one main cause why a man cannot take care for the things of the Lord as he ought to do such a man such a woman cannot attend upon the Lord in any duty without distraction Mat. 6.24 saith our Saviour there No man can serve two masters i. e. two masters of contrary interests and who issue forth contrary commands Every wicked man serves more masters then two he is a servant to lust yea he serves divers lusts and pleasures Tit. 3.3 but yet he serves not that One who is infinitely better and more deserving our service then all and serving Mammon he cannot serve God as he ought in any service and therefore not in that which I am now speaking of Col. 3.2 Set your affections on things above not on things on the earth q. d. If your thoughts run upon the things of the earth they wo'n't carry you out after things above And thus much of the Negative means or rather the hinderances of this holy meditation I come in the next place to speak of the Positive helps and with them I shall conclude this days publick Exercise 1. If you desire to think upon the Name of God then begin the day with the thoughts of him and of his mercies renewed upon you not onely every morning but every moment This seems to be Davids constant course from such texts as these are Psal 5.3 Psal 59.16 Psal 88.13 and the like you may finde in many other places that to begin with the thoughts of God in the morning is the way to put the soul into an heavenly frame and temper the whole day following We have a saying amongst us that the morning is a friend to the Muses Aurora Musis amica i. e. the morning is a good studying time I am sure the morning is a great friend to the Graces 't is the best time to begin our thoughts and meditations it will dispose the heart to and for communion with God all the day after And withal remember to close up the heart with God when you go to bed at night and if possibly you can fall asleep out of some heavenly meditation So will your heart be in a better plight when you awake He that thus raketh up fire over-night as one saith shall finde fire again in the morning That is the first Means to the Duty in hand 2. Guard and watch over your hearts all the day long that they be not drawn from God or from the thoughts of him either by any corruption from within or temptation from without Prov 4.23 Keep thy heart with all diligence defend it from all inroads and incursions from the flesh world and devil Keep but the heart well in tune and then it will not so easily go out from God Beloved if you suffer your hearts to be scattered up and down upon earthly vanities it will be far to seek when you should wait upon God either in Prayer or Meditation as a wilde horse turn'd to range up and down into a wilde Common that can hardly be taken when he should be sadled As you should be in the fear of the Lord all the day long so should you be raising elevating and winding up your hearts to God all the day long You should hold communion with God even in the duties of your particular callings and civil employments Phil. 3.20 saith the Apostle there Our conversation is in heaven The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversation in the Greek is properly rendred thus Our civil life or our civil conversation is in heaven q. d. we exercise our general callings in our particular we go about earthly businesses with heavenly mindes extracting by a Divine Alchymie heavenly mediâ—â—â—ionâ— out of earthly objects and occasions And I conceive there is something to this purpose in that of the Apostle 1 Cor. 7.39 where he saith Brethren let every man wherein he is earth abide with God How doth a man abide with God in his particular calling not onely by keeping within the bounds and limits of that calling wherein God hath placed him but also executing the duties of it as in the sight of God by minding God in the several passages and occurrences of it This also is to abide with God in our calling and this we must do if we will be conscionable to the duty enjoyned 3. Would you have your thoughts to be set upon the right object upon God and goodness with these godly ones here in my text Then hold a strict hand over your thoughts be often in and upon the examination of them Evils you must know begin first in the thoughts Mat. 15.19 For out of the heart proceed evil thoughts murders adulteries fornications thefts false witness blasphemies First evil thoughts and what then murders adulteries fornications thefts false witness blasphemies Evil thoughts are set in the front of this black Roll. When God would express the wickedness of the old world he saith Gen. 6.5 That every imagination of the thoughts of their heart was onely evil continually The imagination gives shape to every thing that the minde works upon The reason of Atheism is Blasphemy in the thoughts the reason of worldliness is some wicked thought that lies hid in the bosome and therefore saith God Isa 55.7 Let the wicked forsake his way and the unrighteous man his thoughts You must not onely mark your way but your thoughts trace every corrupt desire every inclination every affection every transient motion whatever passeth thorow your hearts in the whole day call it to an audit set upon the tryal of it Our thoughts are even infinite nimble slippery and therefore we had the more need to watch them and to set upon the search of them and having found of what nature they are and of what tendencie they are cherish the good and check the bad One evil thought one sinful cogitation being uncontrolled and given way to O how may it vex and disquiet our hearts when we come to lie upon our death-beds As David dealt with his wayes so do you with your thoughts I considered my wayes saith he so do you your thoughts 4. If you would think of God and the things of God then heighten your love to God and the things of God Strong affections make strong impressions and cause great thoughts of heart A man cannot but think much of that which he loves much and therefore saith David in Psalm 119. verse 97. O how I love thy law it is my meditation all the day q. d. I do abundantly love thy law I do love it so greatly as that I cannot well express how greatly I love it O how I love thy law and therefore 't is that I am so much in the meditation of it Be sure of it that our infinite wandrings and woful trifling away of our golden hours in idle and evil thoughts is caused very much by our coldness and luke-warmness in our love to God and the things that are of divine concernment Would we but
the word that thou hast spoken unto us in the Name of the Lord we will not hearken unto thee but we will certainly do whatsoever thing goeth forth of our mouth Thus Beloved and many other ways which I might name do wicked men think dishonourably of God Now as I told you in the beginning of this Use the Doctrine which I have in hand looks very wishly and sowrely upon all these As it excludes them out of the society of the fearers of God so it brings them under heavy wrath guilt and punishment God will one day discover and lay open before the whole world angels and men those vile thoughts that wicked men have had of him and against him in their hearts he will set their iniquities in order before them and their secret sins in the light of his countenance as 't is Psal 90.8 he will bring every one of these secret thoughts into judgement Eccl. 12.14 And that none might be ignorant of this he makes proclamation thereof as it were in open Court by the voyce of his holy Prophet Jer. 6.19 I desire all those that are guilty of sinful thoughts against God to observe this text well and to lay it home unto and upon their hearts this evening Hear O earth behold I will bring evil upon this people even the fruit of their thoughts The heavy wrath and vengeance of Almighty God is both the just desert and the certain issue and event of evil thoughts inward distempers and mental abominations shall not go unpunished And this shall suffice to be spoken of the second Use the Use of Increpation I proceed to a third and shall make what progress in it the ordinary time will give me leave and that shall be a Use of Trial and examination to every one that hears me this evening 3. Is it so that it is and ought to be the practice of all them that truly fear God to meditate diligently upon God and upon the things of God Let then every man and woman learn hence to make an estimate of his and her spiritual estate by the quality and disposition of their thoughts For 't is most certain that as the man is such are his thoughts and as the thoughts are habitually and ordinarily whether good or evil so is the man Thoughts are called the possessions of the heart Job 17.11 The thoughts of my heart in the Original 't is the possessions of my heart Now they are called possessions of the heart two ways 1. In a passive and 2. in an active sense Passively because thoughts are possessed by the heart the heart doth inclose and hold our thoughts the heart is the proper vessel and receptacle of thoughts the heart naturally is the soil and seat of thoughts there they are planted and there they dwell And then they are the possessions of the heart actively for as thoughts are possessed by the heart so thoughts do possess the heart Thoughts are full of activity they trouble and they comfort the heart Look what our thoughts are such is the estate of our hearts if our thoughts be quiet our hearts be quiet if our thoughts be unquiet our hearts be unquiet if our thoughts be joyful our hearts rejoyce if our thoughts be sad our hearts are sorrowful And therefore 't is said in the Gospel Luk. 24.38 Why are you troubled and why do thoughts arise in your hearts i.e. Why do troublesome disconsolate thoughts arise in your hearts 'T is as natural for thoughts to arise in the heart as 't is for water to rise in a spring or fountain Christ did not chide because thoughts but because such thoughts did arise in their hearts We cannot hinder our thoughts from thinking no more then we can hinder the fire from burning or water from wetting They are the possessions of our hearts and being the possessions of our hearts we may easily judge of our estate and condition by them Purity in the inward parts is the most sound and infallible evidence of our fearing God Whatever evil is practised or committed in the life proceeds from the heart Mat. 15.9 For out of the heart proceed evil thoughts c. So again on the other side whatever good is acted in the life proceeds from the heart Out of the heart says Solomon are the issues both of life and death And therefore I say again Examine your estate by your hearts and by your thoughts which are the possessions of your hearts Now there are two ways how a man may try his thoughts 1. By the causes of them and 2. By the effects of them A word or two of each and so I shall conclude 1. Try your thoughts by the Causes of them Are they put in by God and his Spirit doth the Spirit of God raise them up in your hearts or else are they injected and cast in by the devil And so I might enlarge my self in shewing when our thoughts are formed and framed in us by the Spirit of God and when thrust in by the devil but that would be a field too large for me and therefore I briefly pass it by 2. Try your thoughts by the matter and substance of them Are they holy heavenly and gracious Carnal men are projecting how to spend their days and moneths in buying in selling and getting gain the fool in the Gospel is thinking of enlarging his barns of pulling down his houses and building greater Luk. 12.17 18. this is that which engrossed all his thoughts One Apostle describes such men thus Minding earthly things Phil. 3.19 another thus Having an heart exercised with covetous practices 2 Pet. 2.14 With covetous practices i.e. with earnest contrivances how to promote their gain and earthly aims But now men and women fearing God they are for gracious projects they are thinking how they may be more thankful saying with David Psal 116.12 What shall I render unto the Lord for all his benefits towards me They are thinking how they may be more holy and spiritual how they may be more useful and serviceable to God how they may be more fruitful in every good word and work So that I say in the second place try your thoughts by the matter of them 3. Try them from the form and fashion of them Are they notional floating and accidental or are they studious sollicitous and diligent thoughts Do you sit as it were in the door of your hearts on set purpose to entertain good thoughts as Abraham was wont to sit in the door of his tent to entertain strangers or do they fall in onely by the by collaterally and besides the intention These holy men in my text did not onely think upon Gods Name casually or by chance but they did it seriously and in good earnest and stayed up their hearts against all discouragements 4. Examine your thoughts by the duration and continuance of them Are your good thoughts fixed setled constant and permanent or are they flitting fugitive transient and temporary onely as soon
subtil Enchantress and rather hearken to the voice of Gods Spirit in the verse immediately following vers 17. Be not over much wicked neither be thou foolish why shouldst thou die before thy time Pray observe the Antithesis or opposition Be not wicked over-much saith he in opposition to the former Be not righteous over-much neither be foolish in opposition to neither make thy self over-wise for why shouldst thou die before thy time in opposition to why shouldst thou destroy thy self This is the voice of heaven wherewith we are to stop the mouth of that wisdom which descendeth not from above but is earthly sensual devilish 2. If you intend to keep in with Christ then deny your selves in your carnal friends and relations who will be ready enough to prompt you as Peter did once Christ Matth. 16.22 they will be ready to bid you to be good to your selves and not to run the hazard of disgrace or disadvantage Now for a counter-poyson let us consider that there is no friend like God and there is no foe like unto him Eli you know paid dear for displeasing the Lord to please his children 1 Sam. 2.29 30 and following verses And it was like to have cost Moses his life for forbearing to circumcise his child lest he should anger his wife Exod. 4.24 Thirdly Deny your selves in your Liberties Micaiah though he were sure to kiss the Stocks and there to be fed with the bread and water of affliction until Ahab returned in peace yet would he not be byassed for any mans pleasure nor vote with the rest of Ahab's Parasitical Prophets 1 King 22.26 27 28. And Then last of all deny your selves in your lives if called unto it What cared the three children for Nebuchadnezzar's wrath though it burned seven times hotter then his furnace Kill them he might possibly but hurt them he could not He that truely sears God and thinks upon his Name dreads no danger fears no colours he will take Christ's cross upon his shoulders a faggot in his arms and his life in his hand and so follow Christ thorow thick and thin thorow fire and water or any thing else that stands in his way And this is the second assistant Direction The third and last is this Let us think sadly and seriously upon our high and heavenly calling and labour to walk worthy of it as the Apostle often exhorts us to do Every calling hath a decorum a seemliness or comeliness appertaining unto it A Gentleman hath another manner of behaviour then a Scullion a Prince then a Peasant so should a Christian too a man that fears God should not behave himself like other men he should demean himself nobly bravely gallantly worthy of God and as becometh a Saint a Citizen of heaven and a Burgess of the new Jerusalem not clownishly basely or cowardly 'T is some singular thing that God looks for from his people and that which is above vulgar and common atchievement And therefore to winde up all in a word you that fear God and think upon his Name look to your selves that you lose not those things which you have wrought but that you receive a full reward The ends of the world you see are come upon us we are cast upon the last and worst times of all even those perilous times which the Apostle long since prophesied of wherein iniquity aboundeth and the love of many is waxen cold How many amongst us are fallen from the love of the Gospel How is Religion turned with many into meer formality and matter of discourse our ancient heat and forwardness to a general coldness in profession lukewarmness in Religion denying the power of it in our lives and conversations Well I shall say but little more unto you then this That which you have already hold fast until Christ comes and seeing you know these things beforehand take heed lest you also be pluckt away with the errour of the wicked and fall from your own stedfastness Beware of turbulencie of spirit of despising dignities and dominion of resisting lawful Authority live peaceably in the State and in your several places but take heed that you prove not men and women of polluted lips by living among a people of polluted lips learn not to swear with Joseph by conversing with Swearers or to curse with Peter by being a while among the ruffianly companions The worse the more corrupt or erroneous yea the less comfortable that any times are the better should we be and the oftener in Gods presence the more religiously should we contend for that faith which was once delivered unto the Saints even then with those fearers of God here in my Text should we speak often one to another And thus much of this Point taken from the copulative or connexive particle Then in the front of the Text. Then they that feared the Lord spake often one to another c. And thus far of the duty here performed in reference to the first circumstance of it the circumstance of Time included in the connexive particle Then I shall now handle it in relation to its second circumstance the circumstance of Persons who they were or what they were that spake thus often one to another in those corrupted and depraved times and they are described by a double property or periphrasis 1. They were such as feared the Lord. 2. They were such as thought upon his Name This day I shall speak onely of the first of them the fearers of the Lord Then they that feared the Lord c. The fearers of the Lord or which is all one Then they that feared the Lord spake c. Now whereas the Spirit of God by our Prophet makes this the mark note or distinguishing character between the righteous and the wicked between him that serveth God and him that serveth him not I observe this Doctrine for our instruction namely That every true and faithful servant of God is a fearer of God Every such a one hath his heart seasoned and possessed with the fear of God And here I shall 1. Open the Point 2. Confirm it And Last of all apply it For the better understanding of the Doctrine I must distinguish of fear There is a threefold fear spoken of in Scripture 1. Natural 2. Carnal 3. Holy and spiritual I shall shew you the nature of each of these and then tell you which of them is to be understood in the Doctrine Natural fear is caused by the apprehension of some evil imminent or at hand 't is such an affection as whereby men are stricken by reason of some dangerous and hurtful evil either real or onely imagined that is the definition of natural fear In it self it is neither good nor evil it was in the man Christ Heb. 5.7 Christs fear was onely a natural passion which he assumed and took upon him when he took upon him our nature Now there are four special effects which this fear worketh upon the body The first is the
vale of Siddim slimy and slippery full of Lime-pits and pitfals snares stumbling-blocks laid on purpose to maim and to mischief our souls But now he that truly fears God comes off without great hurt he keepeth his heart with all diligence he watcheth the very thoughts and motions of his heart he will not suffer vain thoughts to lodge there but labours to wash it from all filthiness that so he may perfect holiness in the fear of God This fear of God weeds hypocrisie out of the heart pride arrogancie and every secret way of iniquity Job was a man fearing God and therefore he durst not once to think lustfully upon a maid this was that which made him to refrain contemplative wickedness Job 31.1 And then 3. As this holy fear of God cleanseth the Head and the Heart so it cleanseth the Hands too it keeps the Life and Conversation pure Prov. 3.7 saith Solomon there Fear the Lord and depart from evil The fear of the Lord is to depart from evil that Beloved is the definition of the fear of God Eschewing of evil is not onely put as an effect of the fear of God as when 't is said of Job Chap. 1.1 that man was perfect and upright and one that feared God and eschewed evil but it is put I say in the very definition it self of the fear of God 't is the nature of this fear of God to depart from evil not onely from habitual and inward but likewise from outward and practical evil from publike as well as from private and secret evil See what Jehoshaphat saith in his charge unto his Judges when they were going their Circuit 2 Chron. 19.7 Wherefore now let the fear of the Lord be upon you take heed and do it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts q. d. This fear of God if it be upon you if it be radicated and rooted in your hearts will teach you to forbear Bribery and iniquity with your hands It was the fear of God Beloved that reined in Joseph from condescending to the wicked motion of his wanton Mistress though he might have committed that folly and the world have been never the wiser I can proceed no further at present in the tryal of this holy fear of God Examine your selves by what hath been said If with those godly ones here in my Text you are men and women truly fearing the Lord then this fear of God hath had this cleansing influence upon you and hath cleansed your Heads Hearts and Hands Secondly As this holy fear of God cleanseth the Head Heart and Hand from sin so doth it no less frame the heart to the doing of duty and that 1. towards God 2. towards men For as you heard before the fear of God is a very extensive and comprehensive grace it includes the whole duty of man not onely his Negative duty what he ought not to do but his Positive duty too what he ought to do In the first place then this holy fear of God frames the heart to the performance of its duty towards God And here I shall instance onely in two duties 1. It perswades the heart to believe God and his Word The Scripture noteth this expresly of the Patriarch Noah Heb. 11.7 By faith Noah being warned of God of things not seen as yet moved with fear prepared an ark c. Moved with fear what is that i. e. with a reverent fear of that God that spake unto him Noah's heart being touched with the true fear of God believed God even in those things which were not as yet seen he believed those forewarnings of God concerning the judgment he purposed to bring upon the world and accordingly prepared an Ark whereby he saved his houshold and condemned the wicked world Thus the Israclites possest with this filial fear believed God and his servant Moses You may see this clearly Ezod 14.31 And the people feared the Lord and believed the Lord and his servant Moses Pray observe it well the people feared the Lord c. As Faith may be and is the ground of holy Fear so holy Fear may sometimes draw forth acts of Faith it will make a man tremble as much at the Threats of his Word as at the Strokes of his Hand And then 2. As it frames the heart to a believing of God and his Word so likewise to an obeying of God and his Word the holy obedience of his revealed will Psal 103.17 18. saith David there But the mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousness unto childrens children to such as keep his covenant and to those that remember his commandments to do them He describes you see them that fear God to be such as keep his Covenant and remember his Commandments to do them A soul truly fearing God is afraid to disobey God his heart with David's will stand in awe of Gods Word And hence 't is that in Scripture sometimes you finde the fearing of God and keeping of his Commandments sometimes fearing God and working righteousness joyned together The former you may see Psal 119.63 I am a companion of all them that fear thee and of them that keep thy precepts Of them that fear thee and keep thy precepts a man cannot fear God but he must observe his precepts So again Eccles 12.13 Let us hear the conclusion of the whole matter Fear God and keep his commandments for this is the whole duty of man The connexion of these two shews us that the fear of God is a principle of obedience they that fear him will keep his commandments yea they do so in an Evangelical way though they cannot attain unto yet they wish well to exact and accurate obedience The later you shall finde Acts 10.35 But in every nation he that feareth him and worketh righteousness is accepted with him A man fearing God will be active and doing he will be working righteousness and that which is good And thus have you briefly heard to what particular duties this Fear frames the heart towards God I am to shew you in the next place how and in what duties it draws the heart in reference to Man The Fear of God hath a double bond in it a bond of Obedience to God and a bond of Love to Men. Well then in the first place the true fear of God is ever joyned with love unto our brethren The Apostle puts so much of Religion or of the fear of God for they are both one in the love to our brethren as that in one place he makes it all Religion yea the very definition of the fear of God Jam. 1.27 Pure religion and undefiled before God and the Father is this To visit the fatherless in their affliction and to keep himself unspotted from the world This is Religion and pure Religion i.e. This is a great branch and part of Religion 't is a
desire now that when you come home you would commune with your own hearts and compare your selves with and apply your selves to these sundry probational Notes And this shall suffice to be spoken of the second Use the Use of Examination I shall enter upon the third and proceed as far in it as the ordinary time will permit And that shall be a Use of Exhortation Is it so That every true and faithful servant of God is a fearer of God Learn we then hence these two duties First to get the true fear of God and then secondly to grow up in this grace more and more I begin with the first of these Let every one of us labour to have our hearts seasoned and possessed with this grace in the words of Jehoshaphat 2 Chron. 19.7 Wherefore now let the fear of the Lord be upon you take heed and do it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts Give we all diligence for the attainment of this grace Now for the better performance of this duty I shall first lay down some Motives for your encouragement secondly prescribe some Means for your assistance The Motives shall be five or six all which I shall run over with as much convenient brevity as may be 1. 'T is but just equal and reasonable that we should fear the Lord our God seeing he hath so frequently commanded it and so often in his Word called upon us for it Besides what texts have formerly in this discourse been alleadged to this purpose let me at present for your encouragement commend unto you two or three more Psal 22.23 Psal 33.8 Psal 34.59 Luke 12.5 Observe well what Christ saith there But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you Fear him He commands this fear twice you see in one verse Nay as this fear is enjoyned so doth it of right appertain to God 't is his due as he is the proper the sole and onely object of it Job 25.2 Dominion and fear are with him i.e. they are with the Lord or they are the Lord. Psal 76.11 Jer. 10.7 So that you see 't is an act of justice to fear God When we have done the utmost that we can this way we have done but our duty 2. As this duty is just and reasonable in respect of God so 't is a grace needful and necessary for us This is that grace which enableth us unto all Christian duties it frames the heart as you heard before both to the shunning of vice as also to the embracing of vertue 'T is the beginning of wisdom and the instruction of wisdom 't is a fountain of life without it we can neither begin or end any spiritual work 't is the beginning of all and the end of all 't is totus homo all of man without it there can be no compleatness in Christianity and therefore saith the Apostle 2 Cor. 7.1 that we must perfect holiness in the fear of God The heathen Sages as Seneca Socrates and others they were wise men in their generation they had many excellent and lovely gifts but failing of this coming short of the true fear of God all the other did them no good they found out indeed many excellent things but they missed of this Pearl of great price That wish of the Lord is very observable Deut. 5.29 Oh that there were such an heart in them that they would fear me and keep my commandments always that it might be well with them and with their children for ever Intimating thus much that if their hearts were once seasoned with this holy fear then they would be able to do his will and to observe his commandments Without this fear of God we shall never be able to keep one of the commands of God So that you see 't is needful to the Inchoation Continuation and Consummation of of grace 't is the beginning middle and end of true spiritual wisdom 3. As this holy fear of God is needful for us so 't is gainful to us and profitable for us too 'T is true the profane miscreants above my text blasphemed to the contrary vers 14. Ye have said It is vain to serve God and what profit is it that we have kept his ordinance and that we have walked mournfully before the Lord of hosts I but the godly in my text were of another minde What the Apostle speaks of godliness is as true of this holy fear of God for why they are the same indistinct thing now saith he 1 Tim. 4.8 Godliness is profitable unto all things having promise of the life that now is and of that which is to come This we may verifie and truly say of the fear of God It hath the promise of this life c. 1. Of this life Prov. 19.23 The fear of the Lord tendeth to life and he that hath it shall abide satisfied he shall not be visited with evil Security from evil in general is promised to them that fear God they shall be delivered from the hurt of it though not always I confess from the smart of it They shall be delivered from the evil of sin for why as Solomon speaks Prov. 8.13 the former part of the verse The fear of the Lord is to hate evil They shall be delivered from the evil of pain and sorrow too to which purpose tends such texts as this Psal 91.5 6 7. Thou shalt not be afraid for the terrour by night nor for the arrow that flieth by day nor for the pestilence that walketh in darkness nor for the destruction that wasteth at noon-day A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come night thee So again vers 10 11 12 13. Nay they that fear the Lord shall not onely be delivered out of all evil but they I and theirs too shall be made partakers of all good Eccles 8.12 saith the Preacher there Though a sinner do evil an hundred times and his days be prolonged yet surely I know that it shall be well with them that fear God which fear before him God will be good to his Israel even to them that are of a pure heart Prov. 22.4 By humility and the fear of the Lord are riches and honour and life The fear of the Lord you see doth not want its present reward of riches honour and life One would think this were enough to provoke any man to turn spiritual purchaser I but the Scripture expresseth this reward yet further Psal 34.9 10. Oh fear the Lord ye his saints for there is no want to them that fear him The young lions do lack and suffer hunger but they that seek the Lord shall not want any good thing I but what shall our poor children do when we are gone may some say well enough Psal 37.25 saith David there I have been young