The
true
Picture
of
Iohn
Preston
Dr.
in
Diuinity
,
and
sometimes
Preacher
of
Lincolnes-Inn
.
THE
SAINTS
SVBMISSION
,
and
Sathans
overthrow
.
Or
,
SERMONS
ON
IAMES
4.
7.
Submit
your selves
therefore
unto
God
,
resist
the
divell
,
and
he
will
flee
from
you
.
By
that
faithfull
and
reverend
Divine
,
IOHN
PRESTON
,
Doctor
in
Divinitie
,
Chaplaine
in
ordinarie
to
his
Majestie
,
Master
of
Emmanuel
Colledge
,
sometime
Preacher
of
Lincolns-Inne
.
LONDON
,
Printed
by
I
D.
and
are
to
be
sold
by
Peter
Cole
at
the
signe
of
the
Glove
in
Cornhill
,
neere
the
Royall-Exchange
.
1638.
The
Contents
.
-
SVbmission
to
God
what
Pag.
9
-
1.
It
must
bee
with
the
whole
heart
.
11
-
Reason
,
God
will
have
the
whole
heart
or
nothing
.
18
-
The
inward
man
must
bee
subject
.
22
-
Reason
.
23
-
Rebellions
of
the
inward
man
what
27
-
1.
Thoughts
-
vaine
,
29
-
wicked
,
30
-
2.
Affections
-
1.
Manifest
.
43
-
2.
Secret
44
-
Rebellions
of
the
outward
man
what
.
48
-
1.
Speeches
.
49
-
2.
Actions
53
-
Why
we
must
bee
subject
to
God
,
3.
Reasons
59
-
1.
Vse
to
justifie
God
61
-
2.
Vse
to
humble
us
64
-
Signes
of
submission
to
God
.
87.
108
-
Motives
to
submit
to
God
,
109.
114
-
Why
we
must
resist
the
divel
,
Satan
is
our
adversary
.
119
-
How
Sathan
tempts
.
131
-
1.
By
substracting
the
means
God
useth
to
bring
men
to
himselfe
.
131
-
2.
By
laying
snares
and
baites
.
148
-
Sathans
subtiltie
appeares
-
1.
in
fitting
his
baites
according
to
mens
callings
,
153
-
2.
Fitting
them
according
to
occasions
and
opportunities
offered
.
154
-
3.
In
the
glosses
hee
covers
sinne
withall
159
-
How
to
resist
Satan
166
-
1.
We
must
have
our
hearts
filled
with
grace
168
-
2.
We
must
remove
all
false
friends
,
viz.
our
lusts
.
186
-
How
to
root
lusts
out
of
the
heart
,
and
how
to
know
it
,
194
-
3.
Wee
must
seeke
to
Christ
for
helpe
.
198
-
Three
things
hinder
Christ
from
helping
us
.
-
First
,
unfruitfulnesse
.
206
-
Secondly
sins
unrepented
of
.
209
-
Thirdly
,
thrusting
our selves
into
temptation
.
210
-
Wee
must
resist
the
divell
,
215
-
1.
We
must
watch
and
pray
216
-
2.
We
must
resist
the
divell
at
first
motion
.
221
-
Doctrine
.
Whosoever
doth
truly
resist
the
divel
,
shall
get
the
victory
of
him
.
234
-
1.
Reason
.
136
-
2.
Reason
.
137
-
3.
Reason
.
141
-
Objections
answered
page
the
244.
to
269.
-
1
Vse
.
Reproofe
of
those
that
doe
not
resist
the
divell
.
-
2
Vse
.
The
fearfull
estate
of
those
that
have
not
put
Satan
to
flight
by
resisting
which
are
of
two
sorts
.
First
those
that
never
resisted
Satan
at
all
.
274
-
2.
Those
that
after
resisting
a
while
fall
back
.
278
-
Three
causes
of
falling
back
.
280
-
3.
Vse
of
exhortation
not
to
faint
,
be
Satans
temptations
what
they
will
.
287
-
Satan
tempts
concerning
,
-
1.
Our
effectual
calling
288
-
2.
Our
Iustification
.
291
-
3.
Our
sanctification
.
293
-
Signes
of
yeelding
to
Satans
temptations
.
206
-
1.
When
wee
lay
aside
our
weapons
.
298
-
2.
When
we
are
lesse
troubled
at
the
temptation
.
299
-
3.
When
sinne
prevailes
more
.
300
-
Helpes
against
Satans
temptations
.
-
1.
Wee
must
use
strong
meanes
.
301
-
Viz
▪
Fasting
and
prayer
,
with
diligent
use
of
the
Word
.
304
-
2.
Wee
must
get
strong
reasons
against
strong
lusts
306
-
3.
We
must
labour
willingly
to
undergoe
tentations
&
waite
till
God
send
deliverance
.
310
THE
SAINTES
SVBMISSION
and
Sathans
over-throw
.
IAMES
4.
7.
Submit
your selves
therefore
unto
God
:
resist
the
Divell
and
he
will
flee
from
you
.
IN
this
whole
context
from
the
beginning
of
the
Chapter
to
the
end
of
this
verse
,
the
Apostle
doth
five
things
,
first
he
reproves
his
dispersed
brethren
of
the
Iewish
nation
for
divers
of
their
sinnes
.
Secondly
,
He
shewes
the
cause
of
all
these
sinnes
:
Thirdly
,
The
meanes
to
avoide
them
.
Fourthly
,
The
hinderances
and
impediments
hereof
that
it
takes
not
effect
.
Lastly
,
The
way
and
course
to
be
taken
for
the
removall
of
these
impediments
.
The
sinnes
or
vices
here
principally
taxed
are
foure
.
First
,
their
contentions
,
illustrated
from
the
cause
of
them
,
vers
,
1.
viz.
Their
lusts
which
fought
in
their
members
,
from
whence
come
warres
saith
hee
,
and
fightings
among
you
?
come
they
not
hence
even
of
your
lusts
that
warre
in
your
members
.
Secondly
,
Their
remissenes
in
prayer
,
set
forth
by
the
effect
of
it
,
not
obtaining
their
desires
,
verse
2.
yee
lust
and
have
not
&c.
yee
fight
and
warre
yet
yee
have
not
because
yee
aske
not
.
Thirdly
,
their
asking
amisse
or
not
praying
according
to
the
will
of
God
,
declared
by
the
cause
of
it
verse
3.
Yee
aske
amisse
,
that
yee
may
consume
it
upon
your
lusts
.
Fourthly
,
Their
covevetousnesse
or
immoderate
affecting
the
things
of
this
earth
,
aggravated
from
the
nature
of
the
vice
and
Gods
affection
to
it
,
its
,
enmity
with
him
,
vers.
4.
Yee
adulterers
and
adulteresses
,
know
yee
not
that
the
friendship
of
the
world
is
enmity
with
God
.
For
the
second
particular
the
the
cause
of
all
these
sinnes
and
lustes
is
set
downe
vers.
5.
Doe
yee
thinke
saith
he
,
that
the
Scripture
saith
in
vaine
,
The
spirit
that
dwelleth
in
us
lusteth
to
envy
.
The
corrupt
frame
of
our
nature
alwayes
inclines
&
stirs
us
up
to
that
which
is
evill
.
The
third
particular
,
the
meanes
to
avoide
these
lusts
,
wee
have
expressed
in
the
beginning
of
vers.
6.
But
he
giveth
more
grace
.
Fourthly
,
the
hinderances
and
impediments
of
this
grace
that
it
takes
not
effect
are
two
,
first
,
Pride
of
heart
,
a
vaine
conceit
of
a
mans
owne
sufficiency
and
uprightnesse
before
God
.
Secondly
,
yeelding
to
temptations
&
snares
,
to
each
of
which
in
the
last
place
,
the
Apostle
applies
an
exhortation
,
wherein
he
shewes
how
these
hinderances
may
bee
removed
,
if
the
Iewes
of
the
dispersion
desire
to
remoove
the
first
,
they
must
submit
themselves
to
God
;
if
the
latter
they
must
resist
the
Devill
,
submit
your selves
thereefore
unto
God
,
resist
the
Devil
,
and
he
wil
flee
from
you
.
So
then
you
see
what
the
words
of
this
text
containe
,
a
double
exhortation
,
and
upon
what
occasion
propounded
.
For
the
better
understanding
of
the
first
exhortation
,
wee
may
consider
these
particulars
.
First
,
what
the
submission
here
required
is
.
Secondly
,
what
are
the
reasons
to
enforce
it
.
Thirdly
,
the
uses
of
the
point
.
For
the
first
,
this
submission
may
be
thus
described
,
it
is
a
gracious
frame
of
the
heart
whereby
the
whole
man
doth
submit
it selfe
unto
the
Law
of
God
,
in
all
things
&
in
all
estates
.
For
the
particulars
in
this
description
,
they
may
thus
be
explained
,
first
the
heart
must
be
brought
into
a
right
frame
and
order
,
concerning
this
frame
&
order
of
the
heart
see
,
1
Chron.
29.
18.
and
Isa.
43.
21.
This
frame
must
be
of
the
whole
heart
,
it
's
called
a
gracious
frame
to
distinguish
it
from
that
evil
frame
of
heart
which
is
in
wicked
men
mentioned
,
Gen.
6.
5.
the
reason
why
this
gracious
disposition
of
the
heart
is
required
,
is
,
because
God
at
the
first
did
plant
his
Image
in
man
,
wherby
hee
was
set
in
an
excellent
frame
,
and
this
image
God
requires
to
be
repaired
againe
in
man
,
even
the
same
image
for
substance
though
not
for
degree
:
the
same
for
all
the
parts
,
though
not
for
the
perfections
of
the
parts
,
and
therefore
we
finde
that
the
regenerating
of
a
man
to
be
the
renewing
of
Gods
image
in
him
.
This
gracious
frame
of
heart
God
hath
promised
to
his
people
,
as
wee
may
see
,
Ezek.
36.
26.
A
new
heart
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
,
I
will
take
away
the
stony
heart
out
of
your
flesh
,
and
will
give
you
an
hart
of
flesh
:
the
fulfilling
of
this
promise
we
may
see
,
Rom.
8.
29.
This
image
of
God
therefore
must
be
restored
in
the
soule
as
appeares
,
1
Cor.
15.
49.
As
wee
have
borne
the
image
of
the
earthly
,
so
shall
we
beare
the
image
of
the
heavenly
,
Ephes.
4.
23
,
24
▪
it's
required
that
Christians
should
be
renewed
in
the
spirits
of
their
minde
,
and
that
they
should
put
on
the
new
man
which
after
God
is
created
in
righteousness
and
true
holinesse
.
Now
in
Adam
this
image
was
perfect
,
in
us
it
's
imperfect
,
in
him
it
was
as
the
light
in
the
ayre
at
noone
day
,
when
the
Sunne
shines
in
his
strength
,
in
us
it
's
as
the
light
in
the
aire
at
the
dawning
of
the
day
,
then
the
light
is
in
every
part
of
the
aire
,
though
not
in
the
same
degree
,
but
it
increaseth
more
and
more
,
untill
the
perfect
day
.
Hence
those
words
of
Salomon
,
Prov.
4.
18.
The
path
of
the
iust
is
as
the
shining
light
,
that
shineth
more
and
more
unto
the
perfect
day
.
This
renewing
of
Gods
image
is
also
called
the
new
man
,
the
new
birth
,
Ephes.
4.
24.
Now
we
know
that
a
child
in
the
wombe
hath
all
the
parts
that
a
man
hath
,
but
onely
there
wants
the
strength
of
these
parts
:
so
it
's
likewise
in
the
new
regenerate
man
.
Here
it
will
be
objected
,
that
no
man
is
able
to
come
to
this
perfect
renewing
of
Gods
image
.
To
which
I
answer
,
that
a
man
may
,
and
every
man
must
attaine
to
it
,
otherwise
all
his
labour
is
in
vaine
,
the
heart
had
as
good
never
a
whit
be
changed
,
as
not
wholly
;
an
instrument
unlesse
all
the
strings
be
in
tune
,
wil
make
no
good
harmonie
,
one
string
out
of
tune
will
marre
the
harmonie
as
well
as
more
.
The
reason
why
there
must
be
this
whole
change
is
,
because
God
will
either
have
the
whole
heart
or
nothing
.
The
holy
Ghost
will
not
dwel●
in
the
heart
unlesse
it
be
a
polished
Temple
,
and
the
whole
frame
set
up
:
No
man
will
dwell
where
there
are
but
a
few
postes
and
studdes
set
up
towardes
the
rearing
of
the
building
.
Object
.
If
the
heart
must
be
renewed
,
how
comes
it
to
passe
that
there
are
many
rebellions
both
of
heart
and
life
in
the
best
men
?
Ans.
There
are
so
indeed
,
but
their
rebellions
,
differ
from
the
rebellions
of
the
wicked
,
for
first
their
rebellions
are
betweene
the
flesh
and
the
spirit
,
between
their
spirituall
reason
and
their
Carnall
reason
:
betweene
Carnall
affections
and
spirituall
,
which
shall
get
the
preheminence
.
But
the
rebellions
of
the
wicked
are
between
one
lust
and
another
,
one
carnall
affection
and
another
,
their
rebellion
is
against
the
providence
of
God
and
the
light
of
nature
which
is
in
them
.
Secondly
,
there
is
difference
in
regard
of
the
end
of
their
rebellions
;
the
Godly
●are
to
rebell
against
God
least
they
should
displease
him
,
and
●oose
their
sweet
Communion
with
●im
:
but
the
wicked
〈◊〉
rebelling
feare
on●y
the
punishment
which
will
follow
,
●●ey
feare
God
as
the
malefactor
feares
th●
judge
.
Secondly
,
it
follow
in
the
description
,
tha●
by
the
gracious
fram●
of
the
heart
,
th●
whole
man
be
mad●
subject
&c.
by
th●
whole
man
,
we
ar●
to
understand
the
inward
man
and
th●
outward
.
First
,
the
inward
man
must
be
made
subject
,
that
〈◊〉
the
heart
.
For
Go●
especially
require●
the
obedience
of
the
heart
,
see
therefore
the
Wise-mans
counsell
to
this
purpose
,
Prov.
4.
23.
and
the
Apostles
,
Heb.
3.
12.
The
reason
hereof
〈◊〉
,
because
God
sees
●ot
as
man
sees
,
he
●udgeth
not
as
man
●udgeth
,
according
to
the
sight
of
the
eyes
.
God
especially
looks
to
the
heart
,
because
that
is
the
spring-head
●●om
whence
all
the
streames
of
our
speeches
,
&
actions
flow
Now
we
know
i●
the
spring-head
b●
slimie
and
muddie
the
streames
flowing
from
it
must
neede●
be
slimie
&
muddie
but
if
that
be
faire
&
cleare
the
streames
will
be
so
also
,
thus
it
's
with
the
heart
,
the
heart
is
as
the
chiefe
wheele
in
a
clocke
which
sets
all
the
res●
on
going
,
an
unskilful
man
cannot
judge
of
the
clocke
but
by
●he
sound
;
the
artificer
lookes
to
the
●●ward
workman●hip
of
it
;
so
likewise
,
God
especially
●ookes
to
the
heart
.
The
like
wee
see
●en
in
some
sort
use
●o
doe
,
for
when
a
●an
hath
injurie
offered
him
,
he
presently
lookes
with
what
heart
the
o●●er
did
it
,
if
he
did
it
ignorantly
or
against
his
will
,
hee
who
hath
received
the
wrong
,
will
better
beare
with
him
〈◊〉
but
if
the
other
did
it
of
malice
,
then
he
takes
it
more
heinously
.
We
shall
finde
therefore
in
Scripture
,
that
God
lesse
esteemes
faire
performances
with
a●
corrupt
and
crooked
heart
,
then
an
upright
heart
with
weake
performances
.
The
first
of
these
was
in
Amasia
,
2
Chr.
25.
2.
the
latter
in
David
,
who
though
●e
had
many
great
●lippes
,
yet
was
a
man
●fter
Gods
owne
heart
:
now
the
rebellions
of
the
inward
man
,
or
of
the
heart
,
are
either
in
thoughts
or
affections
;
rebellious
thoughts
are
either
●aine
or
such
as
are
wicked
.
First
vaine
thoughts
are
rebellious
,
for
it's
rebellion
as
well
,
not
to
doe
that
which
is
commanded
,
as
to
doe
that
which
is
forbidden
.
If
a
Prince
should
come
to
a
subjectes
house
,
and
he
instead
of
entertaining
him
,
should
continue
vainly
talking
and
prating
with
some
base
fellow
,
it
would
be
counted
wonderfull
neglect
and
contempt
:
the
like
offence
doe
they
commit
who
when
they
should
entertaine
God
in
their
hearts
have
them
filled
with
vain
thoughts
,
and
so
banish
God
from
them
.
None
indeed
are
free
from
these
rebellions
,
yet
we
must
continually
strive
against
them
,
for
here
is
the
difference
;
the
wicked
have
them
with
delight
,
or
at
least
without
reluctancy
:
the
godly
although
they
have
them
,
yet
it
is
with
much
striving
against
them
,
and
continuall
sorrowing
for
them
,
so
that
they
get
daily
more
and
more
strength
against
them
The
second
sort
of
rebellious
thoughts
are
such
as
are
wicked
,
and
that
either
for
substance
or
manner
,
evill
thoughts
for
substance
are
all
those
,
whose
objects
are
evill
,
as
when
a
man
thinkes
how
he
may
fulfill
any
particular
lust
.
These
evil
imaginations
are
one
of
those
seven
things
that
are
abomination
to
the
Lord
.
Pro.
6.
16.
These
six
things
doth
the
Lord
hate
,
yea
seaven
are
an
abomination
unto
him
,
a
proud
looke
,
a
lying
tongue
,
and
hands
that
shed
innocent
bloud
,
an
heart
that
deviseth
wicked
imaginations
&c.
Such
evill
thoughts
have
the
covetous
man
,
the
malicious
man
,
the
envious
man
,
for
the
fulfilling
of
their
particular
lustes
.
If
we
would
have
God
delight
in
the
beauty
of
our
soules
,
wee
must
wash
our
hearts
from
wickednesse
according
to
Gods
Counsell
,
Ier.
4.
14.
O
Ierusalem
wash
thy
heart
from
wickednesse
that
thou
mayst
be
saved
,
how
long
shall
thy
vaine
thoughts
lodge
within
thee
?
as
dirt
cast
upon
the
face
takes
away
the
beauty
of
it
:
So
the
beauty
of
our
soules
is
stayned
and
defiled
by
wicked
thoughts
:
that
common
proverbe
was
certainly
invented
by
the
divel
,
that
thoughts
are
free
for
God
more
respects
the
heart
then
outward
performances
.
Rebellious
evill
thoughts
for
the
manner
,
are
such
as
having
a
good
object
yet
are
conversant
about
that
object
after
an
evill
maner
:
&
these
againe
when
a
man
is
either
conversant
after
an
evill
manner
about
things
that
are
holy
,
or
that
●re
civill
.
About
holy
things
,
as
first
about
God
,
either
when
a
man
thinkes
there
is
●o
God
,
and
these
are
most
blasphemous
thoughts
,
or
when
a
man
conceives
not
●right
of
God
.
Thus
●oore
silly
people
●hinke
God
to
be
an
●ld
man
sitting
in
●eaven
.
Secondly
,
●bout
the
word
of
God
,
and
his
attri●utes
,
when
a
man
is
not
perswaded
aright
concerning
them
.
These
evill
thoughts
againe
are
two-fold
,
either
they
are
manifest
,
such
as
men
perceive
to
be
in
themselves
:
such
rebellious
thoughts
the
Pharisees
had
concerning
Christ
,
and
Simon
Magus
,
concering
the
buying
of
the
holy
Ghost
with
money
:
or
else
they
are
simple
and
not
reflexed
,
such
as
men
perceive
not
to
be
in
themselves
,
and
yet
in
truth
are
in
them
,
as
may
be
discovered
by
their
lives
and
courses
.
He
that
lives
a
presumptuous
life
,
shewes
that
he
hath
a
secret
rebellious
opinion
of
the
mercy
of
God
:
he
that
lives
a
desperate
life
,
shewes
that
hee
conceives
amisse
,
(
though
it
may
be
he
sees
it
not
)
of
the
justice
of
God
.
Those
that
are
of
civill
things
are
of
three
kindes
,
the
first
is
when
a
man
thinking
of
some
civill
thing
,
thinketh
that
he
can
of
himselfe
with
his
own
power
compasse
the
same
,
such
the
Apostle
blames
who
say
not
with
their
mouthes
but
rather
in
their
heart
we
will
go
into
such
a
Citie
,
and
there
wee
will
buy
and
sell
and
get
gaine
,
Iam.
4.
13.
After
he
addeth
vers.
16.
that
they
did
rejoyce
in
their
boastings
,
that
is
,
in
that
which
they
thought
they
were
able
to
doe
,
but
indeed
were
not
.
Now
oftentimes
the
man
that
hath
such
rebellious
thoughts
,
if
he
misse
of
his
expectation
hecomes
impatient
.
The
second
kind
is
when
we
make
our selves
the
ends
of
our
own
actions
these
kinde
of
rebellious
thoughts
the
Prophet
Zacha●
blameth
,
Chap.
7
ver
6
When
yee
did
eate
and
when
yee
did
drinke
,
did
you
not
eat●
for
your selves
,
and
drink●
for
your selves
?
Thus
men
sinne
when
they
eate
onely
to
satisfie
their
hunger
,
and
to
strengthen
them
fo●
the
fulfilling
of
some
●ust
.
Both
these
kindes
of
evill
thoughts
are
●oyned
together
in
that
proud
speech
of
Nebuchadnezar
,
Dan.
4.
●0
.
Is
not
this
great
Babel
,
which
I
have
built
for
the
house
of
the
kingdome
,
by
●he
might
of
my
power
●nd
for
the
honour
of
my
Majestie
?
The
third
kind
is
,
when
wee
●hinke
of
civill
things
with
putting
some
●rustin
them
,
chearing
up
our selves
in
regard
of
them
,
this
the
rich
man
doth
whe●
he
makes
his
wealth
his
strong
Citie
,
as
Salomon
speakes
,
Pro.
10.
16.
that
is
,
when
he
thinkes
himselfe
as
safe
by
reason
of
his
riches
,
as
a
man
doth
when
hee
is
in
a
strong
and
well
fenced
City
.
Thus
the
rich
man
in
the
Gospell
did
Luke
.
12.
When
his
barnes
were
ful●
then
he
bids
his
soule
take
her
rest
,
not
before
,
although
God
was
as
neere
him
before
as
then
,
so
then
his
trust
was
in
his
riches
,
but
if
we
consider
his
sudden
destruction
,
we
shall
see
the
folly
of
that
his
trust
.
The
second
kinde
of
the
rebel●ions
of
the
heart
are
●n
the
affections
;
and
●hese
are
two-fold
,
ei●her
manifest
,
earnest
and
boyling
affections
,
such
are
commonly
the
markes
of
the
wicked
,
such
a
boyling
lust
after
honour
was
in
Haman
:
the
like
was
in
Ahab
after
Naboths
Vineyard
:
the
like
affection
is
worldly
griefe
which
makes
many
pine
away
,
or
else
they
be
more
secret
,
such
as
are
not
yet
stirred
up
into
act
.
This
secret
thirsting
after
riches
was
in
Balaam
,
see
Numb.
22.
18
The
like
secret
affection
was
in
Hazael
which
the
Prophet
told
him
of
,
though
he
little
thought
it
to
be
so
,
yet
it
afterwards
proved
true
,
as
appeares
2
King
.
8.
12.
that
these
secret
lustings
are
rebellious
and
therefore
odious
in
Gods
sight
,
is
evident
,
because
his
spirit
never
dwelleth
in
any
heart
where
they
are
,
because
they
defile
the
heart
according
to
that
of
our
Saviour
,
out
of
the
heart
proceed
evill
thoughts
,
murders
&c.
these
are
the
things
which
defile
a
man
,
Math
15.
19.
20.
Now
the
spirit
delights
not
to
dwell
in
a
polluted
heart
,
and
though
wee
see
not
these
secret
lusts
in
our
hearts
,
yet
Gods
Spirit
sees
them
,
for
he
sees
not
as
we
see
.
God
knowes
the
secret
good
motions
of
his
spirit
in
our
hearts
Rom.
8.
27.
and
therefore
also
the
secret
corruptions
of
our
hearts
,
although
we
see
them
not
our selves
.
It
concernes
us
therefore
especially
to
looke
to
our
hearts
,
the
thoughts
and
affections
thereof
.
The
hypocrisie
of
Amasia
and
Ioas
was
manifest
at
last
,
because
their
hearts
were
not
upright
.
The
rebellions
of
the
outward
man
follow
;
which
are
either
in
speeches
or
actions
.
Both
these
are
expressed
,
Isa.
3.
8.
Ierusalem
is
ruined
and
Iuda
is
fallen
,
because
their
tongue
and
their
doings
are
against
the
Lord
,
to
provoke
the
eyes
of
his
glory
.
Rebellious
speeches
consist
either
in
the
vanitie
or
rottennesse
of
them
.
First
,
there
must
be
no
vanitie
in
our
speeches
,
we
must
as
the
wise
man
speaketh
,
ponder
our
words
,
not
speake
any
thing
,
till
having
pondered
it
,
we
find
it
to
be
of
sufficient
waight
,
worth
the
uttering
.
Did
we
seriously
consider
,
that
we
must
give
account
of
every
idle
word
,
that
every
idle
word
is
a
rebellion
,
we
would
surely
make
more
conscience
of
idle
words
then
wee
doe
.
Secondly
,
rotten
speeches
are
such
wherewith
there
is
joyned
some
corruption
Ephes.
4.
29.
the
contrarie
to
these
are
called
gracious
speeches
,
Col.
4.
6.
Now
there
are
two
sorts
of
either
kind
;
a
speech
is
called
gracious
,
either
because
it
proceedeth
from
some
inward
grace
,
that
is
called
a
zealous
speech
which
proceeds
from
the
affection
of
zeale
;
or
else
because
it
ministers
some
grace
to
the
hearers
,
or
stirres
up
some
grace
in
them
which
lay
dead
before
:
So
those
are
corrupt
speeches
,
which
either
proceed
from
some
corruption
in
the
speaker
,
or
stirre
up
some
corruption
in
the
hearer
.
Our
speeches
should
be
poudered
with
Salt
.
Col.
4.
6.
unlesse
they
be
seasoned
with
grace
,
they
are
like
unsavoury
meate
which
for
want
of
Salt
becomes
putrified
Pro.
10.
20.
The
tongue
of
the
iust
man
is
as
fined
silver
,
that
is
,
his
words
are
pretious
as
silver
,
and
like
fined
silver
,
they
have
no
corruption
joyned
with
them
:
but
the
heart
of
the
wicked
is
little
worth
,
and
therefore
his
words
cannot
be
gracious
.
Rebellions
in
actions
are
,
either
the
omitting
of
some
good
commanded
,
or
the
committing
of
some
evill
forbidden
,
the
omission
of
some
good
is
rebellion
,
although
there
concurre
not
an
act
of
the
will
at
the
same
time
for
the
omission
,
first
because
the
will
at
the
same
time
doth
concurre
with
the
doing
of
some
thing
which
should
not
then
be
done
:
that
the
doing
of
evill
is
rebellion
against
God
,
as
the
committing
of
Murder
or
Adultery
none
will
deny
.
Next
it
followes
in
the
description
,
that
the
whole
man
must
be
subject
to
the
law
of
God
,
viz.
the
Law
of
righteousnesse
,
not
the
Law
of
sinne
,
which
reignes
in
our
mortal
members
,
and
that
in
all
things
,
and
in
all
estates
as
well
prosperitie
as
adversitie
.
There
are
two
sorts
of
professors
,
sometimes
the
true
professor
,
the
upright
man
when
he
grows
fat
,
strikes
with
the
heele
,
whereas
before
in
adversity
he
subjected
himselfe
to
the
Lord
;
like
an
horse
which
being
kept
low
,
will
easily
be
ruled
by
his
rider
,
but
being
pampered
and
kept
very
lusty
and
fatte
,
lifts
up
the
heele
against
him
,
and
will
not
suffer
the
bit
.
Contrarily
others
,
so
long
as
they
continue
in
an
even
and
pleasant
course
will
subject
themselves
to
God
,
and
his
service
,
but
when
afflictions
come
,
when
God
leadeth
them
through
craggie
and
thornie
wayes
,
then
they
will
goe
no
further
,
the
reason
is
,
because
their
feete
are
not
shod
with
the
preparation
of
the
Gospell
of
peace
,
they
have
not
that
peace
of
conscience
which
will
make
them
willing
to
passe
through
all
estates
,
which
is
like
shoes
to
the
travellers
feet
.
We
know
he
that
is
well
shod
will
easily
passe
through
Craggy
and
thorny
wayes
,
whereas
hee
that
is
not
so
shod
,
dares
not
.
Thus
much
for
explication
of
the
point
:
in
the
second
place
follow
the
reasons
to
enforce
the
exhortation
,
&
from
every
word
a
reason
may
be
gathered
.
First
,
seeing
every
sinne
is
a
rebellion
against
God
,
let
this
the
rather
move
us
to
submit
our selves
unto
him
,
that
we
may
not
be
so
great
offenders
as
traitors
.
The
Second
may
be
taken
from
the
person
of
God
,
to
whom
we
are
exhorted
to
submit
our selves
,
first
in
respect
of
his
greatnesse
over
us
,
this
reason
the
Prophet
Malachy
useth
Chap.
1.
6
14.
Secondly
,
in
respect
of
his
goodnesse
towards
us
,
who
is
so
mercifull
a
father
to
us
,
this
we
may
see
urged
,
Isa.
2.
2
,
3.
Isa.
5.
23
,
4.
The
third
may
be
taken
from
our selves
who
are
exhorted
to
this
duty
.
First
consider
that
we
are
all
his
Creatures
,
we
hold
our
being
,
and
all
that
we
have
continually
from
him
,
therfore
it
concernes
us
to
yeeld
all
homage
to
him
,
the
more
a
man
holdeth
of
his
Lord
,
the
more
homage
he
oweth
him
Secondly
,
we
are
all
his
servants
,
therefore
we
are
not
to
fulfill
our
owne
lusts
,
or
to
obey
Sathan
,
but
only
to
doe
our
Lords
worke
;
yea
we
are
not
his
servants
only
,
but
besides
bought
with
a
deare
price
,
even
the
precious
blood
of
his
onely
Sonne
,
1
Cor.
6.
20.
when
a
man
hath
bought
a
servant
and
that
at
an
high
rate
,
he
expectes
the
more
and
better
service
to
be
done
by
him
.
Thirdly
,
we
are
all
his
children
,
therfore
we
must
yeeld
all
duty
&
obedience
to
him
,
this
reason
the
Apostle
useth
,
1
Pet.
1.
14
,
15.
As
obedient
children
fashion
not
your selves
according
to
the
former
lusts
in
your
ignorance
,
but
as
hee
which
hath
called
you
is
holy
,
so
be
yee
holy
in
all
manner
of
conversation
.
Lastly
,
we
are
all
the
Temple
of
the
holy
Ghost
:
a
Temple
that
is
consecrated
to
holy
uses
must
not
be
profaned
by
putting
it
to
common
uses
,
this
is
sacriledge
;
so
when
we
are
temples
consecrated
to
the
holy
Ghost
it's
sacriledge
to
profane
these
temples
,
to
put
them
to
base
uses
,
this
reason
the
Apostle
useth
,
1
Cor.
6.
19.
What
?
know
yee
not
that
your
●ody
is
the
temple
of
the
holy
Ghost
which
is
in
you
,
which
yee
have
of
God
,
and
yee
are
not
your
owne
?
&c.
We
now
come
to
the
uses
of
that
which
hath
beene
delivered
.
This
serves
to
cleare
the
justice
of
God
who
punisheth
sinne
with
eternall
death
both
of
body
and
soule
.
Vse
1.
Obj.
Sinne
being
a
rebellion
,
deserveth
indeed
punishment
,
but
death
seemes
to
be
too
severe
a
punishment
.
Ans.
When
we
heare
that
a
rebellious
childe
is
put
to
death
,
we
judge
him
worthy
of
it
&
to
have
deserved
it
of
his
father
,
because
the
child
received
life
from
the
father
his
father
is
so
farre
above
him
,
and
deserved
well
at
his
hands
.
By
the
same
reason
may
God
in
an
higher
degree
punish
every
sin
with
death
.
Obj.
But
it
seemes
much
that
God
should
punish
one
sin
with
eternall
death
.
Ans.
The
reason
hereof
is
because
the
rebellions
of
the
wicked
are
continuall
.
If
they
would
cease
to
rebell
and
submit
themselves
to
God
,
he
would
cease
to
punish
.
Againe
it
's
just
because
God
set
before
Adam
life
and
death
eternal
,
for
him
and
his
posterity
,
as
by
justice
for
his
obedience
he
should
have
had
eternall
life
,
so
for
transgression
he
and
all
his
deserved
eternall
death
.
This
may
also
serve
to
humble
us
for
our
sinnes
,
Vse
.
2.
seeing
the
least
of
them
is
a
rebellion
against
God
.
The
reason
why
many
goe
on
quietly
in
their
course
of
sinning
is
,
because
they
consider
not
that
God
is
highly
provoked
to
anger
by
the
same
.
For
the
better
working
of
this
humiliation
in
us
,
let
us
consider
a
few
meanes
.
The
first
is
to
make
catalogues
of
our
sinnes
,
to
set
them
in
order
before
the
light
of
our
countenance
,
for
otherwise
God
will
surely
set
them
in
order
before
the
light
of
his
countenance
.
By
setting
them
in
order
before
us
is
meant
that
we
should
set
the
greatest
in
the
first
ranke
,
and
so
accordingly
in
order
,
untill
we
come
to
the
least
,
so
that
it
is
needfull
to
know
the
greatnesse
&
heinousnesse
of
every
one
of
them
.
For
the
better
understanding
of
the
greatnesse
of
every
one
of
them
,
let
us
consider
but
this
;
a
traitour
,
if
after
his
treason
committed
,
the
King
sends
out
his
Proclamation
to
take
him
,
and
he
after
a
third
or
fourth
Proclamation
,
will
not
yet
come
in
,
it
doth
much
more
aggravate
the
offence
,
so
often
as
we
have
despised
the
word
&
not
hearkned
to
the
reprehension
for
our
rebellions
committed
,
so
often
have
we
refused
to
be
called
in
,
when
the
King
of
Heaven
hath
sent
out
his
Proclamations
for
us
;
therefore
we
cannot
but
conceive
our
former
rebellion
to
be
much
more
aggravated
therby
,
therfore
our
soules
should
be
humbled
for
it
,
for
the
multitude
of
our
rebellions
:
it
will
be
objected
that
we
cannot
possibly
number
them
,
yet
a
speciall
meanes
to
discover
them
unto
us
will
be
to
examine
our selves
by
the
word
.
For
although
a
man
have
never
so
many
spots
about
him
,
yet
if
he
have
not
a
glasse
to
looke
in
,
how
will
he
espie
them
?
If
a
man
come
into
an
house
in
the
darke
,
though
it
be
all
besmeared
with
slime
and
dirt
he
cannot
discerne
it
without
bringing
a
light
with
him
;
the
word
is
this
light
which
wil
discover
to
us
the
foulenes
&
corruption
of
out
soules
and
hearts
,
the
reason
is
,
because
God
only
is
able
to
search
the
heart
,
and
find
out
the
corruptions
thereof
,
it
is
he
that
made
the
heart
,
and
not
man
,
therefore
it
is
too
deepe
for
him
to
search
,
the
wisedome
of
God
is
contained
in
his
word
,
hence
the
word
will
helpe
us
in
the
searching
of
our
hearts
,
here
by
the
way
we
may
note
why
so
many
suddenly
fal
into
despaire
.
God
doth
suddenly
kindle
a
cleare
light
within
them
,
whereby
they
come
to
see
the
foulnesse
of
their
sinnes
and
the
multitude
of
them
,
which
having
never
looked
into
before
,
they
deeply
apprehend
that
it
's
impossible
for
them
to
obtaine
mercy
,
and
so
despaire
.
The
second
means
,
after
we
have
set
our
sinnes
before
us
with
their
aggravation
,
is
,
then
to
stay
long
in
the
consideration
of
them
,
many
at
the
ripping
up
of
their
sinnes
will
be
ready
to
say
Lord
have
mercy
upon
me
,
but
this
is
not
sufficient
.
Hence
is
that
usuall
doctrine
,
that
repentance
is
a
continued
act
.
A
sparke
of
fire
under
wet
wood
will
not
at
the
first
flame
out
,
yet
with
continuall
blowing
at
length
it
may
burne
:
that
sparke
of
grace
which
is
smothered
in
a
mans
hart
at
the
first
sight
of
his
sinnes
,
will
not
kindle
his
affections
,
but
at
length
with
continuall
meditation
,
it
will
breake
forth
,
and
may
work
much
remorse
.
The
Prophet
blames
the
people
,
that
in
their
humiliation
they
did
but
hang
down
their
head
like
a
Bulrush
,
Isa.
58.
Is
it
such
a
fast
that
I
have
chosen
?
a
day
for
a
man
to
afflict
his
soule
?
is
it
to
bow
downe
his
head
as
a
bulrush
&c.
they
did
wel
in
humbling
themselves
,
but
their
fault
was
in
that
they
did
not
continue
the
same
but
were
like
the
bulrush
,
which
whilst
the
storme
or
blast
of
winde
lasteth
,
hangs
downe
it's
head
,
but
after
lifts
it
up
againe
.
David
in
his
repentance
,
had
alwayes
his
sins
before
him
,
Psal.
51.
3.
the
more
he
considered
it
the
more
humiliation
it
wrought
in
him
.
The
third
means
is
,
we
must
have
the
spirit
of
God
to
soften
our
hearts
,
or
else
all
our
labour
will
doe
no
good
,
an
hard
stone
while
it
so
continues
,
will
not
be
bruised
with
a
blow
,
but
being
changed
into
flesh
,
a
little
blow
wil
bruise
it
.
Our
stonie
hearts
must
be
turned
into
flesh
,
before
they
can
be
broken
with
consideration
of
our
sinnes
,
which
is
only
the
worke
of
Gods
spirit
,
this
point
is
gathered
out
of
Zach.
12.
10.
Those
who
have
had
the
greatest
measure
of
sorrow
for
their
sins
it
hath
bin
wrought
in
them
by
the
spirit
of
God
.
But
how
shal
we
attaine
to
this
spirit
will
some
say
?
our
Saviour
tells
us
,
the
way
is
to
aske
and
pray
for
it
,
and
confirmes
the
same
by
an
argument
,
Luk.
11.
13.
If
yee
being
evill
know
how
to
give
good
gifts
unto
your
children
:
how
much
more
shall
your
heavenly
Father
give
the
holy
spirit
to
them
that
aske
him
?
Obj.
If
we
were
children
indeed
as
our
Saviour
there
argueth
,
it
is
likely
God
would
heare
us
,
but
we
are
not
For
answer
hereun
to
marke
the
parable
beginning
at
the
5.
vers.
and
continued
to
the
9.
verse
,
the
conclusion
is
verse
8.
I
say
unto
you
though
he
will
not
rise
and
give
him
,
because
he
is
his
friend
,
yet
because
of
his
importunity
he
will
rise
and
give
him
as
many
as
he
needeth
.
God
is
our
friend
,
if
we
could
so
perswade
our selves
;
if
we
cannot
,
If
we
continue
constant
and
fervent
in
asking
,
God
will
at
length
heare
us
for
our
importunity
,
and
give
us
as
joyfull
an
answer
as
the
woman
of
Canaan
had
after
her
repulse
,
this
may
the
more
comfort
us
,
the
longer
we
expect
an
answer
with
patience
,
the
better
and
more
comfortable
answer
shall
at
length
be
given
us
.
Many
think
that
they
want
not
this
humiliation
for
sinne
,
but
let
such
examine
whether
they
have
left
off
their
course
of
sinning
which
they
lived
in
before
,
this
will
be
a
speciall
signe
of
their
repentance
.
If
a
man
have
done
thee
an
injurie
,
and
pretend
that
he
is
very
sorry
for
it
,
yet
if
he
offer
thee
the
same
wrong
againe
and
againe
,
thou
wilt
judge
that
he
did
but
dissemble
:
So
he
doth
but
dis
-
dissemble
in
his
repentance
,
that
doth
continue
in
sinne
sorrowed
for
,
that
keepes
the
same
course
of
sinning
still
.
Another
use
may
be
of
exhortation
,
Vse
3.
to
our selves
,
to
our
whole
man
,
inward
ond
outward
,
that
we
rebell
not
any
longer
,
but
submit
our selves
unto
the
Lord
.
For
the
farther
enforcing
hereof
let
us
consider
.
First
,
some
signes
of
this
our
submission
.
Secondly
,
the
motives
to
it
.
Thirdly
the
means
to
attaine
it
.
For
the
first
,
Signes
the
signes
of
this
submission
The
first
may
be
respect
to
Gods
word
,
and
delight
in
it
,
if
we
neglect
his
word
and
are
not
moved
with
the
judgements
and
promises
therein
contained
,
then
are
we
rebells
.
That
Subject
that
heares
the
Proclamation
of
his
Prince
read
,
with
the
punishment
annexed
to
be
inflicted
upon
such
as
breake
it
,
neglectes
the
same
,
regards
not
the
punishment
,
but
manifestes
his
contempt
of
them
,
shewes
that
he
will
not
obey
that
law
of
his
Prince
,
but
rather
rebels
against
it
.
That
neglect
of
Gods
word
is
a
signe
of
rebellion
is
most
evident
,
Isa.
30.
8
,
9.
10.
Now
(
saith
the
Lord
by
his
Prophet
)
Goe
,
write
it
before
them
in
a
Table
,
and
note
it
in
a
booke
,
that
it
may
be
for
the
time
to
come
,
for
ever
and
ever
,
that
this
is
a
rebellious
people
,
lying
children
,
children
that
wil
not
heare
the
Law
of
the
Lord
,
which
say
to
the
seers
see
not
,
and
to
the
Prophets
prophesie
not
unto
us
right
things
,
speake
unto
us
smooth
things
,
prophecy
deceites
.
A
common
excuse
of
simple
people
is
,
that
they
are
not
booke
learned
,
though
they
delude
their
owne
consciences
,
yet
God
is
not
mocked
,
he
that
made
the
eye
shal
not
he
see
?
he
that
made
the
understanding
shall
not
he
know
?
God
knowes
that
this
is
but
an
excuse
,
and
that
sloath
and
negligence
is
the
true
cause
that
they
have
no
more
knowledge
in
Gods
word
,
these
thinke
they
have
knowledge
enough
,
and
therfore
need
no
more
;
but
this
will
be
tried
,
if
they
examine
their
desire
to
know
more
,
&
their
delight
in
Gods
word
,
which
alwayes
accompanies
knowledge
.
Thus
the
Apostles
reason
stands
1
Pet.
2.
2
,
3.
If
they
had
tasted
how
gracious
the
the
Lord
is
,
then
as
new
horne
babes
they
would
desire
the
sincere
milke
of
the
word
,
that
they
might
grow
thereby
.
Act.
20.
Paul
tells
them
that
he
had
revealed
to
them
the
whole
Counsell
of
God
,
intimating
that
he
had
bin
in
fault
,
if
he
had
kept
the
least
part
thereof
secret
:
although
the
Pastour
,
if
he
be
not
diligent
to
teach
be
in
fault
,
yet
that
excuseth
not
the
people
:
though
God
requireth
the
blood
of
the
people
at
those
Pastours
hands
,
that
doe
not
feed
them
,
yet
the
people
perish
notwithstanding
.
God
oftentimes
complaines
that
his
people
perish
for
want
of
knowledge
:
but
poore
silly
people
perswade
themselves
that
to
have
much
knowledge
is
not
required
of
them
,
but
of
Schollers
and
Pastors
;
This
obstacle
will
be
taken
away
if
we
compare
1
Cor.
1.
5
,
27
,
28.
with
Heb.
6.
1.
and
5.
12.
We
know
although
a
man
take
no
poyson
nor
lay
violent
hands
upon
himselfe
,
yet
if
he
refraine
the
taking
of
his
meate
,
he
will
soone
famish
,
though
a
man
abstaine
from
murder
,
adultery
,
and
such
heinous
sinnes
as
will
bring
destruction
to
his
soule
yet
if
he
take
not
the
food
of
the
soule
,
the
word
of
God
,
his
soule
must
needes
famish
.
Obj.
But
if
we
should
spend
much
time
in
getting
knowledge
our
estates
would
decay
.
Ans.
Christ
saith
the
contrary
,
Math.
6.
33.
First
seeke
the
Kingdome
of
God
,
and
the
righteousnesse
thereof
,
and
all
these
things
shall
be
added
unto
you
.
Surely
the
cause
why
many
decay
in
their
estates
notwithstanding
their
continuall
toyle
,
and
labour
,
is
,
because
they
seeke
not
the
kingdome
of
God
first
:
because
Salomon
asked
wisedom
,
we
see
he
wanted
not
riches
&
wealth
,
but
had
them
in
abundance
.
Let
us
take
the
Prophets
Counsell
in
this
case
Mal.
3.
11.
Bring
yee
all
the
tithes
into
the
store-house
,
that
there
may
bee
meate
in
my
house
,
and
prove
mee
now
herewith
,
saith
the
Lord
of
hoastes
,
if
I
will
not
open
you
the
windowes
of
heaven
,
and
powre
you
out
a
blessing
,
that
there
shall
not
be
roome
enough
to
receive
it
.
A
speciall
motive
hereunto
should
be
,
the
consideration
of
their
miserable
condition
,
who
wander
not
being
guided
by
the
light
of
the
word
.
They
are
like
a
traveller
who
is
to
take
a
great
journey
in
the
night
,
and
knowes
not
the
way
,
yea
,
that
wants
a
lanthorne
to
give
him
light
.
See
further
two
fearefull
judgments
denounced
against
the
people
which
profited
not
by
Gods
word
,
but
were
uncapable
of
being
taught
the
same
Isa.
28.
10.
11
,
12.
Neglect
also
of
the
fearfull
judgement
denounced
in
Gods
word
without
trembling
at
them
is
fearefull
rebellion
,
the
punishment
whereof
we
may
see
,
Ier.
5.
14.
So
likewise
not
to
be
moved
with
the
promises
contained
in
Gods
word
,
is
an
evill
signe
,
that
we
have
not
submitted
our selves
,
to
the
Lord
,
it
is
wonderfull
that
so
few
come
under
Christs
banner
,
and
fight
his
battailes
,
seeing
there
are
such
excellent
and
incomparable
priviledges
promised
to
such
as
doe
,
Heb.
12.
22
,
23.
Whereas
King
Cyrus
wanted
not
Souldiers
,
after
he
had
Proclaimed
that
they
who
were
Gentlemen
should
be
made
Knights
,
they
that
were
Knights
Lords
;
Surely
if
Christs
promises
had
bin
of
this
kinde
,
he
should
have
had
more
followers
then
now
he
hath
.
Another
signe
of
rebells
is
to
obey
Sathan
and
not
God
,
his
His
servants
wee
are
whom
wee
obey
,
Rom.
6.
16.
Here
many
will
say
,
they
defie
Satan
,
but
let
them
learne
of
the
Centurion
,
that
they
are
surely
Satans
servants
,
if
when
he
bids
them
doe
this
,
they
doe
it
when
he
bids
them
come
they
come
,
the
godly
indeed
may
somtimes
be
violently
lead
captive
of
Satan
,
but
they
are
never
his
subjects
for
they
never
obey
him
willingly
,
nor
Confesse
themselves
to
be
his
servants
.
The
wicked
man
walkes
with
his
face
towards
hell
,
his
back
towards
heaven
,
yet
somtimes
he
may
looke
backe
but
not
long
together
:
wheras
the
righteous
man
walkes
with
his
face
towards
heaven
,
&
his
backe
towards
hell
:
and
although
sometimes
he
fall
backward
,
yet
he
recovers
himself
quickly
and
goes
forward
,
like
a
ship
which
sayles
from
East
to
West
,
which
though
it
be
turned
backe
with
some
storme
or
tempest
,
yet
when
that
is
over
,
it
sayles
forwards
,
as
before
.
Another
signe
of
a
rebell
is
to
purchase
goods
and
lands
in
the
enemies
Countrie
,
that
shewes
he
doth
not
purpose
to
returne
.
The
world
may
be
called
the
Devills
Countrie
and
therfore
he
who
setteth
his
affections
upon
any
thing
here
,
and
labours
to
purchase
the
same
,
hath
this
signe
of
a
rebell
:
For
no
man
can
serve
two
Masters
,
Luk.
16.
Some
will
object
that
they
seeke
for
wealth
out
of
a
provident
care
to
provide
for
themselves
and
those
who
belong
to
them
,
not
because
they
make
riches
their
treasure
or
set
their
hearts
upon
them
.
Therefore
these
must
thus
examine
themselves
,
if
they
esteeme
their
riches
above
any
thing
else
,
care
for
the
increasing
of
them
more
then
for
any
thing
else
,
if
they
do
,
they
make
riches
their
treasure
A
man
ascending
upon
an
hill
,
the
higher
he
ascends
,
the
lesse
all
things
beneath
seeme
unto
him
.
So
when
a
man
is
ascending
up
to
heaven
in
his
conversation
,
the
higher
he
goes
,
the
lesse
esteeme
will
he
have
of
all
earthly
things
here
below
.
That
which
a
man
makes
his
treasure
he
spends
most
of
his
time
,
if
if
not
all
in
increasing
of
it
,
and
he
who
doth
thus
with
his
riches
,
makes
them
his
treasure
.
The
rich
man
may
further
know
,
whether
he
trusts
in
his
riches
by
the
effectes
of
his
trusting
in
them
,
as
by
his
feare
of
loosing
them
,
by
his
griefe
for
their
losse
,
and
his
joy
in
getting
of
them
.
He
trusts
in
his
riches
when
his
heart
failes
,
if
they
faile
,
as
a
Cripple
trusting
to
his
Crutches
,
when
they
are
taken
away
,
his
legges
faile
him
,
hee
can
goe
no
further
.
Thus
we
have
the
notes
or
signes
of
tryall
:
now
follow
two
or
three
motives
to
perswade
us
to
this
duty
of
submission
.
First
,
Consider
that
we
shall
never
have
successe
in
any
thing
,
so
long
as
we
continue
rebells
against
God
.
For
the
feare
of
the
wicked
shall
bee
hrought
upon
him
,
Prov.
10.
24.
an
excellent
example
hereof
see
,
Ier.
42.
The
wicked
man
alwayes
either
misseth
of
his
desire
,
or
if
it
be
fulfilled
,
it
turneth
to
his
great
hurt
.
When
God
suffers
the
wicked
worldling
to
grow
rich
according
to
his
desire
,
he
either
takes
from
him
the
use
of
his
riches
,
or
else
suffers
him
so
wholy
to
set
his
affections
upon
them
,
that
he
forgets
God
,
which
is
worse
.
Another
motive
should
be
the
fearefull
judgements
that
are
every
where
denounced
against
the
wicked
&
rebellious
,
Psal.
11.
6.
Isa.
30.
13
,
14.
They
are
very
emphatically
compared
to
a
swelling
wal
and
a
broken
Vessell
.
Thirdly
,
another
motive
should
be
the
mercies
that
God
bestowes
upon
his
faithfull
subjectes
.
He
is
as
full
of
Compassion
and
bounty
unto
them
,
as
the
Sunne
is
full
of
light
,
or
the
Sea
full
of
water
.
Lastly
,
another
motive
should
be
the
easinesse
of
Christs
yoake
,
and
compare
herewith
how
base
a
master
the
Devill
is
,
how
hard
his
yoake
is
,
and
withall
how
small
his
wages
,
a
little
pleasure
here
&
eternall
paine
hereafter
.
Now
Christs
yoake
becomes
light
and
easie
by
these
meanes
.
First
,
they
that
take
this
yoake
are
strengthned
to
beare
it
:
if
a
childe
had
an
heavy
burden
layd
upon
him
,
and
his
strength
accordingly
increased
,
he
would
beare
it
with
ease
.
Secondly
,
they
who
beare
this
yoake
delight
in
it
,
it
becomes
easie
,
what
will
not
become
easie
to
a
man
if
he
delight
in
it
?
The
Hunter
delightes
in
his
sport
,
and
therefore
endureth
winde
and
weather
to
follow
it
THE
SECOND
SERMON
.
IAMES
.
4.
vers.
7.
Submit
your selves
therefore
unto
God
:
resist
the
Devil
and
he
will
flee
from
you
.
THe
second
exhortation
followes
,
Resist
the
Devill
and
hee
will
flee
from
you
.
Which
words
containe
two
particulars
.
First
,
the
exhortation
it selfe
,
resist
the
Devill
.
Secondly
,
the
encouragement
hereunto
which
may
stirre
us
up
to
the
performance
of
the
duty
,
and
hee
will
flee
from
you
.
For
the
first
exhortation
,
resist
the
Devill
;
Surely
beloved
there
is
no
need
of
motives
to
stir
up
Christians
to
take
up
this
exhortation
,
as
a
man
being
set
upon
by
a
Lyon
needs
no
perswasion
to
flee
from
him
,
for
that
he
will
do
as
fast
as
he
can
,
onely
desires
to
have
some
way
shewed
him
whereby
he
may
escape
:
so
the
Christian
which
truely
sees
in
what
great
danger
he
is
continually
,
by
the
continuall
lying
in
waite
for
him
of
Satan
,
needs
no
exhortation
to
flee
from
him
,
&
shun
him
,
only
wantes
a
way
to
be
shewed
him
,
wherby
he
may
escape
this
great
danger
.
Therefore
passing
by
all
such
motives
as
might
be
here
propounded
,
let
me
set
down
only
three
particulars
implyed
in
the
text
.
First
,
the
Devill
is
our
adversary
.
Secondly
,
we
must
be
furnished
with
strength
and
weapons
,
to
resist
him
.
Thirdly
,
we
must
put
in
practise
this
strength
,
and
use
these
weapons
,
otherwise
they
wil
not
profit
us
.
For
the
first
,
that
Satan
is
our
adversary
and
that
we
must
resist
him
,
and
fight
with
him
;
though
wicked
men
that
are
dead
in
their
sins
take
no
notice
of
it
,
yet
it
's
evident
by
Scriptures
Eph.
6.
12.
Wee
wrestle
not
against
flesh
and
blood
,
but
against
Principalities
and
powers
,
against
the
Rulers
of
the
darkenesse
of
this
world
,
against
Spirituall
wickednesses
in
high
places
.
If
the
Devill
were
not
our
enemie
why
should
the
Apostle
here
exhort
us
to
resist
him
?
so
that
text
,
1
Pet.
5.
8.
is
most
evident
for
this
purpose
.
Bee
sober
and
vigilant
,
because
your
adversarie
the
Devill
goes
about
like
a
roaring
Lyon
seeking
whom
hee
may
devoure
.
Here
we
see
what
kinde
of
adversarie
he
is
.
First
,
his
strength
appeares
in
that
he
is
called
a
Lyon
.
Secondly
,
his
fiercenesse
and
crueltie
,
in
that
he
is
called
a
roaring
Lyon
.
Thirdly
,
his
diligence
in
that
he
is
said
to
walke
about
seeking
whom
he
may
devoure
.
That
Satan
is
our
professed
adversary
,
and
takes
all
occasions
hee
can
of
tempting
us
,
appeares
,
partly
by
experience
,
partly
by
reason
.
By
experience
as
Eve
in
Paradise
was
tempted
by
Satan
,
so
at
this
time
we
have
many
experiences
of
the
like
kinde
,
in
Witches
,
to
whom
the
Divell
hath
appeared
in
sundry
shapes
,
as
many
of
them
have
confessed
and
others
also
have
seene
,
so
that
it
cannot
be
doubted
of
.
And
surely
if
Satan
take
upon
him
a
voyce
to
be
heard
of
the
outward
eare
,
as
he
did
to
Eve
and
doth
now
to
many
Witches
,
then
without
doubt
he
being
a
spirit
can
much
more
by
a
mans
phantasie
present
things
to
the
minde
,
and
so
speake
to
the
minde
.
Further
also
it
cannot
be
doubted
,
but
that
he
can
make
and
frame
propositions
and
reasons
,
&
present
them
to
the
minde
,
and
perswade
by
these
his
reasons
as
we
see
in
Eve
,
Gen.
3.
And
this
truth
is
also
evident
by
reason
,
those
which
are
usually
called
Faedae
tentationes
cannot
but
be
suggested
by
Satan
,
as
will
appeare
,
whether
we
consider
the
manner
of
the
suggestions
,
or
the
matter
of
them
.
First
for
the
manner
by
which
they
are
cast
into
a
mans
minde
,
that
they
come
not
accidentally
appeares
,
in
that
they
come
so
often
,
and
continue
so
long
.
Many
have
bin
troubled
with
them
for
many
yeares
together
.
Againe
,
they
come
not
by
discourse
,
as
appeares
from
the
suddennesse
of
them
,
in
that
they
are
cast
into
a
mans
minde
without
any
former
thoughts
which
might
bring
them
in
.
Againe
,
that
they
come
not
by
the
strength
of
a
mans
affections
,
appeares
in
that
he
doth
presently
abhor
them
,
in
many
there
is
no
consent
at
all
given
to
them
,
it
remaines
therefore
that
they
must
needes
proceed
from
Satans
suggestion
.
Secondly
,
it
appeares
in
the
matter
of
temptations
,
as
to
instance
in
that
one
for
a
man
to
kill
himselfe
,
seeing
it
's
a
principle
deeply
grafted
into
every
creature
(
as
it
cannot
be
otherwise
)
to
preserve
it selfe
its
own
life
,
this
thought
in
a
man
to
seeke
all
meanes
to
kill
himselfe
,
cannot
come
by
any
other
meanes
then
by
the
suggestion
of
Satan
,
for
we
never
knew
any
other
creature
willingly
worke
it
's
owne
destruction
,
onely
the
Swine
in
the
Gospell
into
whom
the
Devil
had
entred
.
Therefore
surely
man
but
by
the
Devills
perswasion
(
man
being
a
reasonable
creature
may
be
moved
with
reason
)
would
never
doe
it
.
Here
it
may
be
said
that
reason
will
move
a
man
to
under-goe
a
lesse
danger
to
escape
a
greater
,
Obj.
and
for
this
cause
men
make
away
themselves
.
With
the
heathen
indeed
,
Ans.
who
knew
neither
heaven
nor
hell
this
might
prevaile
,
but
how
can
this
be
true
in
a
Christian
(
I
meane
one
borne
in
the
Church
)
who
is
perswaded
there
is
a
Hell
for
the
wicked
?
can
any
such
man
be
so
fearelesse
and
so
voyd
of
reason
,
as
to
cast
himselfe
into
hell
which
he
seekes
to
shunne
?
would
any
man
standing
by
the
fire
,
voluntarily
throw
himselfe
into
the
fire
that
he
might
not
be
burnt
?
or
cast
himself
into
the
water
,
that
he
might
not
be
drowned
?
the
reason
is
the
same
here
.
There
are
two
speciall
wayes
by
which
Satan
useth
to
tempt
men
,
the
first
by
subtracting
the
meanes
God
useth
to
call
men
by
to
himselfe
.
The
second
is
,
by
laying
snares
and
baites
of
his
owne
.
For
the
first
,
there
are
three
meanes
,
by
which
God
useth
to
unite
man
unto
himselfe
.
The
first
and
principall
is
his
word
,
the
second
his
mercies
,
the
third
is
afflictions
.
Which
two
latter
serve
to
quicken
the
first
and
make
it
ef
-
effectuall
.
Concerning
the
first
his
word
,
Satan
labours
to
frustrate
it
many
wayes
either
by
keeping
it
from
men
so
he
kept
S
Paul
from
comming
to
the
Thessalonians
to
preach
the
word
,
1
Thess.
2.
18.
We
would
have
come
unto
you
,
even
I
Paul
once
and
againe
,
but
Satan
hindered
us
.
Or
else
keeping
men
from
the
word
as
in
the
parable
Luk.
14.
17
,
18.
Or
if
men
come
to
heare
it
by
making
it
unprofitable
unto
them
,
either
by
making
them
delight
only
in
the
pleasantnesse
and
sweetnesse
of
the
style
wherein
it
is
delivered
,
and
so
neglect
the
word
:
as
if
a
man
should
only
delight
to
behold
the
curious
workmanship
of
a
peece
of
cloth
he
hath
,
and
never
use
the
same
to
cloath
himselfe
with
,
or
by
making
them
delight
in
observing
the
defectes
and
infirmities
of
him
which
preacheth
,
so
that
the
Sermon
being
ended
their
whole
talke
is
of
the
slips
and
infirmities
of
the
preacher
These
men
are
like
a
strainer
through
which
the
pure
and
good
milk
runs
without
stay
,
only
the
haires
and
motes
remaine
behind
.
Or
else
Satan
doth
it
by
making
men
at
the
hearing
of
the
word
to
be
senslesse
&
stupid
either
by
blinding
their
eyes
that
they
cannot
discerne
the
truth
,
thus
saith
the
Apostle
,
2
Cor.
4.
4.
The
God
of
this
world
hath
blinded
the
mindes
of
them
that
beleeve
not
,
least
the
light
of
the
glorious
Gospell
of
Christ
who
is
the
image
of
God
should
shine
unto
them
.
Or
by
hindering
their
assent
that
they
cannot
receive
the
word
nor
beleeve
it
:
So
that
though
the
word
be
a
hammer
,
yet
it
cannot
breake
them
;
though
it
be
a
sword
yet
it
cannot
enter
into
them
.
And
further
if
the
hearer
arise
with
some
good
purposes
in
him
;
to
reforme
his
courses
and
lead
a
new
life
,
whereas
the
right
way
is
now
presently
to
worke
them
on
his
heart
;
Satan
labours
forthwith
to
quench
them
or
to
steale
them
away
:
if
there
be
likelihood
of
reformation
and
turning
,
then
presently
he
presents
to
a
man
his
beloved
sinnes
which
he
is
loath
to
part
with
,
to
see
if
they
will
stay
him
;
and
calls
to
minde
the
reproches
&
ignomines
which
will
surely
attend
upon
that
profession
:
he
suggestes
that
he
wil
never
be
able
to
undergoe
it
,
in
regarde
of
the
strictnesse
and
rigour
of
it
,
with
many
other
difficulties
By
this
meanes
oftentimes
,
the
good
motions
which
were
in
a
mans
minde
become
but
a
cloud
which
Satan
bloweth
over
.
A
second
meanes
to
quicken
the
former
are
Gods
mercies
,
the
goodnesse
of
God
is
said
to
lead
us
to
repentance
Rom.
2.
4.
Despisest
thou
the
riches
of
his
goodnes
,
&
forbearance
and
long
suffering
not
knowing
that
the
goodnes
of
God
leadeth
thee
to
repentance
,
the
word
there
signifies
a
leading
proper
to
man
.
These
mercies
of
God
often
become
snares
to
that
wicked
,
according
to
the
imprecation
of
the
Psalmist
,
Psal.
69.
22.
Cited
by
the
Apostle
Rom.
11.
9.
Let
their
table
be
made
a
snare
,
&
a
trap
,
a
stumbling
blocke
&
a
recompense
unto
them
.
Thus
,
riches
are
a
great
blessing
of
God
and
so
Iacob
accounted
of
them
,
yet
when
they
increase
,
Satan
tempts
men
to
set
their
hearts
upon
them
,
and
so
to
make
an
Idole
of
them
.
Thus
wit
and
learning
are
gifts
of
God
,
but
when
a
man
hath
them
in
any
good
measure
,
Satan
temptes
him
to
seeke
his
owne
praise
by
them
,
and
so
to
neglect
Gods
honour
.
So
likewise
preferment
which
should
make
a
man
more
usefull
and
profitable
both
to
God
and
his
Church
to
how
many
is
it
made
a
snare
,
who
make
it
the
end
of
their
desires
?
Thus
when
a
man
is
in
fauour
with
the
Prince
or
some
great
man
whereas
he
should
make
the
use
of
it
which
Nehemiah
did
,
yet
he
useth
it
for
his
own
turne
,
for
sinister
endes
.
The
third
meanes
followes
,
namely
afflictions
,
when
a
man
will
not
profit
by
the
bare
word
,
these
open
a
mans
eares
,
and
seale
to
him
the
instruction
,
according
to
that
in
Iob
33.
16
,
17
,
18
,
19.
Whereas
before
the
word
did
fume
in
his
braine
,
afflictions
make
it
sinke
downe
into
his
heart
.
This
effect
especially
appeares
in
such
a
sicknesse
,
wherein
a
man
takes
deepe
apprehension
of
death
.
For
if
any
thing
will
change
his
heart
,
then
in
all
likelihood
is
the
time
;
but
in
many
although
their
purposes
and
resolutions
at
that
time
bee
changed
;
yet
afterward
being
restored
to
health
,
these
good
motions
are
stollen
out
of
their
hearts
by
Satan
,
and
they
become
the
same
men
they
were
;
so
that
their
sicknesse
hath
beene
but
like
a
sudden
showre
,
which
falling
into
a
great
water
makes
a
sound
,
and
for
the
present
doth
much
trouble
the
same
,
but
presently
the
force
of
the
motion
being
past
,
the
water
returnes
to
his
former
calmnesse
.
Their
sorrow
is
but
like
the
hanging
downe
of
the
head
of
the
bull-rush
for
two
or
three
dayes
,
in
the
time
of
a
storme
or
tempest
,
which
being
over
,
immediatly
it
lifteth
up
the
head
againe
.
Such
sorrow
was
that
of
the
hypocriticall
Iewes
,
taxed
,
Isa.
58.
5.
Is
it
such
a
fast
that
I
have
chosen
?
a
day
for
a
man
to
afflict
his
soule
?
Is
it
to
bow
downe
his
head
like
a
bulrush
,
and
to
spread
sackcloth
and
ashes
under
him
?
wilt
thou
call
this
a
fast
,
and
an
acceptable
day
to
the
LORD
.
Thus
much
concerning
Satans
first
way
of
tempting
;
now
wee
come
to
speake
of
the
second
,
which
is
his
great
diligence
,
and
wonderfull
subtiltie
in
laying
his
snares
and
baites
.
Our
adversaries
diligence
appeares
in
the
innumerable
snares
he
layes
for
us
;
his
snares
and
baites
are
in
so
many
things
as
any
corrupt
affection
of
man
is
set
upon
.
In
peace
most
commonly
his
baites
are
pleasure
,
gaine
,
preferment
;
in
anger
revenge
;
in
extremity
seeking
to
unlawfull
meanes
;
so
that
his
baites
are
every
where
.
Any
thing
which
is
an
object
to
these
filthy
Iusts
which
are
in
a
mans
heart
,
he
useth
as
gins
and
traps
to
captivate
us
in
;
in
all
things
he
layes
some
baite
or
other
to
catch
us
by
:
in
our
affections
hee
strives
to
have
us
immoderate
and
carnall
:
in
our
thoughts
first
vaine
,
and
then
blasphemous
:
in
company
prophane
,
in
receiving
of
benefits
unthankfnll
:
in
crosses
,
impatient
and
distrustfull
;
as
his
diligence
,
so
likewise
must
wee
know
his
subtiltie
to
bee
wonderfull
,
which
appeares
many
wayes
.
First
,
by
the
fitting
of
his
baites
and
tentations
unto
a
mans
divers
Calling
,
condition
,
and
disposition
:
as
the
water
of
a
fountaine
is
conveighed
thither
whither
it
naturally
tends
by
the
Chanell
,
so
Satan
useth
our
seveverall
dispositions
,
as
chanels
to
conveigh
the
corruption
of
our
heart
that
way
it
tendeth
.
Thus
he
fitted
the
covetous
disposition
of
Iudas
with
a
baite
of
thirty
peeces
.
He
inflamed
aspiring
Human
with
the
baite
of
preferment
;
so
likewise
hee
fitted
Achitophel
.
Thus
hee
fits
all
men
tempting
them
to
such
lusts
as
he
knowes
they
are
most
addicted
unto
.
We
must
therefore
Vse
.
consider
our
personall
sinnes
,
wherein
the
divell
doth
most
usually
foyle
us
,
and
take
heed
lest
hee
againe
foyle
us
in
them
.
Hee
which
is
subject
to
anger
,
let
him
take
heed
of
that
passion
especially
.
He
which
is
given
to
covetousnesse
,
let
him
especially
take
heed
to
the
baites
of
profit
.
Let
not
the
angry
man
looke
upon
the
covetous
to
see
his
fault
,
lest
he
forget
his
owne
;
nor
let
the
covetous
looke
upon
the
angry
man
to
see
his
fault
,
lest
hee
forget
his
covetousnesse
But
let
every
one
consider
his
owne
personall
faults
,
and
take
especiall
heed
lest
he
bee
overtaken
in
them
.
Secondly
,
the
Divels
subtiltie
appeares
by
fitting
his
baites
,
and
tentations
to
all
occasions
and
opportunities
offered
.
Hee
did
not
alwaies
tempt
David
to
murder
,
but
when
opportunitie
was
offered
to
adulterie
:
he
tempted
Peter
upon
an
occasion
to
deny
his
Master
;
that
this
is
most
true
,
every
Christians
private
experience
will
tell
him
.
When
Herod
had
made
the
people
wonder
at
his
eloquence
,
the
divell
tempted
him
to
assume
the
glory
to
himselfe
,
which
brought
that
fearfull
judgement
upon
him
Thus
when
they
are
called
to
any
publike
duty
,
then
Satan
tempts
them
,
and
tels
them
,
this
is
a
fit
occasion
to
shew
your selves
,
to
winne
estimation
among
men
,
so
the
true
end
of
that
duty
is
neglected
.
As
adversitie
is
the
time
of
tryall
,
so
is
opportunity
.
Vpon
all
opportunities
the
divell
tempts
men
to
some
sinne
or
other
.
Hence
the
Apostle
,
2
Cor.
2.
7.
exhorteth
the
Corinthians
to
forgive
the
incestuous
person
amongst
them
,
and
to
comfort
him
,
lest
otherwise
the
divell
might
have
more
power
over
him
,
and
tempt
him
to
despaire
,
or
some
such
sinne
;
Ye
ought
rather
to
forgive
him
,
and
comfort
him
,
lest
perhaps
such
a
one
should
bee
swallowed
up
with
overmuch
sorrow
,
wherfore
I
beseech
you
,
that
you
would
confirme
your
love
towards
him
.
Hence
it
stands
every
man
in
hand
,
Vse
.
when
Satan
drawes
him
into
some
sinne
by
occasion
,
as
by
evill
company
,
or
the
like
,
then
to
consider
and
looke
what
sinne
he
is
most
exposed
unto
by
that
occasion
,
and
so
to
defend
himselfe
that
Satan
foyle
him
not
.
Thirdly
,
his
subtiltie
appeares
in
the
convenient
glosses
,
which
hee
covers
sin
withall
,
whereby
he
blinds
a
mans
judgement
,
so
that
either
he
sees
it
not
to
be
a
sinne
,
or
else
he
sees
not
the
punishment
of
it
.
So
that
as
a
blind
man
knowes
not
whether
hee
goe
aright
or
no
,
or
when
he
is
right
:
no
more
doth
hee
;
Hee
useth
two
meanes
to
blind
mens
judgements
in
this
manner
,
first
by
stirring
up
in
them
some
immoderate
affection
,
which
whiles
it
raignes
,
hinders
the
judgement
from
discerning
aright
of
things
.
As
the
eye
of
a
man
when
it
is
troubled
sees
all
things
amisse
,
and
not
as
they
are
indeed
,
yet
afterwards
the
impediment
being
removed
,
it
sees
things
as
perfectly
as
before
:
so
when
the
mind
of
a
man
is
distempered
with
anger
,
or
some
immoderate
affection
,
hee
judgeth
not
aright
of
Kings
,
but
being
carried
with
violence
of
passion
doth
many
things
amisse
,
afterwards
when
his
distemper
is
ceased
he
comes
to
his
right
judgement
,
and
plainly
sees
how
he
was
deceived
before
.
Secondly
,
hee
doth
it
by
hindring
us
from
applying
the
rule
aright
to
our
actions
.
Thus
in
Vsury
,
when
a
man
is
possessed
with
the
love
of
money
,
and
takes
great
delight
in
it
,
that
man
is
not
able
to
apply
the
rule
in
Scripture
to
himselfe
,
whereby
this
his
sinne
is
forbidden
.
Satan
is
so
crafty
,
that
he
invents
sundry
distinctions
,
whereby
he
perswades
him
of
the
lawfull
toleration
hereof
.
So
when
the
rule
in
Scriptures
for
Ministers
is
,
that
they
ought
to
care
and
bee
solicitous
onely
for
their
flocke
to
feed
it
,
yet
few
can
apply
this
rule
to
their
actions
,
but
seek
chiefly
their
owne
gaine
&
preferment
.
When
a
man
beholds
a
thing
through
his
affection
,
like
as
his
affection
is
,
so
seemes
the
thing
to
be
,
like
as
a
man
when
hee
sees
any
thing
through
a
glasse
,
the
object
seemes
to
bee
of
the
same
colour
that
the
glasse
is
:
thus
affection
deceiveth
a
man
.
But
these
things
though
they
are
hidden
from
men
here
,
yet
for
the
most
part
at
their
death
they
are
layd
open
before
them
,
the
immoderate
affection
that
hindered
judgement
is
then
taken
away
,
and
Satan
also
who
blinded
men
before
,
makes
things
appeare
unto
them
as
they
are
.
Who
sees
himselfe
thus
beset
with
his
adversary
,
and
desires
not
to
have
strength
and
weapons
wherby
he
may
resist
him
?
which
is
the
second
point
.
The
strength
and
meanes
whereby
we
may
resist
him
,
are
especially
these
three
;
First
,
to
have
our
hearts
filled
with
grace
,
that
so
the
di●ell
may
find
no
roome
to
enter
.
Secondly
,
to
cast
●ut
our
false
friends
,
which
when
our
adversary
assailes
,
will
turne
from
us
and
take
his
part
;
these
are
our
wicked
lusts
.
Thirdly
,
to
seeke
this
help
from
Christ
,
we
have
no
strength
of
our selves
,
it
is
hee
onely
which
can
helpe
and
uphold
us
.
For
the
first
,
Wee
must
have
our
hearts
filled
with
grace
,
which
is
an
especiall
meanes
,
the
reason
may
bee
gathered
out
of
the
Parable
,
Luk.
11.
24
,
25.
When
he
commeth
he
findeth
it
swept
,
and
garnished
;
that
is
,
voide
of
goodnesse
,
empty
of
grace
:
were
it
not
for
this
hee
could
not
have
entered
,
our
hearts
therfore
must
be
filled
with
grace
.
The
Conscience
of
man
is
like
a
strong
fortresse
,
out
of
which
he
casteth
this
his
enemy
who
had
possession
of
it
,
or
like
an
house
wherein
the
divell
dwelt
and
tooke
delight
,
which
when
hee
is
cast
out
of
,
hee
goeth
up
and
downe
through
dry
places
,
that
is
seeking
to
get
in
,
and
enter
into
some
others
;
seeking
rest
and
finding
none
,
that
is
not
able
to
enter
into
any
others
,
hee
returnes
againe
,
and
as
an
enemy
cast
out
of
a
strong
hold
,
if
hee
bee
not
withstood
by
a
garrison
,
gets
possession
again
;
So
if
Satan
returning
findes
not
a
garrison
of
graces
and
vertues
fortifying
the
man
,
if
there
be
but
the
least
roome
voide
enters
againe
into
him
,
which
if
the
conscience
had
been
full
of
grace
he
could
not
have
done
.
As
in
nature
,
non
datur
vacuum
,
there
is
no
place
empty
;
So
in
the
heart
of
man
there
will
be
something
or
other
,
if
it
be
not
filled
with
good
thoughts
,
it
will
be
filled
with
bad
:
if
it
bee
not
filled
with
the
graces
of
Gods
Spirit
,
it
will
be
filled
with
Satans
temptations
.
This
may
rather
be
called
emptinesse
then
fulnesse
;
a
thing
is
said
to
be
empty
,
when
it
is
voide
of
that
it
should
be
filled
withall
.
A
Well
when
there
is
no
water
in
it
,
is
said
to
be
empty
,
though
it
be
full
of
ayre
.
So
long
as
the
true
fulnesse
of
Gods
grace
tastes
in
our
hearts
,
so
long
the
divell
cannot
enter
,
but
when
there
is
not
this
fulnesse
,
then
according
to
the
measure
of
vacuity
more
or
lesse
,
Satan
entring
into
a
man
doth
possesse
him
.
Moreover
,
as
there
is
a
double
emptinesse
,
so
there
is
a
double
fulnesse
.
First
,
there
is
an
emptinesse
of
knowledge
,
such
was
in
those
Gentiles
of
whom
the
Apostle
speakes
,
Rom.
1.
22.
Professing
themselves
to
be
wise
,
they
became
fooles
:
and
vers.
21
they
became
vaine
in
their
imaginations
,
and
their
foolish
heart
was
darkened
.
Answerable
to
this
there
is
a
fulnesse
of
knowledge
,
and
of
all
the
graces
of
Gods
Spirit
.
Such
is
that
which
the
Apostle
prayes
for
,
Coloss.
1.
9.
Wee
cease
not
to
pray
for
you
,
and
to
desire
that
yee
might
bee
filled
with
the
knowledge
of
Gods
will
,
in
all
wisdome
,
and
spirituall
understanding
.
Ephes
3.
14.
For
this
cause
I
bow
my
knees
unto
the
Father
of
our
Lord
Iesus
Christ
,
that
yee
may
bee
able
to
comprehend
with
all
Saints
,
what
is
the
breadth
,
and
length
,
and
depth
,
and
height
,
and
to
know
the
love
of
CHRIST
which
passeth
knowledge
.
Secondly
,
there
is
an
emptinesse
of
conversation
,
voide
and
empty
of
the
duties
which
are
performed
in
a
good
Conversation
.
This
is
called
vaine
Conversation
,
1
Pet
1.
18.
Yee
were
not
redeemed
with
corruptible
things
,
as
silver
and
gold
,
from
your
vaine
conversation
,
received
by
tradition
from
your
fathers
.
So
likewise
there
is
a
fulnesse
of
conversation
opposed
to
this
emptinesse
,
when
a
mans
whole
life
is
filled
with
the
fruits
of
Gods
grace
,
such
the
Apostle
prayes
for
Phil.
1.
10
,
11.
This
I
pray
,
that
yee
may
approve
things
that
are
excellent
:
that
yee
may
bee
sincere
,
and
without
offence
till
the
day
of
Christ
,
being
filled
with
the
fruites
of
righteousnesse
.
Wee
must
labour
to
have
this
fulnesse
of
grace
in
our
hearts
.
Vse
1.
For
as
inke
sinkes
into
wet
paper
,
and
runnes
abroad
upon
it
,
but
when
the
paper
is
covered
with
oyle
,
it
slideth
and
sinkes
not
:
so
when
the
divell
offers
his
snares
to
any
empty
heart
,
they
enter
in
and
foile
him
,
but
when
the
heart
is
fortified
with
the
fulnesse
of
grace
,
Satans
baites
cannot
take
hold
,
nor
enter
in
Wee
may
discerne
when
this
fulnesse
is
,
there
is
no
roome
for
vaine
thoughts
,
for
unchast
desires
,
for
any
immoderate
affections
.
One
would
think
an
empty
heart
could
not
bee
discerned
so
well
:
as
wee
know
an
empty
barrell
by
the
sound
,
so
wee
may
discerne
whether
there
be
this
emptinesse
in
men
,
or
no
,
by
their
speeches
and
actions
.
Wee
must
have
this
fulnesse
of
Conversation
,
Vse
2.
wee
must
alwayes
be
exercised
in
the
fruites
of
godlinesse
,
never
without
some
good
speeches
,
actions
,
thoughts
,
or
affections
.
When
we
are
not
busie
in
Gods
service
,
the
divell
takes
an
occasion
to
tempt
us
to
serve
him
when
wee
are
not
doing
some
good
,
the
divell
tempts
us
to
some
evill
.
But
whether
is
any
Quest.
man
able
to
have
this
fulnesse
of
Conversation
here
required
?
It
is
sure
,
Ans.
1.
every
Christian
ought
to
have
this
fulnesse
.
Secondly
,
it
is
sure
every
true
Christian
hath
the
same
in
some
measure
which
may
thus
be
expressed
;
all
the
actions
of
a
Christian
life
may
bee
reduced
to
these
three
heads
.
Either
they
are
actions
of
his
generall
Calling
,
as
he
is
a
Christian
,
so
they
are
all
good
;
or
secondly
they
are
actions
of
his
particular
Calling
,
which
if
not
done
for
any
by-respect
,
but
all
for
a
good
end
in
obedience
to
God
,
they
are
good
also
.
Or
thirdly
,
they
are
such
actions
as
further
a
man
in
doing
his
duty
in
either
of
these
Callings
,
which
doe
either
strengthen
him
,
as
eating
and
drinking
,
which
being
used
without
excess
,
make
us
fitter
for
our
Callings
,
being
good
actions
,
or
else
they
are
recreations
to
refresh
us
,
which
also
used
as
the
former
are
good
actions
.
If
all
these
actions
may
be
good
,
as
wee
see
they
may
,
seeing
a
Christian
may
be
alwayes
performing
some
of
them
,
hee
may
alwayes
bee
doing
good
,
(
according
to
the
substance
of
his
actions
)
though
there
be
many
imperfections
in
them
,
and
so
may
have
the
fulnesse
of
conversation
.
When
wee
are
idle
Satan
takes
hold
of
us
,
and
looke
how
much
we
are
empty
,
so
much
roome
the
divell
takes
up
in
our
hearts
.
We
must
therefore
take
heed
that
we
be
neither
idle
nor
ill
occupied
;
Vse
3.
we
must
put
on
the
whole
armour
of
God
;
we
must
not
onely
put
on
the
brest-plate
of
righteousnesse
,
and
leave
off
the
sword
of
the
spirit
,
but
wee
must
put
on
the
whole
armour
of
God
,
if
there
be
but
one
part
left
naked
and
uncovered
,
there
the
divell
will
bee
sure
to
wound
us
.
The
second
means
whereby
wee
are
to
resist
Satan
,
is
to
remove
all
false
friends
,
our
lusts
,
and
corruptions
,
which
lye
in
our
mindes
,
and
like
tinder
are
ready
to
take
fire
by
the
least
sparke
of
tentation
.
Therefore
S.
Iames
tels
them
,
it
was
their
lusts
which
caused
contention
amongst
them
.
It
may
be
spoken
to
our
comfort
,
that
Satan
hath
not
power
to
compell
any
to
evill
.
Daemon
non
dicitur
iussor
,
sed
incensor
vitiorum
,
he
cannot
move
the
will
and
affections
,
onely
by
Gods
permission
hee
may
somwhat
move
●he
phantasie
by
cer●aine
objects
:
but
it
●s
mans
corruption
which
yeeldeth
to
his
tentations
,
tha●
makes
him
so
much
prevaile
with
me●
This
is
plainly
shew●ed
,
Iam.
1.
14.
Every
ma●
is
tempted
,
when
hee
i●
drawne
away
of
his
own●
lust
,
and
enticed
.
Act.
5.
3●
Why
hath
Satan
filled
th●
heart
,
(
saith
Peter
to
A●nanias
)
to
lye
to
the
hol●
Ghost
,
and
to
keepe
back●
part
of
the
price
of
th●
land
?
So
that
Sata●
doth
no
more
,
the●
if
a
man
should
per●wade
to
evill
,
onely
is
●perswasions
are
●●ronger
,
and
farre
●ore
subtill
,
therfore
Peter
asked
Ananias●hy
●hy
he
suffered
the
●ivell
to
fill
his
heart
,
●hich
implyes
it
was
●is
yeelding
to
him
,
●hich
caused
the
di●ell
to
prevaile
.
So
●hen
David
returned
●●om
the
slaughter
of
the
Philistims
,
and
the
wo●en
came
out
of
all
the
Ci●●es
of
Israel
to
meet
Saul
,
1
Sam.
18.
6
,
7
,
8.
It
is
sayd
that
Saul
being●
exceeding
wroth
tha●
the
singers
ascribe●
to
David
tenne
thou●
sand
,
and
to
him
bu●
one
,
hee
had
an
ey●
that
is
,
an
evill
eye●
on
David
,
from
tha●
day
forwards
,
and
(
i●
is
added
)
on
the
mor●
row
(
this
his
corrup●tion
of
envy
having
made
place
for
it
)
th●
evill
spirit
came
upo●
him
.
Thus
in
Iuda●
the
strength
of
his
covetousnesse
made
way
for
the
divels
●entation
:
if
the
same
●entations
had
beene
offered
,
or
cast
upon
●ny
other
of
the
Disciples
,
they
would
never
have
taken
●lace
,
because
they
wanted
this
corrup●ion
of
covetousnesse
which
was
in
Iudas
.
This
advantage
Satan
●ath
of
us
,
he
knowes
what
sinnes
all
men
are
most
given
to
,
by
reason
of
their
corruption
.
Therefore
when
hee
tempts
them
with
objects
answerable
to
their
corruptions
,
hee
knowes
they
cannot
,
(
or
if
they
can
,
very
hardly
)
resist
them
;
Hee
tempts
the
drunkard
with
company
which
wil
draw
him
to
fall
into
that
sinne
▪
because
hee
knowes
the
drunkard
cannot
refuse
such
company
being
offered
.
The
lascivious
hee
tempts
with
an
unchast
object
,
which
he
knows
hee
cannot
resist
.
Thus
he
makes
mens
corruptions
betray
them
,
although
some
corruption
and
lust
may
be
still
,
and
dead
in
a
man
for
a
while
,
yet
when
a
fit
object
is
offered
,
if
it
be
not
fully
mortified
,
it
will
take
hold
,
and
shew
it selfe
.
But
by
what
means
may
these
corruptions
and
lusts
lying
in
a
mans
heart
be
removed
?
Quest.
Onely
by
repentance
:
Answ.
when
our
hearts
are
hardened
and
made
senslesse
with
these
corruptions
,
and
with
the
custome
of
sinne
,
the
sorrow
of
repentance
can
onely
humble
the
heart
,
and
mollifie
it
againe
,
and
make
it
fit
to
take
another
impression
;
as
waxe
when
it
is
melted
loseth
the
stampe
it
had
before
,
and
is
plyable
to
take
any
other
▪
so
the
heart
being
softened
throughly
by
the
sorrow
of
repentance
,
loseth
the
former
stamp
which
sinne
had
left
upon
it
,
and
is
●●dy
to
take
another
.
But
a
little
sorrow
is
not
sufficient
to
mollifie
the
heart
enough
,
it
must
be
a
deepe
sorrow
and
continuall
;
Wee
may
perhaps
by
a
little
sorrow
cut
off
the
tops
of
sinne
,
but
unlesse
the
ground
of
our
hearts
bee
sufficiently
broken
,
wherein
sinne
had
taken
roote
,
the
rootes
of
our
sinnes
will
still
remaine
▪
How
shall
a
man
know
,
Quest.
whether
his
lusts
bee
sufficiently
rooted
out
of
him
?
This
may
be
a
speciall
signe
that
they
are
;
Answ.
when
any
such
objects
are
offered
,
which
prevailed
with
him
before
,
if
now
there
bee
in
his
heart
a
true
hating
and
loathing
of
them
,
so
that
they
cannot
prevaile
with
him
againe
:
but
if
the
like
objects
work
on
him
againe
,
it
is
sure
his
lusts
remaine
still
in
him
.
The
third
meanes
whereby
we
may
be
enabled
to
resist
the
divell
,
is
by
seeking
to
Christ
for
helpe
,
of
him
onely
wee
have
spirituall
strength
;
hence
the
Apostle
exhorts
the
Ephesians
,
besides
,
Putting
on
the
armour
of
God
,
to
bee
strong
in
the
LORD
,
Ephes.
6.
●0
.
The
Conies
which
the
Wise
man
speakes
of
,
Prov.
30.
26.
if
they
come
out
of
their
rocks
,
lye
open
to
bee
devoured
by
the
lyons
&
other
wilde
beasts
:
so
also
if
wee
be
out
of
our
rock
,
we
are
exposed
to
the
greedy
desire
of
the
roaring
lyon
,
the
divell
and
his
tentations
;
it
is
not
sayd
that
wee
are
stronger
then
hee
is
,
but
he
which
is
in
us
,
Christ
,
is
stronger
then
he
which
rules
in
the
world
Let
us
learn
wisdome
of
the
conies
,
which
though
they
bee
very
weake
,
yet
because
they
make
their
houses
in
the
rocks
,
and
continually
keepe
in
them
,
no
wilde
beast
can
devour
them
,
though
we
be
never
so
weak
,
yet
if
we
will
flee
to
our
rock
Christ
,
and
alwayes
rely
on
him
,
we
need
not
feare
the
divell
,
and
all
his
tentations
,
if
there
were
any
strength
in
our selves
,
this
might
not
seeme
needfull
,
but
seeing
Adam
before
hee
fell
,
having
such
strength
could
not
resist
the
divell
in
Paradise
,
much
lesse
can
wee
now
;
our
onely
strength
is
by
faith
in
Christ
.
As
Gideon
was
to
send
away
a
great
part
of
his
hoast
by
Gods
command
before
hee
could
overcome
the
Midianites
,
so
must
we
cast
away
all
confidence
in
our selves
,
before
wee
shall
be
able
to
overcome
the
divell
by
relying
on
Christ
.
We
must
therfore
cast
our selves
wholly
upon
God
,
and
relie
on
him
,
and
say
with
Iehosaphat
,
Wee
know
not
what
to
doe
,
O
Lord
,
but
our
eyes
are
upon
thee
,
2
Chron.
20.
12.
We
must
take
heed
of
assuming
any
strength
to
our selves
,
when
God
raiseth
a
man
up
,
he
thinkes
that
he
rose
,
partly
by
his
owne
strength
,
this
is
to
take
away
the
glory
which
belongs
to
God
alone
,
and
greatly
to
dishonour
him
:
we
see
that
those
who
trust
in
their
owne
strength
,
are
often
suffered
very
grievously
and
desperately
to
fall
.
So
Peter
when
in
confidence
of
his
owne
strength
,
as
may
appeare
Math.
26.
33.
Hee
followed
Christ
into
the
high
Priests
hall
,
then
the
divell
tempted
him
and
gave
him
so
fearefull
a
foyle
.
This
and
the
like
examples
should
teach
us
to
bee
very
thankfull
to
God
,
that
hee
hath
preserved
from
such
like
falls
hitherto
,
&
to
cleave
the
neerer
to
him
,
that
we
may
not
in
the
like
manner
bee
foyled
hereafter
.
But
some
may
object
,
Object
.
that
grace
is
a
very
good
thing
,
and
therefore
a
man
may
trust
in
his
owne
grace
?
This
is
all
one
to
number
the
people
with
David
,
Ans.
and
to
make
flesh
our
arme
.
To
make
flesh
our
arme
,
is
no
more
then
to
trust
in
some
creature
,
grace
is
a
creature
created
in
man
by
the
gracious
worke
of
Gods
spirit
,
therefore
to
trust
in
a
mans
own
grace
is
to
make
flesh
his
arme
.
We
must
withall
know
this
Caution
,
that
there
are
three
things
which
will
constraine
Christ
to
forsake
us
,
and
not
help
us
at
need
.
The
first
is
unfruitfulnesse
,
1.
Hindr.
when
God
finds
not
the
increase
of
his
grace
,
which
he
lookes
for
in
us
,
the
figtree
was
cursed
,
because
it
bare
no
fruit
when
Christ
expected
to
have
found
fruit
upon
it
.
God
layed
waste
and
destroyed
his
vineyard
,
because
it
was
unfruitfull
,
after
much
cost
and
labour
had
been
bestowed
upon
it
,
God
looked
it
should
have
brought
forth
grates
,
and
it
brought
forth
wilde
grapes
,
Is
5.
4.
The
same
is
expressed
in
the
Parable
,
Math.
25.
26.
The
reason
hereof
is
,
because
God
will
not
suffer
his
name
to
be
taken
in
vaine
,
by
whatsoever
God
is
knowne
,
that
is
his
name
,
so
that
the
graces
of
God
,
which
after
a
speciall
manner
are
the
names
of
God
,
he
will
not
suffer
to
bee
taken
in
vaine
,
he
will
not
suffer
that
they
should
be
idle
in
a
man
,
decaying
daily
,
and
never
increased
.
The
second
Hindrance
is
any
sin
that
lyes
in
a
man
unrepented
of
,
2.
Hindr.
as
we
may
evidently
see
Rom
1.
26
2
Thess.
2.
10.
the
reason
why
this
makes
Christ
with-hold
his
helpe
from
us
,
is
,
because
one
●●nne
makes
way
for
another
,
and
causeth
another
,
not
onely
effectivè
,
making
a
man
the
more
ready
by
custome
to
commit
sinne
againe
,
but
also
meritoriè
,
for
the
committing
of
one
sinne
,
is
often
a
punishment
for
the
committing
of
some
other
sinne
before
.
The
third
Hindrance
is
,
3.
Hindr.
the
thrusting
of
our selves
into
battel
;
therefore
we
alwaies
reade
that
the
Israelites
(
whensoever
they
went
out
to
battell
without
asking
counsell
of
the
Lord
,
)
fell
before
their
enemies
.
As
it
is
with
the
head
,
so
it
must
be
with
the
members
.
Our
head
Christ
Iesus
was
tempted
of
Satan
being
led
aside
by
the
spirit
into
the
desart
.
Moreover
,
we
are
Gods
champions
,
and
if
we
goe
out
to
battell
without
his
leave
,
wee
are
not
in
his
wayes
,
and
therefore
have
no
promise
of
protection
or
defence
.
When
hee
which
is
our
full
strength
doth
leave
us
,
what
strength
have
we
to
resist
our
adversary
.
Let
us
consider
the
example
of
Salomon
and
Paul
;
Salomon
because
hee
tooke
a
wife
of
the
Aegiptians
contrary
to
Gods
command
,
and
so
thrust
himselfe
into
tentation
,
was
left
to
himselfe
;
and
so
fell
shamefully
.
S.
Paul
was
led
into
tentation
,
there
was
given
him
a
prick
in
the
flesh
the
messenger
of
Satan
to
buffer
him
,
therefore
Gods
grace
was
sufficient
for
him
,
and
he
overcame
the
tentation
.
This
reproves
many
Vse
.
who
travell
for
pleasure
,
or
to
see
fashions
,
and
that
goe
to
battell
without
Gods
sending
:
therefore
they
speed
thereafter
,
for
they
never
returne
without
some
wound
taken
,
and
that
many
times
mortall
.
This
they
are
to
consider
,
who
thrust
themselves
upon
occasions
of
sinning
,
us
into
evill
company
,
where
they
have
no
promise
of
Gods
protection
.
The
third
generall
thing
drawne
out
of
the
text
was
,
The
third
generall
.
that
we
should
put
in
practise
the
strength
we
had
,
and
stirre
up
those
graces
which
are
in
us
;
This
the
Apostle
especially
aimes
at
in
this
place
,
exhorting
them
to
resist
the
divell
;
for
all
these
graces
will
doe
us
no
good
,
except
we
put
them
in
practise
,
and
stirre
them
up
in
us
.
We
are
therefore
continually
to
watch
and
pray
;
this
ward
wee
are
to
keepe
over
our selves
,
is
not
easie
,
no
,
not
then
when
any
tentation
is
newly
overcome
,
for
then
another
is
ready
to
enter
:
So
that
wee
must
be
like
the
builders
of
the
Temple
,
which
held
a
sword
in
the
one
hand
,
and
built
with
the
other
,
being
in
continuall
feare
of
their
enemies
:
Wee
must
watch
continually
armed
,
when
we
have
least
care
,
then
is
Sathan
most
powerfull
over
us
;
wee
must
have
our
hearts
both
hard
and
soft
,
hard
to
resist
all
the
tentations
of
Satan
,
&
impressions
which
hee
would
set
upon
them
:
but
soft
to
receive
any
grace
,
or
impression
from
the
Spirit
of
God
.
We
must
not
quench
the
spirit
,
but
the
fiery
darts
of
Satan
,
that
wee
may
performe
this
,
three
duties
are
required
of
us
.
First
,
wee
must
by
all
meanes
labour
to
bee
acquainted
with
the
policies
of
Satan
,
as
S.
Paul
testifies
of
himselfe
that
he
was
,
and
to
the
end
wee
may
see
his
policies
,
wee
must
pray
unto
God
to
open
our
eyes
,
and
enlighten
our
mindes
,
that
wee
may
have
a
sight
of
them
,
and
that
is
here
worth
the
observing
,
which
some
Divines
hold
concerning
the
fall
of
the
Angels
,
that
it
was
onely
through
the
want
of
stirring
up
those
excellent
things
,
and
lights
of
knowledge
which
were
in
them
,
that
brought
them
to
their
fall
;
the
want
of
this
was
also
the
cause
of
Adams
fall
.
Secondly
,
we
are
to
runne
over
all
the
tentations
wherwith
Satan
hath
tempted
us
,
and
see
his
manner
of
proceedings
,
and
what
policies
hee
hath
used
,
that
so
when
the
like
policies
come
againe
,
wee
may
be
able
to
resist
him
,
knowing
how
hee
did
formerly
deceive
us
.
Why
should
Satan
every
day
grow
more
and
more
subti●e
to
tempt
us
,
and
wee
not
grow
more
and
more
acquainted
with
his
policies
to
resist
him
?
The
second
duty
is
to
resist
him
at
the
first
,
for
when
wee
give
place
unto
him
at
the
first
,
then
God
doth
in
judgement
give
us
over
to
him
,
and
suffers
him
to
overcome
us
:
See
this
in
the
example
of
Saul
,
1
Sam.
18.
8
,
9
,
10.
Now
for
the
divell
to
take
place
in
us
,
and
overcome
us
,
differ
not
as
may
appeare
,
Ephes.
4.
26
,
27.
Let
not
the
Sunne
goe
down
upon
your
wrath
,
that
is
,
let
not
the
divell
overcome
you
in
this
,
neither
give
place
to
the
divell
.
Although
by
every
sinne
the
divell
doth
not
take
place
,
yet
every
sin
makes
more
roome
for
the
divell
,
untill
at
the
length
hee
enter
.
Marke
what
the
Prophet
Hosea
saith
,
Chap.
7.
6.
They
have
made
their
hearts
ready
like
an
oven
,
whiles
they
lye
in
waite
:
their
baker
sleepeth
all
the
night
,
in
the
morning
it
burneth
like
a
flame
of
fire
.
Here
then
wee
see
,
that
as
an
oven
if
there
bee
but
little
fire
left
in
it
over
night
,
yet
if
the
baker
sleep
&
quench
it
not
,
yet
in
the
morning
the
whole
oven
is
as
hot
as
fire
,
and
flames
as
fire
:
So
if
there
bee
the
least
sparke
of
sinne
left
in
a
mans
conscience
,
if
hee
neglect
,
and
doe
not
quench
it
at
the
first
,
it
will
quickly
get
strength
and
flame
forth
,
so
that
it
will
bee
very
hard
to
quench
it
.
Many
who
have
given
way
to
vain
&
idle
thoughts
,
and
have
carelesly
given
themselves
to
idlenesse
and
ease
,
at
length
have
become
altogether
in
Satans
power
:
like
as
a
soft
thing
yeelding
at
the
first
,
presently
receives
impression
,
their
hearts
being
once
polluted
,
presently
all
their
affections
receive
the
same
impression
.
It
is
the
heart
which
setteth
the
seale
upon
all
the
actions
,
like
.
as
a
seale
which
alwayes
sets
the
same
impression
on
the
waxe
which
it
hath
it selfe
.
The
third
duty
is
,
wee
must
resist
him
in
every
sinne
whatsoever
,
and
not
in
some
sins
onely
.
Although
we
overcome
many
sins
whereunto
Satan
doth
tempt
us
,
yet
wee
doe
not
overcome
Satan
,
unlesse
wee
overcome
all
sins
whatsoever
.
Every
sinne
is
as
it
were
a
doore
into
a
mans
heart
whereby
the
divell
doth
enter
;
Now
suppose
all
these
doores
were
shut
but
one
onely
,
the
divell
could
enter
into
the
house
of
our
hearts
by
that
one
doore
,
and
possesse
them
as
well
as
if
there
were
more
doores
.
Suppose
a
mans
house
hath
many
doores
,
although
all
bee
shut
but
one
,
a
man
may
as
well
take
possession
by
entring
at
one
,
as
if
all
were
open
:
Also
every
sinne
is
a
snare
:
what
matter
is
it
,
whether
Satan
hold
us
fast
by
many
or
one
?
the
divell
hath
many
weapons
whereby
hee
playes
with
us
,
and
though
we
can
beate
him
at
many
,
yet
if
hee
be
but
too
hard
for
us
at
one
,
that
is
sufficient
for
him
,
for
hee
can
slay
us
with
that
one
weapon
:
and
what
matter
if
hee
slay
us
with
a
pen-knife
,
or
a
speare
,
a
great
sinne
,
or
a
little
one
,
for
sure
it
is
,
that
the
least
sinne
seene
and
continued
in
,
or
delighted
in
,
is
sufficient
to
keepe
us
in
the
divels
power
,
and
for
the
divell
to
hold
us
fast
with
.
THE
THIRD
SERMON
.
IAMES
.
4.
vers.
7.
Submit
your selves
therefore
unto
God
:
resist
the
Devil
and
he
will
flee
from
you
.
THus
much
hath
hitherto
been
spoken
of
those
words
of
the
text
,
Resist
the
divell
,
now
wee
come
to
the
second
part
,
the
promise
,
in
these
words
,
and
hee
will
flee
from
you
.
This
is
a
promise
of
incouragement
to
resist
the
divell
,
because
they
that
doe
so
shall
surely
overcome
.
The
like
argument
the
Apostle
useth
,
Rom.
6.
14
Thus
Captaines
use
to
encourage
their
souldiers
in
hope
of
victory
;
when
we
have
fought
with
Satan
a
long
time
,
and
yet
find
not
that
we
prevailed
,
presently
wee
are
ready
to
saint
,
and
to
give
over
battell
:
now
to
prevent
this
,
we
have
here
a
promise
of
victory
.
Yea
,
the
words
intimate
something
more
the
divell
shall
flee
from
you
;
wee
shall
not
onely
prevaile
against
him
,
but
also
wee
shall
be
lesse
tempted
by
him
hee
shall
depart
from
us
,
wee
may
see
this
in
our
owne
head
Christ
,
Math.
4.
11●
hence
then
the
doctrine
ariseth
;
That
whosoever
doth
truly
resist
the
divell
,
Doct.
shall
get
the
victory
of
him
.
Which
victory
is
double
,
both
generall
,
according
to
the
generall
resolution
a
man
hath
to
resist
Satan
in
all
his
tentations
,
and
also
particular
in
every
tentation
.
For
proofe
of
this
doctrine
wee
have
those
words
,
2
Pet.
2.
9.
The
Lord
knoweth
how
to
deliver
the
Godly
out
of
tentation
,
and
those
1
Cor.
10.
13.
God
is
faithfull
,
who
will
not
suffer
you
to
bee
tempted
above
that
you
are
able
:
but
will
with
the
temptation
also
make
a
way
to
escape
,
that
yee
may
be
able
to
beare
it
.
This
promise
Go●
performes
,
either
by
encreasing
the
strength
and
patience
of
him
that
suffers
,
or
else
by
lessening
the
affliction
and
tentation
according
to
his
strength
.
The
reasons
of
this
doctrine
may
bee
these
,
Reas.
the
first
is
taken
out
of
Rom.
6.
14.
where
the
promise
is
this
,
Sinne
(
that
is
originall
corruption
)
shall
●ot
have
dominion
over
us
,
●en
neither
shall
the
●ivell
himselfe
have
●ominion
over
us
,
●ut
sinne
,
saith
the
A●ostle
,
shall
have
no
do●inion
,
therefore
not
●e
divell
.
The
second
reason
●ay
be
,
because
wee
●e
in
Christs
kee●ing
,
1
Pet.
1.
5.
we
are
●ept
,
saith
the
Apo●●le
,
by
the
power
of
God
,
●rough
faith
unto
salva●●n
.
Christ
is
our
shepheard
,
and
wee
his
sheepe
,
so
that
hee
will
take
care
for
every
one
of
us
,
hence
those
most
sweet
and
comfortable
words
▪
Ioh.
10.
27
,
28.
My
sheep●
heare
my
voyce
,
and
●
know
them
,
and
they
follow
mee
.
And
I
give
unto
them
eternall
life
,
and
they
shall
never
perish
,
neither
shall
any
man
plucke
them
out
of
my
hand
.
Yea
,
Christ
testifies
of
himselfe
,
Iohn
.
17.
12.
that
hee
had
not
lost
one
of
those
whom
his
Father
had
given
him
.
Besides
,
if
the
death
of
Christ
was
able
to
reconcile
us
unto
God
,
then
much
more
his
life
being
a
more
powerfull
meanes
,
shall
preserve
us
to
eternall
life
,
this
is
the
Apostl●●
owne
argument
,
Rom.
5.
9.
O
Much
more
,
being
iustified
by
his
bloud
,
wee
shall
bee
saved
from
wrath
through
him
.
For
if
when
we
were
enemies
,
we
were
reconciled
to
God
by
the
death
of
his
Sonne
:
much
more
being
reconciled
,
wee
shall
bee
saved
by
his
life
.
And
although
wee
have
not
this
preservation
for
our
owne
sakes
,
yet
God
will
preserve
us
for
his
owne
names
sake
,
we
being
his
portion
,
The
Lords
portion
is
his
people
,
Iacob
is
the
lot
of
his
inheritance
,
saith
Moses
in
his
most
divine
songs
Deut.
32.
9.
Surely
God
will
not
loss
his
portion
,
therefore
hee
will
preserve
his
children
which
are
his
portion
.
The
third
reason
is
drawne
from
the
weaknesse
of
our
enemy
,
3
with
whom
we
fight
,
namely
Satan
,
who
hath
received
his
deaths-wound
,
and
over
whom
Christ
hath
triumphed
,
as
appears
Col.
2
15.
Hee
hath
spoiled
,
saith
the
Apostle
,
principalities
and
powers
,
and
hath
made
a
shew
of
them
openly
,
triumphing
over
them
on
his
crosse
.
Now
the
divels
strength
is
not
taken
from
him
,
but
he
is
spoyled
of
that
liberty
which
he
had
before
,
of
exercising
his
power
upon
us
;
for
hee
had
power
as
a
tormentor
once
over
us
,
and
liberty
to
use
that
power
,
but
now
all
his
liberty
is
taken
away
,
and
therefore
hee
onely
tempts
and
afflicts
the
children
of
God
by
permission
,
and
hee
can
goe
no
further
then
God
permits
.
Hee
could
not
tempt
Iob
at
all
,
untill
hee
had
permission
from
God
,
and
then
also
hee
could
afflict
him
onely
after
that
measure
,
and
by
that
means
which
God
suffered
him
.
For
the
further
clearing
of
this
truth
some
objections
that
may
be
made
,
and
which
use
to
arise
would
be
answered
.
If
indeed
in
the
time
of
tentation
I
were
perswaded
that
I
were
truly
in
Christ
,
Object
.
then
I
should
not
doubt
to
get
the
victory
,
but
in
tentation
I
cannot
finde
this
perswasion
.
Some
men
are
in
the
state
of
grace
,
Answ.
others
are
not
.
Now
this
promise
indeed
,
as
all
of
the
like
kind
,
pertaine
to
them
that
are
in
the
state
of
grace
;
and
for
such
,
in
tentation
they
are
neither
to
beleeve
Satan
,
nor
their
owne
reason
;
for
a
man
in
tentation
,
is
like
one
in
a
swound
,
who
hath
no
use
of
his
senses
,
let
a
man
therefore
consider
his
former
life
,
whether
there
hath
beene
any
reformation
in
that
;
whether
he
hath
felt
a
change
in
his
heart
,
which
if
he
can
find
,
whatsoever
he
feeles
for
the
present
,
he
needs
not
doubt
but
hee
is
in
Christ
.
Now
amongst
other
signes
this
is
a
speciall
one
,
if
he
can
find
that
hee
doth
truly
resist
the
tentation
,
not
for
the
avoiding
of
vexation
or
perplexity
that
doth
accompany
it
,
but
for
the
avoiding
of
sinne
which
hee
is
tempted
unto
.
Otherwise
,
if
the
party
bee
not
in
the
state
of
grace
,
then
first
he
must
apply
to
himselfe
the
promise
of
sanctification
,
and
must
beleeve
his
engrafting
into
Christ
,
before
he
can
have
the
promise
,
or
apply
to
himselfe
the
victory
.
But
it
may
bee
objected
,
Obj.
that
a
man
may
beleeve
a
falshood
,
which
hee
is
not
bound
to
doe
.
For
answer
hereunto
we
must
know
that
there
is
,
Ans.
a
twofold
act
of
faith
,
the
first
is
to
cast
a
mans
selfe
upon
Christ
for
the
remission
of
his
sinnes
,
and
this
is
sufficient
for
justification
as
appeares
,
Rom.
4.
5.
To
him
that
worketh
not
,
but
beleeveth
on
him
that
iustifieth
the
ungodly
,
his
faith
is
counted
for
righteousnesse
.
After
this
application
truely
made
,
will
follow
love
,
repentance
,
and
obedience
.
The
second
act
is
a
reflex
act
,
whereby
a
man
is
perswaded
that
hee
doth
beleeve
,
from
whence
ariseth
spirituall
joy
.
Hence
the
Apostle
in
his
prayer
for
the
Saints
at
Rome
,
Rom.
15.
13.
phraseth
it
thus
,
Now
the
God
of
hope
fill
you
with
all
ioy
and
peace
in
beleeving
.
He
that
will
exercise
this
second
act
of
faith
before
the
former
,
beleeves
a
falshood
,
otherwise
if
a
man
have
the
former
,
hee
ought
to
exercise
the
second
,
and
then
hee
needs
not
doubt
of
the
victorie
in
tentation
.
Many
have
had
experience
of
the
contrary
,
Object
.
so
that
although
they
have
often
and
long
resisted
Satan
,
yet
they
are
still
foyled
by
him
.
Though
indeed
they
be
foiled
for
the
present
,
Answ.
yet
they
get
more
strength
afterwards
,
according
to
that
,
Rom.
8.
28.
All
things
worke
for
the
best
unto
those
which
love
God
,
to
them
who
are
called
according
to
his
purpose
.
Yea
further
,
the
divell
failes
in
both
his
ends
in
tempting
them
,
his
first
end
is
to
have
his
house
swept
,
the
other
to
have
it
garnished
,
that
is
,
to
empty
the
heart
of
grace
,
and
to
strengthen
sinne
in
him
,
now
this
endevour
to
strengthen
sinne
,
is
frustrated
,
both
in
regard
of
the
guilt
and
power
of
it
;
First
,
for
the
guilt
he
is
not
able
to
make
that
plaine
against
us
,
because
God
accepts
of
our
persons
,
and
nothing
in
the
old
man
can
hinder
God
from
accepting
the
new
man
in
us
.
And
although
upon
the
committing
of
every
sinne
there
doth
necessarily
follow
a
guilt
,
yet
repentance
&
the
righteousnesse
of
Christ
comes
betweene
,
and
hindereth
the
same
from
redounding
upon
the
person
of
the
beleever
.
Secondly
,
in
regard
of
the
power
of
sin
,
his
tentation
makes
not
sinne
have
more
dominion
over
us
,
or
more
sway
in
us
,
but
the
contrary
,
like
as
the
water
of
a
well
that
hath
mud
at
the
bottome
,
although
some
may
thinke
it
the
fouler
for
the
mudde
,
yet
it
is
the
clearer
.
So
the
corruptions
of
a
mans
heart
being
stirred
by
tentation
,
after
become
lesse
,
this
being
an
occasion
of
their
purging
,
for
hereby
a
man
sees
his
corruptions
which
lay
dead
before
,
and
so
labours
to
purge
his
heart
from
them
,
see
this
evidently
in
Hezekiah
for
his
failing
,
which
is
set
downe
2.
Chron
▪
32.
3.
he
had
a
profitable
end
of
it
,
as
is
expressed
vers.
26.
David
had
a
secret
trusting
to
the
multitude
of
the
people
before
he
numbred
them
,
although
he
saw
it
not
in
himselfe
,
but
as
soone
as
he
had
numbred
them
,
his
heart
smote
him
,
and
then
he
was
humbled
for
his
sinne
.
Secondly
,
tentations
are
so
farre
from
emtpying
us
of
grace
,
that
they
increase
it
in
us
divers
wayes
.
First
,
because
they
drive
us
neerer
to
Christ
,
to
seeke
him
,
they
make
us
fitter
to
receive
him
,
for
wee
must
be
emptyed
of
our selves
,
before
we
are
fit
to
receive
Christ
.
Secondly
,
because
they
increase
humility
in
us
,
which
is
the
ground
of
all
Gods
graces
,
so
that
there
is
no
grace
but
hath
his
rooting
herein
,
that
tentations
doe
humble
us
,
and
empty
us
of
all
conceit
of
our selves
,
appeares
plainly
in
the
example
of
Paul
,
2
Cor.
12.
8.
Thirdly
,
because
grace
is
purified
by
afflictions
,
as
spotted
clothes
,
are
clensed
by
washing
,
and
like
as
gold
is
purified
by
the
fire
;
so
then
the
meanes
which
Satan
useth
to
winnow
out
the
good
corne
,
and
to
leave
the
chaffe
,
to
purge
out
the
pure
gold
,
and
leave
the
drosse
,
the
same
meanes
God
turnes
to
the
contrary
,
to
winnow
out
the
chaffe
from
the
good
corne
,
and
to
purge
out
the
drosse
from
the
pure
gold
.
Another
answer
to
the
former
objectio●
may
be
this
,
thoug●
God
suffer
Satan
t●
foile
his
children
,
ye●
in
the
end
they
over●come
and
becom●
conquerors
,
as
in
bat●tell
a
man
may
re●ceive
many
foyles●
and
many
wound●
of
his
enemies
,
and
yet
in
the
end
overcome
him
.
But
wee
have
had
experience
,
Object
.
that
many
have
lyen
under
a
●entation
to
their
●eath
,
and
have
not
●eemed
to
have
over●ommed
it
,
how
●ould
these
prevaile
●ver
Satan
?
For
answer
,
Answ.
wee
●ust
know
the
spirit
●eing
in
the
child
of
God
tempted
,
there
●ust
needs
bee
some
●ct
and
fruit
of
the
●pirit
,
although
the
●arty
himselfe
dis●erne
it
not
,
and
this
●orke
of
the
spirit
is
such
as
God
accepts
▪
Rom.
8.
26
,
27.
So
the●
the
victory
is
in
truth
though
not
in
shew
,
and
therefore
as
profitable
to
them
But
here
this
caution
must
bee
added
,
that
wee
looke
not
to
overcome
whilest
we
stand
still
and
remain
idle
,
wee
must
performe
our
duty
,
before
wee
can
expect
that
God
will
performe
his
promise
,
we
must
therefore
resist
the
divell
.
God
keepes
and
preserves
us
,
but
it
is
by
means
,
as
appeares
1
Pet.
1.
5.
God
keepeth
us
through
faith
unto
salvation
,
and
the
Apostle
S.
Iohn
saith
,
that
hee
who
hath
a
true
hope
,
will
purifie
himselfe
as
God
is
pure
,
1
Ioh.
3.
3.
Although
God
be
said
to
keepe
us
,
yet
wee
are
said
to
keepe
our selves
,
which
is
to
be
done
by
a
carefull
use
of
the
meanes
which
God
hath
appointed
.
If
a
Patient
should
professe
that
hee
had
committed
his
life
unto
the
skill
of
the
Physitian
,
and
wholly
depended
upon
him
,
whereas
notwithstanding
hee
would
neither
abstain
from
the
things
which
his
physitian
told
him
to
bee
hurtfull
,
nor
take
any
thing
which
hee
prescribed
,
were
this
man
to
be
beleeved
?
The
like
may
be
said
of
him
who
professeth
,
he
desires
to
get
the
victory
in
ten●ations
,
and
that
he
depends
upon
God
wholly
for
it
,
and
yet
never
useth
the
meanes
God
hath
appointed
for
it
.
Now
these
are
especially
three
,
two
whereof
are
things
to
be
abstained
from
,
namely
reasoning
and
conferring
with
Satan
and
gazing
upon
the
object
,
one
thing
is
to
be
done
to
get
the
armour
of
salvation
,
to
be
girt
with
it
,
to
have
the
shield
of
faith
especially
;
there
is
none
which
hath
beene
overcome
in
tentation
,
but
he
hath
failed
in
one
or
all
of
these
.
Eve
failed
in
all
,
she
conferred
with
the
Serpent
.
Secondly
,
shee
gazed
upon
the
object
,
the
fruit
of
the
forbidden
tree
.
Thirdly
,
she
used
not
the
shield
of
faith
,
to
reject
the
lyes
of
the
Serpent
,
who
said
you
shall
not
dye
at
all
,
when
God
had
said
to
the
contrary
.
The
like
wee
see
in
Davids
tentation
,
hee
gazed
upon
the
object
till
he
was
taken
,
neither
did
he
use
the
armour
of
salvation
as
he
ought
to
have
done
.
Iob
failed
in
neither
of
them
,
when
as
hee
said
,
Iob
31.
1.
I
made
a
covenant
with
mine
eyes
,
there
is
his
resolution
,
for
not
reasoning
or
disputing
with
his
corruptions
;
why
then
should
I
thinke
upon
a
maid
?
there
is
his
resolution
for
not
staring
upon
the
object
,
For
what
portion
of
God
is
there
from
above
?
and
vers.
3.
it
is
evident
that
it
was
faith
in
beleeving
the
threatnings
of
God
towards
the
wicked
,
whereby
he
was
terrified
from
walking
in
their
wayes
;
Is
not
destruction
to
the
wicked
?
saith
hee
,
and
a
strange
punishment
to
workers
of
iniquity
?
Doth
not
hee
see
my
wayes
,
and
count
all
my
steps
?
Now
followes
some
Vse
1
▪
Consectaries
or
Vses
from
the
former
doctrine
,
the
first
may
be
for
reproofe
of
those
who
stirre
not
up
themselves
to
resist
the
divell
,
notwithstanding
they
have
the
promise
here
made
them
:
Such
are
those
who
by
custome
,
and
the
bad
inclination
of
their
natures
,
give
themselves
to
some
lusts
which
they
never
set
themselves
against
,
and
herewithall
they
excuse
themselves
,
it
is
their
weaknesse
and
inclination
of
their
nature
,
they
must
be
borne
with
,
their
heart
is
good
,
and
their
mind
is
good
,
but
to
these
bee
it
spoken
,
their
excuses
wil
not
defend
them
,
for
if
they
would
resist
as
they
ought
,
the
promise
is
made
to
them
,
they
should
not
faile
to
overcome
.
This
is
the
excuse
usually
made
of
most
men
for
some
principall
lust
that
raignes
in
them
.
But
whereas
they
have
the
promise
of
God
for
victory
,
there
should
be
no
doubt
of
overcomming
:
and
whosoever
doth
not
last
out
these
Anakims
,
these
lusts
,
which
are
his
deadly
and
sworn
enemies
betimes
,
hee
shall
find
they
will
be
pricks
to
his
sides
,
and
thornes
to
his
conscience
,
even
all
his
life-time
,
and
at
the
houre
of
his
death
especially
.
The
second
Vse
is
for
tryall
.
Vse
2.
Herē
wee
may
have
a
rule
to
try
whether
we
have
resisted
Satan
or
no
,
and
surely
most
fearfull
is
their
estate
,
who
have
not
put
Satan
to
flight
by
resisting
,
but
are
put
to
flight
by
him
in
yeelding
,
and
of
these
there
bee
two
sorts
;
First
,
those
who
never
resist
at
all
.
Secondly
,
those
who
after
resisting
a
while
fall
away
,
and
give
over
.
First
for
those
who
never
felt
any
combat
of
Satan
,
and
know
not
what
his
assaults
meane
,
it
is
impossible
that
they
should
bee
escaped
out
of
Satans
power
,
he
will
never
leave
his
possession
so
easily
.
We
see
when
he
was
cast
out
of
one
,
whose
body
hee
did
but
possesse
,
before
his
departure
,
he
rent
and
tare
him
,
and
will
he
so
easily
leave
the
possession
of
a
soule
,
which
is
his
more
proper
seat
?
How
then
can
any
man
think
he
hath
gotten
the
victory
in
this
spiritual
combate
when
he
hath
not
stricken
a
stroake
,
nor
felt
any
blow
,
none
are
Christs
souldiers
,
or
those
whom
he
came
to
redeeme
,
but
such
as
are
described
,
Isa.
61.
1
,
2
,
3.
The
Apostle
saith
,
Rom.
8.
15.
Yee
have
not
received
againe
the
spirit
of
bondage
to
feare
,
&c.
intimating
that
they
received
that
,
before
they
received
the
spirit
of
adoption
;
whosoever
therefore
hath
not
felt
any
assault
from
Satan
,
sure
it
is
that
as
yet
Satan
raignes
in
him
as
his
king
,
and
those
men
who
themselves
have
had
no
skirmish
with
Satan
,
for
the
most
part
censure
rashly
of
such
whom
they
observe
to
bee
more
fearefull
of
offending
in
lesser
matters
.
Yea
,
indeed
they
judge
foolishly
of
the
wayes
of
God
,
having
had
no
experience
of
them
.
But
the
estate
of
the
second
sort
who
fall
away
is
most
fearfull
,
and
those
men
become
most
dangerous
of
all
,
and
greatest
enemies
to
the
most
sincere
professors
,
because
they
have
had
some
knowledge
in
the
wayes
of
God
;
that
the
estate
of
these
men
is
fearfull
appeares
Heb.
10.
26.
If
wee
sinne
wilfully
after
wee
have
received
the
knowledge
of
the
truth
,
there
remaineth
no
more
sacrifice
for
sinne
,
but
a
certaine
fearefull
looking
for
of
iudgement
,
and
fiery
indignation
,
which
shall
devoure
the
adversaries
;
and
verse
last
,
wee
are
not
of
them
who
drawe
backe
unto
perdition
.
Here
is
implied
,
that
such
as
draw
back
doe
it
unto
perdition
.
Now
that
these
men
resisted
not
truely
appeares
,
because
they
fell
away
,
for
if
they
had
they
could
not
but
have
gotten
the
victory
.
Men
use
to
bee
deceived
in
this
kind
three
wayes
,
and
when
any
of
these
happen
they
fall
away
.
First
,
when
men
thinke
they
sorrow
and
repent
for
their
sinnes
,
whereas
indeed
it
is
for
the
punishment
and
smart
which
they
feele
for
them
,
thus
did
the
people
Hos.
7.
14.
it
was
for
the
losse
of
their
corne
and
wine
for
which
they
howled
,
they
had
onely
an
outward
humiliation
,
there
was
no
crying
to
God
in
the
heart
;
so
much
the
Lord
testifies
by
the
Prophet
,
They
have
not
cryed
to
mee
with
their
heart
,
when
they
howled
upon
their
beds
:
they
assemble
themselves
for
corn●
and
wine
,
and
they
rebe●
against
me
.
The
same
people
are
compare●
to
a
brittle
bow
,
vers.
16.
they
stood
bent
with
many
faire
promises
,
but
when
they
came
once
to
be
proved
,
they
failed
of
their
pretences
,
as
a
brittle
bow
that
knaps
asunder
being
tryed
,
thus
many
are
humbled
for
some
present
affliction
that
lyes
upon
them
,
or
for
the
avoyding
of
some
sensible
trouble
,
when
they
have
no
resolution
to
repent
,
and
turne
to
God
,
it
is
seldome
done
,
but
in
passion
,
and
so
continues
not
.
Evill
men
never
doe
good
but
in
passion
,
as
good
men
never
doe
evill
but
in
passion
;
but
when
the
blast
of
passion
is
over
,
then
every
man
goes
his
owne
way
,
the
good
man
forward
to
heaven
,
the
wicked
man
forward
to
hell
.
This
was
the
fault
of
the
second
ground
,
which
thogh
it
received
the
Word
,
yet
brought
forth
no
fruit
,
because
the
seed
had
no
rooting
.
Secondly
,
it
may
be
that
the
reasons
which
perswade
a
man
at
the
first
to
breake
off
his
sins
,
are
not
strong
enough
,
and
therefore
when
stronger
reasons
are
brought
on
the
other
side
,
hee
is
not
able
to
resist
,
but
is
constrained
to
yeeld
,
and
so
fall
away
;
He
doth
like
a
King
,
which
with
ten
thousand
souldiers
would
goe
meet
his
adversary
with
twentie
thousand
,
and
so
is
overcome
.
Thirdly
,
a
man
will
breake
off
some
sins
though
not
all
,
and
so
thinke
hee
repents
,
whereas
there
remaines
some
speciall
corruption
which
he
will
not
part
withall
,
and
therefore
when
religion
and
this
lust
shall
stand
in
opposition
,
religion
must
give
way
,
and
thus
he
falls
from
the
truth
,
of
this
sort
were
Hymeneus
and
Alexander
,
1
Tim.
1.
20.
The
third
Vse
is
for
exhortation
,
Vse
3.
nor
man
ought
to
faint
,
bee
Satans
temptations
what
they
will
,
for
there
is
a
promise
of
victory
which
ought
to
sustaine
every
one
.
Now
Satans
temptations
are
of
three
sorts
,
either
against
a
mans
effectuall
calling
,
and
the
certainty
thereof
,
or
else
against
a
mans
justification
,
or
thirdly
against
a
mans
sanctification
.
First
for
our
effectuall
calling
,
wee
have
the
spirit
of
God
which
doth
witnesse
the
same
to
our
spirits
,
and
all
the
difficulties
here
arise
from
the
want
of
our
full
resolution
to
resist
Satan
Consider
what
Christ
saith
,
Math.
11.
30.
My
yoke
is
easie
,
and
my
burden
light
;
The
difficultie
hereof
,
that
Satan
would
make
us
beleeve
to
bee
,
in
leading
a
Christian
life
is
not
so
.
Christs
law
is
there
called
a
burden
,
because
it
is
so
to
our
corrupt
nature
,
and
it
is
also
called
a
yoke
,
because
it
containes
a
man
within
the
bounds
of
his
obedience
,
as
the
yoke
containes
the
Oxe
in
his
ranke
,
and
order
,
but
as
soone
as
the
burden
of
sin
,
which
is
truly
a
burthen
,
becomes
heavy
and
irksome
to
us
,
then
the
burthen
,
of
Gods
law
will
bee
light
,
and
when
the
yoke
of
sin
is
heavy
to
us
,
then
the
yoke
of
the
law
will
be
easie
and
light
.
Satan
therefore
is
a
lyer
,
as
he
alwaies
hath
beene
,
when
he
tells
us
,
of
the
heavinesse
of
Christs
yoke
,
for
if
we
bring
with
us
a
resolution
to
beare
it
,
a
will
and
an
endevour
,
Christ
will
make
it
easie
to
us
.
Secondly
for
our
justification
,
a
Christian
in
this
tentation
,
must
imitate
Iob
,
who
being
tempted
very
strongly
in
this
kinde
,
yet
held
his
hold
,
and
it
will
alwayes
be
to
his
praise
that
hee
did
so
;
as
a
Christian
ought
not
to
conceive
his
corruptions
to
bee
lesse
then
they
are
,
so
also
hee
ought
not
to
conceive
the
graces
of
God
in
him
,
to
be
lesse
then
they
are
:
his
faith
ought
never
to
faile
to
lay
hold
on
its
object
,
so
that
although
God
for
a
time
seeme
to
hide
his
face
;
yet
as
wee
doubt
not
,
but
the
Sunne
shines
when
it
is
under
a
cloud
,
so
even
then
the
Christian
ought
not
to
doubt
of
Gods
favour
,
but
to
beleeve
that
the
light
of
his
countenance
will
againe
shine
out
.
Thirdly
,
to
overcome
tentations
against
our
sanctification
,
let
us
take
up
the
duty
commended
by
the
Apostle
,
1
Cor.
16.
13.
Watch
yee
,
stand
fast
in
the
faith
,
quit
you
like
men
.
The
Apostle
himselfe
as
a
good
captaine
,
leades
this
way
which
hee
points
out
to
others
,
as
we
may
see
1
Cor.
9.
27.
I
keepe
under
my
body
,
and
bring
it
into
subjection
,
left
that
by
any
meanes
when
I
have
preached
to
others
,
I
my selfe
should
bee
a
castaway
.
It
was
the
sinne
and
ruine
of
the
Israelites
,
in
that
they
would
not
beleeve
the
victory
,
which
GOD
promised
to
them
in
subduing
the
Canaanites
,
and
so
it
will
bee
our
ruine
also
,
if
we
beleeve
not
the
promise
of
God
for
victory
over
Satan
.
We
must
know
that
we
are
as
well
to
beleeve
the
promises
of
our
sanctification
,
as
of
our
justification
,
as
may
be
gathered
from
that
of
the
Apostle
Iames
1.
5.
If
any
man
want
wisdome
,
let
him
aske
of
God
,
and
it
shall
be
given
him
.
The
same
may
bee
said
of
any
other
grace
,
and
it
followes
ver.
6.
Let
him
aske
in
saith
and
wa●er
not
,
for
●ee
that
wave●eth
,
is
like
a
wave
of
the
Sea
;
he
is
like
a
wave
,
in
that
hee
is
carried
backward
&
forward
without
any
constancy
.
Let
us
therefore
stirre
up
our selves
to
resist
Satan
,
and
not
to
faint
in
the
combate
,
for
Satans
chiefe
end
is
to
weary
us
out
,
that
so
we
may
give
over
,
for
so
long
as
wee
continue
striving
,
hee
getteth
no
victory
;
the
victory
is
then
gotten
,
when
we
give
over
;
if
wee
give
not
backe
,
but
beleeve
,
and
continue
striving
.
we
shall
bee
sure
to
be
saved
,
H●b.
10.
39.
Here
because
some
think
they
have
overcome
,
when
they
have
not
,
it
is
necessary
to
know
the
signes
of
yeelding
unto
Satan
,
which
are
these
;
The
first
signe
is
,
when
wee
lay
aside
the
weapons
of
our
spirituall
warfare
,
as
,
to
pray
lesse
,
to
heare
the
word
of
God
more
seldome
,
to
forsake
religious
company
,
to
avoide
occasions
of
sin
lesse
,
and
when
wee
doe
not
continue
,
to
use
these
weapons
wherwith
Satan
is
resisted
,
then
surely
wee
yeeld
unto
him
.
Secondly
,
when
a
mans
griefe
and
trouble
,
such
as
use
to
accompany
the
resisting
of
Satan
,
are
lesse
,
and
his
security
more
.
There
is
a
twofold
peace
of
conscience
;
the
one
ariseth
from
yeelding
to
Satans
tentation
,
after
a
man
hath
beene
long
sollicited
by
him
.
The
other
ariseth
from
victory
by
a
constant
resisting
:
the
former
is
proper
to
the
wicked
,
the
other
to
the
godly
.
Thirdly
,
when
sin
begins
to
prevaile
in
a
man
more
,
which
is
then
,
when
a
man
begins
to
have
a
fuller
purpose
of
sinning
afore-hand
,
lesse
reluctancy
in
the
committing
of
it
,
and
when
hee
passeth
over
it
more
steightly
,
and
with
lesse
griefe
being
committed
.
These
are
the
signes
of
yeelding
unto
Satan
.
Now
followes
some
helpes
against
him
to
procure
the
victory
.
First
,
wee
must
know
that
strong
lusts
will
not
be
overcome
but
by
a
strong
meanes
.
Dangerous
diseases
are
not
cured
but
by
strong
potions
,
and
more
then
ordinary
medicines
.
Many
not
considering
this
,
have
not
gotten
the
victory
over
their
lusts
,
which
otherwise
they
might
have
done
.
Lusts
are
of
two
sorts
,
some
are
naked
and
simple
,
comming
onely
with
their
own
force
,
stirre
up
thy selfe
,
that
thou
maist
resist
these
,
for
so
shalt
thou
bee
sure
to
overcome
.
Others
are
whetted
on
by
Satan
,
&
his
force
doth
accompany
them
,
such
a
tentation
was
that
of
S.
Paul
,
2
Cor.
12.
7.
he
had
a
thorne
in
the
flesh
,
and
the
messenger
of
Satan
to
buffet
him
;
It
is
most
likely
that
the
corruption
was
in
his
nature
before
,
but
now
it
assailed
him
more
powerfully
in
regard
of
the
force
of
Satan
,
which
did
accompany
it
.
These
tentations
comming
with
more
force
then
their
owne
,
must
bee
resisted
by
us
,
with
more
power
then
our
owne
;
the
chiefe
meanes
are
two
,
first
prayer
,
and
fasting
joyned
with
it
to
sharpen
the
duty
,
Eph.
6.
18.
Secondly
,
the
Word
diligently
read
,
and
meditated
upon
,
for
as
the
enemies
are
not
carnall
,
neither
are
the
weapons
carnall
.
This
Word
is
the
wisdome
of
God
,
and
the
power
thereof
may
bee
seene
,
Prov.
6.
23.
The
Commandement
,
Saith
Salomon
,
is
a
lampe
,
and
the
Law
is
a
light
:
and
reproofes
of
instruction
are
the
way
of
life
.
Psal.
19
▪
7.
The
law
of
the
Lord
is
perfect
,
converting
the
soule
:
the
testimony
of
the
Lord
is
sure
,
making
wise
the
simple
.
Secondly
,
we
must
get
strong
reasons
against
our
strong
lusts
,
the
lusts
of
our
flesh
are
called
deceitfull
lusts
,
Ephes.
4.
22.
That
yee
put
off
according
to
your
former
conversation
,
the
old
man
,
which
is
corrupt
according
to
the
deceitfull
lusts
;
they
deceive
a
man
,
and
this
is
the
reason
they
hold
a
man
fast
so
long
:
therefore
sinnes
are
called
errors
,
and
ignorances
;
Contrarily
,
the
new
man
is
renewed
in
knowledge
,
Col.
3.
10.
And
have
put
on
the
new
man
,
which
is
renewed
in
knowledge
,
after
the
Image
of
God
which
created
him
.
For
the
removing
therefore
of
our
lusts
,
the
understanding
which
was
before
deceived
,
must
bee
rightly
informed
of
the
truth
,
and
then
bee
confirmed
in
it
by
sound
reasons
:
which
being
done
,
the
understanding
will
change
the
will
,
and
affection
.
So
for
the
lust
of
anger
,
it
is
said
to
rest
in
the
bosome
of
a
foole
,
Eccles.
7.
9.
Bee
not
hasty
in
thy
spirit
to
bee
angry
:
for
anger
resteth
in
the
bosome
of
fooles
.
Folly
then
being
the
cause
of
it
,
the
readiest
way
to
bee
cured
of
it
,
is
,
by
having
the
judgement
rightly
informed
,
which
being
strengthened
with
reason
,
will
move
the
affections
So
S.
Peter
calleth
the
lusts
of
the
flesh
,
the
lusts
of
ignorance
,
1
Pet.
1.
14.
because
these
lusts
proceed
from
their
ignorance
,
they
then
who
have
their
judgements
truly
informed
,
will
with
greater
case
,
overcome
a
corruption
by
opposing
strong
reasons
against
it
:
but
when
a
mans
judgement
is
inclined
to
the
contrary
,
then
hee
hath
lost
the
victory
for
lusts
get
place
.
Thirdly
,
wee
must
labour
to
undergoe
willingly
the
tediousnesse
of
a
tentation
,
and
patiently
expect
,
till
God
send
deliverance
.
First
this
makes
many
a
man
weary
,
when
hee
sees
,
notwithstanding
his
resisting
,
that
his
corruptions
grow
stronger
and
stronger
:
but
wee
must
know
that
our
corruptions
are
not
alwayes
the
greatest
,
when
they
seeme
so
to
us
:
if
when
we
truly
resist
them
they
seeme
stronger
,
it
is
a
signe
wee
have
more
spirituall
feeling
in
us
then
before
;
we
must
not
thinke
to
overcome
them
without
any
trouble
,
for
wee
are
commanded
to
crucifie
our
lusts
,
which
crucifying
necessarily
imitates
paine
.
Secondly
,
this
makes
many
weary
under
tentation
,
when
after
diligent
use
of
the
meanes
,
they
find
no
fruit
nor
ease
.
But
this
should
not
discourage
them
,
for
the
meanes
will
have
their
effect
in
the
end
.
Like
as
sinne
though
it
lye
quiet
at
the
doore
a
great
while
,
yet
at
length
will
call
downe
some
heavy
judgement
;
if
wee
sowe
to
the
Spirit
,
wee
shall
be
sure
to
reape
of
the
Spirit
.
None
of
our
grones
,
none
of
our
teares
,
which
wee
shed
in
this
case
will
bee
lost
or
spent
in
vaine
,
for
God
will
put
them
in
his
bottle
,
as
holy
David
saith
,
and
will
surely
reward
them
see
this
in
the
example
of
Cornelius
,
Act.
10.
4.
Thy
prayers
and
thy
almes
are
come
up
for
a
memoriall
before
God
.
Fourthly
,
we
must
avoide
irksomnesse
,
wee
must
consider
,
that
it
is
part
of
the
obedience
,
God
requires
at
our
hands
,
patiently
to
undergoe
a
tentation
,
and
therefore
it
behoveth
us
,
of
duty
to
doe
it
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A10015-e900
Notes for div A10015-e2910
Notes for div A10015-e4610