The saints submission and Sathans overthrow. Or, Sermons on James 4.7. By that faithfull and reverend divine, Iohn Preston, Doctor in divinitie, Chaplaine in ordinarie to his Majestie, Master of Emmanuel Colledge, sometime preacher of Lincolnes-Inne
First, their contentions, illustrated from the cause of them, vers, 1. viz. Their lusts which fought in their members, from whence come warres saith hee, and fightings among you? come they not hence even of your lusts that warre in your members.
First, their contentions, illustrated from the cause of them, vers, 1. viz. Their Lustiest which fought in their members, from whence come wars Says he, and fightings among you? come they not hence even of your Lustiest that war in your members.
Secondly, Their remissenes in prayer, set forth by the effect of it, not obtaining their desires, verse 2. yee lust and have not &c. yee fight and warre yet yee have not because yee aske not.
Secondly, Their remissness in prayer, Set forth by the Effect of it, not obtaining their Desires, verse 2. ye lust and have not etc. ye fight and war yet ye have not Because ye ask not.
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Thirdly, their asking amisse or not praying according to the will of God, declared by the cause of it verse 3. Yee aske amisse, that yee may consume it upon your lusts.
Thirdly, their asking amiss or not praying according to the will of God, declared by the cause of it verse 3. Ye ask amiss, that ye may consume it upon your Lustiest.
Fourthly, Their covevetousnesse or immoderate affecting the things of this earth, aggravated from the nature of the vice and Gods affection to it, its, enmity with him, vers. 4. Yee adulterers and adulteresses, know yee not that the friendship of the world is enmity with God.
Fourthly, Their covevetousnesse or immoderate affecting the things of this earth, aggravated from the nature of the vice and God's affection to it, its, enmity with him, vers. 4. Ye Adulterers and Adulteresses, know ye not that the friendship of the world is enmity with God.
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For the second particular the the cause of all these sinnes and lustes is set downe vers. 5. Doe yee thinke saith he, that the Scripture saith in vaine, The spirit that dwelleth in us lusteth to envy.
For the second particular the the cause of all these Sins and lusts is Set down vers. 5. Do ye think Says he, that the Scripture Says in vain, The Spirit that dwells in us Lusteth to envy.
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Secondly, yeelding to temptations & snares, to each of which in the last place, the Apostle applies an exhortation, wherein he shewes how these hinderances may bee removed,
Secondly, yielding to temptations & snares, to each of which in the last place, the Apostle Applies an exhortation, wherein he shows how these hindrances may be removed,
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For the first, this submission may be thus described, it is a gracious frame of the heart whereby the whole man doth submit it selfe unto the Law of God, in all things & in all estates.
For the First, this submission may be thus described, it is a gracious frame of the heart whereby the Whole man does submit it self unto the Law of God, in all things & in all estates.
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For the particulars in this description, they may thus be explained, first the heart must be brought into a right frame and order, concerning this frame & order of the heart see, 1 Chron. 29. 18. and Isa. 43. 21. This frame must be of the whole heart, it's called a gracious frame to distinguish it from that evil frame of heart which is in wicked men mentioned, Gen. 6. 5. the reason why this gracious disposition of the heart is required, is,
For the particulars in this description, they may thus be explained, First the heart must be brought into a right frame and order, Concerning this frame & order of the heart see, 1 Chronicles 29. 18. and Isaiah 43. 21. This frame must be of the Whole heart, it's called a gracious frame to distinguish it from that evil frame of heart which is in wicked men mentioned, Gen. 6. 5. the reason why this gracious disposition of the heart is required, is,
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the same for all the parts, though not for the perfections of the parts, and therefore we finde that the regenerating of a man to be the renewing of Gods image in him.
the same for all the parts, though not for the perfections of the parts, and Therefore we find that the regenerating of a man to be the renewing of God's image in him.
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the fulfilling of this promise we may see, Rom. 8. 29. This image of God therefore must be restored in the soule as appeares, 1 Cor. 15. 49. As wee have borne the image of the earthly,
the fulfilling of this promise we may see, Rom. 8. 29. This image of God Therefore must be restored in the soul as appears, 1 Cor. 15. 49. As we have born the image of the earthly,
This renewing of Gods image is also called the new man, the new birth, Ephes. 4. 24. Now we know that a child in the wombe hath all the parts that a man hath,
This renewing of God's image is also called the new man, the new birth, Ephesians 4. 24. Now we know that a child in the womb hath all the parts that a man hath,
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To which I answer, that a man may, and every man must attaine to it, otherwise all his labour is in vaine, the heart had as good never a whit be changed, as not wholly;
To which I answer, that a man may, and every man must attain to it, otherwise all his labour is in vain, the heart had as good never a whit be changed, as not wholly;
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But the rebellions of the wicked are between one lust and another, one carnall affection and another, their rebellion is against the providence of God and the light of nature which is in them.
But the rebellions of the wicked Are between one lust and Another, one carnal affection and Another, their rebellion is against the providence of God and the Light of nature which is in them.
Secondly, it follow in the descriptiō, tha• by the gracious fram• of the heart, th• whole man be mad• subject &c. by th• whole man, we ar• to understand the inward man and th• outward.
Secondly, it follow in the description, tha• by the gracious fram• of the heart, th• Whole man be mad• Subject etc. by th• Whole man, we ar• to understand the inward man and th• outward.
For Go• especially require• the obedience of the heart, see therefore the Wise-mans counsell to this purpose, Prov. 4. 23. and the Apostles, Heb. 3. 12. The reason hereof 〈 ◊ 〉,
For Go• especially require• the Obedience of the heart, see Therefore the Wiseman's counsel to this purpose, Curae 4. 23. and the Apostles, Hebrew 3. 12. The reason hereof 〈 ◊ 〉,
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& actions flow Now we know i• the spring-head b• slimie and muddie the streames flowing from it must neede• be slimie & muddie but if that be faire & cleare the streames will be so also,
& actions flow Now we know i• the springhead b• slimy and muddy the streams flowing from it must neede• be slimy & muddy but if that be fair & clear the streams will be so also,
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If a Prince should come to a subjectes house, and he instead of entertaining him, should continue vainly talking and prating with some base fellow, it would be counted wonderfull neglect and contempt:
If a Prince should come to a Subjects house, and he instead of entertaining him, should continue vainly talking and prating with Some base fellow, it would be counted wonderful neglect and contempt:
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The second sort of rebellious thoughts are such as are wicked, and that either for substance or manner, evill thoughts for substance are all those, whose objects are evill,
The second sort of rebellious thoughts Are such as Are wicked, and that either for substance or manner, evil thoughts for substance Are all those, whose objects Are evil,
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and hands that shed innocent bloud, an heart that deviseth wicked imaginations &c. Such evill thoughts have the covetous man, the malicious man, the envious man,
and hands that shed innocent blood, an heart that devises wicked Imaginations etc. Such evil thoughts have the covetous man, the malicious man, the envious man,
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If we would have God delight in the beauty of our soules, wee must wash our hearts from wickednesse according to Gods Counsell, Ier. 4. 14. O Ierusalem wash thy heart from wickednesse that thou mayst be saved,
If we would have God delight in the beauty of our Souls, we must wash our hearts from wickedness according to God's Counsel, Jeremiah 4. 14. O Ierusalem wash thy heart from wickedness that thou Mayest be saved,
He that lives a presumptuous life, shewes that he hath a secret rebellious opinion of the mercy of God: he that lives a desperate life, shewes that hee conceives amisse, (though it may be he sees it not) of the justice of God. Those that are of civill things are of three kindes, the first is when a man thinking of some civill thing, thinketh that he can of himselfe with his own power compasse the same, such the Apostle blames who say not with their mouthes but rather in their heart we will go into such a Citie,
He that lives a presumptuous life, shows that he hath a secret rebellious opinion of the mercy of God: he that lives a desperate life, shows that he conceives amiss, (though it may be he sees it not) of the Justice of God. Those that Are of civil things Are of three Kinds, the First is when a man thinking of Some civil thing, Thinketh that he can of himself with his own power compass the same, such the Apostle blames who say not with their mouths but rather in their heart we will go into such a city,
and there wee will buy and sell and get gaine, Iam. 4. 13. After he addeth vers. 16. that they did rejoyce in their boastings, that is, in that which they thought they were able to doe, but indeed were not.
and there we will buy and fell and get gain, Iam. 4. 13. After he adds vers. 16. that they did rejoice in their boastings, that is, in that which they Thought they were able to do, but indeed were not.
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The second kind is when we make our selves the ends of our own actions these kinde of rebellious thoughts the Prophet Zacha• blameth, Chap. 7 ver 6 When yee did eate and when yee did drinke, did you not eat• for your selves,
The second kind is when we make our selves the ends of our own actions these kind of rebellious thoughts the Prophet Zacha• blameth, Chap. 7 for 6 When ye did eat and when ye did drink, did you not eat• for your selves,
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Is not this great Babel, which I have built for the house of the kingdome, by •he might of my power •nd for the honour of my Majestie? The third kind is,
Is not this great Babel, which I have built for the house of the Kingdom, by •he might of my power •nd for the honour of my Majesty? The third kind is,
when wee •hinke of civill things with putting some •rustin them, chearing up our selves in regard of them, this the rich man doth whe• he makes his wealth his strong Citie,
when we •hinke of civil things with putting Some •rustin them, cheering up our selves in regard of them, this the rich man does whe• he makes his wealth his strong city,
and •hese are two-fold, ei•her manifest, earnest and boyling affections, such are commonly the markes of the wicked, such a boyling lust after honour was in Haman: the like was in Ahab after Naboths Vineyard:
and •hese Are twofold, ei•her manifest, earnest and boiling affections, such Are commonly the marks of the wicked, such a boiling lust After honour was in Haman: the like was in Ahab After Naboth's Vineyard:
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though he little thought it to be so, yet it afterwards proved true, as appeares 2 King. 8. 12. that these secret lustings are rebellious and therefore odious in Gods sight, is evident,
though he little Thought it to be so, yet it afterwards proved true, as appears 2 King. 8. 12. that these secret lustings Are rebellious and Therefore odious in God's sighed, is evident,
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because his spirit never dwelleth in any heart where they are, because they defile the heart according to that of our Saviour, out of the heart proceed evill thoughts, murders &c. these are the things which defile a man, Math 15. 19. 20. Now the spirit delights not to dwell in a polluted heart,
Because his Spirit never dwells in any heart where they Are, Because they defile the heart according to that of our Saviour, out of the heart proceed evil thoughts, murders etc. these Are the things which defile a man, Math 15. 19. 20. Now the Spirit delights not to dwell in a polluted heart,
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Both these are expressed, Isa. 3. 8. Ierusalem is ruined and Iuda is fallen, because their tongue and their doings are against the Lord, to provoke the eyes of his glory.
Both these Are expressed, Isaiah 3. 8. Ierusalem is ruined and Iuda is fallen, Because their tongue and their doings Are against the Lord, to provoke the eyes of his glory.
First, there must be no vanitie in our speeches, we must as the wise man speaketh, ponder our words, not speake any thing, till having pondered it, we find it to be of sufficient waight, worth the uttering.
First, there must be no vanity in our Speeches, we must as the wise man speaks, ponder our words, not speak any thing, till having pondered it, we find it to be of sufficient weight, worth the uttering.
Did we seriously consider, that we must give account of every idle word, that every idle word is a rebellion, we would surely make more conscience of idle words then wee doe.
Did we seriously Consider, that we must give account of every idle word, that every idle word is a rebellion, we would surely make more conscience of idle words then we do.
Secondly, rotten speeches are such wherewith there is joyned some corruption Ephes. 4. 29. the contrarie to these are called gracious speeches, Col. 4. 6. Now there are two sorts of either kind;
Secondly, rotten Speeches Are such wherewith there is joined Some corruption Ephesians 4. 29. the contrary to these Are called gracious Speeches, Col. 4. 6. Now there Are two sorts of either kind;
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a speech is called gracious, either because it proceedeth from some inward grace, that is called a zealous speech which proceeds from the affection of zeale;
a speech is called gracious, either Because it Proceedeth from Some inward grace, that is called a zealous speech which proceeds from the affection of zeal;
Col. 4. 6. unlesse they be seasoned with grace, they are like unsavoury meate which for want of Salt becomes putrified Pro. 10. 20. The tongue of the iust man is as fined silver, that is, his words are pretious as silver,
Col. 4. 6. unless they be seasoned with grace, they Are like unsavoury meat which for want of Salt becomes Putrified Pro 10. 20. The tongue of the just man is as fined silver, that is, his words Are precious as silver,
Rebellions in actions are, either the omitting of some good commanded, or the committing of some evill forbidden, the omission of some good is rebellion,
Rebellions in actions Are, either the omitting of Some good commanded, or the committing of Some evil forbidden, the omission of Some good is rebellion,
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Next it followes in the description, that the whole man must be subject to the law of God, viz. the Law of righteousnesse, not the Law of sinne, which reignes in our mortal members,
Next it follows in the description, that the Whole man must be Subject to the law of God, viz. the Law of righteousness, not the Law of sin, which reigns in our Mortal members,
because their feete are not shod with the preparation of the Gospell of peace, they have not that peace of conscience which will make them willing to passe through all estates, which is like shoes to the travellers feet.
Because their feet Are not shod with the preparation of the Gospel of peace, they have not that peace of conscience which will make them willing to pass through all estates, which is like shoes to the travellers feet.
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First, seeing every sinne is a rebellion against God, let this the rather move us to submit our selves unto him, that we may not be so great offenders as traitors.
First, seeing every sin is a rebellion against God, let this the rather move us to submit our selves unto him, that we may not be so great offenders as Traitors.
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first in respect of his greatnesse over us, this reason the Prophet Malachy useth Chap. 1. 6 14. Secondly, in respect of his goodnesse towards us, who is so mercifull a father to us, this we may see urged, Isa. 2. 2, 3. Isa. 5. 23, 4. The third may be taken from our selves who are exhorted to this duty.
First in respect of his greatness over us, this reason the Prophet Malachy uses Chap. 1. 6 14. Secondly, in respect of his Goodness towards us, who is so merciful a father to us, this we may see urged, Isaiah 2. 2, 3. Isaiah 5. 23, 4. The third may be taken from our selves who Are exhorted to this duty.
therfore it concernes us to yeeld all homage to him, the more a man holdeth of his Lord, the more homage he oweth him Secondly, we are all his servants,
Therefore it concerns us to yield all homage to him, the more a man holds of his Lord, the more homage he owes him Secondly, we Are all his Servants,
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yea we are not his servants only, but besides bought with a deare price, even the precious blood of his onely Sonne, 1 Cor. 6. 20. when a man hath bought a servant and that at an high rate, he expectes the more and better service to be done by him.
yea we Are not his Servants only, but beside bought with a deer price, even the precious blood of his only Son, 1 Cor. 6. 20. when a man hath bought a servant and that At an high rate, he expects the more and better service to be done by him.
Thirdly, we are all his children, therfore we must yeeld all duty & obedience to him, this reason the Apostle useth, 1 Pet. 1. 14, 15. As obedient children fashion not your selves according to the former lusts in your ignorance,
Thirdly, we Are all his children, Therefore we must yield all duty & Obedience to him, this reason the Apostle uses, 1 Pet. 1. 14, 15. As obedient children fashion not your selves according to the former Lustiest in your ignorance,
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so when we are temples consecrated to the holy Ghost it's sacriledge to profane these temples, to put them to base uses, this reason the Apostle useth, 1 Cor. 6. 19. What? know yee not that your •ody is the temple of the holy Ghost which is in you, which yee have of God,
so when we Are Temples consecrated to the holy Ghost it's sacrilege to profane these Temples, to put them to base uses, this reason the Apostle uses, 1 Cor. 6. 19. What? know ye not that your •ody is the temple of the holy Ghost which is in you, which ye have of God,
By the same reason may God in an higher degree punish every sin with death. Obj. But it seemes much that God should punish one sin with eternall death.
By the same reason may God in an higher degree Punish every since with death. Object But it seems much that God should Punish one since with Eternal death.
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This may also serve to humble us for our sinnes, seeing the least of them is a rebellion against God. The reason why many goe on quietly in their course of sinning is,
This may also serve to humble us for our Sins, seeing the least of them is a rebellion against God. The reason why many go on quietly in their course of sinning is,
because they consider not that God is highly provoked to anger by the same. For the better working of this humiliation in us, let us consider a few meanes.
Because they Consider not that God is highly provoked to anger by the same. For the better working of this humiliation in us, let us Consider a few means.
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God doth suddenly kindle a cleare light within them, whereby they come to see the foulnesse of their sinnes and the multitude of them, which having never looked into before, they deeply apprehend that it's impossible for them to obtaine mercy, and so despaire.
God does suddenly kindle a clear Light within them, whereby they come to see the foulness of their Sins and the multitude of them, which having never looked into before, they deeply apprehend that it's impossible for them to obtain mercy, and so despair.
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then to stay long in the consideration of them, many at the ripping up of their sinnes will be ready to say Lord have mercy upon me, but this is not sufficient.
then to stay long in the consideration of them, many At the ripping up of their Sins will be ready to say Lord have mercy upon me, but this is not sufficient.
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The Prophet blames the people, that in their humiliation they did but hang down their head like a Bulrush, Isa. 58. Is it such a fast that I have chosen? a day for a man to afflict his soule? is it to bow downe his head as a bulrush &c. they did wel in humbling thēselves,
The Prophet blames the people, that in their humiliation they did but hang down their head like a Bulrush, Isaiah 58. Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush etc. they did well in humbling themselves,
but their fault was in that they did not continue the same but were like the bulrush, which whilst the storme or blast of winde lasteth, hangs downe it's head,
but their fault was in that they did not continue the same but were like the bulrush, which while the storm or blast of wind lasteth, hangs down it's head,
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Our stonie hearts must be turned into flesh, before they can be broken with consideration of our sinnes, which is only the worke of Gods spirit, this point is gathered out of Zach. 12. 10. Those who have had the greatest measure of sorrow for their sins it hath bin wrought in them by the spirit of God. But how shal we attaine to this spirit will some say? our Saviour tells us, the way is to aske and pray for it,
Our stony hearts must be turned into Flesh, before they can be broken with consideration of our Sins, which is only the work of God's Spirit, this point is gathered out of Zach 12. 10. Those who have had the greatest measure of sorrow for their Sins it hath been wrought in them by the Spirit of God. But how shall we attain to this Spirit will Some say? our Saviour tells us, the Way is to ask and pray for it,
how much more shall your heavenly Father give the holy spirit to them that aske him? Obj. If we were children indeed as our Saviour there argueth, it is likely God would heare us,
how much more shall your heavenly Father give the holy Spirit to them that ask him? Object If we were children indeed as our Saviour there argue, it is likely God would hear us,
but we are not For answer hereun to marke the parable beginning at the 5. vers. and continued to the 9. verse, the conclusion is verse 8. I say unto you though he will not rise and give him,
but we Are not For answer hereun to mark the parable beginning At the 5. vers. and continued to the 9. verse, the conclusion is verse 8. I say unto you though he will not rise and give him,
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and give us as joyfull an answer as the woman of Canaan had after her repulse, this may the more comfort us, the longer we expect an answer with patience, the better and more comfortable answer shall at length be given us.
and give us as joyful an answer as the woman of Canaan had After her repulse, this may the more Comfort us, the longer we expect an answer with patience, the better and more comfortable answer shall At length be given us.
Many think that they want not this humiliation for sinne, but let such examine whether they have left off their course of sinning which they lived in before, this will be a speciall signe of their repentance.
Many think that they want not this humiliation for sin, but let such examine whither they have left off their course of sinning which they lived in before, this will be a special Signen of their Repentance.
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but submit our selves unto the Lord. For the farther enforcing hereof let us consider. First, some signes of this our submission. Secondly, the motives to it.
but submit our selves unto the Lord. For the farther enforcing hereof let us Consider. First, Some Signs of this our submission. Secondly, the motives to it.
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That Subject that heares the Proclamation of his Prince read, with the punishment annexed to be inflicted upon such as breake it, neglectes the same, regards not the punishment,
That Subject that hears the Proclamation of his Prince read, with the punishment annexed to be inflicted upon such as break it, neglects the same, regards not the punishment,
That neglect of Gods word is a signe of rebellion is most evident, Isa. 30. 8, 9. 10. Now (saith the Lord by his Prophet) Goe, write it before them in a Table,
That neglect of God's word is a Signen of rebellion is most evident, Isaiah 30. 8, 9. 10. Now (Says the Lord by his Prophet) Go, write it before them in a Table,
and that sloath and negligence is the true cause that they have no more knowledge in Gods word, these thinke they have knowledge enough, and therfore need no more;
and that sloth and negligence is the true cause that they have no more knowledge in God's word, these think they have knowledge enough, and Therefore need no more;
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This obstacle will be taken away if we compare 1 Cor. 1. 5, 27, 28. with Heb. 6. 1. and 5. 12. We know although a man take no poyson nor lay violent hands upon himselfe,
This obstacle will be taken away if we compare 1 Cor. 1. 5, 27, 28. with Hebrew 6. 1. and 5. 12. We know although a man take no poison nor lay violent hands upon himself,
and such heinous sinnes as will bring destruction to his soule yet if he take not the food of the soule, the word of God, his soule must needes famish.
and such heinous Sins as will bring destruction to his soul yet if he take not the food of the soul, the word of God, his soul must needs famish.
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but were uncapable of being taught the same Isa. 28. 10. 11, 12. Neglect also of the fearfull judgement denounced in Gods word without trembling at them is fearefull rebellion, the punishment whereof we may see, Ier. 5. 14. So likewise not to be moved with the promises contained in Gods word, is an evill signe, that we have not submitted our selves, to the Lord, it is wonderfull that so few come under Christs banner,
but were uncapable of being taught the same Isaiah 28. 10. 11, 12. Neglect also of the fearful judgement denounced in God's word without trembling At them is fearful rebellion, the punishment whereof we may see, Jeremiah 5. 14. So likewise not to be moved with the promises contained in God's word, is an evil Signen, that we have not submitted our selves, to the Lord, it is wonderful that so few come under Christ banner,
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and fight his battailes, seeing there are such excellent and incomparable priviledges promised to such as doe, Heb. 12. 22, 23. Whereas King Cyrus wanted not Souldiers,
and fight his battles, seeing there Are such excellent and incomparable privileges promised to such as do, Hebrew 12. 22, 23. Whereas King Cyrus wanted not Soldiers,
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but let them learne of the Centurion, that they are surely Satans servants, if when he bids them doe this, they doe it when he bids them come they come, the godly indeed may somtimes be violently lead captive of Satan,
but let them Learn of the Centurion, that they Are surely Satan Servants, if when he bids them doe this, they do it when he bids them come they come, the godly indeed may sometimes be violently led captive of Satan,
and although sometimes he fall backward, yet he recovers himself quickly and goes forward, like a ship which sayles from East to West, which though it be turned backe with some storme or tempest,
and although sometime he fallen backward, yet he recovers himself quickly and Goes forward, like a ship which sails from East to West, which though it be turned back with Some storm or tempest,
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For no man can serve two Masters, Luk. 16. Some will object that they seeke for wealth out of a provident care to provide for themselves and those who belong to them, not because they make riches their treasure or set their hearts upon them.
For no man can serve two Masters, Luk. 16. some will Object that they seek for wealth out of a provident care to provide for themselves and those who belong to them, not Because they make riches their treasure or Set their hearts upon them.
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Therefore these must thus examine themselves, if they esteeme their riches above any thing else, care for the increasing of them more then for any thing else,
Therefore these must thus examine themselves, if they esteem their riches above any thing Else, care for the increasing of them more then for any thing Else,
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First, Consider that we shall never have successe in any thing, so long as we continue rebells against God. For the feare of the wicked shall bee hrought upon him, Prov. 10. 24. an excellent example hereof see, Ier. 42. The wicked man alwayes either misseth of his desire,
First, Consider that we shall never have success in any thing, so long as we continue rebels against God. For the Fear of the wicked shall be hrought upon him, Curae 10. 24. an excellent Exampl hereof see, Jeremiah 42. The wicked man always either misses of his desire,
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Another motive should be the fearefull judgements that are every where denounced against the wicked & rebellious, Psal. 11. 6. Isa. 30. 13, 14. They are very emphatically compared to a swelling wal and a broken Vessell.
another motive should be the fearful Judgments that Are every where denounced against the wicked & rebellious, Psalm 11. 6. Isaiah 30. 13, 14. They Are very emphatically compared to a swelling wall and a broken Vessel.
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Secondly, they who beare this yoake delight in it, it becomes easie, what will not become easie to a man if he delight in it? The Hunter delightes in his sport,
Secondly, they who bear this yoke delight in it, it becomes easy, what will not become easy to a man if he delight in it? The Hunter delights in his sport,
First, the exhortation it selfe, resist the Devill. Secondly, the encouragement hereunto which may stirre us up to the performance of the duty, and hee will flee from you.
First, the exhortation it self, resist the devil. Secondly, the encouragement hereunto which may stir us up to the performance of the duty, and he will flee from you.
so the Christian which truely sees in what great danger he is continually, by the continuall lying in waite for him of Satan, needs no exhortation to flee from him,
so the Christian which truly sees in what great danger he is continually, by the continual lying in wait for him of Satan, needs no exhortation to flee from him,
though wicked men that are dead in their sins take no notice of it, yet it's evident by Scriptures Eph. 6. 12. Wee wrestle not against flesh and blood,
though wicked men that Are dead in their Sins take not notice of it, yet it's evident by Scriptures Ephesians 6. 12. we wrestle not against Flesh and blood,
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By experience as Eve in Paradise was tempted by Satan, so at this time we have many experiences of the like kinde, in Witches, to whom the Divell hath appeared in sundry shapes,
By experience as Eve in Paradise was tempted by Satan, so At this time we have many experiences of the like kind, in Witches, to whom the devil hath appeared in sundry shapes,
& present them to the minde, and perswade by these his reasons as we see in Eve, Gen. 3. And this truth is also evident by reason, those which are usually called Faedae tentationes cannot but be suggested by Satan,
& present them to the mind, and persuade by these his Reasons as we see in Eve, Gen. 3. And this truth is also evident by reason, those which Are usually called Faedae temptations cannot but be suggested by Satan,
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First for the manner by which they are cast into a mans minde, that they come not accidentally appeares, in that they come so often, and continue so long.
First for the manner by which they Are cast into a men mind, that they come not accidentally appears, in that they come so often, and continue so long.
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Againe, they come not by discourse, as appeares from the suddennesse of them, in that they are cast into a mans minde without any former thoughts which might bring them in.
Again, they come not by discourse, as appears from the suddenness of them, in that they Are cast into a men mind without any former thoughts which might bring them in.
Againe, that they come not by the strength of a mans affections, appeares in that he doth presently abhor them, in many there is no consent at all given to them, it remaines therefore that they must needes proceed from Satans suggestion.
Again, that they come not by the strength of a men affections, appears in that he does presently abhor them, in many there is no consent At all given to them, it remains Therefore that they must needs proceed from Satan suggestion.
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Secondly, it appeares in the matter of temptations, as to instance in that one for a man to kill himselfe, seeing it's a principle deeply grafted into every creature (as it cannot be otherwise) to preserve it selfe its own life, this thought in a man to seeke all meanes to kill himselfe, cannot come by any other meanes then by the suggestion of Satan,
Secondly, it appears in the matter of temptations, as to instance in that one for a man to kill himself, seeing it's a principle deeply grafted into every creature (as it cannot be otherwise) to preserve it self its own life, this Thought in a man to seek all means to kill himself, cannot come by any other means then by the suggestion of Satan,
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With the heathen indeed, who knew neither heaven nor hell this might prevaile, but how can this be true in a Christian (I meane one borne in the Church) who is perswaded there is a Hell for the wicked? can any such man be so fearelesse and so voyd of reason,
With the heathen indeed, who knew neither heaven nor hell this might prevail, but how can this be true in a Christian (I mean one born in the Church) who is persuaded there is a Hell for the wicked? can any such man be so fearless and so void of reason,
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as to cast himselfe into hell which he seekes to shunne? would any man standing by the fire, voluntarily throw himselfe into the fire that he might not be burnt? or cast himself into the water, that he might not be drowned? the reason is the same here.
as to cast himself into hell which he seeks to shun? would any man standing by the fire, voluntarily throw himself into the fire that he might not be burned? or cast himself into the water, that he might not be drowned? the reason is the same Here.
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The first and principall is his word, the second his mercies, the third is afflictions. Which two latter serve to quicken the first and make it ef - effectuall.
The First and principal is his word, the second his Mercies, the third is afflictions. Which two latter serve to quicken the First and make it ef - effectual.
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Concerning the first his word, Satan labours to frustrate it many wayes either by keeping it from men so he kept S Paul from comming to the Thessalonians to preach the word, 1 Thess. 2. 18. We would have come unto you,
Concerning the First his word, Satan labours to frustrate it many ways either by keeping it from men so he kept S Paul from coming to the Thessalonians to preach the word, 1 Thess 2. 18. We would have come unto you,
Or else keeping men from the word as in the parable Luk. 14. 17, 18. Or if men come to heare it by making it unprofitable unto them, either by making them delight only in the pleasantnesse and sweetnesse of the style wherein it is delivered, and so neglect the word:
Or Else keeping men from the word as in the parable Luk. 14. 17, 18. Or if men come to hear it by making it unprofitable unto them, either by making them delight only in the pleasantness and sweetness of the style wherein it is Delivered, and so neglect the word:
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so that the Sermon being ended their whole talke is of the slips and infirmities of the preacher These men are like a strainer through which the pure and good milk runs without stay, only the haires and motes remaine behind.
so that the Sermon being ended their Whole talk is of the slips and infirmities of the preacher These men Are like a strainer through which the pure and good milk runs without stay, only the hairs and motes remain behind.
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Or else Satan doth it by making men at the hearing of the word to be senslesse & stupid either by blinding their eyes that they cannot discerne the truth,
Or Else Satan does it by making men At the hearing of the word to be senseless & stupid either by blinding their eyes that they cannot discern the truth,
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if there be likelihood of reformation and turning, then presently he presents to a man his beloved sinnes which he is loath to part with, to see if they will stay him;
if there be likelihood of Reformation and turning, then presently he presents to a man his Beloved Sins which he is loath to part with, to see if they will stay him;
he suggestes that he wil never be able to undergoe it, in regarde of the strictnesse and rigour of it, with many other difficulties By this meanes oftentimes, the good motions which were in a mans minde become but a cloud which Satan bloweth over.
he suggestes that he will never be able to undergo it, in regard of the strictness and rigour of it, with many other difficulties By this means oftentimes, the good motions which were in a men mind become but a cloud which Satan blows over.
A second meanes to quickē the former are Gods mercies, the goodnesse of God is said to lead us to repentance Rom. 2. 4. Despisest thou the riches of his goodnes,
A second means to quicken the former Are God's Mercies, the Goodness of God is said to led us to Repentance Rom. 2. 4. Despisest thou the riches of his Goodness,
These mercies of God often become snares to that wicked, according to the imprecation of the Psalmist, Psal. 69. 22. Cited by the Apostle Rom. 11. 9. Let their table be made a snare,
These Mercies of God often become snares to that wicked, according to the imprecation of the Psalmist, Psalm 69. 22. Cited by the Apostle Rom. 11. 9. Let their table be made a snare,
So likewise preferment which should make a man more usefull and profitable both to God and his Church to how many is it made a snare, who make it the end of their desires? Thus when a man is in fauour with the Prince or some great man whereas he should make the use of it which Nehemiah did,
So likewise preferment which should make a man more useful and profitable both to God and his Church to how many is it made a snare, who make it the end of their Desires? Thus when a man is in favour with the Prince or Some great man whereas he should make the use of it which Nehemiah did,
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and seale to him the instruction, according to that in Iob 33. 16, 17, 18, 19. Whereas before the word did fume in his braine, afflictions make it sinke downe into his heart.
and seal to him the instruction, according to that in Job 33. 16, 17, 18, 19. Whereas before the word did fume in his brain, afflictions make it sink down into his heart.
For if any thing will change his heart, then in all likelihood is the time; but in many although their purposes and resolutions at that time bee changed;
For if any thing will change his heart, then in all likelihood is the time; but in many although their Purposes and resolutions At that time be changed;
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Their sorrow is but like the hanging downe of the head of the bull-rush for two or three dayes, in the time of a storme or tempest, which being over, immediatly it lifteth up the head againe.
Their sorrow is but like the hanging down of the head of the bulrush for two or three days, in the time of a storm or tempest, which being over, immediately it lifts up the head again.
Such sorrow was that of the hypocriticall Iewes, taxed, Isa. 58. 5. Is it such a fast that I have chosen? a day for a man to afflict his soule? Is it to bow downe his head like a bulrush,
Such sorrow was that of the hypocritical Iewes, taxed, Isaiah 58. 5. Is it such a fast that I have chosen? a day for a man to afflict his soul? Is it to bow down his head like a bulrush,
nor let the covetous looke upon the angry man to see his fault, lest hee forget his covetousnesse But let every one consider his owne personall faults,
nor let the covetous look upon the angry man to see his fault, lest he forget his covetousness But let every one Consider his own personal Faults,
When Herod had made the people wonder at his eloquence, the divell tempted him to assume the glory to himselfe, which brought that fearfull judgement upō him Thus when they are called to any publike duty,
When Herod had made the people wonder At his eloquence, the Devil tempted him to assume the glory to himself, which brought that fearful judgement upon him Thus when they Are called to any public duty,
Hee useth two meanes to blind mens judgements in this manner, first by stirring up in them some immoderate affection, which whiles it raignes, hinders the judgement from discerning aright of things.
He uses two means to blind men's Judgments in this manner, First by stirring up in them Some immoderate affection, which while it reigns, hinders the judgement from discerning aright of things.
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Thus in Vsury, when a man is possessed with the love of money, and takes great delight in it, that man is not able to apply the rule in Scripture to himselfe, whereby this his sinne is forbidden.
Thus in Usury, when a man is possessed with the love of money, and Takes great delight in it, that man is not able to apply the Rule in Scripture to himself, whereby this his sin is forbidden.
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like as a man when hee sees any thing through a glasse, the object seemes to bee of the same colour that the glasse is: thus affection deceiveth a man.
like as a man when he sees any thing through a glass, the Object seems to be of the same colour that the glass is: thus affection deceives a man.
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But these things though they are hidden from men here, yet for the most part at their death they are layd open before them, the immoderate affection that hindered judgement is then taken away,
But these things though they Are hidden from men Here, yet for the most part At their death they Are laid open before them, the immoderate affection that hindered judgement is then taken away,
For the first, Wee must have our hearts filled with grace, which is an especiall meanes, the reason may bee gathered out of the Parable, Luk. 11. 24, 25. When he commeth he findeth it swept, and garnished;
For the First, we must have our hearts filled with grace, which is an especial means, the reason may be gathered out of the Parable, Luk. 11. 24, 25. When he comes he finds it swept, and garnished;
or like an house wherein the divell dwelt and tooke delight, which when hee is cast out of, hee goeth up and downe through dry places, that is seeking to get in, and enter into some others;
or like an house wherein the Devil dwelled and took delight, which when he is cast out of, he Goes up and down through dry places, that is seeking to get in, and enter into Some Others;
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First, there is an emptinesse of knowledge, such was in those Gentiles of whom the Apostle speakes, Rom. 1. 22. Professing themselves to be wise, they became fooles:
First, there is an emptiness of knowledge, such was in those Gentiles of whom the Apostle speaks, Rom. 1. 22. Professing themselves to be wise, they became Fools:
Ephes 3. 14. For this cause I bow my knees unto the Father of our Lord Iesus Christ, that yee may bee able to comprehend with all Saints, what is the breadth,
Ephesians 3. 14. For this cause I bow my knees unto the Father of our Lord Iesus christ, that ye may be able to comprehend with all Saints, what is the breadth,
So likewise there is a fulnesse of conversation opposed to this emptinesse, when a mans whole life is filled with the fruits of Gods grace, such the Apostle prayes for Phil. 1. 10, 11. This I pray, that yee may approve things that are excellent:
So likewise there is a fullness of Conversation opposed to this emptiness, when a men Whole life is filled with the fruits of God's grace, such the Apostle prays for Philip 1. 10, 11. This I pray, that ye may approve things that Are excellent:
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VVee must have this fulnesse of Conversation, wee must alwayes be exercised in the fruites of godlinesse, never without some good speeches, actions, thoughts, or affections.
We must have this fullness of Conversation, we must always be exercised in the fruits of godliness, never without Some good Speeches, actions, thoughts, or affections.
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When we are not busie in Gods service, the divell takes an occasion to tempt us to serve him when wee are not doing some good, the divell tempts us to some evill.
When we Are not busy in God's service, the Devil Takes an occasion to tempt us to serve him when we Are not doing Some good, the Devil tempts us to Some evil.
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If all these actions may be good, as wee see they may, seeing a Christian may be alwayes performing some of them, hee may alwayes bee doing good, (according to the substance of his actions) though there be many imperfections in them,
If all these actions may be good, as we see they may, seeing a Christian may be always performing Some of them, he may always be doing good, (according to the substance of his actions) though there be many imperfections in them,
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Daemon non dicitur iussor, sed incensor vitiorum, he cannot move the will and affections, onely by Gods permission hee may somwhat move •he phantasie by cer•aine objects:
Daemon non dicitur iussor, said incensor Vitiorum, he cannot move the will and affections, only by God's permission he may somewhat move •he fantasy by cer•aine objects:
but it •s mans corruption which yeeldeth to his tentations, tha• makes him so much prevaile with me• This is plainly shew•ed, Iam. 1. 14. Every ma• is tempted,
but it •s men corruption which yields to his tentations, tha• makes him so much prevail with me• This is plainly shew•ed, Iam. 1. 14. Every ma• is tempted,
and to keepe back• part of the price of th• land? So that Sata• doth no more, the• if a man should per•wade to evill, onely is •perswasions are ••ronger,
and to keep back• part of the price of th• land? So that Sata• does not more, the• if a man should per•wade to evil, only is •perswasions Are ••ronger,
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and farre •ore subtill, therfore Peter asked Ananias •hy he suffered the •ivell to fill his heart, •hich implyes it was •is yeelding to him, •hich caused the di•ell to prevaile.
and Far •ore subtle, Therefore Peter asked Ananias •hy he suffered the •ivell to fill his heart, •hich Implies it was •is yielding to him, •hich caused the di•ell to prevail.
So •hen David returned ••om the slaughter of the Philistims, and the wo•en came out of all the Ci••es of Israel to meet Saul, 1 Sam. 18. 6, 7, 8. It is sayd that Saul being• exceeding wroth tha• the singers ascribe• to David tenne thou• sand,
So •hen David returned ••om the slaughter of the philistines, and the wo•en Come out of all the Ci••es of Israel to meet Saul, 1 Sam. 18. 6, 7, 8. It is said that Saul being• exceeding wroth tha• the singers ascribe• to David tenne thou• sand,
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because they wanted this corrup•ion of covetousnesse which was in Iudas. This advantage Satan •ath of us, he knowes what sinnes all men are most given to, by reason of their corruption.
Because they wanted this corrup•ion of covetousness which was in Iudas. This advantage Satan •ath of us, he knows what Sins all men Are most given to, by reason of their corruption.
Hee tempts the drunkard with company which wil draw him to fall into that sinne ▪ because hee knowes the drunkard cannot refuse such company being offered.
He tempts the drunkard with company which will draw him to fallen into that sin ▪ Because he knows the drunkard cannot refuse such company being offered.
The lascivious hee tempts with an unchast object, which he knows hee cannot resist. Thus he makes mens corruptions betray them, although some corruption and lust may be still,
The lascivious he tempts with an unchaste Object, which he knows he cannot resist. Thus he makes men's corruptions betray them, although Some corruption and lust may be still,
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when our hearts are hardened and made senslesse with these corruptions, and with the custome of sinne, the sorrow of repentance can onely humble the heart,
when our hearts Are hardened and made senseless with these corruptions, and with the custom of sin, the sorrow of Repentance can only humble the heart,
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as waxe when it is melted loseth the stampe it had before, and is plyable to take any other ▪ so the heart being softened throughly by the sorrow of repentance, loseth the former stamp which sinne had left upon it,
as wax when it is melted loses the stamp it had before, and is pliable to take any other ▪ so the heart being softened thoroughly by the sorrow of Repentance, loses the former stamp which sin had left upon it,
Wee may perhaps by a little sorrow cut off the tops of sinne, but unlesse the ground of our hearts bee sufficiently broken, wherein sinne had taken roote, the rootes of our sinnes will still remaine ▪
we may perhaps by a little sorrow Cut off the tops of sin, but unless the ground of our hearts be sufficiently broken, wherein sin had taken root, the roots of our Sins will still remain ▪
it is not sayd that wee are stronger then hee is, but he which is in us, Christ, is stronger then he which rules in the world Let us learn wisdome of the conies, which though they bee very weake,
it is not said that we Are Stronger then he is, but he which is in us, christ, is Stronger then he which rules in the world Let us Learn Wisdom of the conies, which though they be very weak,
and alwayes rely on him, we need not feare the divell, and all his tentations, if there were any strength in our selves, this might not seeme needfull,
and always rely on him, we need not Fear the Devil, and all his tentations, if there were any strength in our selves, this might not seem needful,
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As Gideon was to send away a great part of his hoast by Gods command before hee could overcome the Midianites, so must we cast away all confidence in our selves,
As gideon was to send away a great part of his host by God's command before he could overcome the midianites, so must we cast away all confidence in our selves,
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when God raiseth a man up, he thinkes that he rose, partly by his owne strength, this is to take away the glory which belongs to God alone, and greatly to dishonour him:
when God Raiseth a man up, he thinks that he rose, partly by his own strength, this is to take away the glory which belongs to God alone, and greatly to dishonour him:
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So Peter when in confidence of his owne strength, as may appeare Math. 26. 33. Hee followed Christ into the high Priests hall, then the divell tempted him and gave him so fearefull a foyle.
So Peter when in confidence of his own strength, as may appear Math. 26. 33. He followed christ into the high Priests hall, then the Devil tempted him and gave him so fearful a foil.
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God layed waste and destroyed his vineyard, because it was unfruitfull, after much cost and labour had been bestowed upon it, God looked it should have brought forth grates,
God laid waste and destroyed his vineyard, Because it was unfruitful, After much cost and labour had been bestowed upon it, God looked it should have brought forth grates,
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so that the graces of God, which after a speciall manner are the names of God, he will not suffer to bee taken in vaine, he will not suffer that they should be idle in a man, decaying daily, and never increased.
so that the graces of God, which After a special manner Are the names of God, he will not suffer to be taken in vain, he will not suffer that they should be idle in a man, decaying daily, and never increased.
The second Hindrance is any sin that lyes in a man unrepented of, as we may evidently see Rom 1. 26 2 Thess. 2. 10. the reason why this makes Christ with-hold his helpe from us, is,
The second Hindrance is any since that lies in a man unrepented of, as we may evidently see Rom 1. 26 2 Thess 2. 10. the reason why this makes christ withhold his help from us, is,
and enlighten our mindes, that wee may have a sight of them, and that is here worth the observing, which some Divines hold concerning the fall of the Angels, that it was onely through the want of stirring up those excellent things,
and enlighten our minds, that we may have a sighed of them, and that is Here worth the observing, which Some Divines hold Concerning the fallen of the Angels, that it was only through the want of stirring up those excellent things,
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and overcome us, differ not as may appeare, Ephes. 4. 26, 27. Let not the Sunne goe down upon your wrath, that is, let not the divell overcome you in this, neither give place to the divell.
and overcome us, differ not as may appear, Ephesians 4. 26, 27. Let not the Sun go down upon your wrath, that is, let not the Devil overcome you in this, neither give place to the Devil.
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Many who have given way to vain & idle thoughts, and have carelesly given themselves to idlenesse and ease, at length have become altogether in Satans power:
Many who have given Way to vain & idle thoughts, and have carelessly given themselves to idleness and ease, At length have become altogether in Satan power:
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like as a soft thing yeelding at the first, presently receives impression, their hearts being once polluted, presently all their affections receive the same impression.
like as a soft thing yielding At the First, presently receives impression, their hearts being once polluted, presently all their affections receive the same impression.
THus much hath hitherto been spoken of those words of the text, Resist the divell, now wee come to the second part, the promise, in these words, and hee will flee from you.
THus much hath hitherto been spoken of those words of the text, Resist the Devil, now we come to the second part, the promise, in these words, and he will flee from you.
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wee shall not onely prevaile against him, but also wee shall be lesse tempted by him hee shall depart from us, wee may see this in our owne head Christ, Math. 4. 11• hence then the doctrine ariseth;
we shall not only prevail against him, but also we shall be less tempted by him he shall depart from us, we may see this in our own head christ, Math. 4. 11• hence then the Doctrine arises;
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For proofe of this doctrine wee have those words, 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of tentation, and those 1 Cor. 10. 13. God is faithfull, who will not suffer you to bee tempted above that you are able:
For proof of this Doctrine we have those words, 2 Pet. 2. 9. The Lord Knoweth how to deliver the Godly out of tentation, and those 1 Cor. 10. 13. God is faithful, who will not suffer you to be tempted above that you Are able:
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This promise Go• performes, either by encreasing the strēgth and patience of him that suffers, or else by lessening the affliction and tentation according to his strength.
This promise Go• performs, either by increasing the strength and patience of him that suffers, or Else by lessening the affliction and tentation according to his strength.
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The reasons of this doctrine may bee these, the first is taken out of Rom. 6. 14. where the promise is this, Sinne (that is originall corruption) shall •ot have dominion over us, •en neither shall the •ivell himselfe have •ominion over us, •ut sinne, saith the A•ostle, shall have no do•inion, therefore not •e divell.
The Reasons of this Doctrine may be these, the First is taken out of Rom. 6. 14. where the promise is this, Sin (that is original corruption) shall •ot have dominion over us, •en neither shall the •ivell himself have •ominion over us, •ut sin, Says the A•ostle, shall have no do•inion, Therefore not •e Devil.
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The second reason •ay be, because wee •e in Christs kee•ing, 1 Pet. 1. 5. we are •ept, saith the Apo••le, by the power of God, •rough faith unto salva••n.
The second reason •ay be, Because we •e in Christ kee•ing, 1 Pet. 1. 5. we Are •ept, Says the Apo••le, by the power of God, •rough faith unto salva••n.
Besides, if the death of Christ was able to reconcile us unto God, then much more his life being a more powerfull meanes, shall preserve us to eternall life, this is the Apostl•• owne argument, Rom. 5. 9. O Much more, being iustified by his bloud, wee shall bee saved from wrath through him.
Beside, if the death of christ was able to reconcile us unto God, then much more his life being a more powerful means, shall preserve us to Eternal life, this is the Apostl•• own argument, Rom. 5. 9. O Much more, being justified by his blood, we shall be saved from wrath through him.
And although wee have not this preservation for our owne sakes, yet God will preserve us for his owne names sake, we being his portion, The Lords portion is his people, Iacob is the lot of his inheritance, saith Moses in his most divine songs Deut. 32. 9. Surely God will not loss his portion,
And although we have not this preservation for our own sakes, yet God will preserve us for his own names sake, we being his portion, The lords portion is his people, Iacob is the lot of his inheritance, Says Moses in his most divine songs Deuteronomy 32. 9. Surely God will not loss his portion,
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namely Satan, who hath received his deaths-wound, and over whom Christ hath triumphed, as appears Col. 2 15. Hee hath spoiled, saith the Apostle, principalities and powers, and hath made a shew of them openly, triumphing over them on his crosse.
namely Satan, who hath received his Death's wound, and over whom christ hath triumphed, as appears Col. 2 15. He hath spoiled, Says the Apostle, principalities and Powers, and hath made a show of them openly, triumphing over them on his cross.
Now amongst other signes this is a speciall one, if he can find that hee doth truly resist the tentation, not for the avoiding of vexation or perplexity that doth accompany it,
Now among other Signs this is a special one, if he can find that he does truly resist the tentation, not for the avoiding of vexation or perplexity that does accompany it,
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but beleeveth on him that iustifieth the ungodly, his faith is counted for righteousnesse. After this application truely made, will follow love, repentance, and obedience.
but Believeth on him that Justifieth the ungodly, his faith is counted for righteousness. After this application truly made, will follow love, Repentance, and Obedience.
Hence the Apostle in his prayer for the Saints at Rome, Rom. 15. 13. phraseth it thus, Now the God of hope fill you with all ioy and peace in beleeving.
Hence the Apostle in his prayer for the Saints At Room, Rom. 15. 13. Phraseth it thus, Now the God of hope fill you with all joy and peace in believing.
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He that will exercise this second act of faith before the former, beleeves a falshood, otherwise if a man have the former, hee ought to exercise the second,
He that will exercise this second act of faith before the former, believes a falsehood, otherwise if a man have the former, he ought to exercise the second,
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Though indeed they be foiled for the present, yet they get more strength afterwards, according to that, Rom. 8. 28. All things worke for the best unto those which love God, to them who are called according to his purpose.
Though indeed they be foiled for the present, yet they get more strength afterwards, according to that, Rom. 8. 28. All things work for the best unto those which love God, to them who Are called according to his purpose.
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Yea further, the divell failes in both his ends in tempting them, his first end is to have his house swept, the other to have it garnished, that is, to empty the heart of grace,
Yea further, the Devil fails in both his ends in tempting them, his First end is to have his house swept, the other to have it garnished, that is, to empty the heart of grace,
for hereby a man sees his corruptions which lay dead before, and so labours to purge his heart from them, see this evidently in Hezekiah for his failing, which is set downe 2. Chron ▪ 32. 3. he had a profitable end of it,
for hereby a man sees his corruptions which lay dead before, and so labours to purge his heart from them, see this evidently in Hezekiah for his failing, which is Set down 2. Chronicles ▪ 32. 3. he had a profitable end of it,
for wee must be emptyed of our selves, before we are fit to receive Christ. Secondly, because they increase humility in us, which is the ground of all Gods graces,
for we must be emptied of our selves, before we Are fit to receive christ. Secondly, Because they increase humility in us, which is the ground of all God's graces,
Another answer to the former objectio• may be this, thoug• God suffer Satan t• foile his children, ye• in the end they over•come and becom• conquerors,
another answer to the former objectio• may be this, thoug• God suffer Satan t• foil his children, ye• in the end they over•come and becom• conquerors,
But wee have had experience, that many have lyen under a •entation to their •eath, and have not •eemed to have over•ommed it, how •ould these prevaile •ver Satan?
But we have had experience, that many have lyen under a •entation to their •eath, and have not •eemed to have over•ommed it, how •ould these prevail •ver Satan?
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although the •arty himselfe dis•erne it not, and this •orke of the spirit is such as God accepts ▪ Rom. 8. 26, 27. So the• the victory is in truth though not in shew,
although the •arty himself dis•erne it not, and this •orke of the Spirit is such as God accepts ▪ Rom. 8. 26, 27. So the• the victory is in truth though not in show,
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and therefore as profitable to them But here this caution must bee added, that wee looke not to overcome whilest we stand still and remain idle, wee must performe our duty,
and Therefore as profitable to them But Here this caution must be added, that we look not to overcome whilst we stand still and remain idle, we must perform our duty,
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God keepes and preserves us, but it is by means, as appeares 1 Pet. 1. 5. God keepeth us through faith unto salvation, and the Apostle S. Iohn saith, that hee who hath a true hope, will purifie himselfe as God is pure, 1 Ioh. 3. 3. Although God be said to keepe us,
God keeps and preserves us, but it is by means, as appears 1 Pet. 1. 5. God Keepeth us through faith unto salvation, and the Apostle S. John Says, that he who hath a true hope, will purify himself as God is pure, 1 John 3. 3. Although God be said to keep us,
nor take any thing which hee prescribed, were this man to be beleeved? The like may be said of him who professeth, he desires to get the victory in ten•ations,
nor take any thing which he prescribed, were this man to be believed? The like may be said of him who Professes, he Desires to get the victory in ten•ations,
Now these are especially three, two whereof are things to be abstained from, namely reasoning and conferring with Satan and gazing upon the object, one thing is to be done to get the armour of salvation, to be girt with it, to have the shield of faith especially;
Now these Are especially three, two whereof Are things to be abstained from, namely reasoning and conferring with Satan and gazing upon the Object, one thing is to be done to get the armour of salvation, to be girded with it, to have the shield of faith especially;
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why then should I thinke upon a maid? there is his resolution for not staring upon the object, For what portion of God is there from above? and vers. 3. it is evident that it was faith in beleeving the threatnings of God towards the wicked, whereby he was terrified from walking in their wayes;
why then should I think upon a maid? there is his resolution for not staring upon the Object, For what portion of God is there from above? and vers. 3. it is evident that it was faith in believing the threatenings of God towards the wicked, whereby he was terrified from walking in their ways;
Now followes some Consectaries or Vses from the former doctrine, the first may be for reproofe of those who stirre not up themselves to resist the divell, notwithstanding they have the promise here made them:
Now follows Some Consequences or Uses from the former Doctrine, the First may be for reproof of those who stir not up themselves to resist the Devil, notwithstanding they have the promise Here made them:
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and whosoever doth not last out these Anakims, these lusts, which are his deadly and sworn enemies betimes, hee shall find they will be pricks to his sides,
and whosoever does not last out these Anakims, these Lustiest, which Are his deadly and sworn enemies betimes, he shall find they will be pricks to his sides,
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First for those who never felt any combat of Satan, and know not what his assaults meane, it is impossible that they should bee escaped out of Satans power, he will never leave his possession so easily.
First for those who never felt any combat of Satan, and know not what his assaults mean, it is impossible that they should be escaped out of Satan power, he will never leave his possession so Easily.
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before his departure, he rent and tare him, and will he so easily leave the possession of a soule, which is his more proper seat? How then can any man think he hath gotten the victory in this spiritual combate when he hath not stricken a stroake,
before his departure, he rend and tear him, and will he so Easily leave the possession of a soul, which is his more proper seat? How then can any man think he hath got the victory in this spiritual combat when he hath not stricken a stroke,
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but such as are described, Isa. 61. 1, 2, 3. The Apostle saith, Rom. 8. 15. Yee have not received againe the spirit of bondage to feare, &c. intimating that they received that,
but such as Are described, Isaiah 61. 1, 2, 3. The Apostle Says, Rom. 8. 15. Ye have not received again the Spirit of bondage to Fear, etc. intimating that they received that,
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and those men who themselves have had no skirmish with Satan, for the most part censure rashly of such whom they observe to bee more fearefull of offending in lesser matters.
and those men who themselves have had no skirmish with Satan, for the most part censure rashly of such whom they observe to be more fearful of offending in lesser matters.
that the estate of these men is fearfull appeares Heb. 10. 26. If wee sinne wilfully after wee have received the knowledge of the truth, there remaineth no more sacrifice for sinne,
that the estate of these men is fearful appears Hebrew 10. 26. If we sin wilfully After we have received the knowledge of the truth, there remains no more sacrifice for sin,
thus did the people Hos. 7. 14. it was for the losse of their corne and wine for which they howled, they had onely an outward humiliation, there was no crying to God in the heart;
thus did the people Hos. 7. 14. it was for the loss of their corn and wine for which they howled, they had only an outward humiliation, there was no crying to God in the heart;
whereas there remaines some speciall corruption which he will not part withall, and therefore when religion and this lust shall stand in opposition, religion must give way,
whereas there remains Some special corruption which he will not part withal, and Therefore when Religion and this lust shall stand in opposition, Religion must give Way,
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and all the difficulties here arise from the want of our full resolution to resist Satan Consider what Christ saith, Math. 11. 30. My yoke is easie, and my burden light;
and all the difficulties Here arise from the want of our full resolution to resist Satan Consider what christ Says, Math. 11. 30. My yoke is easy, and my burden Light;
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Thirdly, to overcome tentations against our sanctification, let us take up the duty commended by the Apostle, 1 Cor. 16. 13. Watch yee, stand fast in the faith, quit you like men.
Thirdly, to overcome tentations against our sanctification, let us take up the duty commended by the Apostle, 1 Cor. 16. 13. Watch ye, stand fast in the faith, quit you like men.
as we may see 1 Cor. 9. 27. I keepe under my body, and bring it into subjection, left that by any meanes when I have preached to others, I my selfe should bee a castaway.
as we may see 1 Cor. 9. 27. I keep under my body, and bring it into subjection, left that by any means when I have preached to Others, I my self should be a castaway.
The first signe is, when wee lay aside the weapons of our spirituall warfare, as, to pray lesse, to heare the word of God more seldome, to forsake religious company, to avoide occasions of sin lesse,
The First Signen is, when we lay aside the weapons of our spiritual warfare, as, to pray less, to hear the word of God more seldom, to forsake religious company, to avoid occasions of since less,
Thirdly, when sin begins to prevaile in a man more, which is then, when a man begins to have a fuller purpose of sinning afore-hand, lesse reluctancy in the committing of it,
Thirdly, when since begins to prevail in a man more, which is then, when a man begins to have a fuller purpose of sinning aforehand, less reluctancy in the committing of it,
It is most likely that the corruption was in his nature before, but now it assailed him more powerfully in regard of the force of Satan, which did accompany it.
It is most likely that the corruption was in his nature before, but now it assailed him more powerfully in regard of the force of Satan, which did accompany it.
This Word is the wisdome of God, and the power thereof may bee seene, Prov. 6. 23. The Commandement, Saith Salomon, is a lampe, and the Law is a light:
This Word is the Wisdom of God, and the power thereof may be seen, Curae 6. 23. The Commandment, Says Solomon, is a lamp, and the Law is a Light:
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Secondly, we must get strong reasons against our strong lusts, the lusts of our flesh are called deceitfull lusts, Ephes. 4. 22. That yee put off according to your former conversation, the old man, which is corrupt according to the deceitfull lusts;
Secondly, we must get strong Reasons against our strong Lustiest, the Lustiest of our Flesh Are called deceitful Lustiest, Ephesians 4. 22. That ye put off according to your former Conversation, the old man, which is corrupt according to the deceitful Lustiest;
Folly then being the cause of it, the readiest way to bee cured of it, is, by having the judgement rightly informed, which being strengthened with reason, will move the affections So S. Peter calleth the lusts of the flesh, the lusts of ignorance, 1 Pet. 1. 14. because these lusts proceed from their ignorance, they then who have their judgements truly informed, will with greater case, overcome a corruption by opposing strong reasons against it:
Folly then being the cause of it, the Readiest Way to be cured of it, is, by having the judgement rightly informed, which being strengthened with reason, will move the affections So S. Peter calls the Lustiest of the Flesh, the Lustiest of ignorance, 1 Pet. 1. 14. Because these Lustiest proceed from their ignorance, they then who have their Judgments truly informed, will with greater case, overcome a corruption by opposing strong Reasons against it:
for God will put them in his bottle, as holy David saith, and will surely reward them see this in the example of Cornelius, Act. 10. 4. Thy prayers and thy almes are come up for a memoriall before God.
for God will put them in his Bottle, as holy David Says, and will surely reward them see this in the Exampl of Cornelius, Act. 10. 4. Thy Prayers and thy alms Are come up for a memorial before God.
Fourthly, we must avoide irksomnesse, wee must consider, that it is part of the obedience, God requires at our hands, patiently to undergoe a tentation,
Fourthly, we must avoid irksomnesse, we must Consider, that it is part of the Obedience, God requires At our hands, patiently to undergo a tentation,
