Moses his prayer. Or, An exposition of the nintieth Psalme.: In which is set forth, the frailty and misery of mankind; most needfull for these times. Wherein [brace] 1. The sum and scope. 2. The doctrines. 3. The reasons. 4. The uses of most texts are observed. / By Samuel Smith, minister of the Gospel, author of Davids repentance and the Great assize, and yet living.

Vers. 13. Returne O Lord, How long? let it repent thee concerning thy Servants.

MOses this man of God, having in the former v. prayed unto God, that he would teach them by his spirit to make the right use of the shortness and uncertaintie of their life:

Now he proceeds to make prayer unto God, for himselfe and the rest of Gods people, for favor and mercy.

And all the petitions of his prayer are either for

• Reconciliation to God, or else
• For the fruits of their reconciliati∣on to God.

In this 13. v. they pray for recon∣ciliation: that he would in mercy Returne againe unto them, and be

pacified againe toward them.

In the verses following, they pray for the frui••s of this reconciliation, as

• 1. For the comfortable feeling of Gods love and favour againe to∣wards them, which they had broken off by their sinnes, v. 14.
• 2. They pray for comfort against their miseries and long afflictions vers. 15.
• 3. For defence and protection and the blessing of God upon their la∣bours and endeavours, especially in their journey towards the land of Canaan, that God would defend them from their enemies, and bring them at last into that promised land.

Returne O Lord.

In this first petition and request wee are to note two things.

• 1. What they pray for, viz. Reconcili∣ation with God. Returne O Lord; let it repent thee.
• 2. And for this purpose they use 2. Arguments or Reasons to move the Lord to take pitty on them and to be favorable unto them.

• 1. Taken from the continnance of their afflictions, which were both long and tedious, and very sharp and grievous. How long? shall we lie boy∣ling in the furnace of afflicti∣on, and how long wilt thou be angry with us?
• 2. From their estate and con∣dition we are thy Servants. O then bee gratious unto thy Servants, be not for e∣ver angry with thy owne Servants; but receive us in∣to thy favour, be reconciled againe unto us: And turne away thy wrath, and dis∣pleasure from us.

Returne O Lord, q d. Although for our sins thou hast justly turned thy face from us, and been angry with us, yet be thou in mercy reconciled to us a∣gaine; shew us thy favour and remove thy heavie hand. For as the Lord is said to turne his back, and to hide his face when he takes away the to∣kens of his gracious love and presence from a people: even so when he doth

manifest the signes of his love and gra∣tious presence unto a people, then is he said to returne againe.

Whence we may observe first of all, when Moses and the people of God doe seeke unto God for mercy and reconcilation, viz. when they have been well whipped in the school of afflicti∣on, and humbled and tamed, by the Lords corrections upon them for their fins.

We observe, [Doct. 1] * 1.1 That men wil never seek unto God for reconciliation, untill such time as the Lord hath truly and thoroughly humbled them, and caused them to feel his anger & displeasure for sin, staborn, rebellious and hard hearted sinners will never truly seek unto God till such time as the Lord hath broken their hearts, with the apprehension of their miserable estate by reason of sin, and that they come to feele Gods terri∣ble anger and displeasure against them for the same.

The Lord knowes that these hearts of ours are many times so hard, that our greatest sins, have little effect upon our souls to work that godly sorrow and

humiliation as our sins have deserved. But when the Lord shalbe pleased to bring a sinner to the rack, and there lay weight upon weight upon him, and to the weight of his sins add the weight of his anger and sore afflictions, this dea∣ling of the lord with a poore sinner many times causes such a stream of teares, which bathe the soul in the water of true repentance, and bring the sinner to a heartie confession of his sins: how were Iacobs sons wrought upon by their troubles in Egypt? that their sin against their innocent brother selling him for a bondslave, should lye hid for many yeares together, should now come to conscience. * 1.2 We have sinned against our brother, in that we saw the anguish of his soul, when he besough•• us, and we would not heare him, there∣fore is this trouble come vpon us. And thus David, when the hand of God lay heavy upon him day and night, then, and not till then, he flyes to God; and by humble confession of his sins begs pardon at Gods hand. * 1.3 I acknowledged my sin unto thee, neither hid I mine iniquitie: for I thought I will confesse

against my self my wickednesse, * 1.4 and then thou forgavest the punishment of my sin. The scriptures are cleare in this Lord in trouble have they visited thee, they poured forth their prayers whe•• thy chastisments were upon them; and againe, they being bound in affliction, * 1.5 and Iron, cried unto the Lord in their affliction and distresse. Yea, this is that which the Lord himselfe speaketh of stubborn and hard hearted siners. * 1.6 I will be unto Ephraim as a lyon, and as a young lion to the house of Iudah &c. till they acknowledg their offence, for in their affliction they will seeke me early.

So that miserable, rebellious, and hard hearted sinners will never seeke unto God, till such time as he hath exer∣cised them, with the sense and appre∣hension of his terrible anger against sin, besides the examples the scriptures afford us, are many, as Manasses, * 1.7 the prodigall, the jaylor and those cruell Jews. [Reas. 1]

Such only are capable of mercy from God, when in the sense of their owne misery, and apprehension of Gods

displeasure they become fit objects of mercy; full vessells can hold no liquor, and proud and haughtie hearts are not fit for mercy. * 1.8 He will revive the spi∣rit of the humble, and revive the heart of the contri••e ones.

When our hearts are subdued, [Reas. 2] the Lords anger and displeasure against us is subdued.

When God sent his prophet to Ni∣niveth to cry, * 1.9 Yet forty dayes, and Ni∣niveh shalbe destroyed, the Ninivits humbling their souls in sackcloath, fasting and praying. God turned away from his wrath, he intended against that City, * 1.10 yea, when wicked Ahab himselfe, shall but humble himselfe the Lord suspended the judgment against him and his house.

And this is no other thing then what the Lord himselfe hath promised: * 1.11 If a nation against whom I have pronoun∣ced, turne from their wickednesse, I will repent of the plague that I thought to bring upon them: so that this is the only way to stop the breach of Gods anger and displeafure, and to call back his judgments, when they are gone out against us.

Seeing this is our wretched nature, [Use 1] ne∣ver to seek unto God for reconc. liation till the Lord do even by strong hand humble us, and breake our hard and stony hearts; and cause them to tast of his anger and sore displeasure against us, this bewrayes the monstrous securitie and sinfullness of our hearts, that will never seeke to God, till wee see our selves left and forsaken of him, and till he break our hearts by the ham∣mer of his judgments, that will not seeke for heaven till he first send us to hell. O the cursed securitie that is in these hearts of ours, that can by no other meanes be humbled and brought home, but by the rod and frownes of so gratious a God.

Surely it were our wisdom not to be so stubborn and rebellious to stand it out, till the Lord do thus bruise us and breake us by his judg∣ments, and so compell us to seeke unto him.

Secondly seeing we shall never seeke unto God for reconciliation, [Use 2] till such time as the Lord hath truly and tho∣roughly humbled us, and caused us to

feel his anger and displeasure. O what a terrour may this strike in the hearts of those, upon whom the Lords hand hath beene often, and yet have not been humbled to turn unto him: when the Lord shall not only give us his Word, the ordinary means of con∣version and bringing us home; but shall also send his rod, even sharp and sore afflictions, and yet men shall stand out against all, will not be convinced of their misery, nor seek unto God for mercy: Here is a signe of an obdurate heart indeed. Surely the case of such seems desperate, such have cause to fear that they are in a hopelesse condi∣tion: * 1.12 Let such consider that place, and tremble at it; Because you are become drosse, behold, I will gather you in the midst of Jerusalem, as they gather silver, and brasse, and iron, and lead, and tin, into the midst of the furnace to melt it. So will I gather you in my anger and in my fury, and I will leave you there, and melt you; yea, I will blow upon you in the fury of my wrath. And what account the Lord makes of such we may see; * 1.13 The bellowes are

burnt, the lead is consumed of the fire, the Founder melteth in vain; for the wicked are not plucked away. Repro∣bate silver shall men call them, because the Lord hath rejected them.

O it is a fearfull signe of Gods wrath upon that soul, that when the Lord hath travelled upon us to do us good, by the Word, and by the Rod, and nothing will work upon us; but still we persist in our sinfull courses; Reprobate silver shall men call such, and such may fear they are cast off of God.

And last of all, [Use 3] seeing that untill we feel our sins, and Gods heavie displea∣sure against us for sin, we shall never seek for reconciliation: This may serve likewise to be a stay unto us in the middest of our sharpest afflictions, and sorest trialls that may betide us here, whether inward or outward, to con∣sider the end whereunto God hath ap∣pointed them; viz. to humble us, * 1.14 to discover our sins, and to make us look home, this is the erand they come with from God. There is no visitation, sicknesse, misery, or affliction, but

comes with a message from God: What have we then to do, but to search and finde out our sins, the cause wherefore the Lord is thus displeased with us, and to be humbled for them, that so his wrath may be appeased. Surely this is the Lords aim and end in his sharp∣est afflictions laid upon his children, to make us look home, and to say to our own hearts, Hast thou not procured this to thy selfe, * 1.15 inasmuch as thou hast forsaken the Lord thy God? And with the Church, * 1.16 Are not these evils come upon us, because our God is not amongst us? Not to do this in times of afflicti∣on and distresse, argues a high con∣tempt of God and his works. It ought to be the care of every one of us, * 1.17 to know the plague of his own heart, and to finde out that speciall sin, that hath made the difference betwixt God and him.

Return, O Lord.

THe next thing that we may ob∣serve is the person they pray unto, viz. the Lord himselfe: They run to no Saint nor Angell for help and suc∣cour

in this time of their great distresse; but they flie to God, because that he alone was offended, and of him they seek for reconciliation, Return O Lord. [Doct. 2]

Hence we Iearn that in times of mi∣sery and distresse God alone is to be sought unto. * 1.18

And for this we have both precept and example: Call upon me in the day of trouble, and I will hear thee, and deliver thee. And, Ask, * 1.19 and ye shall have, seek and ye shall finde, &c.

O what gratious and mercifull pro∣mises hath God made unto his Church and people, and all to make them flie unto him, and rest upon him in time of trouble; yea, such is the Lords in∣clination to pitie and compassion to∣wards his people in times of misery and distresse, that he hath said, * 1.20 Before they call I will answer, and whilst they speak I will hear.

And as for Example; the Scriptures afford us divers in this kinde, of the faithfull, that in times of misery and distresse have made the Lord their on∣ly refuge to flie unto, and have found comfort and deliverance: as that of

Jehosophat and the men of Judah, when the Amorits, * 1.21 the Moabits, and they of Mount Seir came up against them, that both Prince and people were at a great straight, and knew not what to do, only say they, Our eyes are upon thee. They seeking help from God were delivered.

Thus David in all his troubles, * 1.22 had still recourse to God; for my love they are become my Adversaries; But I give my self to prayer. Yea, God is pleased to be stiled by this very name, to be the God that heareth prayer. O thou that hearest prayers, to thee shall all flesh come. Thus Hezekiah, when that mighty Host of Senacherih was ready to fall upon him and his people Hee made the Lord his only Rock and De∣fence, * 1.23 to fly unto. And when he recei∣ved in himself the Sentence of death, still he flyes to God. * 1.24 And that fugi∣tive Prophet, Jonas, Out of the belly of Hell cryed I, and thou heardst my voice. And great reason. For

This is one principall end, [Reas. 1] where∣fore the Lord correcteth his Children, to make them fly into his arms for

help and succour; and to let us see how vain and helplesse all earthly helps and comforts are without him: And this very end the Lord himself expresseth, * 1.25 when he saith, I will be unto Ephra∣im as a Lyon, &c. till they acknowledge their offences, and seek me dili∣gently.

Secondly, [Reas. 2] in times of misery and distresse, God only is to be sought un∣to. Because the time of misery is the fittest and opportunest time of seeking God. * 1.26 Call upon me in the time of trou∣ble, &c. There is indeed no time to the time of affliction, either for us to pray, or for God to hear prayer, for now if ever the heart is in a right frame and temper of seeking God. If there be any zeal and affection at all in the heart, times of affliction and adversity draw them out, and lay them out, in seek∣ing of God, when the rod is upon us.

What a stay and comfort have the godly then to lean and rest upon, [Vse 2] in their greatest straights, that they have still a God to fly unto. The Lord doth never leave his Children comfortlesse whilst he affords them thus the means

of comfort, and deliverance. This Ho∣nour have all the Saints.

Whereas wicked and ungodly, men here is their misery; they are desti∣tute of the very means of deliverance, they cannot pray. Let them perform this duty, * 1.27 at any time, God shuts out their prayers, they are abomination to the Lord. * 1.28 God heareth not sinners. If I regard wickednesse in my heart, the Lord will not hear me. * 1.29 How doth the Lord protest against the Jews, that though they should stretch forth their hands to him, he would hide his eyes from them; and though they should make many prayers, he would not hear, because their hands were full of blood.

O the misery of wicked men, that whereas their only refuge is to fly unto God in times of misery and distresse that the Lord should not only shut out their prayers, but that the same should become abomination in his sight; who can put to silence the voice of Despera∣tion.

But God doth somtimes hear the wicked; [Object. 1] did not the Lord hear Ahab,

when he humbled himself, * 1.30 and sate in ashes?

I answer, [Ans. 1] It is not in mercy at any time that God hears the prayers of a wicked man, no, not when the Lord seems to grant them the things that they pray for; for commonly they are temporall things, not spirituall gra∣ces.

God bestows these indeed many times upon wicked men, [unspec 2] as gifts of his left hand, rather in wrath, then in mercy.

Whatsoever God bestows in love, [unspec 3] and mercy, flows ever from Christ, and from some promise made unto us in him. But as for wicked men, as they are not in Christ, so have they no pro∣mise: For all the promises of God are yea, and amen in Christ.

But do we not see that many times the godly themselves pray, [Obj. 2] and God seems not to hear them; did not David himself complain, * 1.31 O my God I cry by day, but thou hearest not; and by night, but have no audience.

And David prayed most earnestly for the life of the child, * 1.32 and yet the

child died. God did not answer him according to his prayer.

God many times delaies his chil∣dren, [Ans. 1] when hee doth not deny to an∣swer them, for now is the time when the Lord is pleased to exercise his gra∣ces in the hearts of his servants, as faith, hope, patience, &c. For what would become of these graces, if there were no more but ask and have. No doubt Christ heard the request of the poor Canaanitish woman at first, but it was after many requests that hee answered her, delighting in her often calling upon him, Josias, Jesus, mercy, mercy.

Secondly, [unspec 2] there may be some sin or other, even in the godly themselves un∣discovered, and unrepented of, that for the present may cloud their prayers, and which may lie as a bar in their way, that God doth not by and by return them an answer; which when they have discovered, and by true re∣pentance have removed, then God will not fail to return them a gracious answer.

Thirdly, [unspec 3] God many times denies this own servants in the particular thing

desired. As Paul that would have had the Buffettings of Sathan removed. * 1.33 But the Lord answered him in another kind, giving grace in the stead thereof to support him. My grace (saith he) is sufficient for thee. Thus doth God many times when wee ask for Silver, give us gold. Somthing or other equivalent thereto; as when wee ask for Earthly blessings, if hee give us Heavenly, hee is not behind-hand with us.

Thus long life is promised as a blessing in the keeping of the fift Commandment to children that obey their Parents: yet we know that many obedient children die young, as Jesus did, yet the Lord makes good his pro∣mise in giving them a better life. Yea, Christ himself, when he prayed that the cup might passe from him: yet did he drink of it, yet was heard in his prayer, when God gave him strength to bear it, and withall an Angel to comfort him.

And last of all, in all our prayers and requests that we put unto God, we are tyed to certain conditions, which

not performed, wee must not look to speed.

As first that all our petitions be ac∣cording to his will. [unspec 1] If we ask any thing according to his will, he heareth us.

All our petitions must bee put up in faith. [unspec 2] * 1.34 Pray in Faith and waver not.

As wee aske good things at Gods hand so wee must ask them to a good end, [unspec 3] if our end be evill, our prayers can not be good, as Saint James hath it. Ye ask and receive not, * 1.35 because you ask amisse, that ye may spend them upon your lusts. Let us apply this.

Seeing Moses and the people here, [Vse. 1] ha∣ving provoked Gods anger and displea∣sure against them by their sins, do now fly unto him, & beg reconciliation again with him; We are taught now at this time, that Gods hand lies so heavy up∣on this Land so many waies, to go un∣to him likewise, and pray, Return O Lord, How long? that he would bee pleased again to be reconciled unto us, and receive us into his favour a∣gain.

And because wee cannot come unto him without Christ, who alone must stand betwixt the wrath of his Father and us. We must come in his name, and through his Mediation and intercessi∣on, who will accept our prayers, not for any worthinesse in us, or them, but for his sake alone. It is he alone that must perfume our prayers, with the sweet incense of his merits, * 1.36 and media∣tion, without which, our persons and prayers can finde no acceptation with him.

Seeing it is God alone that in all misery and distresse is sought unto, [Vse 2] as this example shewes; This overthrows that erroneous Doctrine and practise of the Church of Rome, who teach men to pray to Saints and Angels, to Peter, and Paul, the Virgin Mary, to this He-Saint, and to that Shee-Saint, &c. we utterly renounce this Doctrine, and abhor this practise, as that which hath neither precept nor promise, nor Exam∣ple in all the Book of God, to leave the Creator for ever blessed, and fly to the Creature.

What greater dishonour can be done

to God and Christ, * 1.37 since we have one Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins. What is this but to leave the Kings son, and to go to a servant to speak to the Father: Nay, what is this but to rob God of his honour, and Christ of his office; both to be an advocate, and to make reconciliation, are proper to the per∣son of Jesus Christ: * 1.38 There is one Me∣diatour, even the man Christ Jesus. Besides, the Angels are but fellow-ser∣vant••, * 1.39 See thou do it not, I am thy fel∣low servant.

As for the Saints in heaven, they know not our wants, * 1.40 Doubtlesse thou art our Father, though Abraham be ignorant of us, and Israel know us not.

And no lesse folly and madnesse is it to pray to stocks and stones, reliques and bones, as the Papists do.

And the last is, [Use 3] we are taught hence where to go and speed in times of af∣fliction and distresse. Lord (saith Peter) whither shall we go? thou haft the words of eternall life. It is our duty

then to repair and resort to God the Father, through the merits of his son Jesus Christ. What Parent can be more compassionate of the child in time of misery and distresse, then the Lord is to his children in their afflicti∣ons? yea, such is his love and compas∣sion towards them, that though (by reason of their affliction) they are not able to put up a distinct prayer to him; yet, their very sighes and grones shall passe for powerfull and effectuall prayers. Hezekiah mourning like a Dove and chattering like a Crane is heard, and answered of God: yea, the Spirit helps our infirmities, when we cannot pray as we ought, * 1.41 With sighes and grones that cannot be ex∣pressed.

We may rest assured, the Lord is neer to them, that draw neer to him.

Is our faith weaks he will streng∣then us; are weignorant, he will instruct us; do we want grace, he will supply us; is our love cold, he will quicken it; is our repentance imperfect, he will perfect it; are

judgments amongst us, he will re∣move them; are we in distresse, he will have mercy upon us; do our sins trouble us, he will discharge us; are we in sicknesse, he will restore us; are we in misery, he will deliver us.

So that every true believer may comfortably conclude, that his wea kest prayers, sighes, and grones, pro∣ceeding from a broken heart, a hun∣gring and thirsting desire after grace and mercy, shall not return in vain but God in his due time will answer the desire of their souls. We shall not want that grace that we unfainedly desire, neither shall we be hurt with that corruption we unfainedly la∣ment.

Return, O Lord.

THe words are not so to be under stood, as if God at any time did totally leave and forsake his people; for so God never departeth from his, whom he once loved in Christ: How∣beit in times of affliction and distresse, the Lord seemeth to them thus to do:

as the Sun may be sometimes under a cloud. yet will appear again; so though the cloud of our fins may hide the face of God from us for a time; yet, he will pierce through them, and shin•• upon us at last. But now whilst the Lord thus withdrawes himselfe from his people, it is a most bitter time unto them, they can have no rest nor peace, till the Lord returne again, and be ap∣peased towards them.

Hence we may farther observe, [Doct. 3] that so long as the Lord is departed from us and turneth his angry countenance towards us, there can be no peace, * 1.42 no comfort to a poor sinner, but extream sorrow, griefe, and perplexity of spi∣rit.

We may see this in those sad com∣plaints of Gods people, that have felt his frowns & angry countenance upon them for their sins: how heavy & intol lerable the sense of his displeasure hath bin, we may see it in that sad complaint of David, * 1.43 O Lord rebuke me not in thy anger, neither chasten me in thy sore displeasure; my Soul is sore vexed, but Lord, how long? David could have no

rest, nor peace in his soul, so long as he lay under Gods displeasure. And thus prayes the Church, O Lord correct me, but with Judgment, * 1.44 not in thy anger, lest thou bring me to nothing. Yea, the Lord Jesus Christ himselfe, in the sense of Gods anger and displeasure, cries out, * 1.45 My God, my God, why hast thou forsaken me? What are a mans wife, children, gold, silver lands, li∣vings, or all the world, when the soul shall combat with Gods wrath, A wounded spirit who can bear? * 1.46

The poor soul, scorched with the heat of Gods anger and displeasure for sin, nothing can comfort it, but the Lords returning again in love and fa∣vour. * 1.47 Lord (saith David) lift thou up the light of thy countenance upon us, thou hast put gladnesse in my heart more then in the time that their corn and their wine encreased; the whole world is not to be compared to it. David having sinned, and by his sins having eclipsed this favourable coun∣tenance of God towards him: O how earnest is he in begging his gracious presence again towards him: * 1.48 1. He

prayes, that God would turn away his angry countenance from him: 2. That he would restore him again to the joy of his salvation. 3. That he would not take away his Spirit from him.

But, [Quest.] why doth the Lord deal thus with his own children? [Reas.] No doubt the Lord doth it in much love towards them, that hereby they might feel the bitternesse of sin, and his anger and displeasure for the same, that they might learn to prize his favour and lo∣ving countenance towards them at a higher rate, then before they had done, and to make them hereafter to walk more humbly and more holily with God. God makes his people to hear first the terrible thunder upon Mount Sinai, and then the joyfull voice and shouting upon Mount Si∣on.

Seeing that so long as God is dis∣pleased with us, we can have no peace, [Use 1] joy, or comfort, till he return again, and be reconciled towards us: How should this move us to seek reconcili∣ation at his hand; that we never give

our soul any rest till we be at peace with him. And because we can never be reconciled to God, as long as we live in sin, and delight in sin, with a pur∣pose to continue therein. Let us take heed we deceive not our own souls, to think that we can ever be reconciled to God and take pleasure in sin.

It had been to no purpose for Moses to intreat the Lord to return to them, if they had still lived in their sins, and rebellions against God. And therefore if we desire the Lord to return again unto us, and to be a reconciled God unto us, then we are to return again to the Lord by true repentance, else there is no hope, that ever the Lord wil re∣turn unto us, * 1.49 Turn unto me and I will turn unto you saith the Lord. And this favour and loving countenance of God, David accompts more dear unto him then the life it self. * 1.50 Thy loving countenance is better then life it self. It was a great favour to Absalom, con∣sidering his offence, that heemight have his life for a prey, and be permit∣ted to live in Jerusalem. * 1.51 But all this was nothing unlesse hee might see the Kings face.

Alas, what are all the comforts the world can afford us, unlesse we can enjoy Gods countenance and favour, and that he look cheerfully upon us in the face of Christ; this gives more joy of heart, * 1.52 then worldlings have in their corn, and wine and oile. * 1.53 Let him kisse me (saith the Church) with the kisses of his mouth, for his love is better thē wine.

Seeing there can be no joy nor com∣fort without Reconciliation to God; [Use 2] here we see what to esteem of the joy of wicked men, it is but a carnall joy, meer madnesse, as if a poor condem∣ned wretch should go laughing to the gallowes, such are in continuall dan∣ger of Hell and damnation, yet, are not sensible of their danger. I said (saith Solemon) of laughter, thou art mad. There is no madnesse like unto this, to live under Gods high displea∣sure, and yet to be secure. Belshazzar drinks and quaffes when the hand∣writing was upon the wall; * 1.54 the end of such mirth will be bitternesse at last. O then let us never give any rest unto our souls, till we are reconciled to God, till we have truly repented of

our sins, and be in with God again.

Hitherto of the petition and request they put up unto God, and pray for, viz. Reconciliation again with God.

Now followes the reasons that they use to move the Lord to take pitty on them, [Part. 2] and to be favourable unto them.

• 1. Taken from the continuance of their misery, and length of their sufferings, How long?
• 2. Taken from their estate and con∣dition, we are thy servants.

The first reason or motive they use, is taken from the long continuance of their miseries and afflictions, How long? q. d. O Lord, thou hast justly bin displea∣sed with us this many years for our sins and rebellions against thee, so as we have lived foure hundred years in great bondage in Egypt, and now a∣gain we are grievously afflicted in the Wildernesse, where we have been al∣most utterly wasted and consumed. O Lord, how long wilt thou be angry with us? O Lord, make an end of this our great, tedious, and long affliction, and shew us thy favour and loving countenance again, and be thou a gra∣cious

God unto us, as unto our fore∣fathers of old. The words are an ab∣rupt interrogation, how long? When through the great perturbation of their spirits, their speech is short, cut off, as it were in the midst, as if they were not clearly able to utter their minde, through the greatnesse of their griefe.

From this example of Moses and the people of God here, we learn. [Doct. 4] * 1.55 That it is an excellent argument to move the Lord to pitty and compassion, to put him in minde of the long continuance of his hand upon us in affliction. For here we have Moses and the people of God, as it were, fainting and longing after Gods mercy, and crying out How long Lord? how long wilt thou be angry with thy people, and defer to helpus? Thus David in long and te∣dious afflictions, even with tears cries out to God, How long wilt thou for∣get me, O Lord, for ever? how long wilt thou hide thy face from me? how long shall I take counfell in my soul, and have sorrow in my heart. He ma∣keth the continuance of his misery an argument to move the Lord to pitty.

And again, * 1.56 How long wilt thou be angry for ever? shall thy jealousie burn like fire? * 1.57 And, How long wilt thou hide thy face for ever? shall thy wrath burn like fire? How long, Lord, wilt thou not have mercy upon Jerusa∣lem, * 1.58 and on the Cities of Judah, against whom thou hast had indignation these three score yeers and ten?

Thus Job complaines to God, * 1.59 Thou wilt not let me alone till I swallow my spittle. * 1.60 It was a Daughter of Abra∣ham that was bowed by Sathan eigh∣teen years, and another that was trou∣bled with a bloody issue twelve years: and for eight and thirty years toge∣ther did that lame man lye at the pool of Bethesda, * 1.61 expecting help.

Thus God hath exercised his chil∣dren with long and lasting sorrowes, all which his people have pleaded to God to move him to hear, and to take pitty upon them.

Which serves to inform us, [Use 1] what use we are to make of our sufferings; that if the Lord do at any time hum∣ble us by long and tedious afflictions, either inward in minde, or outward in

body, as by sicknesse, griefe, misery, &c. we may even cry unto God as Moses here, and say, Lord, how long wilt thou defer to hear and help us? But, let us take heed of this evill, whereunto our hearts are most prone in times, of affliction, that we do not murmur, repine, and grudge against the Lords dealing; for this, Moses, nor this people do not, they do not com∣plain of any hard dealing of God to∣wards them: But, being pressed with the sense of Gods anger and displea∣sure against them for their sins, do move the Lord to take pitty upon them, in regard of their long and te∣dious afflictions, they had so long a time groaned under. And thus in the like case we may in our prayers and complaints to God, lay open our miseries, and plead our long continu∣ance in them.

Secondly, [Use 2] seeing Moses and the people of God here do labour to move the Lord to pitty and compassion, from the consideration of their long continuance in their miseries. We may take notice how prone we are, when

God hides himself from us for a short time, (which he may justly do when wee sin against him) albeit it be but for a short time, yet it seems unto us long.

A gracious heart cannot be long without Communion with God. * 1.62 My Soul thirsteth after thee (saith Da∣vid) as the thirsty Land. None know the worth of God, but the gratious Soul. What were all the World with∣out the Sun? and what were a believing Soul without God? Such as have tast∣ed and seen how sweet the Lord is, hun∣ger, and thirst more and more to be filled with his presence. As Moses, the more familiar he grew with God, the more he desired to see of God: & when the Lord is provoked to withdraw himself at any time from his people, which somtimes the Lord doth, being justly provoked by the sins of his peo∣ple This brings horror and terrour to to the Soul: Thou didst turn away thy thy face (saith David) and I was sore troubled. And again,

Hide not thy face from me, * 1.63 else I shal be like to themthat go down into the

pit. * 1.64 Thy loving kindness (saith David) is better then life it self. He accompts himself a dead man if God be not re∣conciled to him in Christ. What life, what comfort, what joy, in a mans Soul, unlesse God vouchsafe his grati∣ous and comfortable presence there.

Return O Lord, how long?

VVE are farther to observe.

That in respect of Gods comfortable presence, [Doct. 5] * 1.65 God may turn aside for a time from his own people.

It is true, God doth never totally leave or forsake his. For whom he loves, to the end he loves them. His gifts are without repentance, in some gracious operation or other his spirit is alwaies present; yet in respect of his comforta∣ble presence, he may seem to turn away from his people for a time.

It was Davids case when he had fallen into those dangerous sins of Adultery and Murther: for the present he lost the comfort of Gods gracious presence, that he had formerly felt, and therefore prayes, * 1.66 Restore me to the joy of thy Sal∣vation, and make me to hear the voice

of joy and gladnesse, that the bones that thou hast broken may rejoyce. * 1.67 And, Cast me not away from thy presence.

And thus he complains at another time; * 1.68 Why hast thou for saken me? why art thou so far from helping me, and from the words of my roaring?

Doubtlesse at that time David wanted the assistance of Gods gratious presence, in as much as his Soul is thus perplexed. And thus again he cries out in much anguish and perplexity of Spi∣rit, * 1.69 VVhy hast thou cast off my Soul? why hidest thou thy face from me.

It seems Davids comfort and assu∣rance was much eclipsed at these times.

This was the case of Job, * 1.70 I cryed un∣to thee, and thou dost not hear me, I stand up and thou regardest not. And this was the sad complaint of the Church: * 1.71 VVhen I cry and shout he shutteth out my prayer. O this hath been that, that hath wounded the Souls, and troubled the Spirits of the godly, that the Lord hath seemed to shut out the prayers, and not to come

in to their succour in times of di∣stresse.

The woman of Canaan, * 1.72 what might she think but that Christ had cast her off, seeing he would not answer her, and when he did speak, called her Dog, an answer able to have broke her tender heart; yet at last comes in and grants her request.

The Lord deales many times with his Children as Joseph with his Bre∣thren, deals roughly with them. * 1.73 You are spies, and to prison they must go; yet at last, fill their Sacks, Saith he.

Thus doth the Lord seem to take day with his people, and puts them off to a fitter time when mercy will be more seasonable, and deliverance will be more welcome.

Neither let this seem strange unto us: for the Lord may do this,

That hereby he might take triall of the graces of his: [Reas. 1] in the hearts of his servants, as their faith, hope, patience, &c. All which are now set on work whilst the Lord is pleased to suspend deliverance: for else what would be∣come of the patience of the Saints if

there were no more but ask and have.

Secondly, [Reas. 2] that whilst the Lord is thus pleased to withdraw himself, and de∣fer deliverance, we might take occasi∣on to search more deeply into our own hearts, thereby to discover the great∣nesse and hainousness of our sins which have plunged us into such a gulf of mi∣sery, and labour to find out those se∣cret sins unrepented of, that caused the Lord thus to frown upon us, and to hide his favourable countenance from us; whereas if our miseries were light and quickly removed, we should har••ly think our sins so great, as indeed they are.

And that when upon our Repen∣tance we have obtained peace and re∣conciliation again with God, [Reas. 3] wee may prize it ever after at a higher rate, and be the more careful that we do no∣thing that may interrupt our peace again with God, or turn away his lo∣ving countenance again from us. Every good thing that is hardly come by, is more carefully kept, and more hardly lost. Gods favour, and love, being got with long seeking, and often praying,

is highly prized, and not easily parted withall. And last of all, God many times deferts to help his Church and people in misery and distresse, [Reas. 4] because that seasonable time of their delive∣rance is not yet come.

After three daies he will raise us up, * 1.74 and we shall live in his sight. The Lord hath made every thing (saith Solomon) beautifull in his time. * 1.75 And there is a time for all things under the Sun.

No doubt but Zachary and Eliza∣beth prayed for a child whilst they were young, * 1.76 and no doubt but God heard them, only they must leave the time to him, in whose hands are times and seasons. Daniel mourned three weeks of daies, and receives no answer: Yet see the place. * 1.77 From the first day that thou didst set thy heart to under∣stand, &c. thy words were heard. God ever suspends deliverance for a fit time, when it is most seasonable for his own glory, and his peoples comfort.

Seeing the Lord deals thus with his own people, thus to withdraw himself, [Use 1] and to withhold his comfortable pre∣sence from them for a time; Wee are

taught not to despair when we find that this is his dealing with us.

What though the Lord should bring us low, and deny his comfortable pre∣sence to us, that we meet not with him in that comfortable way of his providence, and mercy, in the return of our prayers, and seeking of him, as heretofore we have done. But that he seems to write bitter things against us, and to call our sins to accompt, and seems to withdraw the comfortable as∣pects of his favour and love from us for a time; yet in an acceptable time de∣liverance will come.

Every vision is for an appoin••ed time. Every vision, that is, every pro∣mise, or every word of prophecy God makes good in his appointed time, * 1.78 and the just shall live by Faith. What though things stand at a stay in Church and State what though Parli∣ament, upon Parliament, are rendred unfruitful; what though Sects and He∣resies increase, and get head, threat∣ning all confusion. And all this while God se••ms to stand a far off, as one that will not be spoke withall;

Yet let us rest assured, that God is the God of the abject; his promise is, that such as mourn in Sion shall be de∣livered and they shall have beauty for ashes, * 1.79 and the spirit of joy for the spi∣rit of heavinesse.

Secondly, [Use 2] this may serve for mat∣ter of comfort and consolation unto all the faithfull, that though by their sins they may rob themselves of the comfortable feeling of Gods favour and love for the present; yet, * 1.80 with everlasting love he loveth them. His gif••s are without repentance. And no man shall pluck them out of his hand. Sin may take away the feeling of his grace, but not the possession thereof. Though we often meet with repulses at Gods hand, yet a believer hath no denyall, but at one time or other, in one kinde or other, God answereth the prayers of his people.

It is our dutie then with Moses and the people of God here, to ply the Lord with prayers and complaints; and herein to presse the Lord with arguments, as they do, to move the Lord to take pitty upon us.

But, [Quest.] what arguments have we to use to God to strengthen our faith, and to support our prayers?

These and the like arguments may we use in prayer. [Reas.]

1. [unspec 1] As Moses here, that we are his people, even the sheep of his pasture, a people upon whom his Name is cal∣led: And will God forsake his people?

2. [unspec 2] Plead the Lords Nature, that he is ready to hear, that it is one of his glorious Attributes, to be the God that heareth prayers. * 1.81

3. [unspec 3] Plead his promise, that he will be with his, in six troubles, and in se∣ven, * 1.82 and that he will never leave them, nor forsake them.

4. [unspec 4] Plead we the experience we have had of his mercy and goodnesse in former times, Thou hast set me at liberty (saith David) when I was in trouble: And let the consideration thereof strengthen our prayer, and sup∣port our faith.

5. [unspec 5] Plead, that we come in Christs Name; and he hath said, that what∣••ever we ask in his Sons Name, he ••ill hear us.

6. And last of all, [unspec 6] we may plead the praises that wait for him in Sion; that if the Lord will be so graciously plea∣sed to hear and answer us, we will ever give him thanks and praise.

These and the like arguments will be excellent props to stay our faith, and to strengthen our hands in prayer.

What means our Saviour in pro∣pounding the example of the unrigh∣teous Judge, * 1.83 but to encourage us in our suites to God, and to shew the blessed fruits and effects of importu∣nate prayers.

Hitherto of the first argument that they use to move the Lord to take pitty on them, viz. that they had been so long time in misery: How long Lord?

The second argument that they use to move the Lord to pitty and com∣passion, [Arg. 2] is taken from their present estate and condition: Let it repent thee concerning thy servants. And is taken from the Covenant of grace made unto them in Christ, viz. that I will be thy God, and thou shalt be my people.

So then the force of their reason is this.

q. d. O Lord, we confesse that we have grievously sinned, and provoked thy anger, and thou mightest justly have cast us off: But, Lord remember thy old Covenant towards us, that we are thy Servants, and thou art our Lord; we are thy people, and thou art our God; we are thy children, and thou art our Father. O then be paci∣fied, and reconciled unto us, thy poor and unworthy Servants; for thou hast not plagued the very heathen that know thee not, but even us, thy Ser∣vants, and thy own people: And therefore we humbly intreat thee to be reconciled to us.

And as Moses useth this as a reason to move the Lord to take pitty upon them, [Doct. 6] * 1.84 because they were his Servants, a people in Covenant with him;

We learn, That it is a very forcible reason and good, motive to move the Lord to pitty, when we can prove that we are his Servants, and so minde the Lord of his Covenant that he hath made with us in Christ. Thus Nehe∣miah,

when he came to intreat the Lord in the behalf of the people, pleads this as an argument to move the Lord to pitty and compassion: Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and thy strong hand. O Lord, I beseech thee let now thy ear be attentive to the prayer of thy servant, and to the pray∣er of thy servants, who desire to fear thy name.

And thus doth the lamenting Church plead their case with God: * 1.85 Behold Lord, and consider to whom thou hast done this: q. d. O Lord, thou hast not done this to the heathen people that have not known thee, nor call not upon thy Name; but, to thy own people, that know and fear thy Name. Upon this very ground, * 1.86 David grounds his request to God, I am thine, O save me. And thus Jacob, when he desired to be delivered from his Brother Esau, pleads this Cove∣nant that God had made with him, Lord, thou hast said, I will do thee good. And often doth David put the Lord in minde of his promise; Quic∣ken

me O Lord, according to thy word. And, * 1.87 Let thy mercifull kindnesse be my comfort, according to thy word.

Whereas such as are not his ser∣vants, neither are in Covenant with God, cannot look to speed in prayer: But of them the Lord speaketh thus, What hast thou to do, * 1.88 since thou hast cast my Covenant behinde thy back, and hatest to be reformed. There is no hope that ever such should obtain any thing at Gods hand, that are not in Covenant with God.

Let a wicked wretch come to God, in prayer, to ask for any mercy or blessing at Gods hand, either for him∣selfe, or for the Church, he doth but put the Lord in minde to plague him for his sins. Albeit there are many ex∣cellent and precious promises made unto the Godly in the word, there not one of them belongs to a wicked man, that is not in covenant with God. And the Reasons are:

First, [Reas. 1] It is the Covenant of promise made unto us in Christ, that is the ground of our faith, and it is faith by the which we are reconciled to God;

and without faith and reconciliation, God lookes upon us as enemies to him, and so is God an enemy to us, and so long are excluded and shut out from all mercy and pitty from God, God will not be moved towards those that are not in Covenant with him: these are Loammi, not his people, * 1.89 nor God their God, none of his house and family; but may be called Loruami, * 1.90 such as on whom the Lord will have no mercy.

Secondly, [Reas. 2] such as are not in Co∣venant with God, are notregarded of God. The Gentiles were not in Co∣venant with God, * 1.91 and were therefore called, Strangers from the Covenant of promise. And all this while Christ esteemed of them but as Dogs, as Christ said to the Canaanitish woman, It is not meet to take the Childrens bread, and to cast it to Dogs. * 1.92 The Lord will be a swift witnesse against such. Now what a grievous thing is it to have the Creator blessed for ever, against his poor creature?

When Saul was an enemy to Da∣vid, yet David could fly to Gath, and

there secure himselfe from the rage of Saul: But, if God become our enemy, whither shall we fly from him?

This shewes in the first place the mi∣serable estate and condition of all un∣regenerate men, [Use 1] that be not in Cove∣nant with God, are none of his hou∣shold servants. All unbelievers, all im∣penitent sinners, they are none of Gods servants. What account did the Lord make of Cain, when he was cast off of God, but as a vagabond, and one that travelled without a passe, li∣ved from under Gods roofe, and from under his protection. Let such a one come unto God in prayer, he can use no argument or reason to move the Lord to shew him any pitty or com∣passion: Why? God is not thy God. What though thou be baptized, and so a member of the visible Church, so was Simon Magus; thy Baptisme will no more prove thee his servant, and one in Covenant with God, then his Baptisme did him; thy name may be called Loammi, thou art none of his people, neither is God thy God.

Let a wicked man that is none of

Gods servants, and in Covenant with God, come and cry as Israel did, My God I know thee. * 1.93 God will say up∣on what acquaintance, comest thou to me? Dost thou call God Father? so did Ephraim. But God said, * 1.94 that Ephra∣im did compasse God about with a lie. If God should own a drunkard, a swearer, an unclean person, or one that is prophane to be one of his servants, and one in Covenant with him. God might go to Hell and have such ser∣vants there.

Many great and pretious promises are made to Gods servants, and such as are in Covenant with God; as Saint Peter hath it: * 1.95 promises concerning Ju∣stification, pretious promises concerning Sanctification, pretious promises con∣cerning redemption, remission of sins, Adoption, &c. pretious promises con∣cerning this life, and concerning the life to come.

Now not one of them all belongs to thee if thou be not of Gods Family, a Servant, and one in Covenant with God.

• 1. For pardon of sin, the promise is, God passeth by the iniquity of his people. But what is that to thee? that art none of his people, God will not passe by thy sins.
• 2. I will give you a new heart, * 1.96 saith God, a promise made to such as he enters into Covenant withall, but what is that to thee that hast thy old heart still?

So for the outward things of this life, they are all promised in Christ, All things are yours, and ye are Christs. But what are these promises to thee, that art out of Christ. Hath a wicked man riches honour, prosperi∣ty, &c? He holds themnot by Vertu•• of any promise, and hence it is that that which they think a blessing is a curse unto them.

Nay, that which is most lamentable, if thou be not in Covenant with God. thou art most cruel to thy very posteri∣ty after thee; for thus runs the promise, will be thy God, and the God of thy seed, and I will Circumcise thy hear, and the heart of thy seed after thee.

So that if thou that art a Parent art

not in Covenant with God, and on, of his servants how injurious art thou to thy posterity: I deny no•••• but God to shew the freenesse of hi•• grace many times doth call home such unto himself, that were the seed of wicked Parents; yet if the Lord be not the more mercifull unto them, thou inthralst them under the curse; and many times it falls out, that gracelesse Parents leave behind them a grace∣lesse posterity. And let every one of us think what shall become of us, when datch comes, if we are not servants, but out of Covenant with God; nothing is ours but Hell.

This may serve in the second place to stir us up to labour toget into Gods ser∣vice to become his servants & to enter into Covenant with him so may we be bold to come to our Master to request any thing at his hand, [Use 2] and plead his Covenant made unto us in Christ. And to take heed that wee think it not enough to professe our selves to be his Servants as many do in word, and shew, that get the Livery of Gods Servants upon them, to hear the

Word, to receive the Sacrament, &c. as if to wear the Coat of Christ, were enough to prove us to be Servants of Christ, like those. foolish Virns, that had the Lamps of an outward profession, and the names of Virgins, when they wanted the oyl of grace in their hearts. * 1.97 This will not serve the turn: If I be a Father, where is my honour? If I be a Master, where is my fear, saith the Lord? If we fear to offend God, fear to sin against him, fear to break his Commandments, fear to offend him.

If we enter into a straight Covenant with him, to take him for our onely God, to love him above all, to trust in him, and to make our portion, and accept of the righteousnesse and obedi∣ence of Iesus Christ for Justification to life, Then his promise is to give us all good things for this life, and the life to come. Then may we come with boldnesse unto him, and claim the priviledge of Servants, and the perfor∣mance of his promise. But if we rest up∣on the bare name of Servants, it will not serve our turn.

We see in great mens houses, all are not covenant-servants that retain there∣to, that now and then may do a Char for a meals meat. These can claim no∣thing as due, in regard they are not in Covenant, but are hang bies: They cannot claim protection from the Master of the Family, as a Covenant∣servant may, as David did, Save me, * 1.98 for I am thy servant, and I keep thy Commandements.

It is a certain mark of a Servant of God to keep the Commandments of God, if thou keep not the Command∣ments of God, thou art no servant of God. God takes no more pleasure in rebellious sinners, then a Prince doth in rebellious Traitors.

Let us then use this reason and ar∣gument to move the Lord to pitty and compassion, and to be pacified towards us, even because we are his Servants, and are in covenant with him.

Notes

• * 1.1

  Men ne∣ver seek to God forrecon∣ciliation, till they feel his displea∣sure.
• * 1.2

  Gen. 42.21.
• * 1.3

  Ps. 32.4, 5.
• * 1.4

  Es. 26.16.
• * 1.5

  Ps. 107.10, 13, 14.
• * 1.6

  Hof. 5.14, 15.
• * 1.7

  2 Chron. 33.10, 11.
• * 1.8

  Es. 57.15.
• * 1.9

  Ion. 3.
• * 1.10

  1 Reg. 21
• * 1.11

  Ier. 18.8.
• * 1.12

  Ezek. 22.18, 19, 20.
• * 1.13

  Jer. 6.29, 30.
• * 1.14

  Mic. 6.9.
• * 1.15

  Ier. 2.17.
• * 1.16

  Deut. 31.17.
• * 1.17

  Ezek. 16.41.
• * 1.18

  In times of misery, God is to be sought unto. Ps. 50.15.
• * 1.19

  Mat. 7.7.
• * 1.20

  Es. 65.24.
• * 1.21

  2 Chr. 20
• * 1.22

  Ps. 109.4. Ps. 4.12. Ps. 86 5, 6. Ps. 86 7, Ps. 65.2.
• * 1.23

  2 Reg. 20.1, 2.
• * 1.24

  Ionas 2.1, 2.
• * 1.25

  Hos. 5.14.
• * 1.26

  14. Ps. 50.51.
• * 1.27

  Pro. 15.8.28.9.
• * 1.28

  Io. 9.21.
• * 1.29

  Es. 1.15.
• * 1.30

  1 Reg. 21.
• * 1.31

  Ps. 22.2.
• * 1.32

  2 Sam. 12.14.
• * 1.33

  2 Cor. 12.
• * 1.34

  Iam. 1.
• * 1.35

  Iam. 4.3
• * 1.36

  Rev. 8.3. Io. 16.23.
• * 1.37

  1 Ioh. 2.1.
• * 1.38

  1 Tim. 2.5.
• * 1.39

  Rev. 22.9.
• * 1.40

  Es. 63.16.
• * 1.41

  Rom. 8.
• * 1.42

  Whilst God seemes to be angry, there can be no peace.
• * 1.43

  Ps 6.1, 2.
• * 1.44

  Ier. 10.24.
• * 1.45

  Mat. 27.
• * 1.46

  Es. 57.
• * 1.47

  Ps. 4.6.
• * 1.48

  Ps. 51.10, 11.12.
• * 1.49

  Zach. 1.3.
• * 1.50

  Ps. 63.3.
• * 1.51

  2 Sam. 14.32.
• * 1.52

  Psal. 4.6.
• * 1.53

  Cant.
• * 1.54

  Dan. 5.
• * 1.55

  To minde the Lord of the continu∣ance of our affli∣ction, a good mo∣tive to move him to pitty.
• * 1.56

  Ps. 79.5.
• * 1.57

  Ps. 89.46
• * 1.58

  Zach. 1.12.
• * 1.59

  Iob 7.19.
• * 1.60

  Luk. 13.8. Luke 8.43.
• * 1.61

  Ioh. 5.5.
• * 1.62

  Ps. 143.6.
• * 1.63

  Ps. 43.7.
• * 1.64

  Ps. 63.3.
• * 1.65

  God may turn aside from his people for a time. Io. 13.1.
• * 1.66

  Ps. 51.8.
• * 1.67

  Ver. 11.
• * 1.68

  Ps. 22.1.
• * 1.69

  Ps. 88.14
• * 1.70

  Iob 30.20.
• * 1.71

  Lam. 3.8
• * 1.72

  Mat. 5.26.
• * 1.73

  Gen. 42.9.
• * 1.74

  Hos. 6.3.
• * 1.75

  Eccl. 3.11.
• * 1.76

  Luke 1.
• * 1.77

  Dan. 10.12, 13.
• * 1.78

  Es. 28.10 Hab. 2, 4.
• * 1.79

  Es. 61.3.
• * 1.80

  Jer. 31.3. Rom. 11.29 Joh. 10.28.
• * 1.81

  Ps. 65.2.
• * 1.82

  Iob 5.19.
• * 1.83

  Luke 18.
• * 1.84

  To plead Gods covenant an excel∣lent mo∣tive to move the Lord to pittie. Neh. 1.10, 11.
• * 1.85

  Lam. 2.20.
• * 1.86

  Ps. 119.94.
• * 1.87

  Ps. 119.
• * 1.88

  Ps. 50.21
• * 1.89

  Hos. 1.
• * 1.90

  Hos. 2.4.
• * 1.91

  Eph. 2.12.
• * 1.92

  Mat. 15. Mal. 3.
• * 1.93

  Hos. 8.2:
• * 1.94

  Hos. 11. ult.
• * 1.95

  2 Pet. 1.4.
• * 1.96

  Eze. 21.
• * 1.97

  Mal. 1.6.
• * 1.98

  ••s. 119.94.