
unto
you
words
,
Hos.
14.23
.
and
turne
unto
the
Lord
.
Yea
,
hee
prescribes
unto
them
,
the
very
forme
of
words
,
how
they
are
to
seeke
him
;
Take
away
our
iniquities
and
receive
vs
gratiously
.
Secondly
,
this
is
our
maine
end
,
Reas.
2
wherefore
the
Lord
many
times
doth
humble
his
people
,
and
bring
them
low
,
that
we
might
fly
unto
him
for
help
and
succour
;
this
honour
God
gaineth
by
our
afflictions
,
to
drive
us
home
to
him
;
as
it
is
said
in
their
afflictions
they
will
seeke
me
diligently
.
Esa.
26.16
.
Thirdly
,
God
only
is
to
be
sought
unto
for
protection
in
times
of
danger
;
because
the
power
of
all
creatures
is
but
finite
;
and
they
are
but
servants
,
to
his
hand
of
providence
,
but
it
is
he
that
is
the
great
Lord
Protector
of
heaven
and
earth
.
And
without
him
neither
Satan
,
nor
his
instruments
have
power
so
much
as
over
one
haire
of
our
heads
;
and
therefore
the
Apostle
exhorts
us
,
To
goe
boldly
to
the
throne
of
grace
,
Heb.
4.16
that
we
may
receive
mercy
,
and
finde
grace
,
to
help
in
time
of
need
.
Seeing
all
protection
and
safegard
is
from
God
,
Vse
1
it
is
his
worke
;
How
may
this
condemne
the
preposterous
course
of
many
in
these
dayes
,
that
in
times
of
misery
and
distresse
,
seeke
any where
,
even
every
where
,
rather
then
unto
God
,
for
help
and
protection
,
yea
fall
upon
unlawfull
shifts
,
and
use
unlawfull
meanes
,
to
help
themselves
.
If
they
can
but
get
under
the
protection
of
some
Noble
man
,
or
great
man
,
they
think
themselves
secure
from
danger
.
But
if
thou
have
not
the
Lord
for
thy
Protector
,
vaine
is
the
help
of
man
Men
may
see
,
and
heare
,
and
pitty
our
miseries
;
but
they
are
not
able
many
times
to
help
and
succour
us
.
But
this
honour
have
all
the
Saints
,
That
they
have
a
powersull
and
omnipotent
God
,
that
is
able
,
and
ready
,
to
help
us
.
Seeing
all
protection
is
from
God
,
Vse
2
it
is
his
worke
to
save
;
this
may
serve
to
stay
us
at
this
day
,
now
that
the
Church
and
house
of
God
,
hath
many
ruines
and
breaches
on
it
;
rent
and
torne
in
peeces
by
many
unnaturall
brethren
,
that
have
of
late
endevoured
to
divide
the
seamlesse
coat
of
Christ
,
by
Sects
&
Schismes
,
factions
and
fractions
,
the
like
whereof
was
never
seene
in
the
daies
of
our
forefathers
.
Since
the
times
of
reformation
,
sad
presages
of
fearfull
times
,
if
the
Lord
speedily
put
not
to
his
hand
and
worke
sure
reformation
.
Yet
here
is
our
hope
,
and
here
is
our
stay
,
that
we
have
a
God
to
fly
unto
,
and
it
is
he
that
must
purge
his
house
,
and
protect
his
Church
.
O
this
is
a
singular
work
of
God
.
We
must
pray
to
him
to
work
all
our
works
for
us
,
and
to
be
humbled
for
our
sins
,
that
have
looked
so
much
to
an
arme
of
flesh
our
Councells
and
Parliaments
,
which
hitherto
have
not
stead
us
,
whilest
in
the
meane
time
we
have
overlooked
God
,
the
rock
of
our
Salvation
.
O
let
us
at
last
returne
unto
him
and
seeke
for
protection
,
safety
,
and
deliverance
,
reformation
,
and
Salvation
at
his
hands
;
and
intreat
the
Lord
and
say
,
Let
thy
work
appeare
to
thy
servants
.
And
that
he
would
take
the
cause
of
his
poore
Church
,
Religion
,
and
Gospell
,
into
his
owne
hand
,
and
become
our
Mightie
Protector
.
Seeing
all
Safety
and
protection
come
from
God
,
Vse
3
this
shewes
to
whom
we
are
bound
for
safety
and
protection
from
all
our
troubles
and
dangers
,
both
of
Soul
,
and
body
viz.
to
this
Lord
Protector
of
his
people
,
who
ought
to
have
the
praise
and
glory
of
his
owne
Worke.
Thus
when
the
Lord
hath
been
pleased
to
come
in
with
some
speedy
mercy
or
deliverance
to
his
Church
,
they
have
had
their
solemn
dayes
of
praise
and
thanksgiving
unto
God
as
Israels
Deliverance
from
Pharaoh
:
the
Jewes
deliverance
from
that
damnable
plot
of
Haman
.
Exod.
15.
And
Jehosophat
and
the
men
of
Judah
their
deliverance
from
their
iniquities
.
Hest.
9.2
Chr.
26
And
David
never
partakes
of
any
great
mercy
,
or
deliverance
,
but
still
he
returnes
ptaise
and
thanksgiving
unto
God
.
Let
thy
workes
appeare
unto
thy
Servants
.
Hitherto
of
their
request
,
that
God
would
be
their
protector
and
deliverer
.
-
Now
for
this
they
use
a
Double
Reason
.
-
1.
Taken
from
their
condition
they
were
his
servants
.
-
2.
Taken
from
the
end
of
their
protection
and
deliverance
,
and
that
is
his
owne
glory
.
Unto
thy
●●ervants
,
that
is
,
to
those
that
be
in
Covenant
with
thee
,
love
and
fear
thee
,
and
serve
,
and
obey
thee
,
as
their
Lord
and
master
whence
note
.
Who
they
are
that
may
looke
for
protection
at
the
hands
of
God
,
Doct.
2
Gods
servants
only
may
looke
for
protection
from
God
.
viz.
those
and
onely
those
,
that
are
in
covenant
with
God
,
that
honour
him
as
a
Father
,
feare
him
as
a
master
,
and
are
ready
to
do
his
commands
.
These
being
the
Lords
servants
,
and
under
his
roofe
,
they
may
assure
themselves
of
protection
at
his
hands
.
Whereas
such
as
are
not
his
servants
,
neither
in
Covenant
with
him
,
these
can
looke
for
no
protection
from
God
,
the
framing
of
the
Mercy-seate
was
a
type
of
the
Church
.
In
the
Arke
was
the
Commandements
of
God
,
to
shew
.
1
That
those
that
are
in
the
Arke
and
so
members
of
the
Church
,
these
keepe
his
commandements
,
and
2.
That
they
that
keepe
the
commandements
of
God
,
may
looke
for
protection
from
God
.
For
the
mercy-seate
was
made
just
as
big
as
the
Arke
,
and
no
bigger
,
to
shew
that
none
be
shadowed
,
and
protected
,
by
Gods
mercifull
providence
and
protection
,
but
onely
the
servants
of
God
,
and
no
more
.
So
that
of
those
and
none
else
it
may
be
said
,
Deut.
33.29
.
Happy
art
thou
O
Israel
,
who
is
like
unto
thee
.
O
people
saved
of
the
Lord
,
the
shield
of
thy
helpe
,
and
the
sword
of
thy
excellency
.
Now
wherein
stood
the
happinesse
of
this
people
,
but
in
that
they
were
in
Govenant
with
God
;
that
God
was
their
God
,
and
they
his
people
.
And
hence
is
it
that
it
is
usual
with
the
faithfull
,
when
they
have
come
unto
God
in
prayer
;
to
plead
Gods
covenant
with
them
,
as
Jacob
did
,
when
he
prayed
to
be
delivered
from
his
Brother
Esau
,
Lord
(
sayth
he
)
thou
hast
sayd
I
will
do
thee
good
.
And
thus
David
oftentimes
minds
the
Lord
of
his
promise
.
Psal.
119
ver.
74.
Quicken
me
O
Lord
according
to
thy
word
,
and
,
Let
thy
mercifull
kindenesse
be
my
comfort
according
to
thy
word
.
Whereas
the
estate
and
condition
of
all
wicked
and
ungodly
ones
is
most
mi●erable
,
for
such
can
have
no
hope
at
all
to
be
heard
in
prayer
,
for
they
are
out
of
Covenant
with
God
.
Nay
,
let
such
pray
in
time
of
misery
and
distresse
,
and
God
will
say
unto
them
,
Psal.
50.
What
hast
thou
to
do
since
thou
hast
cast
my
Covenant
behind
thee
?
Now
that
such
as
are
in
Covenant
with
God
may
looke
for
protection
at
Gods
hands
,
these
Reasons
shew
.
First
,
Reas.
1
in
regard
of
the
high
esteeme
the
Lord
hath
of
such
,
they
are
precious
in
his
sight
.
Esa.
43.4
.
Since
thou
wast
precious
in
my
sight
,
thou
hast
beene
Honourable
,
and
I
have
loved
thee
.
They
are
Gods
Jewels
.
Mal.
3.17
And
they
shall
be
mine
sayth
the
Lord
in
that
day
that
I
make
up
my
Jewels
.
And
will
not
a
man
looke
to
his
Jewels
?
They
are
his
Friends
,
his
Sons
,
and
Daughters
,
yea
,
as
the
Apple
of
his
eye
,
God
makes
more
account
of
them
then
of
all
the
world
besides
,
and
therefore
his
speciall
providence
must
be
over
them
,
to
protect
,
and
defend
them
.
Secondly
,
Reas.
2
in
regard
of
his
promise
made
to
such
.
I
will
dwell
in
them
and
walke
in
them
,
2
Cor.
6
16.
and
will
be
their
God
,
and
they
shall
be
my
people
.
And
how
can
such
want
protection
from
God
?
for
as
it
is
a
just
thing
with
God
to
depart
from
them
that
depart
from
him
,
so
to
stand
by
them
that
stand
by
him
and
keepe
covenant
with
him
.
This
may
yield
matter
of
Singular
comfort
and
consolation
for
every
poor
child
of
God
:
Vse
1
If
thou
be
one
of
the
Servants
of
God
,
a
true
beleever
,
one
that
art
in
covenant
with
God
,
thou
maist
both
claim
protection
at
Gods
hand
in
time
of
distresse
,
and
assure
thy self
of
it
,
for
can
a
father
be
unmindfull
of
his
child
?
or
will
not
a
loving
Master
take
care
of
his
Servants
?
Will
not
a
King
protect
his
Subjects
,
or
a
loving
Husband
his
Wife
?
So
if
thou
be
a
true
servant
of
God
,
thou
maist
assure
thy selfe
,
that
God
will
let
his
worke
appear
,
to
protect
and
defend
thee
.
And
this
lets
us
see
the
happy
priviledge
of
the
faithfull
above
all
wicked
and
ungodly
men
:
Vse
2
whereas
the
wicked
lye
open
to
all
miseries
,
and
dangers
,
&
have
no
rock
of
defence
to
fly
unto
for
shelter
,
the
faithfull
have
a
sure
rock
of
defence
to
flye
unto
in
time
of
need
.
Hath
God
made
this
known
to
thy
Soul
that
thou
art
one
that
God
hath
taken
into
covenant
with
himselfe
,
O
happy
and
blessed
for
ever
is
thy
condition
.
Psal.
144
15.
Happy
be
the
people
that
be
in
such
a
case
,
Blessed
be
those
folke
that
have
the
Lord
for
their
God
;
others
may
bee
more
rich
in
regard
of
these
outward
things
,
but
none
more
happy
.
The
prophet
concludes
the
happiness
of
such
,
when
he
sayth
,
Ps.
84.11
The
Lord
is
a
Sun
,
and
a
shield
,
the
Lord
will
give
grace
,
and
glory
,
and
no
good
thing
will
he
with-hold
from
them
,
that
are
upright
.
1.
He
will
be
a
Sun
to
them
,
that
is
,
as
the
Sun
gives
light
and
comfort
,
so
will
God
be
all
in
all
unto
them
.
2.
He
will
be
a
shield
unto
them
,
nothing
shall
hurt
them
that
are
in
covenant
with
him
.
3.
He
will
give
grace
more
to
them
then
to
all
the
world
besides
;
which
is
more
worth
then
kingdomes
.
4.
Glory
.
I
am
thine
(
sayth
David
)
O
save
me
.
When
Christ
which
is
our
life
shall
appeare
,
then
shall
we
appeare
with
him
in
glory
.
5.
And
lastly
,
No
good
thing
will
he
with-hold
,
if
he
give
the
greater
,
he
will
not
deny
the
lesser
.
If
riches
be
good
,
they
shall
have
it
;
If
credit
be
good
,
they
shall
have
it
,
if
health
,
peace
,
prosperity
,
&c.
if
the
Lord
see
them
good
for
them
,
they
shall
not
want
them
.
But
if
afflictions
,
povertie
,
sicknesse
,
&c.
be
best
,
they
shall
have
them
too
.
See
there
what
a
portion
they
shall
have
,
that
have
the
Lord
for
their
God
,
that
are
his
servants
,
and
are
in
covenant
with
him
.
All
those
gratious
promises
that
God
hath
made
in
his
word
belong
to
thee
!
And
I
tell
thee
,
that
one
promise
is
more
worth
then
all
thou
hast
in
the
world
besides
,
and
will
last
longer
,
and
do
thee
more
good
,
yea
more
,
thou
hast
now
to
leave
to
thy
posterity
a
promise
that
God
will
be
thy
God
,
and
the
God
of
thy
seed
after
thee
,
which
is
more
worth
then
all
the
portion
thou
canst
leave
them
.
Let
thy
works
be
seene
.
q.
d.
O
Lord
let
all
the
world
see
and
know
that
thou
art
a
mercifull
deliverer
of
thy
people
,
that
thou
art
their
mighty
Protector
,
so
that
it
seemes
they
speake
of
some
singular
work
and
protection
of
God
of
his
Church
and
people
:
Hence
we
learne
.
That
of
all
the
workes
of
God
,
Doct.
3
there
is
none
more
excellent
then
this
.
No
work
more
excellent
then
Gods
protecting
his
Church
.
viz.
the
protection
of
his
church
&
people
;
for
this
in
a
way
of
excellency
is
called
the
peculiar
worke
of
God
.
It
is
true
indeed
,
when
the
Lord
doth
punish
the
stubbornnesse
and
rebellion
of
his
people
,
their
infidelity
,
murmurings
and
unthank
fullnesse
&c.
then
appears
the
power
of
God
,
the
truth
,
&
Justice
of
God
.
But
in
nothing
more
doth
the
Lord
shew
his
power
,
then
in
protecting
of
his
Church
and
people
,
against
the
face
of
their
cruell
and
bloody
enemies
.
And
this
Moses
here
shews
when
he
calls
this
in
a
way
of
excellency
,
The
worke
of
God
.
Let
thy
worke
in
protecting
and
delivering
us
thy
Church
and
people
Appeare
,
wherein
Moses
doth
prefer
this
worke
of
God
in
taking
care
of
his
Church
,
in
protecting
,
defending
,
and
delivering
of
it
,
to
all
other
the
works
of
God
,
whereby
he
makes
his
power
knowne
,
then
by
any
other
token
of
his
besides
.
As
we
may
see
in
Pharaoh
:
when
did
the
Lord
ever
get
himselfe
a
greater
name
then
in
delivering
his
people
out
of
Egypt
,
and
over
his
armies
,
at
the
red
Sea
?
Exod.
1.
Come
let
us
work
wisely
(
saith
Pharaoh
)
but
the
Lord
let
him
see
that
there
is
neither
wisdome
,
nor
counsell
against
him
,
but
the
more
he
sought
to
suppresse
the
Church
,
the
more
it
multiplyed
and
increased
.
Hamans
plot
against
the
Church
was
very
dangerous
and
damnable
,
Hest.
3.7.9
.
but
the
plot
that
he
contrived
,
the
Lord
disappointed
;
and
himselfe
fell
into
that
pit
that
he
had
digged
for
others
.
Zac.
12.3
The
Church
of
God
is
such
a
heavy
stone
that
never
any
lifted
at
it
,
but
was
crushed
in
peeces
.
So
that
of
the
Church
the
Lord
speaketh
thus
.
Esa.
59.16
.
I
wondred
that
there
was
no
intercessor
,
therefore
his
arme
brought
Salvation
unto
him
;
and
his
righteousnesse
it
sustained
him
.
What
though
the
Church
of
God
be
but
as
a
garden
in
comparison
of
the
rest
of
the
world
,
yet
it
is
a
well
fenced
garden
,
and
though
the
godly
in
themselves
,
are
but
few
,
weake
,
simple
,
and
so
more
shiftlesse
then
others
,
yet
they
are
strangely
kept
,
2
Reg.
6.10
.
and
strongly
preserved
,
and
have
more
with
them
,
then
those
that
are
against
them
.
Not
that
the
Church
and
people
of
God
are
free
from
perils
and
dangers
;
It
is
enough
that
they
are
preserved
in
them
,
and
at
last
shal
be
delivered
from
them
;
as
the
Apostle
saith
,
2
Cor.
4.8
.
We
are
afflicted
on
every
side
,
yet
are
we
not
in
distresse
,
in
poverty
,
but
not
overcome
persecuted
,
but
not
forsaken
,
&c.
Now
that
of
all
the
workes
of
God
there
is
none
more
excellent
then
the
protection
of
his
Church
,
these
Reasons
further
shew
.
First
,
Reas.
1
because
this
shewes
that
God
is
still
present
with
his
Church
,
and
is
ready
to
succour
them
in
time
of
danger
.
Gather
together
on
heapes
ye
people
,
and
ye
shall
be
broken
in
peeces
.
Zeph.
3.14
.
The
reason
is
there
given
,
for
God
is
with
us
;
and
againe
,
rejoyce
,
O
Daughter
of
Sion
,
be
joyfull
O
Israel
,
for
the
Lord
thy
God
is
in
the
middest
of
thee
.
The
Lord
indeed
is
present
every
where
,
but
in
a
speciall
manner
he
is
present
in
his
Church
.
He
walketh
in
the
middest
of
the
seaven
golden
Candlesticks
,
that
is
,
the
Churches
.
Secondly
,
Reas.
2
in
regard
his
Church
and
people
are
most
deare
unto
him
.
He
loveth
the
gates
of
Sion
more
then
all
the
dwellings
of
Jacob.
Ps.
87.2
.
Es.
43.4
.
And
,
Since
thou
wast
precious
in
my
sight
,
thou
hast
been
honorable
,
aod
I
have
loved
thee
.
And
hence
is
it
that
the
Church
is
called
,
Esay
49
22.
The
beautie
of
the
whole
earth
.
The
fairest
amongst
women
&c.
Cant.
14.13
.
All
shewing
the
high
esteeme
that
God
hath
of
his
Church
and
people
.
Thirdly
,
Rea.
3
the
Lord
is
pleased
thus
to
work
for
his
Churches
safety
,
protection
,
and
deliverance
,
for
his
owne
glory
,
that
his
power
,
might
,
and
stretched
out
arme
might
appeare
.
As
the
Lord
said
to
Gideon
,
Iudg.
7.2
the
people
that
are
with
thee
are
too
many
for
me
to
give
the
Midianits
into
thy
hand
,
lest
Israel
say
,
my
hand
hath
saved
me
.
Thus
David
when
he
was
to
encounter
with
Goliah
,
The
Lord
(
saith
he
)
Saveth
not
with
sword
nor
speare
,
1
Sam.
17.4.7
.
but
the
battle
is
the
Lords
.
That
no
flesh
should
rejoice
in
his
presence
.
1
Cor.
1.19.31
.
But
that
he
that
rejoyceth
should
rejoyce
in
the
Lord
.
And
lastly
,
Reas.
4
because
all
power
and
might
is
with
him
,
to
save
and
deliver
,
the
Churches
cause
is
ever
the
Lords
cause
,
and
the
people
are
the
Lords
.
And
to
bring
downe
the
wicked
,
God
can
arme
frogs
,
and
lice
,
catterpillers
,
and
the
smalest
of
his
creatures
,
and
these
being
sent
of
him
shall
prevaile
.
As
Moses
incourageth
the
people
:
Exo.
14.14
.
the
Lord
shall
fight
for
you
,
therefore
hold
your
peace
.
Seeing
that
herein
,
viz:
Vse
1
in
the
proction
of
Gods
Church
and
people
,
the
work
of
God
,
his
power
,
wisdome
,
justice
,
and
providence
,
doth
appeare
.
How
may
this
stir
up
all
Gods
people
,
to
beg
and
intreat
the
Lord
,
that
his
work
may
appeare
to
us
at
this
time
,
wherein
so
many
are
dayly
plotting
to
undermine
Religion
,
the
Gospell
and
ministery
and
all
.
That
God
would
now
take
care
of
his
Church
and
people
,
that
we
may
at
last
see
Sion
in
her
beautie
,
and
that
at
last
we
may
see
the
Church
thoroughly
purged
,
&
all
things
which
make
for
the
beautie
of
the
Church
established
.
Let
all
the
Lords
remembrancers
give
him
no
rest
,
till
he
thus
shew
his
work
upon
us
.
and
make
Jerusalem
the
praise
of
the
whole
earth
.
O
that
England
might
now
see
this
worke
of
God
when
so
many
are
wrastling
against
this
worke
.
Esa.
62.6
,
7.
Now
Lord
let
thy
worke
appear
;
and
let
thy
power
,
thy
providence
and
mercy
,
be
seene
in
the
defence
and
protection
of
thy
Gospell
and
Church
,
that
all
the
world
may
see
that
thou
art
mind
full
of
thy
Church
;
And
let
shame
fall
on
them
that
be
enmies
to
the
work
of
the
Lord
amongst
us
.
That
the
Lord
would
regard
the
prayers
of
the
destitute
,
that
it
may
be
written
for
the
generations
to
come
,
Psal.
102.18
.
that
the
people
that
shall
be
created
may
praise
the
Lord
.
Secondly
,
Vse
2
this
lets
us
see
the
happie
priviledges
of
Gods
Church
and
people
above
all
the
wicked
in
the
world
,
that
have
such
a
watchman
and
keeper
that
never
slumbreth
nor
sleepeth
.
Deut.
32.11
,
12.
It
is
he
that
keeps
them
as
the
Apple
of
his
eye
,
that
spreadeth
abroad
his
wings
,
and
beareth
them
up
as
the
Eagle
her
young
ones
.
And
the
ground
of
all
is
,
his
people
are
his
portion
;
and
Jacob
is
the
lot
of
his
inheritance
.
O
who
would
not
bea
member
of
his
Church
to
whom
these
excellent
priviledges
belong
and
appertaine
?
why
should
we
not
thus
trust
in
him
in
the
worst
of
times
,
and
in
the
sorest
danger
?
Nothing
can
stave
off
his
mercy
,
but
sin
,
let
us
be
humbled
for
sin
,
and
meete
him
by
unfeigned
repentance
,
let
us
awake
him
by
our
prayers
as
the
Disciples
did
Christ
,
and
say
,
Master
save
us
lest
we
perish
.
And
last
of
all
,
Vse
3
when
the
Lord
shall
declare
his
work
,
and
shall
be
pleased
to
send
deliverance
to
his
Church
and
people
,
Zac.
3.2
.
that
they
are
as
a
brand
taken
out
of
the
fire
,
It
becometh
the
just
to
be
thankfull
,
and
to
looke
up
to
the
hils
from
whence
our
deliverance
comes
,
and
to
say
with
Mary
,
He
that
is
mighty
hath
done
great
things
for
me
,
Lu.
1.49
.
and
holy
is
his
Name
.
Many
of
us
partake
of
many
mercies
and
deliverances
from
God
,
with
those
Nine
Lepers
,
but
few
returne
thankes
to
God
but
hereby
we
may
know
whether
any
mercy
or
deliverance
we
receive
from
God
bebest
owed
upon
us
in
mercy
or
judgment
,
by
considering
how
our
hearts
stand
affected
in
thankfulnesse
to
God
after
the
same
.
And
thy
glory
unto
their
children
.
HItherto
we
have
heard
their
petition
,
and
that
was
for
protection
.
Now
for
their
reasons
to
inforce
their
petition
,
and
they
are
two
.
-
1.
-
If
the
Lord
would
be
thus
pleased
graciously
to
heare
them
,
and
protect
them
,
in
their
journey
towards
Canaan
,
it
would
redound
much
to
his
glory
.
-
For
then
should
those
Canaanites
see
,
and
all
the
wicked
of
the
world
,
that
there
is
a
God
that
takes
care
of
his
Church
and
people
,
and
might
be
afraid
to
offend
him
.
-
2.
If
the
Lord
would
be
thus
pleased
to
prosper
them
and
protect
them
,
then
it
should
fare
well
with
the
Church
and
people
of
God
for
Ages
to
come
.
His
mercifull
dealing
towards
them
would
be
made
knowne
to
their
Children
.
And
thy
glory
to
their
Children
.
The
Lord
had
promised
,
to
give
the
land
of
Canaan
to
this
people
,
the
seed
and
posteritie
of
Abraham
.
The
Lord
had
now
begun
to
bring
them
onward
of
their
journey
thither
,
and
if
the
Lord
should
now
have
cast
them
off
in
the
wildernesse
,
then
the
glory
of
the
Lord
should
have
beene
obscured
,
and
the
ungodly
Heathen
,
would
have
blasphemed
God
,
and
said
,
that
it
was
because
he
was
not
able
to
do
it
.
And
therefore
that
the
glory
of
God
might
not
be
thus
obscured
or
dimmed
,
or
evill
spoken
of
by
their
enemies
,
they
intreat
the
Lord
,
to
go
before
them
,
to
direct
and
protect
them
so
,
as
their
enemies
might
have
no
cause
to
insult
,
or
they
once
to
doubt
of
Gods
promise
.
From
hence
we
learne
,
Doct.
4
To
plead
Gods
glory
,
a
good
argument
to
move
the
Lord
to
pitty
his
Church
.
That
there
is
no
greater
argument
to
move
the
Lord
to
protect
his
Church
and
people
,
in
times
of
misery
and
distresse
,
then
this
;
that
it
shall
turne
much
to
his
owne
glory
.
Our
Saviour
teacheth
us
in
this
prayer
left
unto
his
Church
as
a
pattern
and
platforme
of
all
our
prayers
.
First
,
to
pray
that
his
name
may
be
hallowed
,
and
to
conclude
our
pravers
with
,
for
thine
is
the
Kingdome
,
power
and
glory
.
To
shew
,
that
we
can
use
no
better
argument
to
move
the
Lord
to
grant
us
any
thing
we
stand
in
need
of
.
Then
when
it
shall
tend
to
his
owne
honour
,
and
glory
:
for
of
all
things
the
glory
of
God
is
most
dear
to
him
,
so
as
he
is
most
tender
of
it
,
and
will
part
with
it
to
no
other
.
Esa.
42.8
I
am
the
Lord
,
that
is
my
name
,
and
my
glory
will
I
not
give
another
.
It
was
our
Saviours
prayer
and
practise
to
seek
his
Fathers
glory
,
Jo.
12.28
Father
glorifie
thy
name
,
Joh.
8.49
,
50.
and
againe
I
seek
not
my
owne
glory
,
but
his
that
sent
me
.
Thus
Moses
was
so
set
upon
Gods
glory
,
Exod.
32.32
.
as
that
he
preferr'd
it
before
his
own
part
in
the
book
of
life
.
And
thus
those
Seraphims
cry
one
to
another
,
Holy
,
holy
,
holy
,
is
the
Lord
of
Hosts
,
Esa.
6.3
.
the
whole
earth
is
full
of
his
glory
.
And
those
foure
and
twenty
Elders
say
,
Rev.
4.11
thou
art
worthy
O
Lord
to
receive
glory
and
Honour
and
power
&c.
And
when
this
glory
of
God
is
set
before
our
eyes
,
and
pleaded
in
our
prayers
as
the
principall
end
of
our
requests
;
It
is
the
greatest
argument
,
and
motive
to
move
the
Lord
to
hear
,
and
grant
our
requests
.
Because
Gods
glory
is
the
chiefest
good
,
mans
life
,
yea
,
Reas.
1
mans
salvation
is
not
to
be
preferred
before
it
,
which
made
Moses
to
wish
rather
to
have
his
name
blotted
out
of
the
booke
of
life
,
then
that
God
should
be
dishonoured
by
the
Egyptians
which
would
be
ready
to
say
,
that
God
brought
them
out
of
Egypt
into
the
wildernesse
,
but
was
not
able
to
bring
them
into
the
land
of
Canaan
.
Secondly
,
Reas.
2
such
as
our
esteeme
is
of
God
himselfe
,
such
is
our
respect
unto
his
glory
.
If
we
esteeme
of
God
,
as
wee
ought
,
as
our
chiefest
good
,
his
glory
will
be
our
chiefest
end
in
all
our
actions
,
Whatsoever
yee
do
,
1
Cor.
10.30
.
doe
all
to
the
glory
of
God
.
It
is
true
this
glory
is
eternall
with
God
;
and
admits
of
no
addition
,
or
diminution
;
As
the
Sunne
would
still
retaine
his
brightnesse
,
though
no
creature
had
an
eye
to
see
it
.
But
hereby
wee
set
forth
our
high
esteeme
of
it
,
not
that
God
reaps
any
good
by
it
,
but
the
fruit
redounds
to
us
,
God
loves
his
glory
as
he
loves
himselfe
;
And
as
we
love
him
,
so
we
love
his
glory
.
It
is
the
end
that
God
purposeth
to
himselfe
in
all
his
workes
,
Reas.
3
his
own
glory
,
God
made
all
things
for
his
own
glory
,
Psal.
19.
the
Heavens
declare
the
glory
of
God
.
It
is
the
end
of
our
Redemption
,
Yee
are
bought
with
a
price
,
1
Cor.
6.20
.
therefore
glorifie
God
&c.
It
is
the
end
of
our
Adoption
,
to
the
praise
of
his
glory
.
Eph.
1.6
.
And
therefore
this
being
the
end
of
all
his
workes
,
to
set
forth
his
glory
,
we
are
not
to
prefer
any
thing
before
it
.
And
such
as
prefer
any
thing
before
his
glory
,
as
too
many
do
in
these
dayes
,
the
Lord
at
last
will
powre
contempt
upon
them
.
Let
us
apply
this
.
Vse
1
This
may
serve
for
a
prop
and
stay
unto
the
godly
in
the
land
at
this
time
,
wherein
God
hath
shewed
so
many
tokens
of
anger
and
displeasure
against
our
land
and
Nation
,
by
those
wofull
Changes
our
eyes
have
seen
,
and
our
dayly
feares
of
farther
miseries
that
the
gospell
it selfe
is
departing
from
us
,
by
the
daily
increase
of
Sects
,
Heresyes
,
with
all
manner
of
sin
,
and
profanesse
,
which
increasing
in
a
nation
and
kingdome
,
where
the
Gospell
hath
been
sincerely
professed
,
and
maintayned
,
have
ever
proved
a
fore-runner
of
desolation
if
not
the
departure
of
the
gospell
from
such
a
people
.
Surely
now
is
the
time
if
ever
,
that
the
Spirit
of
the
faithfull
should
be
kindled
in
prayer
.
And
in
prayer
,
that
we
set
before
our
eyes
Moses
example
here
,
that
the
Lord
will
take
the
cause
of
his
Church
into
his
owne
hand
,
and
root
out
these
Sects
and
Heresies
that
are
crept
in
amongst
us
,
and
every
plant
that
is
not
of
his
own
planting
.
And
this
must
be
the
Reason
and
motive
,
that
we
must
presse
the
Lord
withall
,
His
owne
glory
,
that
doth
now
suffer
.
And
this
will
be
a
powerfull
motive
to
move
the
Lord
to
heare
and
help
.
Because
he
is
most
most
jealous
of
his
own
glory
.
And
if
the
Lord
would
be
pleased
,
to
save
this
Land
and
Nation
,
deliver
his
people
,
&
purge
his
Church
,
this
will
redound
to
his
own
glory
.
Say
,
O
Lord
what
will
become
of
thy
glory
,
should
the
enemies
of
thy
truth
,
&
Gospell
,
still
prevaile
,
shall
thy
vineyard
be
trodden
down
?
shall
this
Land
and
Nation
in
the
which
thou
hast
taken
delight
to
dwell
,
and
where
thy
Gospell
hath
been
preached
,
and
thy
name
called
upon
for
so
many
yeares
,
now
at
last
become
an
Habitation
of
Ohims
,
and
Zijmes
,
that
the
Lord
would
be
pleased
rather
to
humble
us
,
if
it
be
his
good
pleasure
,
by
any
other
judgement
,
then
this
spirituall
Judgment
of
the
Gospels
departure
from
us
.
If
Master
Herbert
,
some
yeares
before
our
troubles
began
,
could
say
that
Religion
doth
on
Tiptoe
Stand
,
Ready
to
passe
into
America
Land
;
What
would
he
have
said
,
if
he
had
lived
at
this
day
:
to
behold
those
abominable
Sects
that
now
have
gotten
head
amongst
us
.
O
pray
,
pray
,
that
the
Lord
would
take
his
own
cause
and
his
Churches
cause
into
his
own
hand
,
and
plead
his
glory
,
that
doth
now
suffer
.
Secondly
,
Vse
2
by
this
we
may
try
the
soundnesse
of
our
hearts
and
the
sincerity
of
our
prayers
,
we
put
up
unto
God
.
viz:
By
our
seeking
of
Gods
glory
above
all
our
carnall
Interests
:
many
men
in
time
of
sicknesse
,
misery
,
and
distresse
,
can
pray
to
God
for
help
,
and
succour
,
but
their
prayers
are
but
the
fruits
of
selfe-love
,
whilest
they
mind
their
own
Benefit
,
and
comfort
,
more
then
Gods
glory
,
they
can
be
content
that
God
should
serve
their
turns
,
and
supply
their
wants
,
if
poor
to
releeve
them
if
sick
to
recover
them
,
or
in
any
misery
to
help
them
.
But
all
this
while
they
have
no
eye
at
all
to
his
glory
,
neither
do
they
plead
that
at
all
in
their
prayers
.
Whereas
a
gracious
heart
,
and
a
prayer
formed
according
to
Gods
will
,
that
shall
prevaile
with
God
;
hath
ever
Gods
glory
the
principal
end
of
it
,
and
Argument
in
it
,
to
move
God
.
David
in
extreame
sicknesse
flyes
to
God
to
be
his
Physitian
.
;
Psal.
6.5
.
And
what
Argument
doth
he
use
to
move
the
Lord
to
pitty
him
?
In
death
there
is
no
remembrance
of
thee
,
and
who
will
give
thee
thanks
in
the
pit
?
q.
d.
Thou
maist
let
me
live
if
thou
wilt
,
which
if
thou
wilt
,
I
shall
praise
thee
,
and
glorifie
thy
name
.
If
I
die
,
Who
will
give
thee
thanks
in
the
pit
?
Thus
he
Challengeth
his
life
at
Gods
hand
,
from
this
very
ground
,
the
glory
and
praise
that
God
should
receive
by
his
recovery
.
The
like
we
have
else
where
,
What
profit
is
there
in
my
blood
,
Ps.
30.9
.
when
I
goe
down
to
the
pit
?
Shall
the
dust
praise
thee
,
shall
it
declare
thy
truth
?
Shall
the
Dead
arise
and
praise
thee
?
Ps.
88.10
Selah
.
It
is
a
signe
our
hearts
are
sound
and
our
prayers
sincere
,
when
Gods
glory
doth
principally
affect
us
.
The
Idolatry
of
the
people
,
whereby
God
was
Dishonoured
,
did
most
of
all
afflict
Moses
.
And
the
reproach
done
against
God
,
Dan.
32.19
.
by
the
blasphemous
letter
of
Senacherib
did
more
trouble
the
heart
of
good
Hezekiah
then
all
his
threats
against
him
,
and
his
people
.
Esa.
39.3.4
.
O
well
fare
a
gratious
heart
,
that
can
thus
render
Gods
glory
above
all
.
And
lastly
,
Vse
3
this
serves
for
the
just
reproofe
of
many
amongst
us
,
that
albeit
doe
good
things
,
such
as
in
themselves
are
lawfull
&
commendable
;
yet
because
they
propound
not
Gods
glory
,
as
the
principall
end
of
their
actions
,
can
have
no
comfort
in
them
.
If
a
minister
of
the
word
shall
teach
never
so
well
,
and
doe
not
propound
the
glory
of
God
to
himselfe
therein
but
preach
for
gaine
,
preferment
,
vain
glory
&c.
Alas
what
comfort
can
he
have
in
it
?
So
to
give
much
to
the
poore
,
as
some
to
merit
,
some
to
be
seene
of
men
,
pharisaical
like
,
&c.
And
do
not
thefe
things
for
Gods
sake
,
to
honour
God
with
their
substance
,
can
have
no
comfort
at
all
in
it
.
And
thy
glory
unto
their
Children
.
Here
we
have
the
second
end
of
their
petition
and
request
made
unto
God
for
protection
.
viz:
that
it
might
not
only
fare
well
with
them
,
but
also
with
their
posteritie
;
and
the
Church
of
God
that
should
live
after
them
.
From
whence
we
learne
,
Doct.
5
that
it
is
the
duty
of
all
Godly
Christians
,
We
ought
to
take
care
of
the
Church
after
our
dayes
.
to
have
a
speciall
care
of
the
Church
of
God
after
their
departure
;
that
when
we
are
dead
and
gone
,
yet
our
seed
and
posterity
after
us
,
may
likewise
flourish
and
be
in
a
good
estate
.
How
earnest
is
David
for
the
Church
that
it
might
prosper
and
flourish
.
O
be
favorable
to
Sion
,
Psa
51.18
build
thou
the
wals
of
Jerusalem
.
Where
David
prayes
for
all
heavenly
blessings
,
and
graces
for
the
Church
.
That
God
would
repaire
the
decayed
estate
of
it
,
and
fence
it
about
with
the
wals
of
his
protection
,
against
the
Churches
enemies
.
And
this
hath
been
the
speciall
care
of
Gods
people
in
all
their
prayers
,
to
pray
for
the
good
of
Gods
Church
,
and
people
;
Even
after
their
dayes
,
that
it
might
prosper
and
flourish
.
As
for
such
as
are
the
enemies
of
the
Church
,
he
prophecyeth
vengeance
against
them
,
They
that
hate
Sion
shal
be
ashamed
.
Psal.
12.9
By
all
which
he
sheweth
his
exceeding
care
he
had
of
the
Church
.
And
such
was
that
tender
affection
that
good
Nehemiah
bare
towards
the
Church
of
God
;
That
when
he
heard
by
those
poore
Jewes
,
Nehem.
1
that
came
to
the
Pallace
at
Shusan
for
reliefe
,
by
whom
he
understood
the
miseries
of
the
Church
that
was
at
Jerusalem
;
He
sat
downe
and
wept
,
and
mourned
and
fasted
,
and
besought
God
for
his
Church
.
We
are
all
members
of
one
and
the
same
mysticall
body
the
Church
,
Reas.
1
and
if
a
man
be
a
true
member
of
this
body
,
he
cannot
but
desire
the
welfare
of
the
whole
.
Secondly
the
welfare
of
a
State
and
Kingdome
is
lapped
up
in
the
happie
and
florishing
estate
of
the
Church
.
Reas.
2
It
cannot
be
well
with
the
right
side
when
there
is
a
plurifie
in
the
left
,
miserable
is
the
estate
of
those
Princes
,
and
common
weales
,
that
labour
not
for
the
prosperitie
of
the
Church
and
Gospell
.
Religion
hath
beene
a
friend
to
Princes
when
Princes
have
not
beene
friends
to
Religion
,
in
the
Churches
peace
they
have
peace
.
When
there
is
no
order
but
confusion
in
the
Church
,
Princes
can
never
looke
to
be
truly
setled
on
their
thrones
.
This
condemnes
them
as
no
true
members
of
the
Church
of
God
,
Vse
1
that
respect
not
the
walls
of
Jerusalem
,
but
their
owne
walls
,
that
so
they
may
build
up
their
owne
houses
,
leave
the
house
of
God
desolate
;
that
mind
themselves
in
their
prayers
,
but
seldom
mind
the
Church
;
that
it
may
flourish
when
they
are
gone
.
Moses
,
Josuah
and
David
,
Deut.
33.
los
24.
their
greatest
care
was
for
the
Churches
welfare
after
their
dayes
that
the
generations
to
come
might
serve
the
Lord
.
And
surely
there
is
no
religion
,
where
the
coutinuance
of
religion
for
our
posteritie
is
not
thought
upon
.
The
Lord
knows
this
duty
is
little
thought
upon
,
at
this
day
,
now
that
Religion
is
ready
to
take
her
wings
and
fly
away
;
though
we
see
the
enemies
busie
,
to
sow
tares
,
and
sects
,
and
Heresies
increase
upon
us
;
all
threatning
ruine
,
as
if
the
Lord
had
a
purpose
to
lay
his
vineyard
waste
:
Yet
how
few
lay
the
Churches
miseries
to
heart
.
Doubtlesse
the
great
securitie
that
is
amongst
all
,
even
amongst
professors
themselves
this
day
'
are
sad
Omens
,
and
presages
,
that
God
is
not
far
off
with
some
further
judgment
,
then
yet
we
have
tasted
of
.
It
shall
be
our
wisdome
then
to
make
more
conscience
of
this
duty
,
Vse
2
to
beg
hard
at
the
throne
of
grace
,
that
the
Lord
would
not
remove
his
candlestick
from
amongst
us
,
but
continue
his
Gospell
still
amongst
us
,
and
to
our
posterities
after
us
,
even
to
the
comming
of
Christ
,
that
we
may
never
see
,
nor
our
posteritie
after
us
,
Popery
or
Heresie
set
up
,
and
countenanced
,
but
that
God
would
still
dwell
amongst
us
&
owne
us
for
his
Church
and
people
,
that
his
glorious
Gospell
,
Englands
glory
,
may
not
depart
from
us
.
And
thy
glory
to
their
children
.
THere
is
one
thing
more
observable
in
these
words
,
that
they
which
in
the
former
part
of
this
Psalme
,
lay
as
it
were
in
the
gulfe
of
despaire
,
as
not
worthy
to
open
their
lips
to
God
for
themselves
;
Yet
now
are
bold
not
only
to
pray
for
themselves
,
but
for
the
Church
of
God
,
and
their
children
and
posteritie
afer
them
.
Hence
we
are
taught
that
poore
sinners
;
Doct.
9
Sinners
cannot
pray
for
themselves
no●
others
.
Pro.
28.9
whilst
they
live
in
their
sins
,
and
are
not
reconciled
to
God
,
can
neither
pray
for
themselves
nor
for
others
.
But
upon
their
Repentance
and
reconciliation
to
God
can
pray
for
themselves
and
others
.
The
sacrifice
of
the
wicked
is
abomination
to
the
Lord
,
but
the
prayers
of
the
righteous
are
his
delight
;
Iob.
9.31
God
heareth
not
sinners
.
And
ye
as
living
stones
,
Heb.
13.16
.
are
made
a
spirituall
house
&c.
To
offer
up
spirituall
sacrifices
acceptable
to
God
thorough
Jesus
Christ
.
Till
we
become
living
stones
in
Gods
Temple
,
there
is
no
accepting
of
our
sacrifices
we
offer
up
to
God
.
The
Lord
had
first
respect
unto
Abel
and
then
to
his
Sacrifices
;
where
the
person
is
not
accepted
,
the
sacrifice
is
rejected
.
And
the
reasons
are
.
First
every
unregenerate
man
is
called
a
stranger
and
an
enemy
to
God
.
Reas.
1
Ye
that
were
strangers
and
enemies
to
God
&c.
Eph.
2.19
Now
things
done
by
strangers
are
not
much
looked
upon
,
but
by
Enemies
are
no
whit
regarded
.
Secondly
,
whilest
a
man
lies
in
an
impenitent
estate
and
in
his
sin
,
Reas.
2
not
being
reconciled
to
God
,
such
can
ask
nothing
at
Gods
hand
by
vertue
of
any
promise
,
for
God
hath
not
made
any
promise
to
the
wicked
,
unlesse
it
be
of
Hell
,
and
of
wrath
but
all
the
promises
are
made
over
to
the
faithfull
in
Christ
;
In
whom
all
the
promises
are
Yea
and
amen
.
But
now
when
a
wicked
man
shall
turne
from
his
wickednesse
,
and
by
repentance
come
to
be
reconciled
to
God
he
may
goe
boldly
to
the
Throne
of
grace
,
and
beg
mercy
not
only
for
himselfe
,
but
for
others
.
There
is
no
way
to
be
heard
of
God
in
prayer
,
but
first
to
be
at
peace
with
God
;
and
reconciled
unto
him
.
How
may
this
stir
up
every
Soul
speedily
to
returne
unto
God
,
Vse
1
by
repentance
;
and
to
seeke
reconciliation
againe
with
him
,
that
so
they
may
come
boldly
to
the
Throne
of
grace
,
to
beg
mercy
in
time
of
need
,
for
our selves
and
the
Church
,
for
without
this
we
cannot
looke
to
obtaine
any
thing
at
Gods
had
.
For
wanting
faith
,
whereby
we
lay
hould
on
Christ
,
and
wanting
repentance
whereby
we
come
to
be
reconciled
to
God
.
How
dare
we
approach
his
presence
who
is
a
consuming
fire
?
Let
us
then
labour
above
all
things
for
reconciliation
,
and
for
the
comfortable
feeling
of
Gods
love
in
Christ
,
without
which
we
cannot
pray
with
faith
,
or
comfort
,
for
our selves
,
much
lesse
for
others
.
And
this
may
serve
for
matter
of
singular
comfort
and
consolation
to
the
Godly
that
are
reconciled
to
God
in
Christ
,
Vse
2
and
are
at
peace
with
him
,
these
are
the
great
favori●s
in
the
court
of
Heaven
;
and
may
come
boldly
to
the
Throne
of
grace
both
for
themselves
and
others
,
and
obtaine
help
in
time
of
need
.
Their
Sacrifices
God
is
well
pleased
withall
,
&
their
worship
&
service
they
do
unto
him
,
howsoever
accompanied
with
manyfailings
&
imperfections
.
Yet
because
they
proceed
from
a
person
accepted
in
Christ
,
they
please
God
,
and
are
accepted
of
him
.
A
little
thing
done
of
a
child
in
love
,
is
more
acceptable
to
a
loving
and
indulgent
father
,
then
much
done
by
a
slave
in
feare
.
ver.
17.
And
let
the
beautie
of
the
Lord
our
God
be
upon
us
,
and
stablish
thou
the
work
of
our
hands
upon
us
;
Yea
,
the
work
of
our
hands
establish
thou
it
.
THis
verse
containes
the
conclusion
of
the
whole
Psalme
,
and
the
end
at
which
Moses
and
the
people
of
God
aymed
in
all
their
former
petitions
:
viz.
The
glory
of
God
;
that
he
would
make
himselfe
glorious
,
and
take
honour
to
himselfe
,
in
protecting
and
defending
them
,
and
in
causing
his
favour
,
love
,
and
kindnesse
towards
them
appeare
unto
all
nations
under
Heaven
.
In
the
verse
,
they
pray
for
two
things
.
-
1.
That
the
Beautie
of
the
Lord
might
be
upon
them
,
by
beautie
they
understand
the
speciall
favour
,
grace
,
and
protection
,
of
God
towards
them
;
for
when
the
Lord
withdrawes
his
favour
,
love
,
and
protection
,
from
his
people
,
they
seeme
to
be
forlorne
as
a
woman
forsaken
of
her
Husband
.
Nehe.
1.3
.
Even
so
when
the
Lord
is
pleased
to
manisest
his
love
,
favour
&
protection
towards
his
people
,
he
seemes
then
to
beautifie
,
and
adorne
them
.
-
2.
They
pray
for
the
Lords
gratious
blessing
to
the
work
of
their
hands
,
that
he
would
direct
them
,
blesse
,
and
prosper
them
:
but
specially
,
as
I
take
it
,
they
meane
their
journey
towards
the
land
of
Canaan
,
that
the
Lord
would
goe
along
with
them
,
and
guide
them
in
their
journey
,
that
they
might
in
the
end
enjoy
that
good
land
,
promised
unto
Abraham
,
Isaac
,
and
Jacob
,
that
he
would
give
it
:
Let
the
beautie
of
the
Lord
.
q.
d.
O
Lord
we
have
laine
a
long
time
in
cruel
bondage
in
Egypt
,
and
now
againe
in
the
wildernesse
,
soaking
in
much
miserie
and
affliction
,
without
any
beautie
or
Honour
;
So
as
all
Nations
have
contemned
,
and
despised
us
:
But
now
let
thy
Beautie
shine
upon
us
,
let
thy
favour
,
and
loving
kindnesse
be
so
plentifully
shewed
towards
us
,
that
we
may
not
only
have
comfort
in
our selves
,
but
may
also
recover
againe
,
that
antient
Honour
,
and
glory
,
and
reputation
;
that
formerly
we
had
amongst
the
Nations
.
Whence
note
first
of
all
,
How
Moses
and
the
people
of
God
crave
that
the
Lords
Beautie
might
be
upon
them
,
herein
then
,
they
confesse
that
they
had
none
of
their
owne
,
but
were
indeed
deformed
and
full
of
shame
in
regard
of
their
Sins
.
That
no
man
by
nature
is
decked
with
this
Beauty
,
Doct.
1
We
are
deformed
till
the
beauty
of
Christ
be
put
upon
us
.
Eze.
16.
till
the
Lord
put
it
upon
us
,
but
we
are
rather
deformed
with
our
sins
,
and
have
no
joy
of
spirituall
Beauty
,
till
the
Lord
put
it
upon
us
;
and
untill
his
Beauty
,
even
the
pure
Beauty
of
Christs
Righteousnesse
,
the
Lamb
without
spot
be
put
upon
us
.
Our
naturall
misery
is
most
lively
set
forth
,
by
the
Prophet
,
by
the
misery
of
a
poore
distressed
Orphan
,
destitute
,
and
forsaken
,
and
lying
in
its
blood
&c.
And
that
which
Christ
spake
of
the
Church
of
Laodicea
;
Rev.
3.17
thou
art
miserable
poore
,
and
blind
,
and
naked
,
is
true
of
every
one
of
us
by
nature
.
Miserable
,
deformed
creatures
are
we
,
till
the
Lord
,
beauty
be
put
upon
us
.
What
Beauty
is
in
a
poore
naked
Infant
,
polluted
in
its
blood
?
We
are
all
by
nature
under
this
misery
of
spirituall
Nakednesse
,
naked
of
originall
righteousnesse
,
and
we
have
nothing
to
cover
our
nakednesse
,
untill
the
Lord
put
upon
us
the
righteousnesse
of
Christ
,
to
cover
our
deformitie
.
Now
it
is
only
Christ
that
must
take
away
this
deformitie
from
us
;
it
is
he
that
must
cover
it
with
his
owne
white
rayment
;
I
counsell
thee
to
buy
of
mee
white
rayment
.
That
thy
shamefull
deformitie
may
not
appeare
.
If
a
man
have
but
this
garment
upon
him
,
Cant.
6.1
though
he
be
black
of
himselfe
,
as
the
Church
confesseth
,
yet
he
will
be
comly
.
Yea
,
if
a
man
have
this
garment
upon
him
,
if
he
were
in
Hell
,
Hell
fire
could
not
touch
him
.
It
gets
the
blessing
as
Jacob
did
,
that
was
covered
with
Esaus
garment
.
This
serves
for
matter
of
Humiliation
,
Vse
1
that
seeing
that
by
nature
we
have
no
beauty
at
all
in
us
,
but
are
deformed
,
miserable
,
poore
,
blind
,
and
Naked
have
no
beauty
at
all
in
our
Souls
but
are
full
of
blemishes
,
and
deformities
,
and
more
filthy
uncleanness
;
though
thou
art
never
so
faire
or
beautifull
in
body
,
clothed
in
silke
and
purple
,
yet
unlesse
thou
have
Christs
righteousnesse
put
upon
thee
,
thou
hast
no
beauty
at
all
;
but
art
a
most
vile
,
loathsom
,
and
wretched
creature
.
O
how
may
this
humble
us
in
our
owne
eyes
,
seeing
we
have
no
beauty
of
our
owne
to
be
proud
of
,
nor
spark
of
true
beauty
.
And
the
more
we
see
our
owne
naturall
deformity
,
and
spirituall
nakednesse
,
the
foule
spots
and
blemishes
of
our
Soules
,
the
better
it
is
for
us
,
to
humble
us
,
and
to
make
us
loath
our selves
,
and
to
repent
in
dust
and
ashes
.
O
then
let
us
take
the
glasse
of
Gods
law
,
and
behold
these
foul
,
and
deformed
faces
of
our
souls
,
and
be
ashamed
to
behold
them
;
be
humbled
for
it
,
God
lookes
not
after
the
beautie
of
the
body
,
whilest
thy
Soul
is
thus
deformed
,
if
thou
liest
in
thy
sins
in
an
impenitent
,
and
unregenerate
estate
,
know
that
thou
art
a
most
vile
and
loathsom
creature
in
his
sight
.
Secondly
,
Vse
2
seeing
we
are
thus
voide
of
all
Heavenly
and
spirituall
beauty
by
nature
let
us
labour
to
have
the
beauty
of
the
Lord
our
God
upon
us
;
to
make
us
truly
beautifull
.
Now
wherein
stands
this
beauty
of
the
Lord
?
Not
in
a
painted
face
,
which
is
not
b●autie
of
the
Lords
making
,
but
rather
of
the
devils
,
like
a
rotten
signe
post
gilded
over
to
make
a
shew
,
no
nor
in
the
beauty
of
nature
it selfe
,
which
is
but
as
a
flower
which
will
quickly
wither
and
decay
,
there
is
no
such
excellency
in
that
which
is
not
only
unprofitable
,
but
often
times
pernitious
;
but
in
God
who
is
beauty
it selfe
,
and
infinite
in
all
perfections
.
And
all
the
beautie
that
is
in
the
heavens
,
in
the
earth
,
or
in
any
other
creature
,
is
not
so
much
as
a
star
in
comparison
of
the
Sun
in
respect
of
him
.
And
in
those
spirituall
indowments
of
the
soul
,
and
sanctified
graces
of
his
spirit
,
humility
,
meekness
,
faith
,
patience
,
love
,
feare
of
God
,
&c.
If
thou
wantest
this
inward
and
spirituall
beauty
,
though
thou
wert
as
faire
as
Absalom
,
or
the
fairest
woman
in
the
world
,
alas
thou
art
but
a
deformed
and
filthy
creature
in
the
sight
of
God
.
It
is
the
white
rayment
of
Jesus
Christ
,
that
thou
must
be
cloathed
withall
,
that
thy
filthy
nakednesse
do
not
appeare
.
Revel.
3.18
.
That
must
make
thee
truly
beautifull
in
his
sight
.
Seeing
the
Church
is
thus
deformed
,
Vse
3
till
the
Lord
set
his
owne
beauty
,
The
beauty
of
the
Lord
upon
it
.
Then
when
the
beauty
of
the
Church
is
observed
,
as
at
this
day
,
by
sects
and
heresies
,
and
for
want
of
order
,
and
discipline
which
is
the
greatest
blemish
to
a
Church
.
Then
it
is
time
,
high
time
,
and
more
then
time
,
to
beg
hard
at
the
Throne
of
grace
,
that
the
beauty
of
the
Lord
may
be
upon
his
Church
;
that
the
Lord
would
take
from
us
that
shame
and
reproach
that
at
this
day
we
lie
under
,
Eze.
36.26
.
amongst
other
reformed
Churches
.
That
the
Lord
would
be
pleased
to
adorne
Sion
,
and
deck
his
Church
with
her
perfect
beauty
.
That
the
Lord
would
take
away
his
Churches
mourning-weed
,
and
put
upon
her
her
beautifull
attire
,
fit
for
the
Spouse
of
Christ
,
that
all
Heresies
at
last
may
be
abandoned
,
the
Gosp●ll
truly
preached
;
the
Sacraments
duly
administred
,
and
Discipline
executed
herein
stands
the
beauty
of
a
Church
;
which
beauty
of
the
Lord
,
Lord
let
it
be
upon
us
.
Stablish
thou
the
work
of
our
hands
upon
us
.
HEre
we
have
the
second
thing
they
crave
at
Gods
hand
.
That
as
before
they
desired
his
glory
in
the
first
place
,
so
now
they
pray
,
that
the
Lord
would
so
order
,
direct
,
guide
,
and
prosper
them
in
their
worke
,
and
enterperize
that
they
had
in
hand
,
that
all
might
be
for
his
glory
.
Hence
we
learne
that
nothing
that
men
take
in
hand
can
prosper
,
Doct.
2
Nothing
can
prosper
without
Gods
blessing
.
Ps.
127.
and
come
to
good
effect
,
unlesse
the
Lord
give
a
blessing
to
it
and
prosper
the
same
.
Except
the
Lord
build
,
the
House
,
they
labour
but
in
vaine
that
build
it
.
Except
the
Lord
keepe
the
Citty
,
the
watchman
waketh
but
in
vaine
.
It
is
vaine
to
rise
up
early
,
to
sit
up
late
,
to
eate
the
Bread
of
sorrowes
,
for
so
he
giveth
his
beloved
sleepe
;
wherein
the
Prophet
sheweth
,
that
whatsoever
is
attempted
,
or
taken
in
hand
,
either
in
family
,
or
Citty
,
either
for
the
good
of
one
,
or
another
,
cannot
be
succe●sfull
without
the
blessing
of
God
.
When
Nehemiah
and
the
Jewes
were
about
to
reedifie
the
wals
of
Jerusalem
,
how
were
the
people
disheartned
,
discouraged
by
Sanb●●●●d
and
T●b●ah
,
Neh.
6.16
.
yet
because
the
worke
was
of
God
,
the
Text
saith
,
Pro.
10.22
.
That
the
enemies
of
Gods
people
were
afraid
,
and
their
courage
failed
them
,
for
they
knew
that
the
work
was
wrought
by
God
.
The
blessing
of
the
Lord
(
saith
Solomon
)
maketh
us
rich
.
And
where
this
blessing
of
God
is
wanting
,
men
put
their
money
in
a
broken
bag
,
as
the
Prophet
hath
it
.
Ye
have
sowen
much
,
and
bring
in
little
,
ye
eate
and
have
not
enough
ye
drink
and
are
not
filled
,
you
cloath
you
and
are
not
warme
,
and
he
that
earneth
wages
putteth
it
into
a
broken
bag
.
Meaning
indeed
that
there
can
be
no
successe
in
any
of
our
labours
,
or
indevours
that
we
take
in
hand
without
Gods
blessing
.
And
hence
it
is
that
the
servants
of
God
in
all
their
enterprises
that
they
have
taken
in
hand
,
especially
such
as
have
been
of
weight
and
importance
,
have
ever
first
had
recourse
to
God
for
a
blessing
.
Abrahams
servants
being
sent
to
provide
a
wife
for
his
Masters
Son
,
Gen.
24.12
.
begins
first
with
prayer
to
God
,
O
Lord
God
(
say
he
)
of
my
Master
Abraham
,
I
pray
thee
send
me
good
speed
this
day
,
and
shew
kindnesse
unto
my
Master
Abraham
.
Thus
good
Nehemiah
,
when
he
heard
of
the
desolation
of
Jerusalem
,
and
intending
to
beg
help
of
the
king
his
master
,
Neh.
1.11
.
he
betakes
himself
to
prayer
and
desires
the
Lord
to
prosper
him
therein
;
and
to
give
him
favour
in
his
sight
.
Thus
Paul
before
he
went
to
Sea
,
and
undertooke
his
voyage
he
kneeles
down
upon
the
shore
and
calls
upon
God
;
so
that
if
we
desire
to
have
the
worke
of
our
hands
to
prosper
,
and
to
see
a
blessing
upon
our
labours
,
trades
and
occupations
:
O
then
begin
with
prayer
to
God
,
without
whose
blessing
we
cannot
prosper
.
See
the
reasons
.
First
in
regard
of
that
propriety
that
God
hath
in
all
his
creatures
;
Reas.
1
The
Gold
is
mine
.
&c.
sayth
God
.
Hag.
1.9
Psal.
50.
And
the
Beasts
upon
a
thousand
Hills
are
mine
;
He
is
the
soveraigne
Lord
of
all
things
and
it
is
he
that
gives
them
to
the
children
of
men
to
some
more
to
some
less
;
And
to
him
they
must
one
day
be
accomptable
for
their
receipts
and
expences
.
He
onely
is
wise
,
Reas.
2
with
him
is
wisedome
and
strength
,
Iob
12.13
.
Counsell
and
understanding
.
He
knowes
best
,
when
where
,
and
how
to
bestow
his
help
and
blessing
,
and
therefore
our
dependency
must
be
upon
him
.
And
lastly
,
Reas.
3
because
without
his
blessing
even
that
which
we
have
,
and
enjoy
can
doe
us
no
good
.
Psal.
78.
2
Reg.
7.
Whilest
the
meate
was
in
their
mouthes
the
wrath
of
God
fell
upon
them
.
And
the
prince
of
Samaria
saw
the
plenty
that
was
prophecied
of
,
but
did
not
taste
of
it
.
For
men
to
eate
and
drink
and
rejoyce
in
their
labours
,
(
sayth
Solomon
)
I
find
that
this
is
the
gife
of
God
.
So
that
in
the
getting
,
and
inioying
,
of
all
earthly
comforts
,
God
is
to
be
sought
unto
for
his
blessing
,
without
whom
no
creature
can
doe
us
good
.
This
shewes
the
wickednesse
madnesse
and
folly
,
Vse
1
of
many
wicked
and
ungodly
men
,
that
seeke
so
earnestly
to
increase
their
Substance
by
unlawfull
meanes
,
as
by
lying
,
Stealing
,
oppression
,
usury
,
by
deceite
,
false
measure
&c.
Here
is
their
misery
,
they
cannot
seek
to
God
by
prayer
for
a
blessing
upon
such
gettings
but
may
rather
looke
for
a
curse
upon
their
substance
and
many
times
God
doth
visit
the
sins
of
the
Father
upon
their
children
,
that
such
goods
doth
seldome
prosper
,
but
carry
the
curse
of
God
along
with
them
.
B●sides
,
here
is
the
misery
of
such
wicked
men
,
they
cannot
thank
God
for
their
riches
.
What
?
thank
God
for
thy
substance
thou
hast
gotten
wickedly
,
and
deceifully
;
what
is
this
but
to
make
God
a
partner
in
thy
sin
.
Now
God
is
not
the
author
of
sin
,
nor
partner
with
any
in
sin
;
but
his
curse
rather
shall
pursue
such
to
destruction
.
Seeing
that
nothing
we
take
in
hand
can
prosper
,
Vse
2
without
Gods
blessing
,
this
may
mind
us
of
our
duty
continually
to
seeke
unto
him
,
for
his
blessing
,
that
he
would
direct
us
and
blesse
our
labours
,
and
indevours
,
or
else
,
be
our
worke
never
so
lawful
,
honest
,
good
or
necessary
,
if
the
Lord
do
not
direct
us
,
and
blesse
our
indevors
,
we
cannot
prosper
.
What
is
the
reason
why
many
men
,
though
they
have
honest
callings
,
lawfull
,
and
good
,
yet
they
doe
not
prosper
,
nor
see
any
fruit
of
their
labours
.
Surely
one
main
cause
may
be
this
,
they
seeke
not
unto
God
for
a
blessing
.
Thou
maist
ride
and
run
,
dig
and
delve
,
plow
,
and
Sowe
,
rise
up
early
,
and
go
late
to
bed
,
and
eat
the
bread
of
Car●fulnesse
,
and
yet
if
God
give
not
a
blessing
,
all
is
in
vaine
.
Seeing
nothing
we
take
in
hand
can
prosper
,
Vse
3
without
Gods
blessing
;
This
lets
us
see
the
cause
,
why
the
Word
doth
no
more
prosper
in
many
places
,
Congregations
,
and
families
,
at
this
day
,
we
preach
and
you
heare
,
and
little
fruit
and
effect
followes
.
Men
were
ignorant
before
the
word
came
amongst
them
and
ign●rant
still
,
prophane
before
,
prophane
still
,
men
are
not
,
will
not
,
be
wrought
upon
.
Surely
,
setting
aside
Gods
secret
purpose
and
will
,
who
will
have
mercy
on
whom
he
will
have
mercy
&
whom
he
will
he
hardens
;
And
the
word
must
be
to
some
the
Savour
of
death
to
death
;
as
to
others
the
sweet
savour
to
life
.
One
principall
cause
is
,
men
doe
not
begin
with
prayer
,
and
beg
not
a
blessing
from
God
,
we
that
are
Ministers
may
look
that
God
will
blast
that
Sermon
,
for
the
which
we
beg
not
a
blessing
from
God
:
And
you
that
are
our
hearers
,
may
looke
that
God
will
blast
your
hearing
,
when
you
neglect
this
duty
.
But
do
we
not
see
that
many
times
the
wicked
do
prosper
,
Object
.
have
riches
wealth
,
and
prosperitie
,
in
a
greater
measure
,
then
the
very
godly
themselves
.
As
David
observed
in
his
time
.
Psal.
73.12
.
Loe
these
are
the
wicked
,
these
prosper
in
the
world
,
these
increase
in
Riches
,
this
was
such
a
dangerous
temptation
,
that
David
was
assaulted
withal
,
to
behold
that
it
made
him
to
think
,
I
have
clensed
my
heart
in
vain
,
and
washed
my
hands
in
innocency
.
David
himselfe
shall
make
answer
to
this
,
Resol
.
When
I
went
into
the
Sanctuary
of
God
,
then
understand
I
their
end
.
Surely
thou
didst
set
them
in
Slipp●ry
places
thou
castest
them
down
to
destruction
.
What
though
God
bestowes
upon
wicked
men
riches
,
honour
,
prosperity
and
all
things
that
their
hearts
can
wish
,
these
are
but
few
giftes
of
Gods
left-hand
,
and
are
often
bestowed
in
wrath
,
not
with
his
blessing
,
but
there
goes
many
times
a
secret
curse
with
them
,
either
they
want
most
,
that
they
seeme
to
enjoy
,
having
no
heart
to
use
the
riches
,
or
else
God
gives
them
,
to
fat
them
up
to
the
day
of
slaughter
.
Yea
,
the
work
of
our
hands
establish
thou
it
.
THis
Duplication
and
doubling
of
this
petition
that
God
would
prosper
the
work
of
their
hands
upon
them
,
denotes
the
earnestnesse
of
Moses
and
the
people
of
God
,
in
craving
his
blessing
upon
their
worke
,
especially
now
in
their
journey
towards
the
land
of
Canaan
,
and
now
that
they
were
to
encounter
with
the
Canaanites
.
Teaching
us
thus
much
,
Doct.
3
that
war
is
not
to
be
undertaken
,
Prayer
before
warre
.
but
God
must
first
be
consulted
,
and
sought
unto
.
Now
that
they
were
to
go
out
against
those
cursed
Canaanites
,
which
God
had
threatned
to
root
out
,
and
to
destroy
,
they
intreat
the
Lord
first
,
to
prosper
their
indeavours
.
Exo.
17.13
.
When
Josuah
the
Lords
Captaine
fought
with
the
Amalekits
,
that
would
have
kept
this
people
from
entring
in
to
Canaan
,
how
fervent
was
Moses
in
prayer
,
and
at
the
time
that
Moses
held
up
his
hands
,
Israel
prevailed
,
and
when
his
hands
were
let
downe
,
the
Amalekits
prevailed
,
thus
did
Jehosaphat
,
and
Hezechiah
,
those
godly
Kings
of
Judah
and
Israel
.
When
they
and
their
people
were
threatned
with
those
mighty
Hosts
of
their
enemies
they
sought
God
,
and
were
heard
of
him
,
and
delivered
.
And
great
Reason
.
Why
God
is
first
to
be
consulted
with
,
Reason
.
and
invocated
before
war
be
attempted
,
is
,
because
he
is
th●
God
of
victory
,
to
him
belongs
the
issue
of
the
battle
.
A
small
handfull
,
as
in
the
Host
of
Gideon
,
commanded
by
him
,
shall
prosper
and
overcome
;
And
at
his
pleasure
the
Horse
and
the
Rider
,
are
overthrowne
at
the
Red
Sea
.
This
may
serve
for
our
Instruction
,
Vse
1
that
when
we
are
to
go
into
the
field
,
and
there
to
buckle
with
our
enemies
,
that
we
goe
first
to
God
how
can
wee
expect
that
God
should
prosper
us
,
and
go
forth
with
our
armies
,
when
we
seeke
not
him
,
and
call
not
upon
him
in
the
day
of
trouble
?
It
is
he
that
must
cover
our
heads
in
the
day
of
battle
;
for
without
his
help
A
Horse
is
a
vaine
thing
to
save
a
man
.
1
Sam.
7.8
,
9.
1
Cor.
5.20
.
Neither
is
the
mighty
saved
by
much
strength
.
Herein
Jehosaphat
strengthned
the
hearts
of
the
people
,
Feare
not
ye
men
of
Judah
,
and
ye
Inhabitants
of
Jerusalem
.
Put
your
trust
in
him
,
and
ye
shall
prosper
.
Secondly
,
Vse
2
this
may
serve
to
exhort
Princes
and
Magistrats
,
Generals
,
and
Captaines
,
and
all
in
generall
that
are
imployed
in
time
of
war
;
As
they
desire
successe
,
and
to
prosper
,
2
Sam.
5.23
.
to
aske
first
counsell
of
the
Lord
,
as
David
did
,
when
he
was
to
go
up
against
the
Phistines
,
Shall
I
go
up
against
them
.
And
to
take
heed
,
that
there
be
no
Achan
in
the
camp
,
for
whose
sake
the
Lord
many
times
is
provoked
,
to
hinder
the
success
of
his
people
,
and
suffer
their
enemies
to
prosper
.
The
Lord
knowes
we
have
many
Achans
in
our
armies
,
that
are
so
far
from
seeking
God
,
and
begging
a
blessing
upon
their
undertakings
,
that
rather
Achan-like
trouble
the
Army
,
by
provoking
Gods
wrath
against
them
.
And
last
of
all
,
by
this
doubling
of
their
petition
,
establish
thou
the
work
of
our
hands
upon
us
,
Yea
,
the
work
of
our
hands
establish
thou
it
;
Moses
herein
shewes
,
that
he
did
not
onely
crave
Gods
mercy
,
and
protection
,
for
the
present
time
,
that
God
would
blesse
their
labour
and
enterprises
;
But
that
he
would
keep
a
continuall
course
in
directing
,
and
protecting
them
:
for
unlesse
the
Lord
did
begin
,
continue
and
finish
their
work
for
them
,
it
could
never
come
to
perfection
.
For
if
the
Lord
should
have
left
them
in
the
middest
of
their
journey
,
what
had
it
beene
the
better
,
unlesse
he
would
bring
them
into
Canaan
,
that
good
land
.
So
that
they
confesse
,
that
they
were
never
able
to
persevere
,
and
hold
on
,
in
their
course
they
had
begun
,
unlesse
the
Lord
would
still
direct
them
,
and
prosper
them
in
their
journey
.
Hence
we
learne
That
perseverance
in
any
good
duty
is
the
grace
,
and
gift
of
God
;
Doct.
4
Perseverance
in
any
good
is
Gods
.
and
as
the
Lord
must
begin
any
good
work
,
so
he
must
continue
it
,
and
perfect
it
or
else
it
will
faile
;
And
hence
is
it
that
they
double
their
petition
Direct
thou
.
Even
direct
thou
the
work
of
our
hands
upon
us
.
And
this
is
no
other
thing
then
what
the
Lord
hath
promised
.
They
that
wait
on
the
Lord
shall
renew
their
strength
as
the
Eagle
,
they
shall
run
,
and
not
be
weary
,
they
shall
walk
and
not
faint
.
They
shall
be
like
the
tree
planted
by
the
Rivers
of
waters
,
whose
leaves
shall
not
fall
And
this
may
yield
matter
of
singular
Comfort
and
consolation
unto
all
the
faithfull
.
Hath
the
Lord
begun
in
any
of
us
the
good
worke
of
grace
,
and
put
it
into
our
hearts
to
walke
in
the
right
way
of
his
commandements
,
and
to
travaile
towards
the
celestiall
Canaan
,
let
us
blesse
God
for
this
mercy
;
And
withall
all
intreat
the
Lord
,
that
he
would
still
direct
,
and
guide
us
and
never
le●ve
us
,
but
even
bring
us
to
the
end
of
our
Journey
;
And
never
forsake
us
till
he
hath
put
us
into
the
possession
of
that
glorious
inheritance
prepared
for
us
in
that
heavenly
Canaan
;
for
if
he
direct
us
not
by
his
grace
and
by
his
spirit
it
cannot
be
that
we
shall
hold
out
but
must
needs
turne
aside
in
the
broad
way
to
destruction
.