Munimentum
Christiani
:
OR
,
THE
CHRISTIAN
Compleatly
Armed
.
LECT.
I.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mary
Wolnoth
,
Octob.
10.
1649.
Lecture
Dayes
.
Ephes.
6.
13
,
14
,
15
,
16
,
17
,
18.
Ver.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Wherefore
take
unto
you
the
whole
Armor
of
God
,
that
ye
may
be
able
to
withstand
in
the
evil
day
,
&c.
THis
Epistle
was
written
by
Paul
1.
The
Preface
in
,
Cap.
1.
v.
1
,
2.
2.
The
Matter
of
the
Epistle
,
Cap.
1.
v.
2.
ad
Cap.
6.
v.
10.
In
which
are
these
two
things
:
1.
He
strongly
asserts
and
proves
that
Fundamental
Doctrine
of
Justification
by
Grace
,
Cap.
1
,
2
,
3.
And
then
afterwards
,
2.
He
makes
application
of
that
Doctrine
,
in
a
Use
of
Exhortation
,
stirring
them
up
to
Holiness
of
life
,
Cap.
4.
cap.
5.
cap.
6.
ad
v.
10.
In
which
Exhortation
,
he
presseth
two
kinds
of
Duties
:
First
,
such
as
concerned
all
Christians
in
their
general
Vocation
.
This
,
from
Cap.
4.
1.
or
Cap.
5.
v.
21.
And
then
,
secondly
,
such
kind
of
Duties
,
as
concerned
Christians
in
their
oeconomical
Capacity
as
they
were
Husbands
,
Wives
,
Parents
,
Children
,
Masters
,
Servants
,
Cap.
5.
22.
ad
Cap.
6.
v.
10.
This
is
the
second
part
of
the
Epistle
.
3.
The
Conclusion
,
Cap.
6.
v.
10.
ad
finem
:
In
which
he
doth
(1)
commend
to
them
the
use
of
that
Spiritual
Armour
,
ver.
10.
ad
19.
(
2.
)
He
begs
their
prayers
for
himself
.
v.
19
,
20.
(3)
Informes
them
of
his
sending
of
Tychicus
,
v.
21
,
22.
(4)
He
concludes
with
his
usual
Benediction
and
Prayer
,
v.
23
,
24.
The
Verses
which
I
have
read
are
the
first
part
of
the
Conclusion
,
viz.
a
short
and
compendious
Tractate
about
the
Spiritual
Armor
:
concerning
which
,
the
Apostle
doth
two
things
:
1.
Gives
them
a
general
Exhortation
to
use
them
,
v.
13.
Wherefore
,
&c.
2.
Gives
them
a
particular
Catalogue
,
both
of
the
Names
and
Uses
of
them
,
ver.
14
,
15
,
16
,
17
,
18.
We
are
first
to
begin
with
the
general
Exhortation
,
as
it
is
laid
down
in
the
13
verse
:
Wherefore
,
take
unto
you
the
whole
Armour
,
&c.
The
Apostle
had
given
this
counsel
,
ver.
10.
and
yet
because
it
was
a
very
necessary
Doctrine
,
he
doth
here
repeat
it
in
Terminis
:
From
whence
,
before
we
come
to
the
particulars
,
we
shall
lay
down
this
Doctrine
in
generall
,
viz.
That
necessary
and
useful
Truths
are
not
onely
once
,
but
often
to
be
preached
by
the
Ministers
of
God
:
Such
Truths
as
are
of
special
concernment
,
are
to
be
repeated
again
and
again
to
the
same
people
.
We
shall
find
,
that
the
Holy
Prophets
of
God
have
done
so
:
Rejoyce
in
the
Lord
alwayes
;
and
again
,
I
say
rejoyce
,
Phil.
4.
4.
If
we
,
or
an
Angel
from
Heaven
,
preach
any
other
Gospel
,
let
him
be
accursed
.
He
saith
it
over
again
,
Gal.
1.
8
,
9.
And
he
tels
the
Phi●ippians
,
It
was
not
grievous
to
him
to
write
the
same
things
to
them
,
Phil.
3.
1.
How
often
doth
the
Evangelist
John
repeat
the
Doctrine
of
Brotherly
Love
?
And
our
vid.
Prov.
1.
20
,
21.
&c
,
and
Cap.
8.
1
,
2
,
3
,
4.
you
have
the
very
same
thing
again
;
and
you
will
find
the
same
in
very
many
places
of
that
book
.
And
in
Eccles.
Cap.
1.
2.
the
very
same
words
again
,
Cap.
12.
8.
And
so
in
the
Canticles
;
as
cap.
1.
15.
compared
with
cap.
4.
1.
So
cap.
2.
16.
compared
with
cap.
6.
3.
And
this
is
necessary
,
if
we
consider
these
three
things
;
1.
The
Incapacity
of
mens
minds
to
understand
the
things
of
God
.
The
Scripture
tels
us
,
that
the
mind
of
man
is
full
of
darkness
and
blindness
,
vid.
Eph.
4.
18.
The
Apostle
,
in
that
place
,
describes
the
condition
of
man
,
by
Nature
;
telling
,
that
there
is
a
thick
skin
,
a
vail
of
blindness
covering
their
hearts
;
and
2
Cor.
4.
4.
That
the
God
of
this
world
hath
blinded
their
eyes
.
They
are
blind
by
Nature
,
and
they
are
blinded
by
Satan
:
'T
is
true
,
God
gave
man
a
seeing-eye
,
when
he
made
him
at
first
.
Adam
knew
the
Nature
of
every
Creature
,
and
gave
them
apt
Names
,
answerable
to
their
Nature
,
and
he
knew
his
God
,
&c.
but
by
the
Fall
,
the
eye
of
the
Soul
is
become
darkned
,
as
to
spiritual
things
&
very
dim
as
to
other
things
:
Man
by
affecting
a
forbidden
knowledge
,
fell
into
gross
ignorance
:
he
would
needs
know
as
much
as
a
God
,
&
he
became
as
ignorant
as
a
Beast
,
Psal.
49.
20.
Dan.
4.
16.
There
is
Ignorantia
purae
negationis
,
That
the
pure
naturall
man
doth
not
understand
the
things
of
the
Spirit
,
nor
can
he
,
because
they
are
spiritually
discerned
,
2
Cor.
2.
14.
They
may
,
and
many
of
them
do
,
understand
the
matters
of
God
Historically
and
Notionally
;
but
Spiritually
,
&
Savingly
,
and
applicatorily
,
and
transformingly
they
cannot
.
And
as
for
the
people
of
God
,
who
are
inlightened
by
Grace
,
yet
even
they
labour
under
much
ignorance
still
.
We
find
,
that
even
the
Disciples
of
Christ
,
though
they
had
been
tutor'd
by
him
who
was
wiser
then
Solomon
,
yet
they
were
often
at
a
loss
,
to
understand
tho●e
things
which
were
not
very
obscure
,
vid.
Mat.
15.
16
,
17
,
18.
And
though
Christ
had
often
told
them
of
his
Passion
,
&c.
yet
we
find
they
were
very
much
to
seek
in
that
very
particular
,
after
the
death
of
their
Master
,
vid.
Luke
24.
25
,
26.
This
makes
these
repetitions
very
necessary
.
If
Man
were
as
at
first
,
a
very
hint
or
glympse
,
would
be
enough
:
but
in
regard
of
his
dulness
,
there
is
need
of
these
Rehearsals
;
And
know
this
,
that
it
is
an
Act
of
compassion
in
God
,
to
the
blindness
of
his
Crearure
,
to
repeat
the
same
things
more
then
once
.
It
's
said
of
Christ
,
that
he
can
have
compassion
on
the
Ignorant
,
Heb.
5.
2.
These
Rehearsals
are
one
clear
Testimony
,
amongst
many
others
,
of
his
compassion
to
ignorant
sinners
.
2.
The
Imbecillity
and
weakness
of
the
memory
.
The
Memory
is
the
Treasury
and
Store-house
of
the
Soul
;
the
peculiar
Office
of
the
memory
,
is
to
retain
and
keep
carefully
all
the
Notions
which
are
apprehended
and
taken
in
by
the
Understanding
,
and
all
the
Species
which
are
drawn
from
several
Objects
by
the
externall
and
internal
Senses
.
'T
is
the
Registry
of
the
Soul
,
where
these
things
should
be
faithfully
recorded
,
and
kept
for
after-time
.
Now
there
is
a
very
great
imperfection
in
this
Register
:
This
weakness
ariseth
;
1.
from
that
Naturall
Distemper
which
is
in
it
by
reason
of
sin
:
The
Fall
of
Man
did
so
bruise
and
crack
this
golden
Vessel
,
that
it
doth
leak
ever
since
,
and
cannot
hold
that
which
is
put
into
it
.
The
Apostle
in
Hebr.
2.
1.
speakes
of
this
Distemper
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
memory
is
like
a
Vessel
which
is
rent
and
full
of
holes
.
Those
golden
Hoopes
,
which
God
in
the
first
Creation
,
did
set
about
this
Vessel
,
are
either
quite
broken
off
,
or
much
loosened
.
And
then
there
are
,
secondly
,
also
other
things
,
which
make
it
so
lubrick
and
crazy
,
as
to
the
retaining
of
things
Spiritual
and
Divine
,
viz.
First
,
it
's
over-charged
with
too
many
Secondly
,
want
of
Meditation
and
recollection
:
by
this
means
it
comes
to
pass
,
that
many
Truths
which
are
recorded
in
the
Memory
,
are
as
if
they
had
never
been
set
down
,
in
regard
of
use
and
improvement
;
because
by
meditation
and
discourse
they
are
not
revived
.
There
is
an
Act
of
the
Memory
proper
unto
man
,
which
the
Philosopher
calls
Thirdly
,
the
Devil
he
pilfers
out
many
Truths
:
he
comes
with
his
false
Key
,
and
picks
the
Lock
of
the
Memory
,
and
so
the
soul
is
bereaved
of
many
a
precious
Truth
,
vid.
Mat.
13.
19.
He
comes
,
and
searcheth
the
books
,
and
whatever
he
finds
there
,
that
may
be
prejudicial
to
his
Kingdom
,
he
either
quite
takes
it
off
the
File
,
or
else
so
blurs
it
with
his
black
Lines
,
that
in
a
very
short
time
the
Record
becomes
altogether
useless
.
Therefore
,
for
the
strengthning
of
the
weak
Memory
,
it
's
not
without
need
,
that
things
of
moment
and
concernment
should
be
inculcated
and
repeated
.
3.
in
regard
of
the
Will
;
and
that
1.
from
the
deadness
,
and
slowness
,
and
untowardness
of
the
Will
and
Affections
to
embrace
and
give
entertainment
to
saving
truths
,
at
first
,
when
offered
.
The
heart
of
man
is
like
hard
Marble
,
harder
then
any
Adamant
,
Zech.
7.
12.
Impressions
are
not
made
upon
it
with
one
blow
:
the
Iron
is
not
heated
through
,
with
once
putting
into
the
fire
:
there
is
a
reluctancy
and
contradiction
in
the
Will
against
the
receiving
of
things
of
this
Nature
.
Ye
stiff-necked
,
and
uncircumcised
in
heart
,
ye
have
alwayes
resisted
the
Holy
Ghost
,
Act.
7.
51.
The
Apostle
speakes
of
many
Remora's
and
Obstructions
in
the
heart
,
which
hinder
the
effectual
working
of
the
Word
,
2
Cor.
10.
4
,
5.
Strong
holds
,
carnall
reasonings
,
things
exalting
themselves
against
the
knowledge
of
God
,
and
high
thoughts
,
&c.
The
soul
is
full
of
surmisings
,
prejudices
,
objections
,
and
strong
opposings
:
the
strong
man
armed
keeps
the
house
,
and
by
force
of
Arms
contends
against
divine
Truths
,
especially
such
as
are
of
weightiest
concernment
,
And
therfore
there
is
need
of
urging
and
pressing
the
same
things
over
and
over
,
and
that
with
earnestness
,
that
these
high
Towers
may
be
levelled
.
And
then
(
2.
)
After
that
the
heart
hath
submitted
and
yielded
,
it
doth
in
a
very
short
time
through
the
prevalency
of
indwelling
corruption
,
revolt
and
grow
stiffe
again
,
and
is
very
backward
to
practise
Truths
subjected
unto
:
It
was
the
sad
complaint
of
one
of
the
Ancients
,
that
of
all
Trades
and
Imployments
,
Oh
Israel
,
thy
goodness
is
as
the
Morning
dew
,
and
as
the
early
Cloud
,
it
presently
vanisheth
away
.
Hos.
6.
4.
Commands
are
not
easily
obeyed
,
therefore
there
must
be
precept
upon
precept
.
The
consolations
of
the
Gospel
are
not
easily
preserved
:
therefore
there
must
be
promise
upon
promise
.
It
s
a
hard
thing
to
go
on
in
duty
constantly
,
the
heart
will
backslide
:
It
s
a
hard
thing
to
keep
it
light
,
and
constant
,
and
close
,
&c.
The
Church
of
Ephesus
had
left
her
first
love
,
Rev.
2.
4.
5.
Ephraim
was
a
back-sliding
heyfer
,
Hos.
4.
16.
they
were
revolted
and
gone
.
Thy
people
,
saith
God
to
Moses
,
have
soon
corrupted
themselves
,
&c.
Exod.
32.
7.
8.
Paul
had
faithfully
preached
the
Doctrine
of
justification
by
faith
,
to
the
Galathians
,
when
he
was
personally
with
them
;
but
in
a
very
short
time
,
they
were
apostatized
by
the
fraudulency
and
craftiness
of
false
Teachers
:
therefore
he
is
forced
to
write
to
them
the
same
things
again
,
vid.
Gal.
1.
6.
We
see
the
Disciples
of
Christ
,
though
they
were
commanded
and
intreated
by
their
Master
to
watch
with
him
,
when
he
was
in
his
Agony
,
ready
to
die
for
them
;
yet
as
soon
as
he
was
departed
,
they
fell
asleep
again
;
and
though
he
came
and
reproved
them
,
yet
they
fell
asleep
again
,
vid.
Matth.
26.
38
,
39
,
40
,
41
,
42
,
43
,
44
,
45.
A
man
would
wonder
,
that
when
Christ
had
told
them
,
that
the
pangs
of
death
were
upon
him
,
yet
they
should
fall
asleep
,
&c.
We
have
a
discovery
,
in
them
,
of
the
hearts
Apostacy
.
This
should
be
a
Directory
for
the
Ministers
of
the
Gospel
:
That
they
would
not
be
contented
onely
once
to
name
necessary
truths
,
but
to
be
ever
and
anon
(
as
they
observe
the
slackness
and
negligence
of
people
,
in
practising
)
pressing
,
and
urging
the
same
again
,
and
again
.
There
are
some
Doctrines
which
are
as
standing
Dishes
,
as
the
Doctrine
of
faith
,
Repentance
,
&c.
these
are
of
necessary
and
daily
use
;
and
people
must
be
oft
put
in
minde
of
them
.
There
are
some
sins
which
are
predominant
in
every
Age
:
these
the
Ministers
of
Christ
must
be
often
beating
down
and
reproving
:
There
are
some
duties
to
which
men
are
very
averse
,
these
must
be
often
urged
.
Hypocrisie
was
a
raigning
sin
amongst
the
Jews
,
therefore
our
Saviour
at
every
turn
was
beating
down
that
sin
.
Apostacy
from
the
truth
of
the
Gospel
,
by
hearkening
to
seducers
,
was
the
great
sin
of
the
Churches
of
the
Gospel
:
therefore
all
the
Apostles
,
who
writ
to
those
Churches
,
did
urge
and
press
a
care
about
that
more
then
once
or
twice
,
&c.
Onely
the
Ministers
of
God
must
be
carefull
of
these
three
things
,
in
reference
to
this
business
.
1.
That
they
do
it
not
because
of
sluggishnes
or
sloathfulness
of
spirit
:
Idleness
is
a
very
great
sin
in
any
Calling
,
much
more
in
the
Ministry
,
their
Calling
being
of
greater
importance
then
any
other
.
If
the
Lord
of
the
Vineyard
come
and
finde
them
sleeping
,
and
snorting
,
by
reason
of
negligence
,
he
will
cut
them
asunder
,
and
give
them
their
portion
with
the
Hypocrites
,
Matth.
24.
48
,
49
,
50
,
51.
God
hath
given
them
a
large
taske
,
they
have
a
broad
field
to
walk
in
,
they
are
to
preach
the
whole
Counsel
of
God
,
and
therefore
they
must
not
insist
upon
the
same
things
,
out
of
a
spirit
of
laziness
,
but
meerly
out
of
respect
to
,
and
compassion
of
,
the
necessity
of
the
people
.
And
then
,
2.
That
they
be
as
careful
in
studying
the
same
Doctrines
,
as
if
they
had
never
made
any
mention
of
them
before
;
That
if
it
fall
into
their
way
to
speak
about
the
same
Duty
,
or
about
the
same
sin
,
concerning
which
they
have
formerly
spoken
,
they
may
have
fresh
Arguments
,
to
recommend
the
same
duty
,
and
fresh
considerations
,
to
manifest
and
make
evident
,
the
vileness
of
the
same
sin
,
&c.
They
must
still
dive
further
into
the
Scriptures
,
and
meditate
more
earnestly
,
that
they
may
speak
more
convincingly
then
before
,
to
the
Consciences
of
such
as
hear
them
.
3.
That
they
seek
earnestly
to
God
by
prayer
,
in
the
behalf
of
the
people
,
that
their
hearts
may
so
readily
practise
the
Duty
enjoyned
&
avoid
the
sin
reproved
,
that
they
may
have
no
further
occasion
to
remember
them
any
more
of
the
same
things
.
Let
the
people
of
God
be
willing
,
when
necessity
It
's
safe
for
you
,
Phil.
3.
1.
It
's
an
Argument
of
love
and
care
,
in
the
Ministers
of
God
,
over
your
souls
.
They
are
afraid
you
should
miss
the
way
to
Heaven
;
and
therefore
they
give
you
your
direction
over
again
.
They
are
afraid
the
Sore
should
not
be
well
healed
;
and
therefore
they
apply
another
Plaister
to
it
,
that
the
Cure
may
be
perfect
.
They
would
present
every
man
perfect
to
Christ
,
Col.
1.
28.
therefore
they
inculcate
things
.
If
you
would
hear
no
more
of
the
same
Duty
,
do
you
practise
it
carefully
:
If
you
would
not
hear
of
the
same
sin
again
,
cease
from
it
;
break
it
off
by
repentance
,
and
then
you
shall
hear
no
more
of
it
.
And
indeed
,
this
is
one
great
use
which
all
Christians
should
make
of
these
Repetitions
.
1.
To
be
convinced
of
the
badness
of
their
own
hearts
:
And
2.
to
learn
more
diligently
to
practise
what
is
frequently
commended
;
and
to
avoid
what
is
so
often
forbidden
.
Otherwise
,
know
this
,
that
such
Rehearsals
will
be
very
sad
Aggravations
of
sin
another
day
.
When
Conscience
shall
bring
in
testimony
,
that
such
a
Duty
was
preached
over
and
over
,
and
yet
you
would
never
practise
it
;
such
a
sinne
was
forbidden
you
many
a
time
,
yet
you
would
not
leave
it
.
You
heard
it
pressed
upon
you
(
more
then
perhaps
a
hundred
times
)
that
you
should
believe
,
repent
,
pray
in
your
Families
,
and
instruct
your
Children
,
and
read
the
Scriptures
;
&c.
but
you
could
never
get
up
your
hearts
to
the
Duty
.
You
heard
more
then
once
,
perhaps
a
thousand
times
,
that
you
should
not
swear
,
nor
lie
,
nor
abuse
the
Creatures
to
excess
,
nor
break
the
Sabbath
,
&c.
yet
you
would
go
on
,
&c.
These
often
Repeatings
of
your
duties
will
be
high
aggravations
,
and
so
many
Witnesses
of
your
contempt
.
And
indeed
,
this
is
one
End
why
they
are
used
in
the
Scriptures
,
and
commanded
to
be
used
in
the
Ministry
,
That
those
that
do
not
obey
,
after
all
these
inculcations
;
may
be
left
without
excuse
,
and
condemned
by
so
many
Witnesses
.
The
Apostle
useth
such
an
Argument
as
this
to
the
Corinthians
,
2
Cor.
13.
This
is
the
third
time
I
am
We
find
in
the
Gospel
,
that
our
Saviour
makes
this
a
sharp
and
clear
conviction
of
the
Jews
stubborness
,
that
they
would
not
submit
to
his
yoke
,
and
be
brought
into
obedience
,
though
they
were
often
required
,
and
urged
thereunto
.
O
Jerusalem
,
Jerusalem
,
thou
that
killest
the
Prophets
,
&c.
how
often
would
I
have
gathered
thy
Children
together
,
as
the
Hen
gathereth
her
Chickens
under
her
Wings
,
and
ye
would
not
,
Lukc
13.
34.
behold
your
house
is
lest
unto
you
desolate
.
It
's
damnable
to
refuse
any
Duty
,
though
but
once
commanded
;
and
to
run
into
any
act
of
sinne
,
though
but
once
forbidden
;
but
not
to
hearken
,
after
a
thousand
Admonitions
,
will
be
a
proof
of
stubbornness
by
a
thousand
Witnesses
.
And
the
torment
of
the
Conscience
in
Hell
will
rise
in
extremity
answerable
to
the
number
of
the
Warnings
you
have
had
to
have
kept
you
out
of
Hell
.
All
Admonitions
sleighted
in
this
life
,
will
be
remembred
in
Hell
,
and
not
one
of
them
forgotren
;
and
every
Admonition
will
be
a
new
flame
,
to
afflict
and
torment
the
never-dying
soul
.
Consider
these
things
,
and
be
no
longer
rebellious
:
Let
not
this
Admonition
be
added
as
another
Witness
,
to
those
many
which
will
appear
against
you
.
LECT.
2.
Octob.
17.
1649.
WE
now
come
to
the
v.
Wherefore
take
to
you
the
whole
armour
,
&c.
In
which
words
we
have
these
two
things
,
1.
A
serious
exhortation
and
advice
given
to
all
Christians
.
Take
unto
your selves
the
whole
Armour
of
God
.
2.
The
Motives
inforceing
the
practice
of
this
counsell
:
and
they
are
two
,
viz.
1.
Enablement
in
opposing
,
that
ye
may
be
able
to
withstand
,
they
cannot
possibly
make
any
resistance
if
they
do
not
observe
this
Direction
.
2.
A
promise
of
victory
,
having
done
all
:
to
stand
.
There
's
no
good
opposing
without
these
armes
.
And
there
's
certain
hopes
of
overcoming
,
if
they
be
rightly
used
.
I
shall
first
open
the
words
in
a
short
explication
,
and
secondly
gather
up
the
strength
of
them
by
doctrinall
observation
.
Wherefore
,
take
unto
you
&c
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
this
cause
.
This
denotes
the
ground
of
the
exhortation
.
The
Apostle
had
mentioned
,
v.
11.
12.
great
opposition
by
a
powerfull
and
subtle
adversary
.
The
Adversary
is
the
devill
;
set
out
by
a
large
description
.
(1)
Of
his
Policy
in
that
expression
of
,
Wiles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(2)
Of
his
power
,
in
those
expressions
of
principalities
,
powers
,
spiritual
wickednesses
in
heavenly
places
.
The
necessity
of
opposing
this
Adversary
is
hinted
in
the
word
,
Wrastling
;
we
must
wrastle
and
that
against
a
potent
and
politique
enemy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
this
cause
its
necessary
that
we
be
not
unfurnished
,
but
provided
before
hand
.
Take
unto
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
word
signifyeth
to
take
unto
our selves
,
or
to
take
up
a
thing
;
and
somtimes
to
regaine
and
recover
what
we
have
lost
or
let
go
out
of
our
possession
:
we
must
take
up
what
God
offers
;
and
if
our
Armesbe
beaten
out
of
our
hands
,
we
must
take
them
up
againe
.
The
whole
armour
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
signifies
armour
of
all
sorts
,
whereby
the
souldier
is
made
fit
for
an
encounter
with
his
Adversary
:
which
is
here
called
the
Armour
of
God
,
quia
nobis
divinitùs
subministratur
,
nec
in
externo
ro●ore
consistit
,
Baldvin
.
in
locum
.
That
ye
may
be
able
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Our
ability
is
not
in
our selves
.
To
withstand
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
word
signifies
the
manner
of
opposition
namely
face
to
face
,
hand
to
hand
,
foot
to
foot
.
Dr.
Gouge
,
upon
the
place
.
In
the
evill
day
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
that
evill
day
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
is
put
for
time
indefinitly
whether
long
or
short
,
Mat.
3.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
notes
somtimes
the
evill
of
sin
,
Math.
9.
4.
Joh.
3.
19.
somtimes
the
evill
of
punnishment
or
trouble
.
So
't
is
here
,
therefore
Beza
reads
it
,
Tempore
adverso
.
In
the
evill
day
.
It
notes
tempus
Cribrationis
;
What
that
day
is
,
and
why
it
s
called
evill
,
we
shall
shew
hereafter
.
And
having
done
all
to
stand
.
This
hints
a
certaine
victory
to
him
that
withstands
aright
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
word
signifyeth
Rem
inchoatam
provehere
eò
usq
donec
absolvatur
.
The
word
nots
that
a
christian
must
expect
more
assaults
then
one
:
and
that
the
victory
is
not
to
be
expected
till
all
assaults
be
perfectly
finished
.
Thus
for
explication
.
The
words
thus
opened
have
these
doctrines
.
1.
That
,
Every
Christian
is
liable
unto
an
evill
day
of
Assaulting
,
and
temptation
from
Satan
.
This
is
necessarily
implyed
in
the
exhortation
:
it
were
superfluous
,
and
unnecessary
counsell
to
advise
christians
to
get
this
furniture
,
if
they
were
not
certaine
to
have
a
day
of
battell
.
All
christians
are
not
actually
assaulted
alike
,
some
are
continually
assaulted
;
others
very
rarely
,
yet
is
there
no
believing
christian
freed
from
these
conflicts
and
assaults
:
every
believer
must
expect
them
.
1
The
Scripture
speaks
of
an
hour
of
temptation
which
shall
come
upon
all
the
earth
,
Rev.
3.
10.
2.
Our
Saviour
,
tells
Peter
that
Satan
hath
desired
to
have
him
,
and
therest
of
his
brethren
,
that
he
may
sift
them
as
wheat
,
Luc.
22.
31.
He
tells
them
indeed
that
he
hath
prayed
for
him
and
the
rest
,
that
their
faith
do
not
faile
,
but
he
doth
not
tell
them
,
that
he
hath
prayed
against
their
sifting
.
And
3.
We
finde
that
many
of
the
servants
of
God
have
been
under
these
assaults
.
Paul
,
David
,
Job
,
And
Quod
cuiquam
,
cuivis
,
that
which
doth
befall
any
one
Saint
is
liable
to
all
:
they
have
not
onely
been
liable
to
temptations
from
God
,
temptationes
Probationis
,
but
they
have
also
been
liable
to
temptations
from
Satan
temptationes
Deceptionis
.
4.
Christ
would
have
all
to
pray
against
it
,
Mat.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Some
refer
it
to
the
providing
of
the
Armour
:
so
the
Sytiack
Interpreter
,
ut
praeparati
,
id
est
,
postquam
omnia
comparaveritis
ad
hanc
obeundam
pugnam
necessaria
,
Beza
.
Others
refer
it
to
the
assaults
of
the
adversary
devictis
omnibus
hostibus
.
In
the
handling
of
this
Doctrine
,
I
shall
endeavour
to
open
these
three
things
.
-
I.
I
shall
shew
you
,
What
evill
day
This
is
.
-
II.
I
shall
shew
you
,
Why
it
s
called
an
evill
day
.
-
III
Why
God
suffers
his
people
to
be
thus
assaulted
.
I.
Any
day
,
in
which
God
permits
Satan
and
gives
him
liberty
,
may
become
an
evill
day
:
temptation
will
turn
the
brightest
and
most
comfortable
day
into
an
evill
and
bitter
day
.
Though
he
be
continually
assaulting
1
Pet.
5
,
8.
yet
there
are
some
speciall
dayes
and
seasons
,
in
which
Satan
doth
more
fiercely
assault
and
set
upon
the
soul
.
I
shall
name
a
few
.
viz.
these
8
ensuing
particulars
.
1.
The
time
of
outward
personall
calamity
and
affliction
;
when
God
shall
by
any
providence
bring
a
believer
under
outward
calamity
and
trouble
of
any
sort
,
sicknesse
,
or
poverty
,
or
imprisonment
,
or
banishment
this
is
a
speciall
day
for
Satan
to
assault
in
.
Thus
we
see
it
in
the
case
of
Job
,
when
God
had
taken
away
his
goods
,
and
stricken
him
in
his
Children
,
and
laid
his
hand
upon
his
body
in
a
violent
manner
,
then
Satan
he
brings
his
forces
to
assault
his
soul
and
minde
with
temptations
,
vid.
Job
.
2.
As
such
a
time
Satan
assaults
the
soul
with
these
two
temptations
.
(
1.
)
To
murmur
and
to
blaspheme
God
,
vid.
Job
.
2.
9.
His
endeavour
is
to
perswade
the
afflicted
soul
into
an
ill
opinion
of
his
God
;
that
God
doth
not
love
them
,
if
he
did
he
would
not
so
distresse
them
.
He
did
prevaile
with
Job
in
this
evill
day
,
to
curse
the
day
of
his
birth
,
Job
.
3.
init
.
(2)
To
use
some
sinfull
in
direct
meanes
to
be
delivered
out
of
such
troubles
.
This
way
he
assaulted
David
in
the
evill
day
:
he
perswaded
him
to
fly
out
of
the
land
of
Judea
amongst
the
Philistims
,
1
Sam.
27.
1.
2.
And
in
this
evill
day
he
assaulted
our
Saviour
with
the
like
temptation
,
If
thou
be
the
Son
of
God
,
command
these
stones
to
be
made
bread
,
Math.
4.
3.
It
was
an
unlawfull
meanes
to
work
a
miracle
at
the
direction
and
command
of
Satan
.
Thus
was
Nehemiah
assaulted
Neh.
6.
10.
which
was
(
doubtlesse
)
from
Satan
though
not
immediatly
,
but
by
the
hand
of
a
pretended
friend
.
Thus
he
tempted
Abraham
,
to
equivocate
and
deny
his
wife
in
a
day
of
outward
trouble
,
vid.
Gen.
12
,
11.
12
,
13.
2.
The
day
of
Church-calamity
,
especially
when
cruell
Heretiques
and
cunning
Seducers
are
risen
up
.
This
is
one
speciall
time
of
Satans
assaulting
such
as
are
truely
godly
.
And
indeed
this
is
,
I
suppose
,
the
evil
day
of
which
the
Apostles
speaks
more
particularly
in
this
place
.
We
read
Act.
20.
29
,
30.
that
the
Apostle
taking
his
last
leave
of
this
Church
of
Ephesus
,
doth
by
the
Spirit
of
prophecy
give
them
to
understand
in
his
farewell
Sermon
That
when
he
was
gon
away
,
there
should
enter
in
grievous
wolves
,
which
should
not
spare
the
flock
;
and
that
there
should
arise
seducers
from
amongst
themselves
which
should
preach
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
preserve
things
to
draw
away
disciples
after
them
.
And
now
writing
to
this
very
Church
he
doth
put
them
in
mind
of
this
evill
day
,
Zanchy
in
his
Commentaries
upon
this
Text
gives
us
this
Interpretation
,
making
this
day
to
be
meant
especially
of
that
time
when
God
permits
Satan
quasi
solutum
grassari
,
et
Ecclesiamturbari
per
tyrannos
,
per
haereticos
tam
occultos
&
hppocritas
,
quàm
manifestos
.
And
indeed
as
this
day
is
an
evill
day
,
so
it
is
a
fit
day
for
Satan
to
assault
and
make
his
Onset
.
In
such
a
Day
.
(1)
He
doth
endevour
to
prevaile
with
christians
to
doubt
of
the
truth
which
they
had
receiwed
&
embraced
,
and
many
times
to
cast
it
off
,
and
to
run
after
fables
.
You
shall
find
that
in
such
a
day
as
this
,
Satan
hath
carried
many
captive
by
this
temptation
,
vid.
Gal.
1.
6.
In
this
evill
day
,
there
was
a
great
Apostacy
from
the
faith
of
the
Gospel
.
And
2
Tim.
4.
3
,
4.
we
have
a
prophecy
of
the
defection
which
should
be
made
in
such
times
,
vid.
2
Cor.
11.
2.
3.
(2)
He
tempts
many
in
such
a
day
to
revile
&
speak
evill
of
the
truth
,
2
Pet.
2.
2.
Satan
is
,
no
doubt
,
very
busie
at
such
a
time
,
both
by
feare
of
persecution
,
and
by
promise
of
rewards
,
and
by
hopes
of
sinfull
liberty
to
draw
off
men
from
the
simplicity
of
the
Gospel
to
embrace
his
delusions
.
We
find
in
our
own
Church
by
the
lukewarmnesse
of
most
,
and
the
defection
of
many
,
that
such
a
day
is
a
great
assaulting
day
.
3
The
day
of
sinfull
miscarriage
:
When
a
child
of
God
slips
through
infirmity
and
frailty
into
some
enormity
,
this
is
a
speciall
day
of
temptation
to
the
soul
.
Satan
makes
many
onsets
in
such
a
day
,
viz.
(1)
He
assaults
the
soul
by
temptations
to
Conceale
and
hide
the
sin
commited
:
thus
he
assaulted
David
,
Psal.
32.
3.
Satan
that
drew
him
into
the
sin
assaulted
and
tempted
him
afterward
not
to
confesse
his
sin
.
And
David
lay
a
long
time
in
that
snare
,
till
God
sent
Nathan
to
set
conscience
a
speaking
.
(2)
He
tempts
the
soul
to
Excuse
the
sin
,
at
least
in
part
.
Thus
he
assaulted
our
first
parents
,
first
he
drew
them
into
sin
,
&
then
tempts
them
to
make
excuse
,
The
Serpent
saith
the
woman
beguiled
me
,
and
I
did
eat
,
Gen.
3.
13.
And
saith
the
man
,
The
woman
which
thou
gav'st
me
she
gave
me
of
the
tree
&
I
did
eat
,
Gen.
3.
12
And
thus
was
Aaron
assaulted
by
Satan
when
he
had
sinned
,
vid.
Exod.
32.
22.
23.
24.
We
may
see
how
irrationall
his
answer
is
:
he
would
have
excused
his
sin
,
and
he
doth
indeed
,
by
all
he
saith
,
aggravate
his
sin
.
Thus
he
tempted
Abraham
to
make
an
excuse
for
his
lying
,
Gen.
20.
12.
She
is
the
daughter
of
my
Father
,
but
not
the
daughter
of
my
Mother
,
&c.
(3)
He
tempts
them
in
such
a
day
to
call
in
question
their
Conversion
&
Regeneration
because
of
their
sin
.
David
seems
to
be
under
this
temptation
,
when
he
had
fallen
into
the
sins
of
murther
and
adultery
,
Psa.
51.
10.
Create
in
me
a
cleane
heart
,
ô
God
,
and
renew
a
right
spirit
within
me
.
He
was
tempted
to
believe
that
such
sins
were
inconsistent
with
conversion
,
therefore
he
calls
for
a
new
Creation
.
4.
He
tempts
the
soul
to
despaire
of
remission
and
pardon
,
and
reconciliation
with
God
.
Under
this
tempation
was
the
Church
,
in
Lam.
3.
42
,
They
prayed
and
had
not
present
sense
of
forgivenesse
,
therefore
they
were
ready
to
question
whether
God
had
or
would
forgive
their
sin
.
4.
The
day
of
spirituall
desertion
,
when
God
for
sin
hides
the
light
of
his
countenance
from
the
soul
:
Such
a
day
is
a
peculiar
day
of
temptation
;
Satan
will
rage
with
violence
at
such
a
time
.
(1)
He
will
perswade
the
soul
that
God
hath
utterly
cast
him
off
.
Thus
it
was
with
Jonah
,
Cap.
2.
4.
And
under
this
temptation
was
Asaph
in
such
a
day
,
Psal.
77
,
7
,
8.
9.
Wil
the
Lord
cast
off
for
ever
?
will
he
be
favourable
no
more
?
Is
his
mercy
gon
for
ever
?
hath
God
forgotten
to
be
gracious
?
hath
he
in
anger
shut
up
his
tender
mercies
?
And
so
it
was
with
Heman
,
Psal.
88.
14.
Lord
,
why
castest
thou
off
my
soul
,
why
hidest
thou
thy
face
from
me
?
(2)
He
perswades
the
soul
at
such
a
time
to
cast
off
God
and
to
cast
off
duty
,
and
to
leave
waiting
upon
God
.
He
perswades
the
soul
that
all
religion
is
in
vaine
and
to
no
purpose
,
that
he
doth
but
dishonour
God
in
making
mention
of
his
name
,
&c.
5.
The
day
of
extraordinary
Enlargement
and
inward
manifestations
of
God
.
When
the
soul
hath
had
more
then
ordinary
communion
with
God
,
then
Satan
usually
tempts
.
And
in
such
a
day
he
assaults
the
soul
.
(1)
Which
spiritual
security
,
vid.
Cant.
5.
1
,
2.
In
the
former
verse
we
see
Christ
and
the
Church
feasting
together
.
Jesus
Christ
had
shewed
her
more
then
ordinary
favour
;
now
Satan
takes
occasion
of
tempting
the
soul
;
and
the
next
news
you
heare
,
she
is
sung
into
a
spirituall
slumber
.
I
sleepe
but
my
heart
waketh
.
(2)
With
spirituall
pride
,
Satan
then
sets
the
soul
upon
applauding
it selfe
,
as
if
for
some
worth
in
it self
,
it
had
enjoyed
such
great
enlargements
,
vid.
2
Cor.
12.
7.
The
Apostle
in
that
story
discovers
to
us
what
snare
the
tempter
useth
after
great
Revelations
.
Euge
,
Barnarde
.
6.
After
some
great
temporall
Advancement
or
Deliverance
.
When
God
had
given
David
many
victories
,
and
had
made
his
name
dreadfull
to
the
nations
,
then
doth
Satan
set
upon
him
,
1
Chron.
21.
1.
In
the
former
Chapter
you
may
read
of
his
great
successes
over
the
Philistims
,
and
Moabites
,
and
the
King
of
Zobah
,
and
the
Syrians
and
Edomites
,
vid.
Cap.
18.
&
Cap.
19.
over
the
Moabites
,
and
Cap.
20.
you
have
a
list
of
his
worthies
.
Then
Cap.
21.
1.
Satan
tempts
him
,
&c.
And
the
Temptation
of
such
an
evill
day
is
,
To
swell
up
the
heart
with
pride
and
vain
glory
:
so
it
was
with
David
.
Satan
tempted
him
to
number
the
people
.
And
so
Hezekiah
,
when
God
had
given
him
a
great
deliverance
from
a
mortall
disease
,
Satan
tempted
him
to
pride
,
Isa.
39.
1.
2.
7.
The
day
of
death
.
This
is
indeed
a
peculiar
day
of
Temptation
.
There
are
some
Interpreters
which
understand
the
Text
to
be
meant
,
if
not
onely
,
yet
chiefly
of
that
day
.
And
indeed
,
this
no
doubt
is
a
tempting
time
.
This
Satan
knowes
,
is
the
last
storm
that
ever
he
shall
make
upon
the
soul
;
if
he
conquer
not
now
,
he
shall
never
conquer
:
therefore
he
useth
all
the
power
,
and
all
the
policy
he
hath
to
carry
captive
the
soul
at
this
last
encounter
.
We
see
by
daily
experience
,
that
Satan
shoots
his
Arrows
at
the
Saints
on
this
day
.
There
are
very
few
that
go
out
of
the
World
,
without
strong
and
many
Onsets
of
Satan
.
8.
The
day
of
the
success
and
prosperity
of
wicked
men
,
especially
if
they
live
actually
,
in
wicked
wayes
:
when
it
is
as
Psal.
37.
7.
Eccles.
4.
1.
Heb.
12.
13.
Satan
will
be
sure
to
assault
the
Servants
of
God
in
this
day
.
And
that
with
these
two
Temptations
.
(1)
He
will
tempt
them
to
deny
Providence
,
That
God
doth
not
take
any
notice
,
or
regard
of
the
Actions
of
men
,
vid.
Mal.
2.
17.
and
Cap.
3.
15.
(2)
He
will
tempt
them
,
to
justifie
the
cause
of
the
wicked
,
and
to
condemn
the
cause
of
the
righteous
,
vid.
Psal.
73.
verse
13.
Satan
suggested
such
thoughts
,
to
that
holy
man
there
.
This
is
the
first
Particular
,
When
this
evill
day
is
.
LECT.
3.
Octob.
24.
1649.
II.
Why
this
day
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
An
evill
day
.
NOt
in
regard
of
the
finall
conclusion
and
event
of
it
.
For
the
day
of
Temptation
is
to
the
Children
of
God
,
the
fore-runner
of
a
glorious
Victory
.
There
never
was
,
never
shall
,
any
of
the
true
Servants
of
God
be
lost
,
or
utterly
overcome
in
this
day
:
my
Father
is
stronger
then
all
,
and
no
man
shall
pluck
them
out
of
my
Fathers
hands
,
John
10.
29.
He
is
greater
in
wisdom
,
and
he
is
greater
in
power
.
Hell
where
is
thy
Victory
?
Satan
cannot
shew
any
soul
for
whom
Jesus
Christ
intentionally
dyed
,
that
he
was
prevailed
against
:
No
,
no
,
neither
life
,
nor
death
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
&c.
shall
ever
be
able
to
separate
any
Child
of
God
,
from
the
love
of
God
,
which
is
in
Christ
Jesus
his
Lord
,
Rom.
8.
ult.
Though
Jesus
Christ
did
not
pray
against
the
Temptation
of
his
people
,
yet
he
hath
prayed
against
the
failing
of
their
faith
in
Temptation
.
Luke
22.
31.
Satan
must
prevail
against
Christ
,
before
he
can
prevail
against
any
of
Christs
.
That
which
was
the
blessing
of
Gad
,
is
the
blessing
of
every
true
Israelite
.
A
troop
shall
overcome
him
,
but
he
shall
overcome
him
at
the
last
,
Gen.
49.
10.
Michael
and
his
Angels
fought
with
the
Dragon
,
and
the
Dragon
fought
,
and
his
Angels
;
but
they
prevailed
not
,
nor
shall
they
ever
prevail
,
Rev.
12.
8.
So
that
in
regard
of
the
finall
issue
,
it
is
so
far
from
being
an
evill
day
,
that
it
is
indeed
a
good
day
.
But
it
may
be
called
an
evill
day
,
in
two
respects
,
viz.
1.
In
regard
of
Satans
Intention
,
he
aims
at
nothing
but
evill
,
he
means
to
swallow
up
,
to
ruine
,
to
devoure
,
and
to
lead
the
soul
captive
for
ever
,
1
Pet.
5.
8.
We
may
say
of
the
Devil
,
in
all
his
assaults
,
as
God
saith
of
the
King
of
Assyria
,
whom
God
used
,
to
chastise
his
Church
,
Isay
10.
7
,
8
,
9
,
10.
God
put
his
people
under
his
power
onely
for
correction
;
but
he
aimed
at
their
destruction
.
Howbeit
,
he
meaneth
not
so
,
neither
doth
his
heart
think
so
,
but
it
is
in
his
heart
to
destroy
,
and
to
cut
off
Nations
,
not
a
few
,
&c.
2.
In
regard
of
present
effects
and
Apprehensions
:
It
creates
many
fears
,
much
sadnes
,
many
doubtings
unto
a
Child
of
God
,
that
is
in
such
a
condition
:
Therefore
an
evill
day
.
(
1.
)
Temptation
bereaves
the
soul
of
present
comfort
,
and
fills
it
full
of
horrors
and
tremblings
.
If
you
read
over
the
88.
Psalm
,
you
may
see
how
it
was
with
Heman
,
in
the
day
of
his
Temptation
.
My
soul
is
full
of
troubles
,
my
life
draweth
nigh
unto
the
grave
,
v.
2.
Thou
hast
laid
me
in
the
lowest
pit
,
in
the
darkness
,
in
the
deeps
,
while
I
suffer
thy
terrors
,
I
am
distracted
,
v.
15.
2.
Temptation
hinders
the
soul
from
doing
that
good
,
and
receiving
that
good
,
it
might
do
and
receive
,
at
another
time
.
It
hinders
from
praying
,
from
hearing
,
from
meditation
,
&c.
(
3.
)
It
doth
many
times
involve
the
soul
in
many
sins
:
it
causeth
sometimes
distrust
,
sometime
creates
prejudice
in
the
soul
against
God
,
and
godliness
,
and
sometimes
evill
speakings
,
sometimes
neglects
of
duty
.
Those
who
are
hampered
under
such
Assaults
,
finde
and
can
discover
the
evill
of
it
,
better
then
we
can
speak
or
conceive
.
III.
Why
doth
God
suffer
his
people
to
be
thus
assaulted
and
tempted
?
Why
doth
he
permit
such
dayes
to
come
upon
them
?
1.
In
regard
of
himself
.
That
he
may
manifest
his
Power
,
and
Providence
,
and
wisdom
,
and
Grace
,
and
faithfulness
to
his
people
,
both
in
supporting
,
and
in
delivering
them
out
of
Temptation
.
These
Attributes
of
God
are
most
clearly
discovered
in
such
a
day
.
My
grace
shall
be
sufficient
for
thee
,
2
Cor.
12.
9.
Paul
never
apprehended
so
much
of
the
All-sufficiency
of
Gods
grace
,
or
power
,
&c.
as
he
did
when
he
was
under
the
buffettings
of
Satan
.
Now
he
understood
what
Almighty
Power
was
,
and
what
Providence
was
,
and
what
Faithfulness
was
,
and
what
infinite
Wisdom
meant
,
&c.
II.
In
regard
of
his
people
.
1.
To
teach
them
to
hate
sin
,
and
to
watch
against
it
.
The
soul
that
hath
been
much
under
these
Assaults
,
will
not
be
so
bold
as
others
are
:
the
smoke
of
sin
,
the
very
sight
of
it
,
will
be
offensive
to
his
eyes
.
2.
To
teach
him
how
to
handle
and
use
his
spirituall
Armor
.
Christian
Graces
are
best
used
,
and
most
improved
in
a
day
of
Temptation
.
Now
he
knowes
how
to
use
faith
and
patience
,
and
hope
,
and
seeth
what
strength
is
in
them
;
he
knowes
now
the
power
of
faith
,
vid.
2
Thes.
1.
11.
Now
he
seeth
the
efficacy
of
Hope
,
and
the
potency
of
Prayer
:
he
now
seeth
the
excellency
of
all
his
graces
,
the
necessity
and
usefulness
of
them
,
that
which
he
knew
before
in
the
Notion
;
he
now
knowes
by
Experience
,
And
then
3.
To
make
them
more
experimentally
feele
the
love
of
Christ
,
in
submitting
Himself
to
Temptations
for
their
sakes
.
The
tempted
soul
knowes
best
the
sorrow
of
Christs
Temptations
,
and
the
greatness
of
his
Affection
in
being
willing
to
be
tempted
for
their
sakes
.
As
Christ
would
actually
be
tempted
,
that
he
might
experimentally
succour
them
that
are
tempted
,
Heb.
2
:
18.
so
he
will
have
his
people
tempted
,
that
they
may
the
more
experimentally
know
how
to
prize
His
Temptations
.
4.
To
kill
their
sins
,
vid.
2
Cor.
12.
7.
The
bran
is
sifted
out
onely
.
III.
In
regard
of
Satan
.
1.
God
will
have
him
do
some
service
for
Himself
,
and
some
service
also
for
His
people
.
All
the
Temptations
of
Satan
are
indeed
acts
of
Service
,
which
the
Devill
doth
for
God
and
his
Church
.
Satan
did
God
service
,
and
Paul
too
,
in
buffetting
of
him
,
vid.
2
Sam.
24.
1.
compared
with
1
Chron.
21.
1.
Satan
is
but
Gods
Servant
,
and
his
peoples
Drudge
,
in
doing
this
work
for
them
.
He
is
your
Scullion
,
by
his
Temptations
to
rub
you
bright
,
&c.
As
the
good
Angels
are
ministring
spirits
,
employed
for
the
good
of
them
that
are
Heirs
of
salvation
,
Heb:
1.
ult.
so
are
the
wicked
Angels
too
;
though
in
tempting
,
they
neither
aim
at
Gods
honour
,
nor
your
good
.
2.
T
is
for
the
increasing
of
his
Torment
.
This
is
done
two
wayes
.
1.
It
adds
torment
to
him
,
to
see
himselfe
baffeled
and
disappointed
in
his
Assaults
.
He
alwayes
comes
off
foyled
at
last
,
when
he
meddles
with
any
of
Gods
Servants
.
How
did
Job
baffle
this
roaring
Lyon
?
Job
got
and
kept
the
field
,
and
the
Devill
with
all
his
Troops
were
utterly
routed
.
3.
All
his
Temptations
and
Assaults
,
shall
add
to
his
Eternall
torment
,
when
he
comes
to
have
his
last
finall
Doom
.
The
Apostle
tells
us
,
that
the
Angels
that
sinned
are
delivered
into
chains
of
darkness
,
and
reserved
unto
judgment
,
2
Pet.
2.
4.
And
all
the
mischief
he
doth
now
in
the
world
will
be
laid
to
his
charge
at
that
Day
.
Satan
doth
but
blow
his
own
fire
,
and
heat
his
own
Hell
,
and
dig
that
bottomless
Pit
deeper
,
by
his
malice
and
rage
,
in
assaulting
the
godly
:
So
much
the
more
wrath
will
be
powred
upon
him
,
for
the
killing
of
Job's
Children
,
and
the
destroying
of
his
goods
,
and
the
tempting
of
him
in
his
soul
.
Then
shall
Pauls
buffettings
,
and
Davids
annoyings
,
be
returned
with
fury
upon
his
own
head
.
Let
all
Christians
take
heed
of
passing
any
Matth.
ver.
1
,
2.
and
11.
and
do
but
consider
that
Story
well
,
and
it
will
prevent
thee
from
being
discouraged
in
the
day
of
thy
Conflict
.
1.
God
permits
Satan
there
to
appear
in
a
bodily
shape
to
Jesus
Christ
,
ver.
3.
This
is
more
then
God
hath
given
him
leave
to
do
against
thee
.
If
it
were
thus
with
thee
;
yet
thou
shouldst
not
conclude
any
thing
against
thy self
.
2.
God
permitted
him
to
have
power
to
carry
and
transport
the
body
of
Christ
from
place
to
place
,
ver.
5
,
8.
He
had
liberty
given
him
to
transport
the
body
of
Christ
,
first
from
the
Wilderness
,
to
the
City
;
and
from
the
City
,
to
the
Pinacle
of
the
Temple
.
This
hath
not
yet
befallen
thee
;
If
it
had
,
there
would
be
no
cause
to
conclude
thy self
cast
off
by
God
.
And
if
you
look
upon
the
Nature
of
the
Temptations
of
Christ
,
you
will
then
find
a
three-fold
Onset
,
and
a
three-fold
Repulse
.
First
,
Temptation
is
,
ver.
3
,
4.
There
he
tempts
him
.
1.
To
question
his
Son-ship
,
If
thou
be
the
Son
of
God
,
&c.
2.
He
tempts
him
to
question
the
Care
and
Providence
of
God
over
him
,
that
he
suffered
him
to
be
hungry
,
and
to
want
bread
.
Surely
,
his
Care
was
not
great
that
had
not
provided
any
thing
for
him
,
after
so
long
fasting
.
And
then
,
3.
He
tempts
him
to
use
indirect
means
,
for
present
supply
,
to
work
a
Miracle
at
his
Command
;
Command
that
these
stones
be
made
bread
.
2d
.
Temptation
is
,
ver.
5
,
6
,
7.
There
Satan
tempts
him
to
take
away
his
life
:
If
thou
be
the
Son
of
God
,
cast
thy self
down
,
&c.
And
he
brings
Scipture
to
set
on
this
Temptation
,
though
he
wrested
the
meaning
of
it
:
It
's
possible
Satan
may
tempt
a
dear
Child
of
God
,
to
lay
violent
hands
upon
himself
.
3d.
Temptation
is
,
v.
8
,
9.
He
tempts
him
there
to
Idolatry
,
Blasphemy
;
to
deny
the
true
God
,
and
to
worship
him
as
his
God
.
All
these
will
I
give
thee
,
&c.
Let
this
Scripture
be
well
studied
,
and
it
will
preserve
you
from
concluding
your selves
Reprobates
,
because
of
Temptations
;
especially
considering
this
,
that
one
Reason
why
Christ
would
suffer
himself
to
be
assaulted
,
was
,
that
his
Temptations
might
be
as
a
staff
to
uphold
his
servants
in
all
Ages
,
from
being
over-much
discouraged
under
their
Temptations
.
And
then
further
,
God
doth
put
honour
upon
his
people
,
by
suffering
them
to
be
assaulted
.
God
did
much
honour
Job
,
by
calling
him
out
to
fight
with
Satan
,
and
to
overcome
him
in
open
war.
It
was
an
honour
which
God
put
upon
Paul
,
that
he
should
be
called
out
to
play
at
Cudgels
with
Satan
,
and
to
win
the
field
of
him
,
through
the
power
of
Christ
.
It
's
counted
an
honour
amongst
Souldiers
to
be
singled
out
to
some
difficult
service
:
so
it
is
in
the
Spiritual
Warfare
.
And
besides
;
Such
violent
Temptations
,
they
are
rather
hopeful
Evidences
that
we
are
the
Children
of
God
,
then
otherwise
;
especially
,
when
we
find
desires
to
oppose
them
.
Those
whom
an
Enemy
hath
already
in
his
power
,
they
are
not
usually
assaulted
much
:
Assaults
are
made
upon
such
as
are
unsubdued
,
and
stand
out
in
opposition
,
&c.
What
great
cause
all
the
servants
of
GOD
have
to
be
watchful
,
and
to
stand
continually
upon
their
guard
,
that
they
may
be
prepared
and
provided
for
these
evill
dayes
of
Temptation
.
Do
not
say
,
I
am
sure
to
be
freed
from
Temptation
,
the
evill
one
shall
not
come
neer
me
.
This
security
is
like
to
bring
the
evil
day
sooner
upon
you
;
and
if
it
come
upon
you
unprovided
,
it
will
be
a
very
sad
day
.
Souldiers
that
are
besieged
by
a
strong
and
watchful
Adversary
,
if
they
be
secure
&
sleepy
may
be
surprised
on
a
suddain
.
Invadunt
urbem
vino
somnoque
sepultam
.
Every
Christian
hath
a
strong
&
watchful
adversary
lying
in
siege
to
annoy
him
;
&
his
security
may
betray
him
into
his
Enemies
hand
.
It
is
good
counsel
which
the
Apostle
gives
to
this
purpose
,
1
Pet.
5.
8.
Be
sober
,
be
vigilant
,
because
the
Devil
your
Adversary
goeth
about
as
a
roaring
Lyon
,
seeking
whom
he
may
devour
.
Satans
work
is
to
compass
the
Earth
,
and
to
walk
up
and
down
in
it
,
Job
1.
7.
And
if
he
find
Christians
like
the
Inhabitants
of
Laish
secure
,
and
quiet
,
he
is
much
encouraged
to
make
desperate
assaults
upon
them
.
The
Scripture
speakes
much
in
the
commendation
of
Holy
Fear
;
it
's
one
of
the
best
Preservatives
in
the
World
,
to
keep
the
Soul
out
of
snares
.
Blessed
is
the
man
that
feareth
alway
;
but
he
that
hardeneth
his
heart
shall
fall
into
mischief
,
Prov.
28.
14.
Noahs
fear
made
him
prepare
an
Ark
at
the
Command
of
God
;
by
which
,
he
and
his
Family
were
preserved
,
when
the
rest
of
the
careless
World
were
drowned
,
Heb.
11.
7.
He
was
fearful
,
and
provided
against
dangers
,
which
were
not
yet
within
the
Ken
of
his
Eye
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
things
,
which
he
provided
for
,
were
at
a
great
distance
120
years
off
;
He
might
have
reasoned
thus
with
himself
,
I
may
be
dead
long
before
the
Flood
.
He
was
now
500
years
old
,
and
yet
he
was
religiously
afraid
,
and
set
himself
to
prepare
for
it
.
Satans
Temptations
are
within
the
clear
view
of
every
Christian
:
therefore
,
it
's
prudence
to
be
provided
against
them
,
and
that
speedily
:
And
the
rather
should
we
do
this
,
because
the
end
of
all
these
premonitions
is
,
to
shake
off
carnal
security
,
and
to
put
our selves
into
a
fit
posture
to
receive
this
Assailant
.
What
cause
of
thankfulnesse
unto
God
have
all
those
christians
who
are
freed
and
delivered
from
this
evill
day
?
Doth
God
keep
Satan
chained
up
that
he
doth
not
annoy
thee
?
art
thou
preserved
from
his
vexations
?
Certainly
thou
hast
cause
every
day
to
returne
praises
for
this
unto
thy
Saviour
who
keeps
thee
so
in
safety
,
that
the
evill
one
doth
not
touch
thee
.
And
we
have
the
more
cause
to
do
this
(1)
because
we
put
our selves
daily
into
his
hands
and
yet
are
preserved
from
him
;
we
even
allure
Satan
to
set
upon
us
,
and
send
messengers
daily
to
him
to
invite
him
to
make
assaults
,
and
yet
God
is
pleased
to
restraine
him
.
And
then
(2)
because
he
is
eager
to
set
upon
us
:
never
was
any
ravenous
hungry
Lyon
more
greedy
of
his
prey
then
Satan
is
to
prey
upon
the
soul
by
temptation
.
Our
Saviour
would
have
us
to
pray
daily
that
God
would
keep
us
out
of
the
devils
hands
.
Mat.
6.
13.
Lead
us
not
into
temptation
,
but
deliver
us
from
the
evill
.
And
whatsoever
we
are
to
pray
against
as
an
evill
,
we
should
be
thankfull
to
God
for
preservation
from
it
as
a
great
blessing
.
Did
we
but
feele
those
heart-akings
which
some
of
the
godly
do
groan
under
,
by
reason
of
the
vexations
of
the
Evill
one
,
we
would
not
rise
in
the
morning
,
nor
go
to
bed
at
night
,
without
praising
God
for
our
freedom
from
him
.
This
lets
us
see
what
difference
there
is
between
the
state
of
the
godly
on
earth
and
the
LECT.
4th
.
Octob.
31.
1649.
Ephes.
6.
13.
WE
have
done
with
the
first
Doctrine
that
Christians
are
liable
to
an
evill
day
of
Temptation
.
The
second
Doctrine
followeth
,
which
is
also
implyed
,
viz.
That
it
is
the
duty
of
every
Christian
,
manfully
to
withstand
and
oppose
Satan
in
the
evill
day
of
Temptation
.
We
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
As
often
as
the
Devill
shall
rise
up
against
us
,
so
often
must
we
rise
up
against
him
,
and
make
resistance
;
whether
he
assault
us
immediately
by
throwing
his
suggestions
and
injections
into
the
soul
with
his
own
hand
,
or
whether
he
make
use
of
any
other
Instrument
to
tempt
us
in
his
stead
;
whether
the
Instrument
be
a
friend
,
or
an
enemy
;
whatsoever
kind
of
Temptation
it
be
,
or
whatsoever
way
of
assault
be
used
,
it
is
the
Duty
and
part
of
a
Christian
,
to
make
open
and
resolute
resistance
.
I
shall
1.
Frove
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
it
is
so
.
2.
Prove
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Why
it
is
so
.
1.
For
the
Quodsit
.
Let
these
three
things
be
considered
,
which
do
sufficiently
make
it
out
.
(1)
What
ever
is
positively
and
peremptorily
commanded
unto
Christians
,
that
ought
to
be
performed
:
The
Command
of
God
layes
an
obligation
upon
the
soul
,
which
is
indispensible
.
But
God
chargeth
this
upon
all
,
by
way
of
Precept
.
I
shall
bring
two
Texts
,
James
4.
7.
Resist
the
Devill
,
&c.
And
again
,
(
2.
)
The
commendable
examples
which
we
have
in
Scripture
,
are
to
be
imitated
;
Now
we
have
very
Rare
examples
of
this
Duty
.
We
have
the
example
of
Christ
,
and
of
holy
men
,
led
by
the
spirit
of
Christ
.
He
resisted
both
the
immediate
,
and
the
mediate
Assaults
of
that
Wicked-one
.
In
Matth.
4.
we
have
Satan
appearing
to
Christ
in
a
visible
shape
,
tempting
him
,
and
fighting
with
him
.
He
makes
a
threefold
assault
,
If
thou
be
the
Son
of
God
,
command
that
these
stones
be
made
bread
,
v.
3.
If
thou
be
the
Son
of
God
,
cast
thy selfe
down
,
v.
6.
All
these
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
.
v.
9.
And
we
finde
a
threefold
opposition
.
It
is
written
,
Man
shall
not
live
by
bread
alone
,
but
by
the
word
of
God
.
v.
4.
It
is
written
,
Thou
shalt
not
tempt
the
Lord
thy
God
,
v.
7.
And
again
,
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serve
.
v.
10.
Though
our
Saviour
was
patiently
contented
to
be
buffetted
by
men
,
yet
he
would
not
endure
the
buffettings
of
Satan
.
When
the
Jews
smote
him
with
the
palms
of
their
hands
,
and
with
reeds
upon
the
head
,
he
made
no
resistance
:
but
when
Satan
smites
him
with
temptations
,
then
he
opposed
.
And
when
he
assaulted
him
by
an
Instrument
,
we
finde
he
made
the
same
Opposition
.
In
Mat.
16.
22
,
23.
Our
Saviour
had
there
discoursed
with
his
Disciples
about
his
passion
,
verse
21.
The
Son
of
man
must
go
up
to
Jerusalem
,
and
suffer
many
things
of
the
Elders
and
chief
Priests
,
and
Scribes
,
and
be
killed
,
and
the
third
day
be
raised
again
.
The
Devill
knowing
well
,
that
the
Death
of
Christ
would
be
the
ruine
of
his
kingdom
;
for
he
remembred
what
was
threatned
in
Paradise
,
Gen.
3.
15.
The
seed
of
the
woman
shall
break
the
Serpents
head
:
Therefore
he
instills
this
motion
into
Peter
;
if
it
were
possible
,
to
divert
him
from
the
work
of
Redemption
.
Our
Saviour
seeing
from
whence
this
suggestion
came
,
makes
a
violent
resistance
,
Get
thee
behinde
me
Satan
,
thou
art
an
offence
unto
me
.
The
very
same
words
he
uttered
to
Satan
,
immediately
tempting
him
,
Matth.
4.
10.
he
now
useth
to
Peter
,
the
Deputy
of
Satan
in
this
action
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
as
our
Saviour
,
so
those
who
were
acted
by
his
spirit
:
Job
when
his
Wise
was
made
the
Devills
hand
,
to
convey
poyson
into
his
soul
,
in
the
evill
day
of
his
affliction
,
he
doth
resolutely
oppose
the
Temptation
:
Curse
God
,
saith
she
,
and
die
,
Job
2.
9.
Rid
thy self
of
this
intolerable
burthen
,
which
is
heavier
then
death
it selfe
.
Thou
speakest
,
saith
he
,
as
one
of
the
foolish
women
speake
,
What
,
shall
we
receive
good
at
the
hand
of
the
Lord
,
and
shall
we
not
receive
evill
also
?
vers.
10.
He
would
not
drink
of
Satans
Cup
,
though
his
own
Wife
was
made
the
Cup-bearer
,
but
puts
it
away
from
him
with
indignation
,
and
just
rebuke
.
(
3.
)
We
are
commanded
to
pray
,
that
God
would
not
suffer
us
to
be
led
into
temptation
,
so
as
that
we
should
consent
and
yield
to
it
,
Matth.
6.
13.
Lead
us
not
into
temptation
,
but
deliver
us
from
the
evill
.
In
which
Petition
we
pray
,
that
,
if
God
do
suffer
Satan
to
break
loose
upon
us
,
and
to
shoot
his
Arrows
at
us
,
yet
that
he
would
not
give
us
up
into
his
power
,
but
enable
us
by
his
grace
,
that
we
may
never
yield
with
willing
consent
,
to
comply
with
any
of
his
Temptations
.
Now
it
s
a
sure
Rule
,
That
what
good
we
beg
by
prayer
,
from
the
hand
of
God
,
we
use
all
lawfull
means
to
accomplish
;
And
whatsoever
evill
we
pray
against
,
that
we
diligently
use
our
own
endeavour
,
by
all
good
means
,
to
avoid
and
eschew
the
same
;
otherwise
our
prayers
will
be
but
idle
,
unbelieving
Prayers
,
&
meer
taking
of
the
name
of
God
in
vain
:
we
must
Work
out
our
salvation
,
as
well
as
Pray
that
we
may
be
saved
:
yea
our
very
praying
for
salvation
,
layes
this
obligation
upon
us
,
to
work
out
our
salvation
:
Our
very
praying
for
our
daily
bread
,
bindes
us
to
use
holy
labour
and
diligence
,
that
we
may
have
bread
to
eat
;
and
our
very
praying
for
remission
of
sins
,
engageth
us
to
joyn
Repentance
and
Faith
in
Christ
,
that
our
sins
may
be
forgiven
:
so
doth
our
praying
,
that
we
may
not
be
overcome
by
temptation
,
engage
us
to
make
resistance
against
assayling
temptation
.
When
the
Children
of
Israel
were
endangered
by
the
Egyptians
behind
,
and
the
red
Sea
before
;
Moses
cryed
unto
God
by
prayer
:
And
when
he
had
done
,
stood
still
;
saith
God
to
him
,
Exod.
14.
14.
Wherefore
cryest
thou
unto
me
?
Speak
unto
the
Children
of
Israel
,
that
they
go
forward
;
but
lift
thou
up
thy
rod
,
and
stretch
out
thy
hand
over
the
Sea
,
and
divide
it
.
As
if
God
should
have
said
:
if
you
pray
to
be
delivered
,
you
must
work
to
be
delivered
:
you
must
watch
as
well
as
pray
.
If
you
would
have
me
to
save
you
,
you
must
use
all
lawfull
means
for
your
own
preservation
.
And
we
have
the
like
reasoning
with
Joshuah
:
When
there
was
such
a
defeat
received
before
the
City
of
Ai
in
the
Land
of
Canaan
,
Joshuah
and
the
Elders
of
Israel
fell
down
before
the
Lord
,
and
cast
dust
upon
their
heads
,
and
make
a
very
patheticall
and
fervent
prayer
,
Cap.
7.
6.
7
,
8.
Alas
,
O
Lord
God
,
wherefore
hast
thou
at
all
brought
this
people
over
Jordan
,
to
deliver
us
into
the
hands
of
the
Amonites
,
to
destroy
us
,
&
c
?
The
Canaanites
and
all
the
Inhabitants
of
the
Land
,
shall
hear
of
it
,
and
shall
environ
us
round
about
,
and
cut
off
our
name
from
the
earth
,
&c.
Saith
God
,
v.
10
,
11
,
12
,
13.
wherefore
lyest
thou
thus
upon
thy
face
?
Israel
hath
sinned
and
transgressed
my
Covenant
,
&c.
Up
,
sanctifie
the
people
,
&c.
As
if
God
should
have
said
,
If
you
do
expect
to
have
this
breach
repayred
,
you
must
removere
prohibens
,
take
away
that
which
hath
brought
upon
your selves
,
and
which
will
continue
this
ill
success
,
if
it
be
not
removed
.
Thus
for
the
Quod
sit
,
That
it
is
so
.
2.
For
the
Cur
sit
,
Why
it
is
so
.
There
is
very
great
reason
for
this
Opposition
.
(
1.
)
From
the
worth
and
preciousness
of
that
which
lieth
at
stake
in
this
controversie
.
Satans
name
is
in
Hebrew
Abaddon
,
and
in
Greek
Apollyon
;
and
in
English
,
A
Destroyer
,
Rev.
9.
11.
And
the
end
of
his
design
in
all
his
Assaults
,
is
answerable
to
his
Name
,
he
comes
to
rob
,
kill
,
and
destroy
;
and
that
not
the
body
and
outward
man
onely
,
but
that
which
is
of
more
value
then
all
the
world
besides
,
the
Immortall
Soul
.
Satan
saith
,
as
the
King
of
Sodom
to
Abraham
,
Gen.
14.
21.
Give
me
the
Souls
,
and
take
the
goods
to
thy selfe
.
He
matters
not
who
carry
away
all
other
spoyl
,
so
that
he
may
have
the
soul
for
his
Dividend
.
He
fights
against
them
by
his
Temptations
,
that
he
may
deprive
them
of
that
eternall
and
exceeding
weight
of
glory
.
Hold
fast
that
which
thou
hast
,
that
no
man
take
thy
Crown
.
Rev.
3.
11.
Satan
doth
not
contend
for
Counters
,
but
for
Crowns
;
and
those
not
temporall
and
corruptible
,
but
eternall
and
incorruptible
,
1
Cor.
9.
25.
Non
controvertitur
de
limitibus
,
sed
de
ipsâ
haereditate
.
You
read
of
an
Inheritance
incorruptible
,
immortall
,
undefiled
,
and
that
fadeth
not
away
,
reserved
in
Heaven
for
you
.
1
Pet.
1.
4.
The
end
of
all
Satans
Assaults
,
is
to
wipe
you
of
this
Inheritance
.
He
assaults
you
,
that
he
may
bring
you
into
bondage
to
his
Common-wealth
and
Tyranny
,
the
worst
of
all
Tyrannies
.
Contentions
and
oppositions
for
triviall
and
trifling
matters
,
are
not
worth
taking
up
;
and
if
they
be
taken
up
,
every
prudent
man
will
soon
lay
them
asleep
;
but
when
great
things
are
at
stake
,
Cowards
will
be
valiant
.
Such
is
the
matter
of
a
Christians
opposition
.
Ergo.
(
2.
)
From
the
justness
and
lawfulness
of
the
Warre
.
There
are
two
things
which
make
a
Warre
lawfull
and
just
.
1.
The
Call
of
a
just
Authority
.
2.
A
just
cause
.
If
either
of
these
be
wanting
,
there
can
be
no
comfort
in
undertaking
any
Warre
.
To
go
forth
in
any
publique
Warre
against
any
,
without
the
Call
of
lawfull
Authority
,
is
to
commit
murther
.
I
say
in
publique
Warre
,
because
in
case
of
absolute
necessity
,
when
a
man
is
assaulted
by
Theeves
and
Robbers
(
pro
termino
in
divisibili
for
that
very
instant
)
he
is
his
own
Magistrate
.
Andrews
upon
the
Commandments
.
p.
741.
Exod.
22.
2.
Necessitas
dicit
legem
Legi
.
It
s
observed
,
that
when
Joshuah
was
dead
,
the
Children
of
Israel
could
not
go
out
to
warre
though
with
the
Canaanites
,
whom
God
had
devoted
to
destruction
,
till
they
had
received
Authority
from
God
,
they
would
first
have
a
lawfull
Guide
,
Judge
1.
1.
After
the
death
of
Joshua
,
it
came
to
passe
,
that
the
Children
of
Israel
,
asked
of
the
Lord
,
saying
,
Who
shall
goe
up
for
us
against
the
Canaanites
first
,
to
fight
against
them
?
And
David
would
not
fight
with
Goliah
,
untill
he
had
a
commission
from
Saul
,
1
Sam
,
17.
37.
And
to
undertake
a
war
when
the
cause
is
not
just
,
is
no
lesse
then
a
breach
of
the
same
commandement
,
Thou
shalt
not
kill
.
Especially
in
the
magistrate
who
makes
such
a
war
:
for
whether
the
private
person
who
is
a
subject
,
is
to
dispute
the
law
fullnesse
of
the
Princes
war
;
or
whether
he
be
not
engaged
to
assist
upon
his
command
,
if
he
know
not
the
war
to
be
absolutely
unrighteous
,
is
a
great
dispute
;
but
it
is
without
controversy
that
the
Authority
making
an
unlawfull
war
,
is
guilty
of
Murther
.
But
now
in
this
matter
,
there
is
a
concurrence
of
both
these
,
(1)
you
have
a
lawfull
Authority
calling
you
out
to
fight
.
God
who
is
the
Supreme
Authority
,
to
whomall
creatures
owe
obedience
and
subjection
,
he
calls
you
to
make
opposition
against
Satan
.
And
then
.
(2)
The
cause
is
very
just
.
For
Satan
in
assaulting
any
of
the
Children
of
God
is
a
meer
usurper
:
he
hath
no
right
over
you
,
you
are
not
his
but
the
Lords
,
by
creation
,
by
redemption
,
by
speciall
dedication
,
&c.
Satan
is
Tyrannus
sine
titulo
:
you
do
but
defend
your
own
souls
,
and
the
Territory
and
Dominion
of
God
and
Jesus
Christ
in
you
and
over
you
,
whose
Dominion
you
are
bound
to
preserve
.
3
From
the
Necessity
of
opposing
:
There
's
no
other
meanes
which
can
do
us
any
good
,
if
this
be
neglected
.
There
are
but
these
four
things
which
can
be
imagined
to
help
an
assaulted
Christian
.
Flying
,
Yielding
,
Compounding
,
&
Opposing
;
now
none
of
these
besides
the
last
,
will
be
available
in
this
case
.
1.
Flying
is
to
no
purpose
:
Whither
can
he
Fly
?
(1)
There
's
no
castle
or
place
of
refuge
on
earth
which
can
keepe
out
Satan
.
The
Devils
are
Spirits
,
Spirituall
wickednesses
,
Eph.
6.
12.
and
we
know
no
earthly
place
can
keep
out
a
Spirit
.
Spirits
have
not
flesh
and
bones
,
they
can
easily
penetrate
into
any
place
:
you
cannot
keep
out
the
ayre
out
of
any
close
Dungeon
;
and
how
then
can
you
keep
out
Satan
who
is
more
spirituall
then
the
ayre
or
the
light
?
(2)
The
Devill
is
swift
of
foot
,
he
can
easily
overtake
you
,
if
you
should
fly
.
And
ti
's
observable
that
in
all
the
spirituall
Armour
there
is
nothing
appointed
to
cover
the
backparts
.
If
you
once
turne
your
back
,
you
give
the
Devill
a
faire
marke
where
his
Arrows
will
presently
fasten
.
2.
Yielding
will
not
helpe
you
;
the
Devill
is
a
very
mercilesse
creature
:
he
that
submits
himselfe
to
his
fury
,
puts
the
Knife
into
his
own
bowels
.
The
Devill
gives
no
quarter
to
any
sinner
that
ever
yeelds
some
.
Say
of
the
Lyon
,
that
he
will
spare
the
prey
that
lyeth
under
his
feet
;
but
this
roaring
Lyon
the
Devill
is
most
cruell
to
them
that
stoope
.
And
then
besides
;
he
that
yeelds
,
puts
himselfe
out
of
the
compasse
of
Christs
prayer
.
I
have
prayed
for
thee
that
thy
faith
faile
not
,
Luc.
22.
32.
Christ
doth
not
make
intercession
for
yeelding
sinners
,
but
for
opposing
sinners
;
he
prayes
that
the
faith
of
contending
sinners
do
not
faile
,
but
he
doth
not
intercede
that
such
as
will
not
fight
,
should
be
defended
.
3
Compounding
is
unavayleable
:
Satan
will
never
make
any
composition
but
for
his
own
advantage
:
and
the
Devills
advantage
will
be
the
sinners
detriment
if
not
his
destruction
.
And
besides
;
if
he
should
seale
to
any
good
termes
,
yet
would
he
keepe
none
.
He
is
a
perfidious
creature
,
as
wel
as
a
mercilesse
creature
:
when
he
speaketh
a
lie
,
he
speaketh
of
his
own
;
forhe
is
a
lyar
,
and
the
Father
thereof
,
Joh.
8.
44.
I
will
be
a
lying
Spirit
in
the
mouth
of
all
his
Prophets
,
saith
Satan
to
God
,
when
he
had
power
given
him
over
Ahab
.
1.
Reg.
22.
22.
He
is
a
dissembler
,
therefore
when
he
maketh
his
voyce
gracious
,
believe
him
not
:
for
there
are
seven
abominations
in
his
heart
,
Pro.
27.
25.
The
Devill
somtimes
transforms
himselfe
into
an
Angell
of
light
,
2
Cor:
11.
14
,
but
he
is
never
more
an
Angell
of
darknesse
than
when
he
is
transformed
into
an
Angell
of
light
.
He
is
never
a
greater
enemy
then
when
he
appeares
in
the
shape
of
a
friend
.
When
he
set
upon
our
first
parents
,
he
came
to
them
as
a
friend
,
pretending
his
griefe
that
they
were
debarred
from
the
tree
of
knowledge
,
&
makes
himself
a
greater
friend
than
God
was
.
Hath
God
said
,
Ye
shall
not
eat
of
every
tree
in
the
Garden
?
Gen.
3.
1.
as
if
he
should
say
,
My
soul
is
troubled
for
you
,
that
the
desire
of
your
soul
should
be
with-held
from
you
:
take
but
my
counsel
,
your
condition
shall
be
betterd
:
But
what
was
at
the
bottome
of
that
friendship
,
we
find
by
sad
experience
.
When
he
set
upon
the
second
Adam
,
he
pretends
the
like
friendship
to
him
;
If
thou
be
the
Son
of
God
,
command
that
these
stones
be
made
bread
,
Mat.
4.
3.
He
seemes
to
be
much
affected
,
that
a
person
of
such
worth
as
Christ
was
,
should
want
bread
,
after
forty
dayes
fasting
;
but
his
intention
was
to
have
choked
Christ
,
and
all
his
Elect
,
with
his
bread
.
If
ever
Satan
reach
out
his
hand
to
kiss
you
,
be
sure
there
is
a
dagger
under
his
garment
to
stab
you
;
like
Judas
,
he
hath
the
greatest
prank
of
Treason
to
act
,
When
he
comes
with
an
Hail
Master
.
(4)
From
the
benefit
of
resisting
:
As
there
is
hazard
of
ruine
in
submitting
;
so
there
is
certainty
of
Victory
in
opposing
.
When
Christ
had
made
avaliant
resistance
,
the
text
saith
,
the
Devil
gave
way
,
&
left
him
,
Mat.
4.
11.
And
so
wil
he
,
at
least
,
be
inforced
to
leave
,
if
you
continue
in
your
opposition
.
We
have
not
onely
a
Promise
for
this
,
Jam.
4.
7.
but
we
have
many
Experiences
:
Job
,
by
his
constancy
in
opposing
,
over-came
the
Tempter
at
last
:
God
appeares
in
the
end
of
the
battel
,
and
gives
him
the
garland
Cap.
42.
7
,
8.
Peter
was
sifted
much
,
but
he
overcame
at
last
.
Paul
was
long
and
sorely
buffeting
;
yet
triumphed
before
his
death
in
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
song
of
Victory
,
2
Tim.
4.
7
,
8.
and
is
now
in
despight
of
the
Devil
a
triumphant
Saint
.
And
all
that
glorious
Company
in
Heaven
,
who
are
described
with
Palms
in
their
hands
,
and
Robes
upon
their
backs
,
and
Crowns
upon
their
heads
,
Rev.
7.
9.
are
at
this
present
,
singing
the
song
of
Victory
unto
God
,
and
unto
the
Lamb.
Reproof
to
two
sorts
of
persons
:
(
1.
)
Such
as
,
instead
of
withstanding
Satan
the
evil
Spirit
,
withstand
and
oppose
the
Spirit
of
Christ
,
quenching
,
and
grieving
,
and
resisting
his
blessed
Motions
.
Steven
sayes
this
to
the
charge
of
those
obstinate
Jews
,
Act.
7.
51.
Ye
stiff-necked
,
and
uncircumcised
in
heart
and
eares
,
ye
have
alwayes
resisted
the
Holy
Ghost
;
as
your
Fathers
did
,
so
do
ye
.
There
are
many
in
this
way
of
opposition
,
resisting
the
Spirit
in
the
Ministry
of
the
Word
,
and
in
the
immediate
motions
and
suggestions
put
into
their
hearts
.
When
the
Spirit
moves
them
to
pray
,
they
oppose
him
:
When
the
Spirit
bids
them
hear
,
they
stop
their
eares
;
and
when
the
Spirit
bids
them
,
Seek
ye
my
face
;
they
answer
,
Thy
face
will
we
not
seek
.
I
would
have
such
men
to
consider
a
few
things
seriously
:
These
two
things
.
1.
There
's
no
man
knows
whether
the
Spirit
will
move
once
more
in
his
heart
,
or
no
:
That
which
Solomon
saith
in
another
case
,
we
may
as
truly
say
in
this
case
,
Eccles.
8.
8.
There
is
no
man
hath
power
over
the
Spirit
,
to
retain
the
Spirit
.
The
Spirit
of
God
is
a
free
Agent
;
He
workes
when
,
and
where
,
and
as
long
as
he
pleaseth
;
he
bloweth
where
he
listeth
,
&c.
Many
a
man
would
now
be
glad
to
feel
those
movings
upon
his
soul
,
which
he
hath
stifled
formerly
by
his
own
sinful
opposings
,
but
cannot
redeem
them
.
2.
How
unable
you
will
be
to
act
in
any
good
,
when
the
Holy
Spirit
of
God
is
silenced
.
'T
is
the
Spirit
of
God
which
workes
in
you
,
both
to
will
and
to
do
,
Phil.
2.
23.
And
if
this
Wheel
do
not
turn
,
there
will
never
be
any
good
motion
in
the
Soul
.
The
Soul
without
the
Holy
Spirit
,
is
but
as
a
dead
Corps
with
a
living
soul
,
not
able
to
act
at
all
:
If
there
be
neither
Wind
nor
Tide
,
the
Ship
cannot
sayl
.
The
Spirit
of
God
is
both
the
Wind
and
Tide
of
all
Motions
in
the
soul
;
and
if
this
stir
not
,
there
is
no
action
.
It
is
with
man
,
in
regard
of
spiritual
operations
,
as
it
was
with
the
Wheeles
in
Ezekiels
Vision
,
and
the
living
Creatures
,
Ezek.
1.
19
,
20.
21.
When
the
living
Creatures
went
,
the
Wheeles
went
by
them
;
and
when
the
living
Creatures
stood
,
the
Wheeles
stood
;
and
when
the
living
Creatures
were
lifted
up
,
the
Wheeles
were
lifted
up
&c.
The
Soul
of
Man
is
a
Wheel
which
is
fit
for
motion
;
but
it
cannot
move
when
the
Spirit
of
God
doth
not
move
:
If
the
Spirit
stand
still
,
the
Wheeles
stand
still
;
and
if
the
Spirit
be
lifted
up
,
the
Wheeles
are
lifted
up
:
otherwise
no
motion
.
(
2.
)
Such
as
instead
of
withstanding
the
Assaults
of
Satan
,
do
indeed
carry
on
the
assaults
of
Satan
;
use
all
meanes
they
can
,
that
they
may
both
fashion
,
and
animate
,
and
give
breath
to
all
Satans
Conceptions
,
in
their
own
,
and
others
hearts
.
They
hatch
the
Cockatrice
eggs
,
and
weave
the
Spiders
web
,
Isa.
59.
5.
They
are
ready
to
put
Tooles
and
Instruments
into
the
hand
of
the
Devil
,
and
to
do
his
work
for
him
.
The
Apostle
speakes
of
some
that
make
provision
for
the
flesh
,
to
fulfill
the
lusts
thereof
,
Rom.
13.
ult.
So
,
many
make
provision
for
the
Devil
,
that
they
may
accomplish
his
temptations
:
They
use
all
means
to
edge
his
temptations
,
that
they
may
pierce
to
the
bottome
:
they
put
feathers
upon
his
arrows
,
that
they
may
fly
swiftly
.
Jonadab
was
guilty
of
this
sinne
towards
Ammon
;
He
sets
on
the
temptation
of
the
Devil
,
and
promotes
sinne
,
and
becomes
a
Pander
to
his
lust
,
2
Sam.
13.
4
,
5.
Jezabel
she
promotes
Satans
temptation
against
her
husband
;
I
wil
,
saith
she
give
thee
the
vineyard
of
Naboth
,
1
Reg.
21.
7.
She
became
a
very
Devil
to
her
Husband
,
so
do
many
persons
to
themselves
go
up
and
down
,
seeking
occasions
and
opportunities
,
to
further
Satans
temptation
.
If
Satan
tempt
them
to
drunkenness
,
they
go
presently
abroad
to
seek
Companions
;
and
if
he
perswade
them
to
uncleanness
,
they
use
all
helpes
and
incentives
to
that
sinne
,
&c.
It
is
a
very
cursed
thing
,
and
a
sacrilegious
sin
,
to
help
the
Devil
against
Christ
,
either
in
your
selves
,
or
others
.
The
Serpent
was
cursed
for
being
an
Instrument
to
the
Adversary
,
in
his
assaulting
of
our
first
Parents
,
Gen.
3.
14.
And
Jezabel
bears
this
infamous
brand
;
She
made
Ahab
to
sin
.
Jezabel
his
wife
stirred
up
,
&c.
Such
as
blow
up
Satans
sparks
of
temptation
in
their
own
hearts
are
Felones
de
se
,
Self-Murtherers
,
which
of
all
Murtherers
are
the
most
bloody
,
and
confiscate
all
they
have
.
Exhortation
:
to
perswade
all
Christians
to
(
1.
)
That
Satan
is
but
a
Creature
,
though
he
be
strong
and
cruel
;
yet
his
strength
is
but
a
created
strength
:
he
is
potent
,
but
not
omnipotent
.
Omnipotency
is
incompatible
to
a
Creature
.
He
is
the
strong
man
armed
;
but
Jesus
Christ
is
stronger
then
he
:
and
though
you
cannot
,
yet
he
can
disarm
him
,
and
take
away
that
wherein
he
trusteth
,
Luke
11.
22.
(
2.
)
That
he
is
a
Creature
under
a
Curse
:
This
may
take
off
much
from
that
dreadfulness
which
many
look
upon
him
with
,
vid.
Gen.
3.
14.
Cursed
shalt
thou
be
above
all
the
Beasts
of
the
field
▪
&c.
There
is
nothing
which
may
more
encourage
a
Child
of
God
in
his
spiritual
Encounters
,
then
this
,
That
all
he
disputes
against
are
under
a
Divine
Execration
:
Gods
Curse
is
a
weakning
thing
.
(3)
He
is
a
wounded
and
conquered
Creature
,
Gen.
3.
15.
He
shall
break
thy
head
,
and
thou
shalt
bruise
his
heel
.
Our
Saviour
,
I
remember
,
encourageth
his
Disciples
against
troubles
from
the
World
,
by
this
very
Argument
,
I
have
overcome
the
World
,
Joh.
16.
33.
He
hath
overcome
the
Devil
,
as
well
as
the
World
,
for
he
triumphed
over
Principalities
and
Powers
on
the
Cross
,
Col.
2.
15.
Christ
put
Satan
to
flight
in
his
assaults
,
Matth.
4.
11.
and
that
as
our
Head
.
Satan
overcame
all
Mankind
in
the
first
Adam
;
but
in
the
second
Adam
he
is
overcome
by
all
the
Elect
in
Christs
Victories
,
Ephes.
2.
6.
So
in
this
.
(4)
He
is
a
chained
Creature
also
,
Rev.
20.
1
,
2.
God
keeps
him
fast
in
Irons
;
he
was
put
into
Fetters
ever
since
his
(
2
Pet.
2.
4.
)
first
Rebellion
,
and
he
cannot
shake
them
off
,
Jude
6.
And
this
chain
doth
so
confine
him
,
that
he
cannot
stir
,
until
God
slack
his
Chain
.
Let
me
touch
his
flesh
and
bone
,
and
he
will
curse
thee
to
thy
face
;
Job
2.
5.
And
ye
know
he
was
not
able
to
enter
into
the
Herd
of
Swine
,
till
Christ
had
slackened
his
chain
,
Luk.
8.
32.
how
much
more
is
a
Saint
better
then
a
Swine
?
I
shall
to
these
Encouragements
add
one
more
:
Remember
your
Sacramental
Oath
in
Baptisme
made
to
God
:
then
it
was
,
you
took
Prest-money
to
serve
in
Gods
wars
;
And
that
you
should
oppose
the
Devil
,
was
a
part
of
your
engagements
:
Perjury
is
a
hainous
sinne
;
the
very
light
of
Nature
abhors
it
,
and
God
hath
,
and
will
severely
avenge
it
,
vid.
Zech.
5.
4.
Now
if
you
would
Oppose
to
any
benefit
,
you
should
be
carefull
of
these
three
things
:
1.
Study
his
stratagems
,
2
Cor.
2.
11.
This
will
help
you
much
in
Opposing
.
The
Apostle
,
in
Ephes.
6.
11.
mentions
his
wiles
.
2.
Oppose
him
at
a
distance
:
It
's
best
fighting
an
enemy
in
his
own
Territories
;
prudent
Warriours
endeavour
to
do
so
.
3.
Use
the
right
Armour
:
Of
which
,
we
shall
speak
in
the
next
Doctrine
.
LECT.
5.
Novemb.
7.
1649.
Ephes.
6.
13.
Wherefore
take
unto
you
the
whole
Armour
of
God
,
that
ye
may
be
able
to
withstand
in
the
evil
day
;
and
having
done
all
,
to
stand
.
WE
have
done
with
the
Whosoever
would
be
able
to
withstand
Satan
In
the
handling
of
this
Proposition
,
I
shall
briefly
speak
to
these
four
Heads
:
-
(1)
I
shall
shew
what
this
Armour
is
.
-
(2)
Why
it
's
called
the
Armour
of
God
.
-
(3)
Why
Christians
must
take
to
themselves
this
Armour
?
-
(4)
Why
they
must
take
the
whole
Armor
of
God
?
Jerome
thinkes
,
by
the
whole
Armour
of
God
,
we
are
to
understand
Christ
,
so
as
,
To
put
on
the
Armour
of
God
,
is
nothing
else
but
,
To
put
on
Christ
;
Si
enim
eingulum
veritas
est
,
&
lorica
justitia
est
;
Salvator
autem
,
&
veritas
&
justitia
nominatur
,
nulli
dubium
quin
ipse
cingulum
sit
&
lorica
,
&c.
But
I
suppose
in
this
place
,
by
the
Armour
of
God
,
we
are
to
understand
these
two
things
:
First
,
The
Graces
of
Gods
Spirit
;
such
as
Faith
,
Hope
,
Patience
,
&c.
This
the
Apostle
clearly
sheweth
in
the
following
verses
,
where
he
reckoneth
up
the
particulars
of
this
Armour
.
He
mentions
the
Shield
of
Faith
,
the
Helmet
of
Hope
,
the
Breast-plate
of
Righteousness
,
and
the
girdle
of
Truth
,
ver.
14
,
16
,
17.
Hereby
intimating
to
us
,
that
these
,
and
such
like
graces
of
God
,
are
those
spiritual
Armes
which
Christians
should
use
in
this
Warfare
,
vid.
Rom.
13.
12.
Graces
are
called
,
The
Armour
of
Light
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
And
2
Cor.
6.
7.
We
read
of
The
Armour
of
Righteousness
.
Secondly
,
The
Ordinances
of
God
:
such
as
the
Word
,
Prayer
,
Sacraments
,
&c.
This
also
is
hinted
by
the
Apostle
in
the
following
verses
,
where
he
commands
us
to
use
Prayer
,
as
one
of
these
Weapons
:
under
which
particular
,
I
conceive
,
by
a
Synecdoché
,
all
the
other
Ordinances
of
God
are
comprehended
:
so
that
the
whole
Spiritual
Armour
is
comprehended
under
one
of
these
two
Heads
;
of
Divine
Graces
,
and
Divine
Ordinances
.
2
Cor.
10.
4.
The
Ordinances
are
called
,
The
Weapons
of
our
Warfare
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
these
are
called
Armour
;
because
they
are
of
the
same
use
to
the
soul
,
which
material
Armes
are
to
the
outward
Man
:
To
defend
the
soul
from
Assaults
,
and
to
offend
and
wound
assaulting
Enemies
.
Secondly
,
why
it
's
called
the
Armour
of
God
?
For
this
,
let
us
consider
these
four
Reasons
,
viz.
(
1.
)
Because
it
is
of
Divine
Original
.
God
is
the
sole
Author
and
Maker
of
this
Armour
:
(
1.
)
For
the
Graces
of
the
Spirit
,
we
know
that
they
are
of
a
Divine
descent
:
he
makes
and
workes
them
in
the
soul
.
It
is
above
created
Art
,
or
Strength
,
to
plant
any
of
these
Flowers
in
the
soul
.
They
are
called
the
fruits
of
the
Spirit
,
Gal.
5.
22.
They
are
of
the
Spirits
planting
:
he
is
therefore
called
the
Spirit
of
Grace
,
Zach.
12.
10.
And
God
is
called
the
God
of
all
Grace
,
1
Pet.
5.
10.
The
God
of
all
Grace
who
hath
called
us
into
his
eternal
glory
by
Christ
Jesus
,
after
ye
have
suffered
a
while
,
make
you
perfect
,
stablish
,
strengthen
,
settle
,
&c.
2.
And
for
the
Ordinances
,
they
are
also
Divine
Institutions
,
prayer
,
preaching
,
Sacraments
are
all
of
Gods
appointment
.
He
gave
some
to
be
Apostles
,
some
Evangelists
,
some
Prophets
,
some
Pastors
and
Teachers
,
for
the
work
of
the
Ministry
,
&c.
Eph.
4.
11.
12.
None
of
the
Ordinances
could
have
any
spirituall
They
could
neither
convince
the
Conscience
,
nor
convert
the
heart
:
they
could
neither
terrifie
,
nor
comfort
,
cast
down
,
nor
lift
up
the
soul
,
if
they
were
not
of
a
heavenly
Descent
.
(
2.
)
As
this
Armour
is
of
Divine
Originall
,
so
it
hath
a
Divine
Approbation
.
God
hath
given
his
Approbation
to
this
Armour
,
and
to
no
other
.
He
hath
manifested
his
Allowance
of
it
both
,
1.
By
the
many
Commands
given
to
all
his
Souldiers
,
that
they
should
use
it
,
he
hath
charged
them
positively
,
that
whensoever
they
go
out
to
battel
,
they
should
gird
themselves
herewith
.
And
2.
By
the
many
signall
and
remarkable
Victories
he
hath
bestowed
upon
his
Servants
,
when
they
have
been
carefull
to
make
use
of
it
,
he
hath
alwayes
given
them
good
success
.
Herewith
Job
overcame
,
and
herewith
Paul
came
off
victorious
;
and
by
this
Armour
,
Peter
was
promised
the
Conquest
,
when
Satan
sifted
him
.
God
is
exceedingly
pleased
with
these
Weapons
,
he
delights
in
the
graces
of
his
spirit
,
and
in
his
people
for
those
graces
.
How
pleasant
art
thou
,
O
love
for
delights
!
Cant.
7.
6.
And
he
takes
much
contentment
in
his
own
Ordinances
also
.
Let
me
see
thy
countenance
,
let
me
hear
thy
voice
;
for
sweet
is
thy
voice
;
and
thy
countenance
is
comely
,
Cant.
2.
14.
And
therefore
the
Church
prayes
,
Let
my
prayer
come
forth
in
thy
sight
,
as
the
incense
,
and
the
lifting
up
of
my
hands
,
as
the
evening
sacrifice
.
Psal.
141.
2.
And
therefore
also
it
is
,
that
God
is
alwayes
present
with
his
Ordinances
,
and
with
his
Servants
,
whensoever
they
are
either
publiquely
,
or
privately
exercised
in
them
.
3.
They
may
be
called
the
Armour
of
God
,
In
regard
of
Conservation
.
God
doth
uphold
,
maintain
,
and
preserve
this
Armour
,
They
are
in
his
custody
and
keeping
,
he
takes
the
care
of
them
.
If
we
look
upon
our
graces
,
the
Scripture
makes
it
very
clear
,
that
as
they
are
planted
,
so
they
are
preserved
by
God
.
He
that
keepeth
the
feet
of
his
Saints
,
keepeth
much
more
the
graces
of
his
Saints
.
Awake
ô
North-winde
,
and
come
ô
South
,
blow
upon
my
Garden
,
that
the
spices
thereof
may
flow
forth
,
Cant.
4.
16.
If
God
did
not
exerci●e
his
providentiall
care
in
preserving
,
as
well
as
he
put
forth
his
creating
Power
,
in
planting
grace
at
first
:
the
roots
of
grace
would
not
onely
,
not
blow
forth
,
but
die
,
and
come
to
nothing
in
a
short
time
:
faith
is
that
which
keeps
us
;
but
it
is
God
which
keeps
our
faith
,
and
all
our
other
graces
are
in
his
hand
.
And
as
our
graces
,
so
are
the
Ordinances
also
preserved
,
and
maintained
by
God
.
These
Candles
would
soon
be
blown
out
,
if
he
did
not
keep
them
burning
by
his
continual
care
and
watchful
providence
.
As
Christ
hath
the
Stars
in
his
right
hand
,
Rev.
2.
1.
so
he
hath
all
the
Ordinances
in
his
right
hand
.
(
4.
)
They
are
the
Armour
of
God
,
In
regard
of
their
success
and
efficacy
.
All
the
vertue
of
this
Armour
,
depends
wholly
upon
God
alone
,
&
not
upon
the
Creature
;
(1)
for
our
graces
,
they
are
strengthened
by
his
power
,
Isay
41.
10.
Fear
not
,
I
am
with
thee
,
be
not
afraid
,
I
am
thy
God
,
I
will
strengthen
thee
,
yea
I
will
help
thee
,
yea
I
will
uphold
thee
with
the
right
hand
of
my
righteousness
.
Our
Faith
,
and
Hope
,
and
all
our
graces
would
be
broken
to
shivers
,
at
one
stroak
of
temptation
,
if
the
Lord
did
not
establish
and
confirm
them
.
I
will
strengthen
the
house
of
Judah
,
and
I
will
save
the
house
of
Joseph
,
and
I
will
strengthen
them
in
the
Lord
,
and
they
shall
walk
up
and
down
in
his
name
,
saith
the
Lord
,
Zech:
10.
6.
12
,
This
is
that
which
our
Saviour
tells
Peter
,
Luke
22.
32.
I
have
prayed
for
thee
,
that
thy
faith
fail
not
.
We
could
never
resist
the
violent
assaults
of
Satan
,
if
the
Lord
did
not
undergird
our
graces
with
his
own
Almighty
strength
.
This
is
plainly
laid
down
in
this
very
Chapter
,
verse
10.
11.
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
Put
on
the
whole
Armour
of
God
.
God
will
not
strengthen
us
,
if
we
neglect
this
Armour
,
and
this
Armour
will
not
be
able
to
defend
us
,
unless
God
give
it
power
.
My
grace
is
sufficient
for
thee
,
for
my
strength
is
made
perfect
in
weakness
,
2
Cor.
12.
9.
Pauls
graces
would
presently
have
been
broken
,
(
2.
)
For
your
Ordinances
of
God
,
which
are
the
other
part
of
this
Armour
,
It
is
from
God
that
they
are
enabled
to
do
us
good
in
temptation
.
The
Weapons
of
our
Warfare
are
not
carnall
,
but
mighty
through
God
,
for
the
pulling
down
of
strong
holds
,
2
Cor.
10.
4.
The
paper
walls
of
prayer
,
preaching
,
Sacraments
,
are
so
thin
,
that
they
would
never
hold
out
against
all
the
strong
Gun-shots
of
Satan
,
were
they
not
fortified
by
a
greater
power
then
their
own
.
These
Glasse-windows
could
not
hold
out
in
these
violent
storms
,
if
they
were
not
covered
with
the
strong
Curtains
of
Divine
power
.
These
Sandy
banks
would
be
washed
away
with
one
single
flood
of
temptation
,
if
the
strength
of
the
Almighty
did
not
stand
as
an
invincible
Breast-work
to
secure
them
:
these
Pitchers
would
presently
be
dashed
in
pieces
,
and
these
dim
Lamps
soon
extinguished
;
did
not
God
uphold
them
.
The
Sword
of
the
Lord
,
and
of
Gideon
:
this
was
Gideons
word
,
when
he
went
with
his
Pitchers
against
the
Midianites
,
Jude
7.
18.
Gideons
Sword
would
soon
have
been
beaten
out
of
his
hands
,
had
not
the
Sword
of
the
Lord
been
drawn
to
defend
his
Sword
.
The
Ordinances
of
God
are
but
like
a
Barley
Cake
which
would
never
tumble
down
,
against
the
Hosts
of
this
King
of
Midian
,
did
not
the
great
Jehovah
take
them
into
his
own
hand
,
and
put
power
into
it
.
3.
Why
should
Christians
take
unto
them
this
Armour
.
I
shall
give
these
two
Reasons
,
viz.
(1)
From
the
uneffectualness
of
all
other
Armor
.
It
is
impossible
to
prevail
against
the
Devil
any
other
way
.
There
are
but
three
kinds
of
Weapons
.
The
Weapons
of
men
,
The
Weapons
of
the
Devil
,
and
the
Weapons
of
God
.
(
1.
)
The
Weapons
of
men
are
such
as
carnall
reason
puts
into
our
hands
:
as
Physick
,
and
pleasant
Company
,
and
earthly
delights
,
&c.
These
will
not
serve
us
in
this
Warre
.
Physicians
may
do
some
good
to
purge
out
Melancholy
,
and
other
abounding
humours
,
which
Satan
makes
some
use
of
,
to
help
him
in
his
assaults
;
but
this
will
not
do
the
cure
perfectly
.
The
assault
is
made
not
upon
the
body
,
but
upon
the
soul
;
and
the
bodily
Physician
cannot
give
any
receipt
to
antidote
that
.
They
may
antidote
the
body
against
pestilentiall
infections
;
but
the
Apothecaries
Shop
hath
no
Medicine
which
can
preserve
the
soul
from
a
temptation
,
nor
heal
a
spirituall
wound
.
There
are
some
bodily
diseases
which
they
cannot
cure
;
there
are
scandala
medicorum
.
We
read
of
a
diseased
Woman
in
the
Gospel
,
which
had
been
many
years
under
the
hands
of
many
Physicians
,
but
could
not
be
cured
till
she
was
touched
by
the
hand
of
Jesus
Christ
,
Mark
5.
26.
And
if
a
bodily
disease
put
them
so
to
it
,
what
help
can
the
soul
have
from
them
in
a
day
of
temptation
?
As
Job
said
to
his
friends
,
when
they
reasoned
with
him
,
so
it
may
be
said
to
the
most
learned
and
religious
of
Physitians
;
Ye
are
all
Physitians
of
no
value
,
Job
13.
4.
In
this
matter
the
soul
,
the
Conscience
,
the
inward
man
is
not
the
subject
of
the
Physicians
Act
,
but
the
body
.
I
shall
conclude
this
with
that
which
God
speaks
concerning
Ephraim
in
another
case
,
Hos.
5.
13.
When
Ephraim
saw
his
sickness
,
and
Judah
saw
his
wound
,
then
went
Ephraim
to
the
Assyrian
,
and
sent
to
King
Jareb
,
yet
could
he
not
heal
you
,
nor
cure
you
of
your
wound
.
If
a
Colledge
of
Physicians
were
convened
together
,
to
prescribe
remedy
for
a
soul
vexed
with
temptation
,
they
could
administer
nothing
effectuall
to
heal
such
a
wound
.
Nor
will
pleasant
Company
,
nor
earthly
delights
do
any
good
in
this
case
.
They
may
a
little
alleviate
for
a
time
,
but
they
cannot
cure
.
The
Servants
of
Saul
,
when
they
saw
their
Lord
troubled
with
an
evill
spirit
,
advise
him
to
this
way
of
Remedy
:
Let
our
Lord
command
thy
Servants
which
are
before
thee
,
to
seek
out
a
man
who
is
a
cunning
player
on
a
Harp
;
and
it
shall
come
to
passe
,
when
the
evill
spirit
from
God
is
upon
thee
,
that
he
shall
play
with
his
hand
,
and
thou
shalt
be
well
,
1
Sam.
16.
15
,
16.
But
although
David
by
his
Musick
cheared
him
for
the
present
,
as
is
recorded
,
ver.
23.
yet
the
disease
was
not
cured
,
the
evill
spirit
returned
to
him
again
afterwards
.
Carnall
delights
,
and
sinful
pleasures
,
they
are
the
Devills
Engines
which
help
him
on
with
his
work
upon
your
soul
:
they
are
his
Proneers
,
which
make
the
rough
places
smooth
,
they
make
the
breaches
of
the
soul
wider
then
they
were
before
,
that
Satan
now
enters
more
easily
then
he
did
,
and
spoyls
the
soul
,
though
perhaps
more
insensibly
,
yet
not
less
violently
.
Sauls
Armour
will
do
no
good
against
Goliah
,
1
Sam.
17.
38.
39.
And
as
the
Weapons
of
men
cannot
profit
,
much
lesse
can
(
2.
)
the
weapons
of
Satan
do
any
good
.
Exorcismes
,
spels
,
inchantments
,
crossings
,
&
such
like
Diabolicall
Devices
,
are
very
unlike
to
help
the
soul
in
these
Battels
.
This
is
to
cast
out
Satan
by
Satan
,
which
our
Saviour
makes
to
be
a
very
improbable
thing
.
How
can
Satan
cast
out
Satan
?
Mark
3.
23.
The
Devil
is
a
politick
Creature
,
too
wise
to
make
Engines
to
annoy
himself
.
Division
would
soon
destroy
his
Kingdom
,
therefore
he
will
not
fight
against
himself
;
Or
if
he
do
seem
to
be
overcome
at
any
time
,
by
any
of
these
weapons
,
which
he
puts
into
thy
hand
,
it
is
but
that
he
may
by
this
means
make
thee
faster
in
his
snare
.
A
wise
Souldier
will
suspect
any
weapon
sent
from
his
enemy
:
when
Saul
went
to
the
Witch
at
Endor
,
to
be
relieved
in
his
evill
day
,
Satan
answered
him
;
but
he
did
by
this
means
get
faster
hold
then
he
had
before
:
so
vain
are
all
these
weapons
.
(2)
From
the
effectualnesse
of
these
weapons
:
they
have
ever
been
succesfull
when
they
have
been
used
aright
by
any
of
Gods
Servants
:
What
is
said
of
the
bow
of
Jonathan
and
the
sword
of
Saul
is
truely
said
of
this
Armour
,
they
never
returned
empty
from
the
blood
of
the
slain
,
and
from
the
fat
of
the
mighty
,
2.
Sam.
1.
22.
never
any
harnessed
with
this
Armour
lost
the
field
finally
.
'T
is
Armour
of
proofe
,
it
may
be
battered
,
it
cannot
be
quite
broken
.
There
are
thousands
and
ten
thousands
in
heaven
triumphing
at
this
day
,
who
have
overcome
that
red
Dragon
,
and
all
his
hosts
by
this
Armour
.
IV.
Why
we
must
take
the
whole
Armour
.
(1)
Because
Satan
will
be
sure
to
encounter
us
on
every
side
,
he
useth
all
kind
of
temptations
,
besiegeth
us
round
,
and
therefore
we
must
have
all
kind
of
Armour
.
He
hath
temptations
for
the
head
,
therefore
we
must
have
a
Helmet
to
keep
that
safe
:
he
hath
temptations
for
the
heart
,
therefore
we
must
take
the
Breast-plate
:
he
hath
temptations
for
the
feet
,
therefore
we
must
not
leave
off
the
shooes
of
the
preparation
of
the
Gospel
,
&c.
There
is
not
any
part
of
the
soul
or
body
,
but
he
assaults
it
with
peculiar
and
proper
temptations
,
&c.
No
man
knowes
where
Satan
will
shoot
.
(
2.
)
Because
if
any
place
lie
unguarded
,
it
will
be
as
dangerous
,
as
if
the
whole
were
unarmed
.
Satan
will
creep
in
at
any
hole
;
and
wheresoever
he
smites
,
he
smites
mortally
.
'T
is
as
good
to
have
all
naked
,
as
any
part
unweaponed
.
Satan
is
an
exact
Marks-man
,
he
can
shoot
at
an
hairs
breadth
,
and
not
misse
the
Mark
,
as
it
s
said
of
those
Benjamites
,
Judges
20.
16.
(
3.
)
There
is
such
a
connexion
between
one
part
and
another
,
that
the
absence
of
but
one
weakeneth
the
strength
of
all
the
rest
.
For
the
Graces
of
the
spirit
:
there
is
such
a
concatenation
amongst
them
,
that
if
one
be
left
behinde
,
all
the
rest
are
much
loosened
and
made
lesse
serviceable
.
They
are
as
links
of
a
Chain
,
one
helps
to
keep
another
;
so
that
if
you
do
but
break
one
,
the
rest
drop
asunder
.
Tribulation
worketh
patience
,
and
patience
experience
,
and
experience
hope
,
&c.
Rom.
5.
3
,
4.
All
the
graces
are
as
the
stones
of
a
building
,
or
the
beams
of
an
house
,
they
corroborate
and
strengthen
one
another
:
faith
strengthens
love
,
and
love
helps
faith
,
and
love
and
faith
quickens
hope
,
and
hope
sets
joy
on
work
,
&c.
It
were
easie
to
shew
you
what
mutuall
dependance
one
of
the
graces
hath
upon
another
.
And
so
do
the
Ordinances
which
are
another
part
of
this
Armour
,
they
help
one
another
:
the
word
helps
us
in
prayer
,
and
prayer
help●
us
in
managing
the
word
,
and
the
word
and
prayer
make
the
Sacraments
usefull
,
and
the
Sacraments
again
they
fit
the
soul
for
the
word
and
prayer
,
&c.
So
that
he
that
shall
neglect
any
piece
,
doth
necessarily
much
enerve
all
the
rest
.
(
4.
)
He
that
shall
neglect
any
,
may
expect
that
God
should
even
curse
the
rest
to
him
,
as
a
punishment
of
that
neglect
.
For
to
leave
off
any
piece
of
the
spirituall
Armour
willingly
,
argues
in
a
man
,
(
1.
)
Spirituall
pride
and
confidence
of
his
own
strength
;
he
thinks
himself
not
to
want
so
much
as
God
hath
provided
:
it
argues
,
(
2.
)
Disesteem
of
that
peece
of
Armour
which
is
neglected
,
that
there
is
neither
desireableness
,
nor
usefulness
in
it
:
and
it
(
3.
)
argues
sloathfulness
and
security
of
spirit
:
and
then
it
argues
(
4.
)
contempt
of
God
and
his
Authority
,
in
prescribing
what
he
would
have
his
Souldiers
to
observe
,
&c.
For
as
the
Apostle
argues
in
another
case
,
he
that
said
,
Do
not
commit
Adultery
,
said
also
,
Do
not
kill
,
&c.
James
2.
11.
so
he
that
saith
,
take
the
Helmet
,
saith
also
,
take
the
Shield
,
&c.
Now
such
a
Christian
may
justly
expect
,
that
God
will
punish
his
pride
and
disrespect
,
and
sloathfulness
,
and
contempt
,
with
the
blasting
of
all
other
pieces
of
his
Armour
,
that
he
that
would
not
take
all
,
should
have
no
benefit
of
any
.
Information
.
We
may
draw
from
hence
LECT.
6.
Novemb.
14.
1649.
1.
THat
its
a
very
difficult
and
hard
taske
for
a
Christian
to
oppose
Satan
,
when
he
comes
in
a
way
of
Assault
.
This
is
naturally
infer'd
from
hence
,
All
the
Armour
of
God
must
be
taken
,
and
all
little
enough
to
furnish
us
for
this
day
.
Many
an
ignorant
and
self-confident
Christian
thinks
it
one
of
the
easiest
works
in
all
the
world
,
to
repell
Satan
,
and
put
him
to
flight
:
't
is
but
bidding
him
defiance
,
and
he
is
presently
gone
.
This
Text
will
teach
us
another
lesson
,
if
we
mark
it
well
.
We
may
guesse
at
the
difficulty
of
opposing
a
contrary
power
,
by
the
provision
made
for
that
opposition
:
When
we
see
many
hundreds
of
Souldiers
listed
,
and
store
of
Artillery
and
Ammunition
provided
,
and
many
dayes
spent
in
fitting
the
Souldier
for
his
work
,
we
presently
imagine
,
that
all
this
presupposeth
more
then
an
ordinary
adversary
:
so
when
we
hear
the
Apostle
charging
these
Ephesians
once
,
and
again
to
take
to
themselves
,
and
to
put
upon
them
the
whole
Armour
of
God
:
we
cannot
but
conclude
,
that
there
is
like
to
be
more
than
ordinary
contentions
before
such
an
Adversary
be
overcome
.
Look
but
upon
that
description
which
is
made
of
this
Adversary
,
in
the
12.
v.
of
this
Chapter
,
Not
with
flesh
and
blood
,
but
with
Principalities
and
Powers
,
&c.
I
name
this
difficulty
,
not
to
discourage
any
Christian
but
to
stir
up
watchfulness
,
and
diligence
in
all
Christians
,
that
knowing
the
difficulty
before-hand
,
they
may
be
the
better
fitted
to
entertain
him
when
he
comes
.
Three
things
well
considered
,
besides
this
in
the
Text
,
will
discover
the
difficulty
of
withstanding
Satans
temptations
.
-
1.
He
is
a
very
potent
enemy
,
Ephes.
4.
12.
Principalities
,
Powers
,
Spiritual
wickednesses
in
heavenly
places
.
-
2.
He
is
a
very
subtle
enemy
,
Gen.
3.
1.
-
3.
He
is
a
very
diligent
and
industrious
enemy
:
He
compasseth
the
earth
to
and
fro
,
Job
2.
2.
He
turnes
every
stone
,
and
leaves
no
meanes
unattempted
,
that
may
promote
his
mischievous
design
.
Now
I
add
this
Note
,
for
these
three
Reasons
:
1.
That
we
may
see
,
How
much
compassion
we
owe
to
such
as
are
assaulted
by
him
.
2.
How
much
we
ought
to
pitty
such
as
are
surprised
,
overtaken
,
and
for
a
time
overcome
by
his
strong
assaults
:
Be
not
over-harsh
,
nor
over-rigid
in
censuring
,
&
condemning
them
who
are
captivated
by
the
power
of
Satan
,
vid.
Gal.
6.
1.
3.
That
all
who
are
inabled
to
keep
the
field
in
this
war
,
may
confess
how
much
they
owe
to
God
,
who
inableth
them
to
be
Conquerors
in
so
difficult
a
battel
.
Secondly
,
This
sheweth
us
the
insufficiency
,
weakness
,
and
emptiness
of
our selves
,
and
of
every
thing
in
our selves
,
to
carry
on
the
spirituall
Warfare
.
We
must
take
,
not
our
own
Armour
,
that
's
quickly
broken
into
pieces
,
but
the
Armour
of
God
.
Had
we
any
thing
of
our
own
,
there
would
be
no
need
of
sending
us
to
another
treasury
.
There
is
so
much
Atheisme
,
Pride
,
self-Idolatry
,
and
vain
confidence
in
the
heart
of
man
,
that
he
is
very
desirous
to
magnifie
himself
,
and
unwilling
to
acknowledge
his
own
poverty
.
We
are
ready
to
say
as
that
proud
King
of
Assyria
did
,
Isa.
10.
13
,
14.
By
the
strength
of
my
hand
I
have
done
it
,
and
by
my
wisdome
,
for
I
am
prudent
;
I
have
removed
the
hounds
of
the
people
,
and
have
robbed
their
Treasures
,
and
I
have
put
down
the
Inhabitants
like
a
valiant
man
.
And
my
hand
hath
found
as
a
Nest
the
riches
of
the
people
,
&c.
never
minding
that
all
his
success
and
strength
was
from
God
who
had
made
him
his
Battle-axe
to
do
all
that
work
.
We
are
ready
to
assume
all
to
our selves
,
in
our
spirituall
warring
against
Satan
.
I
have
put
the
Adversary
to
flight
;
I
have
resisted
him
by
my
own
strength
and
industry
:
whereas
it
is
GOD
that
furnisheth
us
with
Armour
,
and
that
girds
this
Armour
upon
us
,
and
that
makes
our
endeavours
successfull
by
his
own
grace
.
Our
sword
would
soon
be
broken
in
pieces
;
our
heeles
would
soon
be
tript
up
from
under
us
,
if
God
did
not
under-gird
our
soules
with
his
strength
.
My
grace
is
sufficient
,
saith
God
to
Paul
,
when
Satan
made
war
against
him
,
2
Cor.
12.
9.
God's
grace
was
Paul's
sufficiency
,
else
he
had
been
the
Devils
Vassal
.
By
thee
,
saith
David
,
have
I
run
thorow
a
troop
,
by
my
God
have
I
leaped
over
a
wall
;
it
is
God
that
girdeth
me
with
strength
,
and
maketh
my
way
perfect
.
He
teacheth
my
hands
to
war
,
so
that
a
bow
of
steel
is
broken
by
my
arms
.
Thou
hast
also
given
me
the
shield
of
thy
salvation
,
thy
right
hand
hath
holden
me
up
,
and
thy
gentleness
hath
made
me
great
.
Thou
hast
girded
me
with
strength
unto
the
battel
,
thou
hast
subdued
under
me
,
those
that
rose
against
me
,
Psal.
18.
29
,
34
,
35
,
39.
Whensoever
thou
readest
this
Text
,
that
thou
art
sent
to
Gods
Armory
,
sit
down
,
and
make
acknowledgment
of
thy
own
poverty
;
and
say
,
All
my
springs
are
in
thee
.
God
will
never
have
the
glory
either
of
thy
opposing
,
or
overcoming
,
till
thou
see
it
to
be
him
that
worketh
all
thy
works
in
thee
,
and
for
thee
,
Esa.
26.
12.
Thirdly
,
That
God
hath
made
sufficient
provision
for
his
people
to
safeguard
and
defend
them
against
all
the
attempts
of
Satan
.
Here
is
a
Panoplia
,
not
only
one
sort
of
Armour
but
Armour
of
all
kinds
.
The
treasury
is
richly
furnished
,
the
christian
souldier
needeth
not
to
want
any
thing
,
if
he
be
not
defective
to
himselfe
,
here
is
provision
for
the
head
,
for
the
breast
,
for
the
heart
,
for
the
hand
,
&c.
t
is
a
perfect
Armour
,
(
Cap a pe
)
there
's
nothing
wanting
for
the
full
accoutring
of
soul
and
body
.
Let
Satan
use
what
way
of
Assaults
he
pleaseth
,
here
is
defence
made
against
him
,
my
grace
is
sufficient
for
thee
,
2
Cor.
12.
9.
As
the
hills
stand
about
Jerusalem
:
So
the
Lord
is
,
round
about
his
people
,
Psal.
125.
1
,
2.
There
's
no
side
lies
undefended
if
the
Christian
do
not
voluntarily
omit
his
Armour
.
There
is
none
like
unto
the
God
of
Jesurun
,
who
rideth
upon
the
heaven
for
thy
helpe
,
and
the
eternall
God
is
thy
refuge
and
underneath
are
the
everlasting
Armes
,
&c
:
Deut.
33.
26
,
27.
If
Satan
come
over
their
heads
to
assault
them
,
God
rideth
upon
the
sky
in
his
excellency
:
If
Satan
get
beneath
them
to
undermine
them
,
there
is
provision
also
:
underneath
are
the
everlasting
Armes
,
Depart
ye
,
depart
ye
,
go
ye
out
from
thence
,
touch
no
unclean
thing
,
go
ye
out
of
the
mid'st
of
her
,
&c.
For
ye
shall
not
go
out
with
haste
,
nor
go
by
flight
for
the
Lord
will
go
before
you
,
and
the
God
of
Israel
will
be
your
rereward
,
Esa
52.
11
,
12.
If
Satan
set
upon
them
in
the
Front
,
they
shall
be
defended
there
,
God
will
go
before
them
;
And
if
he
fall
upon
the
Rear
,
to
cut
off
the
hind-most
of
them
,
as
Amaleck
did
on
Israel
when
they
came
out
of
Egypt
,
even
there
also
shal
be
sufficient
provision
;
the
God
of
Israel
wil
be
their
Rereward
.
Earthly
Generals
are
many
times
constrained
to
call
the
Souldiery
to
fight
,
unarmed
or
half
armed
;
they
have
not
all
sorts
of
Weapons
at
all
Encounters
.
God
never
bids
any
of
his
Souldiers
fight
,
but
he
first
layes
out
for
them
all
kind
of
Weapons
.
I
add
this
Note
,
for
this
consideration
:
To
let
a
Christian
see
,
that
if
he
be
at
any
time
foiled
in
these
disputes
,
he
is
not
to
blame
Gods
Armour
,
which
is
very
compleat
and
perfect
;
but
either
his
own
negligence
,
in
not
putting
on
his
Arms
,
or
his
cowardize
in
not
using
them
aright
.
We
may
say
of
the
Spiritual
Armour
,
as
the
Apostle
doth
of
the
Scripture
,
2
Tim.
3.
17.
All
Scripture
,
&c.
So
is
the
Armour
of
God
,
profitable
for
Offence
,
for
Defence
,
to
make
the
Christian
Souldier
compleat
,
throughly
furnished
for
every
kind
of
temptation
.
Fourthly
,
That
Christian
endeavour
is
absolutely
necessary
for
those
who
would
be
preserved
and
secured
from
Satan
in
the
day
of
Temptation
.
This
is
gathered
cleerly
from
the
Apostles
charge
of
Taking
unto
us
,
and
of
Putting
on
this
Armour
.
God
hath
provided
us
compleat
armes
;
but
if
we
desire
either
to
defend
our selves
,
or
to
offend
our
enemies
,
there
lyeth
an
absolute
Necessity
upon
us
,
that
we
take
them
,
and
use
them
.
Work
out
your
salvation
,
saith
the
Apostle
,
with
fear
and
trembling
;
for
it
is
God
that
worketh
in
you
,
both
to
will
,
and
to
do
of
his
good
pleasure
,
Phil.
2.
12.
Our
working
is
not
the
cause
of
our
salvation
:
but
it
is
absolutely
necessary
,
that
we
work
,
if
we
will
be
saved
:
We
cannot
be
saved
,
without
our
endeavour
,
though
we
are
not
saved
for
our
endeavour
.
Qui
creavit
te
sine
te
,
non
servabit
te
sine
te
.
Paul
had
a
promise
,
that
both
himself
,
and
all
that
were
with
him
in
the
ship
,
should
come
safe
to
Land
,
Act.
27.
23
,
24
,
25.
but
yet
both
he
,
and
the
rest
,
must
work
for
their
own
preservation
:
and
therefore
when
some
of
the
Mariners
were
about
to
desert
the
ship
,
he
tels
them
,
That
except
those
men
stayed
in
the
ship
,
they
could
not
be
saved
,
v.
30
,
31.
That
of
the
Psalmist
,
Psal.
127.
●
,
2.
Except
the
Lord
keep
the
City
,
&c.
is
very
considerable
to
this
purpose
.
All
humane
endeavours
are
to
no
purpose●
,
unless
God
crown
their
endeavours
with
his
blessing
;
and
yet
it
's
as
true
,
that
God
will
not
effectually
give
his
blessing
,
without
the
concurrence
of
humane
endeavour
.
When
Satan
would
have
perswaded
our
Saviour
to
have
cast
himself
down
upon
the
Pinacle
of
the
Temple
,
upon
confidence
of
Divine
Protection
,
He
shall
give
his
Angels
charge
over
thee
,
to
keep
,
&c.
Mat.
4.
5
,
6.
Our
Saviour
repels
his
temptation
with
this
answer
,
ver.
7.
It
is
written
,
Thou
shalt
not
tempt
the
Lord
thy
God
.
It
is
not
religious
trusting
,
but
presumptuous
tempting
of
God
,
for
a
man
to
think
that
God
will
preserve
him
from
destruction
,
though
he
neglect
the
means
of
his
own
safety
▪
The
Souldier
cannot
think
,
that
the
Armour
in
the
Magazine
will
defend
him
;
it
's
the
Armour
upon
the
body
that
will
preserve
him
.
A
man
may
perish
at
a
full
table
,
if
he
do
not
eat
of
that
which
is
provided
;
and
a
Christian
may
be
overcome
,
notwithstanding
all
his
Armour
,
if
he
do
not
use
it
,
as
God
requires
:
Let
them
take
a
lump
of
figs
,
and
lay
it
upon
the
boyl
for
a
plaister
,
and
he
shall
recover
,
Esa.
38.
21.
A
lump
of
figs
would
not
immediatly
have
cured
a
Plague-sore
without
a
speciall
blessing
;
and
yet
if
that
playster
had
not
been
apply'd
,
Hezekiah
had
not
recovered
.
God
can
work
without
meanes
,
and
against
meanes
oftentimes
;
but
he
hath
no
where
said
,
that
he
will
do
so
when
Creatures
neglect
meanes
afforded
.
If
David
had
gone
against
Goliah
without
his
sling
,
he
might
have
returned
without
victory
.
If
the
people
of
Israel
had
neglected
to
encompass
Jericho
,
they
could
not
have
expected
the
spoyl
of
that
City
:
their
shouting
was
not
the
cause
of
the
falling
down
of
the
Walls
of
Jericho
;
and
yet
if
they
had
not
shouted
,
the
walls
had
never
fallen
;
vid.
Luk.
8.
35.
Though
Christ
raised
her
by
a
Miracle
,
he
would
not
preserve
her
by
a
Miracle
.
A
Christian
must
use
all
lawfull
meanes
to
accomplish
Gods
Promises
;
and
when
he
hath
done
,
must
wait
for
the
accomplishment
of
the
Promise
,
as
if
nothing
had
been
done
.
(
5.
)
That
the
Ordinances
of
God
,
and
the
graces
of
God
,
are
not
weak
,
but
strong
things
.
This
is
gathered
from
the
Notion
of
Armour
,
under
which
these
things
are
here
represented
:
Armour
hath
strength
in
it
.
The
Apostle
tels
us
,
concerning
the
Ordinances
,
that
they
are
mighty
,
through
God
,
for
the
pulling
down
of
strong
Holds
,
2
Cor.
10.
4.
and
the
same
Apostle
tels
us
else-where
,
that
the
Gospel
in
the
publike
preaching
thereof
is
the
power
of
God
to
salvation
to
every
one
that
believeth
,
Rom.
1.
16.
And
for
the
graces
of
God
,
they
also
have
a
mighty
strength
in
them
.
We
read
of
the
power
of
Faith
,
2
Thes.
1.
11.
Faith
is
a
very
powerful
grace
,
it
enableth
the
soul
to
do
,
and
bear
many
things
,
which
it
could
neither
do
,
nor
suffer
,
without
this
grace
:
it
's
that
by
which
a
Christian
obtaines
victory
over
a
mighty
world
,
1
Joh.
5.
4.
Hope
,
another
grace
of
the
Spirit
,
hath
great
strength
in
it
:
it
is
therefore
called
the
Anchor
of
the
soul
,
Heb.
6.
19.
An
Anchor
is
a
strong
thing
;
by
the
strength
of
the
Anchor
,
the
ship
rides
safe
and
stedfast
in
stormy
and
tempestuous
raging
weather
.
By
the
Anchor
of
Hope
,
the
soul
is
kept
stedfast
in
times
of
shaking
and
confusion
.
There
is
indeed
this
difference
between
the
strength
of
the
spiritual
Armour
,
and
material
Armour
.
The
strength
of
other
Armour
,
is
not
from
him
that
wears
it
,
nor
from
him
that
appoints
it
;
but
from
the
natural
frame
and
contexture
of
it
:
but
the
strength
of
the
spirituall
Armour
is
not
from
any
thing
naturally
in
it
,
but
onely
from
the
Institution
of
him
that
hath
appointed
it
.
And
therefore
the
Apostle
saith
,
that
the
Weapons
of
our
Warfare
are
mighty
through
God
:
of
themselves
they
are
feeble
,
and
very
weak
;
but
,
through
God
,
they
become
potent
and
mighty
.
If
either
Graces
,
or
Ordinances
,
should
be
left
to
work
by
the
force
which
is
naturally
in
them
,
and
should
not
be
strengthened
,
and
managed
by
a
power
from
God
,
without
themselves
,
they
would
be
no
better
then
broken
Armour
:
they
would
be
but
like
bruised
Reeds
,
quickly
shaken
to
shivers
by
the
least
wind
of
temptation
:
hereby
weak
Christians
have
waxed
valiant
in
battel
,
and
turned
to
flight
the
armies
of
the
Aliens
,
Heb.
11.
34.
(6)
That
't
is
no
wonder
to
see
Satan
so
to
prevail
over
graceless
persons
by
the
power
of
his
Temptations
.
The
Apostle
tels
us
,
that
the
Devil
worketh
in
the
hearts
of
the
children
of
disobedience
,
Ephes.
2.
2.
A
Child
of
disobedience
is
not
one
that
sometimes
doth
an
act
of
Disobedience
,
for
so
do
the
very
Children
of
God
.
I
find
,
that
when
I
would
do
good
,
evill
is
present
;
and
that
the
evill
I
would
not
,
that
I
do
,
Rom.
7.
19.
But
a
Son
or
Daughter
of
Disobedience
,
is
the
denomination
of
such
as
make
disobedience
their
trade
;
such
a
one
as
willingly
fulfills
the
desires
of
the
flesh
,
and
of
the
mind
;
as
he
is
described
,
v.
3.
one
that
is
a
servant
unto
sin
,
That
serveth
divers
lusts
and
pleasures
,
Tit.
3.
3.
In
such
a
one
the
Devil
doth
effectually
and
powerfully
work
:
he
is
acted
and
moved
by
the
Devil
,
as
the
body
is
by
the
soul
;
and
that
not
once
,
or
now
and
then
onely
,
but
constantly
,
and
continually
,
as
the
Particle
(
now
)
notes
;
it
signifies
a
continued
act
.
The
soules
,
and
minds
,
and
consciences
,
of
such
men
,
are
the
shops
in
which
Satan
continually
workes
,
and
that
successfully
.
And
the
same
Apostle
,
2
Tim.
2.
26.
speaking
of
the
same
persons
,
tels
us
,
that
they
are
taken
captive
by
Satan
at
his
will
.
If
we
consider
this
text
,
we
shall
find
it
a
thing
not
much
to
be
admired
at
,
for
they
have
not
the
graces
of
the
Spirit
whereby
they
should
make
effectual
opposition
against
his
assaults
:
and
therefore
't
is
no
wonder
if
they
be
vassalizd
to
do
all
the
desires
of
the
Devils
heart
.
A
strong
King
,
with
a
multitude
of
men
well
appointed
,
may
easily
do
his
pleasure
upon
a
few
naked
and
unarmed
men
;
especially
,
if
they
have
no
desire
to
make
resistance
:
graceless
persons
they
have
no
mind
to
oppose
the
Devil
:
sinne
is
as
pleasant
to
them
,
as
it
is
to
him
;
and
if
they
had
a
mind
to
withstand
,
yet
they
have
no
armes
;
and
therefore
,
volentes
nolentes
,
they
must
obey
.
If
Satan
tempt
them
to
Blaspheme
,
to
Murther
,
to
be
Rebellious
,
to
break
holy
Engagements
,
to
subscribe
wicked
Engagements
;
they
want
armour
to
withstand
,
and
therefore
they
must
of
necessity
yield
obedience
.
(7)
'T
is
no
wonder
to
hear
of
Satans
prevailing
upon
those
persons
,
and
in
those
places
where
the
Ordinances
are
not
planted
.
Some
of
the
Heathens
,
they
are
contented
to
worship
the
Devil
as
their
God
;
and
many
in
our
own
Land
,
in
the
dark
corners
of
it
,
they
are
tempted
to
Sorcery
,
Witchcrafts
,
and
to
Divinations
,
and
such
Diabolicall
Arts.
This
is
a
condition
to
be
much
lamented
,
but
't
is
certainly
not
much
to
be
admired
,
unless
it
be
,
that
it
is
no
worse
;
for
they
are
destitute
of
that
which
is
,
and
should
be
for
the
defence
against
such
assaults
;
they
are
unwalled
Villages
,
which
lie
open
to
the
Devil
at
his
pleasure
.
The
Ordinances
of
God
,
are
a
guard
,
to
prevent
the
incursions
and
invasions
of
Satan
;
this
guard
they
want
:
and
therefore
no
wonder
,
if
Hell
be
amongst
them
.
Where
there
is
no
Vision
,
saith
Solomon
,
the
People
perish
,
Prov.
29.
18.
Piscator
reades
it
,
Nudatur
populus
,
the
people
is
naked
;
and
the
word
in
Hebrew
signifieth
,
as
well
to
uncover
,
and
make
bare
,
as
it
doth
cessare
,
or
rebellis
esse
,
or
dissipare
,
as
others
render
it
.
The
Ordinances
of
God
are
a
very
great
part
of
a
peoples
defence
;
and
if
this
defence
be
removed
,
or
not
erected
,
Satan
must
needs
rage
very
furiously
amongst
such
a
People
.
(8)
This
let
's
us
see
why
Satan
is
such
an
enemy
both
to
the
grace
of
God
,
and
to
the
Ordinances
of
God
.
That
he
is
an
enemy
to
grace
,
will
appear
from
all
the
endeavour
he
useth
,
both
to
hinder
the
planting
of
it
,
where
it
is
not
;
and
to
root
it
up
,
where
it
is
planted
and
established
.
Never
did
the
Lord
go
about
to
work
saving
grace
and
conversion
in
the
heart
of
any
Creature
,
but
Satan
used
all
his
power
and
policy
to
hinder
this
Conception
,
either
by
himself
immediatly
,
or
by
some
of
his
Instruments
.
When
Paul
by
the
preaching
of
the
Gospel
at
Paphos
,
began
to
work
some
saving
effect
upon
the
Deputy
Sergius
Paulus
,
Elymas
the
Sorcerer
,
the
Devils
Instrument
,
labours
by
all
meanes
to
turn
him
from
the
Faith
,
that
he
might
not
be
converted
,
Act.
13.
8.
And
when
he
cannot
hinder
the
effecting
of
the
work
,
he
useth
all
meanes
to
destroy
it
,
as
soon
as
it
is
wrought
.
The
Devil
is
like
unto
Pharaoh
,
if
he
cannot
hinder
the
conception
of
grace
in
the
heart
at
first
,
yet
he
will
endeavour
that
the
Manchild
may
be
utterly
destroyed
,
as
soon
as
ever
it
is
born
.
He
stands
vigilantly
before
the
woman
,
which
was
ready
to
be
delivered
,
for
to
devour
her
Child
as
soo●
〈◊〉
it
was
born
,
Rev.
12.
4.
And
if
he
cannot
hinder
it
from
living
,
yet
he
doth
what
he
can
to
keep
it
from
thriving
,
by
reproach
,
by
persecution
,
by
quenching
the
motion
of
Gods
Spirit
,
and
all
other
wayes
.
And
he
is
no
less
an
enemy
to
the
Ordinances
of
God
,
then
he
is
to
the
graces
of
God
.
When
Paul
and
Silas
were
going
to
prayer
,
a
Spirit
of
Divination
met
them
to
take
them
off
from
that
Duty
,
Act.
16.
16.
When
Paul
endeavoured
to
set
up
the
Gospel
and
the
Ordinances
at
Thessalonica
,
Satan
stirs
up
the
unbelieving
Jews
to
raise
persecution
,
that
the
work
might
be
hindred
,
Act.
17.
5
,
6
,
7.
And
when
he
endeavoured
to
have
come
to
the
Thessalonians
,
afterwards
Satan
took
him
off
,
and
hindred
him
once
,
and
a
second
time
,
1
Thes.
2.
18.
Nothing
doth
he
desire
to
overthrow
more
earnestly
then
the
Ordinances
:
he
knowes
he
can
never
set
up
his
golden
Calves
,
till
he
hath
taken
down
the
golden
Candlesticks
:
The
reason
of
his
endeavors
,
is
this
;
These
Graces
and
Ordinances
are
the
soules
Armour
,
by
which
he
is
hindred
in
his
Temptations
;
and
if
he
can
but
destroy
this
Armour
,
he
knowes
he
shall
invade
the
soul
at
his
pleasure
,
without
disturbance
.
When
an
enemy
would
be
Master
of
a
City
,
we
know
they
take
away
that
which
may
hinder
them
:
they
first
seize
upon
the
place
of
Ammunition
,
remove
the
Guards
,
and
Gates
,
and
Ch●●ns
,
out
of
their
places
;
and
so
bring
the
Inhabitants
into
perfect
slavery
.
Graces
and
Ordinances
are
the
Ammunition
of
the
Soul
:
when
the
Devil
hath
removed
these
,
he
hath
nothing
to
oppose
him
:
he
may
then
come
when
he
will
,
to
rifle
and
plunder
the
soul
.
In
order
to
the
accomplishment
of
this
,
it
is
,
that
he
hath
such
an
aching
tooth
against
the
Ministry
,
and
Ministers
,
that
desire
to
be
firm
and
faithful
;
he
knows
,
the
Ordinances
and
they
,
must
fall
together
:
therefore
he
endeavours
either
to
corrupt
them
;
or
if
that
cannot
be
,
utterly
to
destroy
them
,
that
so
he
may
rule
and
bear
sway
without
controll
.
(
9.
)
What
great
Adversaries
are
those
to
themselves
,
that
have
quite
cast
off
the
Ordinances
of
God
?
Amongst
many
other
soul-destroying
Opinions
which
prevail
in
our
licentious
times
,
this
is
one
,
That
the
fulness
of
time
is
not
yet
come
for
Ordinances
,
That
Ordinances
are
but
fleshly
and
carnall
things
,
and
that
Christ
is
crucified
in
all
these
things
to
a
Christian
,
&c.
and
hereupon
some
have
quite
laid
them
aside
.
They
will
neither
pray
,
nor
hear
,
nor
communicate
in
the
Sacraments
;
but
are
above
all
these
things
.
These
men
have
done
the
Devills
work
for
him
,
they
have
disarmed
themselves
:
and
its
just
with
God
to
leave
them
to
the
Devills
cruelty
,
to
deal
with
them
as
he
pleaseth
,
that
he
should
hurry
them
into
Atheisme
,
profanesse
,
and
all
kinde
of
ungodly
practices
here
;
and
into
Hell
hereafter
.
Certainly
,
Satan
hath
not
truer
friends
to
his
cause
and
Crown
,
in
all
the
world
,
then
these
men
are
.
(
10.
)
How
necessary
it
is
for
Christians
,
to
use
all
care
for
the
proving
of
their
graces
,
and
for
the
strengthening
of
their
graces
.
The
Scripture
calles
much
upon
us
,
to
make
tryall
of
the
truth
of
our
graces
.
Examine
your selves
whether
ye
be
in
the
faith
or
no
,
&c.
2
Cor.
13.
5.
Graces
are
our
Arms
,
and
if
our
graces
be
counterfeit
,
Satan
will
soon
pierce
them
in
the
day
of
temptation
.
To
fight
with
false
graces
,
is
as
dangerous
,
as
to
fight
with
painted
Armour
,
instead
of
true
Armour
:
never
be
contented
therefore
,
till
you
come
to
the
certain
knowledge
of
the
truth
of
every
grace
.
And
as
its
necessary
to
prove
them
,
so
its
good
to
be
strengthening
them
against
the
day
of
assault
.
This
God
calls
for
as
well
as
the
other
.
Add
to
your
faith
vertue
,
and
to
your
vertue
patience
,
&c.
2
Pet.
1.
5.
6
,
7.
&
2
Pet.
3.
18.
Growe
in
grace
,
&c.
Thinne
Armour
is
almost
as
unserviceable
as
false
Armour
:
a
Sword
without
an
edge
will
not
be
much
better
in
a
day
of
temptation
,
then
a
woodden
Sword
.
Weak
graces
will
make
but
weak
defence
,
and
not
strong
offence
neither
,
especially
against
such
an
enemy
as
we
have
to
do
withall
.
(
1.
)
Jesus
Christ
hath
received
for
Christians
,
not
onely
variety
of
grace
,
but
fulnesse
of
every
grace
also
.
Of
his
fulness
we
have
all
received
grace
for
grace
,
John
1.
16.
one
degree
of
grace
after
another
.
Now
the
strengthening
of
our
union
with
Christ
,
will
be
the
strengthening
of
our
graces
:
the
further
a
Christian
gets
into
Christ
,
the
more
life
and
vigour
will
there
be
in
his
graces
.
(
2.
)
The
Ordinances
of
God
are
not
onely
for
the
begetting
of
grace
,
but
for
the
nourishing
of
grace
;
and
though
all
Ordinances
be
not
for
conversion
,
yet
all
are
for
edification
and
confirmation
,
Eph.
4.
11
,
12.
Frequent
and
conscionable
u●e
of
the
Ordinances
,
will
make
weak
graces
strong
.
(
3.
)
Exercise
is
the
way
to
increase
:
labouring
men
are
usually
strongest
men
,
if
they
have
all
other
things
answerable
.
Your
labouring
Christians
,
will
certainly
be
the
strongest
Christians
:
want
of
use
rusts
your
armour
,
and
weakens
it
.
Want
of
use
,
makes
strong
graces
weak
;
but
exercise
and
labour
makes
weak
graces
strong
,
John
15.
2.
Every
branch
in
me
that
beareth
fruit
,
he
purgeth
,
that
it
may
bring
forth
more
fruit
.
To
him
that
hath
shall
be
given
,
and
he
shall
have
abundance
;
but
from
him
that
hath
not
,
shall
be
taken
away
,
that
which
he
seemeth
to
have
.
Luke
8.
18.
having
is
put
for
using
,
as
the
scope
of
the
parable
shews
.
11.
What
great
cause
we
all
have
to
magnifie
Gods
goodness
,
in
continuing
amongst
us
his
Ordinances
,
and
in
keeping
the
work
of
Grace
still
alive
in
our
hearts
?
That
we
have
Armour
to
fight
with
against
Satan
,
when
very
many
lie
open
to
his
Incursions
,
and
have
no
defence
.
The
Bulwarks
of
Gods
Ordinances
are
demolished
,
and
cast
down
in
many
Churches
,
and
there
Satan
rangeth
at
pleasure
;
And
we
shall
see
cause
to
have
our
hearts
inlarged
the
wider
,
to
prayse
the
Lord
:
if
it
be
considered
,
what
endeavours
we
have
used
to
pluck
these
walls
down
with
our
own
hands
,
by
casting
much
reproach
upon
them
,
and
by
being
barren
under
them
,
and
by
withdrawing
our selves
very
much
from
them
.
And
so
for
our
graces
,
what
means
have
we
not
used
to
uncloath
and
devest
our
own
souls
of
this
Armour
:
We
have
neglected
to
fortifie
and
strengthen
them
when
they
have
been
weak
.
We
have
undermined
them
with
our
own
hands
,
and
gone
about
to
heave
them
off
with
our
own
hands
,
and
yet
God
keeps
them
on
us
still
.
(
12.
)
What
a
wicked
thing
is
it
,
to
endeavour
to
quench
and
kill
the
graces
of
God
in
the
hearts
of
men
?
He
that
takes
a
staffe
out
of
the
hand
of
a
man
,
or
Child
,
when
a
Lion
is
coming
with
open
mouth
upon
him
,
would
he
not
be
guilty
of
his
death
?
Grace
is
all
the
Armour
a
Child
of
God
hath
to
defend
himself
against
the
assaults
of
that
roaring
Lion
,
and
to
seek
to
strip
him
out
of
that
Armour
,
is
to
make
your selves
guilty
of
all
his
ruine
.
Solomon
saith
,
He
that
taketh
away
a
Garment
in
cold
weather
,
is
as
he
that
singeth
Songs
to
an
heavy
heart
,
Prov.
25.
20.
The
graces
of
God
are
as
the
Bladders
,
which
keep
us
from
sinking
in
the
Sea
of
Temptation
:
now
to
take
away
the
bladders
from
a
man
ready
to
drown
,
is
no
small
cruelty
,
&c.
Exhortation
.
That
all
Christians
would
,
LECT.
7th
.
Novemb.
21.
1649.
Ephes.
6.
13.
Having
done
all
to
stand
,
&c.
WE
now
come
to
the
last
And
having
done
all
to
stand
,
The
words
have
been
explicated
before
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
notes
,
the
conclusion
and
finishing
of
all
Assaults
,
and
standing
here
notes
Victory
.
The
Doctrine
is
this
,
that
Whosoever
shall
take
to
himself
the
whole
Armour
of
God
,
and
use
it
aright
,
shall
be
enabled
not
only
to
make
resistance
in
the
evill
day
of
temptation
,
but
shall
also
certainly
stand
and
be
victorious
after
all
Assaults
are
ended
.
In
this
proposition
there
is
something
implyed
:
And
something
expresly
asserted
.
That
which
is
implyed
is
,
That
a
Christian
must
expect
multiplicity
of
Assaults
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Devill
will
not
leave
off
with
one
conflict
.
When
he
made
Warre
with
Job
,
he
used
more
then
one
temptation
,
vid.
Job
1.
11
,
12.
there
is
one
skirmish
:
yet
Cap.
2.
7.
he
sets
upon
him
again
:
And
afterwards
again
,
ver●e
9.
he
assaults
him
by
his
wife
,
with
another
temptation
.
And
there
is
no
doubt
,
but
he
assayled
him
many
times
beside
,
during
his
affliction
.
When
he
had
power
given
him
to
make
Warre
upon
Christ
,
he
was
not
contented
with
one
Assault
:
we
read
of
three
severall
battels
fought
in
that
one
Chapter
,
Matth.
4.
3.
5.
8.
One
in
the
Wilderness
,
v.
3
:
another
on
the
Pinacle
of
the
Temple
,
verse
5
:
and
another
upon
a
high
Mountain
,
verse
8.
And
it
should
seem
,
that
he
was
not
quiet
afterwards
;
for
although
one
of
the
Evangelists
tell
us
,
that
then
the
Devill
left
him
,
Mat.
4.
11.
yet
another
of
the
Evangelists
hints
some
after-assaults
,
Luke
4.
13.
And
when
the
Devill
had
ended
all
the
Temptation
,
[
he
departed
from
him
]
for
a
season
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hereby
intimating
that
Satan
was
busie
with
Christ
,
all
the
dayes
of
his
continuance
on
earth
.
As
he
was
vir
dolorum
in
respect
of
outward
griefs
:
So
in
regard
of
the
multiplicity
of
Assaults
,
he
was
vir
tentationum
.
When
Balaam
was
brought
by
Balak
,
to
curse
Israel
,
we
finde
how
many
attempts
he
makes
for
that
purpose
:
first
at
the
high
places
of
Baal
,
Numb.
22.
41.
When
his
Inchantments
would
not
prevail
in
that
place
,
he
brings
him
to
the
field
of
Zophim
,
to
the
top
of
Pisgah
,
and
there
he
hath
another
bout
,
Numb.
23.
14.
and
though
he
saw
himself
defeated
there
also
,
yet
he
brings
him
to
another
place
,
to
the
top
of
Peor
,
that
looketh
toward
Jeshimon
,
Numb.
23.
28.
Balak
in
these
his
endeavours
against
Israel
,
is
a
figure
of
Satan
,
in
his
endeavours
to
destroy
the
godly
by
his
temptation
,
he
is
not
satisfied
with
one
single
battel
;
but
though
he
be
shamefully
vanquished
,
yet
he
will
rally
and
set
upon
the
soul
again
:
we
read
1.
Reg.
20.
20
,
21.
of
a
great
victory
obtained
by
the
Children
of
Israel
,
over
the
Syrians
.
Benhadad
accompanied
with
32.
Kings
more
,
comes
with
a
huge
Host
to
besiege
Samariae
,
verse
1.
that
great
Army
is
totally
routed
by
a
small
Army
,
under
the
conduct
of
the
young
men
of
the
Princes
of
the
Provinces
:
yet
verse
22.
the
Prophet
tells
the
King
of
Israel
,
that
at
the
return
of
the
yeer
,
the
Syrians
would
make
another
Invasion
,
and
so
they
did
,
though
it
was
to
their
utter
ruine
.
The
Devill
is
like
the
King
of
Syria
in
this
respect
:
though
he
be
oftentimes
baffled
by
the
Servants
of
God
,
yet
he
will
renew
his
Assaults
and
Temptations
.
For
(
1.
)
The
Devill
is
a
very
malicious
Creature
,
he
hates
the
Servants
of
God
,
with
a
perfect
hatred
.
Your
adversary
the
Devil
,
&c.
1
Pet.
5.
8.
Malice
is
an
insatiable
thing
,
its
never
weary
of
prosecuting
all
means
that
can
be
devised
,
for
the
utter
ruine
of
the
thing
or
person
it
opposeth
.
As
love
never
thinks
it
can
do
enough
for
the
advantage
of
the
object
beloved
,
so
envy
and
malice
is
never
weary
of
attempting
the
destruction
of
the
object
hated
.
Now
Satan
envieth
the
godly
with
an
irreconcileable
envy
.
I
will
put
enmity
between
thee
and
the
woman
,
between
thy
seed
and
her
seed
,
Gen.
3.
15.
Saul
envied
David
,
and
therefore
though
God
did
often
crosse
his
designes
against
him
,
yet
he
would
go
on
in
designing
his
destruction
to
the
very
end
of
his
life
;
The
Devill
envieth
them
,
(
1.
)
because
God
loves
them
.
He
envieth
them
,
(2)
because
They
have
the
Image
of
God
upon
them
,
which
ever
since
himself
lost
it
,
he
hath
an
Antipathy
against
.
And
he
hates
them
,
(3)
Because
they
are
the
onely
people
that
troubled
him
:
he
cannot
hold
his
usurped
jurisdiction
,
because
of
them
.
And
(
4.
)
his
envy
is
much
increased
against
them
,
by
all
the
defeats
he
hath
received
from
them
:
Every
overthrowe
they
give
him
,
keens
the
edge
of
his
malice
,
to
make
another
attempt
upon
them
.
—
manet
altâ
mente
repostum
Judicium
Paridis
,
spretaeque
injuria
formae
.
And
(
2.
)
He
hath
not
onely
one
,
but
variety
of
wayes
to
tempt
them
;
and
though
one
fail
,
yet
he
hopes
another
may
take
.
The
Apostle
verse
11.
of
this
sixth
Chapter
of
Ephes.
mentions
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
hath
diversity
of
stratagems
,
and
artificiall
methods
,
and
he
cannot
use
all
these
in
one
battel
.
He
tempts
(
1.
)
sometimes
Suadendo
bonum
,
propter
majus
malum
inde
or●●urum
.
Sometimes
,
(
2.
)
Suadendo
malum
sub
specie
boni
:
Sometimes
,
(
3.
)
Dissuadendo
bonum
,
tanquam
malum
.
And
(
4.
)
sometimes
,
Dissuadendo
malum
,
ut
pejus
inducat
,
See
Chemnit.
Harm.
p.
212.
It
is
not
to
be
wondered
,
if
an
adversary
that
hath
a
huge
Army
,
make
frequent
invasions
.
Satan
doth
not
want
Souldiers
;
he
can
find
a
Legion
(
which
is
6666.
)
in
one
man
.
I
'le
apply
this
,
and
so
come
to
that
which
is
expressed
:
(1)
We
may
take
notice
from
hence
of
the
We
may
learn
from
hence
,
that
a
Child
of
God
is
never
out
of
danger
and
fear
of
Temptation
,
till
all
his
work
on
earth
be
finished
.
He
cannot
say
when
he
rises
,
I
shal
this
day
be
free
from
temptation
;
and
when
he
lyeth
down
in
the
evening
,
he
cannot
say
,
The
evill
one
shall
not
assault
me
till
the
morning
.
He
may
say
,
through
God
,
Satan
shall
not
destroy
me
;
but
he
cannot
say
,
Satan
shall
not
assault
me
.
In
other
warres
,
when
the
forces
of
the
enemy
are
all
scattered
,
the
Souldier
may
put
off
his
Armour
,
and
say
,
This
night
shall
be
a
night
of
rest
;
the
enemy
that
's
now
broken
,
cannot
in
a
short
time
be
able
to
disturb
me
:
But
the
Christian
Souldier
cannot
say
,
When
he
hath
scattered
one
of
Satans
temptations
,
Now
my
soul
take
thy
ease
,
eat
,
drink
,
and
be
merry
,
thou
art
sure
of
a
weekes
respite
,
&c.
Though
thou
hast
broken
some
of
Satans
forces
;
yet
can'st
thou
not
say
upon
any
ground
,
I
shall
have
a
moments
rest
.
He
can
presently
recruit
the
old
temptations
:
or
if
not
,
yet
he
can
send
out
new
temptations
;
and
if
thou
take
not
heed
,
he
will
destroy
thee
by
thy
own
victory
.
If
thou
overcome
a
temptation
,
to
drive
thee
to
despair
,
he
can
,
out
of
that
victory
,
make
a
temptation
to
bring
thee
to
presumption
,
if
thou
be
not
very
cautious
.
Be
watchful
therefore
and
sober
,
because
your
Adversary
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
goes
about
seeking
to
devour
.
Keep
your
guards
continually
,
and
keep
them
strongly
.
Presumption
,
and
Security
,
hath
been
the
Pit-fall
of
many
a
soul
.
I
said
in
my
prosperity
,
I
shall
never
be
removed
,
&c.
thou
didst
but
turn
thy
face
,
and
I
was
troubled
,
Psal.
30.
6
,
7.
While
men
slept
,
the
enemy
came
and
sowed
tares
,
&c.
the
Christians
sleeping
time
,
is
the
Devils
Seed-time
:
if
your
Candle
go
out
but
one
moment
,
that
moment
you
may
be
surprized
.
Thus
much
for
that
which
is
implyed
:
That
which
is
expressed
,
is
this
:
That
though
a
Christian
be
often
assaulted
,
yet
if
he
take
and
use
the
Armour
of
God
aright
,
he
shall
overcome
and
keep
the
field
when
all
assaults
are
over
.
He
shall
stand
,
when
the
Devil
and
all
his
Hosts
are
destroyed
and
fallen
:
They
may
lose
the
day
for
a
time
,
and
be
so
beaten
and
bruised
,
that
in
the
thoughts
both
of
themselves
,
and
others
,
they
shall
never
be
able
to
recover
;
but
at
the
last
,
their
dead
bodies
shall
rise
again
,
and
then
they
shall
obtain
the
final
victory
over
Satan
,
and
all
his
Instruments
.
I
shall
,
first
,
prove
that
it
is
so
:
secondly
,
shew
,
By
what
meanes
.
That
it
is
so
,
is
proved
three
wayes
:
(
1.
)
This
was
prefigured
and
shadowed
out
by
the
Victories
of
the
old
Church
over
their
enemies
.
I
shall
instance
but
in
one
,
viz.
the
great
victory
over
Pharoah
,
and
his
great
Host
,
Exod.
14.
I
need
not
give
you
the
Narrative
of
it
:
That
this
was
a
figure
of
the
Victory
which
the
Elect
shall
obtain
over
Satan
,
and
his
Instruments
,
is
clear
from
Rev.
15.
3.
where
we
have
the
Song
of
Moses
,
and
of
the
Lambe
:
Why
the
Song
of
Moses
and
of
the
Lambe
?
But
to
point
out
this
,
that
the
overthrowing
of
Pharoah
,
was
a
figure
of
the
overthrow
of
Satan
:
and
the
triumphal
song
of
Moses
was
a
figure
of
that
Song
which
the
godly
should
sing
in
Heaven
,
for
the
overthrowing
of
Satan
,
and
all
his
Instruments
,
whereby
they
have
been
sadly
assaulted
in
this
world
.
As
certainly
,
as
Pharoah
was
overcome
by
the
people
of
Israel
,
so
certainly
shall
every
true
Israelite
overcome
this
Hellish
Pharoah
.
Some
also
make
the
cutting
off
of
Goliah's
head
,
to
be
a
figure
of
the
same
thing
.
As
Goliah
was
overcome
by
David
,
and
the
Israelites
;
so
shall
this
great
Goliah
,
the
Devil
,
in
all
his
assaults
,
be
overcome
by
Jesus
Christ
,
and
all
the
Israel
of
God
.
(
2.
)
This
is
clearly
laid
down
in
many
Promises
,
vid.
Jam.
4.
7.
Resist
the
Devil
,
and
he
will
flee
.
It
is
not
onely
a
Prediction
,
but
a
Promise
,
He
[
shall
]
flee
.
Rom.
16.
20.
The
God
of
peace
shall
bruise
Satan
under
your
feet
,
shortly
.
'T
is
Gods
power
that
brings
him
down
;
but
yet
we
are
the
Conquerors
:
He
is
bruised
under
[
our
]
feet
:
so
1
Joh.
5.
18.
(
3.
)
We
have
glorious
Examples
,
as
well
as
Promises
:
Job
was
fearfully
troubled
with
him
,
and
sometimes
foiled
by
him
.
When
he
cursed
the
day
of
his
birth
,
then
did
Satan
prevail
,
but
he
overcame
at
last
;
and
as
a
stout
Champion
,
kept
the
field
,
till
GOD
himself
came
,
and
proclaimed
him
Conqueror
.
Paul
was
buffeted
for
a
good
space
;
but
he
overcame
at
last
:
You
may
hear
him
sounding
Victoria
before
his
death
,
2
Tim.
4.
7
,
8.
Satan
is
not
able
to
shew
one
of
the
people
of
God
over
whom
he
did
ever
yet
finally
prevail
,
nor
ever
shall
be
able
.
II.
By
what
means
do
they
stand
?
Which
are
as
the
Reasons
of
this
Victory
.
(
1.
)
They
are
upheld
by
a
Divine
Power
.
God
is
with
them
in
the
day
of
Temptation
;
and
if
God
be
with
us
,
who
can
be
against
us
?
That
which
God
promised
Jeremiah
the
Prophet
,
when
he
sent
him
in
his
name
to
fight
against
a
stubborn
and
refractory
people
,
Jer.
1.
19.
He
makes
good
to
all
such
as
rightly
use
this
Armour
in
the
day
of
Satans
encounter
.
They
shall
fight
against
thee
,
but
they
shall
not
prevail
against
thee
:
for
I
am
with
thee
,
saith
the
Lord
,
to
deliver
thee
.
Satan
is
subject
to
the
power
of
God
,
and
must
be
subject
.
Hell
and
destruction
are
before
the
Lord
,
Prov.
15.
11.
To
be
before
the
Lord
,
doth
not
onely
denote
,
that
all
things
are
bare
and
naked
to
his
eye
;
but
also
that
all
things
are
under
his
power
and
subjection
.
Is
not
the
whole
Land
before
thee
,
saith
Abraham
to
Lot
?
Gen.
13.
9.
i.
e.
is
it
not
in
thy
power
to
pitch
and
set
down
where
thou
pleasest
?
Satan
,
and
his
Power
,
is
in
subjection
to
God
.
He
can
with
one
word
speaking
,
bring
him
upon
his
knees
,
and
make
him
lick
the
dust
.
I
command
thee
,
Come
out
of
him
,
and
enter
no
more
into
him
for
ever
.
All
evill
Spirits
are
in
the
hand
of
God
,
as
well
as
good
Spirits
.
The
evill
Spirit
from
God
came
upon
Saul
,
1
Sam.
18.
10.
He
is
said
to
come
from
God
,
because
he
was
set
on
,
and
restrained
,
and
taken
off
by
the
Lord
at
his
pleasure
.
(
2.
)
They
stand
by
the
vertue
of
Christs
death
.
The
Devil
was
vanquished
by
Christ
,
through
his
sufferings
:
He
triumphed
over
Principalities
and
Powers
upon
the
Cross
,
Col.
2.
15.
By
Death
,
he
destroyed
him
that
had
the
power
of
Death
,
Heb.
2.
14.
Jesus
Christ
cut
off
the
head
of
this
Goliah
with
his
own
Sword
,
as
David
,
a
Type
of
Christ
,
did
before
.
Now
all
who
fight
aright
with
Gods
Armour
,
draw
vertue
from
Christs
death
,
whereby
they
are
sure
to
prevail
.
The
Martyrs
crowned
in
Heaven
,
are
said
to
overcome
through
the
blood
of
the
Lamb
,
Rev.
12.
11.
They
overcame
him
,
as
an
Accuser
,
by
the
blood
of
Christ
:
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
It
is
Christ
that
died
,
Rom.
8.
33
,
34.
By
applying
this
Blood
,
they
put
him
to
silence
:
And
they
overcame
him
as
a
Tempter
also
,
by
the
Blood
of
the
Lamb
:
By
casting
this
blood
in
his
face
,
they
put
him
to
flight
.
Pharoah
was
drowned
in
the
red
Sea
;
The
Devil
,
in
the
red
Sea
of
Christs
blood
.
(
3.
)
They
have
an
interest
in
Christs
exaltation
and
victory
.
Jesus
Christ
overcame
Satan
as
the
Head
of
the
Church
Militant
,
not
for
himself
alone
,
but
for
the
whole
body
.
As
all
Mankind
were
overcome
in
the
overthrow
the
first
Adam
received
in
Paradise
;
so
all
the
Elect
do
overcome
in
,
and
by
the
victory
of
the
second
Adam
.
This
is
that
which
our
Savior
comforteth
his
Disciples
with
,
against
the
Opposition
of
the
world
,
Joh.
16.
33.
Be
of
good
cheer
,
I
have
over
come
the
world
,
that
is
to
say
,
My
Conquest
is
your
Conquest
;
I
have
overcome
not
onely
for
my self
,
but
for
you
also
.
His
Victory
would
have
ministred
no
comfort
to
them
,
if
they
had
not
apprehended
from
his
words
,
their
joint-interest
in
it
.
And
as
they
partake
with
him
in
his
overthrow
of
the
world
,
so
do
they
share
with
him
in
his
overthrow
of
the
Devil
.
And
they
are
exalted
with
him
in
his
Exaltation
.
That
of
the
Apostle
,
is
full
of
comfort
to
this
purpose
,
Ephes.
2.
4
,
5
,
6.
God
who
is
rich
in
mercy
,
&c.
hath
quickned
us
together
with
Christ
,
and
raised
us
up
together
,
and
made
us
sit
together
in
heavenly
places
in
Christ
Jesus
.
Christ
must
either
descend
from
the
Throne
,
or
else
we
,
as
Conquerours
with
him
,
must
ascend
to
the
Throne
.
Christ
,
and
his
Seed
,
are
put
as
joynt-Conquerors
into
the
first
Promise
,
Gen.
3.
15.
It
shall
break
thy
head
,
and
thou
shalt
bruise
his
heel
:
As
Christs
Resurrection
,
is
by
the
Apostle
made
the
pledge
of
the
Resurrection
of
our
bodies
,
1
Cor.
15.
20
:
so
is
the
Victory
and
Exaltation
of
Christ
,
the
Pledge
and
Earnest
both
of
our
Victory
and
Coronation
:
And
therefore
he
saith
to
the
Church
of
Laodicea
,
Rev.
3.
21.
To
him
that
overcometh
,
will
I
grant
to
sit
with
me
in
my
Throne
,
even
as
I
also
overcame
,
and
am
set
down
with
my
Father
in
his
Throne
.
In
Earthly
Warres
,
all
the
Souldiers
have
a
share
in
the
Victories
of
the
Commander
in
chief
.
Christ
is
the
Commander
in
chief
in
the
Lords
Host
,
and
his
Victories
are
not
onely
his
,
but
the
Churches
also
.
(
4.
)
They
overcome
by
the
strength
of
Christs
Intercession
.
I
have
prayed
for
thee
,
that
thy
Faith
do
not
fail
,
Luk.
22.
32.
Faith
,
and
all
other
Graces
,
would
soon
be
brought
to
nothing
,
did
not
Jesus
Christ
make
continual
mediation
to
strengthen
them
.
And
the
Ordinances
would
prove
but
Paper-Armes
,
if
the
Prayer
of
Jesus
Christ
did
not
mightily
empower
them
.
This
was
figured
clearly
in
that
notable
instance
which
is
upon
Record
,
in
Exod.
17.
9
,
10
,
11.
Amalek
and
Israel
were
joyned
in
battel
in
Rephidim
.
Moses
while
they
were
fighting
,
stood
upon
the
Mount
praying
,
and
the
issue
was
;
While
Moses
held
up
his
hands
,
Israel
prevailed
.
By
this
Example
,
God
would
,
in
a
figure
,
have
his
people
learn
whence
it
is
,
that
they
stand
against
all
Satans
encounters
;
not
by
their
own
strength
,
but
by
the
holding
up
of
the
hands
of
Moses
,
by
the
intercession
of
Jesus
Christ
in
the
Holy
Mountain
.
His
hands
are
never
heavy
,
neither
is
his
heart
heavy
;
he
needs
no
supporters
to
stay
up
his
hands
,
as
Moses
did
;
he
lives
for
ever
,
to
make
intercession
.
Information
:
(
1.
)
Take
notice
of
the
certainty
(
2.
)
We
may
from
hence
also
take
notice
,
that
all
the
Defeatments
and
Overthrows
,
and
Foyls
,
which
any
Christian
receives
from
the
Devil
,
either
immediatly
assaulting
,
or
assaulting
by
his
Instruments
,
are
of
,
and
from
themselves
:
God
hath
furnished
them
with
sufficient
Furniture
,
to
enable
them
to
with-stand
and
overcome
,
and
therefore
if
they
be
at
any
time
overtaken
and
brought
into
bondage
,
they
may
blame
their
own
negligence
,
they
cannot
accuse
their
God
.
Exhortation
.
Let
this
put
courage
and
valour
,
An
Emperor
was
never
shot
through
with
a
Bullet
.
A
Christian
may
encourage
himself
against
Satan
,
upon
far
better
grounds
.
A
Child
of
God
was
never
shot
to
death
by
any
Temptation
of
Satan
,
&c.
It
s
a
marvellous
encouragement
in
these
black
dayes
of
tryall
.
I
do
not
think
,
that
there
was
ever
any
age
of
the
Church
in
which
Satan
had
more
stratagems
and
devices
to
draw
the
people
of
God
into
sin
,
then
now
he
hath
.
He
hath
his
Temptations
of
profit
,
and
his
Temptations
of
losse
:
a
Christian
cannot
go
into
any
Company
,
but
some
snare
or
other
is
laid
for
him
,
some
Devill
or
other
is
ready
to
meet
him
.
Well
,
do
but
resist
,
and
you
shall
overcome
.
The
Devill
cannot
force
you
,
he
can
do
you
no
hurt
,
without
your
own
consent
:
and
to
consent
to
an
enemy
,
when
you
are
sure
of
victory
,
is
neither
wisdom
nor
manhood
.
The
three
Children
did
bravely
in
the
day
of
their
temptation
,
they
defied
Satan
and
his
Instruments
,
disobeyed
the
Kings
word
,
and
yielded
their
bodies
,
that
they
might
not
serve
nor
worship
any
God
,
except
their
own
God
:
neither
the
sweet
melody
of
the
Instruments
of
Musick
,
nor
the
ready
complyance
of
others
,
nor
the
dreadful
terror
of
the
burning
Furnace
,
could
make
them
stoop
,
and
by
their
valour
they
did
overcome
;
and
they
obtained
such
a
perfect
victory
,
that
they
had
not
so
much
as
a
skar
upon
them
:
The
fire
had
no
power
over
their
bodies
,
nor
was
a
hair
of
their
head
singed
:
neither
were
their
Coats
changed
,
nor
the
smell
of
fire
had
passed
on
them
.
You
may
read
both
the
battel
and
Conquest
,
Dan.
3.
14
,
15
,
16
,
17
,
18.
ad
finem
.
Yea
,
their
very
enemies
at
last
,
proclaimed
them
Conquerours
,
and
a
glorious
decree
is
made
,
that
no
God
besides
their
God
,
should
be
worshipped
,
and
that
it
should
be
present
death
for
any
within
the
Kings
Dominions
,
to
speak
the
least
word
against
their
God
.
vers.
28.
29.
And
they
themselves
are
promoted
higher
then
ever
they
were
in
the
Province
of
Babylon
.
A
man
would
little
have
thought
,
when
he
saw
the
three
Children
bound
by
the
Command
of
an
angry
King
,
and
cast
into
a
hot
Furnace
,
that
this
should
have
been
the
way
to
their
preferment
,
and
yet
God
made
it
so
to
be
.
Daniel
also
,
he
did
like
a
man
of
God
,
in
the
day
of
his
Temptation
,
He
was
tempted
to
forbear
praying
for
30.
dayes
.
It
was
a
bare
omission
,
nothing
was
he
compelled
to
do
against
the
Law
of
God
,
onely
to
forbear
holy
invocation
for
a
moneths
time
:
he
had
liberty
to
pray
in
his
heart
,
and
to
pray
in
a
corner
unseen
,
he
might
have
had
1000.
things
to
have
pretended
for
his
omission
,
He
was
a
man
of
note
,
had
a
high
place
in
the
Kingdom
,
and
was
likely
to
rise
yet
higher
,
if
obedience
to
his
God
did
not
hinder
his
preferment
,
he
was
able
to
do
great
services
for
the
Church
,
by
his
Interest
in
the
Kingdom
,
and
would
he
now
cut
off
himself
,
and
prejudice
the
Church
for
so
small
a
matter
?
All
these
things
and
many
more
,
no
doubt
,
were
suggested
to
him
,
by
Satan
and
his
Instruments
;
but
Daniel
like
a
man
of
courage
,
opposeth
all
these
;
and
what
the
issue
was
,
you
may
read
Dan.
6.
per
totum
.
He
beat
the
Devill
in
his
own
Den
,
by
the
help
of
Gods
Angel
;
he
clapt
a
muzzle
upon
the
mouthes
of
the
hungry
Lions
,
lived
to
see
the
just
hand
of
God
upon
his
conspirators
,
who
had
contrived
his
death
,
were
promoted
higher
then
ever
,
and
which
was
best
of
all
,
obtained
a
Decree
from
the
King
,
that
all
men
should
tremble
at
the
God
of
Daniel
.
And
who
knowes
whether
in
our
evill
day
of
Church
Calamities
:
the
Prince
of
darkness
and
his
adherents
may
not
be
utterly
foiled
by
the
constancy
of
a
few
of
the
people
of
God
,
in
opposing
temptations
.
This
Doctrine
is
singularly
comfortable
to
vid.
Matth.
4.
11.
Consider
that
.
And
so
much
for
the
thirteenth
verse
.
LECT.
VIII
.
Novemb.
28.
1649.
EPHES.
6.
14.
Stand
therefore
,
having
your
loyns
girt
about
with
truth
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
IN
the
former
Verse
,
the
Apostle
gives
a
viz.
The
Girdle
of
Truth
;
and
,
The
Breast-Plate
of
Righteousness
.
He
doth
allude
to
the
Habit
,
wherewith
Souldiers
were
used
to
be
accoutred
in
those
times
,
that
they
might
be
fit
to
encounter
an
Adversary
:
And
he
doth
compare
the
several
Graces
of
the
Spirit
,
to
the
several
pieces
of
that
Armour
,
to
let
Christians
see
,
that
the
graces
of
God
,
are
as
necessary
for
the
soul
,
to
resist
and
overcome
temptation
,
as
Armour
is
for
the
Souldier
,
to
resist
and
overcome
his
enemy
in
the
day
of
battel
.
We
may
in
the
general
,
note
from
this
comparison
,
made
between
the
graces
of
God
,
and
the
Souldiers
Armour
.
That
Spiritual
and
Heavenly
matters
are
ordinarily
,
in
Scripture
,
set
out
by
Earthly
and
Natural
things
.
The
graces
of
God
are
set
out
by
Armour
;
and
the
Christian
managing
of
our
graces
,
is
taught
us
by
the
Souldiers
right
using
and
managing
of
his
Armour
in
the
day
of
battel
.
The
glorious
Mysteries
of
Religion
,
in
Scripture
,
are
commonly
delivered
and
held
out
by
the
resemblance
of
outward
and
natural
things
.
A
Christians
fruitfulness
,
and
growth
in
grace
,
is
set
out
by
growth
and
fruitfulness
of
trees
,
Psal.
1.
3.
He
shall
be
like
a
tree
planted
by
the
Rivers
of
waters
,
&c.
The
glory
,
and
beauty
,
and
fragrancy
of
graces
,
is
set
out
by
the
beauty
and
fragrancy
of
flowers
,
and
sweet
perfumes
,
in
many
places
of
the
song
of
Solomon
;
particularly
,
Cap.
3.
10
,
11
,
12
,
13
,
14.
The
great
Mystery
of
our
union
with
Christ
,
is
set
out
by
the
vine
and
branches
Joh.
15.
●nit
.
and
of
the
Foundation
stone
,
and
the
rest
of
the
stones
builded
upon
it
,
Ephes.
2.
20
,
21.
Spiritual
security
is
set
out
by
the
natural
sleep
,
Cap.
5.
2.
applying
of
Christ
,
by
Faith
,
is
set
out
by
natural
eating
and
drinking
,
John
6.
56.
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
dwelleth
in
me
,
and
I
in
him
.
Justification
by
the
Righteousness
of
Christ
,
imputed
to
a
sinner
,
is
,
in
Scripture
,
set
out
by
the
garments
put
upon
the
body
,
Isa.
61.
10.
I
will
rejoyce
in
the
Lord
&c.
for
he
hath
clothed
me
with
the
garments
of
salvation
,
&c.
The
Communion
between
Jesus
Christ
,
and
a
Believing
Soul
,
is
set
out
by
the
joy
and
delight
of
friends
feasting
together
,
Rev.
3.
20.
Behold
I
stand
at
the
door
and
knock
,
&c.
I
will
sup
with
him
,
&c.
Spiritual
Desertion
,
is
set
out
by
the
horrour
of
Natural
Darkness
,
Isa.
5.
10.
The
preaching
of
the
Word
in
the
publike
Ministry
,
is
set
out
by
the
work
of
the
Husband-man
in
sowing
his
Seed
,
Matth.
13.
3
,
4.
The
carrying
on
of
the
Work
of
Grace
,
and
Conversion
in
the
Hearts
of
men
,
is
set
out
by
the
growth
of
the
seed
sowen
in
the
earth
,
Mar.
4.
26
,
27
,
28.
The
glory
of
the
Saints
at
the
Resurrection
,
and
in
the
other
Life
,
is
set
out
by
the
glorious
shining
of
the
Sunne
and
Stars
,
Dan.
12.
3.
They
that
be
wise
,
shall
shine
as
the
brightnes
of
the
Firmament
;
and
they
that
turn
many
to
righteousness
,
as
the
Stars
for
ever
and
ever
.
I
note
this
for
these
two
Reasons
:
1.
That
Christians
may
see
what
use
they
may
make
of
Natural
and
Earthly
things
:
There
is
not
any
natural
Action
;
there
is
not
any
kind
of
Employment
,
or
Trade
of
Life
;
there
is
not
any
Creature
,
by
which
a
Christian
might
not
learn
some
Spiritual
Lesson
,
did
God
but
give
him
a
Spiritual
Heart
.
When
thou
seest
the
Merchant
busle
about
his
business
,
then
mightest
thou
learn
diligence
in
the
things
of
the
Gospel
;
For
the
Kingdome
of
Heaven
is
as
a
Merchant
man
,
&c.
When
thou
seest
the
Souldier
buckle
on
his
Arms
,
and
march
with
them
to
meet
the
enemy
,
then
mightest
thou
think
of
the
putting
on
,
and
using
thy
graces
,
&c.
And
for
this
cause
,
it
is
that
our
Saviour
did
so
frequently
preach
in
Parables
and
Similitudes
,
drawn
from
earthly
things
,
that
by
this
meanes
the
sons
of
men
might
be
the
better
able
to
conceive
of
Heavenly
Matters
when
they
are
thus
delivered
in
their
own
way
:
And
that
they
might
have
ever
before
them
visible
Monitors
to
bring
to
their
minds
the
things
of
God
.
Indeed
,
if
these
spirituall
things
had
not
first
been
revealed
and
taught
in
the
Scriptures
,
the
beholding
of
things
Natural
would
never
have
taught
us
such
Doctrines
;
but
being
now
made
known
in
the
written
Word
,
our
Memories
,
Understandings
,
and
Affections
,
may
be
very
much
helped
by
the
studying
and
contemplation
of
things
natural
which
set
them
forth
.
2.
How
necessary
it
is
for
the
Ministers
of
Christ
,
who
are
to
interpret
,
open
,
and
apply
the
Scriptures
to
men
,
to
have
an
universal
knowledge
of
all
kind
of
Learning
.
Many
think
,
that
Humane
Knowledge
,
and
Learning
,
is
of
no
absolute
necessity
to
fit
a
man
for
the
Ministry
.
If
he
have
but
knowledge
in
the
History
of
the
Bible
,
and
a
gracious
work
upon
his
heart
,
he
is
sufficiently
enabled
,
without
the
knowledge
of
other
Learning
.
This
Text
shewes
us
the
contrary
:
some
places
of
Scripture
cannot
be
well
interpreted
,
without
the
knowledge
of
Natural
Philosophy
.
Others
cannot
be
rightly
understood
,
without
some
skill
in
Astrology
.
Others
,
require
the
knowledge
of
Agriculture
to
expound
them
to
profit
.
Others
,
of
the
Art
of
Navigation
.
Others
,
of
Military
Affaires
.
Similitudes
,
almost
from
all
kinds
of
Arts
,
Sciences
,
Trades
,
are
used
in
the
Scriptures
;
and
the
more
general
a
Ministers
Knowledge
is
in
all
these
things
,
the
better
will
he
be
inabled
to
interpret
the
whole
Word
of
GOD
in
the
course
of
his
publike
Ministry
.
He
must
study
all
kind
of
books
.
And
make
his
Observation
from
all
kind
of
employments
of
men
,
that
he
may
be
compleatly
fitted
for
this
great
Work
.
But
I
come
to
the
Particulars
:
First
,
The
girdle
of
Truth
:
[
Having
your
Loyns
girt
about
with
Truth
.
]
In
lumbis
maxima
vis
est
stantium
.
His
malè
affectis
contrahitur
corpus
;
aut
certè
vacillans
,
vel
modicè
impulsum
,
corruit
,
Bullinger
.
Therefore
,
the
Apostle
begins
with
these
,
which
he
would
have
girded
with
Truth
.
Truth
,
in
the
Scripture
,
is
used
to
fet
out
two
things
:
there
is
a
two-fold
Acception
of
Truth
.
1.
It
is
used
for
the
Doctrine
of
Truth
.
That
Doctrine
which
is
held
out
and
revealed
to
the
sons
of
men
in
the
written
Word
;
and
thus
Truth
is
opposed
unto
Errour
.
In
this
sense
it
is
used
in
many
places
?
as
,
Gal.
3.
1.
O
foolish
Galathians
,
who
hath
bewitched
you
that
you
should
not
obey
the
truth
?
And
,
1
Tim.
2.
4.
God
will
have
all
men
saved
,
and
to
come
to
the
knowledge
of
the
truth
.
And
3.
Ep.
Joh.
4.
I
have
no
greater
joy
,
then
to
hear
that
my
children
walk
in
the
truth
.
2.
It
is
used
for
the
grace
of
truth
:
And
so
it
's
opposed
to
Hypocrisie
:
In
this
sense
it
's
used
,
Psal.
51.
6.
Thou
desirest
truth
in
the
inward
parts
;
that
is
sincerity
and
integrity
of
heart
:
so
Josh.
24.
14.
Fear
the
Lord
,
and
serve
him
in
sincerity
and
truth
;
and
so
,
Joh.
4.
24.
God
is
a
a
spirit
and
they
that
worship
him
,
must
worship
him
inspirit
,
and
in
truth
.
Spiritual
Worship
is
there
opposed
to
Ceremonial
;
and
Truth
of
Worship
is
opposed
to
Hypocritical
Worship
.
Now
,
amongst
Interpreters
,
there
are
some
who
expound
this
Text
of
the
grace
of
truth
:
so
doth
Calvin
,
and
others
.
Others
,
understand
it
,
as
spoken
of
the
Doctrine
of
truth
:
Baldwin
,
vera
Doctrina
&
Religione
,
Zanchy
.
Constantia
in
Doctrina
veritatis
.
Dickson
.
1.
Both
Interpretations
are
agreeable
to
the
Analogy
of
Faith
.
2.
Usefull
Instructions
may
be
gathered
from
both
.
3.
There
is
nothing
in
the
Text
which
doth
necessarily
limit
and
confine
it
to
one
;
and
therefore
I
shall
refer
it
to
both
:
for
,
Vbi
Scriptura
non
distinguit
,
non
est
distinguendum
.
And
so
I
shall
lay
before
you
a
two-fold
Observation
from
this
two-fold
Interpretation
.
1.
Understanding
it
of
the
Doctrine
of
Truth
,
as
some
do
,
we
note
this
Doctrine
,
viz.
That
firmness
and
stability
in
the
Doctrine
of
Truth
,
is
an
excellent
meanes
to
be
preserved
,
and
to
overcome
Satan
and
his
Instruments
in
the
day
of
Temptation
.
I
say
,
Firmness
and
Stability
,
because
the
phrase
of
being
girded
about
,
notes
constancy
and
firmness
in
the
Truth
:
When
the
Loyns
are
fast
tyed
,
and
compassed
about
with
this
girdle
,
they
are
in
a
good
way
of
security
from
the
assaults
of
Satan
,
when
those
who
forsake
and
fall
from
the
Truth
,
are
snared
and
overcome
:
then
shall
those
who
adhere
and
stick
fast
to
the
Doctrine
of
Truth
be
delivered
and
escape
.
This
is
promised
to
the
Angel
of
the
Church
in
Philadelphia
,
upon
this
very
consideration
,
Rev.
3.
10.
Because
thou
hast
kept
the
word
of
my
patience
,
I
also
will
keep
thee
from
the
hour
of
temptation
,
which
shall
come
upon
all
the
world
,
to
try
them
that
dwell
upon
the
earth
.
If
a
Church
,
or
Person
,
be
stedfast
in
the
Doctrine
of
Truth
,
God
will
either
keep
them
from
temptation
,
or
else
he
will
preserve
them
in
temptation
;
that
when
others
fall
,
they
shall
stand
.
I
shall
give
you
three
Reasons
of
this
,
viz.
(
1.
)
Truth
unites
us
to
God
,
and
God
to
us
:
It
is
of
God
,
and
hath
a
Divine
Strength
.
God
is
truth
;
and
so
far
as
a
person
hath
the
truth
,
he
hath
God
;
and
so
farre
as
he
loseth
the
Truth
,
he
loseth
God
.
'T
is
true
,
a
person
may
have
the
Truth
of
God
sticking
in
his
Judgment
:
He
may
be
very
stedfast
and
constant
in
it
;
so
that
he
may
willingly
part
,
not
onely
with
his
substance
,
but
even
with
his
life
,
to
maintain
it
,
and
yet
not
be
savingly
united
to
God
,
by
Christ
,
for
salvation
.
'T
is
not
the
fides
quae
creditur
,
but
the
fides
quâ
creditur
,
which
is
the
bond
of
this
Union
.
But
yet
the
very
holding
of
the
Doctrine
of
Truth
,
gives
a
person
some
kind
of
union
with
God
;
by
which
union
,
he
is
more
able
to
stand
when
any
storm
comes
,
then
he
that
is
destitute
of
the
Truth
.
(
2.
)
Truth
helpes
a
Christian
both
to
discover
a
Temptation
,
and
to
answer
Arguments
used
to
set
on
the
Temptation
.
The
Truth
of
God
,
in
the
Judgment
,
is
one
of
the
Eyes
of
the
Soul
:
he
that
wants
this
,
is
blind
,
and
cannot
see
afar
off
.
Now
as
a
clear
Eye
is
a
very
great
help
to
the
Souldier
,
for
the
discovering
of
the
Dart
,
or
the
Bullet
,
before
it
be
upon
him
:
so
is
the
clear
distinct
knowledg
of
the
Truth
a
very
great
help
to
a
Christian
,
to
discern
the
temptation
before
it
be
upon
him
.
He
is
better
able
,
by
the
power
of
Truth
,
to
see
the
reach
of
Satan
,
and
what
it
is
that
he
drives
at
,
when
he
spreads
his
snare
to
surprize
him
,
then
another
can
be
,
who
hath
lost
the
Truth
.
Any
fallacy
is
easily
put
upon
a
person
that
is
destitute
of
the
truth
of
an
Art
or
Science
;
whereas
he
that
hath
the
knowledge
of
that
Art
,
is
able
presently
to
avoid
it
,
and
to
answer
it
.
And
therefore
the
Devil
when
he
comes
to
tempt
the
woman
to
sinne
,
first
labours
to
blind
her
Understanding
;
Ye
shall
not
die
,
but
ye
shall
be
as
gods
,
knowing
good
and
evill
,
Gen.
3.
4
,
5.
and
when
he
hath
stollen
that
principle
of
truth
out
of
her
judgment
,
We
may
not
eat
,
lest
we
die
,
He
doth
,
without
any
difficulty
,
perswade
her
to
eat
of
the
fruit
.
(
3.
)
Truth
doth
much
help
a
Christian
in
the
managing
of
all
other
parts
of
his
Armour
aright
.
He
that
hath
lost
the
Doctrine
of
Truth
,
will
be
unable
to
use
the
Bread-Plate
of
Righteousness
:
For
,
to
the
using
of
this
after
a
right
manner
it
is
requisite
,
that
the
Doctrine
of
the
Imputation
of
Christs
Righteousness
,
to
a
sinner
,
be
t●roughly
understood
,
and
firmly
believed
.
The
Helmet
of
Hope
will
soon
be
knocked
off
the
head
of
a
Christian
,
if
he
do
not
well
understand
the
Nature
of
the
Grace
Hope
.
The
shield
of
faith
will
be
presently
pierced
by
Satan
,
if
he
that
weares
it
do
not
rightly
understand
the
nature
of
faith
:
and
prayer
will
do
but
little
good
,
if
he
that
makes
the
prayer
be
unsound
in
the
truth
.
Prayer
is
to
be
made
in
faith
,
else
it
doth
not
prevail
;
it
is
to
be
made
not
only
with
the
grace
of
faith
,
but
also
according
to
the
Doct:
of
faith
.
A
Doctrinal
errour
in
prayers
,
will
nullifie
them
,
as
well
as
want
of
the
grace
of
Faith
;
for
this
is
the
confidence
we
have
in
him
,
that
if
we
aske
any
thing
according
to
his
will
,
he
heareth
us
,
1
John
5.
14.
Information
.
We
may
from
this
Doctrine
(
1.
)
This
shews
us
how
necessary
it
is
for
a
Christian
to
have
a
clear
and
exact
knowledge
in
the
Mysteries
of
Truth
.
It
is
not
in
vain
,
that
the
Scripture
doth
so
earnestly
call
upon
men
,
to
learn
,
and
to
get
,
and
to
keep
,
the
truth
of
Doctrine
delivered
in
the
Scriptures
.
Buy
the
truth
and
sell
it
not
,
Prov.
23.
23.
Stand
fast
,
and
hold
the
traditions
which
ye
have
been
taught
,
whether
by
word
,
or
our
Epistle
,
2
Thes.
2.
15.
not
unwritten
traditions
,
the
Doctrines
and
Commandments
of
men
,
but
such
as
have
been
taught
by
the
Apostles
,
either
by
word
,
or
by
their
writings
.
Watch
ye
,
stand
fast
in
the
faith
,
quit
you
like
men
,
be
strong
,
1
Cor.
16.
13.
The
word
of
God
is
full
of
such
warnings
,
and
admonitions
,
as
these
are
.
And
not
without
cause
,
whether
we
consider
the
worth
of
truth
in
it selfe
,
or
the
usefulness
of
it
unto
us
.
It
s
necessary
to
the
soul
in
many
respects
:
it
s
the
light
by
which
we
see
our
way
,
by
which
we
know
what
to
do
,
what
not
to
do
:
it
s
a
great
part
of
our
spirituall
Armour
,
by
which
we
fight
against
temptations
.
It
s
as
great
a
strengthening
to
the
Christian
,
in
fighting
against
Satan
and
his
Instruments
,
as
the
Souldiers
belt
or
girdle
is
to
him
in
the
day
of
battel
.
Take
two
Christians
of
equall
grace
,
and
let
them
be
assaulted
with
the
same
Temptation
,
and
let
the
one
be
sound
in
the
Doctrine
of
Truth
;
and
the
other
corrupt
,
and
you
will
easily
see
the
difference
between
the
one
and
the
other
,
by
the
issue
of
the
temptation
:
the
Doctrine
of
truth
is
as
necessary
for
fighting
against
Satan
,
as
the
grace
of
truth
.
I
note
this
to
let
all
of
us
see
,
what
little
reason
any
have
to
be
displeased
,
either
with
the
Ministers
of
God
,
or
other
of
the
Servants
of
God
,
for
their
earnestnesse
&
pertinacy
,
(
if
I
may
so
speak
)
in
preserving
the
truth
of
Doctrine
,
both
among
themselves
and
others
.
They
know
the
many
advantages
of
it
,
and
therefore
they
are
so
zealous
for
the
maintaining
of
it
.
Paul
though
he
was
of
as
flexible
and
condescending
a
spirit
as
any
other
,
whether
Apostle
or
ordinary
Saint
,
in
all
other
things
(
for
he
became
all
things
to
all
men
,
that
he
might
by
all
means
save
some
,
1
Cor.
9.
19.
20
,
21
,
22.
)
yet
he
was
so
positive
,
and
peremptory
for
the
Doctrine
of
truth
,
that
he
would
not
give
place
by
subjection
to
false
Brethren
for
an
houre
,
that
the
truth
of
the
Gospel
might
continue
with
the
people
of
God
,
Gal.
2.
4.
(2)
'T
is
no
wonder
to
see
Satan
use
such
endeavour
to
deprive
the
Sons
of
men
of
the
Doctrine
of
truth
.
In
all
ages
of
the
Church
he
hath
raised
up
his
Instruments
to
draw
men
aside
,
from
the
truth
of
Doctrine
.
There
shall
be
false
Teachers
,
saith
the
Apostle
,
amongst
you
,
as
there
were
false
Prophets
amongst
the
people
,
2
Pet.
2.
2.
The
Church
of
God
,
as
it
was
never
destitute
of
true
Prophets
,
so
never
was
it
without
false
Prophets
.
In
the
Church
of
Israel
there
were
a
numerous
Company
of
seducing
Prophets
:
As
there
was
an
Elijah
,
a
holy
and
zealous
Prophet
of
God
,
so
there
were
456.
Prophets
of
Baal
,
1
King
.
18.
22.
The
state
was
corrupted
,
and
they
made
to
themselves
a
corrupt
Ministry
of
their
own
,
an
apostatizing
State
must
have
an
apostatizing
Clergy
,
that
will
humour
them
,
and
subscribe
to
them
in
every
thing
they
do
:
when
Satan
had
perswaded
Jeroboam
to
set
up
golden
Calves
,
he
helped
him
to
a
Ministry
that
would
worship
them
,
and
teach
others
to
do
the
like
.
State
Ministers
will
cry
up
Calves
for
gods
,
rather
then
want
promotion
,
or
lose
preferment
.
And
thus
it
was
in
the
Gospel
Church
.
All
Pauls
Epistles
shew
it
.
This
ariseth
(
1.
)
partly
from
the
sinfulness
of
men
.
They
must
have
their
lusts
,
and
a
lust
cannot
thrive
,
if
it
have
not
a
false
Prophet
to
nurse
it
,
and
give
it
suck
.
And
(2)
partly
from
God
,
he
in
his
wisdom
and
justice
permits
it
to
be
so
,
that
they
that
would
not
obey
the
words
of
a
true
Prophet
,
should
follow
the
pernicious
Doctrines
of
fal●
Prophets
,
1.
Reg.
22.
23.
And
then
(3)
it
comes
to
passe
from
the
policy
and
malice
of
Satan
,
that
he
may
by
this
means
rob
men
of
the
truth
,
and
so
make
them
fit
preys
for
his
temptations
.
And
we
need
not
much
wonder
at
this
policy
,
Satan
knowes
he
is
in
danger
of
being
foiled
,
if
he
suffer
this
girdle
to
be
upon
the
soul
;
and
that
he
shall
certainly
overcome
,
if
he
can
but
pluck
this
off
the
loyns
:
therefore
he
is
so
diligent
in
attempting
it
,
laying
snares
to
intrap
the
true
Ministers
of
God
,
and
opening
a
wide
door
for
false
Prophets
and
seducers
to
enter
in
,
and
corrupt
the
truth
.
(3)
We
have
no
cause
to
wonder
,
to
see
the
Devill
so
prevalent
amongst
hereticall
and
erroneous
persons
.
Woful
experience
shews
us
,
what
desolations
are
made
by
Satan
in
our
corrupt
Generation
:
what
mischievous
wayes
of
iniquity
many
are
led
into
.
Many
are
drawn
aside
,
into
great
profanenesse
of
life
:
others
are
sunk
deep
into
rebellion
,
others
are
gone
aside
into
the
way
of
perjury
and
Covenant-breaking
,
others
into
wayes
of
cruelty
,
persecution
and
oppression
,
others
almost
into
grosse
Atheisme
:
we
may
take
up
the
Complaint
of
the
Prophet
Isay
59.
3.
4
,
5
,
6
,
7
,
8.
Your
hands
are
defiled
with
blood
,
and
your
fingers
with
iniquity
;
your
lips
have
spoken
lies
,
your
tongue
hath
muttered
perverseness
:
none
calleth
for
justice
,
nor
any
pleadeth
for
truth
,
they
trust
in
vanity
and
speak
lies
,
they
conceive
mischief
,
and
bring
forth
iniquity
,
they
hatch
Cockatrice
Eggs
,
and
weave
the
Spiders
Webs
:
he
that
eateth
of
the
Eggs
dyeth
,
and
that
which
is
crushed
,
breaketh
out
into
a
Viper
:
their
works
are
works
of
iniquity
,
and
the
act
of
violence
is
in
their
hands
.
Their
feet
run
to
evill
,
and
they
make
haste
to
shed
Innocent
blood
:
their
thoughts
are
thoughts
of
iniquity
,
wasting
and
destruction
are
in
their
paths
.
The
way
of
peace
they
know
not
,
and
there
is
no
judgement
in
their
goings
:
they
have
made
them
crooked
paths
,
whosoever
goeth
therein
shall
not
know
peace
.
A
man
would
wonder
to
see
and
hear
the
horrible
wickednesses
that
many
are
fallen
into
:
some
openly
profane
the
Sabbaths
,
others
defile
their
Neighbours
wife
,
and
think
they
do
not
sin
in
so
doing
.
The
cause
of
all
these
may
be
given
in
the
words
of
the
same
Prophet
Isay
59.
14.
15.
Truth
is
fallen
in
the
streets
,
yea
truth
faileth
.
The
Devil
hath
taken
away
from
them
this
Girdle
of
Truth
,
and
now
they
stop
at
no
kind
of
abominations
.
The
Girdle
of
truth
is
quite
loosed
,
and
this
doth
so
enervate
and
weaken
them
,
that
they
are
forced
to
do
what
ever
the
Devil
requires
of
them
.
And
can
ye
wonder
at
it
?
The
losse
of
truth
will
certainly
introduce
all
kinde
of
iniquity
.
And
that
both
ex
Natura
Rei
,
and
ex
justo
Dei
judicio
.
(
1.
)
Ex
Natura
Rei
.
The
understanding
is
the
first
wheel
in
man
,
it
turns
about
the
whole
man
,
as
the
Helme
doth
the
Ship
:
if
the
judgement
be
rotten
,
neither
the
heart
,
nor
the
life
can
be
sound
.
We
finde
therefore
in
Scripture
,
these
two
joyned
together
,
faith
and
a
good
Conscience
.
Ever
when
men
have
been
corrupted
in
the
head
,
they
have
been
corrupted
in
their
lives
,
1
Tim.
1.
19.
holding
faith
and
a
good
Conscience
&c.
he
that
puts
away
faith
,
must
put
away
a
good
Conscience
,
whether
he
will
or
no
:
he
that
makes
ship-wrack
of
faith
,
will
soon
make
ship-wrack
both
of
Conscience
and
Conversation
.
(
2.
)
Ex
justo
Dei
jud●cio
.
It
s
Gods
way
to
punish
the
rejection
of
truth
,
with
giving
men
up
to
ungodline●s
of
life
.
Thus
God
punished
the
Heathen
,
Rom.
1.
25.
26
,
27
,
28
,
29.
where
you
have
both
the
sin
,
and
the
just
punishment
of
it
.
So
2
Thes.
2.
10.
11
,
12.
Exhortation
.
Let
all
Christians
be
careful
to
keep
fast
about
them
this
Girdle
.
We
have
a
kinde
of
Popish
Proverb
among
us
,
ungirt
,
unblessed
.
There
is
a
truth
in
it
,
in
this
sense
.
If
Satan
finde
you
without
your
Girdle
upon
your
loyns
,
he
will
easily
prevail
with
you
in
the
day
of
temptation
.
Labour
therefore
to
get
and
to
keep
this
Girdle
;
and
if
you
see
it
grow
weak
,
labour
to
strengthen
it
.
Let
me
add
a
few
helps
by
way
of
direction
,
and
I
have
done
.
(
1.
)
Avoid
the
company
and
breath
of
known
Seducers
.
They
will
either
quite
take
away
your
girdle
,
or
else
they
will
much
slacken
it
in
a
very
short
time
,
if
you
have
to
do
with
them
.
If
any
man
come
to
your
house
,
and
bring
not
this
Doctrine
,
receive
him
not
,
nor
bid
him
,
God
speed
,
2
Joh.
9.
10.
They
have
sleight
of
hand
,
they
can
cut
your
purses
,
while
they
look
in
your
faces
;
from
such
turn
aside
,
2
Tim.
3.
5.
(
2.
)
Do
not
think
meanly
of
such
Truths
,
as
are
of
an
inferiour
Nature
,
and
more
remote
from
the
Foundation
.
He
that
cuts
off
every
day
a
small
shred
from
his
girdle
,
will
very
soon
snap
it
quite
asunder
.
Though
every
Truth
be
not
fundamental
,
yet
every
Truth
is
a
guard
to
the
Foundation
:
the
outer
skin
of
an
Apple
lies
remote
from
the
heart
;
yet
if
you
pluck
that
off
,
the
very
heart
will
be
sooner
rotten
.
The
finger
is
not
a
vital
part
;
but
a
Gangrene
in
the
finger
,
will
(
in
a
short
time
)
reach
to
the
very
Vitals
,
and
corrupt
the
blood
and
spirits
.
(
3.
)
Be
much
in
prayer
to
him
that
keepeth
both
the
hearts
and
the
feet
of
his
Saints
,
that
he
would
keep
the
Truth
in
you
,
and
you
in
the
Truth
.
Holy
Father
,
saith
our
Saviour
,
keep
through
thine
own
Name
,
those
whom
thou
hast
given
me
,
Joh.
17.
11.
Let
us
often
pray
this
Prayer
of
Christ
;
Holy
Father
,
keep
us
through
thy
Holy
Name
.
Tie
on
this
girdle
of
Truth
that
it
may
neither
slip
off
,
nor
be
taken
off
.
The
Apostle
Jude
puts
these
two
together
,
ver.
20.
Building
up
your selves
in
your
most
Holy
Faith
,
praying
in
the
Holy
Ghost
.
(
4.
)
Take
heed
,
as
of
all
sins
,
so
especially
of
the
sin
of
Pride
.
As
Heresie
is
the
mother
of
pride
and
scornfulness
;
so
Pride
is
the
High-way
to
be
Heretical
.
A
proud
person
will
soon
be
an
erroneous
person
:
If
any
man
teach
otherwise
,
and
consent
not
to
wholesome
words
,
&c.
he
is
proud
knowing
nothing
,
&c.
1
Tim.
6.
3
,
4.
Pride
will
make
the
Heart
swell
so
bigge
,
that
the
Girdle
of
Truth
about
your
Loyns
,
wil
soon
be
knapt
asunder
.
Humility
,
and
Watchfulness
,
are
the
best
Buckles
for
this
Girdle
,
and
the
way
to
preserve
Truth
;
but
Pride
and
Carelesnesse
is
the
way
to
lose
it
.
(
5.
)
Keep
a
good
Conscience
in
all
things
towards
God
,
and
towards
Man
.
As
the
falling
off
from
the
Mystery
of
Faith
,
will
corrupt
the
Conscience
;
so
a
corrupt
Conscience
,
and
an
ungodly
Life
,
will
,
in
time
,
destroy
the
Mystery
of
Faith
.
There
is
this
Reason
for
it
:
The
Doctrine
of
godliness
,
reproves
the
Deeds
of
ungodliness
:
and
therefore
whoever
goes
on
in
ungodly
Practices
,
will
,
at
last
,
cast
off
the
Doctrine
of
godliness
,
that
he
may
not
be
a
Reprover
to
himself
.
Keep
the
Grace
of
Truth
,
that
you
may
preserve
the
Doctrine
of
Truth
also
.
Thus
for
the
first
Interpretation
.
LECT.
IX
.
Decemb.
5.
1649.
Ephes.
6.
14.
Having
your
Loynes
girt
about
with
Truth
,
&c.
IT
old
you
the
last
Lecture
,
that
Expositors
Doctrine
of
Truth
.
Others
,
expounding
it
,
of
the
Grace
of
Truth
.
We
have
gone
over
the
former
Interpretation
already
,
as
it
relates
to
the
Truth
of
Doctrine
:
From
which
,
we
noted
,
That
firmness
and
stability
in
the
Truth
of
Doctrine
,
&c.
We
have
now
to
consider
it
,
as
relating
to
the
Grace
of
Truth
;
for
so
it
s
used
in
Scripture
as
I
shewed
you
the
last
day
,
Psal.
51.
6.
Josh.
24.
14.
Joh.
4.
24.
and
so
it
is
understood
in
this
Text
by
many
,
yea
,
the
most
Interpreters
,
that
I
have
had
opportunity
to
inquire
into
:
Calv.
vocabulo
veritatis
sincerum
animum
intelligit
.
Piscator
,
veritatis
vocabulo
intelligit
conscientiae
integritatem
,
&c.
Taking
it
in
this
sense
:
the
Doctrine
is
this
,
viz.
that
Integrity
and
truth
of
heart
,
is
of
special
use
to
obtain
vistory
over
Satan
in
the
evil
day
of
Temptation
.
Whosoever
would
overcome
the
Devil
,
must
have
his
Loyns
girded
about
with
Truth
in
the
inward
parts
.
He
that
wants
this
girdle
,
may
struggle
,
for
a
while
,
with
a
Temptation
;
and
may
,
perhaps
,
overcome
a
particular
temptation
,
but
he
can
never
hold
against
every
temptation
.
Sooner
or
later
,
he
wil
be
brought
into
bondage
by
the
Temptations
of
the
Devil
.
By
the
help
of
this
Girdle
it
was
,
that
Holy
Job
won
and
kept
the
field
,
and
got
the
day
of
Satan
,
in
that
great
Conflict
and
Dispute
he
had
with
him
:
And
by
this
Girdle
it
was
,
that
other
of
Gods
assaulted
servants
did
finally
overcome
.
In
the
handling
of
this
Doctrine
,
I
shall
do
these
three
things
:
-
1.
I
shall
briefly
open
the
Nature
of
this
Grace
.
-
2.
I
shall
give
you
the
Reasons
of
the
Doctrine
.
-
3.
I
shall
lay
down
a
Caution
,
or
two
,
for
the
understanding
of
the
Doctrine
.
1.
That
we
may
find
out
what
is
meant
by
this
Grace
of
Truth
,
I
shall
bring
several
Texts
of
Scripture
which
do
explain
it
:
First
,
Partly
by
way
of
Opposition
.
And
,
Secondly
,
Partly
by
Exposition
,
or
Illustration
.
1.
By
way
of
Opposition
.
(
1.
)
We
find
it
opposed
to
Deceitfulness
,
and
Fraudulency
,
and
False-heartedness
.
So
2
Cor.
6.
8.
As
Deceivers
,
and
yet
true
.
He
is
a
man
of
truth
;
that
is
,
a
man
without
deceit
.
Thus
our
Saviour
speakes
of
Nathanael
,
Jo.
1.
47.
Behold
an
Israelite
indeed
,
in
whom
is
no
guile
.
An
Israelite
in
truth
,
or
a
true
Israelite
,
is
one
in
whom
guile
and
deceitfulness
is
not
:
he
is
one
that
hath
not
two
faces
;
he
will
not
juggle
either
with
God
,
or
men
,
or
himself
.
Not
,
as
if
a
man
of
truth
might
not
sometimes
fall
into
an
act
of
deceitfulness
.
Abraham
had
truth
in
the
inward
parts
;
and
yet
we
know
,
once
and
a
second
time
,
he
fell
into
an
act
of
gross
Dissimulation
:
once
in
Egypt
,
Gen.
12.
13.
and
a
second
time
at
Gerar
,
Gen.
20.
2.
But
a
man
of
Truth
doth
not
allow
or
approve
of
any
such
acts
in
himself
;
it
is
not
his
Constitution
;
it
is
not
his
Custome
;
he
hath
his
conversation
,
in
Integrity
,
&
godly
Simplicity
,
as
the
Apostles
speak
of
themselvs
,
2
Cor.
1.
12.
and
therefore
he
cannot
be
called
a
guilefull
man
,
or
a
false-hearted
man
,
though
he
may
do
a
guileful
act
.
(
2.
)
It
is
opposed
to
Pretence
,
Phil.
1.
18.
The
Apostle
speaking
of
False-Teachers
,
hath
this
expression
;
Whether
in
pretence
,
or
in
truth
,
Christ
is
preached
,
and
therein
I
rejoyce
,
and
will
rejoyce
;
Pretence
,
and
Truth
,
are
there
opposed
one
against
another
.
Now
,
a
man
of
Truth
,
is
such
a
one
,
as
is
really
what
he
pretends
to
be
,
whose
inwards
,
and
outward
,
are
of
the
same
alloy
and
complexion
;
when
a
man
is
Holy
in
Heart
,
as
well
as
in
outward
appearance
.
The
Apostle
speakes
of
some
that
did
glory
in
appearance
,
but
not
in
heart
,
2
Cor.
5.
12.
Our
Saviour
chargeth
the
Scribes
and
Pharisees
with
this
;
Ye
are
like
unto
whited
Sepulchres
,
which
appear
beautiful
without
,
but
inwardly
are
full
of
rottenness
and
putrifaction
,
Matth.
23.
27.
When
a
man
shall
pretend
to
be
a
Saint
,
and
act
the
part
of
a
Devil
:
When
a
man
,
like
Joab
,
shal
pretend
a
friendly
salute
,
Art
thou
in
health
my
brother
;
and
really
intend
to
wash
his
hands
in
his
blood
,
2
Sam.
20.
9.
When
a
man
shall
pretend
,
like
Judas
,
to
kiss
his
Master
,
and
intend
onely
to
betray
his
Master
:
When
men
shall
oppress
,
and
devour
widows
houses
,
and
,
for
a
pretence
,
make
long
prayers
,
Matth.
23.
14.
Such
kind
of
persons
are
utterly
destitute
of
this
Grace
of
Truth
;
such
a
one
was
that
wicked
Ishmael
,
the
son
of
Nethaniah
:
of
whom
you
read
,
Jer.
41.
6
,
7.
He
goes
forth
to
meet
a
company
of
sad-hearted
men
,
and
pretends
to
conduct
them
to
Gedaliah
the
Governour
:
but
when
he
hath
them
in
a
snare
,
cuts
their
throats
,
and
buries
them
in
a
Pit
.
(
3.
)
It
's
opposed
to
Word
and
Tongue
,
1
Joh.
3.
18.
My
beloved
let
us
not
love
in
Word
,
neither
in
Tongue
,
but
in
Deed
,
and
in
Truth
.
When
the
Tongue
and
the
Lips
,
are
as
different
from
the
Heart
and
Actions
,
as
the
Jewes
and
Samaritans
,
which
have
no
Commerce
one
with
another
,
this
Grace
of
Truth
is
not
in
such
persons
.
A
man
of
truth
is
one
whose
hands
and
feet
,
act
what
his
lips
and
tongue
profess
.
The
Prophet
speakes
of
some
men
that
had
an
oily
Lip
,
but
a
bloody
Heart
,
Psal.
55.
20
,
21.
He
hath
put
forth
his
hands
against
such
as
be
at
peace
with
him
;
he
hath
broken
his
Covenant
.
The
words
of
his
mouth
were
smoother
then
butter
;
but
warre
was
in
his
heart
.
His
words
were
softer
then
oyl
,
yet
were
they
drawn
swords
:
this
was
a
very
truthless
man
:
such
men
as
these
,
we
read
of
,
Jam.
2.
15
,
16.
They
had
the
language
of
the
merciful
man
;
Go
in
peace
,
and
be
warmed
and
filled
:
Here
is
Charity
in
the
Tongue
and
Lip
,
but
they
gave
nothing
,
either
to
feed
,
or
refresh
him
:
this
was
not
truth
of
Charity
:
so
we
may
say
of
other
Graces
.
2.
By
way
of
Exposition
,
or
Illustration
;
and
so
there
are
many
synonymous
words
used
to
explain
truth
of
Heart
,
viz.
1.
It
's
explained
by
perfection
,
2
Reg.
20.
3.
I
beseech
thee
,
ô
Lord
,
remember
now
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
.
A
true
hearted
Christian
,
is
a
perfect
hearted
Christian
.
There
is
a
two-fold
Perfection
:
The
one
is
Legal
:
The
other
is
Evangelical
.
The
Legal
Perfection
is
not
to
be
found
in
any
meer
man
,
since
the
Apostacy
of
Adam
.
The
Papists
they
dispute
not
onely
for
the
possibility
of
the
attainment
of
this
perfection
;
but
they
teach
also
that
it
is
actually
attained
by
many
.
But
that
's
a
meer
Dream
,
and
purposely
held
by
them
to
maintain
their
wicked
Doctrine
of
Merit
and
Supererogation
;
for
the
Scripture
cleerly
asserts
the
contrary
;
and
the
servants
of
God
in
the
highest
form
,
have
utterly
disavowed
any
such
thought
.
Job
in
the
Old
Testament
,
Job
.
9.
20.
If
I
justifie
my self
,
my
mouth
shall
condemn
me
;
if
I
say
,
I
am
perfect
,
it
also
shal
prove
me
perverse
.
And
Paul
,
in
the
New
Testament
,
though
he
might
have
stood
upon
his
legal
righteousness
as
much
as
any
other
,
Phil.
3.
2.
yet
Phil.
3.
12.
he
disclaimes
Perfection
.
Perfection
of
this
kind
is
a
thing
to
be
much
wished
for
:
but
it
is
not
attainable
by
any
,
2
Cor.
13.
ver.
10.
The
Evangelical
Perfection
is
two-fold
:
the
one
,
of
Justification
.
And
in
this
respect
,
every
one
who
truly
is
in
Christ
,
by
saving
Faith
,
is
exactly
perfect
.
Thou
art
all
fair
my
Love
,
there
is
no
spot
in
thee
,
Cant.
4.
7.
Jesus
Christ
,
by
one
offering
,
hath
for
ever
perfected
them
that
are
sanctified
.
Heb.
10.
14.
The
other
,
is
of
Sanctification
:
And
in
this
respect
the
truly-godly
,
are
called
perfect
in
three
respects
:
First
,
because
they
are
so
in
part
;
there
is
in
them
a
perfection
of
parts
:
they
are
renewed
throughout
in
every
Faculty
of
the
Soul
:
the
Understanding
,
Will
,
Conscience
,
Affections
,
&c.
are
all
sanctified
truly
,
though
not
throughly
.
Secondly
,
because
they
are
in
the
progress
of
Perfection
;
it
's
that
Mark
they
levell
at
,
they
will
not
sit
down
without
it
:
so
Paul
,
Phil.
3.
14.
I
press
towards
the
Mark
,
for
the
prize
of
the
high-calling
,
&c.
this
he
cals
Perfection
,
v.
15.
Let
as
many
as
be
perfect
be
thus
minded
.
Thirdly
,
because
they
allow
in
themselves
none
of
their
imperfections
:
Their
smperfections
are
their
burthen
,
their
sorrow
,
their
shame
;
they
take
no
contentment
or
pleasure
in
them
.
2.
It
's
explained
by
uprightness
of
heart
:
so
ye
have
it
,
1.
Reg.
3.
6.
Thou
hast
shewed
unto
thy
servant
David
,
my
Father
,
great
mercy
,
according
as
he
walked
before
thee
in
truth
,
and
in
uprightness
of
heart
,
and
in
righteousness
.
Uprightness
of
Heart
,
is
a
Heart
without
crookedness
;
a
Heart
that
doth
not
bend
and
bow
,
this
way
,
and
that
way
,
for
gain
,
for
advantage
sake
.
A
swarving
Heart
,
is
opposed
to
an
upright
Heart
,
Psal.
125.
4
,
5.
Do
good
,
ô
Lord
,
to
those
that
are
good
,
&c.
As
for
such
as
turn
aside
unto
their
crooked
wayes
,
&c.
A
Heart
of
Truth
,
is
a
Heart
that
doth
not
warp
to
the
right
,
nor
to
the
left
hand
;
he
will
not
be
swayed
from
his
way
,
for
fear
of
men
,
for
hopes
of
preferment
,
for
the
avoiding
of
outward
detriment
and
loss
.
He
is
a
man
that
lookes
right
on
,
and
his
eye-lids
look
straight
before
him
;
he
doth
not
turn
to
the
right
hand
,
or
to
the
left
,
Prov.
4.
25
,
27
,
It
's
a
metaphor
,
as
some
think
,
taken
from
the
Plow-man
;
He
hath
his
eyes
not
wandring
this
way
,
and
that
way
,
but
he
looks
straight
before
him
,
that
he
may
make
the
furrow
even
:
so
doth
a
man
of
truth
,
he
is
fixed
in
his
way
and
work
,
and
his
desire
is
,
that
he
may
make
an
even
furrow
,
that
he
may
draw
a
strait
line
,
and
keep
himself
in
Gods
way
:
let
come
on
him
,
what
will
.
Not
,
as
if
a
Child
of
God
might
not
warp
from
Gods
way
,
they
have
their
deviations
.
Peter
and
Barnabas
,
two
great
Apostles
,
they
did
not
alwayes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vid.
Gal.
2.
12.
13
,
14.
but
then
they
do
not
continue
in
their
wandrings
,
they
do
not
justifie
their
turnings
aside
,
they
do
not
compel
others
to
turn
aside
after
them
,
or
do
say
,
that
they
have
done
well
in
so
doing
:
They
are
not
angry
with
such
as
reprove
them
for
their
deviations
.
Neither
Peter
nor
Barnabas
so
much
as
murmured
,
much
lesse
reviled
Paul
,
because
he
told
them
of
their
present
deviations
;
but
presently
reformed
.
3.
It
s
expounded
by
Sincerity
,
and
godly
simplicity
.
So
ye
have
it
,
1
Cor.
5.
8.
Therefore
let
us
keep
the
feast
,
&c.
with
the
unleavened
bread
of
sincerity
and
truth
.
Truth
and
sincerity
are
all
one
,
and
sincerity
and
simplicity
are
one
and
the
same
thing
also
,
2
Cor.
1.
12.
Our
rejoycing
is
this
,
the
testimony
of
our
Conscience
,
that
in
simplicity
and
godly
sincerity
,
&c.
That
which
is
sincere
is
simple
,
and
unmixed
,
like
white
wooll
never
died
.
Mel
sincerum
is
honey
unmingled
,
without
wax
:
Farina
sincera
is
flower
never
leavened
.
A
heart
of
truth
is
a
heart
uncompounded
,
a
heart
not
double
;
a
man
of
truth
hath
not
a
heart
and
a
heart
,
one
for
God
,
and
another
for
Mammon
;
one
for
sin
,
and
another
for
righteousness
:
he
hath
but
one
tongue
and
one
heart
,
he
is
single
tongued
and
single
minded
,
his
tongue
and
heart
go
together
as
Companions
.
And
(
then
)
sincerity
notes
soundness
,
a
sincere
heart
is
a
sound
heart
:
a
heart
not
putrified
with
rottenness
and
hypocrisie
.
Though
all
men
have
hypocrisie
in
them
,
yet
all
men
are
not
Hypocrites
.
Now
take
up
all
these
together
,
and
they
will
declare
fully
what
is
meant
by
the
grace
of
truth
,
with
which
the
Apostle
would
have
us
to
be
girded
.
Not
false
hearted
,
not
in
pretence
and
appearance
,
not
in
word
and
tongue
;
but
a
perfect
,
an
upright
,
a
sincere
,
uncompounded
Christian
.
2.
For
Caution
,
I
shall
lay
down
two
Rules
.
(
1.
)
Though
truth
be
of
such
use
,
&c.
yet
may
a
sincere
and
true
hearted
Christian
be
foiled
for
a
time
,
by
some
prevailing
temptation
.
We
are
not
to
judge
,
either
our selves
or
others
,
to
be
presently
hypocrites
,
because
we
are
surprized
and
overcome
by
a
Temptation
.
Hezekiah
was
a
man
of
a
perfect
heart
,
2
Reg.
20.
3.
and
yet
he
was
vanquished
in
battel
in
the
day
of
temptation
,
2
Chron.
32.
31.
In
the
buisness
of
the
Embassadors
of
the
Princes
of
Babylon
,
&c.
God
left
him
to
try
him
,
David
was
a
man
of
an
uncorrupt
heart
,
God
gives
him
that
testimony
,
and
yet
in
the
matter
of
Vriah
,
Satan
overcame
him
.
As
a
hypocrite
and
wicked
man
may
stand
out
in
some
temptation
,
so
may
a
single
hearted
Christian
be
overtaken
and
insnared
.
It
s
true
,
they
will
recover
themselves
again
out
of
these
snares
,
as
Hezekiah
and
David
did
;
but
they
may
be
for
a
time
taken
prisoners
.
Noah
was
a
perfect
man
,
and
that
in
a
perverse
and
crooked
Generation
,
Gen.
6.
9.
yet
Satan
surprized
him
,
and
drew
him
into
the
sin
of
drunkenness
,
Gen.
9.
21.
Lot
was
an
upright
man
in
the
sink
of
Sodom
,
and
yet
he
was
overcome
by
temptation
,
and
drawn
into
the
foul
sins
of
drunkenness
and
incest
.
,
Gen.
19.
32
,
33
,
34
,
35.
We
may
soon
take
away
sincerity
from
the
earth
,
if
we
make
such
conclusions
.
(
2.
)
Though
truth
be
of
such
use
,
&c.
yet
no
Christian
stands
in
the
day
of
temptation
for
the
merit
of
his
sincerity
.
Though
no
man
have
a
promise
of
standing
without
this
grace
of
truth
,
yet
is
not
any
mans
truth
of
heart
the
meritorious
cause
of
his
standing
.
We
stand
by
our
sincerity
,
but
not
for
our
sincerity
.
As
the
Apostle
concludes
concerning
faith
.
1
Pet.
1.
5.
so
we
may
conclude
concerning
uprightness
.
We
are
kept
by
the
power
of
God
through
sincerity
.
Sincerity
is
the
instrumentall
cause
,
but
the
power
of
God
is
the
efficient
.
This
Paul
confesseth
in
his
temptation
,
2
Cor.
12.
9.
I
will
glory
in
my
infirmities
,
that
the
power
of
Christ
may
rest
upon
me
.
III.
The
Reasons
of
the
Doctrine
,
how
it
is
that
truth
of
heart
is
so
useful
for
this
warfare
.
1.
Because
this
is
the
strength
of
all
other
graces
,
and
of
all
Ordinances
:
Some
Divines
look
upon
sincerity
,
not
as
a
distinct
grace
,
but
as
that
which
is
the
perfection
of
every
grace
.
Truth
of
love
is
the
perfection
of
love
.
Truth
of
faith
is
the
perfection
of
faith
.
Truth
of
obedience
is
the
perfection
of
obedience
,
&c.
All
which
is
within
a
man
without
the
grace
of
truth
;
is
but
like
rotten
wood
,
which
will
soon
break
,
and
never
do
any
service
in
the
day
of
Battel
.
All
which
a
man
doth
without
sincerity
,
is
to
no
purpose
.
He
can
suck
out
no
vertue
from
any
of
the
Ordinances
of
God
,
neither
prayer
,
word
,
Sacraments
,
&c.
2.
Sincerity
is
that
which
engageth
God
to
take
our
part
in
all
temptations
.
Where-ever
integrity
is
,
there
God
is
by
his
speciall
grace
,
to
assist
and
enable
the
soul
.
He
stands
far
off
from
the
rotten
hearted
Christian
;
but
his
countenance
doth
behold
the
upright
.
Psal.
11.
7.
That
is
an
excellent
place
to
this
purpose
,
which
we
have
in
Gen.
20.
5.
6.
In
the
integrity
of
my
heart
,
&c.
Yea
I
know
thou
didst
this
in
the
integrity
of
thy
heart
,
&c.
therefore
suffered
I
thee
not
to
touch
her
.
We
cannot
say
of
Abimelech
,
that
he
was
a
sincere
believer
;
for
he
was
a
profane
King
,
his
integrity
or
truth
of
heart
was
but
a
meer
morrall
integrity
,
he
would
not
have
taken
Sarah
,
had
he
known
her
to
be
the
Wife
of
another
man
;
and
therefore
he
professeth
,
what
he
had
done
,
was
done
in
the
simplicity
of
his
spirit
,
God
bears
him
witness
,
that
he
spake
the
truth
,
and
therefore
saith
God
,
I
have
kept
thee
,
that
thou
hast
not
touched
her
.
God
did
so
approve
of
that
simplicity
of
his
,
that
he
preserved
him
from
falling
into
that
great
sin
,
and
delivered
him
from
the
Devills
snare
:
if
naturall
and
morall
honesty
doth
engage
God
to
take
part
with
a
man
,
how
much
more
will
the
grace
of
sincerity
engage
him
?
James
4.
7
,
8.
Resist
the
Devill
and
he
shall
fly
.
Draw
nigh
to
God
,
and
he
will
draw
nigh
to
you
.
&c.
Purifie
your
hearts
ye
double
minded
.
The
Apostle
in
that
place
would
have
Christians
to
engage
God
on
their
part
,
in
the
day
of
temptation
.
There
will
be
no
prevailing
,
if
God
be
not
on
our
part
.
But
how
shall
we
obtain
this
assistance
from
God
?
he
tells
us
,
Purifie
your
hearts
,
ye
double-minded
.
A
single-hearted
Christian
shall
not
want
,
either
the
presence
or
power
of
God
,
in
the
day
of
Battel
.
This
is
clear
also
,
Gen.
15.
1.
with
17.
1.
Information
1.
Do
not
wonder
to
see
Satan
prevail
so
much
against
hypocriticall
and
false
hearted
men
.
The
Heretique
wants
the
Doctrine
of
truth
,
therefore
he
is
insnared
:
the
Hypocrite
wants
the
Grace
of
truth
,
and
therefore
he
cannot
stand
:
the
one
wants
soundness
of
head
,
the
other
soundness
of
heart
,
he
is
ungirt
and
unblest
.
Satan
may
easily
winde
him
any
way
,
he
may
make
him
carry
any
yoke
:
he
may
make
him
to
serve
him
in
any
kinde
of
employment
,
though
never
so
vile
,
never
so
abominable
,
contrary
to
the
light
of
the
word
,
and
light
of
nature
,
vid.
2
Tim.
3.
1.
2.
Men
shall
be
lovers
of
themselves
,
covetous
,
proud
,
boasters
,
&c.
who
are
they
that
are
drawn
aside
into
such
paths
as
these
?
They
are
hypocriticall
men
,
that
want
the
grace
of
truth
,
having
a
form
of
godliness
,
but
denying
the
power
thereof
.
A
man
that
wants
the
grace
of
sincerity
,
if
the
Devill
will
have
him
to
be
proud
,
he
will
be
puffed
up
presently
.
If
Satan
say
Blaspheme
,
his
lips
are
full
of
blasphemies
presently
,
and
those
of
the
worst
kinde
,
doctrinal
blasphemies
.
If
Satan
command
him
to
be
incontinent
he
cannot
withstand
.
If
he
will
have
him
break
Covenant
,
he
hath
no
powerto
oppose
,
he
wilnot
only
break
Covenant
,
but
forswear
it
.
If
he
be
tempted
to
commit
treason
,
he
rebels
presently
:
and
if
to
disobey
Parents
,
naturall
or
civill
,
his
hand
is
lifted
up
against
his
Father
,
&c.
Satan
can
lead
him
into
any
path
that
wants
this
Girdle
.
LECT.
10.
Decemb.
12.
1649.
2.
HOw
requisite
it
is
for
Christians
to
examine
and
prove
themselves
,
whether
they
have
this
Grace
of
Truth
in
their
hearts
,
or
no.
The
Holy
Ghost
here
puts
great
stress
upon
it
,
setting
it
in
the
first
place
.
He
is
like
to
be
quite
undone
in
that
day
of
temptation
,
that
wants
it
.
Every
Christian
is
willing
to
suppose
that
he
hath
it
:
therefore
it
's
good
to
be
at
certainty
about
it
.
I
shall
for
the
helping
of
you
,
lay
down
these
ensuing
Rules
,
by
way
of
Evidences
viz.
1.
He
that
hath
the
Grace
of
Truth
in
his
heart
chuseth
the
Word
of
Truth
to
be
the
Rule
of
all
his
Actions
.
He
dares
not
make
men
his
Rule
,
because
he
knowes
men
of
high
degree
are
vanity
;
and
men
of
low
degree
are
a
Lie
,
Psal.
62.
9.
He
knowes
wicked
men
are
out
of
the
way
,
and
good
men
may
miss
the
way
:
and
therefore
he
dares
not
walk
according
to
men
.
Micajah
would
not
say
,
Go
up
and
prosper
,
though
all
the
Prophets
of
Ahab
had
said
the
same
with
one
consent
.
Whatsoever
God
puts
into
my
mouth
,
that
will
I
speak
,
1
Reg.
22.
14.
This
is
that
which
David
layes
down
,
Psal.
119.
1.
and
this
is
that
which
he
practised
in
himself
,
Psal.
119.
30.
I
have
chosen
the
way
of
truth
,
thy
judgments
have
I
laid
before
me
.
And
as
he
dares
not
make
men
his
Rule
,
so
neither
dare
he
make
any
outward
Dispensations
of
Providence
his
Rule
.
He
is
a
man
that
adores
Providence
,
and
admires
Providence
,
and
rests
satisfied
with
all
Acts
of
Providences
,
and
searcheth
into
Providence
,
but
he
dares
not
make
it
the
Rule
to
walk
by
,
the
Glass
to
dress
himself
by
.
1.
He
knows
all
things
come
alike
to
all
;
and
that
the
worst
men
,
and
worst
causes
,
have
sometimes
good
success
,
at
least
,
for
a
long
time
.
And
,
2.
He
also
knows
,
that
the
wayes
of
Providence
are
very
often
like
the
way
of
a
ship
in
the
Sea
,
or
of
an
Eagle
in
the
Ayr
;
they
are
full
of
Riddles
and
Labyrinths
,
so
that
man
cannot
expound
or
trace
them
.
3.
He
knows
,
that
the
actings
and
workings
of
Providence
,
are
various
;
these
wheeles
do
not
alwayes
keep
the
same
track
,
therefore
he
dares
not
make
them
his
Rule
.
The
Word
of
Truth
is
visible
,
certain
,
uniform
,
given
for
a
Rule
;
and
therefore
this
he
chuseth
;
from
this
he
doth
not
willingly
depart
,
vid.
Psal.
18.
21
,
22
,
23.
(
3.
)
He
that
hath
the
Grace
of
Truth
in
his
heart
,
useth
true
and
warrantable
meanes
,
for
the
accomplishment
of
all
his
Actions
.
He
doth
not
think
it
lawfull
to
pass
through
all
kind
of
formes
that
he
may
attain
his
desires
;
he
dares
not
put
upon
him
any
shape
but
one
.
Not
but
that
a
sincere
Christian
may
be
hurried
by
a
Temptation
,
to
use
some
meanes
unjustifiable
.
Jacob
,
and
his
Mother
Rebeckah
,
both
of
them
holy
persons
,
yet
did
use
dissimulation
,
to
obtain
the
blessing
from
old
Jacob
,
Gen.
27.
6
,
7
,
8
,
&c.
But
they
were
severely
punished
for
this
sinne
:
Jacob
was
banished
from
his
Fathers
house
,
served
20
years
a
hard
Master
,
where
he
had
wages
changed
ten
times
:
and
we
do
not
read
,
that
he
and
his
mother
ever
saw
one
another
upon
earth
.
But
though
a
child
of
God
,
whose
heart
is
sincere
,
may
fall
into
such
a
practice
,
yet
he
dares
not
justifie
any
such
action
.
David
durst
not
take
away
the
life
of
Saul
,
to
come
to
the
Crown
,
though
he
was
anointed
King
by
that
God
,
who
disposeth
of
all
kingdoms
;
he
would
not
permit
another
to
do
it
,
vid.
1
Sam.
26.
7
,
8
,
9
,
10
,
11.
yea
,
when
an
Amalekite
came
and
told
him
,
that
he
had
slain
Saul
,
and
that
by
his
own
desire
,
when
he
was
full
of
anguish
,
and
could
not
have
lived
many
hours
,
David
commanded
him
to
be
put
to
death
for
that
wicked
act
,
2
Sam.
1.
13
,
14
,
15.
He
that
hath
truth
of
heart
,
knowes
well
,
that
God
hath
forbid
him
to
do
evil
,
that
good
may
come
thereby
,
and
that
he
must
not
lie
for
God
,
Job
13.
7
,
8.
He
will
not
chuse
sinne
,
to
escape
affliction
.
Elihu
chargeth
Job
with
this
,
and
useth
it
as
an
Argument
to
prove
him
unsincere
,
Job
36.
21.
A
true-hearted
man
knowes
that
God
hath
prescribed
meanes
,
and
lookes
at
them
as
much
as
ends
;
and
yet
wicked
means
discredit
and
condemn
the
best
ends
:
vid.
1
Sam.
13.
8
,
9
,
10
,
11
,
12
,
13.
there
was
a
very
good
end
,
&c.
not
fighting
without
seeking
Gods
face
,
&c.
So
1
Sam.
15.
15
,
16
,
21
,
22.
This
was
a
good
end
,
to
sacrifice
to
God
of
the
spoyl
of
his
enemies
,
&c.
but
the
meanes
were
nought
:
therefore
GOD
abhorres
it
,
as
an
act
of
Rebellion
.
(
2.
)
He
that
hath
truth
of
heart
,
doth
all
his
Actions
to
a
good
end
.
His
aymes
are
sincere
,
and
incorrupt
;
at
least
,
he
desires
they
may
be
so
,
and
is
much
troubled
that
they
are
not
so
.
He
knowes
that
a
good
Action
is
discredited
,
if
he
that
doth
it
have
not
a
good
end
,
2
Chron.
25.
2.
Jehu
failed
in
this
,
2
Reg.
10.
He
did
very
many
good
things
,
put
all
the
Priests
of
Baal
to
death
,
&c
,
destroyed
Baal
out
of
Israel
,
ver
.
28.
God
testifies
for
him
that
he
had
done
,
that
which
was
in
his
heart
,
ver.
38.
unto
the
house
of
Ahab
:
But
all
these
things
were
done
for
base
ends
,
to
establish
himself
in
the
Kingdom
:
therefore
,
Hos.
1.
4.
God
threatens
to
avenge
the
blood
of
Jezreel
on
the
house
of
Jehu
.
Our
Saviour
makes
this
a
distinguishing
Evidence
between
a
painted
Hypocrite
,
and
a
real
Saint
,
Mat.
6.
1
,
2
,
3
,
4
,
5.
They
may
give
as
many
,
and
as
great
Almes
;
They
may
give
God
as
many
,
and
as
long
Prayers
,
as
a
sincere
Christian
doth
;
but
they
differ
in
their
ends
.
The
end
of
the
one
,
is
to
get
glory
from
men
,
to
satisfie
the
voyce
of
Conscience
,
&c.
The
end
of
the
other
,
is
to
approve
his
Heart
to
God
,
to
glorifie
his
Heavenly
Father
,
and
to
testifie
his
Obedience
to
the
Command
of
God
.
(
4.
)
He
that
hath
the
Grace
of
Truth
in
his
heart
,
is
the
same
in
private
,
that
he
is
in
publike
.
The
Lining
,
and
the
Out-side
of
his
garment
,
are
both
of
one
piece
;
he
is
clean
within
,
as
wel
as
without
:
a
spot
upon
his
skin
,
is
as
great
a
trouble
to
him
,
as
a
stain
upon
his
garment
.
This
is
that
,
which
our
Saviour
makes
a
distinguishing
Note
between
a
Hypocrite
,
and
a
sincere
Christian
,
Matth.
15.
7
,
8.
the
Hypocrite
is
onely
for
the
out-side
of
Cup
or
Platter
,
that
that
may
be
clean
;
but
the
inward
part
is
full
of
wickedness
.
This
is
David's
Character
of
himself
,
Psal.
18.
23.
I
was
also
uncorrupt
before
him
,
and
kept
my self
from
mine
iniquity
;
i.
e.
from
secret
sinnes
,
as
well
as
publike
.
And
Psal.
101.
2.
I
will
walk
in
the
midst
of
my
house
with
a
perfect
heart
.
A
sincere
Christian
is
as
good
in
his
own
house
,
as
in
Gods
house
;
in
the
Closet
,
as
well
as
in
the
Streets
;
in
his
secret
Chamber
,
as
well
as
in
the
Church
.
He
desires
to
have
a
clean
heart
,
as
well
as
clean
hands
,
Jam.
4.
8.
Cleanse
your
hands
ye
sinners
,
purifie
your
hearts
,
ye
double-minded
.
(
5.
)
He
that
hath
truth
,
will
be
the
same
in
trouble
,
and
after
trouble
,
Psal.
78.
34
,
35
,
36.
Exhortation
:
That
all
that
profess
themselves
Christians
,
would
both
carefully
get
and
keep
this
girdle
of
Truth
.
I
shall
here
urge
it
by
some
Motives
;
and
then
lay
down
some
Helpes
and
Directions
.
1.
For
Motives
.
(
1.
)
Sincerity
is
the
best
security
,
Prov.
10.
9.
He
tbat
walketh
uprightly
,
walketh
surely
;
but
he
that
perverteth
his
wayes
,
shall
be
known
:
God
knowes
him
already
,
and
men
shall
know
him
,
when
the
Mask
of
Hypocrisie
is
pull'd
off
his
face
:
his
rough
garment
which
he
wore
to
deceive
,
shall
in
due
time
be
plucked
off
,
and
then
his
deceit
shall
be
made
manifest
.
He
walkes
under
Divine
Protection
;
he
walkes
under
the
shadow
of
Divine
Promises
,
therefore
he
is
in
safety
.
He
may
sometimes
come
into
danger
;
but
he
shall
be
delivered
either
in
danger
,
or
from
danger
,
or
by
danger
:
Yea
,
sometimes
God
brings
him
into
a
lesser
danger
,
to
preserve
him
from
a
greater
,
vid.
Jer.
38.
38.
His
imprisonment
saved
him
from
the
danger
he
might
have
been
in
by
the
enemy
,
when
Jerusalem
was
taken
.
The
three
Children
,
Dan.
3.
and
Dan.
6.
were
preserved
by
their
Integrity
.
The
Prophet
David
never
was
in
such
danger
,
as
when
he
warped
a
little
,
and
went
into
the
Land
of
the
Philistins
:
He
got
a
strong
Hold
of
Zicklag
,
from
the
King
of
Gath
;
but
that
Fort
was
destroyed
and
he
was
never
in
such
distress
in
all
his
troubles
,
1
Sam.
30.
init
.
His
own
guard
had
there
been
his
Executioners
,
had
not
God
,
by
a
mighty
hand
,
staved
them
off
.
(
2.
)
Integrity
of
Heart
,
is
the
best
Guide
in
straits
,
and
doubtful
Cases
.
This
is
promised
.
Prov.
11.
3.
The
integrity
of
the
Upright
shall
guide
them
;
but
the
perversness
of
Transgressors
shall
destroy
them
.
It
's
a
marvellous
happiness
to
have
a
perfect
and
faithfull
guide
in
dark
and
dangerous
Travels
.
It
's
a
priviledge
belonging
to
the
godly
man
,
to
have
Divine
guidance
,
Psal.
32.
8.
He
that
is
sincere
,
shall
have
this
guidance
.
It
is
evinced
by
what
hath
been
said
:
Integrity
makes
the
Word
his
Rule
:
And
that
Word
is
a
Lantern
;
yea
,
't
is
a
Light
shining
in
a
dark
place
,
2
Pet.
1.
19.
and
he
that
followeth
this
Light
,
shall
see
his
way
,
when
others
are
in
obscurity
:
vid.
Isa.
30.
21.
The
Spirit
of
God
,
who
is
the
Soules
guide
,
dwels
in
a
sincere
heart
,
therefore
he
shall
be
led
in
the
right
path
.
(
3.
)
Sincerity
of
heart
will
procure
Gods
acceptance
of
all
your
services
.
Though
they
be
very
weak
,
and
very
imperfect
,
yet
if
they
be
seasoned
with
the
Salt
of
sincerity
,
they
shall
not
be
cast
away
,
Prov.
15.
8.
The
Sacrifice
of
the
Wicked
,
is
abomination
to
the
Lord
;
but
the
Prayer
of
the
Upright
,
is
his
delight
.
It
's
a
marvellous
comfort
to
a
Child
of
God
,
that
his
Duties
find
acceptance
:
When
they
do
but
suppose
that
their
services
are
rejected
,
how
are
they
cast
down
?
how
are
they
disquieted
?
Nothing
can
satisfie
them
in
such
a
Case
.
Well!
if
your
hearts
be
sincere
,
your
prayers
shall
be
as
Incense
,
and
sweet
Odours
,
in
the
sight
of
God
.
(
4.
)
The
Services
and
Ordinances
of
God
shall
convey
strength
to
you
.
When
the
false-hearted
Christian
shall
winder
and
molder
away
,
and
all
which
he
seemed
to
have
,
shall
come
to
nothing
;
then
shall
the
true
hearted-Christian
be
as
one
anointed
with
fresh
Oyl
,
he
shall
be
active
,
vigorous
,
and
strong
,
This
is
promised
in
many
places
,
Job
17.
9.
The
Upright
shall
hold
on
his
way
,
and
he
that
hath
clean
hands
shall
add
to
strength
.
The
meat
and
nourishment
which
is
taken
by
a
man
,
whose
vitals
are
consumed
,
gives
no
true
strength
to
him
:
He
may
,
perhaps
,
for
a
little
time
,
appear
to
be
fat
,
and
in
good
liking
,
but
all
his
growth
is
but
wind
and
emptiness
,
which
in
a
fit
of
sickness
will
soon
wash
off
:
But
the
meat
of
a
man
that
is
sound
,
turnes
into
nourishment
,
and
makes
him
grow
:
so
it
is
with
the
Soul
,
the
rotten
Hypocrite
he
gets
no
nourishment
by
the
Ordinances
;
but
the
sound
Christian
gets
strength
by
them
.
He
may
not
presently
perceive
his
growth
nor
does
he
grow
always
alike
in
all
graces
;
but
in
some
grace
or
other
he
increaseth
,
and
shall
increase
his
Spirituall
strength
,
Prov.
10.
19.
The
way
of
the
Lord
is
strength
to
the
upright
;
but
destruction
shall
be
to
the
workers
of
iniquity
.
(
5.
)
God
will
pardon
,
and
graciously
pass
by
many
failings
and
infirmities
,
if
the
heart
be
sound
.
1
King
.
15.
12
,
13
,
14.
King
Asa
was
guilty
in
many
things
:
there
were
very
visible
Defects
found
in
him
,
contrary
to
that
which
the
Law
of
God
required
.
He
took
away
the
Sodomites
which
were
in
the
Land
;
he
removed
all
the
Idols
which
his
Fore-fathers
had
made
;
He
deposed
his
Mother
from
her
Regency
,
because
she
had
made
an
Idol
in
a
Grove
,
but
the
high
places
remained
still
:
Nevertheless
,
the
heart
of
Asa
was
perfect
with
the
Lord
all
his
dayes
:
And
because
he
was
a
man
of
a
sound
heart
,
God
accepted
what
he
had
done
well
,
and
graciously
pardoned
his
Omissions
.
And
therefore
it
is
,
that
David
makes
the
soundness
of
his
heart
an
Argument
,
to
move
God
to
forgive
his
sin
,
Psal.
51.
6.
Behold
thou
requirest
truth
in
the
inward
parts
,
that
is
to
say
.
Lord
,
although
according
unto
the
letter
of
the
Law
,
thou
hast
cause
to
cast
me
off
,
yet
according
to
the
tenour
of
the
Gospel
,
I
hope
thou
wilt
pardon
me
,
for
thou
knowest
my
heart
is
right
in
thy
sight
:
and
,
Psal.
7
,
8.
he
prayes
,
that
God
would
judge
him
according
to
his
integrity
,
and
according
to
the
righteousness
that
was
in
him
.
6.
This
Grace
of
Truth
is
the
way
to
have
fellowship
and
communion
with
God
.
Hypocrisie
,
and
false-heartedness
,
is
a
bar
in
the
way
of
our
Communion
;
God
will
not
shew
his
face
with
joy
unto
such
,
whose
hearts
are
rotten
.
Hypocrites
may
tell
you
of
much
Communion
they
have
with
God
,
and
of
great
joyes
they
find
in
their
spirits
:
but
this
their
joy
is
but
like
a
Land-flood
,
it
is
quickly
dryed
up
again
;
a
few
Sun-shine
dayes
sokes-in
all
this
joy
:
It
is
,
indeed
,
but
a
false
joy
which
comes
from
Satan
,
transformed
into
an
Angel
of
Light
,
and
it
shall
be
but
for
a
moment
.
Job
tels
us
,
Job
13.
6.
that
a
hypocrite
shall
not
come
before
him
.
He
shall
not
see
the
face
of
God
with
any
joy
.
No
,
no
,
Communion
with
God
is
onely
promised
to
sincerity
,
Jam.
4.
8.
Draw
nigh
to
God
&c.
Cleanse
your
hands
ye
sinners
,
purifie
your
hearts
ye
double
minded
.
And
therefore
David
,
upon
the
profession
of
this
integrity
,
calls
upon
God
for
his
presence
,
Psal.
101.
2.
O
when
wilt
thou
come
unto
me
:
I
will
walk
in
the
midst
of
my
house
with
a
perfect
heart
.
7.
Integrity
is
the
way
to
dant
all
your
enemies
.
To
warp
from
the
wayes
of
God
,
will
much
encourage
your
adversaries
;
it
will
make
them
more
bold
,
and
more
violent
:
but
perseverance
and
holding
on
in
your
integrity
,
will
▪
in
due
time
,
make
your
hearts
fail
.
Herod
was
afraid
of
John
Baptist
,
because
he
was
a
sincere
man
,
Mark
6.
20.
And
it
's
said
of
Saul
,
that
because
David
behaved
himself
wisely
,
he
was
afraid
of
him
,
1
Sam.
18.
15.
8.
Sincerity
of
Heart
will
be
a
strengthning
Cordial
to
your
soules
,
in
the
day
of
affliction
and
trouble
.
Integrity
is
the
best
way
to
keep
you
from
trouble
,
and
to
deliver
you
out
of
trouble
:
but
if
at
any
time
ye
do
fall
,
and
lie
under
trouble
,
Integrity
will
be
a
soft
Pillow
to
rest
your
heads
upon
,
in
the
evil
day
:
vid.
2
Cor.
1.
12.
This
is
our
rejoycing
,
the
testimony
of
our
Conscience
,
that
in
simplicity
and
godly
sincerity
,
&c.
This
was
that
which
made
the
Martyrs
so
joyful
in
Prison
:
This
was
that
which
kept
up
the
heart
of
Job
in
his
great
sufferings
;
and
this
made
Paul
and
Silas
sing
with
so
much
joy
,
when
their
feet
were
fast
in
the
stocks
,
Act.
16.
9.
Integrity
will
make
the
end
of
your
life
peaceable
.
You
may
have
Contentions
and
Warrings
,
and
unquietness
in
the
way
:
but
you
shall
be
sure
to
find
calmness
,
and
serenity
,
and
peace
,
in
the
end
.
This
is
promised
,
Psal.
37.
37.
Mark
the
upright
man
,
&c.
for
the
end
of
that
man
is
peace
.
The
beginning
,
and
the
middle
of
the
Hypocrite
,
may
be
in
some
kind
of
tranquillity
;
but
the
end
will
be
a
storm
.
Job
had
many
a
sore
storm
;
but
his
latter
end
was
peaceable
and
serene
:
That
's
well
,
that
ends
well
:
the
Hypocrites
portion
is
to
lye
down
in
sorrow
,
Esa
50.
10
,
11.
Thus
for
Motives
.
2.
For
Directions
,
to
get
and
keep
sincerity
,
take
these
,
viz.
(
1.
)
Study
well
,
and
improve
aright
the
Doctrine
of
Gods
Omnipresence
,
and
Omniscience
.
He
that
doth
truly
believe
that
Gods
Eye
is
upon
him
,
will
not
give
way
to
Deceitfulness
and
Hypocrisie
in
heart
:
remember
that
God
is
a
Heart-searching
God
.
This
is
that
Direction
which
God
himself
gave
to
Abraham
,
to
keep
his
heart
sound
,
Gen.
15.
1.
Walk
before
me
,
and
be
upright
,
This
was
that
which
kept
David
intire
,
Psal.
18.
23.
I
was
upright
before
him
,
or
in
his
sight
,
and
kept
my self
from
mine
iniquity
.
The
want
of
this
,
is
made
the
reason
of
all
the
fals-hood
of
Ephraim
,
Hos.
7.
1
,
2.
They
consider
not
in
all
their
hearts
,
&c.
(
2.
)
Take
heed
of
worldly
policy
.
Fleshly
wisdome
is
like
rust
;
it
will
eat
up
sincerity
,
if
ye
hearken
to
it
.
The
Apostle
opposeth
these
two
one
unto
another
,
2
Cor.
1.
12.
In
sincerity
and
godly
simplicity
,
not
with
fleshly
wisdome
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
enmity
with
God
.
God
would
have
his
people
to
be
prudent
,
and
to
hear
the
voyce
of
right
reason
;
Reason
is
not
given
in
vain
:
Be
wise
as
Serpents
,
&c.
but
he
would
not
have
them
make
carnal
Wisdom
their
Oracle
.
He
consults
first
,
the
justum
,
and
then
the
commodum
.
He
that
consults
with
flesh
and
blood
will
hardly
keep
upright
in
declining-Times
.
Fleshly
Wisdome
would
have
dictated
a
hundred
things
to
Daniel
,
would
he
have
hearkened
to
it
.
(
3.
)
Be
much
in
the
Duty
of
self-searching
.
Take
heed
of
putting
too
much
credit
and
confidence
in
your
own
hearts
;
He
that
trusts
in
his
own
heart
,
is
a
fool
,
Prov.
28.
26.
You
have
the
seed
of
rottenness
in
your
soules
;
and
if
you
do
not
keep
them
in
a
constant
course
of
Physick
,
they
will
grow
corrupt
,
before
you
be
aware
.
David's
prayer
should
be
your
prayer
,
Psal.
139.
23.
24.
Search
me
,
O
Lord
,
&c.
(
4.
)
Consider
the
end
of
Hypocrisie
:
It
will
be
your
shame
in
this
world
,
Psal.
119.
80.
Let
my
heart
be
sound
in
thy
statutes
,
&c.
Hypocrisie
is
an
in-let
and
door
to
all
other
sins
,
2
Tim.
3.
init
.
a
man
that
hath
the
form
of
godliness
,
without
the
power
,
will
be
any
thing
in
time
.
It
will
be
your
sorrow
in
another
world
.
Hell
is
said
to
be
made
for
Hypocrites
,
Mat.
24.
51.
Thus
much
for
the
first
piece
of
this
Armour
,
The
Girdle
of
Truth
.
LECT.
11.
Decemb.
19.
1649.
EPHES.
6.
14.
Stand
therefore
,
having
your
loyns
girt
about
with
truth
,
[
and
having
on
this
Breast-plate
of
righteousness
.
]
V.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
THese
words
contain
the
second
piece
of
the
spirituall
Armour
.
And
this
is
fitly
added
to
the
former
,
having
your
loins
girt
about
with
truth
.
In
lumbis
maxima
vis
est
stantium
.
If
the
loyns
be
infirm
,
the
whole
man
is
full
of
trembling
,
and
with
the
least
violence
presently
falls
to
the
ground
.
Integrity
and
sincerity
strengthen
the
loyns
,
and
make
the
body
stable
.
Deme
Christiano
veritatem
&
corruet
protinus
.
Bullinger
in
locum
.
Now
the
breast
is
as
necessary
for
our
sure
standing
,
as
the
loyns
:
though
the
loyns
be
girded
,
yet
if
the
breast
be
open
to
violence
,
the
party
comes
suddenly
to
the
ground
.
All
the
vitall
parts
,
the
heart
,
liver
,
lungs
,
&c.
are
in
the
breast
;
and
if
those
be
not
carefully
secured
,
and
preserved
,
death
and
falling
doth
suddenly
ensue
.
A
little
wound
in
the
breast
is
mortall
,
and
incurable
.
Therefore
the
Apostle
would
have
his
Souldier
to
make
careful
provision
for
that
part
,
he
must
be
as
careful
to
put
on
his
Breast-plate
,
as
his
Girdle
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
both
the
breast
,
viz.
the
whole
upper
part
of
the
body
before
,
from
the
neck
to
the
thighs
,
and
it
also
signifies
,
that
Armour
which
is
used
by
Souldiers
in
the
Warres
,
to
defend
that
part
of
the
body
.
The
Breast-plate
is
the
defensive
Armour
,
which
the
Souldier
wears
to
secure
the
forepart
of
his
body
,
from
the
violence
of
Sword
,
Pistoll
,
Lance
,
or
other
Weapon
,
used
by
the
adversary
in
time
of
battell
.
This
the
Latins
call
Loricam
.
Now
the
Apostle
would
have
his
Christian
Souldier
,
to
take
and
use
this
in
the
day
of
temptation
.
That
which
is
brought
to
set
out
this
piece
of
Armour
,
is
the
grace
of
Righteousness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
we
may
understand
his
meaning
,
we
are
to
consider
the
Acception
of
this
word
in
the
Scriptures
.
Now
there
is
a
twofold
Righteousness
,
The
one
Legall
,
the
other
Evangelicall
.
Legall
Righteousness
is
a
perfect
,
compleat
,
strict
conformity
to
the
Law
of
God
in
every
thing
.
This
righteousness
is
not
that
which
is
meant
in
this
place
;
for
there
is
not
one
(
meer
)
man
in
this
world
,
who
ever
did
,
or
ever
shall
wear
this
Breast-plate
,
since
the
fall
of
Adam
.
He
indeed
had
this
Armour
put
upon
him
in
his
Creation
;
but
he
and
we
in
him
lost
it
by
the
fall
,
and
shall
never
be
able
to
recover
it
again
.
God
looked
down
from
Heaven
,
upon
the
Children
of
men
,
&c.
but
they
are
all
gone
out
of
the
way
,
there
is
none
righteous
,
no
not
one
.
Evangelicall
Righteousness
is
that
which
is
interpreted
so
in
the
Gospel
,
a
qualified
righteousness
.
Now
this
righteousness
of
the
Gospel
is
twofold
,
viz.
1.
A
righteousness
of
imputation
or
justification
,
by
vertue
of
which
,
a
person
stands
righteous
,
and
unspotted
before
God
:
this
is
nothing
else
but
the
righteousness
of
Jesus
Christ
,
imputed
or
reckoned
unto
a
believing
sinner
,
whereby
he
is
constituted
righteous
in
foro
Dei
.
This
is
called
in
Scripture
,
sometimes
the
Righteousness
of
God
,
because
approved
of
God
,
contrived
of
God
,
imputed
by
God
,
sometimes
The
Righteousness
of
Faith
,
because
it
s
applied
,
received
,
and
put
on
by
Faith
,
as
a
hand
or
Instrument
appointed
for
that
purpose
.
Somet●mes
the
righteousness
of
Christ
,
because
it
s
wrought
by
Jesus
Christ
for
us
.
This
Divines
Call
,
The
Righteousness
of
our
Person
,
A
Righteousness
without
us
,
A
Righteousness
communicated
to
us
,
A
Righteousness
upon
us
,
&c.
2.
A
Righteousness
of
Sanctification
,
by
which
we
work
righteousness
.
This
is
twofold
.
1.
Habituall
,
which
is
nothing
else
but
the
new
nature
,
or
new
man
created
,
and
implanted
in
the
heart
of
a
Christian
,
at
the
time
of
his
new
birth
,
or
Regeneration
,
called
by
Divines
,
Inherent
righteousness
,
or
a
righteousness
in
us
.
Of
this
the
Apostle
speaks
,
Eph.
4.
24.
that
ye
put
on
the
new
man
,
which
after
God
is
created
in
righteousness
,
and
true
holiness
;
and
of
this
also
the
Apostle
speaks
,
1
John
3.
9.
his
seed
abideth
in
him
.
2.
Actuall
,
which
is
nothing
else
but
the
manifestation
and
exercise
of
the
work
of
righteousness
in
a
holy
and
unblameable
conversation
towards
God
and
Man
in
our
thoughts
,
speeches
,
actions
.
This
is
called
the
working
of
righteousness
,
Acts
10.
35.
the
doing
of
righteousness
,
1
John
3.
7.
he
that
doth
righteousness
is
righteous
,
as
he
is
righteous
.
This
is
called
by
Divines
,
A
Righteousness
from
us
,
The
Righteousness
of
our
course
or
Conversation
.
Sometimes
this
Righteousness
is
joyned
with
holiness
.
And
then
Righteousness
strictly
refers
to
the
Duties
of
the
second
Table
,
and
holiness
to
the
Duties
of
the
first
Table
,
Tit.
2.
12.
Luke
1.
75.
sometimes
it
is
put
alone
,
and
then
it
comprehends
all
Duties
to
God
and
man
,
Luke
1.
6.
its
said
of
Zachary
and
Elizabeth
,
that
they
were
both
righteous
before
God
,
walking
in
all
the
Commandements
and
Ordinances
of
the
Lord
,
blameless
.
Now
there
are
some
Expositors
,
which
by
the
Breast-plate
of
righteousness
,
understand
the
righteousness
of
Imputation
,
the
righteousness
of
Christ
imputed
by
faith
,
for
our
justification
.
But
this
I
suppose
,
is
not
the
meaning
of
the
Apostle
here
,
because
he
doth
afterward
speak
particularly
of
the
shield
of
Faith
,
verse
16.
under
which
this
righteousness
of
Faith
is
comprehended
.
Others
by
the
Breast-plate
of
righteousness
,
understand
only
this
last
,
viz.
righteousness
of
conversation
,
unblameableness
,
and
innocency
of
life
,
so
Calv.
Zanch.
Deodat
,
Bulling.
Piscator
,
and
generally
the
whole
Current
of
Interpreters
.
And
this
is
most
likely
to
be
his
meaning
,
if
we
consider
what
goes
before
,
viz.
the
Girdle
of
Truth
,
he
first
commends
unto
them
,
inward
sincerity
,
or
truth
of
heart
,
and
then
that
which
is
alwayes
an
effect
or
consequence
thereof
,
holiness
of
conversation
.
Taking
this
to
be
the
meaning
of
it
,
the
Doctrine
is
this
.
That
holiness
and
righteousness
of
conversation
,
1.
Wherein
righteousness
of
conversation
consists
:
what
are
the
characters
of
a
righteous
man
?
2.
Wherein
the
usefulness
of
it
lieth
,
as
to
the
withstanding
and
overcoming
in
the
day
of
Temptation
.
1.
Righteousness
of
Conversation
takes
in
these
two
things
,
which
may
be
as
Evidences
and
Tryalls
.
(
1.
)
He
that
desires
universally
to
obey
all
the
Commands
of
the
first
and
second
Table
.
Respect
unto
all
the
Commandments
of
God
is
that
which
in
the
Language
of
Scripture
doth
denominate
a
person
truly
righteous
.
Not
that
there
is
any
man
on
earth
,
that
perfectly
fulfills
the
Law
of
God
,
Who
can
say
,
I
have
made
my
heart
clean
,
I
am
pure
from
sin
?
Prov.
20.
9.
If
any
man
should
dare
to
affirm
this
,
the
Holy
Ghost
tells
him
he
is
a
lyar
,
and
a
self-deceiver
,
1
John
1.
8.
But
yet
there
are
many
,
who
do
truly
endeavour
to
be
conformable
to
the
whole
will
of
God
;
and
these
are
in
a
qualified
interpretation
,
righteous
persons
.
This
is
that
which
the
Apostle
testifieth
of
himself
,
before
the
Governour
Felix
,
Acts
24.
16.
Herein
do
I
exercise
my selfe
to
have
alwayes
a
Conscience
void
of
offence
,
towards
God
and
towards
man
.
There
are
some
who
are
careful
of
the
Commands
of
the
second
Table
,
they
would
have
a
good
Conscience
towards
men
;
they
would
not
cheat
,
nor
defraud
,
they
would
pay
every
man
his
own
,
they
are
morally
righteous
;
but
they
take
no
great
care
of
the
duties
of
the
first
Table
,
they
are
willingly
unrighteous
towards
God
,
at
least
in
some
duties
,
make
no
conscience
of
prayer
(
publique
,
private
,
secret
,
)
are
not
exact
about
the
Sabbath
,
&c.
these
are
unrighteous
persons
,
they
defraud
God
of
his
right
.
Others
are
seemingly
righteous
towards
God
,
but
they
are
willingly
wanting
,
and
defective
,
in
that
which
concerns
man
,
at
least
in
something
:
these
are
as
far
from
righteousness
,
as
the
other
.
Zachary
and
Eliz.
are
said
to
walk
in
all
the
Commandments
and
Ordinances
of
the
Lord
,
blameless
,
Luke
1.
6.
They
were
without
all
question
blame-worthy
in
many
things
;
but
they
did
not
willingly
neglect
any
known
duty
;
they
did
not
say
unto
any
Command
of
God
,
stand
by
,
but
did
desire
to
obey
universally
.
True
holiness
saith
not
as
Naaman
.
In
this
thing
the
Lord
pardon
thy
Servant
,
&c.
2
Reg.
5.
18.
but
saith
with
David
,
Concerning
thy
precepts
,
I
account
them
in
all
things
to
be
just
,
and
therefore
I
hate
every
false
way
,
Psal.
119.
128.
little
duties
as
well
as
great
,
small
lies
,
meer
omissions
,
&c.
It
is
not
one
action
which
denominates
a
man
righteous
;
but
universality
of
obedience
.
God
gives
this
commendation
to
Caleb
,
the
Son
of
Jephunneth
,
that
he
wholly
followed
the
Lord
,
Deut.
1.
36.
and
Moses
gives
the
same
testimony
to
Joshuah
,
Josh.
14.
9.
A
righteous
person
knowes
,
(1)
That
there
is
the
same
purity
in
all
Gods
Commands
.
And
(2)
that
there
is
the
same
obligation
for
every
Command
.
He
that
saith
,
do
not
commit
Adultery
,
saith
also
,
Do
not
kill
,
&c.
Jam.
2.
10
,
11.
And
(
3.
)
that
one
sin
allowed
,
will
ruine
and
sink
his
soul
,
and
disturb
his
peace
,
as
well
as
many
.
And
(
4.
)
he
hates
sin
as
sin
,
and
he
loves
obedience
as
obedience
,
and
therefore
applies
himself
to
all
holinesse
.
(
2.
)
He
that
lives
a
righteous
life
,
doth
cordially
bewail
every
Act
of
unrighteousnese
.
His
sin
is
his
sorrow
and
burden
,
and
his
Conscience
is
wounded
for
the
least
iniquity
,
not
onely
that
which
is
known
to
men
,
but
even
that
which
is
known
to
God
onely
:
his
secret
wandrings
produce
both
secret
and
open
grief
.
It
s
said
of
David
,
that
his
heart
smote
him
,
for
the
cutting
off
of
the
lap
of
Sauls
Garment
,
1
Sam.
24.
5.
and
2
Sam.
24.
10.
the
same
is
said
of
him
,
for
the
numbering
of
the
people
.
Neither
of
these
were
sins
of
any
high
or
scandalous
nature
,
and
yet
they
occasioned
great
trouble
to
Davids
soul
.
Yea
,
true
holiness
doth
much
lament
the
body
of
sin
,
that
dwells
within
him
,
though
it
do
not
break
forth
into
actuall
exorbitancies
.
Thus
it
was
with
Paul
,
Rom.
7.
23.
24.
I
see
a
Law
in
my
members
,
&c.
O
wretched
man
that
I
am
,
who
shall
deliver
me
,
&c.
yea
and
secret
sins
,
as
well
as
known
sins
.
And
all
this
sorrow
in
the
heart
of
a
righteous
person
,
is
not
onely
,
or
principally
,
for
the
mischief
sin
hath
or
may
work
unto
himself
here
,
or
hereafter
;
but
chiefly
out
of
that
Antipathy
which
is
in
his
heart
against
sin
,
and
out
of
respect
to
God
the
Father
,
Son
and
Holy
Ghost
,
who
is
offended
and
wronged
by
his
sin
.
An
unrighteous
person
casts
his
sins
behinde
his
back
,
never
remembers
them
,
unless
it
be
with
sensuall
delight
,
or
at
most
,
legal
sorrow
,
and
that
not
so
much
for
hatred
of
sin
,
as
fear
of
Hell
;
but
a
truly
righteous
person
sets
them
continually
before
his
face
.
And
that
not
onely
before
,
but
after
pardon
.
Psal.
51.
3.
and
yet
Nathan
had
told
him
before
,
that
God
had
put
away
his
sin
,
he
should
not
die
,
2
Sam.
12.
13.
And
so
,
Mary
Magdalen
.
(
3.
)
He
that
is
of
a
righteous
life
is
as
careful
to
abstain
from
appearances
of
evill
,
as
from
apparent
and
direct
evill
.
He
dares
not
touch
any
thing
that
looks
sin-like
,
or
that
hath
the
least
affinity
with
it
.
If
any
thing
be
propounded
to
him
,
which
hath
the
face
of
vice
,
he
dares
not
for
all
the
world
,
have
any
thing
to
do
with
it
,
he
will
not
eat
swines
flesh
,
or
drink
the
broth
,
Isay
64.
4.
If
the
thing
be
doubtful
,
whether
it
may
or
may
not
be
done
,
he
will
do
that
which
is
most
safe
,
and
leave
it
undon
.
Any
thing
which
may
be
justly
an
occasion
of
sin
to
others
.
Any
thing
which
may
have
sinful
consequences
:
Any
thing
which
may
be
liable
to
misconstruction
.
Any
thing
which
may
prove
detrimentall
to
others
.
Any
thing
which
may
strengthen
,
confirm
,
and
settle
wicked
men
in
sin
,
though
the
thing
should
not
perhaps
be
a
sin
in
it selfe
:
yet
he
that
hath
the
Breast-plate
of
righteousness
,
dares
not
do
it
,
because
it
hath
the
appearance
of
sin
.
Any
thing
that
is
of
evill
report
.
It
was
lawfull
for
Paul
to
eat
flesh
,
(
whatsoever
is
sold
in
the
Shambles
,
that
eat
,
asking
no
question
for
Conscience
sake
:
(
yet
,
when
that
action
might
have
an
appearance
of
evill
,
and
be
a
scandall
to
others
,
he
resolves
not
to
do
it
,
1
Cor.
8.
13.
Paul
might
as
lawfully
have
circumcised
Titus
as
he
did
Timothy
;
but
when
he
foresaw
,
that
it
would
have
produced
an
evill
consequence
,
viz.
it
would
have
confirmed
the
Jews
,
in
the
errour
of
the
Circumcision
,
he
would
not
do
it
,
Gal.
2.
3
,
4
Holy
Daniel
,
Cap.
1.
8.
would
not
eat
of
the
Kings
meat
,
nor
drink
of
his
wine
:
there
was
an
appearance
of
evill
:
he
did
not
know
but
something
might
be
in
it
,
which
was
uncleane
to
a
Jew
by
the
Law
;
or
something
which
had
been
consecrated
to
Idolls
.
Tertullian
will
have
no
lights
in
the
worship
of
God
,
because
mos
erat
haereticorum
,
Heretiques
used
so
to
do
.
1.
A
righteous
person
hath
an
Antipathy
against
sin
,
and
this
makes
his
heart
rise
against
any
thing
that
is
but
like
it
.
2.
A
righteous
person
is
acquainted
with
the
subtlety
of
the
Devil
,
and
the
incroaching
nature
of
sin
,
he
that
gives
way
to
the
appearances
of
sin
,
will
in
a
short
time
yield
to
that
which
is
apparently
evil
.
LECT.
XII
.
Decemb.
26.
1649.
(
4.
)
HE
that
leades
a
life
truly
righteous
,
desires
and
endeavours
every
day
to
be
more
righteous
.
He
is
one
,
whose
care
is
to
cleanse
himself
from
all
filthiness
both
of
flesh
and
spirit
,
perfecting
holiness
in
the
fear
of
God
,
2
Cor.
7.
1.
This
Character
the
Holy
Ghost
gives
of
the
righteous
man
,
Rev.
22.
11.
He
that
is
righteous
,
let
him
be
righteous
still
;
and
he
that
is
holy
,
let
him
be
holy
still
.
The
particle
[
Still
]
denotes
not
onely
continuance
,
but
progress
in
holiness
.
He
desires
not
onely
to
bring
forth
the
fruits
of
righteousness
,
but
to
be
filled
with
the
fruits
of
righteousness
,
and
to
abound
more
and
more
:
he
doth
desire
daily
to
put
off
the
old
man
,
and
to
put
on
the
new
man
,
which
(
after
God
)
is
created
in
righteousness
and
true
holiness
,
Ephes.
4.
22
,
24.
First
,
he
seeth
the
vileness
and
odiousness
of
sinne
,
and
therefore
would
have
it
further
mortified
:
he
seeth
the
excellency
and
beauty
of
holiness
,
and
therefore
he
would
have
it
increased
:
and
,
to
this
purpose
,
desires
to
make
conscionable
use
of
all
meanes
of
Mortification
and
Renovation
.
Secondly
,
he
seeth
what
a
little
measure
of
holiness
it
is
,
which
he
hath
yet
attained
unto
,
and
this
makes
him
mend
his
pace
.
(
5.
)
The
righteous
man
is
one
who
workes
righteousness
in
all
times
.
Not
onely
when
it
is
gainful
,
but
even
then
when
it
is
dangerous
and
prejudicial
.
This
is
David's
character
of
himself
,
Psal.
119.
20.
My
soul
breaketh
for
the
longing
i●
hath
to
thy
judgments
at
all
times
.
And
this
is
that
character
which
he
makes
of
others
,
Psal.
106.
3.
Blessed
are
they
that
keep
judgment
,
and
he
that
doth
righteousness
at
all
times
.
A
righteous
person
will
do
righteously
not
only
when
he
may
be
rewarded
,
but
also
when
he
is
sure
he
shall
be
persecuted
for
righteousnesse
sake
.
He
can
distinguish
between
fas
and
nefas
,
when
the
generation
,
wherein
he
lives
,
is
wholly
devoted
to
wickedness
.
This
is
the
character
of
Noahs
righteousness
,
Gen.
7.
1.
You
have
a
description
of
that
Generation
,
Chap.
6.
5.
In
this
Generation
Noah
kept
his
righteousness
.
This
the
Apostle
exhorts
the
Philippians
,
Phil.
2.
15.
That
ye
may
be
harmless
and
blameless
,
&c.
in
the
middest
of
a
crooked
and
perverse
generation
.
Yea
,
a
righteous
man
in
such
a
generation
,
by
a
spiritual
kind
of
Antiperistasis
,
endeavors
to
walk
more
righteously
.
For
,
(
1.
)
Times
and
Ages
,
Men
and
Custome
,
are
not
the
guide
of
his
Life
,
but
Conscience
rightly
informed
by
the
Word
of
God
.
(
2.
)
The
more
loose
his
generation
is
,
the
more
necessity
he
sees
lying
upon
himself
to
practise
Holiness
,
both
to
keep
it
up
in
the
world
,
and
to
confute
the
want
of
it
in
other
men
.
If
he
live
in
a
Covenant-breaking
,
and
Covenant-denying
,
and
Covenant-forswearing
generation
,
he
sees
that
he
hath
the
more
reason
to
walk
in
Covenant
maintaining
,
and
Covenant
keeping
,
&c.
(6)
The
righteous
person
is
one
who
doth
in
his
heart
bewail
the
unrighteous
practices
of
other
men
.
This
is
the
Evidence
of
Lots
righteousness
:
vid.
2
Pet.
2.
8.
That
righteous
man
dwelling
among
them
,
in
seeing
,
and
hearing
,
vexed
his
righteous
soul
from
day
to
day
with
their
unlawful
deeds
.
Thus
also
did
the
Holy
men
in
Jerusalem
,
in
a
time
of
wickedness
,
Ezek.
9.
The
sins
,
which
were
a
sport
to
others
,
were
a
sad
grief
to
their
soules
.
When
others
were
singing
to
their
idols
,
they
were
sorrowing
for
that
mirth
:
they
did
not
onely
murmure
against
their
sins
,
but
they
did
mourn
for
them
,
and
that
with
sighing
and
tears
.
1.
A
righteous
man
knowes
both
the
filthiness
of
sinne
,
and
the
mischiefe
of
sinne
.
2.
A
righteous
person
hath
fervent
love
to
God
,
and
hearty
Affection
to
the
soules
of
men
:
this
makes
him
mourn
for
the
sins
he
cannot
mend
.
(7)
The
righteous
person
is
one
who
is
gladly
willing
to
be
told
of
any
act
of
unrighteousness
.
He
is
sorry
to
do
unrighteously
;
but
not
sorry
to
be
told
of
his
unrighteous
Doing
.
He
will
thank
God
for
making
any
an
Instrument
of
reproving
,
and
he
will
honour
and
love
the
Instrument
for
his
faithfull
admonition
.
He
will
not
like
Ahab
imprison
a
Micajah
,
nor
yet
with
Herod
cut
off
the
head
of
a
faithfull
Reprover
;
but
will
be
pleased
with
the
discovery
of
sinne
,
though
from
an
enemy
.
Famous
and
renowned
is
the
example
of
David
for
this
,
1
Sam.
25.
32
,
33.
He
had
received
an
unworthy
affront
from
a
man
to
whom
he
had
shewed
much
kindness
,
ver.
15
,
16.
The
men
were
very
good
to
us
,
neither
missed
we
any
thing
as
long
as
we
were
conversant
with
them
in
the
field
,
&c.
And
now
he
was
upon
his
march
in
the
heat
of
blood
to
avenge
that
wrong
:
It
was
but
a
woman
who
came
to
meet
him
,
and
one
who
was
so
neerly
related
to
Nabal
,
that
what
she
said
,
might
be
rendred
suspected
;
and
yet
because
she
spake
both
Reason
and
Religion
,
David
was
convinced
of
his
sinne
,
blessed
God
,
and
blesseth
her
,
retreats
from
his
march
;
yea
,
his
soul
was
so
knit
to
Abigail
for
her
faithful
advice
,
that
as
soon
as
her
husband
was
dead
,
he
took
her
to
wife
,
&
she
was
ever
after
precious
in
his
sight
.
Solomon
maks
this
a
distinctive
note
between
the
godly
wise
,
and
the
wicked
:
the
one
loves
sinne
,
but
hates
rebuke
:
the
other
loves
rebuke
,
but
hates
sinne
,
Prov.
9.
8.
A
faithful
Reprover
,
is
as
a
Looking-glass
,
wherein
our
spots
are
seen
;
and
he
that
loves
to
be
clean
,
hates
no
Looking-glass
,
unless
it
be
a
false
one
,
that
makes
him
fairer
then
he
is
.
A
faithful
Rebuker
is
as
a
Physician
to
the
soul
,
he
comes
to
lance
,
but
it
is
in
order
to
a
cure
:
no
man
that
loves
to
live
,
hates
the
Physician
,
unless
he
be
in
a
distemper
;
but
honours
him
,
and
bids
him
welcome
.
Let
the
righteous
smite
me
,
it
shall
be
a
kindness
;
let
him
reprove
me
,
it
shall
be
a
precious
oyl
,
which
shall
not
break
my
head
:
so
the
righteous
person
thinketh
,
and
so
he
speaketh
,
Psal.
141.
5.
A
righteous
person
is
as
willing
to
have
his
sinne
discovered
,
as
his
graces
;
and
as
willing
to
be
smitten
for
his
sinne
,
as
encouraged
for
well-doing
.
He
loves
a
plain-dealing
Ministry
,
that
will
tell
him
of
his
sinne
without
flattery
:
he
would
not
have
bitter
put
for
sweet
,
or
sweet
for
bitter
.
Secondly
,
wherein
the
usefulness
of
this
Breast-plate
stands
,
as
to
the
resisting
of
Temptation
.
I
shal
shew
you
this
in
these
three
Particulars
,
viz.
(1)
Righteousness
gives
boldness
and
courage
to
the
soul
in
the
day
of
Temptation
.
Resolution
of
spirit
is
of
very
great
advantage
to
a
souldier
:
If
the
heart
be
faint
,
the
hands
tremble
.
When
the
people
of
Israel
went
out
to
War
against
their
enemies
,
God
gave
this
Law
amongst
others
,
that
the
Officers
should
make
a
Proclamation
in
the
head
of
the
Army
,
That
whosoever
was
fearfull
and
faint-hearted
,
should
go
and
return
to
his
house
,
lest
his
Brethrens
heart
faint
as
well
as
his
,
Deut.
20.
8.
Cowardliness
doth
give
a
very
great
advantage
to
the
enemy
.
Now
Righteousness
,
and
Innocency
of
life
,
makes
the
soul
valiant
.
Hic
murus
aheneus
esto
,
Nil
conscire
sibi
nullâ
pallescere
culpâ
.
Innocency
of
life
,
is
the
best
Cordial
to
remove
tremblings
from
the
soul
.
Pro:
28.
1.
The
wicked
flee
,
when
no
man
pursueth
;
but
the
Righteous
are
bold
as
a
Lyon
.
The
word
is
,
as
a
young
Lyon
,
in
the
Hebrew
:
Of
all
Beasts
,
the
Lyon
is
most
valiant
;
he
is
the
King
of
Beasts
;
and
of
all
Lyons
,
the
young
Lyon
is
most
valiant
,
in
regard
of
the
abundance
of
naturall
heat
which
is
in
him
.
Righteousnesse
gives
a
Lyon-like
boldness
to
the
soul
in
the
day
of
Temptation
:
guilt
makes
the
heart
melt
.
Thou
hast
driven
me
out
this
day
from
the
face
of
the
earth
,
&c.
And
it
shall
come
to
pass
,
that
every
one
that
findeth
me
shall
slay
me
,
Gen.
4.
14.
Carnificem
fuum
gerebat
;
his
Conscience
was
his
Tormenter
,
and
the
guilt
of
his
sinne
did
so
infeeble
his
spirits
,
that
though
there
was
not
then
a
man
living
besides
his
Father
,
yet
he
thought
he
should
be
taken
away
by
a
violent
death
.
Now
the
ground
of
the
courage
arising
from
Righteousness
,
is
,
not
from
the
merit
of
Righteousness
;
for
,
in
respect
of
Merit
,
all
our
Righteousnesses
are
as
a
filthy
rag
,
Isa
64.
6.
But
,
upon
these
considerations
,
it
makes
the
soul
valiant
,
in
that
(
1.
)
It
pacifieth
the
Conscience
,
by
giving
us
an
evidence
of
our
Justification
,
and
of
the
acceptance
of
our
persons
,
through
grace
,
in
the
sight
of
God
.
Holinesse
,
and
Righteousnesse
,
is
an
Argument
that
we
are
the
redeemed
Ones
of
Jesus
Christ
,
Luke
1.
74
,
75.
Righteousness
of
Conversation
,
gives
the
soul
an
evidence
of
its
election
,
2
Tim.
2.
19.
Departing
from
Iniquity
,
is
a
testimony
that
a
person
is
sealed
up
for
salvation
,
and
eternal
life
:
vid.
1.
Ioh.
3.
9
,
10.
(
2.
)
It
gives
courage
,
in
that
it
lets
a
soul
see
that
it
hath
a
right
to
all
the
Promises
.
All
the
Promises
are
made
to
righteous
walking
:
Promises
of
Support
,
Promises
of
perseverance
,
Promises
of
deliverance
;
Righteousness
gives
the
soul
a
propriety
in
all
these
,
and
so
makes
it
valiant
:
See
but
that
one
Promise
,
1
Ioh.
5.
18.
that
is
a
Promise
of
security
against
Satan
.
He
shall
not
touch
him
,
that
is
,
not
with
a
destructive
Touch
;
he
shall
not
draw
him
into
that
sin
which
is
unto
death
;
he
shall
not
finally
overcome
him
,
&c.
This
Promise
is
made
to
every
one
that
is
born
of
God
;
and
whosoever
is
born
of
God
,
doth
righteously
,
as
he
is
righteous
:
the
righteous
man
,
and
the
regenerate
,
are
all
one
.
(
2.
)
Righteousness
makes
the
soul
strong
,
as
well
as
valiant
.
Strength
and
Power
is
of
very
great
use
to
a
souldier
in
the
day
of
battel
:
it
makes
him
able
both
to
defend
himself
,
and
to
offend
his
enemy
.
Now
Righteousness
,
and
Holiness
,
strengthens
a
Christian
two
ways
.
First
,
In
that
it
doth
demolish
and
destroy
that
which
makes
the
soul
weak
.
Sin
is
the
weakness
and
infirmity
of
the
soul
:
it
is
the
Devils
great
strength
,
and
that
which
gives
him
all
the
advantage
he
hath
against
the
soul
:
Our
sins
,
are
Satans
Armour
,
that
wherein
he
trusteth
,
and
with
which
he
fighteth
against
us
:
if
he
did
not
find
assistance
within
us
,
he
could
not
do
us
any
mischief
by
that
which
is
without
us
.
The
Prince
of
this
world
cometh
,
and
hath
nothing
in
me
,
Joh.
14.
30.
and
because
he
had
nothing
in
him
,
he
could
do
nothing
against
him
.
Our
sinnes
are
the
Devils
strong
Holds
,
in
which
he
fights
against
us
.
Now
Righteousness
doth
expell
sinne
,
as
the
Light
expelleth
the
darkness
:
It
doth
cast
down
these
strong
Holds
;
it
doth
dissolve
the
works
of
the
Devil
,
and
taketh
from
him
that
Armor
wherein
he
trusteth
and
so
gives
us
strength
.
Secondly
,
It
strengthens
the
soul
,
in
that
it
brings
with
it
all
strength
.
Wheresoever
Righteousness
is
,
there
is
God
,
and
there
is
Christ
,
and
there
's
the
Spirit
;
the
Spirit
of
Might
,
and
the
Spirit
of
Power
.
'T
is
true
,
Righteousness
is
not
either
in
the
heart
,
or
in
the
life
,
till
God
have
wrought
it
.
Righteousness
doth
not
bring
God
,
but
God
brings
Righteousness
unto
the
soul
:
but
when
God
hath
wrought
this
Work
,
then
doth
Holiness
engage
God
.
Righteousness
puts
the
soul
under
the
shadow
of
Gods
wings
,
so
that
whatsoever
strength
,
power
and
vertue
is
in
God
,
is
engaged
for
the
righteous
mans
defence
.
This
ye
have
clearly
laid
down
,
Psal.
92.
1
,
2
,
3
,
4
,
5
,
6
,
7
,
8
,
9
,
10
,
11
,
12
,
13.
It
was
the
great
happiness
of
the
Israelites
,
that
the
Eternal
God
was
their
refuge
,
Dent.
33.
27.
This
was
their
strength
in
all
the
battels
they
fought
;
and
he
that
walkes
holily
is
under
this
happiness
;
Psal.
84.
11.
(
3.
)
Without
righteousness
of
life
,
no
use
can
be
made
of
any
other
pieces
of
this
Armour
.
1.
He
cannot
gird
himself
with
Truth
:
Righteousness
of
life
,
and
truth
of
heart
,
are
as
the
tree
and
fruit
,
they
alwayes
go
together
:
he
that
hath
an
unholy
life
,
is
certainly
unholy
in
heart
:
the
Kings
daughter
is
all
glorious
within
,
and
her
Cloathing
of
wrought
gold
,
Psal.
45.
13.
2.
He
cannot
put
on
the
shooes
of
the
Gospel
of
peace
;
for
there
is
no
peace
to
the
wicked
,
saith
my
God
,
Esa
57
,
21.
3.
He
cannot
put
on
the
Helmet
of
Salvation
.
A
man
who
is
unholy
in
life
,
is
destitute
of
all
true
hopes
of
Heaven
;
for
every
one
that
hath
this
hope
purifyeth
himself
,
as
God
is
pure
,
1
Joh.
3.
3.
(
4.
)
Nor
can
he
take
the
Shield
of
Faith
,
Faith
is
alwayes
an
heart-purifying
grace
,
Act.
15.
9.
A
wicked
life
is
the
consequence
of
an
unbelieving
heart
.
(
5.
)
Nor
can
he
take
the
Sword
of
the
Spirit
:
This
sword
is
not
a
defending
sword
,
but
a
wounding
sword
to
an
unholy
life
:
every
part
of
Gods
Word
,
is
,
for
the
present
,
against
him
:
the
word
terrifyeth
and
condemneth
him
.
(
6.
)
Nor
will
Prayer
and
Supplication
do
him
any
good
:
God
hath
no
ear
for
the
prayers
of
a
wicked
man
,
Psal.
66.
18.
yea
his
prayers
are
turned
into
sin
,
Prov.
28.
9.
But
now
he
whose
conversation
is
righteous
,
can
make
use
of
all
the
other
.
He
can
use
the
girdle
;
he
can
,
and
may
draw
comforts
from
the
Gospel
of
peace
;
he
may
cover
himself
with
the
shield
of
Faith
;
the
Sword
of
the
Spirit
is
a
defending
Weapon
to
him
,
and
his
prayers
are
full
of
virtue
and
efficacy
.
Information
.
(1)
This
may
apologize
for
They
shall
give
account
to
him
that
is
ready
to
judge
the
quick
and
the
dead
.
In
the
day
of
judgment
it
shall
appear
,
that
such
exactness
was
not
unnecessary
:
when
you
shall
see
such
as
you
have
reproached
numbred
among
the
Saints
;
then
you
will
befool
your selves
,
and
say
,
We
fooles
counted
their
lives
madness
,
and
their
end
full
of
reproach
,
Wisd.
5.
init
.
How
are
they
reckoned
amongst
the
sons
of
God
,
and
have
their
Inheritance
amongst
the
Saints
?
You
that
are
now
troubled
at
their
holy
lives
,
will
be
then
astonished
at
their
unexpected
salvation
.
The
servants
of
God
know
the
usefulness
of
holiness
here
,
and
the
eternal
happiness
of
it
in
the
other
world
;
and
you
also
will
in
the
day
of
the
Lord
return
and
discern
between
the
righteous
and
the
wicked
,
between
him
that
serveth
God
,
and
him
that
serveth
him
not
,
Mal.
3.
18.
Men
do
not
use
to
blame
a
souldier
that
goes
to
meet
a
cruel
and
potent
enemy
,
because
he
is
carefull
to
provide
a
strong
Breast-plate
:
they
rather
blame
his
rashness
and
indiscretion
,
that
shall
go
naked
:
Righteousness
is
the
onely
Breast-plate
to
keep
out
Satans
arrows
,
and
therefore
they
are
very
wise
,
whatever
men
think
,
who
are
careful
both
to
provide
it
,
and
wear
it
.
(
2.
)
We
need
not
wonder
to
see
men
of
dissolute
and
leud
lives
,
to
be
so
wofully
subdued
unto
the
will
of
Satan
,
and
so
unable
to
resist
any
temptation
.
Well
saith
the
Apostle
,
Eph.
2.
2.
That
the
Prince
of
the
power
of
the
Air
,
worketh
in
the
children
of
disobedience
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
he
doth
work
effectually
,
as
the
word
signifies
;
he
commands
,
and
they
obey
;
he
tempts
,
and
they
yield
;
he
suggests
,
and
they
consent
to
his
suggestions
;
if
he
tempt
them
to
swear
,
to
lye
,
to
murther
,
to
commit
adultery
,
they
make
no
resistance
,
but
are
carryed
captive
,
by
sin
,
at
his
Will
,
2
Tim.
2.
26.
Amongst
many
other
Reasons
that
might
be
rendred
,
the
Doctrine
gives
us
one
,
which
is
sufficient
to
stay
our
wonderment
:
Their
breast
lies
naked
to
his
arrows
,
and
therfore
they
cannot
but
fall
;
and
when
they
are
fallen
,
they
cannot
recover
.
As
the
Heretick
and
Hypocrite
are
overcome
for
want
of
the
girdle
of
Truth
,
so
the
prophane
person
is
surprized
for
want
of
the
Breast-plate
of
Righteousness
.
LECT.
XIII
.
Jan.
2.
1649.
EXhortation
,
That
all
the
people
of
God
Motive
1.
The
want
of
a
righteous
and
hol●
life
will
exceedingly
open
the
mouthes
of
ungod●y
men
,
to
blaspheme
God
and
his
wayes
.
This
is
the
Apostles
Argument
,
2
Pet.
2.
12.
15.
The
honesty
of
the
lives
of
Gods
people
,
will
stop
the
mouthes
of
the
wicked
;
but
the
dishonesty
and
blameableness
of
their
Conversation
,
will
be
an
occasion
to
make
them
speak
evill
,
both
of
God
,
and
of
his
Religion
,
unholy
and
unrighteous
Actings
will
lay
a
stumbling-block
in
the
way
of
many
,
upon
which
they
may
stumble
into
Hell
.
Now
Christians
are
forbidden
to
give
any
offence
,
either
to
Jew
or
Gentile
,
or
to
the
Church
of
God
,
vid.
2
Pet.
2.
2.
Many
shall
follow
,
&c.
by
reason
of
whom
the
way
of
truth
shall
be
evill
spoken
of
:
when
Christians
that
have
professed
and
practised
the
truth
,
shall
apostatize
▪
men
,
that
never
cared
for
the
truth
,
shall
say
,
Behold
the
end
of
their
contendings
about
truth
!
Davids
sin
did
much
hurt
in
this
respect
,
2
Sam.
12.
14.
This
is
that
which
God
chargeth
upon
his
people
,
Ezek.
36.
20.
Now
a
holy
life
removes
this
scandall
.
2.
Mot.
The
want
of
a
righteous
life
will
grieve
the
holy
Spirit
of
God
.
This
is
the
Apostles
Argument
,
Eph.
4.
28.
29
,
30.
Let
him
that
stole
,
steal
no
more
,
&c.
The
spirit
of
God
cannot
properly
be
grieved
.
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
when
he
carrieth
himself
as
a
man
that
is
grieved
,
then
the
Scripture
useth
that
expression
.
I
am
broken
with
your
whorish
heart
,
saith
God
,
which
hath
gone
a
whoring
from
me
,
Ezek.
6.
9.
To
grieve
the
spirit
of
a
man
,
is
a
very
sinful
thing
,
much
more
to
grieve
the
spirit
of
a
good
man
;
but
most
of
all
,
to
grieve
the
spirit
of
God
.
God
is
your
Father
,
God
is
your
friend
,
God
is
your
Husband
,
God
is
your
Comforter
,
God
is
your
Saviour
:
and
will
ye
the
satisfying
of
a
lust
grieve
his
spirit
.
Motive
3.
Vnrighteousness
of
life
will
render
all
your
holy
duties
,
abominations
unto
God
.
A
dead
fly
causeth
the
precious
oyntment
of
the
Apothecary
,
to
send
forth
a
stinking
savour
,
&c.
Eccles.
10.
1.
You
may
see
what
God
saith
to
his
people
to
this
purpose
,
Isa.
1.
11.
&c.
To
what
purpose
,
&c.
God
will
frown
upon
your
prayers
,
when
you
come
to
his
Table
,
he
will
hide
his
face
from
you
,
when
you
come
to
hear
his
word
,
he
will
not
be
friendly
to
you
,
&c.
Motive
4.
Righteousness
of
life
is
a
good
way
to
gain
others
to
the
love
of
Religion
.
It
s
a
very
convincing
thing
to
the
Conscience
of
a
naturall
man
.
It
will
speak
when
words
are
forgotten
;
it
will
be
remembred
,
when
Sermons
are
out
of
minde
.
The
primitive
Christians
did
much
good
upon
the
Heathen
,
by
the
holiness
of
their
lives
.
And
for
this
cause
it
is
,
that
believing
wives
are
exhorted
to
holiness
of
life
,
that
their
Husbands
which
did
not
obey
the
word
,
might
be
gained
by
their
conversation
.
2
Pet.
3.
1.
2.
Your
faith
is
profitable
to
yourselves
,
your
holiness
to
other
men
.
Motive
5.
All
Christians
that
believe
are
spirituall
Priests
unto
God
,
and
therefore
they
should
be
holy
.
The
high
Priest
was
to
wear
a
curious
Breast-plate
,
vid.
Exod.
28.
15.
16.
&c.
ver.
30.
there
must
be
in
it
the
Vrim
and
the
Thummim
,
Light
and
Perfection
.
If
your
lives
be
unholy
,
you
are
no
fit
Priests
to
God
,
you
want
your
Breast-plate
.
Thus
for
Motives
.
Now
for
Helpes
and
Directions
take
these
.
1.
Study
well
the
righteousness
,
purity
and
holiness
of
the
Nature
of
God
.
The
Holiness
of
God
is
the
Originall
of
all
holiness
.
It
is
both
the
Motive
and
the
Example
of
all
holiness
in
the
Creature
:
when
the
Prophet
Isay
contemplates
the
holiness
of
God
,
he
cries
out
of
his
own
unholiness
,
Esay
6.
3.
5.
Holy
,
holy
,
holy
is
the
Lord
God
of
Hoasts
,
woe
is
me
,
for
I
am
undone
,
because
I
am
a
man
of
unclean
lips
.
He
that
is
much
employed
in
the
contemplation
of
the
purity
of
God
,
will
not
take
any
contentment
in
his
own
impurity
.
The
holiness
of
God
in
Scripture
is
propounded
for
this
very
purpose
,
that
by
looking
upon
it
,
the
Sons
of
men
may
stir
up
their
mindes
to
pursue
holiness
,
2
Pet.
1.
15.
16.
As
he
who
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
conversation
,
because
it
is
written
,
Be
ye
holy
,
for
I
am
holy
.
It
is
ignorance
of
God
,
or
forgetfulness
,
which
is
the
cause
of
the
love
of
unholiness
.
When
the
soul
comes
once
in
good
earnest
,
to
consider
the
purity
of
God
,
his
own
impurity
will
be
his
sorrow
and
burden
.
These
thoughts
will
let
the
soul
see
,
that
its
impossible
for
him
to
have
any
Communion
with
such
a
God
,
to
whom
he
is
so
unlike
.
Similitude
is
the
ground
of
Communion
,
as
dissimilitude
is
of
disunion
and
separation
.
This
is
that
which
the
Apostle
layes
as
one
foundation
of
comfortable
communion
with
God
,
James
4.
8.
Draw
nigh
to
God
,
&c.
cleanse
your
hands
ye
sinners
,
purifie
your
hearts
,
ye
double
minded
.
Righteousness
and
unrighteousness
can
have
no
fellowship
,
light
and
darkness
can
have
no
Communion
,
the
Temple
of
God
and
Idolls
cannot
agree
together
,
2
Cor.
6.
14.
16.
(
2.
)
Study
the
Holiness
and
purity
of
the
humane
nature
of
Jesus
Christ
your
head
.
He
had
this
Breast-plate
continually
upon
him
,
Isay
59.
17.
He
put
on
righteousness
,
as
a
Breast-plate
,
and
an
Helmet
of
salvation
upon
his
head
:
and
all
his
Souldiers
must
be
accoutred
as
their
Generall
is
.
He
lived
33.
years
in
the
world
,
and
all
that
time
never
stept
once
aside
,
out
of
the
way
of
righteousness
.
He
did
no
sin
,
neither
was
there
any
guile
found
in
his
mouth
.
He
is
called
in
regard
of
his
humane
nature
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
holy
thing
,
Luke
1.
35.
This
consideration
would
mightily
enflame
a
Christian
to
the
love
and
practice
of
holiness
;
for
he
would
thus
argue
with
himself
.
Is
it
meet
,
that
so
corrupt
a
member
should
have
so
holy
a
head
?
Is
it
meet
,
so
holy
a
Master
should
have
so
unholy
Disciples
?
There
are
two
principall
ends
of
the
Incarnation
of
Jesus
Christ
,
One
is
,
that
he
might
in
our
nature
make
satisfaction
for
our
guilt
.
The
other
is
,
that
he
might
fulfill
all
righteousness
for
us
,
and
that
there
might
be
in
our
nature
a
perfect
pattern
of
holiness
for
our
Imitation
,
1
Pet.
2.
21.
leaving
us
an
example
,
&c.
And
no
man
can
expect
any
benefit
by
Christs
satisfaction
,
who
doth
not
endeavour
the
Imitation
of
his
example
:
thou
hast
no
hopes
of
being
healed
with
his
stripes
,
if
thou
be
not
willing
to
be
guided
by
his
example
,
vers.
21.
23
,
24.
Upon
this
ground
it
is
evident
,
that
the
studying
of
his
holiness
,
will
be
of
singular
use
to
make
us
holy
.
It
s
the
Apostles
direction
,
1
John
3.
3.
(
3.
)
Look
back
often
to
the
righteousness
of
the
state
of
innocency
.
Mankind
was
created
at
the
first
in
Adam
,
after
the
Image
of
God
,
in
holiness
and
righteousness
:
he
had
both
the
girdle
of
truth
upon
his
loyns
,
and
the
Breast-plate
of
Righteousness
upon
his
breast
:
there
was
no
impurity
within
,
there
was
no
irregularity
outwardly
,
till
he
had
sinned
.
Serious
meditations
of
this
,
will
have
some
influence
upon
the
soul
,
to
help
forward
the
practice
of
holiness
.
There
is
a
naturall
desire
in
all
men
,
in
whom
there
is
any
nobleness
of
spirit
,
to
regain
and
recover
the
honours
preferments
and
Revenues
,
which
have
of
ancient
time
been
instated
upon
their
Families
.
The
very
reading
of
some
ancient
Records
,
which
shew
that
such
Dignities
have
been
conferred
upon
their
predecessors
,
doth
put
an
edge
upon
their
spirits
,
to
endeavour
that
they
and
their
posterity
may
be
reinvested
with
the
same
dignities
.
When
the
second
Temples
foundation
was
laid
after
the
return
of
the
people
from
captivity
it
s
said
,
that
many
of
the
Priests
and
Levites
,
and
chief
of
the
Fathers
,
who
were
ancient
men
,
that
had
seen
the
first
Temple
,
wept
with
a
loud
voice
,
Ezra
3.
12.
The
latter
house
was
more
glorious
then
the
first
,
in
this
respect
,
because
Jesus
Christ
should
come
to
his
Temple
,
and
fill
it
with
his
glory
,
he
of
whom
the
Temple
was
a
Type
.
But
in
regard
of
outward
magnificency
,
the
former
Temple
did
far
excel
this
,
and
therefore
the
old
men
wept
,
when
they
saw
this
begun
,
to
think
how
far
short
it
cam
of
the
other
,
I
would
apply
it
to
our
purpose
thus
.
If
a
Christian
would
but
view
the
first
Temple
,
&
behold
often
the
glorious
holiness
of
man
in
Paradice
,
he
would
not
be
able
to
look
upon
the
present
miscarriages
of
his
life
without
weeping
.
It
would
make
him
use
all
endeavour
to
bring
up
both
his
inward
and
outward
man
to
some
good
proportion
,
(
at
least
as
much
as
is
possible
)
to
that
Standard
of
originall
righteousness
,
which
is
quite
lost
by
the
Fall
.
And
for
this
purpose
,
it
is
,
that
God
hath
left
some
rudera
abiding
still
in
man
,
that
by
viewing
the
first
building
,
he
may
be
provoked
to
endeavour
the
repair
of
it
.
The
Apostle
makes
this
as
a
help
to
direct
the
Ephesians
to
exact
holiness
of
life
,
Eph.
4.
22.
23
,
24.
Put
on
the
new
man
,
which
after
God
is
created
in
righteousness
and
true
holiness
.
(
4.
)
Meditate
on
the
righteousness
of
that
place
,
whither
you
desire
to
be
translated
after
this
life
.
Heaven
hath
nothing
in
it
but
holiness
and
glory
:
it
s
called
in
Scripture
,
an
Inheritance
undefiled
,
1
Pet.
1.
4.
and
the
Holy
Ghost
tells
us
,
there
shall
in
no
wise
enter
into
it
,
any
thing
that
defileth
,
neither
whatsoever
worketh
abomination
,
Rev.
21.
27.
The
unrighteous
shall
never
inherit
the
Kingdom
of
God
,
1
Cor.
6.
9.
The
cleanness
and
beautifulnesse
of
a
room
is
a
great
perswasion
to
men
to
cleanse
their
feet
,
that
they
may
be
fit
to
enter
into
it
.
Heaven
is
a
clean
place
,
the
streets
of
that
City
are
pure
gold
,
as
it
were
transparent
glasse
,
Rev.
21.
21.
A
spotted
life
is
not
fit
for
an
unspotted
Heaven
.
Follow
peace
with
all
men
,
and
holiness
,
without
which
no
man
shall
see
the
Lord
,
Heb.
12.
14.
It
is
not
the
happiness
of
the
Servants
of
God
to
be
at
peace
with
all
men
in
this
world
;
they
do
follow
it
,
but
they
cannot
overtake
it
;
but
holy
they
must
be
,
else
they
shall
have
no
part
in
the
Kingdom
of
holiness
.
When
a
man
intends
to
plant
himself
into
forraign
parts
,
he
is
very
careful
to
be
as
well
acquainted
as
may
be
,
both
with
the
Language
and
customs
of
that
Countrey
.
Every
Christian
desires
to
be
transplanted
into
Heaven
,
a
place
of
holiness
,
and
therefore
should
be
careful
to
be
fitted
before-hand
,
for
that
holy
place
.
A
heavenly
conversation
is
fit
for
one
,
who
intends
to
be
an
Inhabitant
in
Heaven
,
Tit.
2.
12.
13.
(
5.
)
Consider
the
righteousness
of
your
Christian
profession
.
Your
profession
is
a
profession
of
holiness
,
and
its
fit
the
practice
should
be
answerable
to
the
Profession
.
A
Christian
calling
,
is
an
high
Calling
,
Kings
,
Priests
,
&c.
Phil.
3.
14.
and
it
is
also
an
holy
Calling
,
Christians
are
called
to
be
Saints
.
God
,
saith
the
Apostle
,
hath
saved
us
,
and
called
us
with
an
holy
Calling
,
2
Tim.
1.
9.
And
if
a
Christian
would
but
well
remember
,
either
the
highness
or
holiness
of
his
Calling
,
he
would
not
walk
so
disorderly
,
as
sometimes
he
doth
.
Mens
Callings
are
very
forcible
to
take
them
off
from
employments
that
are
unsuitable
,
and
to
put
them
upon
such
as
are
agreeable
to
their
Callings
.
A
Merchant
will
not
rake
in
Dunghills
,
it
is
work
unfit
for
his
Calling
.
Kings
will
not
buy
and
sell
,
and
trade
;
it
is
not
suitable
to
their
Calling
.
It
is
not
for
Kings
,
oh
Lemuel
,
it
is
not
for
Kings
to
drink
wine
,
nor
for
Princes
,
strong
drink
.
Prov.
31.
4.
It
is
not
for
any
person
to
be
given
to
drink
,
&c.
but
of
all
men
,
its
most
unfit
for
Kings
to
do
it
.
Their
imployment
is
of
a
higher
nature
,
then
the
employment
of
ordinary
men
.
When
Nehemiah
was
tempted
to
have
fled
from
his
work
,
into
the
Temple
for
safety
,
the
consideration
of
his
profession
kept
him
from
yielding
.
Should
such
a
man
as
I
flee
?
Neh.
6.
11.
I
who
came
hither
to
stand
out
against
opposition
,
I
who
have
had
such
experience
of
divine
preservation
,
I
that
have
professed
so
much
confidence
in
God
,
&c.
If
such
Meditations
were
fixed
upon
a
Christians
heart
,
he
would
never
willingly
give
way
to
any
unrighteous
practice
.
(
6.
)
Consider
much
of
the
righteousness
and
holiness
of
that
word
of
God
,
which
is
given
for
the
rule
of
your
walking
.
Every
word
of
God
is
pure
.
The
Law
of
God
is
a
holy
and
righteous
Law
,
the
Gospel
is
a
Gospel
of
holiness
;
and
its
fit
that
such
as
have
chosen
this
Rule
,
should
be
holy
in
all
manner
of
Conversation
.
The
Apostle
gives
this
,
both
as
a
Motive
and
Direction
to
holy
walking
,
Phil.
1.
27.
Let
your
Conversation
be
as
becommeth
the
Gospel
,
Phil.
1.
27.
And
Tit.
2.
11
,
12.
The
grace
of
God
that
bringeth
salvation
,
hath
appeared
to
all
men
,
teaching
us
that
denying
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
,
and
godly
in
this
present
world
.
He
that
hath
the
Gospel
before
his
eyes
,
will
put
away
sin
from
his
eyes
.
I
thought
on
thy
precepts
,
and
turned
my
feet
to
thy
Commandments
,
saith
David
,
Psal.
119.
59.
he
that
forgets
Gods
Testimonies
,
will
soon
be
drawn
aside
from
the
way
of
obedience
;
but
he
that
carefully
remembers
these
,
will
walk
holily
.
David
gives
this
as
the
reason
,
why
the
godly
man
doth
not
walk
in
the
way
of
the
ungodly
,
nor
stand
in
the
way
of
sinners
,
nor
sit
in
the
seat
of
scorners
,
because
his
delight
is
in
the
word
of
God
,
and
therein
he
meditates
day
and
night
,
Psal.
1.
2
,
3.
2
Cor.
8.
18.
(7)
Study
carefully
the
great
and
many
priviledges
which
are
instated
upon
you
,
in
,
and
by
the
Covenant
of
Grace
.
The
end
of
all
the
Dignities
confer'd
by
God
upon
men
,
is
,
in
respect
of
them
,
that
they
should
walk
in
newness
of
life
.
Election
is
for
this
end
,
Eph.
1.
4.
God
hath
chosen
men
in
Christ
before
the
foundation
of
the
world
,
(
not
because
they
were
holy
,
but
)
that
they
should
be
holy
,
and
without
blame
before
him
in
love
.
The
end
of
Redemption
is
holiness
of
life
,
Luk.
1.
75.
Christ
came
as
much
to
redeem
the
people
from
iniquity
,
as
from
hell
,
Tit.
2.
14.
The
end
of
Adoption
is
,
that
we
should
be
harmless
and
blameless
the
Sons
of
God
without
rebuke
,
that
we
should
live
as
Gods
children
,
and
walk
as
Children
of
the
Light
.
The
end
of
our
Justification
is
Sanctification
of
Life
:
many
leud
and
ignorant
Christians
argue
from
priviledges
to
laziness
:
they
continue
in
sinne
,
because
grace
abounds
.
But
the
Scripture
argues
from
great
priviledges
to
purity
of
life
:
vid.
Rom.
12.
1.
I
beseech
you
therefore
Brethren
,
&c.
The
particular
mercy
he
had
spoken
to
,
is
the
great
mercy
of
a
sinners
justification
by
faith
.
Of
this
he
had
been
disputing
in
the
former
Chapter
.
In
the
12.
Chapter
he
comes
to
make
the
main
Use
of
it
,
which
is
an
Exhortation
to
Holiness
.
And
from
the
same
Doctrine
,
Ephes.
4.
1.
he
draws
the
very
same
inference
;
I
therefore
the
prisoner
of
the
Lord
beseech
you
,
&c.
The
end
of
all
the
Promises
,
is
holiness
of
life
,
2
Cor.
7.
1.
Having
therefore
these
Promises
,
&c.
The
Apostle
Peter
,
from
many
other
rare
priviledges
,
drawes
the
same
conclusion
,
1
Pet.
2.
9
,
10
,
11
,
12.
Dishonesty
of
Conversation
,
doth
not
onely
convince
a
Christian
of
unthankfulness
for
his
priviledges
,
but
it
is
a
shame
to
his
priviledges
.
(
8.
)
Meditate
much
on
the
unrighteousness
of
your
former
conversation
,
when
ye
knew
not
God
.
It
is
the
mind
of
God
,
that
Christians
,
after
their
effectual
conversion
,
should
remember
their
unregenerate
condition
,
Ephes.
2.
11
,
12.
There
are
many
good
uses
which
a
Christian
may
make
of
such
meditations
;
it
makes
him
thankful
,
&c.
Amongst
others
,
this
is
one
,
it
will
be
a
good
help
to
promote
his
holy
walking
,
after
Conversion
.
Such
meditations
will
bring
to
his
mind
.
(
1.
)
The
filthiness
of
sinne
,
which
will
set
his
heart
against
it
.
And
(
2.
)
they
will
let
him
see
how
much
time
he
wasted
in
sinne
,
which
will
be
a
great
help
to
make
him
more
careful
,
for
the
future
,
over
his
wayes
.
This
is
laid
down
in
many
places
of
Scripture
,
as
a
help
to
holy
walking
:
vid
,
1
Pet.
4.
3.
the
Apostle
,
in
the
second
verse
,
exhorts
them
to
cease
from
sinne
;
and
his
Argument
is
,
because
that
was
their
practice
in
the
days
of
their
vanity
,
when
they
walked
after
the
course
of
the
world
.
And
we
have
the
same
Argument
,
1
Pet.
1.
14.
Not
fashioning
your selves
according
to
the
former
lusts
in
your
ignorance
.
This
is
one
Reason
why
such
as
have
been
most
notoriously
wicked
before
Conversion
,
are
sometimes
more
then
ordinarily
holy
after
Conversion
:
When
sinne
hath
abounded
before
Regeneration
,
Grace
hath
much
more
abounded
in
them
after
Conversion
.
Mary
Magdalen
,
one
of
the
most
noted
sinners
of
her
age
,
(
our
Saviour
cast
7
Devils
out
of
her
;
)
and
,
after
her
Calling
,
one
of
the
most
exact
Christians
of
her
time
.
You
read
very
much
of
her
forwardness
,
and
zeal
,
and
holiness
;
she
is
usually
put
in
the
first
place
,
whereas
she
is
spoken
of
:
vid.
Matth.
27.
55
,
56.
Matth.
28.
1.
In
the
end
of
the
Sabbath
came
Mary
Magdalen
,
&c.
Joh.
20.
18.
Mary
Magdalen
came
and
told
the
Disciples
,
&c.
One
ground
of
this
,
is
,
because
they
reflect
upon
their
former
Conversation
;
and
,
because
they
find
that
exceeding
vile
,
therefore
they
are
so
very
careful
now
to
walk
with
all
exactness
:
As
those
that
have
been
most
prodigal
,
when
they
are
reclaimed
,
are
ordinarily
very
frugal
,
&c.
(9)
Meditate
on
the
many
engagements
which
lie
upon
you
for
holy
walking
.
You
all
lie
under
Sacramental
Bonds
:
when
you
were
baptized
,
then
you
entred
into
an
Engagement
&
Oath
of
Allegeance
,
that
you
would
give
up
your selves
in
obedience
unto
God
.
The
Apostle
,
upon
this
ground
,
argues
with
the
Romanes
,
Rom.
6.
2
,
3
,
4
,
5
,
6.
Baptism
is
a
holy
Bond
,
which
though
it
be
but
once
entred
into
,
yet
the
obligation
of
it
remains
for
ever
upon
the
soul
.
And
what
that
obligation
is
,
you
have
,
Mat.
28.
19
,
20.
Teuching
you
to
observe
all
things
whatsoever
I
have
commanded
.
This
Baptismal
Vow
,
you
have
renewed
at
the
Lords
Table
many
a
time
,
on
your
sick
beds
,
or
in
the
day
of
other
troubles
:
Looking
often
upon
these
,
will
be
very
helpful
.
The
thoughtfull
remembrance
of
Engagements
,
were
very
vsefull
to
David
for
this
purpose
;
I
have
sworn
it
,
and
I
will
perform
it
,
to
keep
thy
righteous
judgments
,
Psal.
119.
106.
violating
of
holy
Vows
,
&
breaking
of
religious
Covenants
,
though
the
matter
of
them
be
but
civil
,
is
a
sinne
of
a
high
nature
,
Ezek.
17.
per
totum
,
especially
,
ver.
18
,
19
,
20
,
21.
So
Ezek.
34.
17
,
18
,
19.
(
10
)
Get
much
of
the
holy
reverential
fear
of
God
into
your
spirits
.
Fearing
of
God
,
and
eschewing
of
sinne
,
are
frequently
joyned
together
in
Scripture
:
so
are
fearing
of
God
,
and
keeping
of
his
Commandements
,
Job
1.
1.
Eccles.
12.
13.
The
Apostle
makes
the
want
of
Gods
fear
to
be
the
in-let
of
all
unrighteousness
,
and
dissolute
practices
,
Rom.
3.
11
,
12
,
13
,
14
,
15
,
16
,
17
,
18.
And
the
Apostle
makes
this
fear
of
God
to
be
the
means
of
purifying
the
life
,
2
Cor.
7.
1.
If
the
heart
grow
Fearless
,
the
life
will
grow
Profane
,
Prov.
28.
14.
(
11
)
Study
,
and
think
well
upon
the
Doctrine
of
Death
,
and
of
Judgment
.
Look
upon
Death
as
neer
at
hand
,
let
the
sound
of
the
Passing-Bell
,
and
the
sight
of
the
Grave
be
continually
in
your
Senses
,
and
let
the
sound
of
the
last
trumpet
be
in
your
ears
:
Awake
ye
dead
,
and
come
to
judgment
:
Forgetfulness
of
Death
and
Judgment
,
is
the
cause
of
so
much
licentiousness
;
and
the
remembrance
of
these
,
are
of
great
force
to
keep
the
life
holy
:
see
2
Pet.
3.
3
,
4.
and
ver.
10
,
11.
Seeing
all
these
things
must
be
dissolved
,
&c.
(
12
)
Consider
the
unloveliness
of
unholy
practices
in
other
men
.
Behold
the
Drunkard
in
his
vomit
,
and
the
Adulterer
in
his
uncleanness
,
&c.
This
will
work
in
your
Soules
,
hatred
against
sin
,
and
zeal
for
the
contrary
vertues
.
(
13
)
Look
very
narrowly
to
the
heart
,
the
inward
man
.
It
's
impossible
to
preserve
Holiness
of
life
,
if
Corruptions
be
not
dayly
purged
out
of
the
heart
.
Let
the
blood
of
Jesus
be
sprinkled
upon
the
heart
every
day
:
purge
the
Conscience
,
and
then
the
Conversation
will
be
kept
clean
also
:
Out
of
the
abundance
of
the
heart
,
&c.
Matth.
15.
18.
EPHES.
6.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
IN
these
words
we
have
the
third
piece
of
the
spiritual
Armour
,
The
preparation
of
the
Gospel
of
peace
.
In
which
we
shall
consider
of
these
three
things
.
1.
The
Epithite
given
to
the
Gospel
,
Evangelium
pacis
.
2.
The
Armour
it self
,
The
preparation
of
the
Gospel
.
3.
The
Subject
of
this
Armour
,
the
part
of
the
body
upon
which
it
is
to
be
put
,
the
Feet
.
I
shall
at
this
time
onely
go
over
the
first
of
these
;
viz.
The
Commendation
given
to
the
Gospel
,
And
it
teacheth
us
this
lesson
:
viz.
That
the
Gospel
is
a
Gospel
of
peace
.
In
the
opening
of
which
Doctrine
I
shall
1.
shew
you
what
the
Gospel
is
.
2.
What
peace
this
is
.
3.
How
the
Gospel
is
a
Gospel
of
peace
.
4.
Answer
an
Objection
against
it
.
1.
The
Gospel
,
according
to
the
notation
of
the
word
signifieth
,
good
news
,
glad
tydings
,
so
the
greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
the
hebrew
word
Desporah
signifieth
:
it
is
here
used
to
set
forth
the
joyful
tidings
of
salvation
by
Jesus
Christ
,
first
preached
to
Adam
in
Paradise
by
God
himself
,
Gen.
3.
15.
afterwards
by
the
Prophets
,
by
Jesus
Christ
himself
and
his
Apostles
.
The
Doctrine
of
free
grace
and
obtaining
righteousness
by
faith
in
Christ
without
the
works
of
the
Law
It
s
called
in
the
Scripture
sometimes
,
The
word
of
Gods
grace
,
Acts
14.
3.
because
it
doth
reveal
the
riches
of
Gods
grace
to
the
children
of
men
for
their
salvation
:
Sometimes
it
s
called
,
the
word
of
faith
,
Rom.
10.
8.
because
it
holds
out
faith
in
Christ
as
the
instrumental
cause
of
our
salvation
.
Sometimes
it
s
called
,
the
grace
of
God
,
Titus
2.
11.
Sometimes
it
s
called
,
the
mystery
of
Christ
,
Ephes.
3.
4.
because
it
doth
reveal
Jesus
Christ
to
the
sons
of
men
in
his
person
,
natures
,
offices
,
benefits
conveyed
by
him
to
such
as
beleive
Sometimes
,
the
hidden
wisdom
of
God
,
1
Cor.
2.
7.
It
s
wisdom
,
because
it
contains
the
wise
design
and
plot
of
God
for
the
saving
of
sinners
:
And
its
hidden
,
because
it
was
from
eternity
hidden
in
the
secret
counsels
of
God
,
till
he
was
pleased
to
make
it
known
to
Adam
,
and
because
the
word
of
life
,
Phil.
2.
16.
because
by
the
right
beleiving
of
it
men
are
translated
from
the
state
of
death
to
the
state
of
life
.
Sometimes
,
the
unsearchable
riches
of
Christ
,
Ephes.
3.
8.
because
in
this
shop
it
is
,
that
all
those
riches
are
laid
abroad
to
the
view
of
men
.
Sometimes
it
s
called
,
the
good
word
of
God
,
Hebr
,
6
5.
Every
word
of
God
is
good
,
the
Law
is
a
good
word
,
all
the
threatnings
are
good
,
they
come
from
him
who
is
good
,
the
matter
of
them
is
good
,
the
end
of
them
is
good
,
but
the
Gospel
is
by
way
of
eminency
called
,
the
good
word
,
because
the
greatest
goodness
and
mercy
that
God
ever
manifested
to
his
creatures
is
contained
in
the
Gospel
.
God
was
very
good
to
man
in
creation
,
the
goodness
of
God
was
expressed
in
the
Covenant
of
works
,
but
the
highest
expression
of
goodness
and
love
lies
in
the
Gospel
.
And
in
the
Text
it
s
called
,
the
Gospel
of
peace
,
the
reason
of
which
we
shall
see
when
we
have
done
with
the
next
particle
:
viz.
2.
What
peace
is
here
meant
.
There
is
a
threefold
peace
.
1.
Peace
with
the
Creature
,
of
this
Eliphaz
in
Job
speaks
,
Chap.
5.
23.
Thou
shalt
be
in
league
with
the
stones
of
the
field
,
and
the
beasts
of
the
field
shall
be
in
peace
with
thee
.
He
is
said
to
be
at
peace
with
the
Creatures
,
who
is
in
such
a
condition
,
that
no
Creature
can
be
an
instrument
of
his
hurt
,
but
all
creatures
are
instruments
of
his
good
and
serviceable
to
him
for
his
advantage
.
All
things
are
yours
,
things
present
and
things
to
come
.
1
Cor.
3.
21
,
22.
2.
Peace
with
a
mans
self
.
Peace
of
conscience
,
of
this
the
Apostle
speaks
,
Rom.
15.
13.
The
God
of
hope
fill
you
with
all
joy
and
peace
in
believing
.
This
peace
is
a
fruit
and
consequence
of
faith
;
of
this
our
Saviour
speaks
,
Math.
11.
28.
Come
unto
me
,
&c.
and
ye
shall
find
rest
to
your
soules
.
When
the
soul
apprehending
the
pardon
of
sin
,
and
assurance
of
Gods
love
,
is
freed
from
those
fears
and
horrors
which
attend
unjustified
sinners
.
3.
Peace
with
God
.
Which
is
nothing
else
but
Reconciliation
with
God
through
Jesus
Christ
,
of
which
the
Apostle
speaks
,
Rom.
5.
1.
Being
justified
by
faith
,
we
have
peace
with
God
through
our
Lord
Jesus
Christ
,
For
the
understanding
of
this
we
are
to
consider
man
in
his
threefold
state
.
1.
In
the
state
of
Innocency
.
In
this
state
man
had
peace
and
communion
with
God
:
God
and
man
were
united
in
a
Covenant
of
friendship
.
There
was
nothing
but
Amicableness
between
God
and
man
:
man
was
able
to
know
God
as
the
chief
good
.
To
will
God
as
the
last
end
of
all
.
To
give
God
the
glory
of
his
works
actively
.
To
converse
with
God
.
There
was
nothing
in
him
opposite
to
God
,
or
in
God
,
till
man
by
sin
on
his
part
had
made
a
breach
.
2.
In
the
state
of
corruption
,
or
the
fallen
estate
of
man
.
This
is
a
state
of
enmity
and
wrath
,
God
and
man
in
this
state
are
at
deadly
fewd
one
with
another
.
They
are
said
to
be
afarre
off
from
God
;
they
are
said
to
be
,
without
hope
and
without
God
in
the
world
,
Ephes.
2.
12.
Sin
hath
made
such
a
wide
distance
,
that
there
is
no
hopes
for
God
and
man
to
come
together
as
friends
,
untill
some
meanes
be
used
for
the
removal
of
this
distance
.
This
is
the
state
in
which
all
unregenerate
persons
are
,
The
wrath
of
God
abideth
on
them
,
John
3.
36.
In
this
state
man
is
opposite
to
God
,
His
nature
is
opposite
to
God
,
His
wayes
are
contrary
to
God
.
His
heart
is
full
of
hatred
to
him
.
And
in
this
state
God
hath
put
man
under
3.
In
the
state
of
Graee
or
regeneration
.
This
is
a
state
of
reconciliation
.
It
consists
in
these
four
things
.
1.
The
wrath
and
displeasure
on
Gods
part
is
quite
done
away
,
so
that
he
loves
the
persons
and
carrieth
no
indignation
in
his
breast
against
them
.
Some
think
that
there
is
no
reall
wrath
in
God
towards
the
vessels
of
election
,
while
they
are
in
their
natural
condition
,
onely
it
is
so
in
the
apprehension
of
the
elect
,
and
that
reconciliation
is
begun
when
they
apprehend
it
.
But
certain
it
is
,
that
there
is
not
onely
an
apprehension
of
Gods
wrath
,
but
they
are
really
under
Gods
wrath
,
God
hath
really
put
them
under
the
creatures
,
and
under
the
curse
of
the
Law
.
Jesus
Christ
was
not
onely
in
apprehension
,
but
really
under
the
wrath
of
God
;
he
was
really
made
a
curse
,
Gal.
3.
13.
God
put
him
under
the
Law
,
to
be
dealt
withal
as
those
that
are
under
the
Law
.
Now
by
reconciliation
this
wrath
is
done
away
.
Yet
doth
not
this
imply
any
change
in
God
,
for
God
is
to
be
considered
two
wayes
.
1.
As
he
is
in
himself
.
And
so
he
hath
not
several
things
in
him
.
Those
inward
acts
of
God
are
his
Being
,
and
there
are
not
several
Attributes
in
him
,
&c.
2.
As
he
is
pleased
to
manifest
himself
in
his
several
wayes
and
workings
towards
his
Creatures
,
in
this
respect
,
according
as
the
Creature
is
in
himself
,
so
is
Gods
reflection
upon
the
Creature
;
(
as
the
Sun
through
the
glass
shines
according
to
the
colour
of
the
glass
.
)
Now
it
implies
no
mutation
in
Gods
Being
to
express
himself
diversly
in
his
working
towards
the
Creatures
,
according
to
their
different
condition
.
2.
God
takes
away
the
enmity
that
is
naturally
in
the
hearts
of
men
,
and
so
makes
them
willing
to
accept
of
Reconciliation
,
and
to
be
at
peace
with
him
.
3.
There
is
a
solemn
league
and
covenant
made
,
wherein
God
and
man
joyn
together
,
which
the
Scripture
cals
a
Covenant
of
Grace
,
Hosea
2.
19
,
02.
4.
There
is
mutual
friendship
and
delight
between
God
and
the
Creature
,
whereby
God
communicates
his
good
unto
the
Creature
,
and
the
Creature
communicates
his
good
of
love
,
fear
,
service
and
obedience
unto
God
.
God
saith
to
the
Creature
,
I
will
be
thy
God
;
the
Creature
saith
to
God
,
behold
I
am
thy
servant
,
thy
subject
,
to
honour
,
obey
,
serve
thee
for
ever
.
Now
this
Peace
is
wrought
in
and
by
Jesus
Christ
,
by
way
of
transaction
with
the
Father
,
and
that
after
this
manner
.
1.
He
is
willing
to
be
charged
with
our
debt
.
2.
He
is
willing
to
satisfie
the
fullest
demands
of
Divine
wrath
and
justice
for
our
debt
,
Isa.
53.
10.
3.
He
undertakes
also
to
bring
poor
Creatures
to
submit
to
God
,
to
love
him
,
to
fear
him
,
to
give
up
themselves
to
be
ruled
and
governed
by
him
;
of
which
the
Apostle
speaks
plainly
,
Colos.
1.
20
,
21
,
22.
And
(
having
made
peace
through
the
bloud
of
his
cross
)
by
him
to
reconcile
all
things
to
himself
:
by
him
,
I
say
,
whether
things
in
heaven
or
things
in
earth
.
And
you
that
were
sometimes
alienated
,
and
enemies
in
your
mind
by
wicked
works
,
yet
now
hath
he
reconciled
,
in
the
body
of
his
flesh
,
through
death
,
to
present
you
holy
and
unblameable
,
and
unreprovable
in
his
sight
.
Iesus
Christ
did
as
well
undertake
to
make
the
elect
unblameable
as
to
free
them
from
condemnation
.
Now
though
the
Gospell
be
called
a
Gospell
of
peace
in
respect
of
all
these
,
yet
this
last
is
principally
to
be
understood
in
this
place
,
the
two
former
are
but
effects
and
consequences
of
this
.
The
Gospel
is
a
Gospel
of
Reconciliation
,
so
the
Apostle
cals
it
,
2
Cor.
5.
19.
3.
In
what
respects
is
the
Gospel
a
Gospel
of
peace
.
1.
In
regard
of
Discovery
and
manifestation
.
The
Gospel
is
that
which
makes
known
this
peace
unto
the
sons
of
men
.
As
the
Apostle
speaks
,
Rom.
1.
27.
Therein
is
the
righteousness
of
God
revealed
from
faith
to
faith
.
As
life
and
immortality
is
brought
to
light
by
the
Gospel
,
2
Timothy
1.
10.
so
is
peace
and
reconciliation
.
The
Gospel
is
that
silver
Trumpet
by
which
this
Jubile
of
peace
is
proclaimed
to
the
world
.
Acts
10.
36.
The
word
which
God
sent
unto
the
children
of
Israel
,
preaching
peace
by
Jesus
Christ
.
It
is
the
Gospel
which
preacheth
this
peace
to
men
.
The
world
was
never
acquainted
with
this
peace
till
the
Gospel
of
God
came
to
their
eares
.
The
Nations
that
want
the
Gospel
are
meer
strangers
to
this
peace
.
Luke
1.
79.
It
is
the
light
of
the
Gospel
that
guides
mens
feet
into
the
way
of
this
peace
.
2.
In
regard
of
Conveyance
and
Communication
.
The
Gospel
doth
not
onely
barely
publish
,
but
doth
actually
work
this
peace
.
It
is
by
the
Spirit
of
God
,
through
the
preaching
of
the
Gospel
,
that
the
hearts
of
men
are
inclined
to
accept
of
this
peace
.
Psal.
110.
2.
3.
The
Lord
shall
send
the
rod
of
his
strength
out
of
Zion
,
i.
e.
the
Gospel
,
and
then
it
followeth
,
Thy
people
shall
be
willing
in
the
day
of
thy
power
;
when
the
rod
of
Gods
strength
comes
effectually
to
work
upon
the
soul
,
then
is
the
unwilling
soul
made
willing
.
3.
Inregard
of
Conservation
.
The
Gospel
is
the
Ark
,
wherein
are
kept
all
the
Articles
and
Agreements
between
God
and
man
.
All
the
transactions
between
God
and
Christ
,
for
the
making
of
this
peace
are
preserved
and
kept
safe
in
the
Gospel
.
This
is
the
golden
pot
,
wherein
this
Manna
is
preserved
for
all
the
generations
of
the
Church
.
4.
In
regard
of
Recovery
.
When
the
soul
that
is
reconciled
to
God
hath
lost
the
sense
and
apprehension
of
its
peace
with
God
,
it
doth
by
the
studying
and
hearing
of
the
Gospel
,
require
and
recover
the
assurance
of
its
former
Peace
.
5.
In
regard
of
Confirmation
.
The
Gospel
seals
and
confirms
this
peace
.
4
,
I
shall
now
answer
one
Objection
:
viz.
that
of
our
Saviour
,
Math.
10.
34.
Think
not
that
I
am
come
to
send
peace
on
earth
,
I
came
not
to
send
peace
but
a
sword
,
for
I
am
come
to
set
a
man
at
variance
against
his
father
,
&c.
and
we
see
by
experience
;
that
where
the
Gospel
comes
,
divisions
,
contentions
and
quarrellings
do
presently
arise
,
&c.
Luke
12.
49.
I
am
come
to
send
fire
on
the
earth
,
and
what
would
I
if
it
be
already
kindled
?
Hence
some
have
prophanely
wished
the
Bible
burnt
,
as
the
great
Incendiary
of
the
world
.
Sol.
These
Contentions
are
not
the
naturall
effects
of
the
Gospel
,
for
it
doth
naturally
work
peace
and
amity
,
The
Wisdom
which
is
from
above
is
first
pure
and
then
peaceable
,
&c.
Jam.
3.
17.
but
they
arise
accidentally
from
the
Gospel
.
The
Gospel
meets
with
the
lusts
and
corruptions
of
mens
hearts
,
and
these
being
awakened
breed
contentions
.
The
Devil
he
is
inraged
against
the
Gospel
,
and
therefore
he
stirs
up
mens
corruptions
to
make
head
against
it
.
The
Gospel
cals
upon
men
to
be
strict
,
holy
,
to
deny
themselves
,
&c.
the
natural
heart
abhors
this
,
and
so
becomes
,
not
onely
disobedient
,
but
contentious
,
Rom.
2.
8.
The
Gospel
is
the
cause
of
Contentions
,
as
meat
is
the
cause
of
ill
humours
.
The
naturall
property
of
it
is
to
nourish
,
&c.
but
because
it
meets
with
a
diseased
stomack
,
it
accidentally
weakens
.
Or
as
a
good
physick
is
the
cause
of
sicknesses
,
&c.
1.
Vse
.
Information
.
We
may
from
hence
draw
many
conclusions
:
Viz.
1.
This
shews
the
pretiousness
and
glory
of
the
Gospel
.
The
Apostle
cals
it
a
glorious
Gospel
,
1
Tim.
1.
11.
The
ministry
of
the
Law
was
glorious
,
but
the
Gospel
is
much
more
glorious
:
vid.
2
Cor.
3
,
7
,
8
,
9
,
10
,
11.
Many
things
there
are
that
proclaim
the
glorious
excellency
of
the
Gospel
:
I
shall
not
instance
in
any
other
than
what
is
in
the
Text
;
It
s
a
Gospel
of
peace
.
Peace
is
a
glorious
thing
,
the
lowest
of
all
kinds
of
peace
is
one
of
the
greatest
of
outward
blessings
,
peace
with
men
.
It
s
that
which
often
in
Scripture
comprehends
all
outward
blessings
.
It
s
the
breeder
and
preserver
of
all
outward
happiness
;
plenty
is
the
daughter
of
peace
,
Micah
4.
3.
It
s
the
sweetner
of
all
outward
mercies
.
Peace
is
as
salt
to
meat
,
as
the
light
to
the
World
.
How
much
more
glorious
is
this
peace
,
Peace
with
God
?
The
peace
of
conscience
is
a
peace
transcending
humane
understanding
,
Phil.
4
7.
and
that
is
but
the
fruit
of
this
peace
.
2.
That
the
ministey
of
the
Gospel
is
a
glorious
ministry
.
They
are
the
Ambassadors
of
the
Gospel
of
peace
.
Isai
,
62.
7.
How
beautiful
upon
the
mounts
are
the
feet
of
them
that
bring
glad
tidings
,
that
publish
peace
.
The
word
of
reconciliation
is
committed
to
them
,
2
Cor.
5.
19.
Ambassadors
of
warre
are
unwelcome
messengers
to
all
Nations
,
but
those
that
come
to
proclaim
peace
are
kindly
received
.
And
yet
a
wretched
world
is
as
weary
of
the
ministry
of
the
Gospel
,
as
if
it
were
the
ministration
of
death
:
Most
do
as
the
Gadarenes
did
by
Christ
,
intreat
them
to
depart
out
of
their
coasts
.
Noah
was
glad
when
the
Dove
came
with
an
olive
branch
:
if
the
peace
of
the
Gospel
had
more
place
in
the
hearts
of
men
,
the
publishers
of
it
would
have
more
respect
.
3.
That
the
professors
of
the
Gospel
should
be
of
peaceable
dispositions
.
The
Gospel
when
it
comes
with
power
makes
men
like
it self
;
it
tames
and
sweetens
the
spirits
of
men
;
makes
rough
places
smooth
,
men
of
rough
,
boystrous
and
fierce
spirits
to
become
gentle
,
Isai.
11.
6
,
7
,
8
,
9.
Implacableness
and
violence
of
Spirit
as
it
doth
much
dishonour
the
Gospel
of
peace
,
so
is
it
a
frame
altogether
anti-evangelical
.
The
Gospel
hath
no
leaven
or
sourness
in
it
,
and
he
who
professeth
the
Gospel
should
be
so
likewise
:
If
ye
have
heard
him
,
and
have
been
taught
by
him
as
the
truth
is
in
Jesus
,
put
away
malice
,
&c.
Ephes.
4.
21
,
31.
Wheresoever
the
Gospel
comes
with
efficacy
and
power
,
it
doth
imprint
upon
the
soul
it
s
own
image
,
Rom.
6.
17.
But
God
be
thanked
,
that
ye
were
the
servants
of
sin
:
but
ye
have
obeyed
from
the
heart
that
form
of
doctrine
,
which
was
delivered
to
you
.
As
the
Gospel
is
holy
,
so
should
the
professors
of
it
be
holy
.
As
the
Gospel
is
heavenly
,
so
should
the
professors
of
it
be
heavenly
:
and
as
the
Gospel
is
a
Gospel
of
peace
,
so
they
that
profess
it
should
be
men
of
peace
.
The
Apostle
desires
the
Philippiane
,
that
their
conversation
might
be
as
becometh
the
Gospel
,
Phil.
1.
27.
A
peaceable
conversation
is
a
Gospel
▪
like
conversation
.
4.
This
lets
us
see
what
a
great
loss
it
is
to
be
deprived
of
the
Gospel
.
It
s
threatned
in
the
Scripture
as
one
of
the
sorest
judgements
,
Math
21.
43.
The
Kingdom
of
God
shall
be
taken
from
you
,
&c.
It
s
a
great
loss
to
loose
the
lowest
kind
of
peace
,
Rev.
6.
4.
much
more
to
loose
the
Gospel
which
conveyes
the
highest
peace
.
You
that
are
unreconciled
,
if
the
Gospel
go
,
you
are
like
to
die
in
your
enmity
;
and
you
that
are
reconciled
,
will
have
no
ordinary
meanes
left
you
,
either
of
preserving
or
renewing
the
assurance
of
your
reconciliation
.
5.
This
lets
us
see
why
it
is
that
Satan
is
such
an
enemy
to
the
spreading
of
the
Gospel
.
In
all
ages
we
find
,
that
his
great
plot
hath
been
,
either
to
remove
or
to
corrupt
the
Gospel
.
All
the
false
Teachers
which
arose
in
the
Gospel
Churches
were
raised
for
this
end
:
he
hath
stirred
up
Hereticks
and
Tyrants
in
every
age
to
blow
out
the
Gospel
.
I
would
have
come
to
you
once
and
again
,
but
Satan
hindred
,
1
Thes.
2.
18.
vid.
Acts
13.
50.
Acts
14.
2
,
&c.
Still
when
the
Gospel
came
persecution
followed
,
Acts
16.
16.
&c.
the
reason
,
the
Gospel
is
a
Gospel
of
peace
,
and
Satan
would
keep
men
unreconciled
.
6.
Great
cause
of
thankfulness
for
the
enjoyment
of
the
Gospel
.
USE
.
II.
Examination
.
Let
all
try
whether
they
have
an
interest
in
this
peace
,
which
is
published
in
,
and
confirmed
by
the
Gospel
.
WHether
the
Gospel
have
wrought
this
great
work
between
God
and
them
,
that
they
can
say
God
and
they
are
at
peace
.
It
s
necessary
to
make
this
inquiry
.
1.
Because
all
men
by
nature
are
under
wrath
and
enmity
,
Eph.
2.
2.
2.
Because
it
s
very
natural
to
the
sons
of
men
to
suppose
and
conclude
,
that
God
and
they
are
at
peace
,
especially
such
as
have
lived
under
the
Gospel
of
peace
.
Before
I
come
to
positive
evidences
,
I
shall
discover
some
mistakes
or
false
reasonings
about
this
peace
;
and
they
are
of
two
sorts
.
1.
Such
as
are
made
evidences
of
peace
,
and
are
not
,
these
concern
wicked
men
.
2.
Such
as
the
godly
are
under
,
arguing
those
things
to
be
evidences
of
want
of
peace
which
are
not
so
.
For
the
former
.
1.
No
man
can
argue
that
he
is
at
peace
with
God
,
because
of
the
enjoyment
of
outward
common
Priviledges
.
As
Baptisme
,
the
admission
of
a
person
to
the
Lords
Table
.
This
was
the
Argument
of
the
Jews
,
which
was
often
rejected
,
both
by
the
Prophets
,
by
Jobn
Baptist
,
and
Christ
himself
:
vide
Jerem.
7.
4
,
&c.
Trust
not
in
lying
words
,
Math.
3.
9.
10.
Think
not
to
say
within
your selves
,
we
have
Abraham
to
our
father
,
&c.
John
8.
33.
We
be
Abrahams
seed
,
and
were
never
in
bondage
,
&c.
The
Scripture
cuts
off
this
kind
of
reasoning
in
many
places
,
Rom.
2.
all
;
he
is
not
a
Jew
,
&c.
Circumcision
and
uncircumcision
make
no
difference
in
this
matter
.
Jerem.
9.
25
,
26.
Thou
maist
enjoy
all
the
outward
priviledges
of
the
friends
of
God
,
and
yet
live
and
die
in
enmity
:
So
did
Ishmael
,
Saul
,
Judas
,
Simon
Magus
,
and
yet
had
neither
part
nor
lot
in
this
matter
.
2.
No
man
can
argue
that
he
is
at
peace
with
God
,
because
of
outward
Profession
.
The
worst
of
men
may
attain
to
this
.
Judas
was
one
that
made
a
Profession
,
he
was
an
Apostle
,
an
extraordinary
Minister
,
and
yet
an
enemy
to
God
,
a
child
of
perdition
.
Those
that
shall
be
rejected
at
the
last
day
,
are
such
as
made
profession
,
Luke
13.
25
,
26
,
27.
and
yet
there
was
no
Covenant
of
peace
between
God
and
them
:
I
know
them
not
.
A
man
must
profess
Religion
before
he
can
be
an
hypocrite
.
3.
The
bare
performance
of
external
duties
,
and
outward
actions
of
Religion
,
is
no
Argument
that
a
soul
is
heir
to
this
peace
.
For
though
he
that
is
at
peace
with
God
will
be
careful
of
doing
such
duties
,
yet
there
is
no
external
duty
or
action
of
Religion
,
which
may
not
be
done
by
one
who
is
in
a
state
of
enmity
:
Actions
indeed
which
are
intrinsecally
good
,
as
beleiving
in
God
,
fearing
of
God
,
&c.
he
cannot
do
;
but
all
external
duties
he
may
do
.
Jezebel
she
keeps
a
fast
,
an
extraordinary
duty
.
Jehu
goes
farther
than
most
of
Gods
friends
in
these
actions
,
Reg.
10
per
tot
.
Those
in
Esay
58.
2
,
3
,
4
,
did
very
much
,
yet
all
of
them
in
a
state
of
enmity
.
4.
T
is
no
argument
to
prove
,
that
a
man
is
at
peace
with
God
,
because
he
doth
not
shew
so
much
enmity
against
God
as
others
do
.
A
man
may
farre
exceed
many
others
,
and
yet
be
no
friend
,
onely
he
may
be
a
less
enemy
.
This
was
the
Pharisees
Argument
:
God
I
thank
thee
,
I
am
not
as
other
men
,
&c.
Luke
18.
11.
meer
restraining
grace
.
Civil
education
,
carnal
policy
,
want
of
temptations
,
and
a
hundred
such
things
may
cause
a
man
to
hide
enmity
,
and
not
to
shew
it
so
much
as
others
,
and
yet
he
is
no
friend
to
God
,
or
God
to
him
.
All
Serpents
have
not
the
same
measure
of
poyson
.
5
No
man
can
argue
,
that
he
is
at
peace
with
God
,
because
he
is
not
so
full
of
enmity
as
he
was
before
.
The
weapons
may
perhaps
be
knocked
out
of
thy
hand
:
Thou
maist
not
have
the
same
opportunity
thou
hadst
before
to
shew
thy
enmity
.
Thy
enmity
may
perhaps
have
some
other
way
of
working
than
before
.
It
may
be
God
hath
thee
in
some
bonds
or
other
,
that
thou
darest
not
shew
thy self
as
thou
hast
done
and
wouldest
do
wert
thou
at
liberty
.
It
may
be
thou
art
not
so
able
to
manifest
thine
enmity
as
thou
hast
been
.
An
enemy
may
be
taken
prisoner
,
may
be
wounded
,
&c.
that
he
cannot
express
his
emity
,
and
yet
have
as
much
gall
in
him
as
ever
he
had
.
For
the
latter
.
1.
A
man
cannot
argue
that
he
is
not
at
peace
with
God
,
because
of
the
oppression
of
some
outward
Afflictions
.
Many
of
the
friends
of
God
reason
against
themselves
by
this
Argument
:
they
think
if
God
and
they
were
at
peace
,
they
should
not
feel
the
blows
of
his
hand
,
as
now
they
doe
.
This
was
the
reasoning
which
Jobs
friends
used
to
prove
God
and
him
to
be
enemies
one
to
another
,
Job
4.
6
,
7.
They
thought
such
sad
afflictions
were
not
consistent
with
a
state
of
peace
.
This
kind
of
reasoning
would
have
excluded
Jesus
Christ
himself
from
being
at
peace
with
God
,
who
was
the
beloved
of
his
soul
.
The
Jews
did
upon
this
ground
look
upon
him
as
Gods
enemy
:
Esay
53.
4.
Surely
he
hath
born
our
griefs
and
carried
our
sorrows
,
yet
we
did
esteem
him
stricken
,
smitten
of
God
and
afflicted
.
And
so
they
reasoned
against
him
when
he
was
on
the
Cross
.
He
trusted
in
God
that
he
would
deliver
him
,
let
him
deliver
if
he
delight
in
him
,
Math.
27.
43.
The
Scripture
tels
us
that
this
is
a
false
rule
,
Eccle.
9.
1.
2.
As
wicked
men
cannot
argue
they
are
Gods
friends
,
because
of
freedom
from
troubles
,
no
more
can
the
godly
argue
that
they
are
Gods
enemies
,
because
of
the
presence
of
such
things
.
God
makes
his
love
to
his
people
to
be
the
ground
of
the
chastening
with
the
rods
of
men
,
Revel.
3.
19.
and
Heb.
12
7
,
8.
2.
A
man
cannot
argue
that
he
is
not
at
peace
with
God
,
because
he
wants
the
present
feeling
and
comfortable
evidences
of
his
peace
.
Peace
may
be
concluded
in
Heaven
between
God
and
the
soul
,
and
not
yet
proclaimed
feelingly
in
the
conscience
of
the
sinner
.
Heman
the
Ezrahite
was
a
man
at
peace
with
God
,
the
Scripture
gives
that
testimony
of
him
in
many
places
,
and
yet
he
wanted
the
feeling
of
his
peace
,
Psalm
88.
per
totum
.
Jesus
Christ
himself
did
for
a
time
want
the
present
comforts
of
his
peace
;
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
There
are
divers
cases
in
which
a
soul
,
who
is
at
peace
with
God
may
be
without
the
present
apprehensions
thereof
.
1.
In
the
beginning
and
infancy
of
Conversion
:
a
child
hath
reason
as
soon
as
he
is
born
,
but
he
wants
a
reflected
act
to
know
that
he
hath
it
.
2.
In
the
hour
of
Temptation
:
when
temptation
is
high
,
consolation
is
often
low
.
3.
In
the
day
of
spiritual
Desertion
:
When
God
hides
his
face
the
soul
is
full
of
troubles
,
yea
,
it
walks
in
darkness
and
can
see
no
light
,
Isai.
50.
10.
4.
In
the
time
of
Relapses
,
when
the
soul
hath
been
overtaken
and
drawn
into
some
sin
.
This
was
Davids
case
,
Psalm
51.
12.
Restore
unto
me
the
joy
of
thy
salvation
:
he
had
not
lost
the
Jewel
of
salvation
,
but
he
had
lost
the
joy
of
his
salvation
.
3.
A
man
cannot
argue
that
he
is
not
at
peace
with
God
,
because
he
finds
grace
to
be
but
very
weak
.
His
faith
is
but
weak
,
his
zeal
is
but
cold
,
his
desires
are
but
flint
,
&c.
T
is
not
strength
of
grace
but
truth
of
grace
,
which
is
an
evidence
of
Reconciliation
:
A
little
light
in
the
morning
is
better
than
the
bright
moon-shine
in
the
night
,
because
t
is
the
light
of
the
morning
.
God
will
not
despise
the
day
of
small
things
,
and
man
should
not
despise
it
,
Zech.
4.
10.
And
besides
:
1.
Sometimes
some
graces
may
be
suspended
,
that
some
other
graces
may
be
more
fully
discovered
:
faith
may
act
but
weakly
,
that
humility
and
self-denial
may
be
increased
.
2.
Sometimes
the
same
grace
may
be
suspended
in
one
act
,
that
it
may
be
more
intended
in
some
other
act
,
which
is
every
way
as
profitable
for
the
soul
.
Faith
is
sometimes
remitted
in
regard
of
comforting
,
that
it
may
be
intended
in
its
act
of
purifying
.
4.
A
man
cannot
argue
want
of
peace
with
God
from
the
presence
of
some
corruption
,
and
the
present
feeling
of
some
enmity
in
the
soul
.
If
peace
with
God
were
inconsistent
with
the
being
of
corruption
,
there
would
be
no
peace
with
God
on
this
side
heaven
.
The
Song
of
the
Angels
at
the
birth
of
Christ
is
,
Glory
be
to
God
on
high
,
on
earth
peace
,
Luke
2.
14.
That
clause
must
be
blotted
out
,
if
a
state
of
reconciliation
be
not
consistent
with
the
being
of
corruption
.
Paul
was
at
peace
with
God
,
and
yet
he
had
a
law
in
his
members
,
Rom.
7.
23.
he
would
have
done
good
,
but
evill
was
present
,
he
had
a
body
of
death
and
a
root
of
bitterness
still
in
him
,
and
this
brought
forth
both
gall
and
wormwood
.
Freedom
from
corruption
is
desired
and
endeavoured
by
the
Saints
on
earth
,
but
it
is
not
enjoyed
by
any
but
the
Saints
in
heaven
.
The
body
of
death
is
not
destroyed
but
by
the
death
of
the
body
.
5.
A
man
cannot
conclude
that
he
is
not
at
peace
with
God
,
because
his
sins
have
been
very
great
.
Esay
55.
7.
As
the
heavens
are
high
above
the
earth
,
so
are
my
wayes
,
&c.
Paul
had
been
a
very
great
sinner
,
1
Tim.
1.
13.
A
blasphemer
,
a
persecutor
and
injurious
,
and
yet
when
he
wrote
that
,
was
under
a
covenant
of
peace
.
So
Manasseh
,
&c.
But
I
come
to
positive
evidences
.
1.
He
that
is
at
peace
with
God
is
at
war
with
sin
,
with
all
sin
,
and
that
continually
.
Hatred
of
sin
is
a
sure
evidence
of
Reconciliation
with
God
.
I
will
hearken
what
the
Lord
will
say
,
for
he
will
speak
peace
to
his
Servants
,
but
let
not
them
return
again
to
folly
,
Psal.
85.
8.
Folly
and
sin
are
Synonyma
in
Scripture
,
as
holiness
and
wisdom
are
.
And
he
that
hath
heard
God
speaking
peace
,
will
be
very
careful
of
not
returning
to
sin
.
A
person
at
peace
with
God
may
act
sinfully
,
but
he
hates
it
even
when
he
acts
it
,
he
mourns
for
it
,
he
useth
all
meanes
to
mortifie
and
destroy
it
.
I
will
heal
their
back-slidings
,
I
will
love
them
freely
,
&c.
Ephraim
shall
say
,
what
have
I
to
do
any
more
with
Idols
?
Hosea
14.
4
,
8.
Yea
,
the
soul
shall
be
ashamed
of
its
sinful
courses
when
God
and
it
are
reconciled
.
There
are
some
who
think
,
that
sorrow
and
shame
for
sin
are
unfit
for
a
state
of
Reconciliation
,
and
that
its
a
disparagement
to
the
state
of
Reconciliation
,
to
be
exercised
with
Humiliation
,
whereas
indeed
its
the
proper
fruit
of
it
.
Mary
Magdalen
never
abounded
so
much
in
sorrow
and
shame
for
sin
,
as
after
God
had
spoken
peace
to
her
;
she
wept
much
,
because
much
was
forgiven
her
;
and
it
s
prophesied
of
Jerusalem
,
that
shame
and
grief
should
fill
her
heart
and
face
when
God
was
reconciled
to
her
:
Ezekiel
16.
61
,
63.
Put
this
home
.
2.
He
that
is
at
peace
with
God
,
is
at
peace
with
the
Word
of
God
,
and
every
part
of
it
.
Reconciliation
with
God
brings
forth
Reconciliation
with
the
Scriptures
,
with
the
Precepts
as
well
as
with
the
Promises
.
He
is
at
peace
with
every
duty
enjoyned
in
the
Book
of
God
.
While
the
soul
is
at
enmity
with
God
,
it
is
at
enmity
with
the
world
,
at
least
with
some
part
of
it
.
This
Command
he
cannot
agree
with
,
this
is
too
strict
,
the
other
is
too
harsh
:
This
is
an
hard
saying
,
who
can
hear
it
?
The
Apostle
describes
such
men
by
their
contentiousness
and
disobedience
,
Rom.
2.
8.
but
when
God
hath
taken
away
the
enmity
of
the
heart
,
all
these
contentions
against
the
Scripture
are
allayed
:
he
now
hides
the
Word
within
his
heart
,
he
loves
it
and
prizeth
it
more
than
his
appointed
food
,
it
s
the
joy
and
rejoycing
of
his
heart
,
sweeter
to
his
taste
than
the
honey
and
honey-comb
.
The
Law
is
written
in
his
heart
,
now
it
s
his
bosome
friend
,
the
man
of
his
counsel
.
3.
He
that
is
at
peace
with
God
is
never
so
well
as
when
he
is
in
Gods
presence
:
He
loves
to
be
where
God
is
.
Reconciliation
will
manifest
it self
by
desire
of
communion
.
Enemies
care
not
for
the
presence
one
of
another
,
but
friends
rejoyce
to
converse
together
.
Tell
me
,
O
thou
whom
my
soul
loveth
,
where
thou
feedest
,
Cantic
.
1.
6.
A
soul
reconciled
is
described
by
this
;
that
he
is
made
nigh
,
Ephes.
2.
13.
The
soul
before
reconciliation
is
farre
off
from
God
:
farre
off
in
regard
of
Gods
acceptance
,
and
farre
off
in
regard
of
affection
and
desire
,
but
whensoever
reconciled
,
then
the
distance
is
removed
,
and
he
is
brought
nigh
,
nigh
in
regard
of
relation
,
and
nigh
in
regard
of
affection
and
union
;
he
takes
pleasure
in
those
places
,
in
those
exercises
,
in
that
society
,
where
God
is
graciously
present
.
Put
this
home
.
Can
you
say
as
Psal
84.
1.
Psal.
42.
1.
Psal.
63.
1
,
2.
4.
He
that
is
reconciled
to
God
,
can
never
be
contented
when
any
breach
is
made
,
till
it
be
again
made
up
.
A
soul
at
peace
with
God
may
by
sin
loose
the
sense
of
it
,
and
thereby
breed
strangeness
between
God
and
himself
.
But
he
cannot
be
at
rest
till
the
cloud
be
removed
.
David
Psalm
51.
12.
he
had
assurance
of
pardon
before
.
The
Lord
hath
put
away
thy
sin
,
&c.
2
Sam.
12.
13.
but
Gods
face
was
not
as
it
had
wont
to
be
towards
him
,
he
could
not
see
those
smiles
which
he
was
wont
to
behold
in
his
fathers
face
,
he
could
not
discern
the
light
of
Gods
countenance
as
before
,
this
makes
him
cry
out
,
Restore
,
&c.
Thus
it
was
with
the
Church
in
those
remarkable
places
,
Cant.
3.
inite
.
and
Cant.
5.
2
,
3
,
4
,
5.
She
was
in
a
very
sad
condition
till
she
had
got
the
fight
of
his
face
.
A
reconciled
person
is
afraid
of
doing
any
thing
that
may
cause
strangeness
,
and
very
restless
till
any
breach
may
be
removed
.
5.
He
that
is
at
peace
with
God
,
is
at
peace
with
all
the
servants
of
God
.
He
is
a
true
cordial
friend
unto
all
those
whom
God
loves
,
and
an
adversary
to
all
those
whom
God
hates
.
Doe
not
I
love
them
that
love
thee
,
and
am
not
I
grieved
with
those
that
rise
up
against
thee
?
Psal.
139.
21
,
22.
He
will
not
say
a
confederacy
to
any
,
who
hate
God
in
any
of
their
sinful
wayes
.
6.
He
that
is
at
peace
with
God
is
a
man
universally
reformed
.
Renovation
is
alwayes
a
fruit
of
Reconciliation
.
Inwardly
in
heart
,
will
,
conscience
,
understanding
:
Outwardly
in
words
and
works
is
he
renewed
according
unto
the
Scriptures
.
God
never
makes
peace
with
any
soul
,
but
he
makes
that
soul
like
himself
.
Old
things
are
past
away
,
and
all
things
are
become
new
.
This
is
the
Apostles
evidence
,
2
Cor.
5.
17
,
18.
USE
III.
Exhortation
.
Let
all
those
who
live
under
the
Gospel
of
peace
labour
for
an
interest
in
this
peace
.
We
pray
you
in
Christ
stead
be
reconciled
to
God
,
2
Cor.
5.
20.
Mot.
1.
Without
peace
there
can
be
no
glory
.
Reconciliation
is
a
necessary
preparative
to
salvation
.
God
saves
no
enemies
but
by
making
of
them
friends
,
Col.
1.
21.
Mot.
2.
He
that
is
at
peace
with
God
here
,
shall
certainly
be
glorified
with
God
hereafter
.
Reconciliation
is
a
harder
work
than
salvation
.
There
is
more
difficulty
to
reconcile
an
enemy
,
than
to
save
a
friend
.
There
is
less
opposition
between
grace
and
glory
,
than
between
grace
and
nature
,
the
difference
between
those
is
but
gradual
,
but
between
the
other
specifical
.
Hence
the
Apostle
argues
,
Rom.
5.
10.
For
if
when
we
were
enemies
,
we
were
reconciled
to
God
,
by
the
death
of
his
Son
,
much
more
being
reconciled
,
we
shall
be
saved
by
his
life
.
Mot.
3.
Peace
with
God
is
the
foundation
of
peace
with
creatures
,
and
peace
with
conscience
.
The
creatures
are
by
sin
our
enemies
,
and
nothing
but
peace
with
the
Creator
can
make
their
enmity
cease
.
Vide
Hosea
2.
18
,
19.
When
God
is
in
covenant
,
then
are
the
creatures
in
Covenant
;
so
peace
of
conscience
is
a
fruit
of
this
peace
.
He
that
is
at
peace
with
God
hath
a
ground
of
peace
with
himself
,
though
he
do
not
see
it
.
He
that
is
at
enmity
with
God
hath
no
ground
of
peace
,
though
he
think
otherwise
:
Conscience
may
be
sleepily
quiet
,
but
it
is
not
truly
peaceable
.
Mot.
4.
Peace
with
God
will
be
your
joy
and
rejoycing
in
all
kind
of
outward
evils
:
Otherwise
the
Gospel
of
peace
will
be
to
you
a
Gospel
of
warre
.
They
shall
have
enmity
from
God
with
a
witness
,
who
die
in
enmity
under
the
Gospel
:
John
16.
33.
Peace
in
Christ
will
make
the
soul
of
good
chear
in
all
worldly
tribulation
:
And
Joh.
14
,
27.
he
leaves
them
this
as
a
cordial
against
all
outward
troubles
and
fear
.
Mot.
5.
Peace
with
God
is
the
foundation
of
all
commerce
with
God
,
Rom.
5.
1
,
2.
There
is
no
commerce
or
trading
between
Nations
that
are
at
war
one
with
another
;
war
stops
trading
.
Mot.
6.
The
Christians
shall
be
as
secure
as
if
they
had
raised
seven
Armies
as
means
to
be
at
peace
.
1.
Cast
away
your
sins
by
repentance
,
sin
made
and
continues
the
enmity
.
No
peace
so
long
as
our
sins
remain
,
Esay
57.
21
,
2
Reg.
9.
22.
2.
Lay
hold
by
faith
on
Jesus
Christ
,
as
he
is
held
out
in
the
Gospel
;
he
is
the
Prince
of
peace
,
Ephes.
2.
14.
he
purchaseth
,
he
conveyeth
it
.
Levit.
1.
4.
No
attonement
without
a
sacrifice
.
Thus
much
for
the
Epithite
,
The
Gospel
of
peace
.
EPHES.
6.
15.
Having
your
feet
shod
,
&c.
I
Observed
three
things
in
this
verse
.
1.
The
Title
or
Epithite
given
to
the
Gospel
,
The
Gospel
of
peace
.
2.
the
Armour
enjoyned
,
The
preparation
of
the
Gospel
.
3.
The
part
of
the
body
on
which
this
Armour
is
to
be
put
,
The
Feet
.
I
have
done
with
the
first
of
these
,
from
whence
this
lesson
was
gathered
;
That
the
Gospel
is
a
Gospel
of
peace
.
I
shall
now
speak
to
the
two
other
together
,
Having
your
feet
shod
with
the
preparation
of
the
Gospel
.
Having
your
feet
shod
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
phrase
is
an
allusion
to
the
custom
of
Warriours
in
those
times
,
who
when
they
went
forth
the
preparation
,
&c.
With
the
preparation
of
the
Gospel
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Interpreters
are
of
different
opinions
about
this
piece
of
Armour
.
Some
understand
it
to
be
meant
of
the
knowledge
of
the
Gospel
:
of
this
opinion
is
Beza
,
Sicut
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
milites
graeci
,
caligas
milites
latini
gerebant
,
ita
ad
in
eundum
praelium
&
vitae
istius
cursum
inter
medios
hostes
tenendum
,
vult
Apostolus
ut
Evangelii
pacis
cognitione
simus
preparati
.
Others
understand
it
of
peace
of
Conscience
,
Rogers
pract.
Cat.
part.
3.
p.
169.
So
Gualter
.
Others
understand
it
of
the
Gospel
it self
,
making
it
an
allusion
to
that
in
Psalm
119.
105.
Thy
word
is
a
lanthorn
to
my
feet
,
&c.
So
Gualter
,
Tota
instituenda
vitae
ratio
ut
in
Evangelio
curramus
.
Non
proprii
sequendi
Affectus
,
sed
verbum
Domini
.
Vide
Bullinger
in
loc.
This
I
suppose
would
confound
it
with
that
piece
of
Armour
,
v.
17.
the
Word
of
God
.
Others
expound
it
of
a
readiness
to
preach
the
Gospel
,
making
it
a
parrallel
place
with
that
in
Isa.
52.
7.
Others
expound
it
of
the
promises
and
comforts
of
the
Gospel
:
Downham
.
Others
expound
it
of
readiness
to
promote
the
Gospel
:
So
Estius
,
Studium
Evangelii
propagandi
.
Others
expound
it
of
patience
:
D.
Gouge
.
Others
expound
it
generally
of
such
kind
of
furniture
as
the
Gospel
of
peace
helps
us
to
.
Baynes
p.
784.
Now
of
all
these
opinions
none
are
contrary
to
the
Analogy
of
faith
,
each
of
them
afford
useful
instructions
.
That
which
I
shall
pitch
upon
,
as
that
which
I
humbly
conceive
to
be
nearest
the
meaning
of
the
Apostle
,
is
this
,
viz.
A
firm
Resolution
to
go
through
with
the
profession
of
the
Gospel
against
all
impediments
and
difficulties
which
may
lie
in
our
way
.
Vide
Vsh
.
Cat.
p.
334.
This
I
suppose
to
be
his
meaning
.
1.
Because
he
makes
mention
of
the
feet
.
The
feet
are
the
instruments
of
travelling
,
journeying
is
the
proper
work
of
the
feet
,
and
the
shooes
upon
the
feet
fit
you
for
travel
.
When
Moses
would
have
the
people
resolved
to
march
out
of
Egypt
,
he
tels
them
they
must
eat
the
Passover
with
their
loins
girded
,
and
their
shooes
on
their
feet
,
Exod.
12.
11.
The
shooes
note
,
both
readiness
to
depart
,
and
resolution
to
go
on
till
they
came
to
Canaan
,
though
they
should
meet
with
oppositions
and
hardships
.
2.
Because
of
the
word
Preparation
,
which
is
used
in
other
places
for
firmness
of
resolution
to
go
on
with
the
Gospel
,
notwithstanding
all
difficulties
:
Vide
Acts
21
13.
I
am
prepared
,
not
onely
to
be
bound
,
but
to
die
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
So
1
Pet.
3.
15.
speaking
of
trouble
and
affliction
,
saith
he
,
Be
not
afraid
of
their
terrours
,
but
sanctifie
the
Lord
in
your
hearts
,
and
be
ready
to
give
an
answer
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
understanding
it
thus
,
it
teacheth
us
this
lesson
:
viz.
That
,
He
that
would
overcome
the
Devil
in
the
day
of
temptation
,
must
be
stedfastly
resolved
to
go
through
with
the
profession
of
the
Gospel
,
notwithstanding
all
impediments
and
oppositions
which
he
shall
meet
withall
in
the
world
.
In
the
handling
of
this
Doctrine
I
shall
open
these
two
things
.
-
1.
That
God
requires
this
resolution
.
-
2.
That
this
is
very
necessary
for
him
that
would
stand
in
the
day
of
temptation
.
1.
That
God
requires
that
every
Christian
should
have
these
shooes
upon
his
feet
,
is
expresly
taught
in
the
Scriptures
:
Vide
Luke
9.
22
,
23
,
24.
he
foretels
his
own
sufferings
,
and
the
sufferings
which
those
that
profess
his
Gospel
must
expect
,
and
then
he
armes
them
with
this
resolution
.
To
take
up
the
cross
and
to
follow
him
.
This
is
that
for
which
the
Angel
of
the
Church
of
Pergamus
is
commended
,
Revel.
2.
13.
Thou
holdest
fast
my
Name
,
and
hast
not
denied
my
faith
,
&c.
This
Resolution
is
that
which
was
in
Peter
and
the
rest
of
the
Apostles
;
Christ
tels
them
,
that
they
should
all
of
them
be
offended
because
of
him
,
and
they
should
all
be
scattered
from
him
,
Math.
26.
31.
Peter
tels
him
,
that
for
his
part
he
was
resolved
that
though
he
should
die
with
him
,
yet
he
would
never
forsake
him
or
deny
him
,
and
all
the
other
Disciples
were
of
the
same
mind
,
v.
35.
here
they
had
these
shooes
upon
their
feet
,
though
they
shortly
after
fell
off
when
the
storm
came
.
2.
Wherein
the
usefulness
of
this
Armour
lies
,
as
to
the
resisting
of
temptation
.
1.
These
resolutions
will
exceedingly
strengthen
the
soul
in
the
day
of
temptation
.
He
that
wants
these
shooes
will
be
weak
when
Satan
sets
upon
him
;
whereas
he
that
hath
these
upon
his
feet
will
be
bold
and
valiant
.
There
is
not
any
better
bulwark
in
the
day
of
battel
then
Resolution
of
heart
before
the
day
of
battel
.
Opposition
may
come
suddenly
and
violently
,
but
it
will
not
come
so
terrifyingly
upon
him
that
hath
armed
himself
with
Resolution
to
stand
it
out
.
Our
Saviour
sets
out
this
by
a
double
Parable
,
Luke
14.
28
,
29
,
30
,
31
,
32
,
33.
which
of
you
intending
to
build
a
Tower
,
&c.
A
man
will
never
be
able
to
finish
,
that
doth
not
resolve
to
be
at
the
full
cost
of
the
building
.
2.
These
Resolutions
will
weaken
and
discourage
Satan
in
his
Assaults
.
Where
he
shall
perceive
these
shooes
upon
the
feet
of
the
soul
,
he
will
be
much
danted
and
dishartened
in
his
undertakings
.
When
the
Rulers
,
and
Elders
,
and
Scribes
,
the
instruments
of
State
,
saw
the
resolvedness
of
Peter
and
John
to
go
on
in
their
way
,
notwithstanding
all
their
threatnings
and
persecutions
,
they
were
much
astonished
,
saith
the
Text
,
Act.
4
13.
and
they
took
knowledge
of
them
that
they
had
been
with
Jesus
.
They
thought
that
there
was
something
more
then
man
in
them
,
which
made
them
so
regardless
of
their
power
;
and
this
for
the
present
abated
their
fury
,
they
threatened
them
and
let
them
go
,
v.
21.
had
they
seen
that
they
had
been
bare-footed
their
carriage
would
have
been
more
fierce
,
but
seeing
them
shod
with
these
shooes
,
they
were
glad
to
be
rid
of
them
.
Information
.
1.
This
lets
us
see
why
it
is
,
that
Apostates
and
Back-sliders
are
so
easily
carried
captive
by
Satan
in
the
day
of
temptation
.
They
want
these
shooes
upon
their
feet
,
and
therefore
they
cannot
stand
.
The
Heretick
fals
into
the
net
of
Satan
,
because
he
wants
the
girdle
of
the
Truth
of
Doctrine
.
The
hypocrite
he
fals
,
because
he
wants
the
girdle
of
Sincerity
.
The
prophane
person
cannot
stand
,
because
he
wants
the
breast-plate
:
and
the
Apostate
is
overcome
,
because
he
is
without
the
shooes
of
the
preparation
of
the
Gospel
,
either
he
hath
no
resolution
,
or
no
well-grounded
resolution
.
The
Apostate
is
the
stony
ground
,
he
may
hear
the
Word
,
and
receive
it
with
joy
,
but
when
persecution
ariseth
because
of
the
Word
,
he
is
presently
offended
,
Math.
13.
20
,
21.
if
you
would
be
preserved
from
falling
by
temptation
,
you
must
labour
to
be
preserved
from
backsliding
from
profession
.
2.
This
lets
us
see
,
that
it
is
a
difficult
and
hard
thing
to
keep
the
right
profession
of
the
Gospel
,
especially
in
times
of
opposition
.
It
were
needless
to
commend
this
unto
Christians
,
if
it
were
not
an
hard
work
,
to
go
on
with
it
at
such
a
time
.
They
all
forsook
him
and
fled
,
Mar.
14
50.
When
storms
were
high
,
and
persecution
hot
,
the
Disciples
of
Christ
were
offended
:
he
whose
profession
is
but
counterfeit
will
fall
off
quite
,
he
whose
profession
is
in
truth
may
be
offended
with
Christ
and
his
Gospel
.
I
note
this
for
two
reasons
.
1.
That
none
might
be
too
confident
of
themselves
:
2.
That
none
be
too
censorious
against
those
who
retreat
and
shrink
in
such
a
time
.
3.
The
excellency
of
perseverance
in
the
profession
of
the
Gospel
.
It
s
excellency
,
as
in
other
respects
so
in
this
appears
clearly
,
that
its
a
mighty
defence
in
the
day
of
temptation
.
4.
What
cause
they
have
to
bless
God
,
who
find
such
Resolutions
wrought
in
their
hearts
.
These
shooes
are
not
onely
their
beauty
,
but
their
safety
.
How
beautiful
are
thy
feet
with
shooes
,
O
Princes
Daughter
,
Cant.
7.
1.
Exhortation
.
To
perswade
all
Christians
to
arm
themselves
with
these
Resolutions
.
Get
these
shooes
upon
your
feet
,
resolve
that
whatever
trouble
come
,
whatsoever
storms
arise
,
yet
you
will
go
through
with
your
profession
,
and
never
forsake
it
.
It
is
necessary
for
those
that
live
in
such
black
dayes
as
these
of
ours
are
,
to
set
themselves
to
this
work
.
The
winds
begin
to
grow
loud
,
the
skie
is
dark
and
lowring
,
persecutions
may
come
suddenly
,
and
they
are
like
to
fall
violently
;
its
time
to
get
,
and
necessary
to
keep
these
shooes
on
their
feet
.
I
shall
lay
down
something
by
way
of
Motives
:
something
by
way
of
meanes
.
1.
Mot.
All
the
promises
are
made
to
them
that
persevere
.
It
is
not
he
that
beginneth
,
but
he
that
continueth
unto
the
end
,
that
shall
be
saved
,
Math.
10.
22.
When
the
even
was
come
the
Lord
of
the
vineyard
saith
unto
the
Steward
,
Call
the
labourers
and
give
them
their
hire
,
Math.
20.
8.
Nemo
coronatur
ante
quintum
Actum
.
Be
thou
faithful
unto
the
death
,
and
I
will
give
thee
the
crown
of
life
,
Rev.
2.
10.
To
them
who
by
patient
continuance
in
well-doing
,
seek
for
honour
and
glory
,
and
immortality
,
eternal
life
,
Rom.
2.
7.
2.
Mot.
T
is
difficulty
and
opposition
that
distinguisheth
true
profefsion
from
false
profession
.
Math.
13.
20
,
21.
A
rotten
ship
may
sail
very
fast
,
and
carry
the
passengers
safe
in
a
calm
Sea
,
but
onely
a
sound
vessel
will
hold
out
when
tempests
arise
.
Persecutions
are
called
,
the
tryal
of
our
faith
,
1
Pet.
1.
7.
because
when
a
soul
is
under
persecutions
,
then
it
appears
whether
his
profession
was
gold
or
dross
.
A
temporary
profession
is
like
the
house
built
upon
the
sand
,
it
stood
all
the
summer
time
,
but
when
the
winds
blew
,
and
the
rain
came
,
and
the
flouds
lift
up
their
voice
,
then
it
fell
,
Math.
7.
24
,
25
,
26
,
27.
3.
Mot.
Adhering
to
the
profession
of
the
Gospel
in
times
of
opposition
,
doth
most
of
all
honour
the
Gospel
.
Obed
Edom
honoured
the
Ark
of
God
much
by
taking
it
into
his
house
in
a
time
of
danger
,
2
Sam.
6.
9
,
10.
It
was
no
great
thanks
to
David
to
fetch
the
Ark
into
the
City
of
David
,
when
it
brought
prosperity
with
it
,
v.
12.
any
one
would
entertain
a
prosperous
Ark
,
but
he
that
is
a
right
Christian
will
make
room
for
it
when
it
brings
affliction
.
4.
Mot.
The
Gospel
will
abundantly
recompence
all
their
sufferings
.
The
Ark
did
make
good
satisfaction
to
Obed
Edom
for
taking
it
in
in
a
boystrous
time
,
2
Sam.
6.
11.
It
s
a
Gospel
of
comfort
at
every
time
,
but
never
so
full
of
comfort
as
in
a
time
of
affliction
.
As
the
sufferings
of
Christ
abound
in
us
,
so
our
consolation
also
aboundeth
by
Christ
,
2
Cor.
1.
5.
The
Gospel
is
alwayes
a
Gospel
of
peace
,
but
the
peace
of
it
is
most
discovered
in
a
time
of
trouble
.
He
that
forsaketh
father
or
mother
,
&c.
for
my
sake
and
the
Gospel
,
shall
have
an
hundredfold
in
this
world
with
persecution
,
and
in
the
world
to
come
everlasting
life
,
Math.
19.
29.
5.
Mot.
All
the
sufferings
which
arise
for
the
Gospel
are
for
this
end
,
to
try
whether
men
will
adhere
to
it
or
no.
There
must
be
heresies
,
that
they
which
are
approved
may
be
made
manifest
,
2
Cor.
11.
19.
6.
Mot.
T
is
a
priviledge
to
suffer
for
the
Gospel
.
Unto
you
it
is
given
in
the
behalf
of
Christ
,
&c.
Phil.
1.
29.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
All
the
elect
are
called
to
be
believers
,
but
not
to
be
sufferers
:
suffering
for
the
Gospel
is
in
some
respects
a
priviledge
above
beleiving
the
Gospel
.
7.
Mot.
He
that
is
not
willing
to
cleave
to
the
Gospel
in
a
day
of
suffering
,
shall
have
no
benefit
by
the
Gospel
in
the
other
world
.
He
that
will
not
suffer
for
it
,
shall
not
be
saved
by
it
,
Mark
8.
38.
8.
Mot.
He
that
is
not
willing
to
suffer
for
the
Gospel
,
shall
suffer
without
the
Gospel
,
Mar.
8.
35.
Thus
much
for
motives
.
The
Meanes
or
Directions
are
these
,
1.
Study
the
excellency
of
the
Gospel
.
A
thorough
perfect
knowledge
of
the
Gospel
will
make
a
Christian
resolved
to
goe
through
with
profession
of
it
whatsoever
follow
.
Beza
expounds
the
preparation
of
the
Gospel
to
be
the
knowledge
of
the
Gospel
.
The
knowledge
of
it
will
help
us
to
the
preparation
of
it
.
He
that
knows
the
effects
of
it
,
and
the
comforts
of
it
,
and
the
priviledges
of
it
,
will
not
onely
live
with
it
,
but
be
content
to
die
with
it
.
It
s
a
Gospel
of
peace
:
It
s
a
Gospel
of
grace
,
It
s
a
Gospel
of
holiness
:
2.
Learn
perfectly
that
christian
Lesson
of
self-denial
.
This
will
make
you
cleave
to
the
Gospel
in
the
worst
condition
,
Math.
16.
24.
He
that
knows
not
how
to
deny
himself
will
be
easily
induced
to
deny
the
Gospel
,
especially
when
the
cross
and
the
Gospel
go
together
,
he
may
follow
Christ
when
he
can
take
up
Christ
and
pleasure
,
but
he
will
never
be
able
to
take
up
the
cross
,
unless
he
be
able
to
lay
aside
himself
.
3.
Get
your
hearts
above
the
world
,
and
all
worldly
entanglements
.
No
man
that
warreth
intangleth
himself
with
the
things
of
this
life
,
2
Tim.
2.
4.
It
is
not
possible
to
embrace
the
Gospel
and
the
world
together
,
especially
when
the
world
and
the
Gospel
are
at
variance
Sell
all
thou
hast
,
and
give
to
the
poor
,
and
follow
me
,
saith
Christ
to
that
young
man
,
Luke
18.
22
,
23.
Abiice
terram
,
accipe
Caelum
?
you
know
what
the
issue
was
,
he
went
away
sorrowful
,
for
he
was
very
rich
.
He
that
would
go
through
with
the
profession
of
the
Gospel
,
must
say
to
life
,
and
friends
,
and
all
worldly
things
,
get
ye
hence
,
when
these
things
and
the
Gospel
stand
in
competition
.
Demas
hath
forsaken
me
,
having
embraced
this
present
world
,
2
Tim.
4.
10.
4.
Get
a
great
measure
of
Christian
patience
.
He
that
hath
not
patience
to
enable
him
to
suffer
for
the
Gospel
,
will
forsake
the
Gospel
when
suffering
comes
.
In
your
patience
possess
ye
your
soules
,
Luke
21.
19.
and
Hebr.
10
:
36.
Ye
have
need
of
patience
,
that
after
ye
have
done
the
will
of
God
,
ye
might
receive
the
promise
.
5.
Have
your
eye
often
upon
the
cloud
of
witnesses
.
Study
the
examples
of
the
servants
of
God
,
who
have
gone
through
with
the
profession
of
the
Gospel
,
notwithstanding
all
oppositions
.
They
have
followed
Jesus
Christ
,
and
stuck
to
the
Gospel
,
in
contempt
,
in
poverty
,
in
reproach
,
in
nakedness
,
&c.
and
by
the
Gospel
of
peace
through
Jesus
Christ
they
are
now
laid
up
in
everlasting
peace
.
They
were
stoned
,
they
were
sawen
asunder
,
were
tempted
,
were
slain
with
the
sword
,
they
wandred
about
in
sheep-skins
,
and
goat-skins
,
being
destitute
,
afflicted
,
tormented
,
Heb.
11.
37.
1.
Consider
the
danger
of
Apostasie
.
Many
dreadful
things
are
spoken
against
backsliding
from
the
profession
of
the
Gospel
.
2.
The
Apostate
is
in
a
worse
condition
than
he
that
never
made
profession
of
the
Gospel
.
It
had
been
better
not
to
have
known
the
way
of
truth
,
than
after
they
have
known
it
to
turn
aside
from
the
holy
commandement
,
&c.
2.
Pet.
2.
22.
He
loseth
all
the
benefit
of
his
former
profession
.
2.
The
backslider
in
heart
shall
be
filled
with
his
own
wayes
.
Prov.
14.
14.
God
will
give
him
up
to
himself
,
to
be
his
own
guide
,
to
be
his
own
rule
,
he
shall
be
given
up
to
his
own
passion
,
to
his
own
lust
,
to
his
own
pride
,
&c.
of
all
sinners
the
backsliders
are
usually
greatest
,
God
takes
his
hand
from
them
,
and
lets
them
follow
their
own
counsels
,
and
he
who
is
his
own
guide
will
soon
work
his
own
ruine
,
Rom.
1.
ver.
24
,
26
,
28
,
29
,
&c.
The
soul
of
God
shall
have
no
pleasure
in
him
.
Heb.
10.
38.
As
he
takes
no
delight
in
the
Gospel
,
so
God
will
take
no
delight
in
him
.
Yea
,
it
s
a
Mejos●s
.
God
will
take
displeasure
in
him
here
,
and
he
will
take
vengeance
on
him
hereafter
to
the
full
.
No
man
having
put
his
hand
to
the
plough
,
and
looking
back
,
is
fit
for
the
Kingdom
of
God
,
Luke
9.
62.
7.
Make
your
resolutions
in
the
strength
of
Christ
,
and
by
daily
fervent
prayer
give
up
your selves
to
the
keeping
of
God
,
that
he
would
preserve
you
to
the
end
.
Take
heed
with
Peter
of
resolving
in
your
own
pride
,
Math.
26.
33.
And
then
pray
that
God
would
keep
these
resolutions
in
your
hearts
,
and
your
hearts
in
these
resolutions
:
these
shooes
will
fall
off
if
you
doe
not
tie
them
on
,
and
keep
them
on
.
Davids
prayer
,
1
Chron.
29.
18.
should
be
yours
every
day
.
So
much
for
the
third
piece
of
Armour
.
EPHES.
6.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
IN
these
words
we
have
the
fourth
piece
of
the
spiritual
Armour
,
which
the
Apostle
recommends
unto
Christians
for
their
safe
standing
in
the
day
of
temptation
,
viz.
The
Shield
of
Faith
.
In
which
we
have
two
things
.
1.
The
injunction
of
the
use
of
it
,
Taking
the
shield
of
faith
.
2.
The
perswasive
or
motive
to
it
,
drawn
from
the
singular
benefit
of
it
,
which
is
set
out
two
wayes
.
1.
By
way
of
comparison
,
Above
all
:
it
s
the
most
excellent
part
of
all
the
Armour
.
2.
By
the
effect
of
it
,
Wherewith
ye
shall
be
able
to
quench
all
the
fiery
darts
of
the
wicked
.
In
which
we
have
two
things
.
1.
The
nature
of
Satan
,
the
wicked
.
2.
The
nature
of
his
temptations
,
the
fiery
darts
—
In
the
Text
you
see
there
is
something
more
directly
propounded
,
v●z
.
That
a
Christian
must
take
the
shield
of
faith
.
Something
which
is
collaterally
or
more
indirectly
brought
in
,
viz.
the
nature
of
Satan
,
and
the
nature
of
his
temptations
:
I
cannot
well
without
injury
to
the
Text
,
and
detriment
to
the
Hearers
,
speak
of
them
together
,
and
therefore
I
must
necessarily
handle
them
distinctly
and
apart
.
And
I
shall
first
begin
with
that
which
is
last
in
the
words
,
viz.
the
collateral
or
more
indirect
part
,
which
is
brought
in
occasionally
,
viz.
the
fiery
darts
of
the
wicked
.
One
expression
sets
out
what
Satan
is
in
himself
.
The
other
discovers
the
Nature
of
his
temptations
against
the
servants
of
God
.
These
two
I
shall
open
in
two
propositions
.
viz.
1.
That
the
Devil
is
a
wicked
one
.
2.
The
temptations
of
this
wicked
one
against
the
sons
of
men
are
fiery
darts
.
And
then
we
shall
speak
of
the
substantial
part
of
the
Text
,
viz.
the
shield
it self
.
I
begin
with
the
former
.
Satan
is
a
wicked
Creature
.
The
wicked
one
.
Many
titles
of
reproach
are
given
unto
Satan
in
the
Scripture
.
He
is
called
,
The
accuser
of
the
brethren
,
Rev.
12.
10.
his
work
is
to
slander
and
accuse
God
to
the
Saints
,
and
them
to
God
:
Doth
Job
serve
God
for
nought
.
?
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
slandering
and
calumniation
;
false
accusers
,
2
Timothy
3.
3.
t
is
in
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Tim.
3.
11.
its
required
of
the
Wives
of
the
Deacons
amongst
other
things
,
that
they
be
not
slanderers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
is
called
,
The
enemy
or
envious
man
,
Math.
13.
28
,
29.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
is
called
,
the
Dragon
,
Rev.
12.
9.
And
the
old
Serpent
,
ibid.
Serpent
for
subtilty
,
and
Dragon
for
cruelty
.
The
roaring
Lion
,
1
Pet.
5.
8.
The
Father
of
lies
,
John
8.
44.
The
God
of
this
world
,
2
Cor.
4.
4.
The
Prince
of
the
power
of
the
air
,
Ephes.
2.
2.
The
unclean
Spirit
,
Math.
10.
1.
Abaddon
,
Apollyon
,
Revel.
9.
11.
The
Angel
of
the
bottomless
pit
,
ibid.
The
Tempter
,
Math
4.
3.
The
Murtherer
,
John
8.
44.
And
here
in
this
place
he
is
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
wicked
one
.
This
name
is
given
to
him
in
many
places
of
Scripture
,
Viz:
Math.
13.
19.
Then
commeth
the
wicked
one
and
catcheth
the
Word
,
Math.
13.
38.
The
tares
are
the
children
of
the
wicked
one
.
1
John
2.
13.
I
write
unto
you
young
men
,
because
ye
have
overcome
the
wicked
one
.
1
John
5.
18.
Whosoever
is
born
of
God
keepeth
himself
,
and
that
wicked
one
toucheth
him
not
.
And
he
is
thus
called
in
these
two
respects
.
1.
In
regard
of
his
own
nature
.
He
is
made
up
of
nothing
but
wickedness
.
God
did
at
first
create
the
Divels
holy
and
righteous
,
as
the
other
Angels
which
still
keep
their
habitations
,
but
by
their
fall
they
have
poysoned
their
nature
,
and
filled
it
ful
of
wickedness
and
impiety
.
They
were
by
their
first
creation
spiritual
excellencies
,
but
by
reason
of
their
fall
they
are
spiritual
wickednesses
,
Ephes.
6.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
We
use
to
paint
the
Devils
black
,
to
shew
how
black
they
have
made
their
natures
,
which
when
they
came
out
of
Gods
hand
were
so
white
,
unspotted
and
glorious
.
Yea
,
the
Divels
are
incorrigibly
wicked
;
they
are
totally
wicked
;
they
are
restlesly
wicked
;
they
are
impenitently
wicked
;
they
are
hopelesly
wicked
.
2.
In
regard
of
his
practise
upon
others
.
His
great
design
is
to
draw
men
into
sin
,
and
to
keep
them
in
wickedness
.
He
goes
about
unweariedly
compassing
the
earth
to
and
fro
,
and
all
that
he
may
tempt
men
to
acts
of
wickedness
.
The
Devil
is
the
Author
of
all
the
wickedness
which
is
committed
in
the
world
.
He
is
a
Liar
,
&
the
father
thereof
,
John
8.
44.
He
is
a
Murtherer
,
and
the
Father
thereof
:
he
is
a
Blasphemer
,
and
the
father
thereof
,
&c.
All
sin
hath
its
rise
from
Satan
,
either
in
whole
or
in
part
.
The
first
sin
that
ever
was
committed
in
the
world
was
by
his
instigation
:
vide
Gen.
3.
init
.
And
whatsoever
iniquity
is
conceived
to
this
day
in
the
hearts
,
and
committed
by
the
hands
of
any
creatures
,
the
Devil
hath
some
hand
in
the
bringing
of
it
to
pass
.
Davids
sin
in
numbring
the
people
the
works
of
the
Devil
.
was
from
Satan
,
1
Chron.
21
,
1.
The
sin
of
Ananias
and
Saphira
in
lying
and
dissembling
was
from
Satan
,
Acts
5
3
Why
hath
Satan
filled
thy
heart
to
lie
to
the
holy
Ghost
.
1.
He
suggests
evil
motions
.
2.
He
keeps
them
warm
in
the
heart
.
3.
He
helps
the
soul
to
opportunities
to
practise
evil
things
.
4.
He
hinders
from
the
use
of
what
might
refrein
and
keep
the
soul
from
sinning
.
5.
He
prepares
fit
instruments
to
bring
to
pass
the
evil
that
is
intended
,
&c.
6.
He
helps
to
harden
the
heart
,
and
to
blind
the
understanding
,
and
to
stupifie
the
conscience
,
&c.
some
way
or
other
he
hath
a
hand
in
all
the
wickedness
which
is
done
in
the
world
.
T
is
true
,
the
Devils
contriving
of
sin
doth
not
excuse
the
sinner
,
for
he
doth
give
his
consent
:
Satan
hath
no
power
to
force
or
compel
the
will
,
onely
to
perswade
by
Arguments
and
temptations
,
&c.
Every
man
is
tempted
when
he
is
drawn
aside
of
his
own
lust
and
enticed
,
Jam.
1.
14.
A
wicked
heart
is
the
womb
,
but
the
Devil
is
the
father
that
begets
all
manner
of
wickedness
;
and
therefore
worthily
called
,
that
wicked
one
.
Information
.
1.
This
shewes
the
infamy
of
sin
.
It
s
a
thing
which
is
full
of
disgrace
and
dishonour
,
sin
is
a
reproach
to
any
people
,
Prov.
14.
34.
Omnis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
wound
and
dishonour
shall
he
get
,
and
his
reproach
shall
never
be
done
away
,
Prov.
6.
33.
Adultery
is
a
shameful
thing
,
swearing
,
and
lying
,
and
drunkenness
,
and
idolatry
,
and
perjury
,
are
shameful
things
,
wickedness
is
a
shame
to
mens
names
and
to
their
families
:
I
might
shew
this
in
many
particulars
,
but
I
shall
onely
urge
it
from
this
Doctrine
.
It
is
the
Devils
name
:
he
hath
many
names
which
bear
disgrace
in
them
,
but
of
all
his
names
this
in
the
Text
is
one
of
the
worst
,
if
not
the
worst
of
all
:
He
is
the
wicked
one
.
To
be
called
a
wicked
one
hath
more
ignominy
in
it
,
than
to
be
called
a
poor
one
,
or
a
weak
one
,
&c.
The
Devils
have
some
excellencies
in
them
;
they
are
Spirits
,
they
are
strong
Spirits
,
they
are
wise
Spirits
,
ah
,
but
they
are
wicked
spirits
!
they
are
Angels
,
ah
,
but
they
are
unclean
Angels
!
The
wickedness
of
the
Devils
doth
disgrace
all
their
excellencies
.
Call
a
person
by
what
name
of
excellency
you
can
,
call
him
rich
,
call
him
learned
,
call
him
noble
,
call
him
a
prudent
man
,
yet
if
you
say
wicked
,
you
lay
all
his
excellencies
in
the
dust
:
Wickedness
stains
and
soyls
all
the
glory
and
beauty
both
of
persons
and
Nations
.
Naaman
Captain
of
the
Hoast
of
the
King
of
Syria
was
a
great
man
with
his
Master
,
&c.
but
he
was
a
Leper
,
2
Reg.
5
:
1.
this
one
word
marrs
all
his
glory
.
To
say
,
such
a
one
is
a
man
of
parts
,
a
man
of
valour
,
a
man
of
great
estate
,
a
man
of
deep
knowledgde
,
but
he
is
a
wicked
man
,
he
is
a
drunkard
,
a
swearer
,
a
lyar
,
a
perfidious
man
,
&c.
this
one
word
doth
unsay
all
his
excellencies
,
and
casts
a
cloud
upon
all
his
glory
.
2.
That
wicked
men
are
of
all
Creatures
the
most
like
to
the
Devil
.
They
have
his
image
upon
them
,
they
have
his
nature
,
they
bear
his
name
;
the
Devil
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
is
a
wicked
man
.
Holy
men
are
like
to
God
,
they
are
called
by
his
Name
;
God
is
holy
,
and
they
are
holy
,
God
is
righteous
,
and
they
are
righteous
;
but
wicked
men
have
the
very
name
and
the
very
nature
of
Satan
;
he
is
unholy
,
and
so
are
they
;
and
the
more
any
person
abounds
in
wickedness
,
the
more
like
he
grows
still
to
the
Devil
,
who
is
wicked
,
and
the
father
of
wickedness
:
It
s
said
of
Caein
,
that
he
was
of
that
wicked
one
,
and
slew
his
brother
,
1
John
3
:
12.
We
may
say
so
of
every
other
sinner
:
The
swearer
is
of
that
wicked
one
,
the
prophane
person
is
of
that
wicked
one
,
&c.
He
that
committeth
sin
is
of
the
Devil
,
1
Joh.
3.
8.
he
is
of
him
,
not
onely
as
he
is
tempted
by
him
,
but
because
he
doth
simbolize
with
him
in
nature
,
he
hath
his
character
and
image
printed
upon
his
soul
.
3
,
That
Hell
must
needs
be
a
wicked
place
.
All
the
Inhabitants
of
it
are
wicked
:
There
are
none
there
but
wicked
Angels
,
and
wicked
men
,
and
all
the
work
which
is
done
there
is
nothing
but
wickedness
,
therefore
it
must
of
necessity
be
a
wicked
place
:
Hell
is
a
place
of
torment
as
well
as
of
sin
;
I
am
tormented
in
these
flames
:
but
the
wickedness
of
Hell
is
worse
than
the
torments
of
Hell
,
it
s
the
wickedness
of
the
Devils
,
and
of
men
acted
by
Devils
,
that
bring
them
to
that
place
of
torments
.
A
Hell
of
torments
is
rather
to
be
chosen
than
a
Hell
of
wickedness
:
It
was
Anselms
speech
;
If
hell
,
saith
he
,
were
on
one
hand
without
sin
,
and
sin
on
the
other
hand
without
hell
,
and
I
must
needs
chuse
one
,
I
would
rather
chuse
hell
than
sin
.
A
hell
of
torments
without
sin
,
is
better
than
a
hell
of
sin
without
torments
.
4.
That
those
that
are
under
the
Devils
power
are
in
a
very
sad
condition
.
It
s
a
sad
thing
to
be
under
the
command
of
wicked
Governours
,
Prov
,
28.
15.
As
a
roaring
Lion
and
a
ranging
Bear
,
so
is
a
wicked
Ruler
over
the
poor
people
.
It
were
as
good
to
live
in
the
wilderness
amongst
ravening
Lions
,
as
under
the
Dominion
of
wicked
Rulers
:
wickedness
fits
them
for
all
acts
of
oppression
,
injustice
and
cruelty
:
When
children
that
want
knowledge
,
and
babes
which
are
without
understanding
rule
,
then
the
people
shall
be
oppressed
every
one
by
another
,
Esay
3.
5.
how
much
more
when
wicked
men
rule
:
when
wickedness
sits
at
the
helm
,
there
will
be
no
want
of
misery
in
the
ship
.
That
the
hypocrite
reign
not
,
lest
the
people
be
insnared
,
Job
34
:
30.
people
must
expect
nothing
but
snares
,
till
the
reign
of
the
hypocrite
be
expired
:
Solomon
tell
us
,
that
when
the
wicked
bear
rule
,
the
people
mourn
,
Prov.
29
:
2.
All
in
a
Land
are
mourners
in
such
a
time
,
unless
it
be
those
that
live
by
wickedness
.
If
it
be
so
sad
to
be
under
the
power
of
wicked
men
,
how
sad
is
it
to
be
under
the
power
of
Satan
?
there
is
more
wickedness
in
one
Devil
than
in
many
wicked
men
put
together
:
And
then
he
hath
more
power
and
policy
than
men
have
to
bring
to
pass
the
wickedness
that
is
in
him
;
therefore
is
the
condition
of
all
to
be
lamented
that
are
under
his
jurisdiction
;
and
thus
are
all
wicked
and
unregenate
men
,
Eph.
1
,
2
,
3.
5.
This
shewes
us
why
it
is
,
that
Satan
doth
so
hate
God
and
all
his
Saints
:
He
is
an
irreconcileable
Adversary
to
God
and
to
all
that
are
godly
.
The
reason
is
plain
,
there
is
a
contrariety
of
nature
between
God
and
Satan
,
and
between
Satan
and
godly
ones
,
and
where
there
is
contrariety
of
nature
,
there
will
be
enmity
and
opposition
.
Gal:
5
:
17
:
The
righteous
is
an
abomination
to
the
wicked
.
Exhortation
.
1.
Let
it
be
a
motive
to
all
men
,
especially
to
the
holy
ones
of
God
,
to
mortifie
and
put
off
all
manner
of
wickedness
.
Let
the
Devil
and
his
instruments
be
wicked
,
but
be
not
you
wicked
.
It
was
Davids
Argument
,
whereby
he
was
stayed
from
laying
hands
upon
King
Saul
,
when
he
was
earnestly
perswaded
to
kill
him
,
1
Sam.
24.
13.
Wickedness
proceedeth
from
the
wicked
,
but
my
hand
shall
not
be
upon
thee
.
Wicked
acts
are
diabolical
acts
,
they
proceed
from
him
,
and
they
lead
men
to
him
.
And
it
is
not
fit
,
that
the
Children
of
God
should
symbolize
with
the
Devil
.
T
is
the
Apostles
Argument
to
take
off
the
people
of
God
from
Idol-worship
,
1
Cor.
10.
20.
The
things
which
the
Gentiles
sacrifice
they
sacrifice
to
Devils
and
not
to
God
,
and
I
would
not
that
ye
should
have
fellowship
with
Devils
.
Swearing
,
lying
,
forswearing
,
cheating
,
&c.
these
are
works
fit
for
the
evil
one
and
his
Angels
,
and
not
for
Saints
.
Be
not
therefore
partakers
with
them
.
2.
Bless
God
for
delivering
you
from
under
the
power
and
dominion
of
Satan
.
Vide
Col.
1.
13.
You
were
once
at
the
command
of
that
wicked
one
as
well
as
others
,
and
you
should
have
continued
for
ever
in
that
condition
,
if
God
had
not
freed
you
from
his
tyranny
.
David
praiseth
God
for
cutting
asunder
the
cords
of
wicked
men
,
in
which
he
was
sometimes
holden
,
Psalm
129.
4.
The
plowers
plowed
upon
my
back
,
and
made
long
their
furrows
:
but
the
righteous
Lord
,
&c.
How
much
more
cause
have
you
to
praise
God
for
deliverance
from
wicked
Devils
,
who
had
power
,
not
onely
to
mischief
your
bodies
,
but
your
souls
also
?
3.
Do
not
trust
the
Devll
when
he
pretends
to
sanctifie
.
He
is
so
politique
,
that
he
can
sometimes
for
his
advantage
transform
himself
into
an
Angel
of
light
,
2
Cor.
11.
14.
Mystery
Babylon
hath
in
her
hand
a
golden
cup
,
full
of
abominations
and
filthiness
of
her
fornication
.
Rev.
17.
4.
The
Devil
,
the
grand
Imposter
of
all
,
doth
oftentimes
carry
his
worst
poyson
in
a
golden
cup
,
he
can
speak
Scripture
to
draw
you
from
Scripture
,
he
can
tempt
you
to
be
irreligious
,
by
religious
Arguments
falsly
and
deceitfully
applied
;
he
can
tempt
men
to
prophane
Sabbaths
,
upon
a
pretence
of
standing
for
Christian
liberty
,
&c.
he
can
argue
men
from
waiting
upon
Ordinances
,
because
the
Spirit
is
able
to
teach
them
,
&c.
This
is
his
great
master-piece
that
he
is
now
acting
in
the
world
,
his
wine
is
now
carried
in
a
golden
cup.
But
let
all
the
godly
know
,
that
he
is
still
the
wicked
one
,
and
though
he
speak
divinely
,
yet
he
alwayes
acts
diabolically
;
though
the
voice
be
Jacobs
voice
,
yet
the
hands
are
the
hands
of
Esau
;
he
never
works
more
wickedly
,
than
when
he
seems
to
act
most
holily
.
Thus
much
for
the
first
proposition
.
2.
That
the
temptations
of
Satan
are
fiery
darts
.
He
shoots
arrows
of
fire
at
the
Servants
of
God
.
It
s
sometimes
true
in
the
very
letter
;
the
Devil
useth
fire
to
destroy
the
Servants
of
God
.
The
Apostle
mentions
the
fiery
tryal
,
1
Peter
4
:
12.
Think
it
not
strange
concerning
the
fiery
tryal
,
as
if
some
strange
thing
happened
to
you
:
i.
e.
fiery
persecutions
.
The
Devil
sometimes
stirreth
up
Tyrants
by
material
fire
to
devour
the
bodies
of
Gods
Saints
.
The
three
Children
were
cast
in
a
fiery
furnace
,
Dan.
3.
21.
And
we
read
of
some
Christians
,
Heb.
11
:
34.
that
quenched
the
violence
of
the
fire
.
In
the
primitive
time
fiery
persecutions
were
raised
against
the
Christians
.
And
in
the
Marian
dayes
,
many
of
Gods
Witnesses
went
to
Heaven
in
fiery
Chariots
,
they
gave
their
bodies
to
be
burned
,
that
they
might
not
worship
any
God
but
their
own
God
.
And
we
do
not
know
whether
the
same
kind
of
persecutions
may
not
yet
arise
amongst
us
in
our
dayes
;
we
dwell
amongst
the
children
of
men
,
who
are
set
on
fire
,
whose
teeth
are
spears
and
arrows
,
and
their
tongue
a
sharp
sword
,
Psalm
37
:
4.
And
if
these
fiery
persecutions
should
return
,
God
would
deal
no
otherwise
with
us
than
he
hath
done
with
his
former
Servants
,
who
through
faith
have
triumphed
in
these
flames
.
But
the
Apostle
,
I
suppose
,
doth
not
here
speak
of
persecutions
,
but
of
other
temptations
.
He
alludes
to
the
custom
of
Souldiers
in
former
times
,
who
used
to
dip
the
heads
of
their
Arrows
in
poyson
,
and
so
shooting
them
at
their
enemies
fired
their
flesh
.
Satans
temptations
are
here
compared
to
these
fiery
darts
.
In
the
handling
of
it
I
shall
first
shew
you
,
why
his
temptations
are
called
fiery
Arrows
.
Secondly
,
I
shall
make
some
inferences
from
it
by
way
of
use
.
1.
They
are
called
fiery
darts
in
these
two
respects
.
1.
For
the
dreadfulness
and
terrour
of
them
.
Fire
is
a
very
terrifying
thing
,
it
works
much
astonishment
and
fear
upon
the
hearts
of
men
that
behold
it
.
To
see
Houses
or
Cities
set
on
fire
works
great
amazement
upon
the
Spirits
of
men
.
the
temptations
of
Satan
are
dreadful
temptations
to
such
as
have
the
right
apprehension
of
them
.
Sometimes
he
tempts
men
to
deny
Jesus
Christ
that
bought
them
.
Sometimes
he
tempts
them
to
blaspheme
God
:
Sometimes
to
self-murther
,
2.
For
the
destructiveness
of
them
.
Fire
is
a
very
devouring
creature
:
Sodom
and
Gomorrah
,
and
the
adjoyning
Cities
were
in
a
few
houres
consumed
to
ashes
by
the
violence
of
fire
,
Gen.
19.
24
,
25.
The
temptations
of
Satan
are
wasting
things
.
All
the
comfort
of
a
Christian
is
presently
devoured
by
them
.
The
strength
of
the
body
is
decayed
,
the
strength
of
the
spirits
is
wasted
,
and
the
whole
man
is
brought
very
low
,
and
made
like
withered
grass
by
the
violent
scorching
of
these
flames
.
The
temptations
of
probation
,
which
God
sends
upon
his
people
for
their
trial
,
do
much
wast
both
soul
and
body
:
Job
6
:
4.
The
arrows
of
the
Almighty
are
within
me
,
the
poison
wherof
drinketh
up
my
spirits
.
And
so
do
the
temptations
of
Satan
:
One
hours
temptation
drinks
up
more
spirits
than
many
weeks
sicknesses
.
Psalm
88
:
15.
2.
The
Inferences
by
way
of
use
are
these
.
1.
Such
as
are
under
these
burning
flames
stand
in
much
need
of
your
pitty
and
prayers
.
Persons
that
are
in
a
house
set
on
fire
are
objects
of
pitty
in
all
mens
thoughts
,
every
one
is
sensible
of
such
a
sad
condition
.
Such
as
lie
under
temptations
are
in
a
worse
condition
,
their
souls
are
set
on
fire
,
did
you
but
feel
their
burnings
,
you
would
pitty
them
.
The
case
of
the
Israelites
was
sad
,
when
God
sent
fiery
Serpents
to
bite
them
,
Exod
21
:
6.
Tempted
Christians
are
haunted
with
fiery
Serpents
worse
than
those
,
let
them
be
releived
with
your
counsel
and
Prayers
.
2.
Be
not
too
censorious
against
those
that
are
overcome
by
Satans
temptations
.
Be
not
over
severe
against
such
.
Temptations
are
fiery
darts
,
and
if
these
darts
fasten
upon
any
of
your
brethren
,
and
pierce
somewhat
deep
,
do
not
use
too
much
sharpness
against
them
.
It
s
an
easie
thing
for
such
combustible
matter
as
flesh
and
blood
to
be
overcome
by
fiery
arrowes
,
especially
if
God
be
pleased
to
withdraw
present
help
,
Vide
Gall.
6.
1.
2.
3.
Let
it
be
a
Caution
to
us
all
that
we
do
not
dally
and
play
with
Temptations
.
Do
not
by
carelesness
4.
Those
who
are
enabled
to
stand
under
the
Temptations
of
Satan
,
have
cause
to
be
very
thankful
.
Though
you
be
afrighted
by
this
fire
,
yet
have
you
cause
to
magnifie
God
that
you
are
not
devoured
,
that
you
can
dwell
with
these
burnings
,
here
's
great
mercy
.
5.
Let
all
who
are
under
Temptations
make
what
hast
they
can
to
quench
them
.
A
spark
may
suddenly
grow
to
a
flame
,
if
great
care
be
not
taken
to
get
it
out
.
Now
this
may
be
done
,
1.
By
fervent
prayer
.
The
prayer
of
Moses
quenched
the
fire
at
Tabirah
Numb.
11.
2.
2.
By
withdrawing
all
combustible
matter
.
Sin
makes
Temptations
burn
violently
.
3.
By
the
sprinkling
of
Christs
blood
.
A
drop
of
that
quencheth
this
Wildfire
.
4.
By
the
Shield
of
faith
,
of
which
more
in
the
next
Doctrine
.
Thus
much
for
the
first
part
of
the
verse
.
EPHESIANS
.
6.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
WE
have
done
with
the
former
part
of
the
the
wicked
one
,
and
his
darts
are
fiery
darts
.
I
am
now
to
speak
to
that
which
is
the
principal
or
substantial
thing
intended
,
viz.
Taking
the
shield
of
Faith
,
&c.
In
which
we
have
two
things
,
1.
The
Armour
it self
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
The
commendation
or
the
excellency
of
this
Shield
.
This
is
set
out
in
two
expressions
.
1.
Above
all
.
2.
Whereby
you
shall
be
able
to
quench
,
&c.
All
of
them
put
together
make
this
Doctrine
,
viz.
That
he
that
would
quench
the
fiery
darts
of
the
Devil
,
must
be
careful
above
all
things
to
take
and
use
the
shield
of
Faith
.
In
the
opening
of
which
Doctrin
,
I
shall
handle
these
four
particulars
.
-
1.
Open
the
nature
of
the
grace
of
Faith
.
-
2.
Shew
you
wherein
Faith
is
compared
to
a
Shield
.
-
3.
Why
we
must
take
this
above
all
.
-
4.
How
this
grace
of
Faith
quencheth
the
temptations
of
Satan
.
1.
For
the
nature
of
Faith
.
Before
I
can
shew
this
,
we
must
briefly
shew
the
several
kinds
of
faith
,
that
so
we
may
see
what
faith
is
here
meant
,
Now
there
is
a
fourfold
kind
of
faith
.
Historical
.
Temporary
.
The
faith
of
Miracles
.
Justifying
Simon
Magus
,
Acts
8.
13.
2.
The
faith
of
Miracles
,
is
a
special
gift
of
bringing
to
pass
some
extraordinary
work
or
foretelling
some
certain
event
by
devine
revelation
,
1
Cor.
13.
2.
Mat.
17.
20.
3.
Temporary
faith
,
is
an
assent
unto
the
Doctrine
of
the
Scriptures
,
accompanied
with
the
external
profession
thereof
,
and
some
kind
of
joy
in
the
knowledge
thereof
for
a
time
,
vide
Mat.
13.
20
,
21.
Of
this
faith
the
Apostle
speaks
when
he
saith
that
Hymeneus
and
Philetus
have
overthrown
the
faith
of
some
,
2
Tim.
2.
18.
4.
Justifying
and
saving
faith
,
of
which
the
text
speaks
,
the
great
effect
of
it
doth
clearly
evince
it
to
be
a
faith
of
the
best
kind
,
for
no
other
faith
besides
justifying
,
can
quench
the
fiery
darts
of
Satan
.
Now
in
opening
the
nature
of
this
grace
I
shall
do
two
things
.
1.
I
shall
give
you
a
discription
of
it
.
2.
I
shall
shew
the
several
steps
or
degrees
of
it
.
1.
For
the
Discription
of
it
;
I
shall
give
it
thus
.
Saving
faith
is
a
supernatural
special
gift
of
grace
,
wrought
in
the
heart
of
an
elect
person
by
the
spirit
of
God
,
through
the
preaching
of
the
word
of
the
Gospel
,
whereby
he
is
enabled
to
beleeve
,
that
Jesus
Christ
is
not
onely
the
Saviour
of
the
World
,
but
his
Saviour
,
and
thereupon
cast
himself
upon
him
for
life
and
salvation
according
to
the
promise
.
I
shall
open
this
Discription
.
1.
T
is
a
a
gift
of
grace
,
Eph.
2.
8.
Phil.
1.
29.
Acts
18.
27.
He
helped
them
much
who
had
beleeved
through
grace
.
1.
The
first
preparing
of
the
heart
to
it
.
2.
The
first
plantation
of
it
,
the
infusing
of
the
habit
.
3.
The
means
whereby
it
is
wrought
.
4.
The
preservation
and
continuance
of
it
,
all
these
are
of
grace
.
Faith
is
a
part
of
the
new
Creature
,
the
great
and
chief
part
of
it
,
and
the
new
Creature
is
meerly
of
garce
.
T
is
called
indeed
a
mans
own
faith
subjective
,
but
effective
,
originaliter
,
t
is
meerly
of
grace
,
Col.
2.
12.
The
faith
of
the
operation
of
God
.
2.
T
is
a
special
supernatural
gift
.
This
doth
distinguish
it
from
all
other
kinds
of
faith
,
and
all
other
common
gifts
,
which
are
bestowed
promiscuously
upon
men
by
the
Lord
,
Heb.
6.
4.
T
is
an
evtraordinary
gift
afforded
unto
none
but
special
favourites
.
3.
T
is
wrought
in
the
heart
of
an
elect
person
.
T
is
bestowed
onely
upon
the
elect
.
Here
the
Apostle
calls
it
the
faith
of
Gods
Elect
,
Tit.
1.
1.
Ye
beleeve
not
because
ye
are
not
of
my
Sheep
,
John
10.
26.
And
then
t
is
wrought
in
the
heart
:
the
Scripture
makes
the
herrt
or
will
to
be
the
seat
of
faith
,
Rom.
10.
10.
With
the
heart
man
believeth
unto
righteousness
.
The
will
rather
than
the
understanding
is
the
subject
of
faith
,
because
faith
is
an
act
of
Election
whereby
the
soul
chuseth
Christ
.
Now
election
is
more
than
an
act
of
the
understanding
.
4.
T
is
wrought
by
the
spirit
of
God
through
the
preaching
of
the
Gospel
.
This
sets
out
both
the
efficient
cause
,
and
the
instrumental
cause
.
The
efficient
cause
is
the
Holy
Ghost
,
not
excluding
the
Father
and
the
Son
,
for
Opera
Tunilatis
ad
extra
sunt
indivisa
,
but
the
Holy
Ghost
is
the
immediate
worker
of
it
;
the
Father
and
Son
work
this
and
all
other
graces
by
the
Spirit
,
and
therefore
he
is
called
The
spirit
of
faith
,
2
Cor.
4.
13.
And
the
Spirit
works
it
powerfully
,
not
only
inciting
and
stirring
up
the
soul
to
believe
by
a
moral
perswasion
only
,
but
by
an
Almighty
strength
creating
such
an
habit
in
the
heart
.
The
Apostle
therfore
mentions
the
same
power
for
the
working
of
faith
,
which
raised
up
Jesus
Christ
from
the
dead
,
Eph.
1.
19.
And
then
the
ministry
of
the
Gospel
,
that
s
the
instrumental
cause
,
Rom
10.
17.
called
therefore
the
word
of
faith
,
Rom.
10.
8.
Faith
is
therefore
called
the
fruit
of
the
lips
,
Isa.
57.
19.
And
we
shall
do
well
to
take
notice
of
this
,
that
the
Apostle
makes
it
to
be
the
word
preached
by
a
lawful
instituted
Ministry
,
Rom.
10.
15.
It
s
not
the
preaching
of
men
that
run
upon
their
own
account
,
but
of
such
as
are
lawfully
sent
to
preach
the
Gospel
.
5.
Whereby
he
is
perswaded
that
Jusus
Christ
is
not
onely
the
Saviour
of
the
World
,
but
his
Saviour
also
.
Faith
must
have
not
only
have
a
general
beleef
,
but
a
particular
application
also
.
The
just
shall
live
by
his
faith
.
Who
loved
me
and
gave
himself
for
me
.
6.
And
thereupon
casts
himself
upon
Christ
for
life
and
salvation
according
to
the
promise
.
This
shews
the
very
nature
of
faith
.
T
is
Recumbency
upon
Christ
.
T
is
cleaving
to
God
with
full
purpose
of
heart
,
Acts
11.
23.
T
is
the
casting
of
our
burden
upon
Christ
.
T
is
coming
to
Christ
as
to
a
living
Stone
.
Faith
is
nothing
else
but
the
souls
venturing
it self
upon
Christ
according
to
the
promise
.
This
I
ad
according
to
the
promise
,
to
distinguish
true
faith
,
from
false
presumption
.
2.
The
several
steps
or
degrees
of
this
grace
.
I
shall
give
you
that
in
six
particulars
.
1.
Knowledge
.
T
is
impossible
that
there
should
be
faith
in
Christ
,
or
in
any
thing
propounded
by
God
,
till
there
be
the
Knowledge
of
it
.
T
is
true
knowledge
is
not
faith
;
they
are
two
several
distinct
habits
,
yet
it
necessarily
preceeds
faith
.
Faith
is
the
sight
of
the
mind
,
now
sight
presupposeth
a
visible
object
.
The
Apostle
makes
it
impossible
to
beleeve
where
knowledge
is
not
,
Ro.
10.
14.
How
shall
they
beleeve
in
him
of
whom
they
have
not
heard
?
there
is
a
knowledge
indeed
which
followes
faith
,
1
John
4.
16.
We
have
known
and
beleeved
the
love
that
God
hath
to
us
.
Faith
is
called
knowledge
,
Isa.
53.
11.
Faith
is
an
Who
is
he
Lord
that
I
might
beleeve
on
him
?
John
9.
35
,
36
,
37
,
38.
and
when
he
knew
the
person
,
then
he
both
beleeved
and
worshiped
him
.
2.
Assent
.
After
the
knowledge
of
the
thing
propounded
is
wrought
in
the
understanding
,
then
followeth
the
Act
of
the
Will
giving
an
assent
unto
that
which
is
known
,
John
3.
33.
This
setting
to
of
the
seal
,
is
nothing
else
but
the
firm
assent
of
the
soul
unto
the
truth
revealed
,
that
Gods
Testimony
is
true
in
every
thing
,
to
which
it
gives
witness
.
This
is
that
which
is
recorded
of
Abraham
,
Gen.
15.
6.
He
beleeved
in
the
Lord
,
i.
e.
he
did
freely
yeild
his
assent
to
the
truth
,
firmness
stability
of
all
that
which
God
had
delivered
to
him
.
Now
this
assent
is
1.
General
and
universal
to
all
the
declarations
of
God
.
2.
T
is
builded
properly
and
principally
upon
the
Authority
of
God
who
hath
revealed
it
.
3.
Upon
this
Assent
is
raised
in
the
soul
a
strong
affection
unto
,
and
a
high
esteem
of
all
the
Revelation
and
discovery
made
by
God
.
Appreciation
unto
you
who
beleeve
he
is
precious
,
1
Pet.
2.
7.
The
soul
surveyeth
all
those
things
declared
in
the
word
with
a
very
judicious
eye
,
and
judgeth
meanly
of
all
other
things
in
comparison
of
them
.
4.
Upon
this
prizing
of
these
things
followeth
a
very
earnest
longing
and
desire
in
the
soul
to
be
made
pertaker
of
all
those
precious
excellencies
.
Desire
of
enjoying
doth
naturally
follow
affection
:
this
desire
is
unsatiable
,
unquenchable
.
Hence
it
is
set
out
by
hungring
and
thirsting
,
Isa.
55.
1.
Hunger
and
thirst
,
cannot
be
satisfied
without
the
enjoyment
of
meat
and
drink
.
4.
Vpon
this
Desire
followeth
Affiance
and
Confidence
.
The
soul
is
so
wrought
upon
that
it
can
come
to
Christ
as
a
living
Stone
,
and
upon
him
and
the
promise
of
grace
and
pardon
made
in
him
is
enabled
to
set
down
its
rest
as
upon
the
onely
pillar
of
salvation
.
This
is
that
which
the
Psalmist
calls
the
fixing
of
the
heart
,
Psal.
112.
7
,
8.
It
imports
a
secure
and
settled
resting
upon
God
.
The
Prophet
calls
it
staying
a
mans
self
upon
God
,
Isa.
50.
10.
so
Isa.
26.
3.
Thou
wilt
keep
him
in
perfect
peace
,
whose
mind
is
stayed
on
thee
.
David
calls
it
Rolling
our
way
upon
the
Lord
.
Psal.
37.
7.
t
is
agreeable
to
that
in
Mat.
11.
28.
6.
Vpon
this
followeth
the
souls
Election
and
choice
of
that
which
is
held
on
t
in
the
Divine
Revelation
.
The
soul
doth
freely
and
spontaneously
chuse
the
promises
of
the
Gospel
,
and
makes
them
his
own
.
This
is
one
of
the
highest
steps
of
faith
,
when
the
soul
is
not
onely
willing
to
accept
but
to
chuse
the
way
of
truth
,
and
to
chuse
all
the
contents
of
the
promise
.
This
is
that
which
David
professeth
of
himself
,
Psal.
119.
30
,
31.
I
have
chosen
the
way
of
truth
,
thy
judgements
have
I
laid
before
me
.
I
have
stuck
unto
thy
Testimonies
,
O
Lord
,
put
me
not
to
shame
.
2.
Wherein
lies
the
comparison
between
faith
and
a
shield
?
1.
Faith
is
like
a
shield
for
the
strength
of
it
.
Of
all
the
parts
of
Armour
which
the
Souldier
wears
the
Shield
was
the
strongest
.
Polybius
tels
Historian
,
li.
6.
p.
467.
us
the
manner
of
it
.
It
was
made
of
a
double
board
glewed
strongly
together
,
it
had
a
double
cover
,
one
of
strong
linnen
cloth
,
another
of
raw
Neats
leather
,
that
it
might
quench
the
fiery
Arrowes
of
the
enemy
when
they
hit
upon
it
;
about
the
edges
of
it
above
and
beneath
there
went
a
strong
plate
of
Iron
,
that
it
might
not
be
cut
above
with
the
edge
of
the
enemies
sword
,
and
that
it
might
not
rot
below
with
hanging
upon
the
ground
,
on
the
outside
of
it
there
was
a
strong
bosse
of
Iron
which
they
called
the
umbo
,
to
preserve
it
from
being
battered
with
stones
,
spears
,
and
other
violent
weapons
.
Faith
is
the
strongest
of
all
the
graces
;
it
is
impenetrable
and
impregnable
.
You
read
of
the
power
of
faith
,
2
Thess.
1.
11.
The
faith
of
miracles
is
of
such
strength
,
that
it
doth
pluck
up
mountaines
by
the
●oots
,
Mat.
17.
20.
Saving
faith
must
needs
be
much
more
strong
.
2.
Faith
is
a
shhield
for
largeness
.
The
Roman
shield
did
cover
the
whole
body
.
Polybius
tels
us
that
it
was
two
foot
and
a
half
broad
,
and
above
four
foot
in
length
,
so
that
he
that
could
skilfully
3.
Why
we
must
take
this
above
all
?
Because
this
grace
is
that
which
Strengthens
and
Acts
all
the
other
.
The
shield
hath
this
excellency
in
it
,
that
it
doth
protect
not
onely
the
body
of
the
souldier
more
than
any
other
piece
of
Armour
,
but
also
that
it
doth
defend
all
the
rest
.
It
is
Armatura
armaturae
,
If
any
violence
be
offered
to
the
head
the
shield
is
lifted
upto
defend
that
piece
,
if
the
head
piece
be
either
cracked
or
knockt
off
,
the
shield
supplies
the
place
of
the
head
piece
;
if
the
breast-plate
be
broken
,
the
shield
supplies
the
man
of
a
breast-plate
;
if
the
girdle
be
slipt
off
,
the
shield
supplies
the
place
of
the
girdle
;
if
the
shooes
be
rent
,
the
shield
is
instead
of
shooes
,
it
s
a
lifeguard
to
every
part
of
the
Armour
,
he
that
hath
a
shield
hath
double
harness
.
The
grace
of
faith
is
that
which
gives
strength
to
all
other
graces
.
The
Doctrine
of
truth
will
not
hold
out
one
combate
if
the
grace
of
faith
be
not
implied
,
it
is
the
grace
of
faith
which
strengthens
the
doctrine
of
faith
.
The
breastplate
of
righteousness
wil
soon
bepierced
if
it
be
not
secured
by
the
shield
of
faith
,
faith
is
the
preserver
and
the
strengthner
of
righteousness
,
the
shooes
of
resolution
will
soon
wear
away
,
if
they
be
not
soaled
with
faith
,
its
faith
that
mainteines
courage
and
whets
resolution
.
Hope
will
soon
go
out
if
it
be
not
fed
with
faith
,
if
faith
faile
,
hope
gives
up
the
ghost
,
hope
expects
what
faith
beleeves
,
and
if
faith
langish
hope
withereth
,
hope
is
the
flame
of
faith
,
and
if
the
fire
of
faith
be
put
out
,
the
flame
of
hope
is
exringuished
.
The
sword
of
the
spirit
,
the
word
of
God
is
as
a
sword
without
an
edge
,
if
faith
do
not
sharpen
it
.
The
word
preached
did
not
profit
saith
the
Apostle
,
because
it
was
not
mixed
with
faith
in
them
that
heard
it
,
Heb.
4.
2.
Faith
is
that
which
puls
the
sword
out
of
the
scabberd
.
The
word
of
God
without
faith
,
is
like
a
sword
lockt
up
in
the
scabbard
,
it
s
like
a
sword
in
the
hand
of
a
Child
,
but
the
word
in
the
hand
of
faith
,
is
like
a
sword
in
the
hand
of
a
Gyant
.
Prayer
without
faith
is
ineffectual
,
Jam.
1.
6.
It
hath
no
promise
of
acceptance
with
God
.
Whatsoever
ye
ask
in
prayer
,
beleeve
that
you
have
it
,
and
you
shall
receive
it
,
Mark
11.
24.
Prayer
without
faith
,
is
like
dead
Physick
:
t
is
faith
that
is
the
soul
and
life
of
prayer
.
As
all
the
Stars
have
the
light
from
the
Sun
,
though
they
have
some
kind
of
natural
light
in
themselves
;
so
the
grace
of
faith
hath
an
influence
upon
all
the
other
pieces
of
the
spiritual
Armour
,
both
for
the
preservation
and
their
quickning
.
And
therefore
faith
is
sometimes
put
for
all
the
strentgh
of
a
Christian
.
I
have
prayed
for
thee
that
thy
faith
do
not
faile
,
Luke
22.
32.
If
faith
faile
all
fails
,
and
if
faith
hold
all
holds
.
4.
How
the
grace
of
faith
quencheth
the
fiery
temptations
of
Satan
.
I
shall
shew
it
in
two
particulars
.
1.
Faith
quencheth
Temptations
by
removing
out
of
the
soul
that
which
keepes
Temptations
burning
.
Sin
and
corruption
in
the
soul
is
that
fewel
which
fires
Satans
temptations
,
the
lusts
of
our
own
hearts
keep
these
temptations
flaming
in
the
soul
.
Now
faith
is
a
purifier
,
it
takes
away
all
the
rotrenness
which
keeps
temptatiuns
alive
,
Act.
15.
9.
There
are
three
things
which
concur
to
the
purifying
of
the
soul
.
1.
The
efficient
cause
,
this
is
the
spirit
of
God
,
who
is
therefore
called
the
spirit
of
sanctification
and
holiness
,
2
Thess.
2.
13.
2.
The
meritorius
cause
,
this
is
the
laver
of
Christs
blood
.
3.
The
instrumental
cause
,
this
is
faith
;
Faith
is
the
branch
of
Hysop
which
was
to
be
dipped
in
the
blood
of
purification
,
for
the
sanctification
of
him
that
was
unclean
,
Lev.
14.
6.
There
are
many
wayes
whereby
faith
cleanseth
the
heart
.
1.
Faith
cleanseth
as
it
takes
hold
upon
the
promise
of
sanctification
.
The
promise
Ezech
,
36.
25.
Now
faith
is
that
grace
which
works
this
promise
so
as
to
bring
cleansing
out
of
it
;
Faith
sucks
cleansing
out
of
this
promise
.
2.
Faith
purifieth
as
it
brings
the
word
of
God
home
effectually
and
powerfully
to
the
soul
.
The
word
of
God
hath
a
cleansing
vertue
,
John
15.
3.
Now
ye
are
clean
through
the
word
I
have
spoken
to
you
.
Faith
applies
this
cleansing
word
to
the
soul
,
and
so
purifieth
.
3.
Faith
purifieth
in
that
it
makes
all
other
ordinances
effectual
for
our
cleansing
,
as
Sacraments
,
Prayer
,
neither
the
blood
of
Christ
in
baptisme
,
nor
the
Supper
become
purgative
without
faith
,
Heb.
10.
22.
Let
us
draw
near
in
full
assurance
of
faith
,
having
our
hearts
sprinkled
from
an
evil
conscience
,
&c.
4.
Faith
cleanseth
as
it
sets
other
graces
a
work
in
the
soul
;
Love
,
fear
,
humility
,
repentance
,
&c.
are
made
operatively
the
grace
of
faith
,
Faith
is
as
the
primum
mobile
,
which
by
its
moving
sets
all
other
graces
a
moving
,
vide
Heb.
11.
We
read
there
how
by
faith
all
other
graces
were
made
operative
.
Faith
sets
Noahs
fear
,
Abrahams
obedience
,
Moses
his
self-denial
,
&c.
a
working
.
Faith
puts
the
soul
upon
praying
,
repenting
,
examining
,
&c.
all
which
have
a
tendency
to
purification
.
5.
Faith
cleanseth
as
it
strengthens
the
souls
union
with
Jesus
Christ
.
The
soul
is
purified
by
union
with
Christ
,
now
it
s
the
work
of
faith
to
incorporate
the
soul
further
into
this
root
.
Faith
shewes
the
soul
more
and
more
of
the
glory
of
Christ
,
and
so
transforms
us
into
the
same
Image
from
glory
to
glory
,
2
Cor.
3.
18.
2.
Faith
quencheth
the
fiery
darts
of
Satan
by
bringing
to
the
soul
that
which
helps
the
soul
to
put
them
out
.
Faith
interposeth
five
Screens
to
keep
off
Satans
darts
,
viz.
1.
Faith
brings
the
merit
of
Christs
death
,
and
helps
the
soul
to
fence
it self
with
that
against
temptation
.
Faith
goes
out
to
the
Crosse
of
Jesus
Christ
and
lets
the
soul
see
his
triumph
over
principalities
and
powers
,
Coll.
2.
15.
Faith
fetcheth
to
the
soul
the
water
of
the
well
of
Bethelem
which
is
by
the
gate
,
and
pours
that
upon
the
fiery
darts
;
the
blood
of
Christs
Crosse
will
quench
all
the
wild
fire
of
temptation
,
and
this
faith
brings
.
2.
Faith
brings
to
the
soul
the
merit
of
Christs
Intercession
which
he
makes
continually
for
his
people
at
Gods
right
hand
.
I
have
prayed
for
thee
that
thy
faith
fail
not
,
Luke
22.
32.
Faith
interposeth
this
botween
the
soul
and
the
fiery
darts
,
and
so
puts
them
out
.
3.
Faith
brings
to
the
soul
the
promises
of
Victors
which
God
hath
made
to
his
people
over
their
temptations
.
As
that
Rom.
1.
20.
The
Saviour
of
peace
shall
bruise
,
&c.
Faith
interposeth
this
promise
between
the
soul
and
the
fiery
darts
,
and
so
quencheth
them
.
4
Faith
brings
to
the
soul
all
the
Attributes
of
God
;
his
power
,
his
wisedome
,
his
all-sufficiency
,
and
sets
these
between
the
soul
and
the
fiery
darts
,
and
so
quencheth
them
.
Thou
comest
against
me
with
a
sword
and
spear
,
but
I
come
against
thee
in
the
name
of
the
Lord
God
of
Israel
.
2
Sam.
17.
45.
5
Faith
brings
to
the
soul
all
the
excellencies
of
Gods
former
assistance
both
to
himself
and
to
other
the
servants
of
God
in
the
day
of
their
temptations
,
it
lets
the
soul
see
how
Job
,
and
David
,
and
Peter
overcame
,
&c.
The
Lord
who
delivered
me
out
of
the
paw
,
&c.
1.
Sam.
17.
37.
USE
.
I.
INformation
.
We
may
from
hence
draw
these
four
Conclusions
.
1.
This
shewes
us
both
the
Necessity
and
the
Excellency
of
the
grace
of
justifying
Faith
.
The
Apostle
cals
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Pet.
1.
1.
It
s
a
very
precious
grace
.
Many
things
may
be
said
to
set
out
the
necessity
and
the
worth
of
this
grace
.
Faith
is
that
by
which
alone
we
please
God
,
Heb.
11.
6.
Neither
praying
,
hearing
,
meditating
,
suffering
,
&c.
is
accepted
of
God
without
faith
,
Heb.
11.
4.
Faith
is
that
by
which
we
receive
all
the
intelligence
we
have
from
heaven
,
while
we
are
in
our
earthly
pilgramage
,
2
Cor.
5.
6.
Faith
is
that
vessel
by
which
only
we
draw
water
out
of
the
wells
of
salvation
,
Isa.
12.
3.
Faith
is
that
which
unites
us
to
Christ
and
Christ
to
us
.
Faith
is
the
souls
eye
by
which
it
sees
things
invisible
,
Heb.
11.
7.
Faith
is
the
souls
hand
by
which
it
receives
all
the
good
which
is
in
the
promise
,
Take
,
eat
,
this
is
my
body
.
Faith
is
the
souls
foot
by
which
it
stands
in
storms
,
and
by
which
it
is
carried
through
its
pilgramage
,
Come
unto
me
all
ye
that
labour
,
&c.
Faith
is
the
foot
on
which
we
come
:
Thou
standest
by
faith
,
be
not
high
minded
but
fear
.
Faith
is
that
by
which
we
spiritually
live
,
The
life
that
I
live
in
the
flesh
,
I
live
by
faith
in
the
Son
of
God
,
&c.
It
would
take
up
a
whole
volum
to
set
out
to
the
life
the
Necessity
and
Excellency
of
this
grace
of
faith
.
I
shall
onely
keep
to
the
Doctrine
,
it
s
the
souls
shield
whereby
it
is
defended
in
time
of
Temptation
,
whereby
all
the
venimous
Arrows
of
Satan
are
extinguished
and
put
out
.
He
that
wants
faith
is
weak
,
blind
,
lame
,
dead
,
&c.
2.
This
lets
us
see
why
it
is
that
Satan
prevailes
so
much
in
the
world
.
All
men
saith
the
Apostle
have
not
faith
,
2
Thess.
3.
2.
Most
men
fight
without
a
shield
,
and
so
lye
open
to
Satans
darts
.
Hypocrites
they
are
overcome
for
want
of
the
girdle
;
vicious
persons
are
vanquished
for
want
of
the
breastplate
;
weak
hearted
persons
are
put
to
the
worse
for
want
of
the
shooes
;
and
unbeleevers
fall
in
battel
for
want
of
the
shield
.
There
are
so
few
conquerours
,
because
there
are
so
few
beleevers
.
When
the
Son
of
man
commeth
shall
he
find
faith
in
the
erath
?
Luke
18.
8.
Our
Saviour
speaks
there
of
Christs
coming
in
this
life
to
avenge
and
deliver
his
elect
,
the
earth
shall
be
so
low
and
deliverance
shall
be
so
improfitable
that
the
report
of
it
will
not
be
beleeved
.
as
the
people
of
God
in
former
time
,
had
not
faith
to
beleeve
their
deliverance
from
Captivity
,
Isa
63.
1.
2.
So
shall
it
be
saith
our
Saviour
when
Christ
comes
to
avenge
his
afflicted
people
under
the
Gospel
that
cry
unto
him
.
And
if
there
be
so
few
that
can
beleeve
a
temporal
deliverance
,
how
few
are
there
that
can
beleeve
for
the
saving
of
their
souls
?
No
wonder
then
if
Satan
overcome
so
many
.
3.
How
needful
it
is
for
the
Minister
of
the
Gospell
to
be
often
preaching
about
the
Doctrine
of
faith
.
Those
weapons
and
postures
which
are
of
greatest
use
to
the
Souldier
,
the
Captain
ought
to
be
most
diligent
in
instructing
the
Souldier
in
them
.
The
Ministers
of
the
Gospel
are
the
Captains
of
the
Lords
Host
,
they
are
to
train
and
exercise
all
the
spiritual
Souldiers
of
Christ
,
they
are
to
teach
them
the
use
of
their
Arms
,
and
all
their
postures
,
that
they
may
be
deetrous
in
the
day
of
battel
.
If
any
Souldier
be
wounded
for
want
of
arms
,
or
of
skil
to
use
them
through
their
default
,
God
wil
require
it
at
their
hands
.
Now
of
all
the
pieces
of
spirituall
Armour
,
the
shield
of
faith
is
the
most
necessary
,
and
therefore
the
Doctrine
of
faith
should
be
most
frequently
preached
.
4.
This
shewes
what
necessarily
lies
upon
the
sons
of
men
to
prove
and
examine
the
truth
of
their
faith
.
If
the
shield
of
faith
be
rotten
or
counterfeit
the
soul
is
undone
in
the
day
of
Temptation
,
if
the
shield
of
faith
be
sound
,
and
armour
of
proof
,
the
strongest
assaults
of
Satan
will
be
repelled
with
comfort
.
Prove
your selves
whether
you
be
in
the
faith
or
no
,
2
Cor.
13.
5.
T
is
necessary
to
try
1.
Because
there
is
not
a
man
in
the
world
which
hath
heard
of
Jesus
Christ
,
but
thinks
he
beleeves
in
him
.
To
be
accounted
an
Infidell
or
unbeleever
is
a
matter
of
such
reproach
and
infamy
,
as
that
no
man
is
willing
to
lye
under
it
.
2.
Because
the
heart
is
very
deceitful
,
and
in
nothing
more
subject
to
be
mistaken
than
in
this
case
.
There
is
a
false
presumption
and
foolish
fancy
,
which
would
gladly
be
called
by
the
name
of
faith
,
John
.
2.
23.
24.
When
Jesus
was
at
Jerusalem
many
beleeved
in
his
name
,
when
they
sawthe
miracles
which
he
did
;
but
Jesus
did
not
commit
himself
unto
them
,
because
he
knew
all
men
.
They
did
presume
that
they
beleeved
in
Christ
,
but
Jesus
Christ
knew
their
faith
was
nothing
else
but
a
meer
fancy
and
groundless
presumption
.
3.
Because
the
Devil
useth
all
the
skill
he
can
to
deceive
the
sinner
,
and
to
make
him
confident
that
he
doth
beleive
;
as
he
endeavours
to
perswade
the
true
Beleiver
,
that
his
fruit
is
rotten
,
so
he
endeavours
to
perswade
the
unbeleiver
,
that
his
presumption
is
faith
.
That
I
may
help
them
in
this
inquiry
I
shall
do
two
things
.
-
1.
Discover
some
mistaken
grounds
which
men
go
upon
,
thinking
that
to
be
an
evidence
of
saving
faith
,
which
is
not
so
.
-
2.
Lay
down
some
positive
evidences
of
true
faith
.
1.
There
are
two
great
mistakes
about
faith
,
by
which
many
are
deceived
:
Viz.
1.
Some
are
deceived
in
regard
of
knowledge
and
assent
.
They
think
they
have
true
justifying
faith
,
because
they
have
the
doctrine
of
the
Gospel
,
and
give
,
as
they
think
,
a
right
assent
to
the
same
:
for
the
removal
of
this
mistake
I
shall
first
shew
,
that
both
these
may
be
without
saving
faith
.
Secondly
I
shall
shew
,
how
the
knowledge
of
an
unbeleiver
and
his
assent
differ
from
the
knowledge
and
assent
of
true
faith
.
1.
That
Knowledge
and
Assent
is
not
faith
.
T
is
granted
,
that
there
is
no
faith
truely
wrought
without
Knowledge
and
Assent
,
but
that
there
may
be
Knowledge
and
some
Assent
where
saving
faith
is
not
,
appears
by
these
two
reasons
.
1.
The
most
wicked
and
prophane
persons
in
the
world
may
have
,
and
many
times
do
attain
unto
a
more
exact
knowledge
of
the
Doctrine
of
the
Scriptures
,
than
many
a
true
Beleiver
:
And
they
may
also
assent
unto
those
truths
.
The
Apostle
speaks
of
some
by
way
of
supposition
,
that
may
understand
all
mysteries
,
and
have
all
knowledge
,
and
yet
want
saving
faith
,
1
Cor.
13.
2.
All
this
is
but
an
historical
faith
.
Judas
had
the
knowledge
of
the
Scriptures
,
and
gave
assent
to
them
;
he
preached
the
Gospel
to
others
,
and
yet
wanted
faith
,
John
6.
64.
There
are
some
of
you
that
beleive
not
:
you
know
what
will
be
the
plea
of
many
in
the
latter
day
,
Math.
7.
22.
and
yet
had
not
one
drachm
of
saving
faith
.
I
shall
desire
you
to
peruse
but
that
one
Scripture
well
,
Rom.
2.
18
,
19
,
20
,
21
,
22
,
23.
and
then
you
will
conclude
,
that
neither
the
knowledge
of
,
nor
the
assenting
to
the
doctrine
of
the
Scriptures
is
saving
faith
,
but
are
ordinarily
without
it
▪
2.
The
very
Devils
themselves
are
beyond
the
most
intelligent
Christians
in
all
matters
of
knowledge
.
They
know
the
history
of
the
Bible
more
exactly
than
we
.
Satan
was
not
ignorant
of
Scripture
when
he
set
upon
our
Saviour
,
Math.
4.
6.
And
the
Devil
also
gives
assent
to
the
truth
of
the
Scriptures
,
Jam
2.
19.
He
acknowledged
Christ
to
be
the
Son
of
God
,
Math.
8.
29.
What
have
we
to
do
with
thee
Jesus
thou
Son
of
God
:
as
full
a
confession
for
the
matter
and
substance
of
it
,
as
that
which
Peter
made
,
Thou
art
Christ
the
Son
of
the
living
God
.
Now
that
which
is
fained
in
the
worst
of
men
,
and
in
the
very
Devils
,
can
neither
be
true
faith
,
nor
an
evidence
of
it
.
2.
If
we
come
to
examine
that
knowledge
and
assent
which
is
in
wicked
men
with
that
which
is
in
a
true
beleiver
,
we
shall
find
a
vast
difference
;
for
1.
concerning
their
knowledge
,
there
are
three
differences
.
1.
The
knowledge
of
a
true
Beleiver
is
an
experimentall
knowledge
,
but
the
knowledge
of
an
unbeleiver
is
meerly
notional
and
speculative
.
A
Beleiver
hath
in
his
heart
a
lively
sense
and
feeling
of
all
those
truths
which
he
hath
the
knowledge
of
in
his
understanding
.
They
are
truths
in
his
heart
as
well
as
in
his
head
.
That
promise
of
God
,
Jer.
31.
33.
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
;
is
made
good
to
every
true
Beleiver
,
and
to
him
alone
.
His
heart
is
an
Index
or
Commentary
,
by
which
,
through
the
Spirit
of
God
,
he
can
understand
divine
truths
,
2
Cor.
3.
3.
Ye
are
manifestly
declared
to
be
the
epistle
of
Christ
ministred
by
us
,
written
not
with
ink
,
but
with
the
Spirit
of
the
living
God
,
not
in
tables
of
stone
,
but
in
the
fleshy
tables
of
the
heart
This
is
the
meaning
of
that
of
our
Saviour
,
John
7.
16
,
17.
If
any
man
will
do
his
will
,
he
shall
know
of
the
doctrine
whether
it
be
of
God
,
or
whether
I
speak
of
my self
.
2.
The
knowledge
of
faith
is
a
practical
transforming
knowledge
.
His
knowledge
is
diffused
into
every
step
of
his
life
into
every
action
;
his
life
is
reformed
by
his
knowledge
,
and
conformed
to
the
truths
of
God
;
whereas
the
knowledge
of
an
unbeleiver
neither
changeth
his
heart
nor
life
,
except
it
be
from
evill
to
worse
,
his
knowledge
puffeth
him
up
,
1
Cor.
8.
1.
it
makes
him
more
proud
and
more
sensual
.
It
s
said
of
the
Heathen
,
that
they
retained
nor
God
in
their
knowledge
,
Rom.
1.
28.
but
became
vain
in
their
imaginations
,
the
one
hath
onely
the
form
of
knowledge
,
Rom.
2.
20.
the
other
hath
not
onely
the
form
,
but
the
power
and
the
life
also
.
3.
The
knowledge
of
faith
is
a
knowledge
which
raises
the
heart
nearer
to
God
The
knowledge
of
a
Beleiver
crucifieth
the
world
unto
him
,
and
him
unto
the
world
,
Gal.
6.
14.
vide
Phil.
3.
8.
10.
whereas
the
knowledge
of
an
unbeleiver
bows
down
his
soul
nearer
the
earth
.
2.
Concerning
the
assent
of
an
unbeleiver
,
it
differs
from
the
assent
of
true
faith
thus
.
1.
The
assent
of
faith
is
a
chearful
assent
.
It
s
free
.
But
the
assent
of
an
unbeleiver
is
without
joy
.
Jam.
2.
19.
The
devils
beleive
and
tremble
,
so
do
the
unbeleiver
,
at
least
,
concerning
some
truths
.
2.
The
assent
of
faith
is
universal
.
So
is
not
the
assent
of
an
unbeleiver
,
at
least
his
chearful
assent
.
There
are
some
truths
in
the
Scripture
which
threaten
ruine
and
destruction
to
all
in
his
condition
,
these
he
cannot
assent
to
,
at
least
joyfully
.
There
are
some
truths
,
which
call
him
to
the
practise
of
such
things
which
he
hath
no
affection
to
;
the
crucifying
of
sin
,
the
mortifying
of
corruptions
,
cutting
off
the
right
hand
,
&c.
he
had
rather
these
were
not
truths
than
real
truths
,
he
hath
secret
wishes
,
that
these
truths
were
either
raced
out
,
or
else
that
they
had
been
propounded
with
a
greater
latitude
.
2.
Mistake
is
about
Application
.
He
that
can
truly
apply
Christ
to
himself
,
hath
true
faith
in
Christ
,
for
this
is
the
Ratio
formalis
,
the
special
act
of
faith
.
Now
many
an
unbeleiver
thinks
he
can
apply
Christ
as
well
as
any
other
.
Those
in
Luk.
13.
25
,
26
come
to
Christ
with
much
seeming
confidence
,
as
if
they
had
been
of
intimate
acquaintance
with
him
,
Lord
,
Lord
,
open
to
us
,
and
yet
never
had
saving
faith
in
him
.
I
shall
here
shew
a
threefold
difference
,
between
the
Application
of
a
Beleiver
and
an
unbeleiver
.
1.
The
Application
of
saving
faith
is
from
something
of
Christ
wrought
savingly
within
him
.
He
finds
the
Image
of
Christ
in
him
,
he
hath
well
grounded
hopes
of
it
,
and
therefore
applies
Christ
to
him
:
As
Thomas
,
in
another
case
,
sees
the
print
of
the
nails
,
and
then
saith
,
My
Lord
and
my
God
;
So
a
true
Beleiver
sees
upon
his
soul
the
print
of
the
nails
,
the
dyings
of
the
Lord
Jesus
,
the
Characters
of
his
death
,
burial
,
resurrection
,
and
therefore
applies
him
to
himself
.
Whereas
the
application
of
Christ
,
made
by
an
unbeleiver
,
is
meerly
from
that
discovery
which
is
made
of
Christ
in
the
Scripture
,
and
not
from
any
intrinsecal
worth
which
he
finds
upon
his
own
heart
:
vide
Galat.
2
20.
there
you
have
Pauls
application
;
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
,
&c.
What
ground
can
you
shew
within
you
why
Christ
is
yours
?
2.
The
Application
of
saving
faith
is
alwayes
agreeable
to
the
tenor
of
the
Promise
and
Covenant
wherein
Christ
is
held
forth
.
Vide
Ezek.
36.
25
,
26
,
27.
Faith
applies
the
grace
of
Christ
as
well
as
the
merit
of
Christ
,
applies
Christ
for
sanctification
as
well
as
for
justification
,
applies
the
water
as
well
as
the
bloud
;
the
application
which
an
unbeleiver
makes
is
onely
or
chiefly
of
the
comforts
and
of
the
purchase
of
Christ
,
&c.
he
applies
the
Merit
of
Christ
,
not
the
Spirit
of
Christ
,
the
Promises
,
not
the
Commands
,
&c.
whereas
true
faith
applies
him
universally
,
his
Kingly
and
Prophetical
Office
,
as
well
as
his
Priestly
:
vide
Phil.
3.
9
,
10.
3.
The
Application
of
faith
is
alwayes
accompanied
with
self-Resignation
.
The
true
Beleiver
doth
as
chearfully
surrender
himself
to
Christ
,
as
applies
Christ
to
himself
.
So
did
the
Apostle
,
Phil.
3.
12.
he
would
not
onely
apprehend
,
but
be
apprehended
:
And
so
the
Church
,
Cant.
2.
16.
My
beloved
is
mine
,
and
I
am
his
:
He
doth
not
onely
apply
the
sin
offering
,
but
he
offers
also
the
burnt
Offering
.
The
Apostle
,
Rom.
12.
1.
would
have
Christians
to
yeeld
themselves
to
God
,
&c.
The
unbeleiver
he
onely
applies
Christ
to
himself
,
he
doth
not
voluntarily
yeeld
himself
to
Christ
,
he
doth
not
dedicate
himself
to
Christ
by
holiness
and
obedience
.
2.
I
shall
now
give
some
positive
evidences
of
true
faith
.
I
shall
ground
them
upon
several
places
of
Scripture
.
1.
That
of
the
Apostle
,
Acts
15.
9.
Purifying
your
hearts
by
faith
.
Heart
purity
is
a
necessary
concomitant
and
consequence
of
saving
faith
.
Jesus
Christ
,
saith
the
Apostle
,
is
made
unto
us
of
God
,
wisdom
,
righteousness
,
sanctification
,
&c.
1
Cor.
1.
30.
If
by
faith
thou
hast
Christ
for
thy
righteousness
,
he
is
also
thy
sanctification
.
He
whose
heart
is
unpurified
,
is
destitute
of
the
grace
of
faith
.
Now
the
purification
of
the
heart
may
be
known
by
these
five
evidences
.
1.
A
purified
heart
is
a
heart
that
truly
bewails
all
pollutions
and
impurities
.
The
most
clean
heart
hath
some
pollution
unmortified
,
but
he
hath
no
defilement
unlamented
,
his
stains
,
and
sores
,
and
spots
are
his
greatest
burthen
,
his
heaviest
sorrow
.
Pauls
body
of
death
put
him
to
more
grief
than
all
the
troubles
which
befel
him
in
his
whole
life
,
Rom.
7.
23
,
24.
Is
it
so
with
thee
?
Dost
thou
bewail
the
uncleanness
of
thy
heart
cordially
,
sadly
,
secretly
?
Thou
wouldest
gladly
be
delivered
from
it
?
Thou
canst
neither
eat
,
nor
drink
,
nor
sleep
quietly
with
it
?
The
impurity
of
thy
heart
turns
thy
sweetnesses
into
bitternesse
?
This
is
certainly
an
effect
of
true
faith
.
Vide
Zech.
12.
10.
Looking
upon
Christ
is
beleiving
in
him
,
this
beleiving
is
expressed
by
sorrowing
.
And
if
thou
wouldest
in
truth
be
rid
of
thy
corruptions
,
thou
wilt
then
diligently
make
use
of
all
meanes
,
be
they
never
so
painfull
,
never
so
costly
,
that
may
cleanse
them
away
.
2.
A
purified
heart
will
kindly
accept
of
brotherly
reproof
for
his
impurity
,
or
any
advice
that
may
make
him
clean
.
He
will
love
a
person
better
all
his
life
for
any
faithful
rebuke
or
counsel
.
Psalm
141.
5.
Let
the
righteous
smite
me
,
it
shall
be
a
kindness
,
&c.
David
shews
the
purity
of
his
heart
,
by
his
accepting
the
rebukes
of
Abigail
,
1
Sam.
25.
32
,
33.
A
heart
that
is
purified
is
best
pleased
with
that
Sermon
that
comes
closest
to
his
conscience
;
he
would
have
all
his
heart
discovered
to
himself
.
Hide
nothing
from
me
,
said
Eli
to
Samuel
,
1
Sam.
3.
17.
Yea
,
he
begs
that
God
would
search
his
heart
for
him
,
Psalm
139.
23
,
24.
Whereas
a
heart
that
is
unclean
cares
not
to
have
any
spot
discovered
;
he
either
openly
flies
in
the
face
,
or
else
secretly
hates
any
that
makes
his
sin
known
to
him
.
3.
A
purified
heart
both
loves
others
for
their
purity
,
and
endeavours
as
far
as
he
can
to
make
others
pure
.
He
loves
purity
in
an
enemy
,
and
his
desire
is
,
that
all
others
might
be
made
pure
,
and
that
out
of
love
to
God
and
to
purity
.
4.
A
heart
purified
will
be
very
cautious
of
defiling
it self
.
It
is
exceeding
fearful
of
stepping
aside
;
he
will
very
carefully
pick
every
step
of
his
way
that
he
may
not
be
polluted
.
I
have
made
a
covenant
with
mine
eyes
,
&c.
Job
31.
1.
A
pure
heart
will
abstain
from
all
appearance
of
evil
,
1
Thes.
5.
22.
The
Apostle
makes
carefulness
an
effect
of
true
Repentance
,
2
Chron.
7.
11.
5.
A
purified
heart
will
not
rest
in
quietness
after
defilement
,
till
he
be
cleansed
again
.
He
runs
to
the
laver
of
Christs
bloud
,
and
washeth
himself
with
the
tears
of
repentance
that
he
may
be
clean
again
:
As
it
s
said
of
Job
concerning
his
children
,
Job
1.
5.
so
doth
a
pure
heart
concerning
himself
:
Wash
me
throughly
from
mine
iniquity
,
&c.
Psalm
51.
2.
2.
That
of
the
Apostle
,
1
Pet.
2.
7.
To
you
that
beleive
he
is
pretious
.
High
appreciations
of
Jesus
Christ
are
the
effects
of
faith
.
Christ
is
to
a
beleiver
more
pretious
than
all
external
priviledges
,
Phil.
3.
8.
Christ
is
more
pretious
to
a
Beleiver
than
life
,
with
all
the
accommodations
thereof
,
Acts
20.
24.
Unbeleif
rejects
Christ
as
a
vessel
,
in
which
there
is
no
pleasure
,
1
Pet.
2.
7
,
8.
Esay
53.
1
,
2
,
3.
How
shall
I
know
whether
Christ
be
pretious
to
me
or
no
?
1.
If
Christ
be
pretious
to
thee
,
he
shall
raign
in
thee
,
and
rule
over
thee
.
His
precepts
will
be
as
desirable
as
his
death
and
passion
.
My
yoake
is
easie
,
and
my
burden
is
light
,
Math.
11.
29.
2.
His
dishonours
of
any
kind
will
pierce
thy
heart
,
if
he
be
pretious
to
thee
.
If
Christ
suffer
either
in
his
Truths
,
or
Worship
,
or
Government
,
thou
wilt
suffer
with
him
by
simpathy
,
and
endeavour
to
repair
his
honour
.
3.
It
will
be
thy
meat
and
drink
to
do
him
service
,
if
he
be
pretious
to
thee
.
Thou
wilt
lift
him
up
in
the
world
,
and
say
,
My
beloved
is
white
and
ruddy
,
&c.
Cant.
5.
10.
4.
All
his
Ordinances
and
Institutions
will
be
delightful
to
thy
soul
,
if
Christ
be
pretious
to
thee
.
His
Word
,
his
Sacraments
,
Cant.
1.
7.
yea
,
the
very
rebukes
of
Christ
will
be
pretious
to
thy
soul
.
3.
That
of
the
Apostle
,
1
John
5.
4.
This
is
the
victory
that
overcometh
the
world
,
even
our
faith
.
The
Apostle
hath
reduced
all
worldly
things
to
three
heads
,
1
John
2.
16.
The
lust
of
the
flesh
,
such
things
as
the
flesh
desires
,
sensual
predia
,
argentum
aurum
,
gemmae
,
&c.
The
pride
of
life
,
that
is
,
Omnis
dignitates
,
quae
in
hoc
vita
desiderari
possunt
;
Honours
,
Empires
,
Dominations
,
Preferments
,
&c.
Now
whosoever
hath
the
grace
of
true
faith
,
hath
got
the
mastery
over
these
things
.
This
victory
is
not
so
perfect
,
but
that
a
true
beleiver
may
sometimes
be
foiled
by
these
things
;
the
victory
will
not
be
perfect
till
death
;
but
he
hath
got
the
victory
.
1.
In
point
of
Affection
.
He
loves
none
of
these
things
comparably
to
heavenly
things
,
Phil.
3.
20.
Rev.
12.
1.
his
affections
are
above
them
.
2
:
In
point
of
Contentation
.
He
doth
not
satisfie
his
heart
with
any
of
these
things
.
3.
In
regard
of
purpose
and
resolution
.
He
is
resolved
to
subdue
them
perfectly
:
faith
lets
him
see
the
emptiness
of
all
these
things
,
and
shews
him
far
better
things
than
these
are
,
and
so
brings
him
to
a
very
low
esteem
of
all
these
things
.
How
shall
a
man
know
whether
he
have
overcome
these
things
:
1
:
When
a
Christian
can
bear
the
loss
of
these
things
without
sinking
and
overwhelming
.
When
a
man
can
loose
a
place
,
or
an
estate
,
&c.
and
yet
can
say
with
Job
,
Naked
came
I
out
of
my
mothers
womb
,
&c.
Job
1.
all
:
Job
had
got
the
victory
over
the
world
,
else
he
could
not
so
undejectedly
have
stood
under
the
loss
of
such
an
estate
;
the
loss
of
such
things
abate
not
his
confidence
in
God
,
Hab.
3.
17.
1
Sam.
30.
6.
2.
When
a
man
will
not
use
any
unlawful
wayes
either
to
get
or
keep
such
things
When
a
man
will
not
do
any
thing
against
a
good
conscience
,
either
to
save
or
get
any
worldly
advantage
.
The
purse
will
not
have
a
lusting
voice
if
the
world
be
overcome
:
Daniel
shewd
himself
to
be
a
conqueror
over
the
world
,
cap.
6.
The
loss
of
peerage
and
preferments
would
not
make
him
to
submit
to
a
wicked
Decree
,
though
established
by
lawful
power
,
and
though
it
was
but
a
bare
Omission
.
Moses
his
voluntary
parting
with
the
pleasures
of
Egypt
,
when
they
were
inconsistent
with
a
good
conscience
,
was
an
evidence
of
his
overcoming
the
world
,
and
so
of
his
faith
,
Heb:
11.
24
,
25
,
26
,
27.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
he
was
a
child
he
pleased
himself
with
such
toyes
,
but
when
he
was
of
age
he
had
learned
better
.
When
a
man
will
bow
to
any
Idol
to
save
his
purse
or
skin
,
he
is
a
slave
to
the
world
.
3.
When
a
person
places
no
confidence
in
any
worldly
thing
.
He
enjoyes
the
world
without
pride
,
vain-glory
and
carnal
confidence
.
This
man
is
the
worlds
master
,
&c.
It
s
otherwise
with
him
that
is
under
the
world
,
the
rich
mans
wealth
is
his
strong
City
,
Vide
Luke
12.
19.
4.
When
a
person
will
lay
them
out
for
God
and
good
uses
,
with
chearfulness
and
readiness
of
mind
.
EPHES.
6.
16.
Above
all
taking
the
shield
of
faith
,
&c.
USE
II.
A
Word
of
Exhortation
.
I
shall
direct
this
,
1.
To
all
those
who
have
this
shield
of
faith
,
to
them
I
have
two
things
to
say
.
2.
To
such
as
are
destitute
of
this
piece
of
Armour
,
to
them
I
have
onely
one
thing
to
say
.
That
which
I
would
say
to
you
that
have
obtained
this
pretious
Armour
of
faith
,
is
comprised
in
these
two
words
.
1.
Take
heed
that
you
do
not
suffer
your selves
to
be
disputed
out
of
your
faith
.
The
Devil
useth
all
meanes
to
beguil
wicked
men
into
a
fond
perswasion
that
they
have
faith
,
upon
such
evidences
that
will
not
hold
,
for
the
prevention
of
that
,
I
did
in
the
former
Use
,
both
discover
such
mistakes
,
and
lay
down
some
positive
evidences
.
On
the
other
side
,
Satan
doth
what
he
can
to
argue
true
Beleivers
out
of
an
opinion
of
their
faith
,
labouring
to
perswade
them
,
that
they
have
not
this
grace
in
their
hearts
.
For
the
helping
of
the
Servants
of
God
against
this
stratagem
,
I
shall
propound
some
of
those
arguings
,
and
give
answers
to
them
.
They
are
these
three
.
1.
Satan
will
argue
a
nullity
of
faith
sometimes
from
the
absence
of
assurance
,
and
sense
of
present
comfort
.
This
is
an
Objection
which
ordinarily
Beleivers
make
against
themselves
,
to
their
very
great
prejudice
.
For
the
answering
of
this
Argument
,
I
shall
lay
down
these
two
propositions
.
1.
That
there
may
be
,
and
ordinarily
is
,
true
saving
faith
where
there
is
no
assurance
.
There
may
be
the
faith
of
adherence
,
where
there
never
yet
was
the
faith
of
evidence
.
The
sons
of
Jacob
had
their
money
in
their
sacks
mouths
a
good
space
before
they
knew
of
it
;
the
treasure
of
faith
is
in
the
soul
often
very
long
before
the
soul
have
assurance
of
it
:
These
three
Arguments
will
prove
this
position
.
1.
From
the
descriptions
that
are
made
of
faith
in
the
word
of
God
.
It
s
called
,
coming
to
Christ
,
Math.
11.
28.
It
s
called
,
casting
our
burden
upon
the
Lord
,
Psalm
37.
5.
It
s
nothing
but
the
souls
venturing
it self
upon
Christ
;
faith
is
but
the
coming
to
Christ
,
as
Esther
did
to
Ahasuerus
,
If
I
perish
,
I
perish
.
It
s
called
,
looking
upon
Christ
,
Mic.
7.
7.
None
of
all
these
are
words
of
assurance
.
A
man
may
come
to
another
,
and
not
be
assured
that
he
will
not
turn
from
him
.
A
man
may
roll
his
burthen
upon
the
shoulder
of
another
,
who
is
not
assured
that
he
will
carry
it
for
him
.
A
man
may
look
for
a
person
,
whom
he
is
not
assured
he
shall
find
,
&c.
2.
From
the
instances
given
in
Scripture
of
some
that
have
had
true
faith
,
and
wanted
assurance
.
The
father
of
that
Daemoniack
,
of
whom
we
read
,
Mar.
9.
22.
he
was
not
assured
that
Christ
was
able
to
cast
out
the
dumb
spirit
,
much
less
was
he
assured
that
Christ
was
willing
:
If
thou
canst
do
any
thing
,
have
compassion
on
us
and
help
us
:
This
was
far
from
assurance
,
and
so
that
which
he
saith
ver.
24.
Lord
,
I
beleive
,
help
thou
my
unbeleif
:
here
was
no
perfect
assurance
,
and
yet
true
faith
,
as
the
a
true
beleiver
issue
of
the
story
sayes
;
the
Devil
was
cast
out
of
his
child
.
3.
There
must
be
faith
from
the
nature
of
the
thing
,
before
there
can
be
assurance
.
Therefore
there
may
be
faith
without
assurance
,
Make
your
calling
and
election
sure
,
2
Pet.
1.
10.
A
man
may
not
onely
be
elected
,
but
called
,
and
yet
not
sure
of
his
effectual
calling
:
you
must
have
a
title
to
a
possession
,
before
you
can
be
certainly
assured
of
such
an
interest
.
Sealing
with
the
holy
Spirit
of
promise
comes
after
beleiving
ordinarily
,
Eph.
1.
13.
A
child
as
soon
as
he
is
born
hath
reason
,
but
he
wants
a
reflected
act
to
know
that
he
hath
reason
;
so
it
is
in
Regeneration
.
2.
Assurance
may
be
lost
for
a
time
in
those
,
who
have
formerly
enjoyed
it
.
He
that
hath
walked
in
the
light
of
Gods
countenance
,
may
come
to
walk
in
darkness
again
,
Esay
50.
10.
There
are
three
cases
in
which
this
doth
ordinarily
fall
out
.
1.
In
the
hour
of
temptation
,
when
God
lets
Satan
loose
to
buffet
the
soul
,
assurance
may
be
lost
in
such
a
time
.
2.
in
the
day
of
spiritual
desertion
,
when
God
hides
his
face
from
the
soul
:
Jesus
Christ
was
in
this
condition
,
My
God
,
my
God
,
&c.
Math:
27.
46.
A
man
in
a
swound
doth
not
know
he
lives
.
3.
In
the
state
of
relapses
,
when
a
beleiver
hath
fallen
into
some
sin
,
God
withdraws
the
assurance
of
his
graces
and
leaves
him
to
gain
his
faith
and
other
graces
,
takes
away
the
joy
of
his
faith
,
and
leaves
him
nothing
but
deadness
and
horror
in
his
conscience
.
This
was
the
Prophet
Davids
case
,
Psalm
51.
12.
Restore
unto
me
the
joy
of
thy
salvation
.
Though
he
had
not
lost
the
grace
of
faith
,
yet
he
had
quite
lost
the
joy
of
his
faith
.
2.
Satan
endeavours
sometimes
to
argue
Christians
out
of
their
faith
,
by
comparing
it
with
the
faith
of
other
of
God
Servants
which
hath
been
very
strong
.
Abraham
,
saith
Satan
,
was
strong
in
faith
,
he
did
not
desceptare
,
but
was
mighty
in
faith
,
Rom.
4.
20.
Job
he
had
a
powerful
faith
:
Though
he
kill
me
,
&c.
Job
13.
15.
but
thy
faith
is
weak
,
&c.
To
help
you
against
this
stratagem
,
I
shall
lay
down
these
four
considerations
.
Viz
,
1.
That
the
strongest
of
these
great
Champions
have
had
their
staggerings
and
their
faintings
.
Abraham
though
he
was
mighty
in
faith
at
that
time
when
God
promised
him
a
son
,
yet
at
another
time
did
both
stagger
and
fall
:
Twice
he
denied
his
Wife
for
fear
of
men
;
once
in
Egypt
,
Gen.
12.
12.
a
second
time
at
Gerar
,
Gen.
20.
2.
David
though
he
had
so
much
strength
of
faith
at
one
time
,
that
he
durst
encounter
Goliah
with
his
sling
,
when
the
hearts
of
all
the
valiant
men
of
Israel
trembled
,
1
Sam.
17.
32.
yet
at
another
time
his
faith
was
so
faint
,
that
he
said
,
all
men
were
liars
,
Psalm
116.
11.
and
for
want
of
faith
fled
out
of
the
land
of
Israel
into
the
country
of
the
Philistines
,
1
Sam.
27.
1.
Moses
whose
faith
was
so
strong
,
that
he
forsook
the
pleasures
of
Pharaohs
Court
,
and
chose
rather
to
suffer
affliction
,
&c
Heb.
11.
24
,
25.
and
yet
at
another
time
,
when
he
had
had
many
experiences
of
the
power
of
God
,
was
not
able
to
beleive
that
God
could
bring
water
out
of
the
Rock
,
he
smote
the
Rock
twice
,
Numb.
20.
10
,
11.
God
bids
him
speak
to
the
Rock
,
and
he
smites
it
twice
out
of
unbeleif
.
And
though
he
was
so
strong
in
faith
,
that
at
one
time
he
could
beleive
that
the
red
Sea
should
be
divided
,
Exod.
14.
yet
at
another
time
he
was
so
weak
in
faith
,
that
he
thought
God
had
over-spoken
his
power
,
when
he
promised
to
give
the
people
flesh
for
a
moneth
:
Numb.
11.
21.
The
people
amongst
whom
I
am
are
six
hundred
thousand
footmen
,
and
thou
hast
said
,
I
will
give
them
flesh
for
a
whole
moneth
,
&c.
2.
Though
these
had
never
staggered
,
yet
is
the
promise
made
not
to
degrees
of
faith
,
but
to
truth
of
faith
.
The
Devil
is
not
able
to
shew
one
word
in
all
the
Book
of
God
,
which
requires
such
a
measure
of
faith
for
salvation
!
Yea
,
the
Promises
are
made
to
the
weakest
acts
of
faith
:
Look
unto
me
and
be
saved
,
all
ye
ends
of
the
earth
,
Esay
45.
22.
Looking
is
but
a
weak
act
of
faith
,
and
yet
salvation
is
promised
to
it
.
Weak
faith
unites
a
person
to
Jesus
Christ
as
well
as
strong
faith
.
A
shaking
hand
can
receive
an
almes
as
well
as
a
strong
hand
.
He
that
shoots
in
a
long
Bow
,
draws
all
by
the
strength
of
his
arm
,
much
strength
is
required
to
draw
the
bow
,
but
he
that
shoots
in
a
Cross-bow
hath
strength
enough
if
he
can
but
let
off
the
string
,
a
child
may
shoot
as
far
as
a
Gyant
,
because
the
strength
lies
in
the
Bow
,
not
in
the
Arm
;
so
is
it
with
faith
.
If
the
King
should
pass
a
grant
,
that
every
living
man
in
his
Kingdom
should
enjoy
such
and
such
priviledges
,
do
you
think
weak
men
would
be
excluded
?
They
are
men
as
well
as
the
strongest
.
God
hath
made
such
a
Charter
,
that
one
that
hath
true
faith
in
him
shall
enjoy
such
and
such
priviledges
,
and
the
weak
beleiver
is
a
beliver
as
well
as
the
strongest
.
3.
Weak
faith
hath
defacto
found
very
gracious
acceptance
with
God
.
That
in
Mark
9.
22
,
23
,
24.
And
the
promise
,
Mat.
12.
20.
He
will
not
break
the
bruised
reed
,
nor
qvench
the
smoaking
flax
.
A
reed
when
it
is
whole
hath
no
great
strength
in
it
,
but
when
it
is
bruised
it
is
then
weak
indeed
,
and
yet
that
hath
been
and
will
be
averted
.
4.
Though
every
beleever
have
not
so
much
faith
as
Abraham
,
and
Paul
,
and
David
,
&c.
yet
every
beleever
hath
as
much
merit
as
they
had
.
The
very
same
Christ
,
the
same
Righteousness
,
the
same
Covenant
of
Grace
,
the
same
Promises
.
;
None
of
all
these
were
justified
by
their
faith
as
an
act
or
work
,
but
by
their
faith
as
an
instrument
apprehending
Christ
the
object
of
faith
.
Now
though
every
beleever
have
not
the
same
faith
,
yet
he
hath
the
same
object
of
faith
,
and
therefore
the
same
acceptance
.
3.
Satan
sometimes
argues
nullity
of
faith
,
from
the
non-acceptance
of
our
prayers
.
If
you
had
faith
God
would
hear
your
prayers
,
but
you
have
prayed
a
long
time
for
such
a
mercy
,
and
can
get
no
answer
from
God
,
therefore
your
faith
is
not
true
faith
,
but
a
groundless
presumption
.
For
the
answering
of
this
objection
,
I
shall
lay
down
these
three
Considerations
,
viz.
1.
We
are
to
distinguish
between
Gods
act
in
answering
prayers
,
and
mans
act
in
receiving
that
answer
.
A
Beleever
may
think
his
prayers
not
to
be
answered
sometimes
,
because
he
doth
not
mind
the
answer
of
his
prayers
.
I
will
hearken
saith
the
what
the
Lord
God
will
say
,
for
he
will
speak
peace
to
his
servants
,
&c.
Beleevers
are
sometimes
stupid
and
cannot
hearken
,
sometimes
sullen
and
will
not
hearken
;
they
do
not
look
after
their
prayers
,
they
do
not
stand
upon
the
watch
tower
,
as
the
Prophet
resolves
,
Hab.
2.
1.
Gods
answer
to
our
prayers
are
sometimes
given
in
silently
and
secretly
,
that
without
very
much
attention
we
cannot
tell
what
the
answer
imports
.
Very
often
the
soul
thinks
his
prayers
are
cast
out
when
he
hath
the
answer
of
them
in
his
bosom
.
2.
God
hath
more
wayes
of
answering
Prayers
than
one
.
God
may
give
a
very
full
answer
to
our
prayers
,
though
he
do
not
answer
them
in
that
particular
way
we
desire
.
God
hath
no
where
promised
to
answer
the
prayers
of
beleevers
in
Kind
,
though
he
have
promised
that
he
will
answer
them
according
to
their
benefit
.
We
have
three
remarkable
instances
of
this
.
That
in
Acts
1.
7.
Our
Saviour
refused
to
answer
them
according
to
the
matter
of
their
desire
,
It
is
not
for
you
to
know
the
times
and
seasons
,
&c.
But
yet
he
answers
them
according
to
their
necessity
,
You
shall
receive
power
from
on
high
,
&c.
That
in
2
Cor.
12.
8
,
9.
God
refused
to
answer
Pauls
prayer
in
Specie
,
the
thorn
in
flesh
,
whatsoever
it
was
,
whether
a
bodily
disease
as
some
think
,
or
a
spiritual
distemper
as
others
conceive
,
was
not
removed
,
and
yet
his
prayer
was
answered
,
My
grace
is
sufficient
for
thee
,
for
my
strength
is
made
perfect
in
weakness
.
And
that
of
our
Saviour
Heb.
5.
7.
He
was
heard
in
that
he
feared
.
The
particular
thing
he
desired
was
not
granted
.
If
it
be
possible
let
this
cup
pass
from
me
.
The
cup
did
not
pass
away
,
but
Christ
had
assistance
and
enablement
to
bear
it
without
sinking
,
and
therein
his
prayer
was
heard
.
We
ask
sometimes
that
which
is
not
good
for
us
,
at
least
not
so
good
as
some
other
thing
.
Now
if
God
give
us
a
better
thing
for
a
thing
which
is
less
good
,
doth
he
not
hear
?
If
God
deny
Moses
to
go
into
Canaan
,
and
take
him
into
Heaven
,
what
loss
doth
he
sustein
?
Deus
non
audit
ad
voluntatem
ut
audiat
ad
necessitatem
.
There
's
denial
in
mercy
,
as
well
as
hearing
in
mercy
,
and
there
is
hearing
in
judgement
,
as
well
as
denial
in
judgement
,
Psal.
78.
30.
3.
God
many
times
delayes
,
when
he
doth
not
deny
.
1.
We
many
times
ask
the
present
enjoyment
of
things
not
so
good
at
that
season
,
Rev.
6.
10.
11.
How
long
Lord
,
&c.
They
must
yet
tarry
till
the
mercy
was
seasonable
.
Their
feet
shall
slide
in
due
time
,
Deut.
32.
35.
2.
We
are
not
so
importunate
in
our
suits
as
we
should
be
,
our
prayers
though
for
things
seasonably
good
,
may
be
too
faint
;
God
in
such
cases
delayes
to
quicken
our
zeal
.
Anselme
in
his
meditations
speaks
excellently
to
this
purpose
:
Gloria
mea
,
Deus
meus
,
abscondis
the
saurum
tuum
ut
niciles
cupidum
,
recondis
margaritam
,
ut
augeas
quaerentis
amorem
,
differs
2.
Labour
earnestly
to
repair
,
confirm
and
strengthen
this
shield
of
faith
.
Though
weak
faith
if
it
be
true
,
will
carry
you
to
heaven
,
yet
will
not
weak
faith
carry
you
through
strong
Assaults
.
If
this
shield
be
crackt
and
broken
,
you
may
be
sorely
foil'd
in
the
day
of
temptation
.
I
shall
propound
a
few
Helps
for
the
strengthening
of
faith
.
1.
Be
frequent
in
acting
your
faith
.
Habits
are
weakned
by
being
idle
,
but
they
are
strengthened
by
dayly
exercise
.
Scribendo
disces
scribere
.
and
Credendo
disces
credere
.
The
more
frequent
a
Christian
is
in
putting
forth
acts
of
faith
,
the
stronger
will
the
Habit
of
faith
be
.
There
is
this
difference
between
the
shield
of
faith
and
other
shields
,
those
by
too
much
use
are
made
weak
;
but
this
shield
is
the
stronger
by
every
battel
,
it
cannot
be
used
too
often
.
Vide
Rom.
1.
17.
2.
Be
much
in
fervent
prayer
to
God
that
he
would
strengthen
your
faith
.
The
Apostle
made
use
of
this
help
,
Luke
17.
5.
Faith
and
Prayer
are
supporters
one
of
another
,
our
faith
teacheth
us
both
what
to
ask
,
and
how
to
ask
;
and
our
praying
helps
beleeving
.
If
prayer
be
restrained
,
faith
will
be
weakned
,
but
if
prayer
be
continued
faith
will
be
confirmed
.
3.
Be
frequent
in
the
right
use
of
the
Word
and
Sacrament
.
The
Word
is
the
ordinary
means
for
the
breeding
of
faith
,
and
the
Word
and
Sacrament
are
the
food
whereby
faith
is
nourished
and
increased
.
The
Sacraments
are
the
seals
of
the
righteousness
of
faith
,
Rom.
4.
11.
He
that
is
frequent
in
the
application
of
these
seals
,
is
like
to
be
most
confirmed
in
beleeving
.
Christians
do
very
much
prejudice
their
faith
by
neglecting
of
the
Sacrament
of
the
Lords
Supper
,
which
is
appointed
of
God
for
the
nourishment
of
faith
.
4
Study
carefully
the
promises
of
the
Covenant
of
grace
.
Gods
promises
are
made
of
purpose
to
confirm
faith
in
us
.
The
promises
are
the
fewel
of
faith
.
5.
Study
the
Attributes
of
Gods
Nature
.
His
Power
,
Wisedome
,
Faithfulness
,
Truth
,
Mercy
.
This
was
that
which
strengthned
the
faith
of
Moses
,
Heb.
11.
27.
These
are
strong
props
which
will
keep
faith
from
sinking
when
its
ready
to
dye
.
This
is
the
first
branch
of
the
Exhortation
which
concerns
Beleevers
.
2.
That
which
I
would
say
to
unbeleevers
is
this
,
That
they
would
labour
for
this
grace
of
justifying
and
saving
faith
.
There
are
many
things
which
may
be
as
motives
to
press
you
to
it
.
1.
All
the
promises
of
grace
are
to
you
of
none
effect
.
They
all
run
upon
the
condition
of
beleeving
.
The
Scripture
hath
concluded
all
under
sin
,
that
the
promise
by
faith
of
Jesus
Christ
might
be
given
to
them
that
beleeve
.
2.
All
the
blood
and
sufferings
of
Jesus
Christ
is
of
none
effect
to
an
unbeleever
.
T
is
faith
that
gives
the
soul
an
interest
in
Christs
blood
.
3.
All
their
holy
duties
and
religious
actions
without
faith
are
displeasing
unto
God
.
Heb.
11.
6.
Without
faith
it
is
impossible
to
please
God
.
Sacrafices
without
faith
is
no
better
than
the
cutting
off
a
dogs
neck
,
Incence
without
faith
is
no
better
than
the
blessing
of
an
Idol
,
killing
of
an
Oxe
,
is
no
better
than
the
killing
of
a
Man
,
offering
of
Oblation
,
is
no
better
than
the
offering
of
Swines
blood
,
&c.
Isa.
66.
3.
But
I
shall
only
urge
it
upon
this
ground
,
you
can
never
do
any
good
against
Satan
in
the
day
of
temptation
,
if
you
want
this
shield
.
As
it
happened
to
the
accusers
of
Daniel
,
when
they
were
cast
into
the
Lions
den
,
so
it
wil
happen
to
you
in
the
day
of
temptation
if
you
want
this
shield
.
It
s
said
the
Lions
had
the
mastery
over
them
,
and
brake
all
their
bones
in
pieces
or
ever
they
came
to
the
bottom
of
the
den
,
Dan.
6.
24.
So
it
will
be
with
you
,
the
roaring
Lion
will
have
the
mastery
over
you
and
break
you
into
pieces
,
if
you
want
this
shield
.
But
you
will
say
,
what
course
should
we
take
to
get
this
grace
.
1.
Study
the
mischief
of
an
unbeleeving
heart
.
The
Apostle
calls
it
an
evil
heart
of
unbeleef
,
Heb.
3.
12.
1.
It
s
sinfully
evil
.
Hard
,
dark
,
dead
,
impenitent
,
filthy
,
deceitful
and
false
,
deceiving
others
and
it self
also
.
2.
It
s
penally
evil
.
1.
It
makes
all
the
Ordinances
ineffectual
.
Heb.
4.
2.
2.
It
binds
all
a
mans
sins
upon
his
own
back
.
It
seals
up
all
our
sins
,
because
it
keeps
us
from
that
which
is
the
onely
remedy
against
sin
.
3.
It
defiles
every
thing
to
a
man
.
To
the
clean
all
things
are
clean
,
but
to
the
unbeleevers
and
them
that
are
defiled
is
nothing
clean
,
but
even
their
Consciences
are
defiled
,
Tit.
1.
15.
4.
It
brings
certain
condemnation
.
As
salvation
is
the
end
of
our
faith
,
1
Pet.
1.
9.
So
is
damnation
the
end
of
unbeleef
,
John
3.
36.
He
that
beleeveth
not
the
Son
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
.
2.
Study
the
Insufficiency
of
Self
,
Look
upon
the
rottenness
and
nothingness
of
all
Moral
Civill
righteousness
.
Too
high
thoughts
of
Civill
righteousness
,
is
that
which
hinders
thousands
from
beleeving
.
Remember
that
of
the
Apostle
Phil.
3.
4
,
5
,
6
,
7
,
8
,
9.
Though
I
might
also
have
confidence
in
the
flesh
,
if
any
other
man
thinketh
he
hath
whereof
he
might
trust
in
the
flesh
:
I
more
.
Circumcised
the
eighth
day
of
the
stock
of
Israel
,
of
the
Tribe
of
Benjamine
,
an
Hebrew
of
the
Hebrews
,
&c.
Concerning
the
righteousness
which
is
in
the
Law
blameless
,
&c.
But
what
were
gain
to
me
,
those
I
counted
loss
,
&c.
Yea
doubtless
I
account
all
things
but
loss
,
&c.
3.
Study
thorowly
the
All-sufficient
fulness
of
Jesus
Christ
,
who
is
the
object
of
faith
.
He
is
not
a
broken
reed
,
he
is
not
an
house
of
sand
,
but
a
rock
;
a
corner
stone
,
upon
whom
whosoever
beleeveth
shall
never
be
ashamed
.
The
ignorance
of
Jesus
Christ
is
that
which
hinders
many
from
beleeving
in
him
.
Isa.
53.
init
.
Who
hath
beleeved
our
report
,
and
to
whom
is
the
arm
of
the
Lord
revealed
?
for
he
shall
grow
up
before
him
as
a
tender
plant
,
and
as
a
root
out
of
a
dry
ground
,
he
hath
no
form
nor
comeliness
,
and
when
we
shall
see
him
,
there
is
no
beauty
that
we
should
desire
him
.
He
is
despised
and
rejected
of
men
,
&c.
Study
him
well
therefore
,
in
Point
of
Merit
;
in
point
of
grace
.
Study
him
in
all
his
Offices
of
King
,
Priest
,
Prophet
,
and
then
you
will
say
as
the
Daughters
of
Jerusalem
did
,
Cant.
6.
1.
Whether
is
thy
beloved
gone
,
O
thou
fairest
,
&c.
4.
Study
the
deep
guilt
of
Adam
,
in
the
polution
of
thy
own
Nature
.
Those
that
are
whole
need
not
the
Physitian
,
but
they
that
are
sick
.
Conviction
of
our
guilt
and
misery
,
is
a
necessary
preparative
to
saving
faith
.
Now
the
Scripture
doth
clearly
affirme
,
that
all
men
have
sinned
and
are
come
short
of
the
glory
of
God
,
Rom.
3.
23.
And
Rom.
5.
12.
And
then
take
in
this
consideration
that
neither
your selves
,
nor
any
other
Creature
,
is
able
to
free
you
from
that
guilt
,
that
there
is
no
other
way
of
salvation
but
onely
by
hanging
upon
Jesus
Christ
alone
,
He
it
is
which
God
hath
sanctified
and
set
apart
for
the
satisfying
of
his
own
Justice
,
and
reconciling
the
World
to
himself
.
5.
Consider
the
willingness
of
Jesus
Christ
to
ease
,
and
save
,
and
take
of
burthens
.
Though
the
disease
be
never
so
desperate
,
and
the
Physitian
never
so
able
,
yet
if
his
willingness
be
not
known
little
encouragement
will
be
to
any
to
go
to
him
,
but
Jesus
Christ
is
as
willing
as
able
.
1.
He
was
sanctified
for
that
work
.
Vide
Isa.
61.
1.
2.
The
Spirit
of
the
Lord
God
is
upon
me
,
for
he
hath
annointed
me
to
preach
good
tydings
to
the
meek
,
&c.
The
Son
of
Man
came
to
seek
and
save
that
which
was
lost
.
2.
Read
and
peruse
all
the
solemn
invitations
which
are
given
unto
men
to
beleeve
in
him
,
Mat.
11.
28.
Come
unto
me
,
&c.
Isa.
55.
1.
2.
And
Christ
is
not
in
jest
,
but
very
reall
in
making
these
tenders
.
3.
Read
and
peruse
seriously
all
the
Asseverations
which
are
used
to
assure
men
that
if
they
will
come
,
they
shall
not
be
refused
.
Vide
John
6.
37.
Verily
verily
I
say
unto
you
,
he
that
cometh
unto
me
,
I
will
in
no
wise
cast
out
.
Never
any
was
cast
out
,
never
any
will
be
cast
out
,
that
comes
to
him
after
a
right
manner
.
4.
Read
and
consider
all
the
Lamentations
and
sad
Complaints
made
by
Jesus
Christ
,
of
the
backwardness
and
unwillingness
of
men
to
lay
hold
upon
him
.
Ye
will
not
come
unto
me
that
ye
may
have
life
.
John
5.
40.
And
that
in
Luke
13.
34.
of
Jerusalem
.
O
Jerusalem
,
Jerusalem
,
&c.
How
often
would
I
have
gathered
thy
Children
together
,
as
an
Hen
doth
her
brood
,
&c.
and
ye
would
not
.
6.
Wait
constantly
upon
the
publick
Ministry
which
God
hath
appointed
to
be
the
ordinary
means
of
working
faith
in
the
heart
.
He
that
neglects
this
means
,
and
doth
not
conscionably
attend
upon
it
,
will
dye
either
presuming
or
dispairing
.
And
you
will
be
encouraged
to
this
,
if
you
consider
how
many
thousands
have
been
brought
out
of
themselves
unto
faith
in
Christ
,
by
the
power
of
Gods
Spirit
working
in
and
by
this
meanes
.
Hereby
Lydia
was
brought
out
of
unbeleef
.
Hereby
the
Jewes
who
crucified
Christ
were
brought
to
beleeve
in
Jesus
Christ
for
the
saving
of
their
souls
,
Acts
2.
37.
Now
when
they
heard
this
,
they
were
pricked
in
their
heart
,
&c.
There
is
still
the
same
Institution
,
and
the
same
effectual
Power
of
the
holy
Spirit
in
this
Ordinance
,
for
the
working
of
the
same
disposition
in
thy
heart
.
Thus
much
for
the
fourth
piece
of
this
spirituall
Armour
,
the
shield
of
Faith
.
The
next
is
the
Helmet
of
Salvation
,
of
which
in
the
next
verse
,
EPHES.
6.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
take
the
Helmet
of
Salvation
.
IN
these
words
we
have
the
fifth
viz.
The
Helmet
of
Salvation
.
It
is
called
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Because
it
doth
totum
caput
circumqua
que
munire
.
The
Helmet
is
that
defensive
Armour
wherewith
the
Souldier
doth
protect
his
head
and
face
from
danger
in
the
day
of
battel
.
That
which
is
meant
by
this
Helmet
is
the
grace
of
the
hope
of
salvation
,
so
it
is
interpreted
by
this
Apostle
,
in
1
Thess.
5.
8.
Let
us
who
are
of
the
day
be
sober
,
putting
on
the
breast
plate
of
faith
and
love
,
and
for
an
helmet
the
hope
of
salvation
.
The
hope
of
salvation
,
is
called
Salvation
by
a
metonymy
,
because
it
doth
expect
salvation
,
and
because
where
it
is
true
,
it
doth
produce
and
bring
forth
salvation
.
As
salvation
is
the
end
of
faith
,
so
it
is
also
the
end
of
hope
,
Col.
1.
5.
And
therefore
the
Holy
Ghost
gives
to
it
the
name
of
salvation
.
We
read
in
Scripture
of
a
twofold
salvation
.
A
Temporal
and
an
Eternal
Salvation
.
Of
the
temporal
Salvation
we
read
,
Exod.
14.
13.
1.
The
outward
deliverance
of
the
Lord
,
Psal.
37.
39.
&c.
Of
eternal
Salvation
we
read
Luke
19.
9.
Though
hope
be
exercised
about
temporal
Salvation
,
&c.
Yet
here
eternal
Salvation
is
meant
.
In
the
words
we
may
for
method
sake
observe
tow
things
.
-
1.
The
thing
enjoined
,
The
hope
of
Salvation
.
-
2.
The
manner
of
the
injunction
,
Take
.
The
lesson
from
the
whole
is
this
,
Viz.
He
that
would
withstand
and
overcome
Satan
in
the
day
of
Temptation
must
be
very
careful
to
take
and
keep
the
well
grounded
Hope
of
eternal
Salvation
as
an
Helmet
upon
his
head
.
In
the
handling
of
which
Doctrine
,
I
shall
open
these
three
things
.
-
1.
I
shall
open
the
nature
of
this
grace
of
Hope
,
shew
how
it
agrees
with
,
and
how
it
differs
from
the
former
grace
of
Faith
.
-
2.
I
shall
shew
you
wherein
the
grace
of
Hope
is
like
a
Helmet
.
-
3
Wherein
its
useful
to
resist
and
overcome
Temptations
.
1.
Hope
is
a
saving
grace
of
Gods
holy
spirit
wrought
in
a
regenerate
person
,
whereby
he
doth
firmly
and
patiently
expect
the
certain
accomplishment
of
all
future
good
which
God
hath
promised
,
and
faith
beleeves
.
In
the
opening
of
this
Description
we
shall
see
both
wherein
it
agreeth
,
and
wherein
it
differs
from
faith
.
There
is
such
an
Affinity
between
faith
an
hope
that
they
can
hardly
be
differenced
,
they
cannot
be
separated
one
from
another
;
they
have
respect
one
to
another
,
as
the
two
Cherubins
on
the
mercy
seat
,
Exod.
25.
20.
And
yet
they
are
really
distinguished
in
the
Scripture
,
they
are
several
things
,
Now
abideth
Faith
,
Hope
,
and
Charity
,
1
Cor.
13.
13.
The
Scripture
makes
them
three
several
things
.
The
agreement
and
difference
of
them
will
be
manifested
by
the
unfolding
of
the
former
Description
.
1.
Hope
is
a
saving
grace
of
Gods
Spirit
.
I
say
a
saving
grace
to
difference
it
from
that
natural
Hope
which
is
not
saving
;
we
read
of
a
hope
that
is
as
a
spiders
web
,
Job
8.
14.
Of
a
hope
that
shall
be
cut
off
,
Job
8.
14.
Of
a
hope
that
shall
be
as
the
giving
up
of
the
ghost
,
Job
11.
20.
And
then
I
say
of
Gods
Spirit
,
to
shew
the
pedigree
and
the
original
of
it
.
The
Scripture
makes
it
to
be
a
fruit
and
work
of
Gods
Spirit
.
Now
herein
faith
and
hope
agree
,
they
are
both
in
regard
of
their
nature
saving
graces
,
and
they
are
both
from
the
spirit
of
God
,
as
the
fountain
and
efficient
cause
.
2.
Wrought
in
a
regenerate
person
.
This
is
the
subject
of
it
.
Neither
the
profane
person
,
nor
the
hypocrite
hath
this
glorious
flower
of
hope
growing
in
them
,
that
natural
hope
is
found
both
in
wicked
persons
and
hypocrites
,
but
this
saving
hope
hath
abiding
only
in
the
hearts
of
such
as
are
truly
converted
.
Now
here
also
it
agrees
with
faith
.
As
both
of
them
proceed
from
the
same
root
,
so
both
of
them
have
the
same
general
subject
,
they
differ
in
the
particular
subject
,
3.
Whereby
he
doth
expect
.
This
word
notes
the
nature
of
this
grace
.
Expectation
or
waiting
is
the
proper
work
of
hope
.
Thus
the
Scripture
doth
express
it
,
Psal.
62.
5.
My
soul
wait
thou
onely
upon
God
,
for
my
expectation
is
from
him
.
Psal.
130.
5.
I
wait
for
the
Lord
,
my
soul
doth
wait
,
and
in
his
word
do
I
hope
.
Psal.
123.
2.
As
the
eyes
of
servants
,
&c.
so
our
eyes
waite
upon
the
Lord
,
untill
that
he
have
mercy
upon
us
.
Nor
is
it
a
slight
careless
expectation
,
but
a
very
vehement
intention
,
both
of
body
in
expecting
and
waiting
,
when
a
man
doth
stretch
out
his
spirit
and
mind
to
look
for
a
thing
,
so
the
word
(
Karah
)
signifies
,
Isa.
8.
17.
I
will
wait
upon
the
Lord
that
hideth
his
face
,
&c.
and
I
will
look
for
him
.
The
Apostle
sets
it
out
by
a
greek
word
of
the
same
signification
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
8.
19.
The
earnest
expectation
of
the
Creature
,
&c.
It
signifies
to
look
with
a
stretched
out
neck
,
as
a
condemned
prisoner
for
a
hope
for
pardon
.
Now
herein
it
differs
from
faith
,
faith
is
not
in
expectation
,
but
in
making
things
evident
;
hope
is
in
expectation
and
waiting
for
things
evidenced
by
faith
.
4.
It
expects
firmly
and
patiently
.
These
two
properties
of
hope
we
have
in
Scripture
.
1.
It
expects
firmly
or
certainly
.
The
Apostle
mentions
the
full
Assurance
of
hope
,
Heb.
6.
11.
Hope
is
never
without
assu●ance
,
saith
Mr.
Pemble
,
though
not
of
the
thing
,
yet
of
perswasion
,
for
the
firmness
and
stedfastness
of
it
is
compared
to
an
Anchor
,
Heb.
6.
19.
Which
hope
we
have
as
an
Anchor
of
the
soul
both
sure
and
stedfast
.
2.
It
expects
with
patience
,
2
Thess.
3.
5.
The
Lord
direct
your
hearts
into
the
love
of
God
,
and
the
patient
waiting
for
Christ
.
Faith
is
our
Logick
,
saith
Luther
,
to
conceive
what
we
must
beleeve
;
Hope
is
our
Rhetorick
to
perswade
us
in
tribulation
unto
patience
.
Rest
in
the
Lord
,
and
wait
patiently
for
him
Psal.
37.
7.
and
Psal.
40.
1.
I
waited
patiently
for
the
Lord
,
&c.
5.
The
accomplishment
of
future
good
.
This
shews
the
object
of
Hope
,
generally
that
which
is
good
;
particularly
or
specially
future
good
.
Herein
it
differs
from
faith
.
The
object
of
faith
is
not
onely
good
things
,
but
evill
things
also
.
Faith
beleeves
the
threatnings
as
well
as
the
promises
;
Faith
doth
beleeve
there
is
an
Hell
as
well
as
an
Heaven
;
but
Hope
onely
looks
at
good
things
.
Evill
things
are
the
proper
object
of
fear
and
hatred
,
not
of
hope
.
And
then
this
differs
in
the
spiritual
object
.
Hope
onely
looks
at
good
things
to
come
,
what
a
man
sees
,
why
6.
Which
God
hath
promised
.
Herein
faith
and
hope
agree
,
they
have
both
the
same
Basis
or
foundation
,
viz.
The
word
of
promise
.
The
Scripture
asserts
the
promise
to
be
the
foundation
of
hope
,
Tit.
1.
2.
There
could
be
no
reason
of
expectation
unless
the
thing
expected
were
bottomed
upon
a
divine
promise
.
It
s
loose
fancy
,
not
well
grounded
waiting
,
which
is
not
erected
upon
a
promise
.
7.
And
Faith
beleeveth
.
This
holds
out
another
difference
between
Faith
and
Hope
.
They
differ
in
their
order
.
Faith
goes
before
,
Hope
followes
,
the
stedfastness
of
hope
is
from
the
certainty
of
faith
,
faith
beleeves
the
truth
of
the
thing
,
and
hope
waits
for
the
accomplishment
of
it
.
The
Apostle
tells
us
that
faith
is
the
substance
or
ground
of
things
hoped
for
,
Heb.
11.
1.
Faith
is
the
Mother
of
hope
,
and
hope
is
the
Daughter
of
faith
;
faith
discovers
the
treasure
,
and
hope
gathers
it
and
layes
it
up
.
Faith
is
the
fire
of
hope
,
and
hope
is
the
flame
of
faith
.
2.
Wherein
the
Resemblance
between
Hope
and
a
Helmet
.
Consider
that
in
four
things
.
1.
The
Helmet
doth
defend
the
head
from
violence
offered
either
by
sword
,
pistoll
,
&c.
The
grace
of
Hope
doth
safeguard
the
soul
from
the
violence
of
Satan
.
2.
The
Helmet
is
the
highest
of
al
the
Souldieres
Armour
.
The
grace
of
Hope
is
that
which
looks
still
upwards
;
t
is
the
highest
of
the
graces
,
it
hath
its
eye
fixed
upon
the
things
which
are
in
Heaven
.
(
3.
)
The
Helmet
doth
make
the
Souldier
,
of
dreadful
appearance
to
his
adversary
.
Polybius
tels
us
,
that
the
Romane
Souldiers
had
upon
their
Helmets
,
garlands
sticking
upon
spikes
so
high
,
that
they
seemed
of
a
double
height
,
and
did
appear
very
formidable
to
the
enemy
:
Men
of
low
stature
seemed
exceeding
high
,
by
reason
of
their
Helmets
,
and
that
dress
which
they
wore
upon
them
.
The
Grace
of
Hope
upon
the
head
,
makes
the
Christian
Souldier
very
formidable
to
Satan
,
it
doth
lift
him
up
even
to
Heaven
.
Little
David
,
with
his
Helmet
of
Hope
,
appeared
of
a
greater
height
then
Goliah
,
though
he
had
a
Helmet
of
Brass
.
Hope
sets
the
Soul
upon
a
Rock
,
which
is
higher
then
all
his
Adversaries
.
(
4.
)
The
Helmet
doth
give
warmth
and
heat
to
the
head
:
it
hath
a
refreshing
,
as
well
as
a
defending
virtue
in
it
.
The
Grace
of
Hope
,
warms
and
refreshes
the
Heart
.
III.
Wherein
this
Grace
is
usefull
to
a
Christian
in
the
time
of
Temptation
.
(
1.
)
The
Grace
of
Hope
helps
Christian
Courage
.
It
sharpens
the
edge
of
Christian
Valour
:
faintness
and
fearfulness
of
Spirit
,
gives
a
very
great
advantage
to
the
enemy
.
That
was
a
good
Martial
Law
which
God
gave
his
people
,
Deut.
20.
8.
If
the
heart
once
sink
through
cowardice
,
and
pusillanimity
,
the
hands
grow
weak
.
Now
the
grace
of
Hope
keeps
the
heart
from
sinking
;
yea
,
it
adds
courage
to
the
heart
:
We
have
a
Proverb
,
But
for
Hope
,
the
heart
would
break
.
I
had
fainted
,
unless
I
had
believed
to
see
the
goodness
of
the
Lord
in
the
Land
of
the
Living
,
Psal.
27.
13.
Upon
this
,
he
gives
an
Exhortation
to
others
,
to
hope
in
God
,
with
a
promise
of
strength
,
v.
14.
Wait
on
the
Lord
,
be
of
good
courage
,
&c.
The
exercise
of
this
grace
,
kept
the
Apostles
from
sinking
,
2
Cor.
14.
16
,
18.
For
this
cause
we
faint
not
,
&c.
While
we
look
not
at
the
things
which
are
seen
;
but
at
the
things
which
are
not
seen
,
&c.
(
2.
)
The
Grace
of
Hope
doth
strengthen
Faith
.
Though
Faith
breed
Hope
,
yet
doth
Hope
strengthen
Faith
:
It
is
as
a
staff
to
her
aged
mother
,
as
one
well
observes
.
Faith
is
the
Evidence
of
things
not
seen
:
Faith
makes
things
that
are
not
seen
evident
,
and
then
the
grace
of
Hope
helps
the
Evidence
of
Faith
.
(
3.
)
The
Grace
of
Hope
helps
the
Soul
to
persevere
.
Victory
is
promised
onely
to
such
as
hold
out
unto
the
end
.
Be
thou
faithful
unto
the
death
,
&c.
Rev.
2.
10.
Now
without
Hope
,
there
can
be
no
perseverance
.
He
that
hath
lost
his
hope
,
will
either
yield
,
or
run
,
or
make
some
unworthy
composition
:
but
now
Hope
will
carry
on
the
Soul
in
its
opposition
.
There
are
two
things
which
Hope
doth
to
help
us
to
persevere
.
First
,
It
fastens
the
Eye
upon
the
sight
of
the
Crown
;
it
layes
that
at
the
foot
of
the
Soul
,
and
encourageth
it
to
continue
.
Secondly
,
It
fetches
in
help
from
heaven
;
it
fastens
the
Eye
upon
Jesus
Christ
,
and
lets
it
see
that
He
is
fighting
for
them
,
while
they
are
fighting
for
themselves
:
It
shewes
the
Soul
Recruits
marching
from
Heaven
,
for
its
Relief
and
assistance
.
Information
.
(
1.
)
This
lets
us
see
the
benefit
and
excellency
of
the
Grace
of
Hope
.
The
Scripture
speakes
very
much
in
the
commendation
of
it
.
It
's
the
second
of
those
three
choice
Graces
,
Faith
,
Hope
,
Charity
,
1
Cor.
13.
13.
It
's
that
which
brings
heaven
down
to
the
Soul
,
or
raises
the
Soul
to
heaven
,
even
when
the
Soul
is
here
on
earth
.
It
's
the
Soul's
Comforter
in
all
the
troubles
,
afflictions
,
and
evils
,
which
it
sustains
in
this
life
.
It
's
that
by
which
we
overcome
Satan
in
the
day
of
Temptations
.
It
's
the
Soul's
Anchor
,
by
which
it
rides
safely
in
the
tempestuous
Sea
of
Temptations
.
Of
all
the
Graces
,
it
is
that
which
promises
least
,
but
there
is
no
Grace
that
is
of
more
use
then
this
.
It
's
well
compared
by
one
to
an
Egge
that
hath
more
in
it
then
is
seen
.
An
Egge
hath
nothing
to
be
seen
,
but
a
dry
barren
shell
,
unprofitable
for
nourishment
;
but
if
you
break
the
shell
,
you
shall
find
it
full
of
most
delicate
nourishment
.
The
Grace
of
Hope
,
to
the
outward
appearance
,
is
like
to
a
dry
shall
;
but
if
you
open
this
shell
,
you
will
find
it
full
of
most
delicate
nourishment
.
We
are
upheld
by
Hope
,
when
we
stand
:
We
rise
by
Hope
,
when
we
are
cast
down
.
We
live
by
Hope
:
We
are
saved
by
Hope
.
It
's
that
which
encourageth
us
to
all
Duties
:
We
pray
in
hope
,
we
hear
in
hope
.
Take
away
Hope
,
and
the
Soul
will
not
be
able
to
do
any
duty
.
It
's
that
by
which
we
bear
all
disappointments
.
It
's
a
Sun
in
the
darkest
midnight
.
Take
away
Hope
,
and
the
Soul
will
be
swallowed
up
with
the
least
cross
,
every
wind
will
blow
it
down
,
every
wave
will
drown
it
,
every
difficulty
will
overwhelm
it
.
It
's
the
Grace
of
Hope
which
holds
the
Chin
above
water
in
every
trouble
:
it
s
the
grace
of
Hope
,
by
which
we
live
in
the
want
of
present
comforts
.
Take
away
this
Grace
of
Hope
,
and
all
the
Promises
are
but
as
withered
grass
,
and
dry
bones
,
and
empty
vessels
,
which
cannot
give
satisfaction
.
All
disquietments
,
and
vexatious
cares
,
arise
either
from
the
want
,
or
the
weakness
of
the
Grace
of
Hope
.
David
chargeth
all
his
disquietness
upon
this
,
Psal.
142.
11.
Why
art
thou
cast
down
,
O
my
soul
,
why
art
thou
vexed
within
me
?
Hope
in
God
,
for
I
shall
yet
praise
him
&c.
Hope
settles
the
heart
in
every
condition
:
it
turns
darkness
into
light
,
and
storms
into
calmes
,
and
makes
the
shadow
of
death
as
the
morning
.
Tbou
wilt
keep
him
in
perfect
peace
,
whose
mind
is
stayed
on
thee
,
because
he
trusteth
in
thee
,
Esa
26.
3.
I
am
the
larger
in
this
,
because
there
is
such
a
generall
neglecting
of
the
exercise
of
this
Grace
:
The
Grace
of
Hope
is
almost
lost
;
Christians
make
but
little
use
,
and
very
little
account
of
it
.
Faith
is
in
some
repute
,
but
Hope
is
buried
;
whereas
,
indeed
,
Faith
is
not
more
excellent
then
Hope
.
Hope
begins
,
where
Faith
ends
.
(
2.
)
This
lets
us
see
why
Satan
uses
so
much
endeavour
to
drive
the
servants
of
God
into
a
state
of
desperation
.
There
are
two
great
Rockes
on
which
Satan
labours
to
split
the
souls
of
men
:
the
one
,
is
upon
the
Rock
of
Presumption
;
many
souls
perish
this
way
:
The
other
is
,
the
Rock
of
Despair
;
and
there
are
many
more
then
a
few
destroyed
this
way
.
Judas
,
and
Cain
,
and
Saul
,
fell
by
this
Temptation
.
My
punishment
is
greater
then
I
can
bear
,
saith
Cain
.
And
Judas
,
out
of
horrour
of
Conscience
,
puts
an
end
to
his
own
life
,
Mat.
27.
5.
Satan
is
very
busie
in
our
age
this
way
,
suggesting
unto
the
hearts
of
men
,
that
salvation
doth
not
belong
to
them
.
We
see
there
is
reason
why
Satan
should
use
his
skill
this
way
:
This
is
a
Christians
Head-piece
;
and
if
he
can
but
perswade
him
to
cast
off
this
,
he
will
very
easily
make
a
prey
of
him
.
Despair
of
mercy
,
is
a
greater
sin
,
then
all
other
sins
;
Judas
despair
was
greater
then
his
Treason
.
First
,
It
's
derogatory
to
the
Mercy
of
GOD
,
for
it
calls
in
question
his
truth
and
goodness
.
Secondly
,
It
's
derogatory
to
the
Merits
of
Jesus
Christ
;
it
calls
in
question
the
All-sufficiency
of
his
bloud
,
&c.
(
3.
)
That
the
assurance
of
Salvation
is
a
Doctrine
very
profitable
for
Christians
,
and
very
prejudicial
to
Satan
.
If
the
hope
of
Salvation
help
a
Christian
in
temptarion
,
surely
the
assurance
of
it
will
much
more
help
him
in
these
Assaults
.
The
Papists
look
upon
it
as
a
great
and
groundlesse
presumption
,
for
any
man
to
talk
of
assurance
of
his
salvation
:
But
we
know
from
Scripture
,
First
,
That
many
have
attained
to
assurance
:
we
know
,
that
if
our
Earthly
Tabernacle
were
dissolved
,
we
have
a
building
of
God
,
&c.
2
Cor.
5.
init
.
Secondly
,
That
all
the
people
of
God
are
commanded
to
labour
after
the
attainment
of
it
,
2
Pet.
1.
10.
Thirdly
,
That
so
many
Evidences
of
a
man
that
shall
be
saved
,
are
not
laid
down
in
vain
.
The
Scripture
is
full
of
the
Characters
of
a
person
that
shall
be
saved
.
We
know
we
are
translated
from
Death
to
Life
,
because
we
love
the
Brethren
,
1
Joh.
3.
14.
Know
ye
not
,
that
Jesus
Christ
is
in
you
,
except
ye
be
Reprobates
?
2
Cor.
13.
5.
Fourthly
,
That
one
great
Office
of
the
Spirit
of
God
which
dwelleth
in
the
hearts
of
the
regenerate
,
is
to
seal
them
,
Ephes.
1.
13.
To
testifie
with
their
Spirits
that
they
are
the
Children
of
God
,
Rom.
8.
16.
The
Holy
Ghost
is
a
witnessing
and
sealing
Spirit
,
as
well
as
a
sanctifying
Spirit
;
a
Spirit
of
Revelation
,
as
well
as
a
Spirit
of
Grace
.
Now
the
Argument
is
firm
:
If
the
hope
of
Salvation
be
a
Helmet
to
protect
us
;
then
is
the
full
Assurance
of
Salvation
a
helmet
much
more
strong
.
LECT.
XXII
.
March
6.
1649.
Exhortation
.
(
1.
)
To
all
in
generall
.
Let
this
put
all
the
Sons
of
men
upon
the
getting
of
well-grounded
hopes
of
salvation
.
FOr
the
urging
of
this
Exhortation
,
these
(
1.
)
There
are
three
false
grounds
,
upon
which
many
are
deceived
,
viz.
1.
Outward
prosperity
is
no
certain
ground
of
salvation
.
Many
men
do
certainly
conclude
their
Estate
is
good
,
and
that
they
shall
be
saved
,
and
that
God
doth
undoubtedly
love
them
with
a
saving
love
,
because
their
portion
is
fat
in
this
world
;
they
have
the
blessing
of
God
upon
whatever
they
put
their
hands
to
,
God
prospers
them
greatly
in
the
world
,
&c.
therefore
they
hope
they
shall
be
saved
.
For
the
removing
of
this
,
(
1.
)
Something
is
to
be
granted
.
(
2.
)
Something
to
be
denyed
.
(
1.
)
It
is
to
be
granted
,
That
true
piety
and
holiness
,
is
the
high
and
ready
way
to
outward
prosperity
,
1
Tim.
4.
8.
Godliness
hath
the
promise
of
the
life
that
now
is
,
and
of
the
life
that
is
to
come
.
Many
promises
are
made
in
the
Scripture
,
of
these
outward
things
to
the
godly
,
as
Prov.
3.
16.
17.
Psal.
112.
1
,
2
,
3.
onely
this
promise
is
to
be
understood
,
with
this
caution
of
Reference
and
subordination
to
their
spirituall
good
.
This
Caution
is
alwayes
in
Scripture
to
be
understood
,
when
prosperity
is
promised
to
the
godly
,
and
it
is
sometimes
expressed
,
as
in
Psal.
34.
10.
(
2.
)
It
is
to
be
denied
,
that
outward
prosperity
is
any
evidence
of
salvation
.
And
that
I
shall
prove
by
these
three
Arguments
.
1.
The
worst
of
men
have
,
and
may
enjoy
much
of
these
things
,
who
shall
never
see
salvation
.
Mat.
16.
26
,
our
Savior
supposes
there
more
then
ever
any
man
shall
enjoy
,
he
that
hath
the
whole
world
,
must
have
these
four
things
.
1.
All
the
Riches
,
Honours
,
Pleasures
of
the
world
.
2.
A
heart
capable
to
take
delight
in
all
these
.
3.
A
time
of
enjoying
these
from
the
first
man
to
the
last
.
4.
Freedom
from
all
vexations
and
troubles
of
spirit
.
All
these
things
are
necessarily
required
,
to
the
making
good
of
this
supposition
.
And
yet
if
any
man
could
attain
to
this
,
yet
he
might
for
ever
be
a
cast-away
,
and
lose
his
soul
.
There
are
many
rich
men
now
suffering
the
vengeance
of
eternall
fire
,
Luke
12.
18.
&c.
Luke
16.
19
,
20
,
23.
The
best
of
men
have
,
and
may
want
outward
prosperity
,
Heb.
11.
37.
Some
are
there
mentioned
,
of
whom
the
world
was
not
worthy
,
and
yet
were
destitute
,
afflicted
,
tormented
.
Most
or
all
the
Prophets
and
Apostles
,
yea
Christ
himself
must
be
excluded
out
of
Heaven
,
if
this
were
an
evidence
of
salvation
.
3.
There
would
be
no
sin
in
covetousness
,
if
this
were
any
ground
of
salvation
.
The
Scripture
reckons
covetousness
amongst
the
grossest
and
worst
of
sins
,
Col.
3.
5.
Eph.
5.
5.
1
Cor.
6.
10.
It
s
no
sin
for
a
man
to
get
an
evidence
of
salvation
with
all
his
diligence
.
The
love
of
money
would
not
be
the
root
of
all
evill
,
as
the
Apostle
brands
it
,
1
Tim.
6.
10.
but
the
root
of
all
good
,
if
this
were
an
evidence
of
salvation
.
II.
Outward
Profession
is
no
certain
ground
of
salvation
.
Many
men
build
their
hopes
of
salvation
,
onely
on
profession
.
They
hear
,
they
pray
,
&c.
That
this
is
no
infallible
evidence
of
salvation
,
will
appear
by
these
two
Arguments
.
(
1.
)
Because
many
who
have
been
forward
in
profession
,
have
been
rejected
in
regard
of
eternal
salvation
,
Luke
13.
26
,
27.
Isay
58.
2
,
3.
A
naturall
principle
may
carry
a
man
to
all
the
duties
of
outward
profession
.
(
2.
)
Because
then
there
would
be
no
such
thing
in
the
Church
as
hypocrisie
,
whereas
the
Scripture
makes
a
difference
between
the
form
of
godliness
,
and
the
power
of
godliness
,
2
Tim.
3.
5.
III.
Civill
morall
Righteousness
is
no
infallible
evidence
of
salvation
.
Many
persons
build
their
salvation
upon
this
,
that
they
are
civilly
just
,
they
are
free
from
scandalous
sins
.
They
are
no
Theeves
,
Adulterers
,
&c.
It
were
to
be
wished
,
that
all
men
were
free
from
these
grosse
offences
:
he
that
walks
in
any
of
these
,
can
certainly
have
no
hope
of
salvation
;
for
the
grace
of
God
that
bringeth
salvation
,
hath
appeared
unto
men
,
&c.
Tit.
2.
11
,
12.
But
yet
there
are
many
presidents
in
Scripture
,
which
prove
that
all
this
may
be
in
such
,
as
are
out
of
the
state
of
salvation
.
1.
That
in
Luke
18.
11.
God
I
thank
thee
I
am
not
as
other
men
,
&c.
He
was
no
swearer
,
no
Drunkard
,
&c.
and
yet
in
the
Gall
of
bitterness
,
&c.
2.
That
in
Mat.
25.
1.
2.
They
were
Virgins
,
not
Harlots
:
they
kept
company
with
the
wise
Virgins
,
and
were
not
only
in
their
own
apprehension
,
but
in
the
charitable
judgement
of
others
,
in
a
good
condition
;
and
yet
when
the
Bridegroom
came
,
they
would
not
be
admitted
,
they
wanted
Oil
in
their
Lamps
,
and
so
were
excluded
the
Mariage-Chamber
,
and
that
with
this
sad
word
,
I
know
you
not
.
3.
That
in
Mat.
11.
12.
He
was
no
scandalous
sinner
.
As
far
as
men
could
look
,
he
was
very
right
,
none
but
the
eye
of
the
King
,
who
sees
what
is
in
man
,
could
discern
any
defect
in
him
,
and
yet
cast
out
with
shame
into
outer
darkness
,
verse
13.
4.
That
young
man
in
Mat.
19.
18
,
19
,
20.
He
was
not
only
free
from
scandall
,
but
he
was
very
exact
in
many
outward
things
.
All
these
have
I
kept
from
my
youth
.
There
were
so
many
common
graces
in
him
,
as
were
worth
the
drawing
out
of
affection
.
Jesus
loved
him
,
saith
another
Evangelist
,
Mark
16.
21.
and
yet
out
of
the
state
of
salvation
for
the
present
:
he
went
away
sorrowful
,
for
he
was
very
rich
.
5.
That
in
2
Pet.
2.
18.
20.
The
Apostle
speaks
of
such
as
were
not
scandalous
,
they
had
escaped
the
pollution
of
the
world
,
and
yet
far
from
salvation
.
6.
The
separation
which
shall
be
made
at
the
last
day
,
Mat.
25.
32.
is
a
proof
of
this
.
It
is
not
of
sheep
and
Wolves
,
but
of
sheep
and
Goats
.
Sheep
and
Goats
feed
together
,
and
herd
together
,
and
yet
Goats
shall
be
condemned
as
well
as
Wolves
.
7.
That
in
Mat.
5.
20.
How
exact
the
Scribes
and
Pharisees
were
,
for
all
acts
of
externall
righteousness
,
will
appear
from
that
of
the
Apostle
,
Phil.
3.
5.
6.
concerning
the
righteousness
of
the
Law
blameless
,
and
yet
at
that
time
,
out
of
the
state
of
salvation
.
Sin
may
be
restrained
,
when
it
is
not
mortified
.
A
person
may
be
under
the
raign
and
Dominion
of
sin
,
who
is
not
under
the
rage
and
fury
of
sin
.
Sin
may
be
restrained
in
men
unconverted
,
1.
By
civill
education
.
Thus
it
was
with
Paul
,
before
his
conversion
,
Phil.
3.
5
,
6.
2.
By
outward
affliction
,
Psal.
78.
34.
when
he
slew
them
,
they
sought
him
,
2
Reg.
17.
25
,
26.
God
sent
Lions
amongst
them
.
Those
devouring
Creatures
restrained
their
sin
for
a
time
.
3.
By
the
external
power
of
Ordinances
.
Humane
Ordinances
may
restrain
sin
,
as
Magistrates
,
Rom.
13.
3
,
4.
When
the
Angel
of
God
came
to
Balaam
with
his
dtawn
Sword
,
he
put
him
to
a
present
stop
:
the
Sword
of
Magistracy
may
do
this
.
Divine
Ordinances
.
The
thundring
of
judgement
and
damnation
from
the
publique
Ministry
,
may
restrain
sin
for
a
time
.
Go
down
saith
God
,
to
Moses
,
and
set
bounds
,
Exod.
19.
12.
vid.
Cap.
20.
18.
When
the
people
heard
the
thundrings
,
&c.
they
removed
,
and
stood
a
far
off
.
4.
By
common
grace
,
such
was
Abimelech's
restraint
,
Gen.
20.
6.
Secondly
,
For
positive
evidences
,
I
shall
name
but
these
three
,
viz.
1.
That
in
Col.
1.
27.
Christ
in
them
the
Hope
of
Glory
.
The
Rule
of
evidence
is
this
,
Jesus
Christ
is
in
that
person
,
who
hath
a
well-grounded
hope
of
everlasting
glory
.
No
man
hath
any
foundation
of
hoping
for
eternal
salvation
,
but
onely
he
that
hath
Jesus
Christ
dwelling
in
him
.
I
might
bring
many
concurrent
testimonies
of
Scripture
,
for
the
proving
of
this
,
as
2
Cor.
13.
5.
Hence
it
is
,
that
the
Apostle
calles
Christ
our
hope
,
1
Tim.
1.
1.
It
is
by
Christ
alone
that
we
have
hope
.
As
he
alone
is
our
peace
,
so
is
he
alone
our
hope
.
Now
we
may
know
,
that
Christ
is
in
us
,
by
these
two
evidences
.
1.
If
Christ
be
in
you
the
body
is
dead
in
regard
of
sin
,
Rom.
8.
10.
he
,
that
is
withour
Christ
is
dead
in
sin
,
and
he
in
whom
Christ
is
,
is
dead
to
sin
.
The
Dominion
of
sin
is
destroyed
.
The
love
of
sin
is
removed
.
Sin
doth
not
raign
,
sin
is
not
affected
,
where
Jesus
Christ
dwells
in
power
.
Sin
may
be
where
Christ
is
,
but
it
doth
not
bear
sway
;
it
hath
not
a
quiet
Being
,
it
is
opposed
,
it
is
lamented
,
and
that
not
onely
that
sin
which
breaks
out
in
the
life
,
but
also
that
root
of
bitterness
which
abides
in
the
heart
:
Sin
undiscerned
of
the
eye
of
man
,
as
well
as
that
which
is
discovered
to
the
eye
of
man
.
Sin
Dormant
,
as
well
as
sin
Rampant
,
sins
of
daily
incursion
and
infirmity
,
as
well
as
scandalous
sins
.
Omissions
of
good
,
as
well
as
the
perpetration
of
evill
.
2.
If
Christ
be
in
them
,
the
Image
of
Christ
is
in
them
.
2
Cor.
5.
17.
All
things
are
become
new
.
The
minde
and
understanding
are
renewed
:
he
sees
what
he
did
not
before
discern
,
The
loathsomness
of
sin
,
the
beauty
of
holiness
,
the
preciousness
of
Christ
,
the
excellency
of
the
soul
,
the
emptiness
of
all
worldly
things
.
The
will
is
renewed
,
Acts
9.
6.
Before
Christ
came
it
was
hard
,
stubborn
,
contentions
,
selfish
;
but
now
it
s
made
plyable
,
ductile
,
submissive
to
God
in
all
things
,
and
that
with
chearfulness
and
constancy
,
and
speedinesse
,
Acts
9.
6.
Lord
what
wilt
thou
have
me
to
do
?
before
it
was
an
Iron
sinew
,
a
Brazen
Wall
,
now
't
is
fleshly
and
yielding
.
The
Conscience
is
renewed
.
Before
it
was
sleepy
,
secure
,
stupid
:
now
't
is
watchful
,
tender
,
sensible
both
of
the
least
sin
,
and
of
the
least
duty
.
The
affections
are
renewed
:
love
,
joy
,
hatred
,
fear
,
sorrow
,
anger
,
zeal
,
were
before
misplaced
:
now
they
are
set
on
right
objects
,
and
greatly
intended
towards
their
objects
.
He
loves
God
with
a
great
love
,
he
hates
sin
with
a
perfect
hatred
.
He
rejoyceth
in
the
hope
of
the
glory
of
God
,
more
then
ever
he
did
in
the
things
of
this
life
.
He
fears
his
God
more
then
ever
he
slighted
him
.
He
is
more
grieved
for
sin
,
then
ever
he
was
for
any
worldly
losse
:
He
is
more
angry
with
the
wicked
,
then
ever
he
was
with
the
godly
.
His
zeal
is
more
fervent
for
God
,
then
ever
it
was
for
the
world
before
conversion
.
2.
That
in
1
John
3.
3.
Every
one
that
hath
this
hope
,
purifieth
himself
as
God
is
pure
.
It
is
laid
down
not
only
by
way
of
duty
,
but
by
way
of
evidence
and
character
.
He
is
continually
cleansing
and
purging
himself
from
all
filthinesse
of
the
flesh
and
spirit
,
perfecting
holiness
in
the
fear
of
God
.
No
pattern
will
serve
him
,
but
God
himselfe
the
exemplar
of
all
holiness
.
He
findes
it
written
,
Be
ye
holy
as
I
am
holy
,
1
Pet.
1.
16.
and
no
other
Copy
is
in
his
account
fair
enough
for
him
to
write
after
.
If
you
read
but
verse
13
,
14.
you
shall
finde
the
Apostle
brings
it
in
,
as
the
Character
and
evidence
of
one
that
hath
a
right
hope
of
Heaven
.
Gird
up
the
loyns
of
your
minde
,
&c.
And
the
like
you
have
Tit.
2.
11
,
12
,
13.
You
that
think
you
have
holiness
enough
,
you
that
can
allow
of
any
spots
of
sin
,
do
not
talk
of
hoping
for
Heaven
.
This
is
not
the
fruit
of
such
hope
.
No
man
is
more
frequent
in
washing
himself
,
then
he
that
hath
hopes
of
salvation
.
There
is
this
reason
for
it
,
he
sees
Heaven
to
be
an
holy
place
,
and
he
desires
to
be
made
like
it
before
he
come
to
enjoy
it
.
3.
That
in
Phil.
3.
20.
Our
Conversation
is
in
Heaven
,
from
whence
we
look
for
the
Saviour
.
He
that
hath
a
well-grounded
hope
of
salvation
after
this
life
,
hath
his
thoughts
and
heart
much
in
Heaven
while
he
is
in
this
life
.
This
hath
been
the
guise
of
men
that
hoped
for
salvation
,
2
Cor.
4.
18.
Cap.
5.
init
.
His
heart
is
not
taken
up
much
with
any
earthly
thing
.
He
is
not
too
much
lifted
up
with
the
enjoyment
,
nor
too
much
cast
down
with
fear
of
losing
these
mean
things
.
His
spirit
is
loosened
from
them
,
his
heart
is
above
them
,
his
soul
converseth
daily
with
things
of
an
higher
nature
.
He
is
with
God
when
he
goes
to
sleep
,
and
when
he
awakes
,
he
is
with
him
.
He
hath
the
Kingdom
of
God
within
him
.
Put
this
home
,
and
see
how
it
is
with
you
.
Wheresoever
your
Treasure
is
,
there
(
undoubtedly
)
will
your
hearts
be
also
,
Luke
12.
34.
2.
I
have
a
word
of
Exhortation
to
you
in
particular
,
who
have
hopes
of
Heaven
upon
good
grounds
.
Nourish
and
preserve
this
Helmet
.
Keep
it
upon
your
heads
,
and
labour
to
confirm
it
.
Shew
all
diligence
to
the
full
assurance
of
hope
unto
the
end
.
The
Doctrine
hath
motive
enough
in
it
.
I
shall
but
give
some
helps
or
directions
,
and
so
conclude
.
The
Directions
are
these
6.
viz.
[1]
Labour
to
be
armed
against
all
the
Arguments
of
Satan
,
to
drive
you
to
despair
.
He
objects
for
this
purpose
three
things
especially
.
(
1.
)
Your
own
unworthinesse
.
You
are
great
sinners
,
&c.
Against
this
do
you
consider
by
way
of
answer
.
(
1.
)
That
as
great
sinners
as
you
are
,
or
ever
were
,
are
now
in
Heaven
,
Manasseh
,
Magdalen
&c.
(
2.
)
That
you
do
not
expect
Heaven
for
your
own
worthiness
,
but
for
the
worthiness
of
Christ
,
Ezek.
36.
32.
I
do
not
this
for
your
sakes
,
&c.
(
3.
)
That
a
Christians
worthiness
doth
not
consist
in
legall
perfection
,
but
in
sincerity
and
remission
of
sin
.
(
4.
)
That
you
will
not
add
to
your
unworthinesse
,
the
great
sin
of
rejecting
Jesus
Christ
and
despair
.
(
5.
)
That
its
better
to
perish
hoping
,
then
perish
despairing
.
(
II.
)
The
present
overcastings
of
the
light
of
Gods
countenance
,
and
your
many
outward
troubles
,
Against
this
,
consider
(
1.
)
'T
is
no
new
thing
to
the
dear
servants
of
God
,
to
be
under
Spiritual
Desertions
,
and
outward
troubles
.
David
,
Psal
.
43.
Generally
,
all
that
are
now
in
heaven
,
have
bin
under
these
Clouds
.
(2)
These
Providences
are
soonest
removed
by
the
grace
of
Hope
.
God
hath
appointed
them
to
strengthen
this
Grace
,
not
to
destroy
it
,
Psal.
43.
ult.
Lam.
3.
18
,
19
,
20
,
21.
(
3.
)
God
can
make
the
Valley
of
Achor
a
door
of
Hope
,
Hos.
2.
15.
[
III.
]
Many
have
been
shipwracked
upon
false
hopes
:
Ergo.
Against
this
,
answer
,
1.
That
many
have
perished
for
want
of
Hope
;
many
have
been
destroyed
by
despair
,
Cain
,
Judas
,
Saul
:
2.
Those
who
have
perished
,
did
not
perish
because
they
hoped
,
but
because
they
hoped
amiss
.
3.
A
commanded
Duty
is
not
to
be
neglected
because
many
by
doing
it
amiss
have
been
rejected
.
Nourish
the
Grace
of
Faith
;
if
Faith
be
strong
which
is
the
Mother
,
Hope
the
Daughter
will
be
strong
.
Act
your
Hope
upon
Christs
All-sufficiency
,
Gods
faithfulness
Heb.
6.
17
,
18.
The
example
of
the
Saints
.
Be
much
in
prayer
.
Keep
your
hearts
in
the
love
of
God
,
Jude
,
ver
.
21.
This
is
the
way
to
keep
up
Hope
.
LECT.
XXIII
.
March
13.
1649.
EPHES.
6.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
take
the
Helmet
of
Salvation
,
and
the
Sword
of
the
Spirit
,
&c.
IN
these
words
we
have
the
sixth
piece
of
the
Spiritual
Armour
,
which
the
Apostle
would
have
all
Christians
to
use
for
their
safe
standing
,
and
certain
Victory
,
in
the
day
of
Temptation
:
In
which
we
have
two
things
:
First
,
The
Armour
it self
:
the
Word
of
God
.
Secondly
,
The
Notion
under
which
this
Word
of
God
is
recommended
to
Christians
:
the
Sword
of
the
Spirit
.
The
Sword
.
The
Sword
is
a
piece
of
Armor
which
the
Souldier
useth
both
to
defend
himself
,
and
to
wound
,
and
offend
his
enemy
:
't
is
both
offensive
and
defensive
:
't
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
Eustathius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
doth
rejoyce
in
bloud
;
according
to
Stephanus
,
from
the
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
fight
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tollo
,
because
it
is
the
Instrument
of
fighting
.
Of
the
Spirit
]
Spirit
is
used
sometimes
Essentially
,
for
all
the
three
persons
,
Joh.
4.
24.
Sometimes
it
s
used
Personally
,
for
the
third
person
of
the
Trinity
,
the
Holy
Ghost
:
and
so
I
suppose
it
's
used
in
this
place
.
The
Reasons
of
it
I
shall
shew
afterwards
.
Which
is
the
Word
of
God
]
There
's
a
two-fold
Word
of
God
.
1.
The
Substantial
,
or
Essential
Word
of
God
,
viz.
Jesus
Christ
,
the
second
Person
of
the
Trinity
,
Rev.
19.
13.
1
Joh.
5.
7.
Joh.
1.
1.
He
is
called
the
Word
of
GOD
,
for
two
Reasons
:
First
,
because
as
the
Word
is
Character
mentis
,
in
men
;
so
Christ
the
Son
is
the
Character
,
or
express
Effigies
of
the
Fathers
Counsel
:
The
word
,
or
speech
,
is
Interpres
mentis
:
so
Christ
is
Interpres
Patris
,
Joh.
1.
18.
Secondly
,
He
is
called
the
Word
of
God
,
in
regard
of
his
personal
properties
of
working
:
whereas
the
Father
workes
by
way
of
hidden
counsel
;
the
Holy
Ghost
,
by
way
of
internall
virtue
;
the
Son
workes
by
way
of
Word
,
laying
open
the
counsel
of
God
,
and
putting
it
into
execution
by
his
Almighty
Word
;
that
is
,
by
the
power
of
his
Will
outwardly
set
forth
.
2.
The
written
Word
:
This
is
nothing
else
but
the
Writings
of
Prophets
,
Apostles
,
and
other
holy
men
of
God
,
contained
in
the
Holy
Scriptures
of
the
Old
and
New
Testament
:
which
,
for
the
excellency
of
them
,
are
called
The
Bible
,
or
The
Book
,
because
it
's
the
most
excellent
Book
,
the
Book
of
Books
.
This
is
that
Word
of
God
which
the
Apostle
here
recommends
unto
the
Christian
Souldier
:
It
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Substantial
word
is
called
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
name
given
to
the
written
Word
.
I
might
make
many
Doctrines
,
but
I
will
put
altogether
into
this
one
,
viz.
DOCT.
He
that
would
be
enabled
to
withstand
,
and
to
overcome
Satan
in
his
Temptations
,
must
be
careful
to
take
and
use
the
Sword
of
the
Spirit
,
which
is
the
written
Word
of
God
.
By
this
Sword
it
was
,
that
our
Saviour
did
both
preserve
himself
,
and
turned
the
Devil
to
flight
in
his
day
of
Temptation
:
He
drew
out
this
Sword
Scriptum
est
,
and
with
the
power
of
it
overcame
his
adversary
,
Matth.
4.
In
the
handling
of
this
Doctrine
,
I
shall
open
these
three
things
:
(
1.
)
Give
some
Reasons
,
to
prove
,
that
the
Holy
Scriptures
are
the
Word
of
God
.
(
2.
)
Shew
you
the
Reason
of
this
Title
,
the
Sword
of
the
Spirit
.
(
3.
)
Shew
you
how
this
Sword
is
useful
to
help
a
Christian
in
the
day
of
Temptations
.
First
,
That
the
Scriptures
are
the
Word
of
God
.
1.
From
the
evidence
of
Scripture
it self
.
For
this
,
I
shall
refer
you
to
these
places
,
2
Tim.
3.
16.
All
Scripture
is
given
by
inspiration
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Pet.
1.
21.
Prophecie
came
not
in
old
time
by
the
Will
of
man
,
but
holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
,
Psal
,
119.
105.
Thy
Word
is
a
Lamp
to
my
feet
:
So
ver.
72.
The
Law
of
thy
mouth
is
better
unto
me
,
then
thousands
of
gold
and
silver
.
I
might
give
you
thousands
of
places
to
this
purpose
.
Secondly
,
From
the
nature
of
the
Writings
themselves
.
1.
The
matter
of
them
is
of
such
height
and
sublimity
,
as
that
Reason
is
too
low
to
make
such
discoveries
.
The
mystery
of
the
Trinity
,
is
a
thing
above
the
comprehension
of
Reason
:
Reason
may
a
little
illustrate
it
,
now
when
't
is
revealed
;
but
Reason
could
never
have
found
it
out
.
The
great
mystery
of
Christs
Incarnation
;
the
Personal
Union
of
the
two
Natures
:
this
is
a
mystery
not
onely
above
Reason
,
but
above
the
Angelical
Understanding
,
1
Pet.
1.
12.
The
Angels
pry
into
this
mystery
:
they
could
never
have
found
it
out
,
had
it
not
been
revealed
in
the
Scriptures
,
vid.
Eph.
3.
10.
This
manifold
wisdom
of
God
is
made
known
unto
Principalities
and
Powers
by
the
Church
.
The
Doctrine
of
the
Resurrection
of
the
Body
,
is
a
Doctrine
too
high
for
Reason
to
have
found
out
.
The
Corruption
of
mans
nature
by
the
sinne
of
Adam
,
&c.
2.
The
harmonious
consent
,
and
sweet
agreement
which
is
between
one
part
of
Scripture
,
and
another
.
Though
they
were
penned
by
severall
persons
,
in
several
Ages
,
in
several
places
farre
distant
,
from
one
another
,
the
Pen-men
neither
advising
,
nor
conferring
with
one
another
;
yet
in
nothing
contradictory
,
but
sweetly
corresponding
one
with
another
;
one
Prophet
writing
nothing
contrary
to
another
:
All
the
Evangelists
conspiring
and
agreeing
mutually
one
with
another
,
as
if
they
had
been
all
in
one
and
the
same
place
:
which
is
impossible
,
and
was
never
seen
amongst
the
Writings
of
men
.
3.
The
rare
Predictions
which
are
in
the
Scriptures
,
accomplished
at
the
very
seasons
.
No
Creature
can
fore-tell
,
or
fore-know
things
before-hand
;
and
the
Prophecies
of
the
Scripture
are
not
laid
down
(
Oracle-wise
)
with
ambiguity
,
but
with
positive
certainty
,
expressing
the
very
times
of
things
,
the
names
of
persons
,
the
period
of
States
,
&c.
Gen.
3.
15.
It
was
four
thousand
years
before
his
birth
;
and
yet
when
the
fulness
of
time
came
,
God
sent
forth
his
Sonne
made
of
a
woman
,
Gal.
4.
4.
So
that
Prediction
,
Gen.
15.
13
,
14
,
Thy
Seed
shall
be
a
stranger
,
&c.
This
deliverance
was
fore-told
four
hundred
years
before-hand
.
So
that
,
in
1
King
.
13.
2
,
3.
the
Prophecy
against
the
Altar
of
Bethel
in
Jeroboams
time
,
it
was
,
as
Chronologers
observe
,
330
and
odd
years
before
;
and
yet
2
King
.
23.
16.
it
was
fulfilled
in
its
season
.
That
in
Esa.
45.
1.
concerning
Cyrus
.
Cyrus
was
not
born
of
a
hundred
years
after
that
.
All
the
Propheticall
Doctrines
concerning
Christ
,
of
his
Sufferings
,
Death
,
Buriall
,
his
Crucifying
with
Thieves
,
Resurrection
;
All
as
punctually
fore-told
by
the
Prophets
,
as
related
by
the
Evangelists
afterward
,
who
were
Eye-witnesses
of
them
.
4.
The
manner
of
enjoyning
the
Doctrines
therein
contained
:
Meerly
the
Authority
of
the
Speaker
.
Thus
saith
the
Lord
,
Hear
the
Word
of
the
Lord
,
&c.
Other
Writings
go
about
to
move
men
to
entertain
them
by
the
strength
of
Naturall
Reason
;
so
did
the
Philosophers
.
It
's
said
of
Plato
,
that
when
he
read
the
first
Chapter
of
Genesis
,
he
used
these
words
:
Hic
vir
multa
dicit
,
nihil
probat
.
5.
The
Scriptures
enjoyn
many
things
which
are
contrary
to
reason
:
That
a
man
should
deny
himself
,
Mat.
16.
2.
That
when
we
have
done
all
we
can
,
we
are
unprofitable
servants
;
that
a
man
must
trust
to
the
righteousness
of
another
;
that
he
that
will
be
wise
,
must
become
a
fool
that
he
may
be
wise
;
that
he
that
will
save
his
life
shall
lose
it
,
&c.
This
makes
the
Apostle
say
,
1
Cor.
2.
14.
That
a
natural
man
cannot
discern
the
things
of
the
Spirit
,
&c.
6.
The
Scriptures
doe
prescribe
not
onely
Laws
for
the
outward
man
,
but
for
the
heart
also
.
Thought
is
free
from
the
cognizance
of
human
Laws
,
but
not
from
this
Law
,
Curse
not
the
King
no
not
in
thy
thought
.
Eccles.
10.
20.
How
long
shall
vain
thoughts
lodge
within
thee
?
Jer.
4.
14.
God
saw
that
every
imagination
of
the
heart
of
man
was
evil
,
Gen.
6.
5.
He
that
lookes
upon
a
woman
to
lust
after
her
,
hath
committed
Adultery
with
her
in
his
heart
.
Keep
thy
heart
with
all
diligence
,
Prov.
4.
23.
We
have
obeyed
from
the
heart
the
form
of
Doctrine
,
&c.
Rom.
6.
17.
7.
The
heavenliness
of
the
Doctrine
.
It
lifts
up
men
above
all
earthly
things
:
it
calls
on
men
to
mortifie
their
earthly
members
;
to
set
their
affections
on
things
above
,
not
on
things
below
,
&c.
8.
The
blessings
and
rewards
,
punishments
and
threatnings
,
propounded
in
the
Scripture
,
are
not
temporal
onely
,
but
spiritual
and
eternal
.
Giving
men
up
to
vile
Affections
,
Rom.
1.
24.
Seeing
ye
shall
see
,
and
not
perceive
,
&c.
Esa
6.
latter
end
.
I
will
not
punish
their
daughters
,
when
they
commit
Adultery
,
Hos.
4.
14.
If
any
hear
,
and
open
,
I
will
come
in
,
and
sup
with
him
,
&c.
Revel.
3.
20.
If
any
man
keep
my
Commandements
,
I
will
love
him
,
and
my
Father
will
love
him
and
communicate
himself
to
him
,
&c.
Joh.
14.
23.
9.
The
scope
and
chief
aim
of
it
is
,
to
debase
all
Creatures
,
and
to
advance
and
set
up
God
alone
.
Whether
ye
eat
or
drink
,
&c.
do
all
to
the
glory
of
God
,
1
Cor.
3.
Fear
God
,
and
keep
his
Commandements
,
Eccles.
12
,
Let
God
be
true
,
and
every
man
a
Lyar
,
&c.
III.
From
the
rare
effects
of
the
Scriptures
.
They
have
a
power
to
terrifie
,
to
comfort
,
to
quicken
,
to
pull
down
strong
Holds
,
2
Cor.
10.
4
,
5.
To
open
blind
eyes
;
to
convert
dead
soules
,
&c.
Quale
causatum
,
talis
causa
.
Such
illustrious
divine
effects
,
must
needs
have
a
divine
cause
.
4.
From
the
testimony
and
witness
of
the
Holy
Ghost
in
the
hearts
of
men
.
It
is
the
work
of
the
Holy
Ghost
,
to
subdue
the
heart
,
to
believe
,
and
submit
to
the
Word
,
1
Joh.
2.
20.
Ye
have
an
unction
from
that
Holy
One
,
&c.
John
14.
26.
When
the
Comforter
,
which
is
the
Holy
Ghost
,
is
come
,
he
shall
teach
you
all
things
;
and
whatsoever
I
have
said
to
you
,
he
shall
bring
to
your
remembrance
.
This
perswasion
must
either
be
from
Sathan
,
or
from
a
mans
own
fancy
,
or
else
from
God
.
It
cannot
be
from
Satan
;
for
the
Doctrine
contained
in
the
Scriptures
overthrows
him
,
and
his
Kingdom
,
and
Design
.
It
cannot
be
from
our
own
fancy
;
the
Doctrine
of
the
Scripture
is
supra
captum
nostrum
:
ergo
.
I
could
give
other
Arguments
,
Ex
absurdo
,
Ex
consensu
Ecclesiae
,
Ex
Amanuensibus
,
&c.
but
these
may
suffice
.
Secondly
,
Why
the
Word
of
God
is
called
,
the
Sword
of
the
Spirit
.
Consider
four
things
for
this
.
1.
'T
is
from
the
Spirit
Originally
.
He
is
the
Composer
and
Framer
of
this
blessed
Book
,
2
Pet.
1.
21.
Holy
men
of
God
spake
as
they
were
moved
by
the
Holy
Ghost
.
Herein
it
differs
from
that
material
Sword
:
That
,
is
made
and
fashioned
by
man
:
This
,
by
the
Spirit
.
2.
All
the
efficacy
of
it
depends
upon
the
Spirit
.
He
it
is
that
makes
it
powerfull
for
the
working
of
those
effects
which
are
done
by
it
upon
men
.
It
would
be
but
a
woodden
sword
,
without
either
edge
or
point
,
if
the
Spirit
of
God
did
not
give
virtue
to
it
.
This
the
Apostle
affirms
,
2
Cor.
10.
4.
We
see
it
by
experience
,
the
same
word
is
a
dead
letter
upon
some
,
and
a
convincing
and
converting
word
to
others
:
the
reason
is
,
because
the
word
is
set
on
by
the
Spirit
in
one
,
and
not
in
the
other
.
3.
It
hath
an
effectual
influence
upon
the
Spirits
of
men
.
It
doth
not
onely
reach
to
the
body
and
outward
man
,
but
even
to
the
Spirit
and
Conscience
also
.
This
the
Apostle
teacheth
us
,
Heb.
4.
12.
The
Word
of
God
is
quick
and
powerful
,
and
sharper
then
any
two-edged
Sword
,
piercing
even
to
the
dividing
asunder
of
Soul
and
Spirit
,
and
of
the
Joynts
and
Marrow
,
and
is
a
discerner
of
the
thoughts
,
and
intents
of
the
heart
.
Herein
it
differs
from
all
material
Swords
.
They
onely
pierce
the
body
,
they
cannot
either
wound
or
defend
the
Conscience
,
but
this
Sword
hath
a
power
,
through
the
Spirit
,
both
to
afflict
and
quiet
,
to
settle
and
unsettle
the
very
Spirit
and
Soul
of
man
.
4.
The
manner
of
the
operation
of
this
Sword
is
onely
Spiritual
.
It
workes
not
as
the
materiall
Sword
,
by
bloudy
piercings
and
woundings
,
but
by
Spiritual
Arguments
onely
.
There
is
nothing
visible
to
the
eye
of
the
body
in
the
working
of
this
Sword
;
it
doth
all
for
which
it
is
appointed
in
a
spiritual
way
,
by
spirituall
Convictions
,
and
Spiritual
Comforts
,
and
Spiritual
Reproofs
,
&c.
III.
Wherein
this
is
usefull
to
help
us
against
Temptations
.
(
1.
)
The
Word
of
God
helps
a
Christian
to
answer
all
Satans
objections
.
Whatsoever
sinne
he
tempts
you
to
commit
;
whatsoever
Duty
he
perswades
you
to
cast
off
;
whatsoever
medium
he
useth
to
press
his
temptation
,
the
Word
of
God
will
be
able
to
put
full
and
pertinent
answers
into
your
mouthes
against
the
same
.
When
I
opened
the
13.
verse
,
I
shewed
you
there
were
eight
evill
dayes
,
in
which
Satan
did
violently
set
upon
the
soul
.
The
Day
of
Personal
outward
Affliction
.
The
Day
of
Church-calamity
,
especially
when
Hereticks
and
Seducers
are
risen
up
in
the
Church
.
The
Day
of
sinful
miscarriage
and
failing
.
The
Day
of
Spiritual
Desertion
and
obscurity
.
The
Day
of
extraordinary
Soul-enlargment
,
by
Divine
Manifestations
,
and
Incoms
from
Heaven
.
The
Day
of
Temporal
deliverance
,
and
advancement
.
The
Day
of
the
success
of
wicked
men
.
The
Day
of
Death
.
I
shewed
you
what
temptations
are
most
peculiar
to
such
a
day
.
Now
the
Word
of
God
will
furnish
you
with
sufficient
Arguments
to
antidote
your
Soules
against
the
infection
of
every
one
of
those
Temptations
.
If
Satan
tempt
to
pride
of
heart
,
the
Scripture
will
arm
you
against
that
sinne
by
shewing
you
the
mischief
of
Pride
.
God
resisteth
the
proud
,
but
giveth
grace
to
the
humble
,
Jam.
4.
6.
If
Satan
tempt
you
to
Covetousness
,
the
Scripture
will
shew
you
the
danger
of
that
sinne
:
It
will
tell
you
that
The
love
of
money
is
the
root
of
all
evil
,
1
Tim.
6.
10.
And
that
a
mans
life
consisteth
not
in
the
abundance
of
what
he
enjoyeth
,
Luke
12.
15.
If
Satan
tempt
you
to
unrighteousness
and
oppression
the
Scripture
will
arm
you
against
that
sinne
.
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
Kingdome
of
God
,
1
Cor.
6.
9.
If
Satan
tempt
you
to
Perjury
and
Covenant-breaking
the
Scripture
will
shew
you
the
sad
effects
which
have
followed
upon
that
sinne
.
Zedekiah
for
this
sinne
,
had
his
eyes
put
out
,
and
was
a
Captive
all
his
dayes
,
Ezek.
17.
18.
If
Satan
tempt
you
to
be
heretical
,
or
erroneous
,
the
Scripture
will
shew
the
miserable
fruits
of
Heresie
:
Because
they
did
not
receive
the
truth
in
the
love
of
it
,
God
gave
them
up
to
delusions
to
believe
a
Lie
,
that
they
might
all
be
damned
,
&c.
2
Thes.
2.
11
,
12.
If
Satan
tempt
you
to
apostatize
from
the
truth
for
fear
of
suffering
,
the
Scripture
will
tell
you
,
that
if
any
withdraw
,
Gods
soul
will
have
no
pleasure
in
him
,
Heb.
10.
ult.
and
he
that
putteth
his
hands
to
the
Plough
,
and
looketh
back
,
is
not
fit
for
the
Kingdome
of
Heaven
Luke
9.
ult.
If
Satan
tempt
you
to
be
hypocritical
,
the
Word
of
God
will
tell
you
,
that
Hell
is
prepared
for
Hypocrites
.
If
Satan
tempt
you
to
cast
off
Duties
,
as
Prayer
,
Hearing
,
the
Word
of
God
will
tell
you
the
sad
consequences
of
such
neglect
,
&c.
And
our
Saviour
teacheth
us
this
use
of
the
Scripture
in
the
day
of
Temptation
,
by
his
own
practice
,
Satan
tempts
him
to
work
a
miracle
at
his
command
,
by
turning
stones
into
bread
,
in
the
time
of
hunger
,
Mat.
4.
He
answers
that
temptation
,
by
shewing
him
out
of
the
Scripture
,
That
man
liveth
not
by
bread
alone
,
but
by
every
word
that
proceedeth
out
of
the
mouth
of
God
,
ver.
4.
Satan
tempts
him
again
to
cast
him self
down
from
the
pinacle
,
upon
a
perswasion
of
the
protection
of
God
.
Our
Saviour
answers
that
,
from
the
Scripture
,
ver.
7.
Thou
shalt
not
tempt
the
Lord
thy
God
.
Satan
sets
upon
him
with
a
third
Argument
,
to
fall
down
and
worship
him
;
Our
Saviour
answers
that
by
a
Testimony
from
Scripture
,
shewing
him
,
that
Divine
Adoration
was
due
to
God
onely
,
ver.
10.
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
thou
shalt
serve
.
(
2.
)
The
Word
of
God
strengthens
and
teacheth
a
Christian
how
to
use
aright
all
the
other
parts
of
the
Spiritual
Armour
.
First
,
For
the
Girdle
of
Truth
;
if
you
understand
it
of
the
Doctrine
of
Truth
,
the
Word
helpes
you
in
that
:
hereby
we
know
,
what
is
Truth
,
what
is
Falshood
.
Take
away
the
Word
of
God
,
and
there
is
no
standard
to
measure
Truth
withall
:
If
you
understand
it
of
the
Grace
of
Truth
,
Sincerity
and
Uprightness
of
heart
,
the
Word
of
God
is
the
Preserver
of
it
.
I
was
upright
before
him
,
and
kept
my self
from
mine
iniquity
,
for
all
his
judgments
were
before
me
,
and
I
did
not
put
away
his
Statutes
from
me
,
Psal.
18.
22
,
23.
The
Word
of
God
,
as
the
Sun
,
exhales
all
the
vapours
of
hypocrisie
out
of
our
hearts
.
Secondly
,
For
the
Breast-plate
of
Righteousness
.
The
Word
of
God
strengthens
,
and
preserves
that
,
if
we
understand
it
of
the
righteousness
of
our
persons
,
the
Word
of
God
teacheth
where
it
lies
,
and
how
to
put
it
on
,
and
to
use
it
,
Rom.
1.
17.
This
righteousness
is
revealed
in
the
Word
.
If
you
understand
it
of
the
righteousness
of
our
course
and
conversation
,
the
Word
of
God
directs
us
for
this
also
,
Psal.
119.
9.
The
Word
is
the
measure
of
righteousness
;
he
hath
shewed
thee
,
O
man
,
what
is
good
,
Mic.
6.
8.
3.
For
the
Shooes
of
the
preparation
of
the
Gospel
.
It
is
the
Word
of
God
that
helpes
us
to
take
up
,
and
enables
us
to
persevere
in
these
resolutions
of
going
through
with
the
profession
of
the
Gospel
,
against
all
difficulties
,
and
inconveniences
,
and
disadvantages
:
the
Word
whets
the
edge
of
these
resolutions
,
when
they
grow
dull
and
blunt
.
4.
For
the
Shield
of
Faith
.
The
Word
is
both
the
Seed
which
breeds
it
,
and
the
Nurse
which
feeds
it
,
and
gives
it
suck
.
It
's
called
the
Word
of
Faith
,
not
onely
because
it
is
the
Object
of
Faith
,
that
which
is
to
be
believed
;
but
also
because
it
is
the
Seed
of
Faith
,
and
the
Food
of
Faith
.
Faith
must
have
a
written
word
to
lean
upon
,
else
it
dies
.
5.
For
the
Helmet
of
Hope
.
The
Word
of
God
,
to
the
grace
of
Hope
,
is
as
the
light
to
the
eye
of
the
body
:
it
is
the
Cable
of
the
Anchor
of
Hope
:
the
Word
layes
the
promise
down
,
upon
which
Hope
is
grounded
:
the
Word
shewes
Gods
faithfulness
,
whereby
Hope
is
cherished
:
the
Word
is
the
fewel
that
keeps
it
burning
.
I
have
hoped
in
thy
Word
.
6.
For
Prayer
and
Supplication
.
We
can
neither
tell
what
to
pray
for
,
nor
how
to
pray
aright
,
without
the
direction
of
the
Word
of
God
.
By
the
Word
of
God
,
we
come
to
know
what
we
want
:
By
the
Word
of
God
we
come
to
know
what
God
hath
promised
:
The
word
of
God
heats
the
affections
to
pray
with
zeal
,
strengthens
the
heart
to
pray
in
confidence
,
enables
the
Spirit
to
pray
with
perseverance
.
Take
away
the
Fewel
of
the
Word
,
and
the
fire
of
Prayer
will
be
abated
,
if
not
quenched
.
LECT.
XXIV
.
March
20.
1649.
VSE
I.
Information
.
(
1.
)
That
it
's
a
marvellous
great
mercy
,
that
God
hath
been
pleased
to
commit
his
Mind
to
writing
.
WEE
might
else
have
been
to
seek
for
this
Sword
,
when
we
should
have
had
occasion
to
use
it
.
The
Church
of
God
for
about
2500.
yeares
wanted
this
blessing
.
The
Doctrine
of
God
was
preserved
by
the
Tradition
of
a
lively
voyce
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
1.
1.
Somtimes
by
the
immediate
voyce
of
God
himself
,
by
the
Ministry
of
Angels
,
Heb.
2.
2.
By
Dreams
;
by
Visions
;
by
Vrim
and
Thummim
;
but
never
in
writing
till
the
time
of
Moses
.
Then
God
was
pleased
to
commit
it
to
writing
for
many
causes
.
First
,
That
by
this
means
it
might
be
kept
more
pure
and
incorrupt
.
We
read
how
much
soyl
the
Truth
of
God
contracted
,
by
passing
through
the
hands
of
men
,
while
it
was
by
Tradition
transmitted
from
Parents
to
Children
,
Gen.
35.
2.
We
read
,
that
even
in
Jacobs
Family
,
there
were
Idols
found
;
And
so
Josh.
24.
14.
And
the
Idols
of
Egypt
were
amongst
the
Israel
of
God
.
Though
they
were
Holy
,
and
religious
,
yet
was
there
much
pollution
cleaving
to
the
Worship
of
God
in
those
dayes
.
Secondly
,
for
the
help
of
mans
weak
memory
:
many
of
Divine
Truths
,
might
,
in
continuance
of
time
,
have
slipt
out
of
the
leaking
▪
Vessel
of
mans
memory
,
and
so
the
Church
of
God
should
have
suffered
much
loss
.
Thirdly
,
for
the
greater
stability
and
firmness
of
the
Doctrine
of
Truth
against
all
those
who
should
either
deny
it
,
or
corrupt
it
,
or
infirm
it
,
vid.
Luk.
1.
3
,
4.
By
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
doth
secretly
innuere
,
propter
corruptelas
quorundam
qui
vivâ
voce
aliena
ab
Evangelicâ
veritate
tradiderunt
,
opus
fuisse
accurato
scripto
,
rem
,
prout
gesta
fuit
,
usque
ad
finem
exponente
.
The
Church
of
God
by
this
meanes
hath
a
greater
certainty
against
the
fraud
and
deceit
of
Seducers
of
the
truth
of
God
.
4.
For
the
more
facile
propagation
and
spreading
of
the
Doctrine
of
Truth
:
while
it
was
delivered
by
Tradition
,
it
was
onely
consined
among
the
Jewes
,
and
there
was
no
probability
that
ever
it
should
spread
any
further
than
their
Coasts
:
but
by
the
writing
of
it
,
it
is
divulged
throughout
the
world
.
'T
is
a
mercy
to
be
acknowledged
!
Had
not
the
Word
been
written
,
this
Sword
would
have
been
as
a
Sword
in
the
Scabbard
or
Armory
;
but
by
the
writing
of
it
,
it
is
drawn
out
of
the
sheath
,
and
made
of
much
more
use
to
us
,
in
the
day
of
battel
.
2.
That
it
is
an
exceeding
great
mercy
that
the
written
Word
of
God
is
in
our
hands
.
It
might
have
been
written
,
and
yet
kept
hid
from
us
,
as
it
is
yet
from
the
greatest
part
of
the
world
,
amongst
whom
this
Light
hath
never
shined
.
This
is
a
priviledge
,
which
is
as
the
Crown
of
glory
upon
the
people
of
the
Jewes
,
that
to
them
are
committed
these
Oracles
of
GOD
,
Rom.
3.
2.
By
this
they
were
advanced
above
other
Nations
,
Deut.
33.
2.
Psal.
147.
20.
It
's
our
happiness
that
we
enjoy
this
Sword
.
The
misery
of
the
people
of
Israel
is
set
out
by
this
,
that
in
the
dayes
of
war
,
when
they
had
many
enemies
against
them
,
there
was
neither
Sword
nor
Spear
in
the
hands
of
any
of
the
people
,
but
in
the
hands
of
Saul
and
Jonathan
only
,
1
Sam.
13.
22.
This
would
have
bin
our
sad
condition
,
if
God
had
not
transmitted
the
Bible
to
our
hand
.
We
see
how
often
Satan
prevails
over
us
now
we
have
the
Scriptures
;
but
if
we
had
wanted
this
Sword
,
it
would
have
been
altogether
impossible
to
have
made
resistance
.
3.
This
is
an
Apology
for
the
care
and
dil●gence
of
the
servants
of
God
in
studying
the
Scriptures
.
Profane
men
look
upon
the
practice
of
the
godly
in
this
respect
,
as
preciseness
and
unnecessary
care
.
What
needs
all
this
,
&c.
They
know
the
word
of
God
is
their
sword
,
they
are
never
safe
,
if
this
sword
be
not
girt
upon
their
thighs
:
They
know
if
either
they
want
this
sword
,
or
be
unskilfull
in
the
use
of
it
,
they
must
needs
perish
in
the
day
of
battel
.
Who
blames
a
souldier
for
wearing
his
sword
about
him
?
especially
when
enemies
are
pursuing
his
life
.
It
is
not
onely
his
honour
,
but
his
safety
so
to
do
.
The
servants
of
God
know
that
if
they
leave
off
this
spiritual
sword
but
for
a
day
,
they
shall
be
surely
overcome
by
Satan
;
and
it
's
better
to
be
reproached
by
men
for
wearing
it
,
then
to
be
destroyed
by
Satan
by
leaving
it
off
.
The
word
of
God
they
know
is
not
onely
their
Sword
to
defend
them
in
battel
,
but
their
Sun
to
give
them
light
.
This
Sword
hath
this
advantage
of
all
other
Swords
,
that
by
it
they
see
the
lurking
places
,
where
the
enemy
lies
hid
;
and
they
see
also
the
refuges
where
themselves
may
be
secured
.
It
is
also
,
that
food
by
which
they
are
revived
and
strengthned
,
to
hold
out
in
battel
.
It
is
their
Cordial
,
as
well
as
their
Sword
.
It
is
their
honey
that
opens
their
eyes
,
when
they
grow
faint
with
fighting
:
it
puts
spirits
into
their
spirits
,
when
they
are
decayed
:
This
Sword
teacheth
them
how
to
fight
.
Other
Swords
onely
help
the
souldier
how
to
use
his
skill
:
they
do
not
give
him
any
skill
;
but
this
Sword
teacheth
skill
.
It
should
not
be
accounted
a
fault
,
but
a
vertue
in
the
souldiers
of
Christ
,
that
they
are
so
much
in
the
study
of
the
word
of
God
.
4.
No
wonder
to
see
the
Devil
so
victorious
,
where
the
word
of
God
is
wanting
.
What
strange
abominations
do
the
Gentiles
that
want
the
Word
fall
into
by
the
temptations
of
Satan
?
What
Idolatries
are
there
in
those
places
?
'T
is
not
to
be
wondred
at
.
They
want
the
Sword
of
the
Spirit
,
by
which
they
should
defend
themselves
against
temptations
;
and
because
they
want
this
,
they
cannot
stand
;
they
are
unarmed
men
.
5.
That
they
are
Satans
friends
,
and
enemies
both
to
themselves
and
others
,
who
lay
aside
the
Scriptures
of
God
.
There
are
many
in
our
sinfull
and
wanton
Age
,
who
deny
the
authority
of
the
Scriptures
,
affirming
,
that
they
are
not
from
God
:
Others
,
that
ca●t
them
off
,
as
useless
things
,
that
depend
upon
Revelations
,
&c.
These
that
deny
the
Scriptures
,
they
are
in
this
,
worse
then
Satan
their
Father
.
He
believes
that
the
Scriptures
are
of
God
,
Matth.
4.
6.
It
is
written
,
saith
Satan
,
that
he
will
give
his
Angels
charge
over
thee
,
&c.
There
is
thus
much
Divinity
,
and
Faith
in
Hell
:
the
History
of
the
Bible
is
believed
there
,
though
it
be
questioned
,
and
denied
on
earth
.
These
men
are
certainly
in
pay
in
the
Devils
service
:
they
disarm
themselves
,
and
they
endeavour
to
disarm
others
.
And
it
's
no
wonder
to
see
them
so
desperately
overcome
as
they
are
,
running
out
to
profaneness
in
life
,
to
heresies
and
blasphemies
in
Opinion
.
Satan
hath
not
greater
Champions
in
the
world
then
these
are
:
they
fight
against
God
;
they
fight
for
Satan
,
as
visibly
and
directly
as
ever
men
did
.
Such
also
,
as
though
they
think
the
Scriptures
be
of
God
,
yet
they
cast
them
aside
,
and
create
another
Sword
instead
of
this
unwritten
Revelations
,
Dreams
,
and
Enthusiasms
of
their
own
head
.
God
hath
made
the
written
Word
to
be
the
Touch-stone
of
all
Revelations
,
Isa
8.
20.
To
the
Law
and
Testimony
,
〈◊〉
.
2
Pet.
1.
18
,
19.
we
have
a
more
sure
word
of
prophecy
&c.
Gal.
1.
8.
If
we
,
or
an
Angel
from
heaven
,
preach
any
other
Gospel
,
&c.
'T
is
the
imputing
of
imperfection
to
the
Divine
Canon
.
'T
is
the
symbolizing
with
Papists
in
their
unwritten
Traditions
,
alwayes
condemned
by
the
Protestant
Divines
:
unwritten
Revelations
,
and
unwritten
Traditions
are
not
much
different
.
There
is
indeed
a
Revelation
which
all
the
Saints
are
to
desire
.
We
read
of
it
,
Ephes.
1.
17.
When
God
opens
the
Understanding
savingly
to
embrace
the
written
Word
;
but
Revelations
above
,
or
against
,
or
contrary
to
,
or
beside
,
or
without
the
Word
,
are
but
the
fancies
of
men
.
The
Devill
will
not
much
be
afraid
of
such
a
Sword
as
this
is
,
in
the
day
of
Temptations
:
this
is
not
a
spiritual
sword
,
but
a
carnal
sword
:
this
is
not
the
sword
of
the
Lord
,
but
the
sword
of
Saul
,
which
will
never
hurt
this
great
Goliah
in
the
day
of
battel
.
Our
Saviour
,
if
ever
any
,
might
have
trusted
to
the
Sword
of
Revelation
;
but
ye
see
,
he
draws
out
the
sword
of
the
written
word
,
and
with
that
puts
Satan
to
flight
,
Mat.
4.
4
,
6
,
&c.
6.
The
benefit
and
necessity
of
the
Translations
of
Scripture
.
That
the
Word
of
God
should
be
translated
into
that
language
which
is
known
and
familiar
to
every
Nation
,
is
not
onely
beneficial
,
but
necessary
.
God
wrote
the
Law
in
that
Tongue
,
which
the
Jewes
,
to
whom
it
was
given
,
understood
:
so
did
the
Prophets
write
,
and
so
did
they
preach
.
The
gift
of
Tongues
is
given
for
this
purpose
:
The
Apostles
quoting
some
places
of
the
Old
Testament
,
and
the
New
,
use
the
very
words
of
the
Septuagint
,
which
was
a
Translation
.
God
would
have
all
things
in
the
Church
to
Edification
,
1
Cor.
14.
26.
This
Sword
of
the
Spirit
would
have
been
unuseful
to
most
in
our
Church
,
and
to
most
in
all
the
Churches
of
Christ
,
had
not
the
Word
been
translated
.
It
would
have
been
as
a
Sword
fastened
in
the
sheath
,
or
locked
up
in
the
Armory
,
had
it
not
been
translated
into
our
own
Language
;
we
should
never
have
known
how
to
have
handled
it
,
&c.
if
it
had
not
been
transmitted
to
us
in
a
known
Tongue
.
'T
is
true
,
in
all
Controversies
of
Religion
,
we
are
finally
to
appeal
to
the
Original
Texts
,
as
being
immediatly
inspired
of
God
;
but
yet
are
Translations
useful
,
and
the
very
Word
of
God
,
by
which
a
Christian
may
fight
as
confidently
,
and
as
successfully
against
Satan
,
as
if
he
were
able
to
produce
the
Original
Text.
Gods
goodness
is
to
be
acknowledged
in
giving
gifts
to
men
,
to
draw
this
Sword
for
us
,
and
to
give
it
us
in
our
own
Tongue
.
Exhortation
.
It
should
put
us
upon
these
things
.
1.
Let
the
word
of
Christ
dwell
in
you
richly
in
all
wisdom
,
Col.
3.
16.
Labour
for
an
exact
knowledge
in
the
Scriptures
,
that
you
may
be
skilful
in
this
word
of
righteousness
.
It
s
said
of
Apollos
,
that
he
was
mighty
in
the
Scriptures
,
Acts
18.
24.
The
better
you
are
skil'd
in
the
Scriptures
,
the
more
able
you
will
be
to
defend
your selves
against
your
spiritual
Adversaries
.
To
this
purpose
these
two
things
are
to
be
considered
.
1.
Take
heed
of
those
deceipts
,
whereby
the
Devill
endeavours
to
take
you
off
from
this
study
,
vid.
Mat.
13.
9.
2.
Make
use
of
such
helps
as
may
further
your
knowledge
in
them
.
1.
For
Satans
deceipts
,
they
are
such
as
these
.
1.
He
sometimes
perswades
men
,
that
the
study
of
the
Scriptures
doth
not
belong
to
them
.
Ministers
indeed
should
study
them
;
but
private
persons
need
not
trouble
themselves
with
this
study
.
I
shall
therefore
lay
down
these
following
Arguments
,
to
prove
that
the
study
of
the
Scriptures
belongs
to
all
persons
,
viz.
1.
The
subject
matter
or
the
things
contained
in
the
Scriptures
,
do
appertain
to
private
persons
,
as
well
as
to
others
.
Every
man
is
interested
in
the
Doctrine
which
the
word
of
God
teacheth
.
The
knowledge
of
God
,
of
Jesus
Christ
,
of
the
Fall
of
man
,
of
the
way
of
his
Recovery
,
the
Doctrine
of
Faith
,
Repentance
,
obedience
,
are
to
be
known
of
every
person
that
would
be
saved
.
There
is
not
any
kinde
of
life
,
any
relation
,
into
which
such
persons
enter
;
but
the
peculiar
and
special
duties
belonging
to
it
,
are
laid
down
in
the
Scriptures
.
There
is
the
duty
of
Magistrates
,
of
Ministers
,
of
Parents
,
Children
,
of
Masters
,
Servants
,
of
old
,
young
,
of
the
rich
and
poor
,
&c.
All
persons
are
bound
to
the
obedience
of
the
duties
,
the
Scriptures
command
,
and
to
abstain
from
the
sins
,
the
Scripture
forbids
,
Ergo.
2.
All
men
are
to
be
judged
by
the
Scriptures
after
this
life
,
I
mean
all
that
live
where
they
sound
.
Such
as
have
sinned
without
Law
,
shall
perish
without
Law
,
but
such
as
have
sinned
under
the
Law
,
shall
be
judged
by
the
Law
,
Rom.
2.
12.
yea
and
by
the
Gospel
,
as
well
as
by
the
Law
,
Rom.
2.
16.
This
is
that
which
our
Saviour
saith
,
John
12.
48.
Now
every
man
must
come
to
judgement
for
himself
,
Ergo
,
its
necessary
,
that
he
should
know
that
word
,
by
which
God
will
judge
him
.
3.
The
word
of
God
is
directed
to
all
and
every
man
,
that
lives
where
it
is
published
.
The
Law
of
God
was
given
to
all
the
people
of
Israel
,
as
well
one
as
another
.
Hear
oh
Israel
,
the
Lord
our
God
is
one
Lord
,
the
writings
of
the
Prophets
were
sent
to
all
the
Members
of
the
Church
,
Isay
1.
1.
The
Apostolical
writings
were
dedicated
to
all
and
every
one
of
the
Members
of
the
Church
,
Rom.
1.
7.
To
all
that
be
in
Rome
,
beloved
of
God
,
called
to
be
Saints
.
1
Cor.
1.
2.
To
the
Church
of
God
which
is
at
Corinth
,
to
them
that
are
sanctified
,
&c.
2
Cor.
1.
1.
To
the
Church
of
God
which
is
at
Corinth
,
with
all
the
Saints
that
are
in
all
Achaja
.
The
like
you
will
finde
in
the
dedication
of
all
the
other
Epistles
,
Eph.
1.
1.
Phil.
1.
1.
The
Saints
and
Bishops
are
promiscuously
mingled
together
.
4.
An
Implicite
faith
will
save
no
man
in
the
day
of
Gods
appearing
.
The
just
shall
live
by
his
faith
,
Rom.
1.
17.
Hab.
2.
4.
Every
man
is
to
have
rejoycing
in
himself
,
not
in
another
.
Ergo
,
our
faith
must
not
stand
in
the
judgement
of
man
:
we
must
have
grounds
of
our
own
,
for
every
matter
of
practice
,
and
for
every
Doctrine
of
faith
,
&c.
2.
Sometimes
he
takes
men
off
from
the
study
of
them
,
by
the
obscurity
and
difficulty
of
them
.
They
are
perplex
&
knotty
,
&c.
Those
that
are
most
able
,
wrest
them
to
their
own
ruine
,
&c.
2
Pet.
3.
16.
Against
this
design
we
should
consider
four
things
.
1.
That
although
some
places
of
Scripture
be
dark
,
obscure
,
&c.
yet
those
things
which
are
fundamentally
necessary
to
salvation
,
are
plainly
and
familiarly
laid
down
,
that
the
meanest
capacity
may
understand
them
:
As
there
are
great
deeps
,
wherein
the
Elephant
may
swim
,
so
are
there
fords
where
the
Lambe
may
wade
.
2.
That
the
obscurity
and
difficulty
of
some
places
,
should
rather
perswade
us
to
the
diligent
study
of
them
.
The
true
ground
of
the
difficulty
of
some
places
in
Scripture
is
,
to
prevent
nauseating
and
loathing
of
them
,
by
men
of
large
apprehensions
:
there
's
work
enough
to
exercise
their
understandings
.
2.
To
raise
our
hearts
to
the
admiration
of
the
infinite
wisdom
of
God
,
the
Authour
of
them
.
3.
To
excite
men
to
be
more
diligent
in
the
study
of
them
.
III.
That
,
as
many
wrest
the
Scriptures
to
their
own
destruction
:
so
,
many
are
ignorant
of
them
to
their
own
destruction
.
The
Lord
will
come
in
flaming
sire
,
to
render
judgment
and
vengeance
to
them
that
know
not
God
,
2
Thes.
1.
8.
Ye
err
,
not
knowing
the
Scriptures
,
nor
the
power
of
God
.
4.
That
obscurity
which
is
in
the
Scriptures
,
doth
not
arise
from
the
nature
of
that
which
is
affirmed
,
or
from
the
intention
of
the
person
affirming
;
but
either
from
the
ignorance
,
or
wilfulness
,
of
him
that
wrests
it
.
3.
Sometimes
he
takes
men
off
from
the
study
of
the
Scriptures
,
by
shewing
them
the
wicked
practices
of
such
as
are
so
much
for
the
Scriptures
.
Are
there
any
sort
of
men
more
loose
,
&
c
?
Against
this
design
,
we
should
consider
these
things
.
1.
That
there
are
some
,
who
by
the
studying
of
the
Scriptures
,
are
enabled
to
mortifie
sin
,
and
live
holily
.
Their
lives
are
exemplary
,
&c.
2.
The
loosness
and
sinfulness
of
some
,
who
study
the
Scriptures
,
ariseth
not
from
the
knowledge
of
the
word
of
God
;
but
either
from
ignorance
of
it
,
or
want
of
practising
it
.
It
is
not
because
they
know
what
they
should
do
,
but
because
they
be
not
careful
to
do
what
they
know
.
II.
For
helps
to
attain
to
the
exact
knowledge
of
the
Scriptures
,
take
these
.
1.
Be
careful
every
day
to
read
some
part
of
them
:
Frequent-reading
of
them
will
make
us
exact
in
them
.
Alphonso
King
of
Spain
read
over
the
Bible
14.
times
,
with
Lyraes
Postils
.
And
Austin
writes
of
Antonius
a
Monk
,
that
having
no
learning
,
by
hearing
the
Scriptures
often
read
,
got
them
without
book
,
Boyss
.
Post
.
p.
178.
vid.
Acts
17.
11.
Let
no
day
passe
without
reading
some
part
of
the
word
of
God
.
2.
Careful
Meditation
.
This
is
chewing
of
the
Cudd.
Meditatio
sine
lectione
,
arida
;
lectio
sine
meditatione
,
infructuosa
.
3.
The
help
of
good
Commentaries
.
God
hath
afforded
his
people
plentiful
helps
of
this
nature
.
Turn
over
Interpreters
,
that
ye
may
see
and
finde
out
the
sence
of
Scripture
,
which
is
indeed
the
Scripture
.
Non
in
verbi●
est
Evangelium
,
sed
in
sensu
;
non
in
superficie
,
sed
in
medullâ
;
non
in
verborum
foliis
,
sed
in
radice
rationis
.
4.
A
good
digestion
of
the
publique
Sermons
you
hear
.
In
all
Sermons
some
places
of
Scripture
are
opened
or
explained
.
These
would
be
improved
and
laid
up
carefully
.
5.
Care
to
live
answerable
to
that
measure
of
knowledge
you
have
received
,
Mat.
25.
28
:
To
every
one
that
hath
it
shall
be
given
.
6.
Frequent
Prayer
:
Crying
after
knowledge
,
is
the
way
to
attain
unto
knowledge
,
Prov.
2.
3.
7.
Frequent
enquiry
of
others
,
especially
the
Ministers
of
God
,
Mal.
2.
7.
The
Priests
lips
should
preserve
knowledge
,
and
they
shall
seek
the
Law
at
his
mouth
.
The
Apostles
when
they
met
with
any
thing
they
did
not
understand
,
they
used
to
come
to
Christ
for
instruction
,
Mark
7.
17.
Lord
teach
us
this
Parable
:
we
would
not
have
you
pin
your
faith
on
the
Ministers
sleeve
,
but
we
would
have
you
to
repair
to
them
for
the
untying
of
your
knots
.
2.
Make
use
of
the
word
of
God
in
the
day
of
battel
,
as
the
souldier
doth
of
his
sword
.
Draw
out
this
sword
,
and
strike
down
temptations
by
the
power
of
it
.
Arm
your selves
with
it
,
and
then
use
it
.
Many
Christians
are
like
some
men
that
wear
a
sword
,
but
they
let
it
rust
in
the
scabbard
,
through
cowardice
they
are
afraid
to
draw
it
.
Many
Christians
know
well
how
to
use
the
sword
of
the
spirit
;
but
when
they
are
assaulted
,
they
are
so
astonished
,
that
they
make
no
use
of
it
.
I
beseech
you
cast
off
this
sloathfulness
,
and
stir
up
your selves
;
and
when
you
see
a
temptation
arise
,
thrust
this
sword
presently
into
the
bowels
of
it
,
and
defend
your selves
.
In
the
word
of
God
you
have
these
five
things
,
that
you
may
make
much
use
of
in
the
day
of
Assaults
.
Precepts
,
Prohibitions
,
Promises
,
Threatnings
,
Examples
:
if
the
temptation
be
,
To
take
you
off
from
any
known
duty
,
urge
the
Precept
:
if
the
suggestion
be
to
draw
you
into
some
act
of
sin
,
draw
out
the
Prohibition
,
and
wave
it
off
with
it
.
If
Satan
seek
,
either
by
himself
,
or
by
any
of
his
Instruments
,
to
allure
you
into
sin
,
by
fair
promises
:
(
this
way
he
sometimes
takes
,
Heb.
11.
37.
they
were
tempted
,
&c.
All
this
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
:
)
then
do
you
draw
forth
the
promises
of
God
,
and
see
what
he
hath
promised
to
obedience
.
Gods
promises
will
not
onely
ballance
,
but
over-weigh
all
the
Promises
which
Satan
and
his
Instruments
can
make
.
If
Satan
and
his
Instruments
threaten
,
then
have
recourse
to
the
threatnings
of
God
.
And
then
for
the
Examples
in
Scripture
,
great
use
may
be
made
of
them
:
The
example
of
Job
;
he
was
assaulted
,
and
God
rescued
him
.
Paul
,
he
was
buffeted
,
and
God
delivered
him
.
Peter
,
he
was
surprized
,
and
God
rescued
him
,
&c.
If
Satan
should
boast
of
his
spoyls
and
victories
,
as
the
King
of
Assyria
did
by
his
General
,
to
King
Hezekiah
,
Isa.
37.
11
,
12
,
13.
If
Satan
should
thus
boast
,
the
Examples
in
Scripture
will
help
you
to
repell
these
boastings
.
Satan
,
thou
couldest
not
overcome
Job
,
though
God
gave
thee
a
full
blow
at
him
.
Thou
couldest
not
overcome
Paul
,
though
God
gave
thee
leave
to
buffet
him
,
not
once
,
nor
twice
but
often
.
Satan
cannot
devise
any
kind
of
Temptation
,
but
the
Word
of
God
will
put
a
hundred
answers
into
your
mouthes
,
to
oppose
it
,
and
beat
it
back
.
Thus
I
have
dispatched
the
sixth
piece
of
the
Spiritual
Armour
,
The
Sword
of
the
Spirit
,
which
is
,
The
Word
of
God
.
LECT.
XXV
.
March
27.
1650.
Ephes.
6.
18.
Praying
alwayes
with
all
Prayer
and
supplication
in
the
spirit
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
IN
these
words
we
have
the
last
piece
of
the
spirituall
Armour
,
which
the
Apostle
recommends
unto
Christians
for
their
safe
standing
,
and
certain
Victory
over
Satan
and
his
Temptations
,
viz.
Prayer
and
Supplication
.
Some
Interpreters
think
,
this
is
no
peece
of
Armour
,
because
there
is
no
expression
of
any
piece
of
materiall
Armour
,
to
which
it
is
resembled
;
but
I
conceive
it
is
a
speciall
piece
of
Armour
,
both
offensive
and
defensive
,
and
that
the
Apostle
forbears
perticularly
to
resemble
it
to
any
one
piece
of
materiall
Armour
,
because
no
one
piece
doth
sufficiently
set
out
the
excellency
of
it
.
It
is
Armatura
Armaturae
,
hath
an
influence
upon
all
the
other
pieces
.
And
therefore
reserved
to
the
last
place
,
as
that
without
with
all
the
rest
are
unserviceable
.
In
the
whole
verse
we
shall
consider
two
things
.
1.
The
Armour
it selfe
.
Prayer
and
Supplication
.
2.
The
particular
qualifications
of
this
Duty
:
this
is
expressed
in
these
things
.
-
1.
It
must
be
constant
,
praying
alwayes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
opportunity
.
-
2.
We
must
use
all
kindes
of
prayer
,
with
all
prayer
.
-
3.
It
must
be
in
the
spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
4.
We
must
watch
unto
the
duty
.
-
5.
It
must
be
with
perseverance
.
-
6.
It
must
be
charitable
,
Not
for
our selves
onely
,
but
for
all
the
Saints
.
Though
I
might
make
many
observations
of
these
,
yet
I
shall
onely
give
you
one
,
which
is
the
main
in
which
I
shall
have
occasion
to
open
all
these
particulars
.
And
it
is
this
.
He
that
would
stand
in
the
day
of
Temptation
,
and
be
victorious
over
Satan
,
must
be
very
careful
to
make
use
of
the
duty
of
Prayer
and
Supplication
unto
God
.
Or
thus
,
Prayer
and
Supplication
to
God
,
is
an
excellent
and
speciall
thing
to
help
a
Christian
to
conquer
and
overcome
all
the
Temptations
of
Satan
,
and
his
Instruments
.
This
is
the
way
to
stand
,
this
is
the
way
to
overcome
.
In
the
handling
of
this
Doctrine
,
I
shall
do
these
three
things
.
1.
Open
briefly
the
nature
of
Prayer
.
2.
Shew
you
what
are
the
Ingredients
of
a
conquering
Prayer
:
where
I
shall
open
those
six
things
which
I
named
before
.
3.
How
this
duty
of
Prayer
helps
a
Christian
in
this
spiritual
Warre
.
1.
What
Prayer
is
.
There
are
two
parts
of
Prayer
largely
taken
.
Petition
,
Thanksgiving
.
I
shall
not
at
this
time
meddle
with
the
latter
,
but
speak
onely
of
petitionary
Prayer
,
which
is
chiefly
meant
in
this
place
,
of
which
I
lay
down
this
Description
.
Prayer
is
a
religious
Invocation
,
or
calling
upon
the
true
God
in
the
name
of
Jesus
Christ
the
Mediator
for
the
obtaining
of
good
things
,
necessary
for
soul
and
body
,
and
averting
of
evill
things
,
that
God
may
be
better
glorified
.
I
do
purposely
omit
many
things
in
this
Description
,
which
are
necessary
and
essentiall
to
Prayer
,
because
they
are
particularly
expressed
in
those
Qualifications
and
Ingredients
,
which
will
come
to
be
handled
in
the
next
particular
.
I
shall
briefly
open
this
Description
.
1.
'T
is
Invocation
or
calling
upon
God
,
so
the
Scripture
useth
to
express
it
,
Zech.
13.
9.
They
shall
call
on
my
name
,
and
I
will
hear
them
,
Rom.
10.
14.
How
shall
they
call
on
him
,
on
whom
they
have
not
believed
?
so
1
Pet.
1.
17.
and
1
Cor.
1.
2.
'T
is
called
sometimes
the
making
of
our
request
to
God
,
Phil.
4.
6.
sometimes
the
seeking
of
Gods
face
,
Speaking
unto
God
,
intreating
the
Lord
,
&c.
All
which
import
invocation
.
I
put
this
in
for
these
two
Reasons
,
viz.
1.
Because
it
is
in
it self
an
Act
of
Religion
,
of
solemn
worship
and
Adoration
,
so
much
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
.
It
is
sometimes
used
for
all
Religion
,
Gen.
4.
26.
The
restoring
of
the
worship
of
God
from
corruption
,
wherein
it
had
now
for
a
long
time
been
,
is
set
out
Synecdochically
by
that
part
of
it
.
2.
To
distinguish
it
from
those
Invocations
which
are
not
religious
,
but
rash
,
passionate
,
inadvised
and
prophane
wishes
:
such
as
men
in
discontent
and
distemper
put
up
to
God
:
as
also
to
distinguish
it
from
those
Prayers
which
want
those
Religious
and
holy
affections
and
Ingredients
which
should
be
in
a
holy
Prayer
,
Heb.
12.
28.
Eccles.
5.
1.
3.
'T
is
calling
upon
the
true
God
.
This
I
add
for
these
three
Reasons
.
1.
To
exclude
all
prayer
made
to
Saints
,
Angels
,
the
Virgin
Mary
,
or
any
other
Creature
.
Prayer
being
an
Act
of
Religious
worship
,
cannot
without
manifest
Idolatry
be
directed
to
any
Creature
,
Rev.
22.
9.
Mat.
4.
10.
Judg.
13.
16.
That
in
Gen.
48.
16.
is
not
to
be
understood
of
a
created
Angel
,
but
of
Jehovah
the
Son
of
God
,
the
increated
Angel
of
the
Covenant
,
vid.
Hos.
12.
4
,
5.
compared
with
Gen.
32.
28.
It
was
not
any
created
Angel
;
but
God
himself
who
redeemed
him
out
of
evill
.
2.
To
exclude
all
prayer
to
false
Gods
,
such
as
Heathens
do
invoke
,
vid.
Psal.
44.
21.
3.
To
teach
us
that
we
must
direct
our
prayers
to
God
in
Trinity
.
We
must
invocate
the
Trinity
of
persons
in
the
unity
of
the
God-head
.
When
in
prayer
we
name
one
person
of
the
Trinity
:
we
must
in
our
heart
and
minde
include
the
other
two
;
for
however
,
the
persons
be
distinct
in
themselves
:
yet
in
all
the
duties
of
worship
which
we
perform
,
the
name
of
any
person
,
Father
,
Son
,
or
Holy
Ghost
,
is
to
be
taken
essentially
,
not
personally
.
We
are
to
conceive
,
the
Father
subsisting
in
the
same
God-head
,
with
the
Son
and
Holy
Ghost
,
and
in
all
workings
,
ad
extra
,
the
three
persons
of
the
Trinity
work
together
,
and
are
only
distinguished
in
manner
of
working
.
Therefore
we
must
not
separate
them
in
worship
.
And
when
we
pray
to
Christ
,
we
are
not
to
sever
his
two
Natures
in
our
minde
;
but
we
must
call
upon
him
as
God
and
man
;
for
however
,
the
Manhood
is
not
to
be
worshipped
with
religious
worship
for
it self
,
or
by
it self
,
because
it
is
by
it selfe
a
Creature
:
yet
as
it
is
personally
united
to
the
God-head
,
it
is
part
of
that
person
which
is
true
God
,
and
therefore
to
be
worshipped
with
one
and
the
same
worship
,
wherewith
the
Godhead
is
worshipped
,
Heb.
1.
6.
4.
'T
is
in
the
name
of
Christ
the
Mediator
.
In
the
state
of
innocency
man
might
worship
God
without
a
Mediator
,
but
since
sin
made
the
breach
,
God
will
accept
no
worship
from
man
,
but
what
is
tendred
in
the
hands
of
a
Mediator
.
This
Mediator
is
Jesus
Christ
alone
,
1
Tim.
2.
5.
This
was
typified
in
the
Law
.
The
High
Priest
alone
did
enter
into
the
Sanctuary
,
and
carry
the
names
of
the
Children
of
Israel
before
the
Lord
,
and
the
people
stood
without
,
Exod.
28.
29.
this
did
typifie
Christs
Mediation
.
The
Mercy
seat
had
two
things
,
The
Cloud
of
Incense
that
covered
it
,
The
blood
of
the
Bullock
sprinkled
before
it
,
Lev.
16.
13
,
14.
That
blood
typified
Christs
satisfaction
.
The
Cloud
of
incense
,
his
intercession
.
The
Patriarchs
of
old
made
all
their
Prayers
in
Christs
name
,
Deut.
9.
17.
Christ
is
the
Jacobs
Ladder
:
No
man
comes
to
the
Father
but
by
him
.
He
is
our
Brother
Benjamin
,
without
whom
God
will
not
bid
us
welcome
,
vid.
Eph.
3.
12.
This
I
add
for
two
Reasons
.
First
,
To
exclude
the
mediation
of
Saints
and
Angels
:
the
Papists
make
Co-Mediators
with
Christ
:
Secondly
,
To
take
off
that
fond
conceit
of
the
meritoriousness
of
our
prayers
.
These
come
in
the
name
of
your
prayers
,
not
in
Christs
name
.
5.
For
the
obtaining
of
good
things
necessary
for
soul
and
body
,
and
the
averting
of
evil
things
.
Here
we
have
both
Petition
and
Deprecation
.
That
which
is
to
be
prayed
for
comprehends
:
-
1.
Good
things
.
-
2.
Things
lawful
,
1
Joh.
5.
14.
-
3.
Things
necessary
;
not
trifles
,
not
vanities
;
not
res
ludicrae
:
we
must
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
-
4.
Things
for
soul
and
body
,
daily
bread
,
pardon
of
sinne
.
That
which
is
to
be
prayed
against
,
or
deprecated
:
Evill
things
,
Penal
Evills
,
Sinful
Evils
.
Only
things
spiritually
good
must
be
prayed
for
:
In
the
first
place
,
Matth.
6.
33.
Absolutely
.
All
outward
things
must
be
prayed
for
,
and
prayed
against
not
absolutely
,
but
with
subordination
to
the
Will
of
God
,
and
our
good
.
Not
as
I
will
,
but
as
thou
wilt
.
6.
That
God
may
be
the
better
glorified
.
This
I
add
,
to
let
you
see
what
the
supream
and
principal
end
of
a
Christian
should
be
in
prayer
:
Not
so
much
the
satisfaction
of
his
own
wants
,
or
the
removal
of
his
own
annoyance
,
as
the
glorifying
of
God
,
vid.
1
Pet.
4.
11.
Hallowed
be
thy
name
,
is
put
into
the
first
place
of
that
pattern
for
prayer
;
and
,
Thine
is
the
Kingdome
,
power
and
glory
,
into
the
Conclusion
,
to
let
us
see
that
Gods
honour
must
be
both
the
Alphae
and
Omega
of
our
Prayers
.
Secondly
,
what
are
the
Ingredients
of
a
Conquering
Prayer
?
In
the
opening
of
this
,
I
shall
give
you
an
Exposition
of
that
which
I
made
the
latter
part
of
the
Text
,
and
it
hath
these
six
things
in
it
.
1.
A
conquering
Prayer
must
be
a
frequent
Prayer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
often
as
God
gives
us
an
occasion
,
and
fit
opportunity
,
so
often
must
we
perform
this
Duty
of
Prayer
.
First
,
The
Scripture
doth
not
onely
enjoyn
the
Duty
of
Prayer
,
but
requires
frequency
in
it
,
Luke
18.
1.
1
Thes.
5.
17.
Daily
prayer
is
commanded
by
our
Saviour
,
Matth.
6.
11.
Give
us
this
day
our
daily
bread
.
Daily
prayer
;
yea
,
Morning
and
Evening
prayer
,
was
typified
by
the
morning
and
evening
Sacrifice
under
the
Law
,
vid.
Exo.
29.
38
,
39.
and
Numb.
28.
3.
That
was
to
be
offered
by
the
Israelites
every
morning
,
and
every
evening
,
without
intermission
;
yea
,
upon
their
Sabbaths
,
and
other
Festivals
,
though
there
were
other
peculiar
Sacrifices
to
be
offered
by
the
people
,
yet
the
daily
Sacrifice
was
not
to
be
omitted
,
Numb.
28.
10.
Secondly
,
the
servants
of
God
have
been
frequent
in
prayer
,
Daniel
used
to
pray
three
times
a
day
,
Dan.
6.
10.
David
seven
times
a
day
,
Psal.
119.
164.
Yea
,
he
was
vir
orationis
,
for
his
frequency
in
it
,
Psal.
109.
4.
The
story
relates
it
of
John
the
Evangelist
,
that
by
his
frequent
prayer
,
his
knees
were
grown
like
Camels
hoofs
for
hardness
.
Thirdly
,
Satan
tempts
us
frequently
:
he
is
every
moment
spreading
his
Net
,
and
laying
his
Snare
to
intrap
the
Soul
:
he
takes
every
opportunity
to
assault
us
:
ergo
,
we
should
take
every
opportunity
to
defend
our selves
against
his
Assaults
,
1
Pet.
5.
8.
Your
Adversary
goeth
about
continually
seeking
whom
to
devour
.
Himself
saith
,
Job
1.
7.
That
he
is
continually
circuiting
,
and
going
up
and
down
to
destroy
.
T
is
not
one
Arrow
that
will
secure
us
against
such
frequent
and
reiterated
Temptations
.
He
made
three
Assaults
upon
our
Saviour
in
a
little
space
of
time
,
Mat.
4.
init
.
and
when
he
left
him
,
it
was
but
for
a
season
,
Luke
4.
13.
2.
He
that
would
overcome
,
must
use
all
kind
of
prayer
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Prayer
is
diversly
distinguished
.
In
regard
of
the
manner
of
performing
it
,
it
is
either
,
1.
Mental
,
or
Vocal
.
Mental
prayer
is
,
when
the
heart
onely
prayeth
without
the
voyce
:
such
was
that
of
Moses
,
Exod.
14.
15.
Such
was
that
of
Hanna
,
1
Sam.
1.
13.
These
are
mutae
preces
,
&
tamen
clamantes
.
Vocal
Prayer
is
,
when
the
desires
of
the
heart
are
drawn
out
into
verbal
expressions
:
such
was
that
of
David
,
Psal.
5.
3.
Psal.
64.
1.
2.
Either
with
others
,
or
else
solitary
with
our selves
alone
:
Prayer
,
with
others
,
is
either
more
publike
,
as
in
the
Congregation
;
or
more
private
,
as
in
the
Family
.
Solitary
prayer
is
,
when
the
Christian
enters
into
his
Closet
,
retires
himself
from
all
company
,
and
then
powres
out
his
desires
to
God
:
such
is
that
our
Saviour
enjoyns
,
Matth.
6.
6.
Such
was
that
of
our
Saviour
,
Luke
5.
16.
In
regard
of
the
matter
,
Prayer
is
either
for
the
obtaining
of
good
things
;
this
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text
:
or
else
it
is
for
the
diverting
of
evill
,
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
all
kind
of
prayer
must
be
used
by
him
that
would
overcome
Temptations
:
He
must
pray
privately
and
publikely
,
mentally
and
vocally
,
&c.
Every
kind
of
prayer
hath
in
it
something
which
is
more
peculiarly
excellent
,
which
is
not
so
excellent
in
any
other
kind
of
prayer
:
Publike
prayer
excels
in
one
kind
;
private
prayer
is
more
excellent
in
other
respects
,
Nehem.
2.
4.
Mental
prayer
,
in
some
respects
,
excels
vocall
in
others
.
In
publike
prayer
there
,
is
more
strength
,
vis
unita
fortior
.
In
private
and
secret
prayer
there
is
less
distraction
.
There
is
in
the
publike
,
more
Communion
with
Saints
:
There
is
in
the
private
often
more
Communion
with
God
,
less
interruption
,
incumbrance
,
&c.
Satan
useth
all
kind
of
Temptations
,
and
therefore
we
should
use
all
kind
of
prayer
.
The
whole
vertue
of
prayer
lies
not
in
any
one
kind
,
but
in
all
kinds
.
3.
A
Conquering
Prayer
must
be
in
the
Spirit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
hath
four
things
in
it
:
1.
It
must
be
in
the
Spirit
,
and
not
onely
in
the
outward
man
.
So
the
Scholiast
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
must
not
be
a
work
of
the
head
,
or
hands
,
or
eyes
onely
;
but
chiefly
a
work
of
the
heart
.
Prayer
is
called
the
powring
out
of
the
soul
,
1
Sam.
1.
15.
The
powring
out
of
the
heart
,
Psal.
62.
8.
The
lifting
up
,
or
stretching
out
of
the
soul
,
Psal.
25.
1.
We
read
indeed
of
the
lifting
up
of
the
hands
,
Psal.
28.
2.
Of
the
lifting
up
of
the
eyes
,
Psal.
123.
1.
Of
the
bowing
of
the
knee
,
Ephes.
3.
14.
These
are
fit
and
convenient
postures
,
to
manifest
the
inward
affections
of
the
heart
;
but
the
main
work
of
prayer
is
in
the
inward
man
,
Quod
cor
non
facit
,
non
fit
.
Satan
is
a
Spiritual
Enemy
.
Satans
Temptations
,
are
Spiritual
Temptations
;
and
therefore
prayer
will
do
no
good
against
him
,
which
is
not
Spiritual
.
God
will
never
honour
a
prayer
with
victory
over
Satan
,
which
is
onely
a
bodily
service
;
yea
,
prayer
without
the
heart
,
drives
God
away
,
and
brings
temptations
into
the
soul
.
It
will
never
be
a
Satan-conquering
,
but
a
self-weakning
prayer
.
2.
Prayer
in
the
Spirit
,
i.
e.
Zealous
and
fervent
,
not
cold
and
faint
.
So
't
is
used
in
the
Scripture
,
Rom.
12.
11.
A
cold
faint
prayer
will
never
prove
a
Conquering-prayer
.
'T
is
fervent
prayer
,
that
is
the
effectuall
prayer
,
Jam.
5.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Such
have
been
the
prayers
of
the
victorious
servants
of
God
.
Such
was
Jacobs
prayer
,
Gen.
32.
31.
compared
with
Hos.
12.
4.
Such
was
the
prayer
of
Elias
,
Jam.
5.
16.
compared
with
1
King
.
18.
42.
We
read
of
striving
in
prayer
,
Rom.
15.
30.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Wrastling
in
prayer
,
Gen.
32.
24.
Labouring
fervently
Col.
4.
12.
Praying
exceedingly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Thes.
3.
10.
Powring
out
a
prayer
,
Psal.
102.
tit
.
Lifting
up
a
prayer
,
Esa
64.
7.
Stirring
up
our selves
in
prayer
,
Esa
64.
7.
All
which
expressions
note
ardency
.
Satan
is
not
cold
,
but
servent
;
not
faint
,
but
zealous
in
his
Assaults
:
he
fights
against
us
in
his
Spirit
,
that
is
,
with
all
his
might
;
and
if
we
do
not
pray
in
the
Spirit
,
we
shall
rather
encourage
him
then
get
the
Victory
.
3.
In
the
Spirit
;
that
is
,
in
sincerity
.
Spirit
is
used
,
in
Scripture
,
in
opposition
to
hypocrisie
,
Joh.
4.
24.
Ambrose
expounds
this
,
of
purity
of
heart
,
and
integrity
.
Hoc
est
in
Spiritu
semper
●rare
,
mundâ
conscientiâ
,
&
fide
integrâ
,
precem
ad
Deum
dirigere
.
In
carne
enim
orat
,
qui
pollutâ
mente
orat
.
A
prayer
proceeding
from
an
impure
heart
,
is
like
rotten
Arrows
against
an
Enemy
,
which
will
neither
wound
him
.
nor
kill
him
.
Hypocritical
prayers
shall
not
be
heard
of
God
,
Psal.
66.
18.
Nor
shall
they
be
fear'd
of
Satan
.
Satan
is
not
hypocritical
,
and
in
appearance
,
but
real
and
in
good
earnest
in
his
temptations
;
and
so
must
a
Christian
be
in
his
prayer
,
that
means
to
overcome
.
4.
In
the
Spirit
,
i.
e.
By
the
help
of
the
Holy
Spirit
.
The
Saints
have
this
happiness
,
that
the
Holy
Ghost
makes
intercession
in
them
with
sighs
and
groans
,
which
cannot
be
uttered
,
Rom.
8.
26.
Now
he
prayes
in
the
Spirit
,
that
prayes
by
the
help
and
assistance
of
the
Spirit
:
he
that
acteth
the
Graces
of
the
Spirit
in
Prayer
,
Faith
,
Hope
,
Heavenliness
,
&c.
Some
deride
Prayer
in
and
by
the
Spirit
.
Satan
is
a
Spirit
,
and
no
prayer
will
put
him
to
flight
,
but
that
which
is
framed
in
the
heart
by
the
Holy
Spirit
of
prayer
.
It
is
not
the
gift
of
Prayer
,
but
the
grace
of
Prayer
which
gets
the
day
.
4.
A
Conquering
Prayer
,
must
be
a
watchfull
Prayer
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
is
required
as
a
necessary
Qualification
of
Prayer
,
Mat.
26.
41.
There
is
a
two-fold
watchfulness
,
in
reference
unto
prayer
.
1.
A
watchfulness
(
unto
prayer
:
)
Of
this
we
read
,
1
Pet.
4.
7.
Be
ye
sober
,
and
watch
unto
prayer
.
A
watchfulness
(
in
prayer
:
)
Of
which
we
read
,
Col.
4.
2.
Watch
in
prayer
with
thanksgiving
.
He
that
would
overcome
Satan
by
prayer
,
must
do
both
these
;
He
must
watch
unto
prayer
;
that
is
:
1.
He
must
have
the
thoughts
of
his
heart
taken
up
about
this
Duty
:
he
must
prepare
for
it
,
both
matters
for
it
,
and
time
for
it
:
he
must
so
order
his
affairs
,
that
he
may
solemnly
wait
upon
this
work
of
prayer
:
many
Christians
are
so
intangled
about
other
things
,
they
do
so
watch
for
the
matters
of
this
life
,
that
they
have
no
fit
time
for
prayer
.
2.
He
must
watch
and
observe
those
special
seasons
,
in
which
God
doth
move
and
stir
up
his
heart
to
this
Duty
.
He
must
watch
(
in
Prayer
;
)
that
is
,
he
must
watch
against
Drowsiness
,
against
Distractions
,
and
wandrings
,
against
whatsoever
may
divert
him
from
prayer
.
It
is
to
be
the
care
of
a
Christian
,
that
his
heart
may
be
composed
in
prayer
,
that
Satan
may
not
take
him
off
from
the
work
he
hath
in
hand
.
Satan
watcheth
unto
Temptation
,
and
watcheth
In
Temptation
;
and
if
we
do
not
watch
both
Into
supplication
,
and
In
supplication
,
he
will
have
a
very
great
advantage
against
us
;
your
drowsie
,
careless
,
loose
,
unsetled
prayer
,
is
the
way
to
encourage
,
not
to
dishearten
Satan
.
5.
A
conquering
Prayer
,
must
be
a
persevering
Prayer
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
signifieth
such
an
invincible
constancy
,
and
perseverance
,
as
will
be
beaten
off
by
no
kind
of
opposition
,
or
difficulty
whatsoever
.
This
is
required
in
many
places
,
Rom.
12.
12.
Col.
4.
2.
We
must
not
onely
pray
for
a
day
,
or
a
year
,
and
then
cease
;
our
prayers
must
continue
as
long
as
the
battel
continues
.
All
victory
is
promised
to
him
onely
that
perseveres
.
Satan
is
never
weary
of
tempting
,
and
we
must
never
be
weary
of
praying
.
You
must
be
still
charging
and
discharging
this
Ordinance
of
Prayer
,
as
Satan
is
charging
and
discharging
upon
you
by
his
Temptations
:
Discontinuing
of
this
,
may
lose
the
battel
.
The
Apostle
exhorts
Christians
to
have
a
care
that
their
prayers
be
not
cut
off
,
1
Pet.
3.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
cutting
off
prayer
,
is
as
dangerous
as
the
totall
neglecting
of
prayer
.
6.
A
conquering
Prayer
,
must
be
a
charitable
prayer
.
This
is
,
in
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Not
,
as
if
we
must
pray
for
none
but
Saints
.
God
gives
us
leave
to
pray
for
all
sinners
,
except
those
who
have
sinned
that
unpardonable
sinne
.
Samuel
prayed
for
Saul
.
Abraham
prayed
for
Ishmael
&c.
'T
is
not
exclusive
of
others
:
His
meaning
is
,
we
must
pray
for
others
,
especially
for
the
Saints
:
the
Eye
of
Charity
,
in
this
,
as
in
other
pieces
of
it
,
is
to
look
first
at
the
Saints
.
The
Saints
are
liable
most
of
all
to
the
violence
of
the
same
Temptation
,
which
we
are
lyable
to
.
The
Saints
being
helped
by
our
prayers
,
will
be
the
better
able
to
pray
for
us
,
and
to
help
us
in
our
Assaults
,
by
their
prayers
.
And
besides
,
Prayers
for
the
Saints
,
will
engage
God
to
hear
the
prayers
that
we
make
for
our selves
,
in
our
own
Temptations
.
I
might
add
more
Qualifications
out
of
other
Scriptures
;
but
I
resolve
not
to
go
out
of
the
Text.
Thirdly
,
Wherein
the
usefulness
of
Prayer
,
as
to
the
overcoming
of
Satan
,
and
his
Temptations
,
lyeth
.
This
I
shall
shew
in
these
things
,
viz
,
LECT.
XXVI
.
April
3.
1650.
FIrst
,
Prayer
is
the
way
to
prevent
Temptations
from
entring
.
It
doth
make
the
soul
,
in
a
manner
impenetrable
,
Matth.
26.
41.
Watch
and
pray
,
that
ye
enter
not
into
Temptation
.
Satans
hands
are
tied
up
by
the
power
of
Prayer
sometimes
,
that
he
cannot
shoot
an
Arrow
of
Temptation
against
the
Soul
.
Lead
us
not
into
temptation
,
Mat.
6.
13.
It
's
a
hard
thing
for
Satan
,
with
all
his
wiles
,
to
make
his
fiery
Darts
fasten
upon
the
Soul
of
a
praying
Christian
.
Secondly
,
Prayer
is
the
way
to
pull
out
Satans
Darts
when
they
are
fastened
:
For
,
1.
Prayer
sets
the
blessed
Trinity
on
work
for
the
Souls
assistance
.
It
engageth
God
to
take
our
part
in
the
day
of
battel
.
When
Moses
held
up
his
hands
,
Israel
prevailed
:
when
he
let
his
hands
down
,
Amaleck
prevailed
,
Exod.
17.
11.
Call
upon
me
in
the
day
of
trouble
,
and
I
will
deliver
thee
,
Psal.
50.
15.
The
Prayer
of
the
Disciples
did
awake
Jesus
Christ
,
and
set
him
awork
for
them
,
when
the
winds
and
waves
did
threaten
shipwrack
,
and
present
ruine
,
Mat.
8.
24
,
25
,
26.
When
the
waves
and
storms
of
Temptation
threaten
the
ruine
of
the
Soul
,
Prayer
awakes
Christ
,
and
sets
him
on
action
for
the
Soules
safety
.
The
prayer
of
Paul
,
when
he
was
actually
engaged
with
Satan
in
a
very
hot
Dispute
,
brought
him
in
,
assistance
from
Heaven
.
I
besought
the
Lord
thrice
,
that
it
might
depart
from
me
;
and
he
said
,
My
grace
is
sufficient
for
thee
,
for
my
strength
is
made
perfect
in
weakness
,
&c.
2
Cor.
12.
8
,
9.
Prayer
brings
in
supply
of
assisting
Grace
.
2.
Prayer
gives
strength
to
all
the
other
pieces
of
the
Christian
Armour
.
It
is
reserved
by
the
Apostle
to
the
last
place
,
because
both
is
an
evidence
we
have
the
other
,
&
because
it
is
so
helpfull
to
all
the
rest
.
1.
It
doth
keep
the
Girdle
of
Truth
upon
the
Loyns
:
Holy
Prayers
are
as
the
Clasps
of
this
Girdle
,
which
tie
it
together
,
and
keep
it
from
falling
off
.
2.
It
is
that
which
doth
tie
together
the
Breast-plate
of
Righteousness
.
3.
It
keeps
on
the
Shooes
of
the
preparation
of
the
Gospel
upon
our
feet
.
Take
away
the
strings
of
Prayer
,
and
these
shooes
will
soon
slip
off
the
feet
.
4.
It
strengthens
the
Shield
of
Faith
,
and
keeps
it
from
breaking
.
I
have
prayed
for
thee
,
that
thy
Faith
do
not
fail
.
If
either
Christs
prayer
for
us
,
or
our
prayer
for
our selves
fail
,
the
Shield
of
Faith
will
fail
also
,
Jude
20.
5.
It
keeps
Hope
alive
;
he
that
is
most
frequent
in
prayer
,
will
be
most
lively
in
hoping
.
6.
It
puts
an
edge
to
the
Sword
of
the
Spirit
:
the
Word
of
God
stirres
us
up
to
prayer
;
and
then
Prayer
makes
the
Word
sharp
and
prevalent
.
3.
Prayer
expels
those
Corruptions
,
which
weaken
and
prejudice
the
Soul
,
and
give
advantage
to
Satan
in
the
day
of
Temptation
.
The
strength
of
sinne
,
in
the
soul
,
is
the
strength
of
Satan
;
all
his
advantage
is
from
our
own
Corruptions
.
Now
Prayer
doth
help
on
the
work
of
Mortification
,
and
Sanctification
;
it
purgeth
the
Conscience
,
it
purifieth
the
heart
,
it
fastens
grace
in
the
root
,
and
increaseth
it
in
the
branch
,
&c.
Every
holy
Prayer
pares
off
something
from
that
body
of
Death
,
which
is
Satans
Armory
,
and
strong
hold
in
us
.
4.
Prayer
adds
boldness
and
courage
.
Information
.
1.
This
lets
us
see
the
reason
why
Satan
is
such
an
enemy
to
Prayer
.
That
he
useth
all
means
to
take
off
the
servants
of
God
from
this
Duty
,
the
Scripture
tells
,
and
the
experiences
of
all
the
people
of
God
make
it
good
.
What
distractions
and
disturbances
doth
he
ordinarily
work
in
the
hearts
of
men
,
when
they
are
employed
in
this
service
?
The
Saints
of
God
never
find
him
more
busie
with
them
,
then
at
such
a
time
.
When
Paul
was
going
to
prayer
,
a
Spirit
of
Divination
meets
him
,
and
labours
to
divert
his
thoughts
,
Act.
16.
16.
A
Child
of
God
can
never
have
an
intention
to
wrastle
with
God
in
Prayer
,
but
some
messenger
of
Satan
,
or
other
,
is
ready
to
wrastle
with
him
to
take
him
off
.
This
Text
shews
us
the
reason
:
He
knows
well
,
that
the
servants
of
God
are
never
more
successfull
against
his
Temptations
;
nor
that
he
is
never
more
defeated
in
his
designs
against
them
,
than
when
they
set
their
faces
to
seek
God
.
He
hath
been
so
often
overcome
by
this
Holy
Ordinance
of
God
,
that
he
is
afraid
of
it
.
Hence
it
is
,
that
he
is
so
diligent
,
both
to
take
them
off
from
it
,
and
to
interrupt
them
in
it
.
He
is
most
afraid
of
a
Child
of
God
,
when
he
is
on
his
knees
.
This
makes
him
so
strangely
attempt
to
break
off
the
Exercise
of
it
.
2.
This
shewes
us
,
that
Satan
must
needs
prevail
very
much
,
where
Prayer
is
neglected
.
Do
not
wonder
to
see
the
Devils
Throne
erected
so
high
in
those
Families
,
and
in
those
Persons
,
where
Prayer
and
Invocation
is
cast
aside
.
There
's
nothing
in
such
a
soul
,
to
hinder
either
his
Residence
,
or
Domination
.
Watch
and
pray
,
saith
Christ
,
that
ye
enter
not
into
Temptation
,
Mat.
26.
41.
Those
that
disuse
Prayer
,
must
necessarily
be
under
the
power
of
black
Temptations
.
They
have
no
defence
to
keep
Satan
out
;
nor
have
they
any
way
to
cast
him
out
,
when
he
is
once
entred
.
3.
This
lets
us
see
the
power
of
Holy
Prayer
.
It
's
a
very
strong
thing
:
he
that
considers
well
what
prayer
hath
wrought
,
cannot
imagine
it
to
be
a
weak
thing
.
It
hath
for
a
time
stopt
the
course
of
Nature
:
Sun
stand
thou
still
in
Gibeon
,
and
thou
Moon
in
the
Valley
of
Ajalon
,
Josh.
10.
12
,
13.
It
hath
divided
the
waters
of
the
Sea
,
Exod.
14.
21
,
22.
It
hath
quenched
the
burning
flames
,
Numb.
11.
1
,
2.
It
hath
cast
Devils
out
of
their
possession
.
The
Prayer
of
Luther
,
and
other
servants
of
God
,
recovered
a
man
out
of
the
hands
of
Satan
,
who
had
made
an
Indenture
of
his
soul
to
him
,
and
sealed
it
with
his
own
bloud
.
The
Indenture
sealed
,
was
cast
in
,
into
the
place
where
they
were
praying
.
And
our
Saviour
tells
,
That
no
Devil
hath
such
deep
possession
,
but
by
Prayer
and
Fasting
he
may
be
cast
out
,
Matth.
17.
21.
In
a
word
,
Prayer
hath
overcome
God
himself
,
Gen.
32.
26.
Luther
was
wont
to
say
,
There
is
a
kind
of
Omnipotency
in
Prayer
.
It
never
yet
did
,
it
never
shall
,
through
God
,
meet
with
any
thing
too
hard
for
it
.
No
Journey
was
ever
too
long
for
it
:
no
Mountain
too
high
:
no
Waters
too
deep
:
no
Burthen
too
heavy
:
no
Temptation
too
strong
.
It
never
was
,
it
never
shall
be
,
finally
and
totally
overcome
by
any
Adversary
.
4.
That
a
Christians
Victory
over
the
Temptations
of
Satan
doth
not
depend
upon
himself
,
but
upon
God
alone
.
This
is
gathered
from
hence
:
When
he
hath
dressed
himself
,
and
got
his
weapons
into
his
hands
,
he
must
then
look
to
his
Commander
in
chief
,
and
conquer
by
prayer
.
He
doth
not
overcome
by
fighting
,
but
by
praying
.
All
his
preparation
,
all
his
graces
,
all
his
Armour
,
all
his
endeavour
,
will
not
carry
him
through
the
battel
with
success
,
unless
God
stand
by
him
.
When
he
hath
done
all
he
can
,
Prayer
must
be
his
last
refuge
,
that
God
would
vanquish
his
enemies
for
him
.
5.
This
is
an
Apologie
for
the
people
of
God
,
who
desire
to
be
frequent
in
Prayer
.
They
have
found
the
benefit
of
it
,
and
they
still
know
the
excellency
of
it
.
It
's
a
piece
of
that
Armour
which
they
must
use
:
nay
,
't
is
upon
the
matter
,
their
whole
Armour
:
all
the
rest
doth
no
good
without
it
;
therefore
are
they
so
careful
to
use
it
.
They
know
the
danger
of
Satans
Assaults
,
and
they
know
if
they
be
not
frequent
and
fervent
in
Prayer
,
they
shall
be
overcome
;
therefore
they
willingly
neglect
no
opportunity
of
performing
this
service
:
they
know
praying
Christians
,
are
the
safest
Christians
.
6.
That
the
gift
and
grace
of
Prayer
,
is
a
marvellous
great
blessing
,
That
God
hath
given
his
Spirit
,
to
be
a
Spirit
of
Prayer
in
us
;
that
God
hath
given
to
his
people
ability
to
pour
out
their
hearts
by
prayer
,
with
cries
and
groanes
,
that
cannot
be
expressed
;
that
Jesus
Christ
hath
given
us
a
Rule
how
to
pray
,
a
pattern
for
Prayer
:
This
is
a
singular
mercy
,
that
you
are
enabled
to
make
use
of
this
Ordinance
of
Prayer
.
There
are
many
that
know
not
how
to
pray
after
a
right
manner
.
If
God
have
taught
any
of
you
how
to
pray
,
you
are
to
acknowledge
it
as
a
marvellous
mercy
,
and
to
bless
his
name
.
7.
How
much
you
are
indebted
to
them
that
pray
for
you
.
They
supply
you
with
Armour
.
Exhortation
.
Be
intreated
and
perswaded
in
-
1.
Give
you
some
Motives
.
-
2.
Help
you
against
the
Wiles
of
Satan
,
whereby
he
endeavours
to
take
you
off
.
-
3.
Give
you
some
helps
.
I
might
give
you
many
Motives
:
I
could
tell
you
,
that
it
's
the
way
to
have
your
wants
supplyed
:
It
's
the
Key
of
the
Treasury
of
Gods
blessings
:
God
hath
appointed
this
as
the
great
Channel
of
conveyance
of
all
blessings
,
Jam.
1.
5.
It
's
the
way
to
have
every
thing
sanctified
to
your
use
:
it
makes
bitter
things
sweet
,
and
sweet
things
more
sweet
:
it
's
that
Salt
which
savours
every
thing
,
1
Tim.
4.
5.
It
turns
all
afflictions
into
gold
,
all
poyson
into
physick
,
2
Cor.
12.
8
,
9.
It
's
the
way
to
expell
inordinate
cares
and
fears
,
Phil.
4.
6.
He
that
is
much
in
prayer
,
will
be
little
in
Care
.
It
's
the
Nurse
of
all
graces
:
it
preserves
the
fear
of
God
in
their
hearts
,
Job
15.
4.
It
preserves
the
love
of
God
.
It
nourisheth
Humility
:
it
keeps
the
Conscience
clean
and
tender
;
it
preserves
and
maintains
heavenly-mindedness
,
&c.
But
I
shall
onely
urge
that
which
is
in
the
Text.
It
's
the
way
to
have
certain
victory
over
all
Temptations
.
Satan
may
shatter
a
praying
Christian
,
but
he
shall
never
conquer
him
:
He
may
,
for
a
time
,
bring
him
into
his
Net
;
but
God
will
rescue
him
,
and
bring
him
out
again
.
Whensoever
I
call
upon
God
,
saith
David
,
then
shall
mine
enemies
be
put
to
flight
,
Psal.
56.
9.
Prayer
,
rightly
managed
,
wil
carry
you
through
an
Host
of
Temptations
.
These
black
Regiments
will
and
must
give
way
to
the
power
of
prayer
,
if
you
continue
instant
in
it
.
You
cannot
get
victory
over
the
least
Temptation
without
prayer
;
and
the
greatest
Temptation
shall
be
subdued
,
if
you
continue
in
this
Duty
.
Satan
is
as
well
able
to
overcome
God
,
as
to
overcome
prayer
,
which
hath
the
strength
of
God
in
it
.
2.
To
help
you
against
the
wiles
of
Satan
:
He
hath
many
Devices
to
take
off
the
Children
of
God
from
prayer
,
viz
,
these
six
things
.
1.
God
knows
what
I
want
,
though
I
do
not
pray
.
I
cannot
,
by
prayer
,
move
God
to
bestow
any
thing
which
he
hath
not
intended
to
bestow
,
&c.
Ergo
,
What
need
is
there
of
prayer
?
Against
this
wile
of
Satan
,
consider
these
three
things
.
I.
The
receiving
of
the
good
things
we
want
,
is
not
the
onely
end
of
Prayer
.
It
is
one
great
end
,
but
there
are
many
other
things
besides
,
which
should
move
us
to
this
Duty
.
We
are
to
pray
,
1.
In
obedience
to
the
Command
of
God
.
It
is
a
piece
of
Divine
Worship
and
Adoration
:
it
is
a
part
of
that
homage
which
all
the
sons
of
men
owe
unto
God
.
II.
That
thou
mayst
enjoy
Communion
and
Fellowship
with
God
,
by
the
use
of
this
Ordinance
of
Prayer
.
III.
To
acknowledge
thy
submission
to
God
,
and
thy
dependance
upon
God
:
Not
to
pray
,
is
to
cast
off
that
Dominion
which
God
hath
over
thee
:
it
is
to
deny
thy
reliance
upon
God
.
'T
is
to
say
,
thy
dependance
is
not
upon
God
,
but
upon
thy self
.
2.
Thou
canst
have
no
ground
to
believe
,
that
any
good
thing
shall
be
bestowed
upon
thee
without
Prayer
.
Prayer
,
though
it
be
not
the
cause
,
yet
it
is
the
condition
,
or
the
mean
,
of
obtaining
all
that
good
which
God
hath
promised
unto
his
people
vid.
Ezek.
36.
37.
I
will
yet
for
all
this
be
enquired
of
by
the
house
of
Israel
,
to
do
it
for
them
.
No
man
can
say
,
I
shall
have
this
mercy
,
though
I
do
not
pray
.
3.
'T
is
not
the
bare
enjoying
of
the
good
we
want
which
should
satisfie
us
.
We
should
also
labour
to
enjoy
it
in
mercy
,
to
enjoy
it
as
a
blessing
.
Now
't
is
an
everlasting
,
and
most
certain
Truth
,
that
whatsoever
is
not
obtained
by
prayer
,
is
not
given
in
mercy
,
vid.
1
Tim.
4.
5.
A
man
hath
not
a
sanctified
right
to
any
thing
he
possesseth
without
prayer
.
2.
Satan
sometimes
labours
to
take
off
men
from
Prayer
,
by
objecting
their
infirmities
and
weaknesses
.
Thy
heart
is
thus
and
thus
distempered
,
&c.
Against
this
,
I
would
give
you
these
two
Answers
.
1.
'T
is
not
the
infirmities
and
weaknesses
of
a
Christian
which
are
seen
and
lamented
,
that
can
hinder
the
efficacy
and
success
of
his
Prayers
.
Sin
obstinately
and
avowedly
continued
in
,
will
indeed
cut
off
the
success
of
Prayers
,
and
make
both
them
,
and
him
that
makes
them
abominable
to
God
,
Prov.
28.
9.
But
infirmities
which
are
continually
resisted
and
bewailed
shall
never
make
the
prayer
to
be
rejected
.
I
might
give
you
many
instances
;
as
that
of
Jonah
,
A
man
full
passions
,
&c.
Yet
Chap.
2.
10.
God
heard
his
Prayer
.
King
Asa
,
a
man
full
of
infirmities
,
imprisons
the
Seer
,
oppresseth
the
people
,
2
Chron.
16.
10.
yet
God
heard
his
prayer
,
Chap.
14.
11
,
12.
But
I
shall
give
onely
that
one
remarkable
instance
,
which
is
recorded
as
a
help
against
this
Rock
,
Jam.
5.
17.
Elias
was
a
man
of
like
passions
,
as
we
are
,
&c.
Yet
was
heard
very
graciously
:
Heaven
was
opened
,
and
shut
at
his
prayers
.
Gods
hearing
of
our
prayers
,
doth
not
depend
upon
our
Sanctification
,
but
upon
our
Justification
.
He
doth
not
hear
our
prayers
,
because
either
we
,
or
our
prayers
,
are
perfect
;
but
because
our
persons
are
accepted
.
God
doth
not
hear
our
prayers
,
for
our
prayers
sake
,
but
for
his
own
names
sake
,
and
for
his
sons
sake
,
&c.
2.
This
should
rather
encourage
us
to
the
Duty
.
Discontinuance
of
prayer
,
will
not
remove
,
but
increase
our
imperfections
:
if
grace
be
weak
,
the
omission
of
prayer
will
make
it
weaker
:
if
Corruption
be
strong
,
disuse
of
prayer
will
make
it
stronger
.
The
distempers
of
the
heart
,
whatsoever
they
are
,
will
not
be
abated
,
but
augmented
,
by
the
omission
of
this
Duty
of
prayer
.
3.
Satan
will
perswade
men
,
perhaps
,
that
they
are
not
in
a
state
of
Grace
.
'T
is
true
,
if
they
had
but
onely
infirmities
,
they
might
be
encouraged
to
pray
,
&c.
but
they
are
unregenerate
persons
,
&c.
Against
this
,
I
would
give
these
Answers
.
Besides
this
,
in
the
general
,
that
it
is
a
good
sign
there
is
something
of
grace
,
when
Satan
perswades
men
to
the
contrary
,
&c.
Consider
,
1.
That
Prayer
is
a
work
fit
for
such
as
are
not
converted
,
as
well
as
such
as
are
converted
.
'T
is
the
Duty
of
men
to
pray
,
as
they
are
reasonable
Creatures
,
who
owe
homage
to
God
.
2.
Prayer
is
to
be
made
for
Conversion
,
as
well
as
after
Conversion
.
A
man
is
not
to
pray
onely
because
he
is
forgiven
;
but
also
,
he
is
to
pray
that
he
may
be
forgiven
:
see
Act.
8.
22.
Repent
,
saith
Peter
,
to
Simon
Magus
,
of
this
thy
wickedness
,
and
pray
God
,
if
(
perhaps
)
the
thought
of
thy
heart
may
be
forgiven
thee
,
&c.
4.
Those
who
never
pray
,
they
prosper
in
the
world
,
as
well
as
such
who
are
most
carefull
of
this
Duty
.
This
is
another
of
Satans
Devices
.
Against
this
,
consider
these
things
.
1.
Outward
prosperity
is
not
the
only
reason
why
men
should
pray
.
Yea
,
this
,
is
one
of
all
the
meanest
ends
of
prayer
.
2.
All
prosperity
,
which
is
not
the
effect
of
Prayer
,
is
indeed
a
Curse
,
and
not
a
blessing
.
Nothing
is
sanctified
,
as
I
said
before
,
but
that
which
comes
in
by
prayer
.
If
his
Children
be
multiplyed
,
it
is
for
the
sword
,
Job
27.
14.
If
his
Table
be
richly
furnished
,
it
is
to
ensuare
him
:
his
Wealth
is
his
Trap
,
&c.
Whatsoever
a
man
enjoyes
,
without
prayer
,
is
,
in
Gods
Account
,
no
better
then
Robbery
.
3.
God
hath
an
eternity
of
adversity
,
and
misery
,
after
this
life
.
They
have
received
their
Consolations
in
this
life
,
Luke
6.
24.
5.
Satan
takes
off
others
,
by
objecting
their
Disabilities
.
Thou
wants
those
gifts
and
endowments
,
which
others
have
:
Ergo.
Against
this
,
I
would
say
these
things
:
1.
God
doth
not
so
much
look
at
the
gift
of
Prayer
,
as
at
the
Spirit
of
Prayer
.
Though
it
be
the
Duty
of
every
person
to
labour
for
fit
words
of
Prayer
;
yet
God
doth
not
hear
prayer
for
the
elegancy
of
phrase
,
but
for
the
heavenliness
,
and
spiritualness
,
and
brokennesse
of
heart
of
him
that
prayes
.
The
publicans
prayer
had
not
much
eloquence
in
it
,
God
be
mercifull
to
me
a
sinner
;
and
yet
God
accepted
it
.
The
Spirit
of
God
helps
our
infirmities
,
saith
the
Apostle
,
with
sighs
and
groans
,
&c.
One
sigh
and
groan
from
a
broken
heart
,
is
better
pleasing
to
God
,
then
all
humane
eloquence
,
if
the
heart
be
not
affected
.
2.
Pray
that
thou
mayst
have
better
gifts
.
God
hath
promised
his
Holy
Spirit
to
them
that
ask
,
Luke
11.
13.
3.
Thou
dost
not
pray
to
God
as
a
critical
observer
of
incongruous
expressions
;
but
to
God
,
as
a
Father
;
Who
is
wel
pleased
with
the
prayers
of
his
Children
,
because
they
are
his
children
.
6.
Satan
perhaps
,
will
endeavour
to
take
off
Prayer
,
from
thy
long-waiting
for
an
Answer
.
Thou
hast
prayed
many
a
time
,
but
received
no
answer
,
&c.
Ergo.
I
would
against
this
Stratagem
,
give
these
things
,
by
way
of
answer
.
1.
God
hath
more
wayes
of
answering
prayers
then
one
.
There
are
three
remarkable
instances
in
Scripture
of
this
,
vid.
Acts
1.
7.
2
Cor.
12.
8
,
9.
Heb.
5.
7.
The
particular
thing
was
not
granted
,
and
yet
his
prayer
was
heard
.
2.
Delayes
are
not
denyals
.
God
defers
to
hear
,
not
because
he
doth
not
love
us
,
or
delight
in
us
,
but
for
other
ends
.
As
,
To
exercise
of
Faith
,
Hab.
2.
3
,
4.
To
exercise
our
Patience
.
To
stir
up
our
zeal
and
importunity
in
asking
.
To
give
us
what
we
ask
in
a
fitter
season
,
Rev.
6
,
10
,
11.
That
is
a
very
strange
expression
which
we
have
in
Joh.
11.
5
,
6.
Jesus
loved
Martha
,
and
her
sister
,
and
Lazarus
:
and
see
what
followes
,
v.
6.
When
he
heard
therefore
that
he
was
sick
,
he
abode
two
dayes
still
in
the
same
place
where
he
was
:
A
very
strange
effect
of
love
;
A
plain
contradiction
,
if
Reason
might
be
Judge
.
Deferring
to
hear
prayers
,
is
not
alwayes
an
evidence
of
hatred
,
but
sometimes
an
evidence
of
love
,
Calv.
in
locum
.
3.
Let
this
rather
be
a
Motive
to
confirme
,
then
a
discouragement
to
take
thee
off
from
prayer
.
God
will
hear
at
last
,
that
's
certain
:
and
,
do
not
lose
ten
or
twenty
years
waiting
,
for
want
of
a
little
patience
.
4.
Though
God
should
never
hear
,
yet
it
were
thy
duty
to
pray
.
3.
To
lay
down
some
helps
for
prayer
:
these
things
will
be
of
very
great
use
to
this
purpose
,
to
teach
us
to
pray
,
viz.
1.
Be
well
acquainted
with
the
Doctrine
of
the
Bible
,
that
you
may
thereby
get
the
perfect
knowledge
of
the
good
which
God
hath
therein
promised
unto
his
people
.
2.
Get
a
through
and
perfect
sense
of
your
own
wants
:
Sense
of
want
,
will
make
the
dumb
Child
to
beg
.
3.
Observe
well
the
prayers
you
hear
made
by
them
,
that
have
the
abilities
of
prayer
.
4.
Labour
for
the
Spirit
of
the
Lord
,
which
is
not
onely
a
Spirit
of
Grace
,
but
of
Supplication
.
5.
Get
others
to
desire
God
to
teach
you
how
to
pray
.
6.
Be
often
practising
,
according
to
the
abiiities
you
have
.
Precando
disces
precari
.
Thus
much
for
the
Spirituall
Armour
.
FINIS
▪