The right use of that argument in prayer from the name of God on behalf of a people that profess it by John Howe.
Howe, John, 1630-1705.
1682
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The right use of that argument in prayer from the name of God on behalf of a people that profess it by John Howe.
Howe, John, 1630-1705.
[6], 56 p.
Printed for Brabazon Aylmer,
London :
1682.
Reproduction of original in the Union Theological Seminary Library, New York.
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Prayer.
Puritans -- Doctrines.
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The
Right
use
of
that
ARGUMENT
IN
PRAYER
FROM
The
Name
of
GOD
;
On
behalf
of
a
People
that
profess
it
.
By
John
HOWE
Minister
of
the
Gospel
.
LONDON
,
Printed
for
Brabazon
Aylmer
,
at
the
Three
Pidgeons
,
over
against
the
Royal
Exchange
in
Cornhil
,
1682.
The
PREFACE
.
NO
sort
of
men
have
ever
pretended
to
Religion
,
who
have
not
allowed
unto
Prayer
a
very
eminent
place
in
it
.
And
so
much
a
deeper
,
and
more
Potent
Principle
is
Religion
,
in
the
nature
of
Man
than
Reason
,
(
though
both
are
miserably
perverted
,
and
infeebled
)
that
the
former
doth
secretly
prompt
men
(
especially
in
great
distresses
)
to
Pray
,
and
expect
relief
by
Prayer
,
when
the
way
wherein
it
is
efficacious
,
cannot
so
well
be
explicated
,
or
apprehended
by
the
other
.
And
as
Prayer
hath
ever
been
reckon'd
a
very
principal
part
of
Religion
.
So
hath
Intercession
for
others
been
wont
to
be
accounted
a
very
fit
and
proper
part
of
Prayer
.
In
the
general
,
Prayer
is
most
evidently
,
a
duty
of
Natural
Religion
,
a
Dictate
of
Nature
,
which
every
man
's
own
mind
suggests
to
him
,
or
may
be
appeal'd
to
about
it
:
(
should
not
a
people
seek
unto
their
God
?
)
Whence
that
personated
,
eloquent
Patron
of
the
Christian
cause
,
urging
for
the
conviction
of
his
Heathen
Adversary
,
the
common
practice
of
people
in
their
extremities
,
to
lift
up
(
even
untaught
)
their
hands
and
eyes
to
Heaven
,
fitly
sayes
of
it
,
Vulgi
iste
naturalis
est
sermo
,
that
they
do
herein
,
as
it
were
,
but
speak
the
language
of
nature
.
Now
hereupon
,
the
impression
of
that
Primitive
Law
of
Nature
,
(
not
quite
worn
out
from
the
mind
of
man
,
even
in
this
his
very
degenerate
state
)
to
love
our
neighbours
as
our selves
,
doth
as
a
natural
instinct
,
secretly
prompt
us
to
pray
for
others
,
whom
we
cannot
otherwise
help
,
(
especially
such
to
whom
we
have
more
peculiar
Obligations
,
who
are
in
a
more
especial
sense
our
neighbours
)
as
(
at
least
,
in
our
last
necessities
)
we
do
for
our selves
.
In
which
recourse
to
God
,
whether
for
our selves
or
others
,
we
are
led
by
a
sense
of
our
own
impotency
,
and
dependent
state
,
from
a
deeply
inward
apprebension
of
a
Deity
,
that
is
(
as
Epicurus
himself
seems
constrain'd
to
acknowledge
concerning
the
Idea
of
God
,
)
even
proleptical
,
or
such
as
prevents
reason
.
So
that
we
do
not
,
being
urg'd
by
the
pinching
necessity
of
the
case
,
stay
to
deliberate
,
and
debate
the
matter
with
our selves
,
how
this
course
should
bring
relief
,
but
do
even
take
it
for
granted
,
that
it
may
;
by
an
apprehension
that
is
earlier
in
us
,
than
any
formal
reasoning
about
it
,
and
being
Prior
to
it
,
is
also
not
supprest
by
it
,
but
prevails
against
it
,
if
there
be
any
thing
in
reason
objected
,
which
we
cannot
so
clearly
answer
.
Yet
,
when
we
do
bring
the
matter
to
a
rational
discussion
,
we
find
that
in
our
conception
of
God
,
we
have
the
apprehension
of
so
perfect
,
and
excellent
a
nature
,
that
we
cannot
suppose
he
should
be
mov'd
by
any
thing
Foreign
to
himself
,
or
that
we
can
inform
him
of
any
thing
he
knew
not
before
,
or
incline
him
to
any
thing
,
to
which
his
own
nature
inclines
him
not
.
And
therefore
,
that
though
the
wise
and
apt
course
of
his
Government
over
intelligent
creatures
requires
that
they
should
be
apprehensive
of
their
own
concernments
,
(
whether
personal
or
that
belong
to
them
as
they
are
in
communities
,
)
and
pay
a
solemn
homage
to
his
sovereign
power
and
goodness
,
by
supplicating
him
about
them
,
yet
that
if
he
hear
their
Prayers
,
it
must
not
be
for
their
sakes
,
but
his
own
.
Therefore
also
,
it
cannot
upon
strictest
reasoning
,
but
seem
most
dutiful
to
him
,
and
hopeful
for
our selves
,
that
our
Prayers
should
be
conceiv'd
after
such
a
tenour
,
as
may
be
most
agreeable
unto
that
apprehension
.
The
Holy
Scriptures
,
and
the
Divine
Spirit
do
both
aim
at
the
recovery
of
Apostate
man
,
and
the
repairing
the
decayes
of
his
degenerate
nature
,
and
do
therefore
(
besides
what
was
necessary
to
be
added
)
renew
the
Dictates
of
the
Law
of
Nature
,
the
One
more
expresly
representing
them
,
the
other
impressing
them
afresh
,
and
reimplanting
them
in
the
hearts
of
all
that
are
born
of
God.
Therefore
that
External
Revelation
of
the
mind
and
will
of
God
doth
direct
,
and
his
Blessed
Spirit
(
which
is
pleased
to
be
in
all
his
Children
the
Spirit
of
Grace
and
Supplication
,
)
doth
inwardly
prompt
them
,
not
only
to
pray
(
in
reference
to
their
single
and
common
concernments
)
but
to
form
their
Prayers
after
this
Tenour
;
Which
is
to
be
seen
in
their
so
frequent
use
of
this
Argument
in
Prayer
,
from
the
Name
of
God.
Whereupon
,
in
a
time
when
we
are
so
much
concern'd
,
to
be
very
instant
in
Prayer
,
not
only
each
of
us
for
himself
,
but
for
the
Body
of
a
People
,
upon
whom
that
Holy
Name
is
called
.
I
reckon'd
it
seasonable
to
shew
briefly
the
import
and
right
use
of
this
Argument
;
and
to
that
purpose
have
taken
for
the
ground
,
the
following
Text
of
Scripture
.
JER
.
14.
21.
Do
not
abhorr
us
for
thy
Names
sake
.
Where
we
have
A
Petition
and
The
Argument
enforcing
it
.
1.
A
Very
serious
Petition
,
or
a
Deprecation
of
the
most
fearful
evil
imaginable
.
Do
not
abhor
us
.
The
word
doth
not
meerly
signifie
abhorrence
but
disdain
.
A
displeasure
prevailing
to
that
degree
,
and
so
fixed
,
as
to
infer
rejection
,
even
from
a
just
sense
of
honour
.
So
some
of
the
Versions
read
,
reject
us
not
,
or
cast
us
not
forth
,
as
we
would
do
what
(
or
whom
)
we
despise
and
scorn
to
own
;
As
if
it
were
feared
the
Holy
God
might
count
it
ignominious
,
and
a
reproach
to
him
,
to
be
further
related
to
such
a
People
,
and
might
even
be
ashamed
to
be
called
their
God.
(
And
consequently
that
the
following
Argument
is
used
not
without
some
suspence
of
mind
,
and
doubt
lest
it
should
be
turn'd
against
them
,
whereof
more
hereafter
.
)
Here
it
is
imply'd
,
1.
To
be
no
impossible
thing
that
God
should
reject
with
abhorrence
a
people
once
his
own
,
or
that
have
been
in
peculiar
,
visible
relation
to
him
.
Prayer
is
conversant
about
matters
of
Divine
Liberty
,
i.
e.
that
are
not
known
to
us
to
be
already
determined
this
way
or
that
;
but
that
may
be
,
or
may
not
be
,
as
he
pleases
,
and
sees
fit
;
consistently
with
the
settled
course
and
order
of
things
,
not
about
things
that
he
had
before
made
ordinarily
necessary
,
nor
about
things
that
are
simply
,
or
in
ordinary
course
impossible
.
In
the
former
case
Prayer
would
be
needless
,
in
the
latter
,
to
no
purpose
.
We
do
not
pray
that
the
Sun
may
rise
to
morrow
at
the
usual
hour
,
or
that
the
Sea
may
ebb
and
flow
,
nor
that
they
may
be
prevented
of
doing
so
.
(
But
we
must
distinguish
such
necessity
and
impossibility
from
a
meer
certainty
that
things
shall
either
be
,
or
not
be
.
)
We
are
to
pray
in
the
present
case
,
with
a
deep
apprehension
that
this
is
perfectly
a
matter
of
liberty
with
the
great
God
,
and
that
as
he
took
such
a
people
to
be
his
,
of
meer
good
pleasure
,
so
it
depends
wholly
upon
his
meer
pleasure
,
that
he
continues
the
relation
,
when
he
might
abandon
and
cast
them
off
.
It
is
further
imply'd
,
2.
That
the
more
serious
and
apprehensive
among
such
a
people
,
do
understand
it
(
at
sometimes
more
especially
)
a
thing
very
highly
deserv'd
,
that
God
should
abhor
and
reject
them
.
The
deprecation
is
a
tacit
acknowledgment
,
that
the
deprecated
severity
was
reasonably
to
be
feared
,
not
only
from
Sovereign
Power
,
but
offended
Justice
.
This
is
indeed
exprest
in
the
next
foregoing
words
.
We
acknowledge
,
O
Lord
,
our
wickedness
,
and
the
iniquity
of
our
Fathers
:
for
we
have
sinned
against
thee
,
Do
not
abhor
us
.
&c.
So
that
this
ought
to
be
the
sense
of
the
Supplicants
in
the
present
case
,
that
they
are
herein
perfectly
at
mercy
,
that
if
they
be
heard
't
is
undeserv'd
compassion
,
if
they
be
rejected
't
is
from
most
deserved
displeasure
.
And
if
it
were
not
exprest
,
yet
the
Supplication
must
be
understood
to
imply
it
.
For
when
the
great
God
hath
vouchsafed
to
limit
his
Sovereign
power
,
and
antecedent
liberty
by
his
Promise
and
Covenant
,
such
a
Prayer
were
it self
reflecting
,
and
an
affront
,
if
it
should
proceed
upon
a
supposition
,
or
but
intimate
,
that
he
should
ever
be
inclin'd
to
do
such
a
thing
,
without
an
excepted
cause
.
Such
as
that
his
rejecting
them
upon
it
,
might
consist
with
his
being
faithful
to
his
word
.
When
he
values
himself
so
much
upon
his
faithfulness
,
and
seems
even
to
lay
his
very
Godhead
upon
it
.
As
those
strangely
Emphatical
words
import
.
Deut.
7.
9.
Know
therefore
that
the
Lord
thy
God
,
he
is
God
,
the
faithful
God
,
which
keepeth
Covenant
and
Mercy
with
them
,
that
love
him
,
and
keep
his
Commandments
,
to
a
Thousand
Generations
;
(
implying
that
he
would
even
yield
himself
not
to
be
God
,
if
he
did
not
in
all
points
vindicate
and
demonstrate
his
faithfulness
.
)
Nor
indeed
do
we
properly
crave
for
any
thing
,
but
we
therein
disclaim
a
Legal
right
to
it
,
and
acknowledge
it
to
be
rightfully
in
his
power
,
to
whom
we
apply
our selves
,
to
grant
or
deny
,
We
make
demands
from
Justice
,
and
are
Supplicants
for
Mercy
▪
and
with
this
sense
the
Spirits
of
Holy
Men
have
abounded
,
when
they
have
taken
upon
them
to
intercede
in
the
like
case
,
as
we
see
Dan.
9.
7.
O
Lord
,
Righteousness
belongeth
unto
thee
,
but
unto
us
confusion
of
faces
,
as
at
this
day
.
&c.
And
to
the
same
purpose
,
Ezra
9.
Nehem.
9.
at
large
,
and
in
many
other
places
.
q.
d.
Our
only
resort
,
O
Lord
,
is
to
thy
Mercy
.
Thou
mightest
most
justly
abhor
and
abandon
us
,
and
say
to
us
,
Loammi
,
ye
are
none
of
my
People
,
but
in
the
multitude
of
thy
tender
compassions
and
mercies
,
do
it
not
.
It
is
again
further
to
be
Collected
,
3.
That
this
is
a
thing
which
holy
and
good
men
do
most
vehemently
dread
and
deprecate
,
viz.
that
God
should
thus
abhor
and
reject
a
people
so
related
to
him
.
'T
is
that
which
the
very
Genius
,
and
Spirit
of
Holiness
,
in
the
sincere
,
regrets
beyond
all
things
for
themselves
.
They
have
taken
the
Lord
to
be
their
God
,
for
ever
and
ever
;
Their
hearts
have
been
attempered
to
the
tenour
and
constitution
of
an
Everlasting
Covenant
,
which
they
entered
with
no
design
,
or
thought
of
ever
parting
;
but
that
it
should
be
the
ground
of
an
Eternal
Relation
.
And
the
Law
of
love
written
in
their
hearts
,
prompts
them
to
desire
the
same
thing
for
others
too
;
Especially
such
to
whom
they
have
more
especial
endearing
Obligations
;
and
(
if
it
were
possible
)
that
the
whole
body
of
a
people
to
whom
they
are
themselves
united
,
might
all
be
united
to
God
upon
the
same
termes
,
even
by
the
same
Vital
and
Everlasting
Union
;
And
therefore
also
,
that
same
Divine
,
and
Soul-enlarging
love
,
being
a
living
Principle
in
them
,
makes
them
have
a
most
afflicting
sense
of
any
discerned
tendencies
to
a
Rupture
,
and
separation
that
might
prevent
,
and
cut
off
the
hope
of
his
drawing
still
more
and
more
of
them
into
that
inward
living
Union
,
and
Inter-course
with
himself
.
These
things
it
may
suffice
briefly
to
have
noted
from
the
Petition
in
the
Text.
That
which
I
principally
design'd
,
is
what
we
have
next
coming
under
our
view
,
viz.
II.
The
Argument
brought
to
enforce
it
;
For
thy
Names
sake
.
About
which
,
what
I
shall
observe
,
shall
be
with
special
reference
to
the
case
which
the
Prophet
refers
unto
,
in
his
present
use
of
it
.
viz.
That
in
Praying
for
a
people
professing
the
name
of
God
,
that
he
would
not
reject
and
cast
them
off
,
the
fit
and
proper
argument
to
be
insisted
on
is
that
from
his
own
Name
.
(
See
Verse
1.
9.
)
And
here
it
will
be
requisite
,
1.
To
have
some
very
brief
consideration
of
this
argument
in
the
general
:
though
2.
We
principally
intend
to
treat
of
it
,
as
it
respects
this
present
case
.
1.
In
the
general
,
we
are
to
consider
both
what
the
name
of
God
in
it self
imports
,
and
what
is
signifi'd
by
using
it
as
an
argument
in
Prayer
.
And
,
(
1.
)
As
to
what
is
imported
by
the
name
of
God
,
in
it self
considered
.
We
shall
not
trouble
this
discourse
with
the
fancies
of
the
Rabbins
;
Of
whom
yet
one
very
noted
,
soberly
,
and
plainly
tells
us
the
name
of
God
is
wont
to
signifie
his
essence
and
truth
,
though
the
instance
he
gives
shewes
he
means
it
of
the
Nomen
Tetragrammaton
(
the
name
Jehovah
)
which
indeed
more
eminently
doth
so
.
To
our
purpose
it
is
obvious
,
and
sufficient
,
to
note
,
that
by
his
name
,
more
generally
,
is
signified
both
the
peculiar
excellencies
of
his
nature
,
and
being
,
which
are
himself
,
as
the
use
of
a
mans
name
is
to
notifie
the
man.
So
when
he
is
pleased
himself
to
proclaim
his
own
name
,
thus
it
runs
;
The
Lord
,
the
Lord
God
,
merciful
and
gracious
,
long-suffering
,
and
abundant
in
goodness
and
truth
,
keeping
Mercy
for
Thousands
,
forgiving
iniquity
,
and
transgression
,
and
sin
.
&c.
Exod.
34.
6
,
7.
And
again
,
That
by
his
name
is
meant
his
Glory
,
and
most
especially
the
honour
,
and
reputation
of
his
Government
.
For
so
too
,
a
mans
name
signifies
his
fame
and
repute
in
the
World
(
as
they
whom
our
translation
calls
men
of
Renown
,
Gen.
6.
4.
the
Hebrew
Text
sayes
only
,
(
but
plainly
,
meaning
the
same
thing
,
)
they
were
Men
of
name
.
)
And
if
he
be
a
publick
Person
,
a
Prince
,
and
Ruler
over
others
,
it
must
more
peculiarly
signifie
his
Reputation
and
Fame
as
such
.
Thus
Moses
designing
to
celebrate
the
unexceptionable
equity
,
and
awful
Majesty
of
the
Divine
Government
,
begins
thus
;
Because
I
will
publish
the
name
of
the
Lord
:
ascribe
the
greatness
unto
our
God.
He
is
the
Rock
,
his
work
is
perfect
,
for
all
his
wayes
are
Judgment
.
Deut.
32.
3
,
4.
2.
As
an
Argument
used
in
Prayer
,
it
may
accordingly
either
signifie
the
principle
from
which
it
is
hoped
and
requested
he
should
do
what
we
desire
,
or
the
end
for
which
.
For
as
his
name
signifies
his
nature
,
which
himself
hath
taught
us
primarily
to
conceive
under
the
notion
of
goodness
,
mercy
,
love
,
in
that
forementioned
Exod.
34.
7.
and
1
Joh.
4.
16.
So
when
we
pray
he
would
do
this
or
that
for
his
names
sake
,
the
meaning
may
be
,
that
we
request
he
would
do
it
for
his
mercies
sake
,
even
in
compliance
with
himself
,
and
as
it
were
to
gratifie
his
own
nature
,
which
(
as
nothing
is
more
Godlike
)
is
wont
to
be
delighted
in
acts
of
goodness
toward
all
,
of
compassion
and
mercy
to
the
miserable
,
and
of
special
favour
to
them
that
more
peculiarly
belong
to
him
.
And
again
,
as
his
name
signifies
his
glory
,
and
principally
the
honour
and
reputation
of
his
Government
;
So
when
we
pray
he
would
do
this
for
his
names
sake
,
we
further
must
be
understood
to
mean
,
we
desire
he
would
do
it
to
prevent
his
own
dishonour
,
to
augment
his
glory
,
and
further
to
recommend
himself
to
the
world
.
And
I
conceive
it
must
be
meant
in
both
these
senses
taken
together
,
viz.
that
we
pray
he
would
do
this
,
or
that
,
both
from
himself
,
and
for
himself
,
from
his
goodness
,
(
or
indeed
the
general
perfection
of
his
nature
,
)
and
for
his
glory
,
and
that
he
may
represent
himself
such
,
as
he
truly
is
:
But
some
circumstances
in
the
coherent
Verses
(
afterwards
to
be
particularly
noted
)
seem
to
intimate
that
the
honour
and
dignity
of
his
Government
is
here
more
directly
meant
.
His
glory
is
indeed
the
end
which
he
cannot
but
design
in
all
that
he
does
.
For
inasmuch
as
he
is
said
to
do
all
things
according
to
the
counsel
of
his
will
;
Eph.
1.
His
will
must
be
principally
of
the
end
,
which
is
ever
the
highest
and
most
excellent
good
,
and
that
can
be
no
other
than
himself
,
and
that
only
as
he
is
capable
of
greatning
himself
by
his
own
action
;
which
cannot
be
in
respect
of
intrinsick
excellency
,
that
being
already
perfect
and
capable
of
no
addition
,
therefore
it
must
be
in
point
of
glory
,
and
reputation
only
.
And
so
,
as
it
is
said
,
having
no
greater
to
swear
by
,
he
sware
by
himself
;
Heb.
6.
So
having
no
greater
to
act
for
,
it
is
most
just
,
and
most
worthy
of
him
,
and
but
a
God-like
owning
of
himself
,
to
act
only
to
and
for
himself
.
And
then
whereas
,
having
this
constant
,
just
and
holy
will
,
he
doth
all
things
according
to
Counsel
in
pursuance
of
it
,
it
must
signifie
that
he
ever
takes
the
aptest
,
and
most
proper
methods
for
the
advancing
of
his
own
glory
.
The
choosing
the
fittest
and
most
suitable
means
to
a
fore-resolved
end
,
being
the
proper
business
and
design
of
consultation
.
Though
that
be
spoken
of
God
but
allusively
,
and
after
the
manner
of
men
,
who
by
slow
degrees
,
and
by
much
deliberation
arrive
to
the
(
very
imperfect
)
knowledge
of
things
,
which
at
one
view
he
perfectly
beholds
from
all
Eternity
.
But
also
how
the
great
God
designs
his
own
glory
in
all
that
he
doth
,
we
must
take
great
care
,
be
duly
and
decently
understood
.
It
were
low
and
mean
to
think
that
the
design
of
his
mighty
works
,
and
accurate
dispensations
is
only
that
he
may
fill
mens
minds
with
wonder
,
be
highly
thought
of
,
admired
,
and
celebrated
in
the
world
,
which
even
a
wise
,
and
vertuous
man
would
think
an
end
much
beneath
him
.
But
the
glory
of
his
name
must
be
understood
to
be
primarily
an
objective
glory
,
that
shines
with
a
constant
,
and
equal
lustre
in
all
his
dispensations
,
whether
men
observe
,
or
observe
it
not
.
And
shines
primarily
to
himself
,
so
as
that
he
hath
the
perpetual
self-satisfaction
of
doing
as
truly
becomes
him
,
and
what
is
in
it self
reputable
,
worthy
of
him
,
and
apt
to
approve
it self
to
a
right
mind
,
(
as
his
own
ever
is
)
let
men
think
of
his
wayes
as
they
please
.
Thus
it
was
in
his
Creating
the
world
,
when
he
had
not
yet
made
man
,
nor
had
him
to
look
on
,
as
a
witness
and
admirer
of
his
other
glorious
works
,
it
was
enough
to
him
to
be
self-pleased
that
he
saw
them
to
be
good
,
and
that
they
had
his
own
most
just
and
complacential
approbation
.
Nor
is
he
less
pleased
with
himself
,
in
his
governing
the
world
,
than
he
was
in
the
making
of
it
.
As
also
good
men
,
by
how
much
the
more
they
excel
in
goodness
,
have
herein
the
greatest
resemblance
and
imitation
of
God
,
doing
good
for
goodness
sake
,
and
pleasing
themselves
with
the
lustre
and
beauty
of
their
own
actions
,
shining
to
their
own
mind
,
and
conscience
,
and
their
discerned
conformity
to
the
steady
rules
of
righteousness
;
without
being
concern'd
,
whether
perverse
and
incompetent
Judges
approve
,
or
disapprove
them
.
Though
also
,
because
the
blessed
God
delights
in
propagating
blessedness
,
and
imparting
it
to
his
intelligent
creatures
,
he
is
pleased
in
recommending
himself
,
so
far
,
to
their
estimation
and
lōve
,
as
is
necessary
to
their
own
felicity
,
wherein
also
he
doth
as
it
were
but
enjoy
his
own
goodness
(
as
his
felicity
can
only
be
in
himself
)
and
is
pleased
with
the
self-satisfying
beauty
,
pleasantness
,
and
glory
of
it
.
Yet
further
also
we
are
to
consider
that
though
it
be
most
sutable
to
the
Majesty
,
and
the
independent
,
self-sufficient
fulness
of
God
,
to
take
pleasure
only
in
the
real
goodness
,
excellency
,
decency
,
and
glory
of
whatever
he
is
,
and
doth
.
Yet
it
belongs
to
,
and
becomes
the
dutiful
affection
of
his
people
towards
him
,
to
be
deeply
concern'd
,
how
he
is
thought
and
spoken
of
in
the
world
.
Dishonourable
reflections
upon
him
are
therefore
as
a
sword
in
their
bones
.
What
cannot
hurt
him
,
ought
to
wound
them
.
Which
dutiful
love
also
cannot
but
make
them
highly
covet
that
his
name
might
be
known
,
and
renowned
all
the
world
over
,
knowing
that
the
reproach
that
is
no
real
damage
,
is
a
wrong
to
him
;
and
that
universal
praise
is
his
right
,
though
it
cannot
be
an
advantage
.
And
this
love
to
his
name
they
cannot
more
fitly
express
,
than
in
praying
to
him
.
And
here
we
are
further
to
note
that
this
argument
,
thus
generally
considered
hath
,
when
we
use
it
in
Prayer
,
a
twofold
aspect
,
i.
e.
we
are
to
consider
it
as
an
argument
both
to
God
,
and
to
our selves
.
To
God
,
as
whereby
we
expect
to
prevail
with
him
to
hear
our
Prayers
.
To
our selves
,
as
whereby
we
are
to
be
urg'd
,
and
excited
to
pray
with
the
more
importunity
,
and
confidence
,
so
as
not
to
faint
in
Prayer
.
Thus
much
as
to
what
is
more
general
.
We
are
now
2.
To
consider
it
in
reference
to
this
present
case
.
Where
we
are
to
shew
,
(
1.
)
How
the
name
of
God
may
be
understood
to
be
concern'd
,
in
his
abhorring
,
so
as
to
forsake
a
people
more
peculiarly
related
to
him
.
(
2.
)
The
fit
and
right
use
of
this
argument
in
deprecating
his
doing
so
.
1.
How
the
name
of
God
may
be
understood
concern'd
in
this
matter
.
Taking
his
name
to
signifie
not
only
his
nature
,
and
the
attributes
of
his
being
themselves
,
but
also
the
glory
and
lustre
of
those
his
attributes
,
especially
,
which
are
to
have
a
more
principal
exercise
,
and
demonstration
in
the
course
of
his
Government
over
Mankind
,
and
more
particularly
,
over
such
a
select
,
peculiar
people
.
It
may
seem
greatly
to
reflect
upon
those
his
governing
Attributes
,
and
detract
from
the
glory
of
them
,
and
consequently
to
lessen
the
honour
and
dignity
of
his
Government
,
if
having
taken
such
a
people
into
near
,
and
peculiar
relation
to
him
,
he
should
grow
into
that
dislike
of
them
,
as
at
length
,
quite
to
reject
and
cast
off
them
,
as
if
he
now
disdain'd
the
Relation
.
That
such
a
contemptuous
rejection
of
this
people
is
the
thing
here
deprecated
by
the
Prophet
,
is
evident
(
besides
what
hath
been
noted
of
the
true
import
of
the
word
rendred
abhor
,
)
from
other
expressions
in
the
Context
,
that
plainly
speak
this
very
sense
,
and
shew
this
to
be
the
matter
about
which
he
was
so
deeply
concern'd
.
Hast
thou
utterly
rejected
Judah
?
hath
thy
Soul
loathed
Zion
?
Ver.
19.
And
then
presently
is
added
(
to
the
same
sense
)
Do
not
abhor
us
,
&c.
As
when
a
mans
heart
is
full
of
a
thing
,
and
the
sense
of
it
abounds
,
he
varies
expressions
,
and
from
the
abundance
of
the
heart
,
as
from
a
fountain
,
the
matter
streames
from
him
several
wayes
.
His
iterations
,
and
varied
formes
of
Speech
to
the
same
purpose
,
shew
what
urg'd
him
,
and
about
what
his
mind
was
engaged
and
taken
up
.
'T
is
plain
that
,
at
this
time
,
that
which
this
holy
man
was
in
this
agony
for
,
was
not
a
lighter
,
temporary
anger
,
but
so
settled
a
displeasure
,
as
upon
which
a
final
rejection
was
likely
to
ensue
.
And
he
apprehends
the
name
of
God
to
be
concern'd
in
it
.
Which
it
appears
also
lay
with
great
weight
upon
his
Spirit
,
Our
iniquities
testifie
against
us
,
but
do
thou
it
(
i.
e.
Save
us
,
as
afterwards
)
for
thy
names
sake
.
verse
7.
And
again
,
(
verse
9.
)
Thou
,
O
Lord
,
art
in
the
midst
of
us
,
and
we
are
called
by
thy
name
;
leave
us
not
.
Which
also
shewes
how
he
understood
it
to
be
concern'd
,
viz.
as
the
great
God
was
not
only
the
common
Ruler
of
the
world
,
but
a
Governour
over
them
,
in
a
way
,
and
upon
termes
that
were
very
peculiar
,
viz.
by
Covenant
and
compact
.
Such
whereof
the
nuptial
contract
,
is
the
usual
resemblance
;
By
which
the
related
persons
mutually
pass
into
each
others
right
,
and
whereupon
,
the
inferiour
person
in
the
relation
takes
the
name
of
the
superiour
,
as
Isa.
4.
1.
We
will
eat
our
own
bread
,
and
wear
our
own
apparel
,
only
let
us
be
called
by
thy
name
.
So
the
great
God
entering
that
Covenant
with
a
people
;
[
I
will
be
your
God
,
and
you
shall
be
my
people
,
]
speakes
of
himself
as
conjugally
related
to
them
.
Thou
shalt
be
called
by
a
new
name
,
which
the
mouth
of
the
Lord
shall
name
.
Thou
shalt
also
be
a
crown
of
glory
in
the
hand
of
the
Lord
;
and
a
royal
diadem
in
the
hand
of
thy
God.
Thou
shalt
no
more
be
termed
,
forsaken
;
neither
shall
thy
land
any
more
be
termed
,
Desolate
:
But
thou
shalt
be
called
Hephzi-bah
,
and
thy
land
Beulah
:
for
the
Lord
delighteth
in
thee
,
and
thy
land
shall
be
married
.
Isa.
62.
4.
Thy
maker
is
[
thine
husband
.
]
Isaiah
54.
5.
Who
being
the
Governing
relative
,
the
phrase
of
being
called
by
his
name
imports
the
agreed
,
voluntary
subjection
of
such
a
people
to
his
Government
,
and
his
vouchsafing
to
be
their
Governour
,
upon
the
special
termes
of
his
own
Covenant
,
whereupon
another
Prophet
,
pleading
for
his
special
favour
,
and
protection
unto
this
people
,
against
their
Heathen
adversaries
,
uses
this
phrase
.
We
are
thine
,
thou
never
barest
rule
over
them
,
they
were
not
called
by
thy
name
.
Isa.
63.
19.
Therefore
this
Prophet
understood
his
name
to
be
concern'd
,
if
he
should
reject
them
,
as
it
signifi'd
his
honour
and
reputation
as
their
Governour
by
Covenant
,
which
further
appeares
by
the
immediate
connection
of
these
words
Do
not
abhor
us
for
thy
names
sake
,
with
those
that
next
follow
,
Do
not
disgrace
the
throne
of
thy
glory
:
remember
break
not
thy
Covenant
with
us
,
q.
d.
Thou
hast
Covenanted
to
be
our
Governour
,
and
hast
erected
,
accordingly
,
thy
glorious
throne
among
us
.
How
canst
thou
sustain
,
or
endure
to
break
thy
Covenant
,
and
dishonour
thy
own
throne
!
to
draw
a
disreputation
upon
thy
Government
;
or
cast
a
dark
shadow
upon
those
famed
excellencies
,
which
were
wont
to
recommend
thee
in
the
sight
of
all
nations
as
the
best
Ruler
that
ever
people
had
;
and
might
make
the
sons
of
men
apprehend
it
the
most
desirable
thing
in
all
the
world
to
be
,
on
the
same
terms
,
under
thy
Government
!
Particularly
of
his
Attributes
that
have
more
special
relation
to
his
Government
,
such
as
these
may
seem
(
and
have
been
apprehended
)
liable
to
be
reflected
on
in
this
case
.
1.
His
power
,
as
if
he
had
designed
to
do
some
great
thing
for
them
,
which
he
could
not
bring
about
,
and
therefore
he
casts
them
off
,
and
will
seem
no
further
concern'd
for
them
.
Or
as
if
his
power
were
confin'd
within
such
limits
,
that
it
would
suffice
him
to
destroy
them
once
for
all
,
but
not
constantly
to
preserve
and
prosper
them
.
So
when
God
threatned
to
smite
his
people
Israel
with
the
pestilence
,
and
disinherit
them
.
(
Numb
.
14.
12.
)
Moses
urges
on
their
behalf
,
Then
the
Egyptians
shall
hear
it
,
(
for
thou
broughtest
up
this
people
in
thy
might
from
among
them
)
And
they
will
tell
it
to
the
inhabitants
of
this
land
:
for
they
have
heard
that
thou
,
Lord
,
art
among
this
people
,
that
thou
Lord
art
seen
face
to
face
,
and
that
thy
cloud
standeth
over
them
,
and
that
thou
goest
before
them
,
by
day-time
in
a
pillar
of
a
cloud
,
and
in
a
pillar
of
fire
by
night
.
Now
if
thou
shalt
kill
all
this
people
,
as
one
man
;
then
the
nations
which
heard
the
fame
of
thee
will
speak
,
saying
,
Because
the
Lord
was
not
able
to
bring
this
people
into
the
land
which
he
sware
unto
them
,
therefore
he
hath
slain
them
in
the
wilderness
.
(
verse
13.
14
,
15
,
16.
)
q.
d.
That
thou
hast
peculiarly
own'd
them
,
and
concern'd
thy self
for
them
cannot
be
hid
.
It
hath
made
a
great
noise
in
the
World
,
and
been
the
common
talk
of
all
nations
,
and
made
a
more
special
impression
of
awe
and
terrour
upon
the
Egyptians
(
against
whom
thou
first
tookest
part
with
them
)
that
thou
wast
usually
seen
face
to
face
among
them
,
that
most
extraordinary
tokens
of
a
divine
presence
,
the
miraculous
pillar
of
a
cloud
by
day
,
and
of
fire
by
night
,
were
constantly
afforded
them
.
There
is
no
coming
off
(
so
far
and
so
openly
hast
thou
been
concern'd
for
them
)
but
this
construction
will
be
made
of
it
,
that
though
very
great
difficulties
have
been
overcome
for
them
,
there
was
a
prospect
of
yet
greater
,
that
could
not
be
overcome
,
and
therefore
,
that
whereas
less
power
was
required
to
make
a
present
end
of
them
,
thou
didst
rather
choose
to
do
that
.
And
this
consideration
seems
sometimes
to
have
weigh'd
much
with
God
himself
,
as
we
find
he
is
brought
in
speaking
Deut.
32.
26
,
27.
I
said
I
would
scatter
them
into
Corners
,
I
would
make
the
remembrance
of
them
to
cease
from
among
men
;
were
it
not
that
I
feared
the
wrath
of
the
enemy
,
lest
their
adversaries
should
behave
themselves
strangely
,
and
lest
they
should
say
our
hand
is
high
,
&c.
Whence
also
2.
His
wisdom
must
,
by
consequence
,
be
exposed
too
;
that
this
was
not
foreseen
,
and
considered
,
when
he
first
undertook
their
conduct
,
and
espoused
their
Interest
.
3.
His
Goodness
and
benignity
,
his
propensity
to
do
good
,
and
bestow
favours
,
that
it
was
not
so
unexhausted
a
fountain
as
might
seem
sutable
to
a
God
▪
and
to
him
,
whom
his
wonderful
noted
acts
of
favour
towards
that
people
,
had
made
to
be
vogued
among
the
nations
as
the
only
one
.
4.
His
Clemency
,
and
unaptness
to
be
provok't
.
The
great
commendation
of
Rulers
.
Who
ought
to
be
Legum
similes
,
as
little
mov'd
with
passions
,
as
the
Lawes
they
govern
by
.
A
thing
especially
to
be
expected
in
a
Divine
Ruler
,
and
most
agreeable
to
the
serenity
of
the
nature
of
God.
According
not
only
to
what
men
are
commonly
wont
to
apprehend
of
his
nature
,
but
what
he
had
been
pleased
to
declare
of
himself
,
as
is
alledged
Numbers
14.
17
,
18.
Let
the
power
of
my
Lord
be
great
(
intimating
that
to
appear
hurried
with
passions
would
seem
an
un-God-like
impotency
)
And
't
is
added
,
according
as
thou
hast
spoken
,
saying
the
Lord
is
long-suffering
and
of
great
mercy
,
&c.
Whereupon
therefore
5.
His
sincerity
,
another
great
excellency
in
a
Governour
,
seemes
liable
to
be
suspected
too
.
That
he
should
not
be
what
he
seem'd
,
had
given
out
of
himself
,
or
was
taken
,
at
least
,
to
be
the
import
and
signification
of
his
former
dispensations
.
Which
is
the
scope
of
Moses's
reasoning
,
Exod.
32.
12.
Wherefore
should
the
Egyptians
speak
and
say
,
For
mischief
did
he
bring
them
out
,
to
slay
them
in
the
mountains
,
and
to
consume
them
from
the
face
of
the
earth
?
As
if
he
had
said
,
why
shall
the
Egyptian
enemy
have
occasion
to
apprehend
,
that
God
did
only
hide
mischievous
intentions
towards
this
people
,
under
an
appearance
and
shew
of
kindness
to
them
;
That
he
only
drew
them
hereby
to
trust
in
him
,
and
commit
themselves
to
his
care
and
protection
that
he
might
,
when
he
saw
his
time
,
the
more
please
and
as
it
were
sport
himself
in
having
deceiv'd
them
,
and
in
disappointing
and
destroying
them
.
That
therefore
the
God
of
Israel
was
not
such
a
one
as
he
seem'd
willing
to
be
thought
,
nor
a
relation
to
him
so
covetable
a
thing
.
Or
else
6.
His
constancy
,
and
faithfulness
to
himself
.
He
may
be
thought
in
this
case
more
mutable
,
and
unsteady
in
his
own
designs
than
is
worthy
of
a
God.
Even
Balaams
notion
of
the
Deity
could
not
allow
him
to
think
either
,
first
,
that
as
a
man
he
could
ly
,
or
next
,
that
as
the
son
of
man
he
could
repent
.
Numb
.
23.
The
former
he
thought
not
agreeable
to
the
sincerity
,
nor
the
latter
to
the
constancy
which
he
reckon'd
must
belong
to
the
nature
of
God.
That
he
should
appropriate
a
people
to
himself
,
remarkably
own
them
by
a
long-continued
series
of
eminent
favours
;
and
at
length
seem
to
grow
weary
of
them
,
and
his
own
design
,
and
throw
them
off
!
How
un-Godlike
a
levity
doth
this
seem
to
import
?
and
how
contrary
to
the
encouragement
which
we
sometimes
find
given
to
such
a
people
,
even
from
the
regard
he
would
have
to
his
own
name
in
this
respect
,
The
Lord
will
not
forsake
his
people
,
for
his
great
names
sake
:
because
it
hath
pleased
the
Lord
to
make
you
his
people
.
1
Sam.
12.
22.
7.
His
righteousness
in
reference
to
his
promise
and
Covenant
with
such
a
people
,
or
his
faithfulness
unto
them
.
For
,
as
considering
only
his
purpose
,
and
his
having
begun
a
design
,
his
pursuing
of
it
is
but
faithfulness
(
or
a
being
true
)
to
himself
and
his
own
design
;
So
when
his
purpose
hath
exprest
it self
in
a
promise
to
a
people
;
to
make
it
good
is
to
be
faithful
and
true
to
them
.
And
is
therefore
a
part
of
righteousness
,
his
promise
having
created
a
right
in
them
to
whom
he
made
it
.
By
his
purpose
he
is
only
a
debtor
to
himself
,
By
his
promise
he
is
a
debtor
to
them
too
.
Upon
this
account
his
name
seems
liable
to
be
reflected
on
,
if
he
should
reject
such
a
people
.
As
the
words
following
the
Text
intimate
.
Do
not
abhor
us
for
thy
names
sake
,
do
not
disgrace
the
throne
of
thy
glory
,
break
not
thy
Covenant
with
us
.
And
such
is
the
import
of
Moses's
plea
,
Numb
.
14.
16.
Because
the
Lord
was
not
able
to
bring
this
people
into
the
land
[
which
he
sware
]
unto
them
,
therefore
he
hath
slain
them
in
the
wilderness
.
Which
pleading
of
his
he
himself
also
recites
Deut.
9.
28.
with
little
variation
;
And
implies
in
it
,
that
if
God
should
reject
this
people
,
it
would
turn
greatly
to
the
prejudice
of
his
name
and
repute
in
the
world
,
in
respect
of
his
truth
and
fidelity
which
made
so
great
a
part
of
his
name
and
glory
.
That
in
his
anger
he
neither
regarded
his
word
,
nor
his
Oath
.
No
bond
was
sacred
with
him
.
Than
which
,
what
could
make
a
Prince
more
inglorious
,
and
infamous
?
And
how
gladly
would
those
more
implacable
enemies
out
of
whose
hands
he
had
rescued
this
people
,
catch
at
such
an
occasion
of
traducing
,
and
defaming
him
!
We
see
then
how
the
name
of
God
,
may
appear
concern'd
in
this
matter
.
It
seems
indeed
in
all
these
respects
very
deeply
concern'd
,
and
much
exposed
to
obloquy
,
if
he
reject
such
a
people
.
Though
if
he
should
,
it
can
never
be
,
but
upon
such
termes
,
as
that
all
that
can
be
objected
,
will
appear
to
be
but
groundless
cavil
,
and
calumny
,
and
admit
of
easie
answer
as
we
shall
see
anon
.
In
the
mean
time
,
while
the
matter
admits
of
any
hope
,
We
are
2.
To
shew
the
fitness
and
right
use
of
this
Argument
for
the
preventing
of
it
.
We
are
indeed
manifestly
to
distinguish
these
two
things
.
The
general
fitness
of
this
argument
to
be
used
,
and
wherein
stands
the
fit
and
due
use
of
it
.
As
any
thing
else
,
though
in
it self
very
fit
to
be
used
for
such
and
such
purposes
(
as
meat
and
drink
,
for
instance
,
or
learning
,
or
speech
)
may
yet
notwithstanding
be
used
very
unfitly
.
Therefore
we
shall
speak
to
both
these
severally
,
and
shew
.
1.
How
fit
an
argument
this
is
to
be
insisted
on
in
prayer
,
even
to
the
purpose
we
are
now
speaking
of
.
2.
What
is
requisite
to
the
due
and
right
use
of
it
to
this
purpose
.
1.
That
it
is
in
it self
an
argument
very
fit
to
be
insisted
on
in
Prayer
,
to
this
purpose
,
or
to
any
other
in
reference
whereto
't
is
fit
for
us
to
pray
,
is
most
evident
;
For
it
is
most
likely
to
prevail
with
God
,
being
an
argument
taken
from
himself
,
and
most
fit
to
move
and
affect
us
;
for
it
hath
most
weight
in
it
.
And
we
ought
in
Prayer
as
much
as
is
possible
,
to
conform
our
minds
to
Gods.
So
as
not
only
to
pray
for
the
things
which
we
apprehend
him
most
likely
to
grant
,
but
upon
the
same
grounds
,
and
with
the
same
design
,
which
he
must
be
supposed
to
have
in
granting
them
,
And
that
there
be
but
one
end
and
aim
common
to
him
and
us
.
VVe
are
told
that
if
we
ask
any
thing
according
to
his
will
he
heareth
us
.
John
5.
14.
This
is
to
ask
according
to
his
will
,
in
the
highest
and
most
certain
sense
.
For
the
first
and
most
fixed
object
of
any
will
whatsoever
is
the
End
:
of
any
right
will
,
the
best
and
most
excellent
end
,
which
can
be
but
one
.
The
Divine
will
we
are
sure
,
is
ever
right
,
and
must
so
far
as
it
is
known
be
directive
,
and
a
rule
to
ours
.
Concerning
the
end
it
is
most
certainly
known
,
He
doth
all
things
(
as
he
made
all
things
)
for
himself
.
Concerning
the
meanes
and
way
to
his
end
,
we
are
often
ignorant
,
and
in
doubt
;
and
when
we
are
,
we
then
are
to
will
nothing
but
upon
condition
,
that
it
will
conduce
to
the
great
and
common
end
of
all
things
,
and
do
interpretatively
,
retract
and
unpray
every
petition
in
the
very
making
it
,
which
shall
be
really
repugnant
thereto
.
Nothing
can
move
God
besides
.
He
is
eternally
self-mov'd
.
Our
attempt
will
be
both
undutiful
,
and
vain
,
if
we
suffer
our
spirits
to
be
engag'd
,
and
mov'd
by
any
thing
which
will
not
be
a
motive
unto
him
.
Therefore
no
argument
can
be
fit
besides
this
,
for
his
own
name
,
or
that
cannot
be
reduc't
to
it
.
But
the
fitness
of
this
argument
may
be
more
distinctly
shewn
and
discerned
from
the
following
considerations
viz.
that
it
is
most
sutable
1.
To
the
object
of
prayer
;
The
glorious
ever-blessed
God.
To
whom
it
belongs
as
the
appropriate
,
most
incommunicable
Prerogative
of
the
Godhead
to
be
the
Last
,
as
well
as
the
First
,
the
Alpha
,
and
the
Omega
;
The
End
,
as
he
is
the
Authour
of
all
things
.
Of
whom
,
and
through
whom
,
and
to
whom
all
things
are
;
And
unto
whom
must
be
all
glory
for
ever
.
Rom.
11.
36.
So
that
to
pray
to
him
that
he
would
do
this
or
that
,
finally
and
ultimately
for
any
thing
else
than
his
own
name
;
is
humbly
to
supplicate
him
that
he
would
resign
the
Godhead
;
and
quit
his
throne
to
this
,
or
that
Creature
.
2.
To
the
right
subject
of
Prayer
,
considered
whether
according
to
its
original
,
or
renewed
State.
According
to
primitive
nature
,
or
renewing
grace
.
To
primitive
nature
,
which
was
no
doubt
pointed
upon
God
as
the
last
end
.
Otherwise
a
Creature
had
been
made
with
aversion
to
him
,
and
in
the
highest
pitch
of
enmity
and
rebellion
.
Since
there
can
be
no
higher
Controversie
than
about
the
last
end
.
And
to
renewing
grace
,
the
design
whereof
,
as
it
is
such
,
can
be
no
other
than
to
restore
us
to
our
Original
State.
To
bring
us
back
,
and
state
us
where
,
and
as
we
were
,
in
that
absolute
subordination
to
God
that
was
original
and
natural
to
us
.
VVhich
therefore
stands
in
repentance
towards
God
,
as
our
end
,
and
faith
in
our
Lord
Jesus
Christ
,
as
our
way
,
wherein
alone
we
can
acceptably
return
and
render
our selves
back
unto
him
.
We
through
the
law
are
dead
to
the
law
,
being
humbled
,
broken
,
macerated
,
mortifi'd
by
it
,
we
are
become
dead
to
it
,
exempt
from
its
execrating
condemning
power
and
dominion
,
that
we
might
live
to
God.
Gal.
2.
19.
that
a
new
divine
life
and
nature
might
spring
up
in
us
,
aiming
at
God
,
tending
and
working
intirely
,
and
only
towards
him
.
Have
been
reduc't
to
a
Chaos
,
to
utter
confusion
,
or
even
brought
to
nothing
,
that
we
might
be
ereated
anew
,
with
a
reimplanted
disposition
to
serve
the
ends
and
purposes
for
which
we
were
first
made
.
And
therefore
are
to
yield
our selves
to
God
as
those
that
are
alive
from
the
dead
.
Rom.
6.
13.
i.
e.
(
as
verse
11.
)
alive
to
God
through
Jesus
Christ.
In
him
we
are
created
to
good
workes
(
that
are
principally
to
be
estimated
from
the
end
)
which
God
had
before
ordained
that
we
should
walk
in
them
.
Ephes.
2.
10.
Thus
we
are
reconcil'd
to
God.
The
Controversie
is
taken
up
,
which
was
about
no
lower
thing
than
the
Deity
.
Who
should
be
God
,
he
or
we
.
Whether
we
should
live
and
be
for
our selves
,
or
him
.
If
any
man
be
in
Christ
,
he
is
a
new
creature
,
old
things
are
past
away
,
behold
,
all
things
are
become
new
;
And
all
things
are
of
God
,
who
hath
reconciled
us
to
himself
by
Jesus
Christ.
2
Cor.
5.
17
,
18.
Hereupon
this
is
,
in
Prayer
,
the
only
proper
genuine
connatural
breath
of
the
new
Creature
,
the
most
inward
habitual
sense
of
a
devoted
soul
To
thee
,
O
Lord
,
be
all
things
,
mayest
thou
ever
be
the
all
in
all
.
Let
the
Creation
and
all
things
be
nothing
,
otherwise
than
in
thee
,
and
for
thee
!
3.
To
the
Mediatour
in
whose
name
we
pray
.
Who
never
undertook
that
part
of
mediating
between
God
and
us
,
with
a
design
to
alienate
,
and
give
away
from
God
the
natural
rights
of
the
Godhead
;
but
to
assert
them
to
the
highest
,
to
repair
unto
God
,
and
expiate
by
his
blood
the
encroachments
we
had
made
upon
them
,
and
provide
we
might
do
so
no
more
.
That
we
might
be
forgiven
what
was
past
,
and
be
dutiful
and
subject
for
the
future
.
His
principal
design
was
to
salve
the
injur'd
honour
and
dignity
of
the
divine
Government
,
and
to
reconcile
therewith
our
impunity
,
and
felicity
,
to
make
them
consist
.
He
was
therefore
to
redeem
us
to
God
by
his
blood
,
Rev.
5.
9.
How
immodest
,
and
absurd
a
confidence
were
it
,
for
any
to
make
use
of
the
Mediators
name
in
prayer
against
his
principal
,
and
most
important
design
?
4.
To
the
Spirit
of
Prayer
who
,
we
are
told
Rom.
8.
27.
makes
intercession
for
the
Saints
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
VVe
read
,
according
to
the
will
of
God
,
but
no
more
is
in
the
Text
than
according
to
God.
i.
e.
in
subserviency
to
him
,
and
his
Interest
,
so
as
that
in
prayer
,
by
the
dictate
of
that
Spirit
,
they
supreamly
mind
the
things
of
God
,
and
are
most
intent
upon
his
concernments
,
and
upon
their
own
only
in
subordination
to
his
.
As
it
may
well
be
supposed
his
own
Spirit
will
be
true
to
him
,
and
not
act
the
hearts
which
it
governs
,
otherwise
;
And
that
the
prayers
that
are
from
himself
,
and
of
his
own
inspiring
,
will
be
most
entirely
loyal
,
and
import
nothing
but
duty
and
devotedness
to
him
.
5.
To
the
most
perfect
model
and
platform
of
prayer
,
given
us
by
our
Lord
himself
.
In
which
the
first
place
is
given
to
the
petition
Hallowed
be
thy
name
,
and
the
two
next
are
about
Gods
concernments
,
before
any
are
mentioned
of
our
own
.
So
that
the
things
we
are
to
desire
,
are
digested
into
two
tables
,
as
the
decalogue
is
containing
the
things
we
are
to
do
And
those
that
respect
God
(
as
was
sit
)
set
first
.
6.
To
the
constant
〈◊〉
of
the
prayers
of
holy
men
in
Scripture
.
VVe
have
seen
how
earnestly
Moses
presses
this
argument
in
the
〈◊〉
places
,
Exod.
32.
and
Numb
.
14.
And
so
doth
Samuel
express
his
confidence
in
it
,
when
he
promises
,
upon
their
desire
,
to
pray
for
the
trembling
people
of
Israel
.
1
Sam.
12.
22
,
23.
The
Lord
will
not
forsake
his
people
[
for
his
great
names
sake
]
because
it
hath
pleased
the
Lord
to
make
you
his
people
.
Moreover
as
for
me
,
God
forbid
that
I
should
sin
against
the
Lord
,
in
ceasing
to
pray
for
you
.
And
this
was
a
pair
whom
God
hath
himself
dignifi'd
as
persons
of
great
excellency
in
prayer
,
And
whose
prayers
he
would
have
a
value
for
,
if
for
any
mans
.
Though
Moses
and
Samuel
stood
before
me
,
&c.
Jer.
15.
1.
Thus
also
doth
Joshua
insist
,
upon
occasion
of
that
rebuke
Israel
met
with
before
Ai
Josh.
7.
8
,
9.
O
Lord
,
what
shall
I
say
,
when
Israel
turneth
their
backs
before
their
enemies
?
For
the
Canaanites
,
and
all
the
inhabitants
of
the
land
shall
hear
of
it
,
and
shall
environ
us
round
,
and
cut
off
our
name
from
the
earth
:
[
and
what
wilt
thou
do
unto
thy
great
name
?
]
And
so
doth
Daniel
plead
(
one
of
a
famous
triad
too
,
of
potent
wrestlers
in
prayer
.
Ezek
14.
14.
)
O
Lord
hear
,
O
Lord
forgive
,
O
Lord
hearken
and
do
:
defer
not
for
thine
own
sake
,
O
my
God
;
for
thy
city
and
thy
people
[
are
called
by
thy
name
]
Dan.
9.
19.
7.
To
the
highest
example
and
patern
of
prayer
(
fit
to
be
mentioned
apart
)
our
Lord
himself
.
VVho
,
in
some
of
his
last
agonies
,
praying
Father
save
me
from
this
hour
,
represses
that
innocent
voice
.
But
therefore
came
I
to
this
hour
,
and
addes
Father
glorifie
thy
name
.
Joh.
12.
27
,
28.
intimating
that
the
summe
of
his
desires
did
resolve
into
that
one
thing
,
And
contented
to
suffer
what
was
most
grievous
to
himself
that
so
that
might
be
done
which
should
be
finally
most
honourable
to
that
great
name
.
8.
To
the
design
and
end
of
prayer
,
which
is
partly
and
principally
to
be
considered
as
an
act
of
worship
,
an
homage
to
the
great
God
,
and
so
the
design
of
it
is
to
honour
him
.
And
partly
as
a
meanes
,
or
way
of
obtaining
for
our selves
the
good
things
we
pray
for
,
which
therefore
is
another
(
but
an
inferiour
)
end
of
prayer
.
Whether
we
consider
it
under
the
one
notion
,
or
the
other
,
or
propound
to
our selves
the
one
or
the
other
end
in
praying
;
'T
is
most
agreeable
to
pray
after
this
tenour
,
and
to
insist
most
upon
this
argument
in
prayer
.
For
First
,
Do
we
intend
prayer
as
an
homage
to
the
great
God
,
and
to
give
him
his
due
glory
in
praying
to
him
.
How
fitly
doth
it
fall
in
with
our
design
,
when
not
only
our
praying
it self
but
the
matter
we
chiesly
pray
for
have
the
same
scope
and
end
.
We
pray
that
we
may
glorifie
God.
And
the
thing
we
more
principally
desire
of
him
in
prayer
,
is
that
he
would
glorifie
himself
,
or
that
his
name
be
glorified
.
And
square
all
other
desires
by
this
measure
,
desiring
nothing
else
but
what
may
be
,
(
or
as
it
is
)
subservient
hereto
.
And
Secondly
,
If
we
intend
and
design
any
thing
of
advantage
to
our selves
.
We
can
only
expect
to
be
heard
,
and
to
obtain
it
upon
this
ground
.
The
great
God
deales
plainly
with
us
in
this
,
and
hath
expresly
declared
that
if
he
hear
,
and
graciously
answer
us
,
it
will
only
be
upon
this
consideration
,
as
is
often
inculcated
,
Ezekiel
36.
22.
Therefore
say
unto
the
house
of
Israel
,
thus
saith
the
Lord
God
,
I
do
not
this
for
your
sakes
,
O
house
of
Israel
,
but
for
mine
holy
names
sake
,
And
I
will
sanctifie
my
great
name
,
which
was
profaned
among
the
heathen
,
and
again
,
Not
for
your
sakes
do
I
this
,
saith
the
Lord
God
,
be
it
known
unto
you
;
be
ashamed
and
confounded
for
your
own
waies
,
O
house
of
Israel
.
Verse
32.
This
every
way
then
appears
a
most
fit
argument
to
be
insisted
on
in
prayer
;
And
to
this
purpose
as
well
as
to
any
other
.
Many
of
the
instances
mentioned
from
scripture
,
having
an
express
and
particular
reference
to
this
very
case
,
of
praying
for
a
people
related
to
God
,
and
upon
whom
his
name
was
called
.
It
remaines
then
to
shew
2.
What
is
requisite
to
the
right
and
due
use
of
this
argument
unto
this
purpose
.
Where
we
may
summe
up
all
in
two
words
,
sincerity
and
submission
.
The
former
whereof
belongs
to
this
case
in
common
with
all
others
,
wherein
we
can
use
this
argument
,
or
(
which
is
all
one
)
wherein
we
can
pray
at
all
.
The
other
hath
somewhat
a
more
peculiar
reference
to
this
case
considered
apart
by
it self
.
And
indeed
that
the
one
and
the
other
of
these
are
requisite
in
the
use
of
this
argument
,
are
both
of
them
Corollaries
from
the
Truth
it self
we
have
been
hitherto
insisting
on
,
and
that
have
the
very
substance
and
spirit
of
it
in
them
.
For
if
this
be
an
argument
fit
to
be
used
in
prayer
at
all
,
it
is
obvious
to
collect
,
that
it
ought
to
be
used
with
great
sincerity
in
any
case
,
and
with
much
submission
,
especially
,
in
such
a
case
as
this
.
1.
It
is
requisite
we
use
this
argument
with
sincerity
.
i.
e.
That
we
have
a
sense
in
our
hearts
correspondent
to
the
use
of
it
,
or
that
the
impression
be
deeply
inwrought
into
our
spirits
of
the
glorious
excellency
of
the
name
of
God.
So
as
it
be
really
the
most
desireable
thing
in
our
eyes
,
that
it
be
magnifi'd
and
rendred
most
glorious
whatsoever
becomes
of
us
,
or
of
any
people
or
nation
under
Heaven
.
Many
have
learnt
to
use
the
words
For
thy
names
sake
,
as
a
formula
,
a
plausible
phrase
,
a
customary
,
fashionable
form
of
speech
,
when
first
,
there
is
no
inward
sense
in
their
hearts
that
doth
subesse
,
lies
under
the
expression
,
so
as
that
with
them
it
can
be
said
to
signifie
any
thing
,
or
have
any
meaning
at
all
.
Or
,
secondly
,
They
may
have
much
another
meaning
from
what
these
words
do
import
,
a
very
low
self-regarding
one
.
As
when
in
praying
for
a
people
that
bear
this
name
,
of
whom
themselves
are
a
part
,
these
words
are
in
their
mouths
,
but
their
hearts
are
really
solicitous
for
nothing
but
their
own
little
concernments
,
their
wealth
,
and
peace
,
and
ease
,
and
fleshly
accommodations
.
Apprehending
a
change
of
Religion
cannot
fall
out
among
such
a
people
,
but
in
conjunction
with
what
may
be
dangerous
to
themselves
in
these
mean
respects
.
Whereupon
it
may
fall
out
that
they
will
pray
earnestly
,
cry
aloud
,
be
full
of
concern
,
vehemently
importunate
,
and
all
the
noise
,
and
cry
mean
nothing
but
their
own
corn
,
wine
,
and
oile
.
They
mention
the
name
of
the
Lord
,
but
not
in
truth
.
It
appeares
the
servants
of
God
in
the
use
of
this
argument
have
been
toucht
in
their
very
soules
with
so
deep
and
quick
a
sense
of
the
dignity
and
honour
of
the
divine
name
,
that
nothing
else
hath
seem'd
considerable
with
them
,
or
worth
the
regarding
besides
.
As
in
those
pathetic
.
expostulations
,
What
wilt
thou
do
to
thy
great
name
?
What
will
the
Egyptians
say
?
&c.
This
alone
,
apart
from
their
own
concernments
,
was
the
weighty
argument
with
them
.
For
it
weighed
nothing
with
Moses
on
the
contrary
,
to
be
told
,
I
will
make
of
thee
a
great
nation
.
To
have
himself
never
so
glorious
a
name
,
to
be
spread
in
the
world
and
transmitted
to
all
after
ages
as
the
root
and
father
of
a
mighty
people
,
was
a
light
thing
in
comparison
of
the
injury
and
disreputation
that
would
be
done
to
Gods
own
name
,
if
he
should
desert
or
destroy
this
people
.
Or
,
thirdly
,
They
may
have
a
very
wicked
meaning
.
The
name
of
God
may
be
invok't
,
Religious
solemnities
used
as
a
Pretence
and
colour
to
flagitious
actions
.
In
nomine
Domini
—
&c.
Most
execrable
villanies
have
been
prefac't
with
that
sacred
adorable
name
.
As
when
a
fast
was
proclaim'd
,
but
a
rapine
upon
Naboths
vineyard
was
the
thing
design'd
.
And
the
awful
name
of
God
was
indifferently
used
in
prayer
and
in
perjury
to
serve
the
same
vile
purpose
.
In
which
soever
of
those
Degrees
this
venerable
name
is
insincerely
mentioned
,
we
ought
to
account
a
great
requisite
is
wanting
to
a
right
use
of
it
as
an
argument
in
prayer
.
And
should
consider
both
the
absurdity
and
the
iniquity
of
our
so
misusing
it
.
1.
The
absurdity
,
For
who
can
reasonably
think
him
capable
of
hearing
our
prayers
,
whom
at
the
same
time
he
thinkes
incapable
of
knowing
our
hearts
?
Am
I
consistent
with
my self
when
I
invocate
,
worship
,
trust
in
him
as
a
God
,
whom
I
think
I
can
impose
upon
by
a
false
shew
?
Is
it
likely
,
if
I
can
deceive
him
,
that
he
can
help
and
succour
me
?
2.
The
iniquity
.
For
this
can
be
no
low
(
though
it
be
not
the
peculiar
)
sense
of
taking
the
name
of
the
Lord
our
God
in
vain
.
And
we
know
with
what
awful
words
that
great
precept
is
inforced
.
The
Lord
will
not
hold
him
guiltless
that
taketh
his
name
in
vain
.
Nor
can
any
man
devise
to
put
a
greater
affront
upon
him
than
to
approach
him
with
insincerity
.
For
it
is
to
use
him
as
a
senseless
Idol
,
and
signifies
as
if
I
counted
him
as
the
vanities
of
the
Gentiles
,
one
of
their
inanimate
or
brutal
Gods
;
Denies
his
omniscience
to
discern
,
and
his
justice
and
power
to
revenge
the
indignity
,
all
at
once
.
And
what
now
is
to
be
expected
from
such
a
prayer
wherein
I
both
fight
with
my self
and
him
at
the
same
time
.
With
my self
,
for
the
same
object
that
I
worship
,
I
affront
in
the
same
act
,
and
with
him
;
for
my
worship
is
but
seeming
and
the
affront
real
.
Such
a
disagreement
with
my self
were
enough
to
blast
my
prayer
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
man
with
two
soules
,
Jam
1.
the
double-minded
man
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unstable
(
inconsistent
with
himself
the
word
signifies
)
and
let
not
such
a
man
think
saith
the
Apostle
,
that
he
shall
receive
any
thing
of
the
Lord.
Much
more
when
his
prayer
is
not
only
not
acceptable
to
God
,
but
offensive
.
And
by
which
he
is
so
far
from
pleasing
,
that
he
provokes
.
It
is
then
of
unspeakable
concernment
to
us
in
the
use
of
this
Argument
,
that
we
well
understand
our selves
.
Let
us
search
our
hearts
.
And
see
that
we
mean
as
we
speak
,
that
we
do
not
pretend
a
concernedness
,
and
zeal
for
the
name
of
God
,
when
he
that
knowes
all
things
,
knowes
that
we
lye
;
and
that
we
do
but
flatter
him
with
our
mouth
,
and
lye
unto
him
with
our
tongues
when
our
heart
is
not
right
with
him
.
Psal.
78.
36
,
37.
That
we
do
not
seem
to
be
in
great
perplexity
about
the
name
and
glory
of
God
,
when
we
are
quite
unconcern'd
what
becomes
of
his
name
,
are
only
solicitous
lest
we
should
suffer
our selves
,
afraid
of
being
undone
,
of
losing
our
estates
,
or
of
being
driven
from
our
dwellings
,
or
perhaps
but
of
being
abridg'd
somewhat
of
our
conveniencies
,
and
more
delectable
enjoyments
.
As
if
(
not
the
Fortunes
of
Cesar
,
and
the
Empire
but
)
the
mighty
and
all
comprehensive
name
of
the
great
Lord
of
heaven
and
earth
did
depend
upon
our
being
rich
,
or
quiet
,
and
at
our
ease
,
and
having
our
sense
and
fancy
gratifi'd
.
As
if
the
heavens
rested
upon
our
shoulders
,
and
the
frame
of
the
universe
were
sustained
by
us
,
who
our selves
need
such
pitiful
supports
,
lean
upon
shadows
,
and
if
they
fail
us
are
ready
to
sink
and
drop
into
nothing
!
2.
Submission
is
highly
requisit
especially
in
a
case
of
this
nature
,
i.
e.
We
are
to
submit
to
his
judgment
the
disposal
both
of
his
concernments
,
which
this
argument
directly
intends
,
and
our
own
,
which
we
are
too
apt
,
indirectly
to
connect
with
his
,
so
as
to
be
more
principally
solicitous
about
them
.
1.
His
concernment
in
this
case
must
(
as
is
fit
)
be
submitted
with
all
humble
deference
to
his
own
judgment
,
it
being
really
a
doubtful
case
,
not
whether
it
be
a
desireable
thing
,
that
the
name
and
honour
of
God
should
be
preserved
and
advanced
,
or
whether
we
should
desire
it
?
But
whether
his
continuing
such
a
people
in
visible
relation
to
himself
,
or
rejecting
and
casting
them
off
,
will
be
more
honourable
and
glorious
to
him
?
Where
the
doubt
lies
,
there
must
be
the
submission
,
i.
e.
This
matter
must
be
referr'd
to
himself
,
it
being
such
as
whereof
he
only
is
the
competent
judge
,
and
not
we
.
The
thing
to
be
judg'd
of
is
not
whether
occasion
may
not
be
taken
by
men
of
short
discourse
,
and
of
profane
minds
,
to
think
and
speak
reflectingly
of
such
a
piece
of
providence
,
viz.
if
a
people
whom
God
had
long
visibly
owned
and
favoured
should
be
,
at
length
,
rejected
with
detestation
,
and
exposed
to
ruine
.
'T
is
like
the
heathen
nations
were
very
apt
so
to
insult
,
when
God
did
finally
abandon
and
give
up
that
people
of
the
Jewes
,
and
make
them
cease
at
once
to
be
his
people
,
and
any
people
at
all
.
As
we
know
they
did
before
,
when
they
gained
any
temporary
advantage
upon
them
,
upon
their
being
able
to
spoil
their
countrey
,
to
reduce
them
to
some
distress
,
and
straiten
their
chief
City
with
a
siege
,
as
if
they
had
them
totally
in
their
power
,
they
presently
draw
the
God
of
Israel
into
an
ignominious
comparison
with
the
fictitious
Deities
of
other
vanquished
Countreys
.
The
Gods
of
Hamath
,
Arphad
,
Sepharvaim
Isa.
36.
19.
(
who
are
also
stiled
their
Kings
as
is
thought
2
King.
19.
13.
though
the
destruction
of
their
Kings
may
also
admit
to
be
meant
as
an
argument
of
the
impotency
of
their
Gods.
And
they
are
mentioned
distinctly
,
as
perhaps
was
not
observed
,
in
both
those
cited
bookes
of
Scripture
,
where
that
history
is
more
largely
recorded
;
2
Kings
18.
34.
chap.
19.
13.
And
Isa.
36.
19.
chap.
37.
12
,
13
)
As
if
he
were
able
to
do
no
more
for
the
protection
of
his
people
,
than
they
for
their
worshippers
.
And
so
,
for
a
few
moments
,
he
remaines
under
the
censure
of
being
an
impotent
God.
But
that
momentary
cloud
he
knew
how
soon
to
dispel
,
and
make
his
glory
shine
out
so
much
the
more
brightly
unto
,
not
only
a
convincing
,
but
an
amazing
confutation
of
so
prophane
folly
;
yielded
the
short
sighted
adversary
a
temporary
Victory
,
which
he
could
presently
redeem
out
of
their
hands
,
that
he
might
the
more
gloriously
triumph
in
their
surprizing
,
unfeared
ruine
;
And
so
let
them
,
and
all
the
world
see
that
those
advantages
were
not
extorted
,
but
permitted
upon
considerations
that
lay
out
of
their
reach
to
comprehend
;
and
that
they
proceeded
not
from
want
of
power
,
but
the
excellency
of
other
perfections
,
which
would
in
due
time
be
understood
by
such
as
were
capable
of
making
a
right
judgement
.
His
wisdom
,
holiness
and
justice
which
appeared
in
putting
a
people
so
related
to
him
,
under
seasonable
rebukes
and
discountenance
,
when
the
state
of
the
case
,
and
the
methods
of
his
Government
required
it
.
And
so
much
the
rather
because
they
were
so
related
.
According
to
that
You
only
have
I
known
of
all
the
families
of
the
earth
,
therefore
I
will
punish
you
for
all
your
iniquities
.
Amos
3.
2.
The
matter
here
to
be
disputed
,
was
not
whether
it
did
not
occasion
a
present
dishonour
to
the
God
of
Israel
,
to
let
the
enemy
have
such
a
seeming
ground
of
spiteful
suggestions
concerning
him
,
as
if
he
were
impotent
,
or
variable
,
or
false
to
them
that
had
intrusted
themselves
to
his
protection
and
care
;
but
whether
that
dishonour
were
not
recompenst
with
advantage
,
by
the
greater
glory
that
accrued
to
him
afterwards
.
And
this
also
is
the
matter
that
must
come
under
judgement
,
if
at
length
he
should
finally
cast
off
such
a
people
;
whether
upon
the
whole
,
all
things
being
considered
and
taken
together
,
it
be
not
more
for
the
honour
of
his
name
,
and
the
reputation
of
his
rectoral
attributes
,
to
break
off
such
a
relation
to
them
,
than
continue
it
.
Wherein
he
is
not
concern'd
to
approve
himself
to
the
opinion
of
fooles
,
or
half-witted
persons
:
and
whose
shallow
judgment
too
,
is
govern'd
by
their
disaffection
;
but
to
such
as
can
consider
.
Perhaps
,
to
such
as
shall
hereafter
rise
up
in
succeeding
ages
.
For
he
is
not
in
haste
.
His
steady
duration
,
commensurate
with
all
the
successions
of
time
,
and
which
runs
into
Eternity
,
can
well
admit
of
his
staying
till
this
or
that
frame
,
and
contexture
of
providence
be
compleated
,
and
capable
of
being
more
entirely
viewed
at
once
,
and
till
calmer
minds
,
and
men
of
less
interested
passions
shall
come
to
have
the
considering
of
it
.
And
in
the
mean
time
he
hath
those
numberless
myriads
of
wise
and
holy
sages
in
the
other
world
,
the
continual
observers
of
all
his
dispensations
,
that
behold
them
with
equal
,
unbyast
minds
,
and
from
the
evidence
of
the
matter
,
give
their
concurrent
approbation
,
and
applause
,
with
all
the
true
members
of
the
Church
on
earth
,
Great
and
marvellous
are
thy
works
,
Lord
God
Almighty
,
just
,
and
true
are
thy
wayes
,
thou
King
of
Saints
.
Rev.
15.
3.
But
it
is
enough
,
and
much
more
considerable
to
approve
himself
to
himself
;
and
that
all
his
dispensations
are
guided
according
to
the
steady
,
eternal
Reason
of
things
,
which
is
an
inviolable
law
to
him
,
from
which
he
never
departs
,
and
from
the
perpetual
uniform
agreement
of
all
his
providences
whereto
,
an
indubious
glory
will
result
unto
him
,
that
will
never
admit
the
least
Eclipse
,
or
ever
be
capable
of
being
drawn
into
dispute
.
And
according
whereto
it
will
appear
,
if
ever
he
forsake
such
a
people
,
the
concernment
of
his
name
and
glory
in
the
matter
,
was
the
great
inducement
to
it
,
that
he
did
even
owe
it
to
himself
,
and
had
not
,
otherwise
,
done
right
to
his
own
name
.
And
whatsoever
might
be
argued
from
it
to
the
contrary
will
be
found
capable
of
a
clear
and
easie
answer
,
so
as
that
the
weight
of
the
argument
will
entirely
ly
on
this
side
.
For
1.
As
to
his
Power
,
he
hath
reason
to
be
ever
secure
concerning
the
reputation
of
that
,
having
given
,
and
knowing
how
further
to
give
,
when
he
pleases
,
sufficient
demonstrations
of
it
,
otherwayes
.
Nor
was
it
ever
his
design
to
represent
himself
as
a
Being
of
meer
Power
,
which
of
it self
,
hath
nothing
of
moral
excellency
in
it
,
nor
do
the
appearances
of
it
tend
to
beget
that
true
notion
of
God
in
the
minds
of
men
which
he
designed
to
propagate
;
otherwise
than
as
the
glory
of
it
should
shine
in
conjunction
with
that
of
his
other
Attributes
that
are
more
peculiarly
worthy
of
God
,
more
appropriate
to
him
,
and
more
apt
to
represent
him
to
the
world
as
the
most
sutable
object
of
a
Religious
veneration
.
Whereas
meer
power
is
capable
of
having
place
in
an
un-intelligent
nature
,
and
in
an
intelligent
tainted
with
the
most
odious
impurities
.
He
never
desir'd
to
be
known
among
men
by
such
a
name
,
as
should
signifie
power
only
un-accompani'd
with
wisdom
,
holiness
,
&c.
And
2.
For
his
wisdom
it
is
seen
in
pursuing
valuable
ends
,
by
methods
sutable
to
them
,
and
becoming
himself
.
It
became
the
absolute
Soveraignty
of
a
God
,
to
select
a
nation
,
that
he
would
favour
more
than
other
nations
;
but
would
ill
have
agreed
with
his
wisdom
to
have
bound
himself
absolutely
to
them
,
so
to
favour
them
,
howsoever
they
should
demean
themselves
.
3.
His
bounty
and
goodness
,
though
it
found
them
no
better
than
other
people
,
was
to
have
made
them
better
.
Nor
was
it
any
disreputation
to
his
goodness
to
divert
its
current
,
when
they
,
after
long
tryal
,
do
finally
resist
its
design
.
4.
His
Clemency
must
not
be
made
liable
to
be
mistaken
for
inadvertency
,
or
neglect
.
And
to
give
the
world
cause
to
say
,
Tush
God
seeth
not
,
neither
is
there
knowledge
in
the
most
high
.
Nor
for
indifferency
,
and
unconcernedness
what
men
do
,
as
if
good
and
bad
were
alike
to
him
.
And
that
such
as
do
evil
were
good
in
the
sight
of
the
Lord
,
and
he
delighted
in
them
;
words
,
wherewith
he
sometime
complain'd
that
men
wearied
him
Mal.
2.
17.
He
is
not
to
redeem
the
reputation
of
one
attribute
by
the
real
prejudice
of
another
;
i.
e.
the
offense
and
grievance
to
it
,
which
acting
directly
against
it
(
if
that
were
possible
)
would
occasion
.
5.
His
sincerity
will
be
highly
vindicated
and
glorifi'd
,
when
it
shall
be
seen
that
there
is
nothing
more
of
severity
in
such
a
dispensation
,
when
ever
it
takes
place
,
than
was
plainly
exprest
in
his
often
repeated
fore-warnings
and
threatnings
,
even
long
before
.
And
therefore
6.
He
is
herein
but
constant
to
himself
,
and
should
be
more
liable
to
the
charge
of
mutability
,
and
inconstancy
,
if
finally
,
when
the
case
should
so
require
,
he
should
not
take
this
course
.
And
7.
As
to
his
righteousness
,
and
fidelity
towards
such
a
people
,
even
those
to
whom
he
more
strictly
oblig'd
himself
than
ever
he
did
to
any
particular
nation
besides
.
Let
but
the
tenour
of
his
Covenant
with
them
be
consulted
,
and
see
whether
he
did
not
reserve
to
himself
a
liberty
of
casting
them
off
,
if
they
revolted
from
him
.
And
whether
these
were
not
his
express
termes
that
he
would
be
with
them
while
they
were
with
him
,
but
that
if
they
forsook
him
,
he
would
forsake
them
also
.
Therefore
much
more
is
he
at
liberty
,
as
to
any
other
people
,
to
whom
he
never
made
so
peculiar
promises
of
external
favours
as
he
did
to
this
people
.
Nor
hereupon
can
any
thing
be
pleaded
from
his
name
,
or
that
is
within
the
compass
of
its
signification
,
with
any
certainty
,
that
it
shall
conclude
,
and
be
determining
on
the
behalf
of
such
a
people
.
There
is
a
real
,
great
doubt
in
the
case
,
whether
the
argument
may
not
weigh
more
the
other
way
.
And
whether
the
wickedness
of
such
a
people
may
not
be
grown
to
such
a
prodigious
excess
,
that
whereas
none
of
these
his
mentioned
attributes
do
make
it
necessary
,
he
should
continue
his
relation
,
some
other
,
that
could
not
be
alledg'd
for
it
,
may
not
be
alledg'd
against
it
,
and
do
not
make
it
necessary
he
should
break
it
off
.
The
glory
of
his
holiness
(
which
if
we
consider
it
in
it self
,
and
consider
the
value
,
and
stress
he
is
wont
to
put
upon
it
,
we
might
even
reckon
the
prime
glory
of
the
Deity
)
is
not
,
perhaps
,
to
be
sufficiently
salv'd
and
vindicated
without
,
at
length
,
quite
abandoning
and
casting
them
off
.
There
seems
to
be
somewhat
very
awful
and
monitory
in
those
most
pleasant
,
gracious
words
,
and
that
breathe
so
sweet
a
savour
.
But
now
they
desire
a
better
Countrey
,
that
is
,
an
heavenly
:
wherefore
God
is
not
ashamed
to
be
called
their
God.
Heb.
11.
16.
viz.
that
if
a
people
that
have
long
enjoy'd
brighter
discoveries
of
heaven
,
and
the
way
to
it
,
do
yet
generally
bear
a
disaffected
heart
to
the
design
of
that
revelation
,
remain
habitually
terrene
,
like
the
rest
of
the
world
,
govern'd
by
the
spirit
of
it
,
ingulft
in
the
common
pollutions
,
sensualities
,
impieties
of
the
wicked
atheistical
inhabitants
of
this
earth
.
God
will
bë
even
ashamed
to
be
called
their
God.
He
will
reckon
it
ignominious
,
and
a
reproach
to
him
(
though
he
will
save
such
as
are
sincere
among
them
)
to
stand
visibly
related
to
such
a
people
as
their
God.
What
to
have
them
for
a
peculiar
people
,
that
are
not
peculiar
?
To
distinguish
them
that
will
not
be
distinguisht
?
To
make
a
visible
difference
by
external
favours
and
priviledges
,
where
there
is
no
visible
difference
in
practice
and
conversation
,
that
might
signifie
a
more
excellent
Spirit
.
This
is
not
only
to
lose
the
intended
design
,
but
to
have
it
turn
to
a
disadvantage
.
And
whom
he
expected
to
be
for
a
name
and
a
praise
to
him
,
a
crown
and
a
royal
Diadem
,
to
become
to
him
a
dishonour
and
a
blot
.
And
we
do
find
that
such
severities
as
have
been
used
towards
such
a
people
,
are
declared
to
have
been
so
,
even
for
the
sake
of
his
name
,
Jer.
34.
16
,
17.
But
ye
turned
and
polluted
my
name
,
—
Therefore
—
I
will
make
you
to
be
removed
into
all
the
Kingdoms
of
the
earth
.
And
when
therefore
a
remnant
of
this
people
,
rebelliously
,
against
Gods
express
word
,
went
down
into
Egypt
,
preferring
a
precarious
subsistence
,
under
tyranny
and
idolatry
,
at
the
cruel
mercy
of
a
long
since
baffled
enemy
before
the
true
Religion
,
and
liberty
,
under
the
divine
protection
,
see
how
God
expresses
his
resentment
of
this
dishonour
done
to
his
name
,
and
the
affront
offered
to
his
Government
.
Jer.
44.
26.
Therefore
hear
ye
the
word
of
the
Lord
,
all
Judah
that
dwell
in
the
land
of
Egypt
,
Behold
,
I
have
sworn
by
my
great
name
,
saith
the
Lord
,
that
my
name
,
shall
no
more
be
named
in
the
mouth
of
any
man
of
Judah
,
in
all
the
land
of
Egypt
,
saying
;
The
Lord
God
liveth
.
And
when
the
time
drew
nearer
of
Gods
total
rejection
of
that
people
,
as
in
the
time
of
Malachi's
prophecies
;
They
are
charg'd
with
despising
and
profaning
his
name
.
chap.
1.
verse
6.
and
12.
and
are
told
God
had
now
no
pleasure
in
them
,
nor
would
accept
an
offering
at
their
hands
,
but
that
his
name
should
be
great
among
the
Gentiles
(
verse
10
,
11.
)
even
from
the
rising
of
the
sun
to
the
going
down
of
the
same
,
Intimating
that
(
excepting
those
few
that
thought
on
his
name
,
chap.
3.
16.
and
that
feared
his
name
,
chap.
4.
2
,
who
he
sayes
should
be
his
,
when
he
made
up
his
jewels
,
and
the
sun
of
righteousness
should
rise
upon
them
)
he
would
have
no
more
to
do
with
them
,
but
in
the
day
that
should
burn
as
an
oven
,
(
when
the
whole
Hemisphere
should
be
as
one
fiery
vault
)
they
should
be
burnt
up
as
stubble
,
and
neither
root
nor
branch
be
left
of
them
,
And
all
this
upon
the
concern
he
had
for
his
name
,
which
was
reproacht
by
such
a
peoples
pretending
to
it
.
Whereupon
,
they
had
been
threatned
chap.
2.
verse
2.
that
except
they
did
give
glory
to
his
name
,
he
would
curse
them
,
and
their
blessings
,
corrupt
their
seed
,
spread
dung
upon
their
faces
,
even
that
of
their
solemn
feasts
,
and
they
should
be
taken
away
therewith
.
It
is
therefore
possible
the
whole
force
of
this
argument
may
lye
against
us
,
in
praying
for
such
a
people
,
I
say
,
it
is
possible
it
may
,
Whether
actually
it
do
or
no
,
we
can
never
be
competent
judges
.
Our
knowledge
is
not
large
enough
,
nor
our
minds
enough
comprehensive
.
Our
wisdom
is
folly
it self
to
the
estimating
such
a
case
.
We
are
capable
of
pronouncing
hastily
,
it
would
in
this
,
or
that
particular
respect
,
be
dishonourable
,
and
an
obscurement
of
Gods
name
,
if
he
should
cast
off
England
.
But
he
that
pronounces
hastily
,
considers
but
a
few
things
,
and
lookes
but
a
little
way
.
The
question
is
whether
all
things
compared
and
considered
together
,
that
belong
to
such
a
case
,
it
will
be
more
honourable
to
God
or
dishonourable
,
and
more
or
less
recommend
him
to
intelligent
minds
,
get
him
a
greater
and
more
excellent
name
and
renown
in
the
world
,
when
it
shall
be
enlightned
to
consider
the
case
,
to
break
off
his
relation
or
continue
it
?
We
know
his
own
judgment
is
according
to
truth
,
and
hope
he
will
judge
the
way
,
that
will
be
more
favourable
to
us
.
But
we
cannot
be
certain
of
it
.
'T
is
a
case
that
requires
the
judgment
of
his
all
comprehending
mind
,
whose
prospect
is
large
every
way
;
and
takes
in
all
the
decencies
and
indecencies
that
escape
our
notice
.
As
we
know
in
viewing
things
with
the
eye
,
a
quick
and
clear
sight
(
especially
helpt
with
a
fit
instrument
)
will
discern
many
things
,
so
fine
,
and
minute
,
as
to
be
,
to
a
duller
eye
,
altogether
invisible
.
It
is
the
work
of
wisdom
,
and
judgment
,
to
discern
exactly
the
critical
seasons
,
and
junctures
of
time
,
when
to
do
this
or
that
.
And
the
wise
God
in
his
dispensations
,
especially
towards
a
great
Community
,
or
the
collective
body
of
a
people
,
takes
usually
a
vast
compass
of
time
,
within
which
to
select
the
apt
and
fit
season
,
for
this
or
that
act
,
whether
of
severity
,
or
mercy
towards
them
.
And
it
is
more
fit
,
as
by
the
coincidence
of
things
,
it
contributes
more
to
the
greater
glory
of
his
name
.
We
cannot
discern
the
things
,
the
concurrence
whereof
,
make
this
a
fitter
season
than
another
,
that
such
an
event
should
be
plac't
just
there
,
within
so
large
a
tract
of
time
.
What
mortal
man
,
or
indeed
what
finite
mind
,
was
capable
of
judging
some
hundreds
of
years
before
,
what
was
just
wanting
to
the
fulness
of
the
Amorites
sin
,
so
as
that
it
should
be
more
honourable
,
and
glorious
to
the
divine
justice
,
not
to
animadvert
thereon
,
till
that
very
time
when
he
did
it
.
Or
why
he
chose
that
time
which
he
pitcht
upon
,
wherein
to
come
down
,
and
deliver
his
Israel
from
their
Egyptian
oppressours
.
Or
when
(
without
inspiration
)
to
be
able
to
say
the
time
to
favour
Zion
,
even
the
set
time
is
come
.
Nor
are
we
to
resolve
the
matter
only
into
the
absoluteness
of
his
Sovereignty
,
upon
the
account
whereof
he
may
take
what
time
he
pleases
,
but
the
depth
of
his
hidden
wisdom
,
for
he
doth
all
things
according
to
the
Counsel
of
his
will
,
having
reasons
to
himself
,
which
our
shallow
,
dim
,
sight
perceives
not
,
and
whereof
we
are
infinitely
less
able
to
make
a
sure
judgment
,
than
a
Countrey
Idiot
of
reasons
of
state
.
He
may
(
as
to
the
present
case
)
think
it
most
fit
,
most
honourable
,
and
glorious
,
so
often
to
forgive
,
or
so
long
to
forbear
such
a
delinquent
people
;
And
may
,
at
length
,
judge
it
most
becoming
him
,
and
most
worthy
of
him
,
as
he
is
the
common
Ruler
of
the
world
,
and
their
injured
,
despised
Ruler
,
to
strike
the
fatal
stroke
,
and
quite
cut
them
off
from
him
.
Now
here
,
it
is
therefore
necessarily
our
duty
,
to
use
this
argument
with
him
of
his
name
,
so
,
as
wholly
to
submit
the
matter
to
his
judgment
,
and
but
conditionally
,
if
it
will
indeed
make
most
for
the
glory
of
his
name
,
that
then
he
will
not
abhor
and
reject
such
a
people
even
for
his
names
sake
.
Nor
can
we
herein
be
too
importunate
,
if
we
be
not
peremptory
,
not
too
intent
upon
the
end
,
the
glory
of
his
name
;
for
about
the
goodness
,
excellency
,
and
desireableness
of
that
we
are
certain
;
if
we
be
not
too
determinate
about
the
meanes
,
or
what
will
be
most
honourable
to
his
name
,
concerning
which
we
are
uncertain
.
Neither
is
it
disallowed
us
to
use
the
best
judgment
we
can
,
about
the
meanes
,
and
the
interest
of
Gods
name
in
this
case
.
It
is
not
our
fault
to
be
mistaken
,
he
expects
us
not
to
use
the
judgment
of
Gods.
But
it
will
be
our
fault
to
be
peremptory
and
confident
in
a
matter
,
wherein
we
may
be
mistaken
;
and
must
signifie
too
much
officiousness
,
as
if
we
understood
his
affaires
better
than
himself
,
and
a
bold
insolence
,
to
take
upon
us
to
be
the
absolute
judges
of
what
we
understand
not
;
and
to
cover
our
presumption
with
a
pretence
of
duty
.
Therefore
though
such
a
people
be
dear
to
us
,
yet
because
his
name
ought
to
be
infinitely
more
dear
,
that
,
in
the
settled
bent
of
our
hearts
,
we
ought
to
prefer
.
And
be
patient
of
his
sentence
,
whatever
it
prove
to
be
,
with
deep
resentment
of
our
own
desert
but
with
high
complacency
that
his
name
is
vindicated
,
and
glorifi'd
,
and
with
a
sincere
,
undissembled
applause
of
the
justice
of
his
proceedings
;
how
severe
soever
they
may
be
towards
us
.
Especially
if
we
have
reason
to
hope
,
that
severity
will
terminate
,
but
in
a
temporary
discountenance
,
and
frown
;
not
in
a
final
rejection
.
2.
Much
more
are
we
to
submit
our
own
secular
concernments
,
which
may
be
involv'd
.
i.
e.
We
ought
only
to
pray
,
we
may
have
the
continued
,
free
,
profession
,
and
exercise
of
our
Religion
,
in
conjunction
with
the
comfortable
enjoyment
of
the
good
things
of
this
life
,
if
that
may
consist
with
,
and
best
serve
the
honour
of
his
great
name
.
But
if
he
do
really
make
this
judgment
in
our
case
,
that
we
have
so
misdemean'd
our
selves
,
and
been
so
little
really
better
to
common
observation
,
in
our
practice
and
conversation
,
than
men
of
a
worse
Religion
,
that
he
cannot
without
injury
to
his
name
,
and
the
reputation
of
his
Government
,
countenance
us
against
them
,
by
the
visible
favours
of
his
providence
:
That
it
will
not
be
honourable
for
him
to
protect
us
in
our
Religion
,
to
so
little
purpose
;
and
while
we
so
little
answer
the
true
design
of
it
;
That
if
we
will
retain
our
Religion
(
which
we
know
we
are
upon
no
terms
to
quit
)
we
must
suffer
for
it
,
and
sanctifie
that
name
before
men
by
our
suffering
,
which
we
dishonoured
by
our
sinning
.
We
have
nothing
left
us
to
do
but
to
submit
to
God
,
to
humble
our selves
under
his
mighty
hand
,
to
accept
the
punishment
of
our
sin
,
to
put
off
our
ornaments
,
expecting
what
he
will
do
with
us
.
And
be
content
that
our
dwellings
,
our
substance
,
our
ease
,
and
rest
,
our
liberties
and
lives
,
if
he
will
have
it
so
,
be
all
sacrifices
to
the
honour
of
that
excellent
name
.
Nor
can
our
use
of
this
argument
want
such
submission
without
much
insincerity
.
Concerning
this
therefore
look
back
to
what
was
said
on
the
former
head
.
Nor
is
there
any
hardship
in
the
matter
,
that
we
are
thus
limited
in
our
praying
,
for
what
even
nature
it self
teacheth
us
to
desire
;
our
safety
,
peace
,
and
outward
comforts
;
unless
we
count
it
an
hardship
that
we
are
Creatures
,
and
that
God
is
God
,
and
that
ours
is
not
the
supream
interest
.
The
desires
of
the
sensitive
nature
are
not
otherwise
to
be
formed
into
petitions
than
by
the
direction
of
the
rational
,
that
also
,
being
govern'd
by
a
superadded
holy
divine
nature
;
unto
which
it
is
a
supream
,
and
a
vital
law
,
that
God
is
to
be
first-eyed
in
every
thing
.
Reason
teaches
that
so
it
should
be
,
and
grace
makes
it
be
so
.
And
it
ought
to
be
far
from
us
to
think
this
an
hardship
;
when
,
in
reference
to
our
greater
,
and
more
considerable
concernments
,
those
of
our
soules
,
and
our
eternal
states
,
we
are
put
upon
no
such
(
dubious
suspenceful
)
submission
.
He
hath
not
,
in
these
,
left
the
matter
at
all
doubtful
,
or
at
any
uncertainty
,
whether
he
will
reckon
it
more
honourable
to
his
name
to
save
,
or
destroy
eternally
,
a
sincerely
penitent
,
believing
,
obedient
soul.
He
hath
settled
a
firm
connection
between
the
felicity
of
such
,
and
his
own
glory
.
And
never
put
it
upon
us
,
as
any
part
of
our
duty
,
to
be
contented
to
perish
for
ever
,
that
he
may
be
glorifi'd
;
or
ever
to
ask
our selves
whether
we
are
so
content
or
no.
For
he
hath
made
such
things
our
present
,
immediate
,
indispensable
duty
,
as
with
which
our
perishing
is
not
consistent
,
and
upon
supposition
whereof
,
it
is
impossible
we
should
not
be
happy
.
If
we
believe
in
his
son
,
and
submit
to
his
Government
,
his
name
pleads
irresistibly
for
our
being
saved
by
him
.
He
can
have
no
higher
glory
from
us
,
than
that
we
be
to
the
praise
of
the
glory
of
his
grace
,
being
once
accepted
in
the
beloved
.
Neither
is
it
disallowed
us
to
do
the
part
of
concives
,
fellow-members
of
a
community
,
civil
,
or
spiritual
,
to
pray
,
very
earnestly
,
for
our
people
,
city
,
countrey
that
are
so
justly
dear
to
us
.
Only
since
prayer
it self
is
an
acknowledgment
of
his
superiority
to
whom
we
pray
:
and
we
have
no
argument
,
that
we
ought
to
hope
should
prevail
,
but
that
of
his
own
name
;
we
can
but
pray
,
and
plead
as
the
nature
of
prayer
,
and
the
import
of
that
argument
will
admit
.
i.
e.
with
entire
subjection
to
his
holy
and
sovereign
will
,
and
subordination
to
his
supream
Interest
,
to
whom
we
address
our selves
in
prayer
.
Use.
And
now
the
use
this
will
be
of
to
us
,
is
partly
to
correct
and
reprehend
our
prayers
,
wherein
they
shall
be
found
disagreeable
to
the
true
import
of
this
Argument
,
and
partly
to
perswade
unto
,
and
encourage
,
such
praying
,
as
shall
be
agreeable
to
it
.
1.
It
justly
,
and
aptly
serves
to
reprehend
,
and
correct
,
such
praying
as
disagrees
with
it
.
Especially
the
carnality
,
and
the
selfishness
of
our
prayers
.
The
use
of
this
argument
implies
that
the
glory
of
God
,
and
the
exaltation
of
his
name
,
should
be
the
principal
design
of
our
prayers
.
Is
it
not
in
these
respects
much
otherwise
?
We
keep
fast
after
fast
,
and
make
many
prayers
.
And
what
is
the
chief
design
of
them
?
or
the
thing
we
are
most
intent
,
and
which
our
hearts
are
principally
set
upon
?
We
see
how
God
expostulates
this
matter
.
Zech.
7.
5.
When
ye
fasted
and
mourned
,
in
the
fifth
,
and
seventh
month
,
even
those
seventy
years
,
did
you
at
all
fast
unto
me
,
even
unto
me
?
Why
to
whom
can
it
be
thought
this
people
did
keep
fasts
but
unto
God
?
Yes
no
doubt
they
did
eye
him
,
as
the
object
,
but
not
as
the
end
.
They
were
kept
to
him
,
but
not
for
him
,
so
as
that
his
interest
,
and
glory
was
the
thing
principally
designed
in
them
.
Nor
can
it
be
,
if
the
things
we
cheifly
insist
upon
,
be
such
as
have
no
connection
with
his
true
interest
,
or
subserviency
to
it
.
And
let
us
enquire
upon
these
two
heads
;
whether
our
prayers
,
in
these
respects
,
do
not
run
in
such
a
strain
,
as
that
they
cannot
possibly
be
understood
to
mean
him
,
or
have
a
true
reference
to
him
.
1.
In
respect
of
the
carnality
of
them
.
When
we
pray
for
the
people
of
our
own
land
,
or
for
the
Christian
Church
,
more
generally
,
what
sort
of
evils
is
it
that
we
find
our
hearts
most
feelingly
to
deprecate
,
and
pray
against
?
what
are
the
good
things
we
chiefly
desire
for
them
?
We
find
our selves
,
't
is
likely
,
to
have
somewhat
a
quick
sense
,
and
dread
of
the
calamities
of
war
,
depredation
,
oppression
,
persecution
,
and
we
feel
,
probably
,
somewhat
of
simpathy
within
our selves
,
when
we
hear
of
any
abroad
,
professing
true
,
reformed
Christianity
,
that
suffer
the
spoiling
of
their
goods
,
are
banisht
from
their
pleasant
homes
,
drag'd
to
prisons
,
prest
with
pinching
necessities
,
for
the
sake
of
their
Religion
;
and
it
were
well
if
our
compassions
were
more
enlarged
in
such
cases
.
And
if
we
should
hear
of
nations
depopulated
,
Cities
sackt
,
Towns
and
Countreys
delug'd
with
blood
and
slaughter
,
these
things
would
certainly
have
an
astonishing
sound
in
our
eares
.
But
have
we
any
proportionable
sense
of
the
Spiritual
evils
that
wast
,
and
deform
the
Christian
Church
,
exhaust
its
strength
and
vigour
,
and
blemish
its
beauty
and
glory
?
Ignorance
,
terrene
inclination
,
glorying
in
the
external
formes
of
Religion
,
while
the
life
and
power
of
it
is
unknown
and
deny'd
,
estrangement
from
God
,
real
infidelity
towards
the
Redeemer
,
vailed
over
by
pretended
nominal
Christianity
,
uncharitableness
,
pride
,
wrath
,
strife
,
envy
,
hatred
,
hypocrisie
,
deceitfulness
towards
God
and
man
?
We
ought
to
lament
and
deprecate
the
former
evils
without
over-looking
these
,
or
counting
them
less
,
or
being
less
affected
with
them
.
We
are
apt
to
pray
for
peace
unto
the
Christian
community
,
for
halcyon
dayes
,
prosperity
,
the
abundance
of
all
outward
blessings
,
in
conjunction
with
the
universal
reception
of
such
forms
of
Religion
,
as
are
most
agreeable
to
our
minds
,
and
inclinations
.
But
do
we
as
earnestly
pray
for
the
reviving
of
primitive
Christianity
,
and
that
the
Christian
Church
may
shine
in
the
beauties
of
holiness
,
in
heavenliness
,
faith
,
love
to
God
,
and
one
another
,
in
simplicity
,
meekness
,
patience
,
humility
,
contempt
of
this
present
world
,
and
purity
from
all
the
corruptions
of
it
.
This
we
chiefly
,
ought
to
have
done
,
without
leaving
the
other
undone
.
Which
while
it
is
left
out
of
our
prayers
,
or
not
more
principally
insisted
on
in
them
,
how
ill
do
they
admit
of
enforcement
by
this
argument
from
the
name
of
God
?
For
do
we
think
it
is
so
very
honourable
to
his
name
,
to
be
the
God
of
an
opulent
,
luxurious
,
voluptuous
,
proud
,
wrathful
,
contentious
people
,
under
what
religious
form
or
denomination
soever
?
2.
But
also
do
not
our
prayers
chiefly
center
in
our selves
?
while
we
make
a
customary
(
not
understood
)
use
in
them
of
the
name
of
God
?
And
when
we
principally
design
our selves
in
our
prayers
,
what
is
it
we
covet
most
for
our selves
?
'T
is
not
agreeable
to
the
holy
,
new
divine
nature
,
to
desire
to
ingross
spiritual
good
things
to
our selves
;
when
for
others
,
we
desire
only
the
good
things
of
this
earth
.
But
if
our
prayers
do
only
design
the
averting
from
our selves
outward
calamities
,
or
inconveniencies
,
and
the
obtaining
only
of
ease
,
indulgence
,
and
all
grateful
accommodations
to
our
flesh
,
how
absurd
an
hypocrisie
is
it
to
fashion
up
such
a
petition
,
by
adding
to
it
for
thy
names
sake
?
As
if
the
name
of
God
did
oblige
him
to
consult
the
ease
and
repose
of
our
flesh
!
when
our
soules
,
thereby
,
are
made
,
and
continued
the
nurseries
of
all
the
evil
,
vicious
inclinations
,
which
shew
themselves
in
our
practice
,
most
of
all
to
the
dishonour
of
that
name
!
what
subordination
is
there
here
?
Manifest
is
the
opposition
of
our
carnal
interest
,
to
the
interest
and
honour
of
the
blessed
name
of
God.
If
a
Malefactor
,
convicted
of
the
highest
crimes
against
the
Government
,
should
petition
for
himself
to
this
purpose
,
that
it
will
bring
a
great
disreputation
upon
authority
,
and
detract
from
the
famed
clemency
and
goodness
of
the
Prince
,
if
any
punishment
should
be
inflicted
on
him
for
his
offences
,
or
if
he
be
not
indulg'd
and
suffered
to
persist
in
them
.
How
would
this
petition
sound
with
sober
,
intelligent
men
?
'T
is
no
wonder
our
flesh
regrets
suffering
,
but
't
is
strange
our
reason
should
be
so
lost
,
as
to
think
,
at
random
,
that
right
or
wrong
the
name
of
God
is
not
otherwise
to
be
indemnifi'd
than
by
its
being
saved
from
suffering
.
As
if
the
gratification
of
our
flesh
,
and
the
glory
of
Gods
name
were
so
very
nearly
related
,
and
so
much
akin
to
one
another
!
And
now
this
carnal
self-interest
,
insinuating
it self
,
and
thus
distorting
our
prayers
,
is
the
radical
evil
in
them
,
and
the
first
and
original
part
of
their
faultiness
.
For
it
is
not
likely
we
should
love
others
,
better
than
our selves
;
Therefore
we
cannot
go
higher
in
supplicating
for
others
.
But
yet
we
inconsiderately
mention
the
name
of
God
for
fashion
sake
,
though
it
be
no
way
concern'd
in
the
matter
,
unless
to
vindicate
and
greaten
it self
,
in
rejecting
us
and
our
prayers
together
.
2.
The
further
use
of
what
hath
been
said
upon
this
subject
,
will
be
to
perswade
and
engage
us
to
have
more
regard
to
the
name
of
God
in
our
prayers
;
Especially
in
our
praying
about
national
,
and
publick
concernments
;
or
such
external
concernments
of
our
own
as
are
involv'd
with
them
.
That
,
in
the
habitual
temper
of
our
spirits
,
we
be
so
entirely
and
absolutely
devoted
to
God
,
and
the
interest
of
his
great
name
,
that
our
prayers
may
savour
of
it
,
and
be
of
an
agreeable
strain
;
that
the
inward
sense
of
our
soules
,
may
fully
correspond
to
the
true
import
of
this
argument
,
and
our
hearts
may
not
reproach
us
,
when
we
use
it
,
as
only
pretending
God
,
but
meaning
our selves
,
and
that
only
our
carnal
self
,
the
interest
whereof
alone
,
can
be
in
competition
with
that
of
Gods
name
;
and
which
,
while
it
prevailes
in
us
,
will
be
the
measure
of
our
prayers
for
others
also
;
That
the
meaning
of
our
words
may
not
be
One
,
and
the
meaning
of
our
hearts
,
another
,
that
we
may
truly
mean
as
we
speak
,
when
we
use
the
words
for
thy
names
sake
.
And
that
our
hearts
may
bear
us
this
true
testimony
,
that
we
desire
nothing
but
in
due
subordination
to
the
glory
of
his
name
;
external
favours
,
with
limitation
;
only
so
far
as
they
may
;
and
spiritual
blessings
,
absolutely
,
because
they
certainly
will
,
admit
of
this
subordination
.
And
to
this
purpose
let
it
be
considered
.
1.
How
unsutable
it
is
to
the
condition
of
a
creature
,
that
it
should
be
otherwise
.
That
were
certainly
,
a
most
uncreaturely
prayer
,
that
should
be
of
a
contrary
tenour
.
Let
us
but
digest
and
state
the
case
aright
in
our
own
thoughts
.
Admit
we
are
praying
,
with
great
ardency
,
on
the
behalf
of
a
people
to
which
we
are
related
,
and
who
are
also
related
to
God.
It
can
scarce
be
thought
we
are
more
concern'd
for
them
,
than
for
our selves
;
or
that
we
love
them
more
than
we
do
our selves
.
Our
love
to
our selves
is
the
usual
measure
of
our
love
to
others
.
And
that
is
higher
in
the
same
kind
,
which
is
the
measure
of
all
besides
,
that
belongs
to
that
kind
.
When
therefore
we
are
much
concern'd
for
the
external
felicity
of
such
a
people
,
it
is
very
natural
to
be
more
deeply
concern'd
for
our
own
.
Now
if
the
sense
of
our
hearts
,
in
such
a
prayer
,
will
not
agree
with
the
true
import
of
these
words
,
for
thy
names
sake
;
because
indeed
,
we
are
more
concern'd
for
our
own
carnal
peace
,
ease
,
and
accommodation
than
we
are
for
the
name
of
God.
Let
us
,
that
we
may
have
the
matter
more
clearly
in
view
,
put
our
request
into
such
words
,
as
wherewith
the
sense
of
our
hearts
will
truly
agree
,
and
will
it
not
be
thus
Lord
,
whatever
becomes
of
thy
name
,
let
nothing
be
done
that
shall
be
grievous
,
and
disquieting
to
my
flesh
,
which
is
as
much
as
to
say
,
Quit
thy
throne
to
it
,
resign
thy
Government
,
abandon
all
thy
great
interests
for
the
service
,
and
gratification
of
this
animated
clod
of
clay
;
And
do
we
not
now
begin
to
blush
at
our
own
prayer
?
We
easily
slide
over
such
a
matter
,
as
this
,
while
our
sense
is
more
latent
,
and
not
distinctly
reflected
on
,
but
let
us
have
it
before
us
conceptis
verbis
;
let
it
appear
with
its
own
natural
face
,
and
look
;
and
now
see
what
horrour
and
detestableness
it
carries
with
it
!
And
dare
we
now
put
up
so
treasonable
a
prayer
?
It
would
puzzle
all
our
Arithmetick
,
to
assign
the
quota
pars
,
or
the
proportional
part
any
of
us
is
,
of
the
universe
,
or
the
whole
creation
of
God!
And
do
I
then
think
it
fit
,
that
the
heavens
should
roll
for
me
?
or
all
the
mighty
wheeles
of
providence
move
only
with
regard
to
my
convenience
?
If
a
worm
in
your
garden
were
capable
of
thoughts
,
and
because
it
is
permitted
to
crawl
there
,
should
think
,
this
garden
was
made
for
me
,
and
every
thing
in
it
ought
to
be
ordered
for
my
accommodation
,
and
pleasure
,
would
you
not
wonder
that
such
insolence
,
and
a
disposition
to
think
so
extravagantly
,
should
be
in
conjunction
with
the
thinking
power
,
or
an
ability
to
think
at
all
.
If
we
allow
our selves
in
that
far
greater
(
infinitely
more
unbeseeming
,
and
disproportionable
)
petulancy
,
Do
we
think
when
the
roller
comes
it
will
scruple
to
crush
us
,
or
have
regard
to
our
immodest
,
pretenceless
claim
?
Let
us
consider
what
little
minute
things
,
how
next
to
nothing
we
are
,
even
compared
with
all
the
rest
of
the
world
;
what
are
we
then
compar'd
with
the
Maker
and
Lord
of
it
,
in
comparison
of
whom
the
whole
,
is
but
as
the
drop
of
a
bucket
,
or
the
small
dust
of
the
ballance
,
lighter
than
nothing
and
vanity
!
We
should
more
contemplate
our selves
in
such
a
comparison
,
many
comparing
themselves
with
themselves
are
not
wise
.
While
we
confine
and
limit
our
eye
only
to
our selves
,
we
seem
great
things
,
fancy
our selves
very
considerable
.
But
what
am
I
?
VVhat
is
my
single
personality
?
ipseity
,
selfhood
(
call
it
what
you
will
)
to
him
who
is
the
all
in
all
;
whose
being
(
actually
,
or
radically
)
comprehends
all
being
,
all
that
I
can
conceive
,
and
the
infinitely
greater
all
,
that
I
cannot
.
If
therefore
I
take
in
,
with
my self
,
the
whole
body
of
a
people
besides
,
that
I
am
concern'd
for
,
and
admit
that
a
generous
love
to
my
Countrey
,
should
make
me
prefer
their
concernments
to
my
own
;
or
that
upon
an
higher
account
,
as
they
are
a
people
related
to
God
,
I
could
even
lay
down
my
life
for
them
.
VVhat
are
we
all
,
and
all
our
interests
to
that
of
his
name
?
And
if
we
should
all
agree
in
a
desire
,
that
our
interest
should
be
serv'd
upon
the
dishonour
of
that
name
,
it
were
but
a
treasonable
conspiracy
against
our
common
rightful
Lord.
And
a
foolish
one
,
being
exprest
in
a
prayer
;
as
if
we
thought
to
engage
him
,
by
our
faint
breath
,
against
himself
.
VVe
are
to
desire
no
more
for
them
,
than
they
may
for
themselves
.
And
if
we
have
joyn'd
in
open
sinning
against
him
,
to
that
height
that
he
shall
judge
he
is
obliged
for
the
vindication
,
and
honour
of
his
name
,
(
by
which
we
have
been
called
)
of
his
wisdom
,
holiness
,
and
punitive
justice
,
as
openly
to
animadvert
upon
us
,
can
we
gainsay
?
If
we
knew
of
such
a
judgment
nothing
could
remain
for
us
but
shame
,
and
silence
,
conviction
of
ill
desert
,
and
patienent
bearing
the
punishment
of
our
sin
.
And
while
we
know
it
not
,
yet
because
it
is
possible
;
we
ought
no
otherwise
to
deprecate
such
a
procedure
against
us
,
than
as
will
consist
with
that
possibility
.
To
pray
otherwise
,
if
we
make
no
mention
of
his
name
,
is
absurd
presumption
,
that
we
should
wish
,
or
imagine
,
he
will
prefer
any
concernments
of
ours
,
to
the
steady
order
and
decorum
of
his
own
Government
.
But
if
we
do
make
mention
of
it
,
't
is
a
more
absurd
hypocrisie
,
to
seem
concern'd
for
his
name
,
when
we
intend
only
our
own
external
advantages
!
as
if
we
thought
he
that
could
answer
our
prayers
,
could
not
understand
them
.
'T
is
surely
very
unbecoming
creatures
,
to
bear
themselves
so
,
towards
the
God
that
made
them
.
2.
Consider
,
that
to
have
a
sense
in
our
hearts
truly
agreeable
to
the
proper
meaning
of
this
argument
for
thy
names
sake
,
is
very
sutable
to
the
state
of
returning
Creatures
,
who
are
gathering
themselves
back
to
God
,
out
of
the
common
apostacy
,
wherein
all
were
engag'd
,
and
combin'd
against
that
great
Lord
and
Ruler
of
the
world
.
In
that
defection
every
one
did
principally
mind
and
set
up
for
himself
.
Each
one
would
be
a
God
to
himself
,
but
all
were
,
by
consequence
,
against
God.
Whom
to
be
for
,
they
were
divided
,
and
of
as
many
minds
as
there
were
men
.
Whom
to
be
against
,
they
were
agreed
,
as
if
their
common
Lord
,
was
the
common
Enemy
.
For
his
interest
,
and
theirs
,
were
opposite
,
and
irreconcileable
.
They
were
sunk
and
lost
in
sensuality
,
and
had
no
other
interest
,
than
that
of
their
flesh
.
VVhen
man
hath
made
himself
a
brute
,
he
then
thinks
himself
fittest
to
be
a
God.
The
interest
of
our
soules
must
unite
us
with
him
:
that
of
our
flesh
engages
us
against
him
.
Some
are
thorough
the
power
of
his
grace
returning
.
VVhat
a
pleasure
would
it
be
to
us
to
behold
our selves
among
the
reduces
!
those
that
are
upon
their
return
.
That
are
,
again
,
taking
the
Lord
only
to
be
their
God
,
and
his
interest
for
their
only
interest
!
3.
Consider
that
our
very
name
,
as
we
are
Christians
,
obliges
us
to
be
of
that
obedient
,
happy
number
.
For
what
is
Christianity
but
the
tendency
of
soules
towards
God
,
through
the
mediation
,
and
under
the
conduct
of
Christ
?
Therefore
is
the
initial
precept
of
it
,
and
the
condition
of
our
entrance
into
that
blessed
state
,
self-denyal
.
VVe
answer
not
our
own
name
,
further
than
as
we
are
revolving
,
and
rolling
back
,
out
of
our
single
,
and
separate
state
,
into
our
original
,
most
natural
state
,
of
subordination
to
God
;
wherein
only
we
are
capable
of
union
with
him
,
and
final
blessedness
in
him
.
This
is
Discipleship
to
Christ
,
and
the
design
of
the
Christian
Religion
to
be
subdu'd
in
our
Spirits
,
and
wrought
down
into
compliance
with
the
divine
will
,
to
be
meek
,
lowly
,
humble
,
patient
,
ready
to
take
up
the
cross
,
to
bear
any
thing
,
lose
any
thing
,
be
any
thing
,
or
be
nothing
,
that
God
may
be
all
in
all
.
This
is
our
conformity
,
not
to
the
precepts
only
,
but
to
the
example
too
,
of
our
great
Lord.
Who
when
he
was
in
the
form
of
God
,
and
thought
it
no
robbery
to
be
equal
with
God
:
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
servant
,
and
was
made
in
the
likeness
of
man
;
And
being
found
in
fashion
,
as
a
man
,
humbled
himself
,
and
became
obedient
unto
death
,
even
the
death
of
the
cross
.
Phil.
2.
6
,
7
,
8.
And
hereupon
,
because
he
was
so
entirely
devoted
to
the
honour
,
and
service
of
Gods
great
name
(
father
glorifie
thy
name
summ'd
up
his
desires
)
therefore
God
highly
exalted
him
,
and
gave
him
a
name
above
every
name
,
That
in
the
name
of
Jesus
every
knee
should
bow
,
&c.
verse
9.
10.
And
when
ever
he
shall
have
a
Church
in
the
world
,
that
he
will
think
it
fit
to
own
with
visible
,
unintermitted
favours
,
it
must
consist
of
persons
formed
according
to
that
patern
.
And
then
,
by
losing
their
own
name
and
little
interests
for
Gods
,
they
will
find
all
recovered
,
when
their
glorious
Redeemer
shall
write
upon
them
the
name
of
his
God
,
and
the
name
of
the
City
of
his
God
,
and
his
own
new
name
.
Rev.
3.
12.
4.
Let
it
be
further
(
in
the
last
place
)
considered
,
with
what
chearfulness
and
confidence
,
we
may
then
pray
;
when
our
hearts
are
wrought
to
this
pitch
,
that
we
sincerely
design
the
honour
of
the
divine
name
,
as
the
most
desireable
thing
;
and
which
name
above
all
things
we
covet
to
have
glorifi'd
.
For
we
are
sure
of
being
heard
,
and
to
have
the
same
answer
,
which
was
given
our
Lord
by
a
voice
like
that
of
thunder
,
from
heaven
,
when
he
pray'd
Father
glorifie
thy
name
,
Joh.
12.
I
have
both
glorifi'd
it
,
and
will
glorifie
it
again
.
Our
hearts
are
not
right
in
us
,
till
we
can
count
this
a
pleasant
,
grateful
answer
.
And
if
we
can
,
we
can
never
fail
of
it
.
For
we
are
told
1
Joh.
5.
14.
That
whatsoever
we
ask
according
to
his
will
he
heareth
us
.
This
will
deliver
our
minds
from
suspence
.
When
we
pray
for
nothing
whereof
we
are
uncertain
,
but
with
great
deference
and
submission
,
and
for
nothing
absolutely
,
and
with
greatest
ingagement
of
heart
;
but
whereof
we
are
certain
.
Upon
such
termes
we
may
pray
with
great
assurance
,
as
Daniel
did
,
O
Lord
hear
,
O
Lord
forgive
,
O
Lord
hearken
and
do
defer
not
for
thine
own
sake
,
O
my
God
:
for
thy
city
,
and
thy
people
are
called
by
thy
name
.
ch
.
9.
19.
And
tho
an
angel
be
not
thereupon
sent
to
tell
us
,
as
was
to
him
,
so
many
weeks
are
determined
upon
[
thy
]
people
and
[
thy
]
holy
City
(
so
the
matter
is
exprest
;
as
it
were
kindly
giving
back
the
interest
in
them
to
Daniel
,
with
advantage
,
that
he
had
before
acknowledged
unto
God
)
to
finish
the
transgression
,
and
to
make
an
end
of
sins
,
and
to
make
reconciliation
for
iniquity
,
&c.
yet
we
are
assured
,
of
vvhat
reasonably
ought
to
be
as
satisfying
,
that
vvhatsoever
shall
befall
our
City
,
or
our
people
,
shall
end
in
the
eternal
glory
of
God
,
and
of
the
City
of
God.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A44689-e120
Octav.
apud
Min.
F.
Notes for div A44689-e790
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sprevit
contempsit
Vulg.
Lat.
&
Chald.
Par.
Deut.
7.
7.
C.
10.
15.
Maimon
.
Mor.
Nevoch
.
Selden
.
de
Diis
Syris
Synt.
2.
Cap.
16.