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THE PARABLE OF THE VNCLEANE SPIRIT.
THE PARABLE OF THE UNCLEAN SPIRIT.
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Matth. 12. 43. When the uncleane Spirit is gone out of a man, hee walketh through drie places, seeking rest, and findeth none.
Matthew 12. 43. When the unclean Spirit is gone out of a man, he walks through dry places, seeking rest, and finds none.
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Then he saith, I will returne into my house whence I came out, & when he is come, he findeth it empty, swept, and garnished.
Then he Says, I will return into my house whence I Come out, & when he is come, he finds it empty, swept, and garnished.
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OVr Saviour Christ in great humility and mercy, came to save and to seeke the lost sheepe of Israel; unto whom hee came, not empty handed,
Our Saviour christ in great humility and mercy, Come to save and to seek the lost sheep of Israel; unto whom he Come, not empty handed,
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neither did hee leade an unprofitable life among them:
neither did he lead an unprofitable life among them:
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but all his workes were witnesses of his love, to their soules and bodies, in curing the one, and feeding the other;
but all his works were Witnesses of his love, to their Souls and bodies, in curing the one, and feeding the other;
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for he went about doing good, curing all that were oppressed of the divell.
for he went about doing good, curing all that were oppressed of the Devil.
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Yet for all his manifold mercies & manifest miracles wch he wroght among these stubborne Iewes, they requited him with inveterate hatred,
Yet for all his manifold Mercies & manifest Miracles which he wrought among these stubborn Iewes, they requited him with inveterate hatred,
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and maliciously interpreted his workes, to be wrought by the power of the Divell;
and maliciously interpreted his works, to be wrought by the power of the devil;
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for so they say, This fellow doth not cast out Divells but by Beelzebub the prince of the Divells.
for so they say, This fellow does not cast out Devils but by Beelzebub the Prince of the Devils.
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But our blessed Saviour knowing their cursed malice and obstinate wickednesse, by sound arguments confutes their calumnies, and discovers their intollerable blasphemie.
But our blessed Saviour knowing their cursed malice and obstinate wickedness, by found Arguments confutes their calumnies, and discovers their intolerable blasphemy.
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So that in this Story, the holy Evangelist doth lay open a double conflict ofour Saviour;
So that in this Story, the holy Evangelist does lay open a double conflict ofour Saviour;
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the first is against Sathan the enemy of mankinde, in the body of a poore man;
the First is against Sathan the enemy of mankind, in the body of a poor man;
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the other in the tongue of these obstinate pharises.
the other in the tongue of these obstinate Pharisees.
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In the one, he was a blinde & dumb divell, in the other a seeing and perverse adversarie.
In the one, he was a blind & dumb Devil, in the other a seeing and perverse adversary.
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Now, because violence doth not make an enemy so dangerous as cunning and craftie: therefore our Saviour casts him presently out of the blinde and dumbe man.
Now, Because violence does not make an enemy so dangerous as cunning and crafty: Therefore our Saviour Cast him presently out of the blind and dumb man.
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Where in he shewed himselfe by force;
Where in he showed himself by force;
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but out of these subtill and malicious Pharises, he did not so easily cast him out,
but out of these subtle and malicious Pharisees, he did not so Easily cast him out,
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but is forced to come from sound arguments (which might have stopt their mouths) to passe a doome upon them in the conclusion of this Parable;
but is forced to come from found Arguments (which might have stopped their mouths) to pass a doom upon them in the conclusion of this Parable;
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Even so shalt it be also to this wicked generation. When the uncleane spirit is gone out of a man. Even so shalt it be also to this wicked generation. When the unclean Spirit is gone out of a man.
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Whether these words were directed to the poore man, out of whom the divell was gone out,
Whither these words were directed to the poor man, out of whom the Devil was gone out,
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or to the stubborne Iewes, may seeme a Question.
or to the stubborn Iewes, may seem a Question.
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No doubt but it may very fitly be applyed to the former, that having received so great a benefit, he should not be unthankefull to the Lord for his deliverance, or grow secure and carelesse;
No doubt but it may very fitly be applied to the former, that having received so great a benefit, he should not be unthankful to the Lord for his deliverance, or grow secure and careless;
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least by his negligence and misdemeanour, the devill which now was cast out of him, should returne and take possession of him againe;
lest by his negligence and misdemeanour, the Devil which now was cast out of him, should return and take possession of him again;
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and so his last end should be worse than the beginning.
and so his last end should be Worse than the beginning.
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Or else these words may serve to be a witnesse against these perverse Scribes and Pharises, to seale up their further damnation:
Or Else these words may serve to be a witness against these perverse Scribes and Pharisees, to seal up their further damnation:
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It may serve for both, and bee as a patterne for the godly to imitate;
It may serve for both, and be as a pattern for the godly to imitate;
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to teach them to order their speech, that their words being weighed in the ballance of wisedome, and powdered with the salte of discretion, may tend to edification, and minister grace to the hearers. For, many times the standers by, doe more heedefully marke what is delivered,
to teach them to order their speech, that their words being weighed in the balance of Wisdom, and powdered with the salt of discretion, may tend to edification, and minister grace to the hearers. For, many times the standers by, do more heedfully mark what is Delivered,
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than those unto whom the speech is directed. When the uncleane spirit is gone out of a man.
than those unto whom the speech is directed. When the unclean Spirit is gone out of a man.
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This uncleane spirit which keepes possession by the power of sinne, was after a sort formerly cast out of the Iewes,
This unclean Spirit which keeps possession by the power of sin, was After a sort formerly cast out of the Iewes,
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when they received the Law of Moses, and so were taught to worship the true God aright;
when they received the Law of Moses, and so were taught to worship the true God aright;
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then this uncleane spirit, with his filthy troope, being destitute of so convenient a lodging, walked through drie places, amongst the Gentiles to seeke rest, whom hee corrupted in such a vile manner, that hee made them leese both sence and humanity,
then this unclean Spirit, with his filthy troop, being destitute of so convenient a lodging, walked through dry places, among the Gentiles to seek rest, whom he corrupted in such a vile manner, that he made them lose both sense and humanity,
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and fall into all manner of blindenesse and Idolatry, as we may see Rom. 1. 24. in so much, that being seduced by him, they worshipped and served him, with manifold Idolatries;
and fallen into all manner of blindness and Idolatry, as we may see Rom. 1. 24. in so much, that being seduced by him, they worshipped and served him, with manifold Idolatries;
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so that at the last, hee had so farre infatuated their understanding, that they also worshipped Catts, Serpents,
so that At the last, he had so Far infatuated their understanding, that they also worshipped Catts, Serpents,
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and other filthy creatures, as may appeare by the testimony of divers historians.
and other filthy creatures, as may appear by the testimony of diverse historians.
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Hesiod (as Eusebius observes) saith, There was worshipped upon the earth 30. thousand gods.Hesiod (as Eusebius observes) Says, There was worshipped upon the earth 30. thousand God's.
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In which Idolatrie the Gentiles continued, untill the Lord Iesus preached the truth of his Gospel amongst them;
In which Idolatry the Gentiles continued, until the Lord Iesus preached the truth of his Gospel among them;
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which glad tydings they embraced, and forsooke their former errours, and beleeved in him, and when they saw his miracles, they spake very honourably of him,
which glad tidings they embraced, and forsook their former errors, and believed in him, and when they saw his Miracles, they spoke very honourably of him,
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and acknowledged him to be Saviour of the world;
and acknowledged him to be Saviour of the world;
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of whom it was foretold by the Prophet, that He should open the eyes of the blinde,
of whom it was foretold by the Prophet, that He should open the eyes of the blind,
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and unstop the eares of the deafe. Then Sathan this uncleane spirit, was forced to goe out of them also.and unstop the ears of the deaf. Then Sathan this unclean Spirit, was forced to go out of them also.
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But the Iewes, unto whom Christ the Saviour of the world was sent, opposed and disgraced him in his workes and miracles,
But the Iewes, unto whom christ the Saviour of the world was sent, opposed and disgraced him in his works and Miracles,
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and by all means laboured to withstand him.
and by all means laboured to withstand him.
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Sathan finding this opportunity, returned backe againe unto these stubborne Iewes, whose Religion he found stuffed with a number of blinde Ceremonies and pharisaicall traditions, contrary to the Law of God.
Sathan finding this opportunity, returned back again unto these stubborn Iewes, whose Religion he found stuffed with a number of blind Ceremonies and pharisaical traditions, contrary to the Law of God.
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In the Temple, in stead of Pastors to teach the word, he found Drovers & Brokers, making of sale:
In the Temple, in stead of Pastors to teach the word, he found Drovers & Brokers, making of sale:
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In stead of pues for prayer, tables for Vsurers & money changers;
In stead of pues for prayer, tables for Usurers & money changer's;
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and in stead of a Congregation for the Saints, he found a denne of Theeves. Sathan I say, finding this opportunity, enters into them,
and in stead of a Congregation for the Saints, he found a den of Thieves. Sathan I say, finding this opportunity, enters into them,
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and houlds them in blindnesse and ignorance; so that their last end is worse than their beginning:
and holds them in blindness and ignorance; so that their last end is Worse than their beginning:
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For, now they are deprived of their Temple and liberty, and are as vagabonds upon the face of the earth, as appeares this day.
For, now they Are deprived of their Temple and liberty, and Are as vagabonds upon the face of the earth, as appears this day.
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By which we may see, what a wofull judgement all those are liable unto, which oppose the grace of God,
By which we may see, what a woeful judgement all those Are liable unto, which oppose the grace of God,
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when it is offered unto them.
when it is offered unto them.
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They doe as much as in them lyes, lay themselves open to the malice of Sathan;
They do as much as in them lies, lay themselves open to the malice of Sathan;
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who having gained any opportunity, will hardly be driven from them. Thus having sayd as much as is needefull for the understanding of this present Parable;
who having gained any opportunity, will hardly be driven from them. Thus having said as much as is needful for the understanding of this present Parable;
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yet, that we may receive the greater profit by it, we will for methods sake (which is memories guide) reduce the matter therein contayned under these foure heads.
yet, that we may receive the greater profit by it, we will for methods sake (which is memories guide) reduce the matter therein contained under these foure Heads.
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1. Wee will shew the manner and the measure of Sathans departure from the soule of man;
1. we will show the manner and the measure of Satan's departure from the soul of man;
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and then how he demeaneth himselfe, when he is gone. 2. His diligence to regaine his former possession, with the reasons that induce him thereunto.
and then how he demeaneth himself, when he is gone. 2. His diligence to regain his former possession, with the Reasons that induce him thereunto.
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3. When he hath regained possession, how forciblie hee sences himselfe to prevent expulsion.
3. When he hath Regained possession, how forcibly he Senses himself to prevent expulsion.
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4. The miserable estate of all those hee repossesses, how and wherein their end is worse than their beginning.
4. The miserable estate of all those he repossesses, how and wherein their end is Worse than their beginning.
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These 4. points by Gods grace shall be the substance of my ensuing discourse, of which in their order.
These 4. points by God's grace shall be the substance of my ensuing discourse, of which in their order.
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We will begin with the first, contayned in these words, When the uncleane spirit is gone out, &c. In these words is contained the uncleane spirits departure, and demeanour when he is gone.
We will begin with the First, contained in these words, When the unclean Spirit is gone out, etc. In these words is contained the unclean spirits departure, and demeanour when he is gone.
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This uncleane spirit is here described: 1. By his essence, he is a spirit. 2. By his quality or condition, an uncleane spirit. He is a spirit.
This unclean Spirit is Here described: 1. By his essence, he is a Spirit. 2. By his quality or condition, an unclean Spirit. He is a Spirit.
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The word spirit in Scripture, sometime doth signifie the essence of the god-head, as God is a Spirit.
The word Spirit in Scripture, sometime does signify the essence of the godhead, as God is a Spirit.
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Sometimes the third person in the Trinity, called the Spirit of truth.
Sometime the third person in the Trinity, called the Spirit of truth.
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Sometime the gifts and graces of the Spirit, as the Angell did foretell of Iohn, that he should be filled with the holy Ghost.
Sometime the Gifts and graces of the Spirit, as the Angel did foretell of John, that he should be filled with the holy Ghost.
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Sometime it signifies the soule of man, as Father, into thy hand I commend my Spirit.
Sometime it signifies the soul of man, as Father, into thy hand I commend my Spirit.
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But that wee may not spend our time about the divers acceptation of the word Spirit, we are to know, that whensoever wee finde the word Spirit set downe without any other word to expresse the meaning of it,
But that we may not spend our time about the diverse acceptation of the word Spirit, we Are to know, that whensoever we find the word Spirit Set down without any other word to express the meaning of it,
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then we are to know, that the third person in the Holy Trinity is meant, as Rom. 8. 26. The Spirit helpeth our infirmity.
then we Are to know, that the third person in the Holy Trinity is meant, as Rom. 8. 26. The Spirit Helpeth our infirmity.
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But when it is set downe with his adjective, the nature and quality of his adjective will easily demonstrate what the substantive importeth;
But when it is Set down with his adjective, the nature and quality of his adjective will Easily demonstrate what the substantive imports;
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as the evill spirit vexed Saul; that is, the Divell.
as the evil Spirit vexed Saul; that is, the devil.
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And in this place he is called An uncleane spirit, whereby his nature is expressed to be uncleane.
And in this place he is called an unclean Spirit, whereby his nature is expressed to be unclean.
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And thus much for his essence. He is a Spirit. Come wee now to speake of his quality and condition;
And thus much for his essence. He is a Spirit. Come we now to speak of his quality and condition;
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He is uncleane. The divell is an uncleane spirit, but not in regard of his creation,He is unclean. The Devil is an unclean Spirit, but not in regard of his creation,
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but in respect of the condition hee brought upon himselfe. The Scriptures teach, that the Divell was not created evill;
but in respect of the condition he brought upon himself. The Scriptures teach, that the devil was not created evil;
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For, God saw every thing that he had made, and behould it was very good. He was created an Angell of Light, and a spirit without mixture of body; immortall without feare of corruptiō;
For, God saw every thing that he had made, and behold it was very good. He was created an Angel of Light, and a Spirit without mixture of body; immortal without Fear of corruption;
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intellectuall with exceeding promptnesse of wit; free that nothing could force his will, wise with fulnesse of naturall knowledge; powerfull above all inferiour creatures: wholy decked with admirable vertues;
intellectual with exceeding promptness of wit; free that nothing could force his will, wise with fullness of natural knowledge; powerful above all inferior creatures: wholly decked with admirable Virtues;
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capable of seeing God clearely, with promise of this glory, if he persevered in his service.
capable of seeing God clearly, with promise of this glory, if he persevered in his service.
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But not being content with this his estate, but seeking to pry into the majesty of the deity, and to usurpe the glory of his maker, was therefore dejected and cast into hell;
But not being content with this his estate, but seeking to pry into the majesty of the deity, and to usurp the glory of his maker, was Therefore dejected and cast into hell;
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and so from being a blessed Angell in Heaven, he is become a damned devill in hell.
and so from being a blessed Angel in Heaven, he is become a damned Devil in hell.
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As he derived his nature from God, so he is good; but this depravation of his nature is from himselfe.
As he derived his nature from God, so he is good; but this depravation of his nature is from himself.
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An Angell he was of Gods making, & a divell of his owne.
an Angel he was of God's making, & a Devil of his own.
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And now being deprived of the glory of God, he delights in all uncleannesse, & is an utter enemie to all holinesse.
And now being deprived of the glory of God, he delights in all uncleanness, & is an utter enemy to all holiness.
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Therefore he useth all meanes to make mankinde as unhappie as himselfe, and to wrappe every mothers Childe under the curse of God.
Therefore he uses all means to make mankind as unhappy as himself, and to wrap every mother's Child under the curse of God.
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As soone as our first Parents were set in Paradise;
As soon as our First Parents were Set in Paradise;
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though they were furnished with the invincible army of innocencie and righteousnesse, so that he was not able to conquer them by force and violence;
though they were furnished with the invincible army of innocence and righteousness, so that he was not able to conquer them by force and violence;
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yet out of an inveterate hatred which he bare to the Image of God shining in them,
yet out of an inveterate hatred which he bore to the Image of God shining in them,
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and out of envie to their happinesse, hee entered into a treacherous parlie with our Grandmother Eve, and so bewitched her sences with flattery, that he caused her to wandor from the truth of Gods Word;
and out of envy to their happiness, he entered into a treacherous Parlie with our Grandmother Eve, and so bewitched her Senses with flattery, that he caused her to wandor from the truth of God's Word;
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and to intice her husband to transgresse the Commandement of God;
and to entice her husband to transgress the Commandment of God;
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whereby they put off the Armour of innocencie and righteousnesse, and entertayned into their soules a troupe of his ambitious tentations;
whereby they put off the Armour of innocence and righteousness, and entertained into their Souls a troop of his ambitious tentations;
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and then having gayned the possession he sought for, presently he ransacked their soules, and deprived them of all spirituall graces,
and then having gained the possession he sought for, presently he ransacked their Souls, and deprived them of all spiritual graces,
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and brought them like inferiour Captives under his dominion.
and brought them like inferior Captives under his dominion.
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And that he might the more securely keepe them under subjection, he did not onely kill and wound Gods graces in their soules,
And that he might the more securely keep them under subjection, he did not only kill and wound God's graces in their Souls,
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but in stead of them, hee placed a strong Garison of carnall corruptions and fleshly lusts, which should be as a Porter to open passage to his temptations, whensoever he please to make any entrance.
but in stead of them, he placed a strong Garrison of carnal corruptions and fleshly Lustiest, which should be as a Porter to open passage to his temptations, whensoever he please to make any Entrance.
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Thus having so poysoned the fountaine and head spring of all mankinde; all men now they are conceived in sinne, and brought forth in iniquitie.
Thus having so poisoned the fountain and head spring of all mankind; all men now they Are conceived in sin, and brought forth in iniquity.
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And are deprived of the glory of God. And remaine under the governance of this uncleane spirit.
And Are deprived of the glory of God. And remain under the governance of this unclean Spirit.
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And in this miserable condition, every one had remained, if the wisedome of God had not found out a way to redeeme us, out of this his bondage and servitude.
And in this miserable condition, every one had remained, if the Wisdom of God had not found out a Way to Redeem us, out of this his bondage and servitude.
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Thus we have discovered our adversarie, to be in power a spirit, and in nature and condition an uncleane spirit, one that for his pride and rebellion was cast out of Heaven:
Thus we have discovered our adversary, to be in power a Spirit, and in nature and condition an unclean Spirit, one that for his pride and rebellion was cast out of Heaven:
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therefore woe to the Inhabitants of the Earth, for hee will doe as much mischiefe as he can;
Therefore woe to the Inhabitants of the Earth, for he will do as much mischief as he can;
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he knowes his time is but short, and therefore he will loose no opportunitie, but will labour by all meanes, to make all mankinde as filthy as himselfe.
he knows his time is but short, and Therefore he will lose no opportunity, but will labour by all means, to make all mankind as filthy as himself.
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Thus he made Caine swell in envie to his brother, and to bathe his hands with cruelty in his blood: Achan with theft, Gehazi and Annanias and his wife with lying and dissembling.
Thus he made Cain swell in envy to his brother, and to bathe his hands with cruelty in his blood: achan with theft, Gehazi and Ananias and his wife with lying and dissembling.
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Thus hee defiles all men with sin, and pollutes the land with transgressions. For, every sinne, as it dishonours God;
Thus he defiles all men with since, and pollutes the land with transgressions. For, every sin, as it dishonours God;
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so it holds the sinner in perpetuall bondage. For, whosoever committeth sinne, is the servant of sinne.
so it holds the sinner in perpetual bondage. For, whosoever Committeth sin, is the servant of sin.
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Then in this bondage and Captivitie, all naturall and unregenerate men remaine, bound under the curse of the Law,
Then in this bondage and Captivity, all natural and unregenerate men remain, bound under the curse of the Law,
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untill the custome of sinne hath taken away the sence of sinne; and then this Tyrant, plunges them under the curse of God before they are aware.
until the custom of sin hath taken away the sense of sin; and then this Tyrant, plunges them under the curse of God before they Are aware.
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As every sinne is uncleane in the Concreat; so there is a sinne called uncleannesse in the Abstract;
As every sin is unclean in the Concrete; so there is a sin called uncleanness in the Abstract;
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as if it were in a speciall manner breathed out of the mouth of this uncleane spirit.
as if it were in a special manner breathed out of the Mouth of this unclean Spirit.
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This uncleane and filthy sinne, is the sinne of Adulterie and Fornication, which though it seeme a Paradise to the desire,
This unclean and filthy sin, is the sin of Adultery and Fornication, which though it seem a Paradise to the desire,
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yet it is a Purgatory to the purse; and a hell to the soule, and dishonours the noble name of a Christian.
yet it is a Purgatory to the purse; and a hell to the soul, and dishonours the noble name of a Christian.
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And though the wanton minions of this age extenuate it, and say, it is but a tricke of youth;
And though the wanton minions of this age extenuate it, and say, it is but a trick of youth;
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yet let them know, that it is a sinne hatefull in the sight of God, who will not let them goe unpunished;
yet let them know, that it is a sin hateful in the sighed of God, who will not let them go unpunished;
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for, whoremongers and Adulterers God will judge. But of the filthinesse and fearefulnesse of this sinne I have spoken at large in a Treatise, Intituled The Worldlings looking Glasse.
for, whoremongers and Adulterers God will judge. But of the filthiness and fearfulness of this sin I have spoken At large in a Treatise, Entitled The Worldlings looking Glass.
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When the uncleane spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. When the unclean Spirit is gone out of a man, he walks through dry places, seeking rest, and finds none.
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In these words is contained Sathans departure, and demeanour when he is gon. In his departure observe these particulars:
In these words is contained Satan's departure, and demeanour when he is gone. In his departure observe these particulars:
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1. The manner of his going out. 2. The measure of his going out. First, for the manner of his going out;
1. The manner of his going out. 2. The measure of his going out. First, for the manner of his going out;
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Sathan will not depart but by compulsion;
Sathan will not depart but by compulsion;
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for he keepes possession like a strong armed man, which will not be amooved, till a stronger,
for he keeps possession like a strong armed man, which will not be amoved, till a Stronger,
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even the strength of Israel come against him; he alone and none but he, can master and subdue him.
even the strength of Israel come against him; he alone and none but he, can master and subdue him.
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The disciples were unable to doe it; and by his owne good will, he will never depart.
The Disciples were unable to do it; and by his own good will, he will never depart.
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He loves his dwelling so well, that he accounts it no lesse than a Torment to be cast out. He loves his Dwelling so well, that he accounts it no less than a Torment to be cast out.
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And so envious hee is to mankinde, that he will never leave him till hee have brought him to destruction;
And so envious he is to mankind, that he will never leave him till he have brought him to destruction;
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because he is greeved that mankinde should enjoy that happinesse he himselfe hath lost.
Because he is grieved that mankind should enjoy that happiness he himself hath lost.
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Secondly, In regard of the curse that was given him in Paradise, that the seede of the woman should bruise his head. Therefore he pursues mankinde with deadly hatred and implacable malice, that either he may frustrate the truth of Gods word,
Secondly, In regard of the curse that was given him in Paradise, that the seed of the woman should bruise his head. Therefore he pursues mankind with deadly hatred and implacable malice, that either he may frustrate the truth of God's word,
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or bring mankinde into perpetuall bondage.
or bring mankind into perpetual bondage.
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Yet for all his power and malice, there is a time when he must be gon;
Yet for all his power and malice, there is a time when he must be gone;
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and that is when the Lord by the powerfull working of his Spirit, dispelleth the blindnesse of nature,
and that is when the Lord by the powerful working of his Spirit, dispelleth the blindness of nature,
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and the sinfull corruptions thereof, out of the hearts of his children, and doeth inlighten them with the saving knowledge of himselfe.
and the sinful corruptions thereof, out of the hearts of his children, and doth inlighten them with the Saving knowledge of himself.
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This he doeth, when by the ministery of the Law he convinceth their consciences of sinne;
This he doth, when by the Ministry of the Law he Convinces their Consciences of sin;
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and sheweth them the heynousnesse and fearefulnesse thereof, and then the grievous punishments due to them for the same;
and shows them the heinousness and fearfulness thereof, and then the grievous punishments due to them for the same;
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which are not onely all the plagues and punishments denounced in the Law, but also the eternall torments of Hell for ever and ever:
which Are not only all the plagues and punishments denounced in the Law, but also the Eternal torments of Hell for ever and ever:
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And that no mortall man is able to free them from this condition, no not all the world is able to make satisfaction for one soule;
And that no Mortal man is able to free them from this condition, no not all the world is able to make satisfaction for one soul;
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for The Earth is the Lords, and all that is therein. Nay, if all the Angells in Heaven should offer themselves, they were unable to deliver one soule, (because they are ingaged to God for their creation;
for The Earth is the lords, and all that is therein. Nay, if all the Angels in Heaven should offer themselves, they were unable to deliver one soul, (Because they Are engaged to God for their creation;
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and they were created but a finit & temporarie good) are not able to make satisfaction for infinite sinnes committed against the majesty of a most holy and glorious God.
and they were created but a finit & temporary good) Are not able to make satisfaction for infinite Sins committed against the majesty of a most holy and glorious God.
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Thus when the Lord hath brought his children to the gates of Hell, and by the strong winde of his wrath hath broken their hearts,
Thus when the Lord hath brought his children to the gates of Hell, and by the strong wind of his wrath hath broken their hearts,
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and by the Earthquake of his judgement awakened their soules, and by the fire of his spirit ransackt their consciences,
and by the Earthquake of his judgement awakened their Souls, and by the fire of his Spirit ransacked their Consciences,
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and by the ministery of his word hath plowed up the fallow ground of their hearts,
and by the Ministry of his word hath plowed up the fallow ground of their hearts,
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and by the terrours of conscience made them to despaire of salvation in respect of themselves:
and by the terrors of conscience made them to despair of salvation in respect of themselves:
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Then he makes them to heare the still voyce of his Spirit, by which he revealeth to them his infinit mercy and free grace,
Then he makes them to hear the still voice of his Spirit, by which he Revealeth to them his infinite mercy and free grace,
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and his eternall love to •hem in Christ Iesus with all his me•its;
and his Eternal love to •hem in christ Iesus with all his me•its;
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then he worketh in their soules •aith, whereby they apprehend Christ, •nd rest upon him alone for their salvation;
then he works in their Souls •aith, whereby they apprehend christ, •nd rest upon him alone for their salvation;
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and in their judgements a wonderfull esteeme of Gods mercies and Christs merits, from whence and by whom they receive and obtaine remission of all their sinnes.
and in their Judgments a wonderful esteem of God's Mercies and Christ merits, from whence and by whom they receive and obtain remission of all their Sins.
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This assurance of Gods favour, worketh in their soules, a hungering and thirsting after Christ and his righteousnesse;
This assurance of God's favour, works in their Souls, a hungering and thirsting After christ and his righteousness;
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and in their wills, a constant resolution, to rest upon him alone, for justification and salvation:
and in their wills, a constant resolution, to rest upon him alone, for justification and salvation:
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And in the whole course of their lives, a detestation and hatred of all sinne whatsoever.
And in the Whole course of their lives, a detestation and hatred of all sin whatsoever.
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And stirres up in them a care and conscience, to use all good meanes whereby they may be assured that they shall have their part in the mercies of God,
And stirs up in them a care and conscience, to use all good means whereby they may be assured that they shall have their part in the Mercies of God,
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and in the merits of Christ. Then God joyneth them unto him as the head unto the body,
and in the merits of christ. Then God Joineth them unto him as the head unto the body,
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and then as soone as Christ is joyned to them, they are made members of his body, who by his Spirit reneweth their will and affections,
and then as soon as christ is joined to them, they Are made members of his body, who by his Spirit Reneweth their will and affections,
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and frameth in them a spirituall life that they may serve him in holinesse and righteousnesse all the dayes of their life.
and frameth in them a spiritual life that they may serve him in holiness and righteousness all the days of their life.
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Thus the Lord by these meanes casteth this uncleane spirit out of the hearts of his children,
Thus the Lord by these means Cast this unclean Spirit out of the hearts of his children,
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so that he shall never totally regaine his former possession;
so that he shall never totally regain his former possession;
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for it is a certaine Maxime in Philosophie, that two contraries cannot stand together at one time, in one and the same subject.
for it is a certain Maxim in Philosophy, that two contraries cannot stand together At one time, in one and the same Subject.
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There can be no agreement betweene light and darkenesse, God and Belial; but when grace comes in, vice must goe out.
There can be no agreement between Light and darkness, God and Belial; but when grace comes in, vice must go out.
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When the holy Spirit taketh possession, the uncleane spirit must packe away. So then from the truth of the premisses wee may conclude:
When the holy Spirit Takes possession, the unclean Spirit must pack away. So then from the truth of the premises we may conclude:
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That Sathans power must give place to Christs. This was promised, that The seede of the woman should bruise his head.
That Satan's power must give place to Christ. This was promised, that The seed of the woman should bruise his head.
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This Christ performed in his temptations, Luk. 4. 8. for which the divell doth feare him so much, Matth. 8. 29. His chiefest labour in the dayes of his flesh was to overthrow his kingdome and cast him out, Matth. 9. 33. Luk. 11. 14. Ioh. 12. 31. Act. 10. 38. which was a Type of this spirituall deliverance. This christ performed in his temptations, Luk. 4. 8. for which the Devil does Fear him so much, Matthew 8. 29. His chiefest labour in the days of his Flesh was to overthrow his Kingdom and cast him out, Matthew 9. 33. Luk. 11. 14. John 12. 31. Act. 10. 38. which was a Type of this spiritual deliverance.
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This was foretold, that hee should bring out the prisoner from the Prison, and them that sate in darkenesse out of the prison house,
This was foretold, that he should bring out the prisoner from the Prison, and them that sat in darkness out of the prison house,
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and proclaime liberty to the captives, and the opening of prison to them that are bound. and proclaim liberty to the captives, and the opening of prison to them that Are bound.
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Hereby he manifested his power prevailing against the strong man; whose power Gamaliel acknowledged.
Hereby he manifested his power prevailing against the strong man; whose power Gamaliel acknowledged.
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This he performed by his death, when he spoyled Principalities and powers, and made a shew of them openly, triumphing over them. This he performed by his death, when he spoiled Principalities and Powers, and made a show of them openly, triumphing over them.
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And led captivitie captive. And by his death destroyed him that had the power of death, that is, the divell. And led captivity captive. And by his death destroyed him that had the power of death, that is, the Devil.
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Hereby he shewed himselfe greater than all; and stronger than all.
Hereby he showed himself greater than all; and Stronger than all.
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For, all power is given him in heaven and earth. And hath made good his power by the preaching of his word, which Sathan was not able to resist, though hee raised up persecution, For, all power is given him in heaven and earth. And hath made good his power by the preaching of his word, which Sathan was not able to resist, though he raised up persecution,
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and cast out floods to drowne his children; and by sorceries, laboured to turne away their hearts from him;
and cast out floods to drown his children; and by sorceries, laboured to turn away their hearts from him;
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Yet hee pulled his children out of his hands, and daily Added to the Church such as he had appoinpointed to be saved.
Yet he pulled his children out of his hands, and daily Added to the Church such as he had appoinpointed to be saved.
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And for all his power and malice, at the last he will give his children power to tread him under their feete.
And for all his power and malice, At the last he will give his children power to tread him under their feet.
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And thus we have confirmed the truth of the doctrine, by evidence of Scriptures, that Sathans power must give place to Christs.
And thus we have confirmed the truth of the Doctrine, by evidence of Scriptures, that Satan's power must give place to Christ.
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The ground of this truth is;
The ground of this truth is;
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1 For this very purpose the Sonne of God was manifested in the flesh, that hee might destroy the workes of the divell.
1 For this very purpose the Son of God was manifested in the Flesh, that he might destroy the works of the Devil.
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And take away the captives from the mighty, and deliver his subjects out of his hand; And take away the captives from the mighty, and deliver his subject's out of his hand;
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for the Lord is stronger than Sathan, and hath a better title to his children than he.
for the Lord is Stronger than Sathan, and hath a better title to his children than he.
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2 Sathan is his enemy, and labours to set up the kingdome of sinne, which he hates;
2 Sathan is his enemy, and labours to Set up the Kingdom of sin, which he hates;
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and to governe his subjects in all righteousnesse.
and to govern his subject's in all righteousness.
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3 His honour is deepely ingaged for the delivery of his Church, because Sathan labours to overthrow his kingdome,
3 His honour is deeply engaged for the delivery of his Church, Because Sathan labours to overthrow his Kingdom,
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and continually annoyes his subjects by persecuting them, and corrupting them. And if he should not deliver them, it would bee a great disgrace for him, to let his subjects be overcome by his mortall enemy.
and continually annoys his subject's by persecuting them, and corrupting them. And if he should not deliver them, it would be a great disgrace for him, to let his subject's be overcome by his Mortal enemy.
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And if he did not preserve his servants, he could not bee king of his Church,
And if he did not preserve his Servants, he could not be King of his Church,
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nor rule his subjects in peace.
nor Rule his subject's in peace.
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4 If he did not deliver his children, hee should want a people to call upon his Name,
4 If he did not deliver his children, he should want a people to call upon his Name,
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for they cannot serve him, till they bee freed from the devills power. Thus also wee have proved the truth of the point, by evidence of reasons.
for they cannot serve him, till they be freed from the Devils power. Thus also we have proved the truth of the point, by evidence of Reasons.
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Come wee now to make use and application.
Come we now to make use and application.
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This doctrine is usefull, and that in a threefold respect. 1. For examination and tryall. 2. For comfort and consolation. 3. For Terrour.
This Doctrine is useful, and that in a threefold respect. 1. For examination and trial. 2. For Comfort and consolation. 3. For Terror.
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We will begin with the first.
We will begin with the First.
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Must Sathans power give place unto Christ? then examine thy heart and try thy wayes,
Must Satan's power give place unto christ? then examine thy heart and try thy ways,
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whether this uncleane spirit be cast out of thee or no? Thou must try it by the meanes which God useth to make entrance,
whither this unclean Spirit be cast out of thee or not? Thou must try it by the means which God uses to make Entrance,
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and to take possession of his children for his owne service; which is by the ministery of the word of God.
and to take possession of his children for his own service; which is by the Ministry of the word of God.
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For when the flesh with the lusts thereof are terrified with the canon shot of legall threatnings, making a great breach into the heart and conscience, wounding and smiting it,
For when the Flesh with the Lustiest thereof Are terrified with the canon shot of Legal threatenings, making a great breach into the heart and conscience, wounding and smiting it,
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for the breach of Gods Commandements; which workes feare and shame in the soule, for offending so gracious a God:
for the breach of God's commandments; which works Fear and shame in the soul, for offending so gracious a God:
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and then by the Trumpet of the Gospell, remission of sinnes, and eternall salvation is offered to all that beleeve and repent;
and then by the Trumpet of the Gospel, remission of Sins, and Eternal salvation is offered to all that believe and Repent;
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and when the humbled soule doth embrace the grace of God when it is offred;
and when the humbled soul does embrace the grace of God when it is offered;
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then this triumphant Captaine maketh his entrance, and taketh possession of his soule for a Temple for himselfe to dwell in.
then this triumphant Captain makes his Entrance, and Takes possession of his soul for a Temple for himself to dwell in.
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2. We may try whether this uncleane spirit bee cast out of us, by the reformation of our lives and conversations;
2. We may try whither this unclean Spirit be cast out of us, by the Reformation of our lives and conversations;
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for by vertue of the sanctification of the heart, Gods children are brought to a sight of the danger of their naturall estate,
for by virtue of the sanctification of the heart, God's children Are brought to a sighed of the danger of their natural estate,
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and what neede they have of repentance and of Christ, and of inward purging from their corruptions.
and what need they have of Repentance and of christ, and of inward purging from their corruptions.
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Regeneration begins at repentance, and repentance begins when sinne is forsaken;
Regeneration begins At Repentance, and Repentance begins when sin is forsaken;
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let every one of us then consider our thoughts and actions, and try our sanctification thereby:
let every one of us then Consider our thoughts and actions, and try our sanctification thereby:
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consider I say, thy thoughts and thy actions when thou art alone, is thy care then to meditate upon Gods righteous judgements;
Consider I say, thy thoughts and thy actions when thou art alone, is thy care then to meditate upon God's righteous Judgments;
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and doest thou strive with thy selfe, how thou mayst advance Gods glory and benefit his Church? Doest thou strive by all meanes, to cast out this uncleane spirit out of thy soule, whose power consists in the corruption of nature, the maine pillar whereof is ignorance and unbeleefe? And dost thou labour for knowledge and sanctification, that thereby thou maist be enabled to yeeld obedience to all the cōmandements of the Lord,
and dost thou strive with thy self, how thou Mayest advance God's glory and benefit his Church? Dost thou strive by all means, to cast out this unclean Spirit out of thy soul, whose power consists in the corruption of nature, the main pillar whereof is ignorance and unbelief? And dost thou labour for knowledge and sanctification, that thereby thou Mayest be enabled to yield Obedience to all the Commandments of the Lord,
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though they crosse thy nature, and curbe thee in thy profits and delights;
though they cross thy nature, and curb thee in thy profits and delights;
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yet for all this thou strivest to walke in all Gods ordinances without reproofe, and doest so walke in thy calling towards the world,
yet for all this thou Strivest to walk in all God's ordinances without reproof, and dost so walk in thy calling towards the world,
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as if Gods eye did alwayes behold thee, and were privie to all thy actions? Againe, dost thou so carry thy selfe with reverence to the glorious majesty of God, in thy private devotions,
as if God's eye did always behold thee, and were privy to all thy actions? Again, dost thou so carry thy self with Reverence to the glorious majesty of God, in thy private devotions,
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as if the eye of man did alwayes behold thee? Doest thou labour also to subvert the kingdome of Sathan in others? If thou bee a private man, in love and Charity, by exhortation to moove to good workes, shewing thy selfe by practise in obedience to God and the king; a patterne of all goodnesse.
as if the eye of man did always behold thee? Dost thou labour also to subvert the Kingdom of Sathan in Others? If thou be a private man, in love and Charity, by exhortation to move to good works, showing thy self by practice in Obedience to God and the King; a pattern of all Goodness.
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If thou bee a Magistrate, to restraine from evill by the power of the sword:
If thou be a Magistrate, to restrain from evil by the power of the sword:
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If a Minister, to allure to vertue, by the power of the word, and unblamable conversation.
If a Minister, to allure to virtue, by the power of the word, and Unblamable Conversation.
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Art thou troubled and greeved in thy minde, when thou meetest with hinderances and lets, whereby thou canst not serve God, in such manner as thou wouldest? And dost thou carefully redeeme the time for thy soules good? Is it a vexation & greefe for thee to live among such people as have not the feare of God before their eyes,
Art thou troubled and grieved in thy mind, when thou meetest with hindrances and lets, whereby thou Canst not serve God, in such manner as thou Wouldst? And dost thou carefully Redeem the time for thy Souls good? Is it a vexation & grief for thee to live among such people as have not the Fear of God before their eyes,
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and are carelesse to use those meanes wch God hath appointed for their salvation? If at any time thou hast fallen into some scandalous sinne,
and Are careless to use those means which God hath appointed for their salvation? If At any time thou hast fallen into Some scandalous sin,
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how stands the case betweene God and thy soule, dost thou extenuate or defend thy faults,
how Stands the case between God and thy soul, dost thou extenuate or defend thy Faults,
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and so justify thy selfe in thy transgression? or, on the contrary, canst thou not be quiet and at rest, till thou hast humbled thy selfe before God,
and so justify thy self in thy Transgression? or, on the contrary, Canst thou not be quiet and At rest, till thou hast humbled thy self before God,
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and craved pardon for thy sinnes? And then canst thou more comfortably rejoyce in the favour of God,
and craved pardon for thy Sins? And then Canst thou more comfortably rejoice in the favour of God,
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than in any earthly blessing whatsoever? Then if thou canst finde these or the like markes of salvation in thy soule;
than in any earthly blessing whatsoever? Then if thou Canst find these or the like marks of salvation in thy soul;
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then I pronounce unto thee out of the word of God, that this uncleane spirit is gone out of thee.
then I pronounce unto thee out of the word of God, that this unclean Spirit is gone out of thee.
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For if hee held thee under his bondage, he would not suffer thee to take notice of thy darling sinnes,
For if he held thee under his bondage, he would not suffer thee to take notice of thy darling Sins,
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but rather to justifie thy selfe in thy transgressions.
but rather to justify thy self in thy transgressions.
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Hee would not have thee question thy want of faith, inward pride, malice, covetousnesse, or foolish speaking, conforming thy selfe to the corruptions of the time.
He would not have thee question thy want of faith, inward pride, malice, covetousness, or foolish speaking, conforming thy self to the corruptions of the time.
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These with many other sinnes he would not have thee take notice of, by which thou maist conclude that God in mercy hath freed thee from the bondage of this Tyrant.
These with many other Sins he would not have thee take notice of, by which thou Mayest conclude that God in mercy hath freed thee from the bondage of this Tyrant.
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Hath Christ by the powerfull worke of his Spirit, cast this uncleane spirit out of thee? Then be exhorted all yee that feare God, to submit your selves unto Christ, to bee guided by his word,
Hath christ by the powerful work of his Spirit, cast this unclean Spirit out of thee? Then be exhorted all ye that Fear God, to submit your selves unto christ, to be guided by his word,
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for he is able to keepe that which is committed to him. And by this meanes yee shall be accepted of God, and approoved of men;
for he is able to keep that which is committed to him. And by this means ye shall be accepted of God, and approved of men;
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else wee shall be in danger to revolt, and then wee may see our fearefull case and condition.
Else we shall be in danger to revolt, and then we may see our fearful case and condition.
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Therefore having received so great a benefit, let us bee sure to give God the praise of his mercies,
Therefore having received so great a benefit, let us be sure to give God the praise of his Mercies,
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for he deserves it, and it is all that he lookes for;
for he deserves it, and it is all that he looks for;
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and there is great reason he should have it because we shall neede his helpe another time.
and there is great reason he should have it Because we shall need his help Another time.
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And thus much for the former uses.
And thus much for the former uses.
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Come we now to the latter, which is an use of terrour unto all that are under Sathans bondage.
Come we now to the latter, which is an use of terror unto all that Are under Satan's bondage.
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Come hither and behold thy fearefull estate and condition, thou whoever thou bee, that remainest in this fearefull bondage and slavery:
Come hither and behold thy fearful estate and condition, thou whoever thou be, that remainest in this fearful bondage and slavery:
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Sathan is their god which hath blinded the eyes of all unbeleevers, least the light of the Gospell of Christ should shine unto them. He is thy Father;
Sathan is their god which hath blinded the eyes of all unbelievers, lest the Light of the Gospel of christ should shine unto them. He is thy Father;
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and workes his owne worke in thee;
and works his own work in thee;
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and makes thee to resemble him in pride and disobedience, and to fight for him, against God and his word, which he makes thee to hate,
and makes thee to resemble him in pride and disobedience, and to fight for him, against God and his word, which he makes thee to hate,
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and to oppose, and to draw others from the worship of God, and to lay a stumbling blocke in their wayes, to cause them to sinne.
and to oppose, and to draw Others from the worship of God, and to lay a stumbling block in their ways, to cause them to sin.
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And so makes thy best workes like the poyson of Dragons, hatefull unto God, and dangerous unto men. And so makes thy best works like the poison of Dragons, hateful unto God, and dangerous unto men.
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Besides all this, hee holds thee as a slave, and keepes thee in ignorance, and robbs thee of the use of Gods word.
Beside all this, he holds thee as a slave, and keeps thee in ignorance, and Robbed thee of the use of God's word.
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And while thou remainest in this miserable estate, there is no goodnesse in thee, nor nothing good can come from thee.
And while thou remainest in this miserable estate, there is no Goodness in thee, nor nothing good can come from thee.
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Thy reason is blinde, thy heart is rebellious, and thy wisedome is enmity against God; and art uncapable of the meanes of salvation;
Thy reason is blind, thy heart is rebellious, and thy Wisdom is enmity against God; and art uncapable of the means of salvation;
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and art given over to a reprobate sence; to worke all uncleannesse with greedinesse.
and art given over to a Reprobate sense; to work all uncleanness with greediness.
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And remaining in this estate, thou art without Christ, and so a stranger from the covenant of promise, having no hope,
And remaining in this estate, thou art without christ, and so a stranger from the Covenant of promise, having no hope,
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and without God in the world.
and without God in the world.
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So long as thou continuest in this estate, thou art under the rigour of the Law, which exacteth at thy hands the performance of all it requires;
So long as thou Continuest in this estate, thou art under the rigour of the Law, which exacteth At thy hands the performance of all it requires;
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and also the blessings of the Lord, they tend to thy damnation, for so he saith, I will curse your blessings, yea I have cursed them already. Againe, The prosperity of fooles destroyeth them.
and also the blessings of the Lord, they tend to thy damnation, for so he Says, I will curse your blessings, yea I have cursed them already. Again, The Prosperity of Fools Destroyeth them.
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And as All things worke for good to Gods children; so all things worke thy hurt and ruine, Thy table is made a snare;
And as All things work for good to God's children; so all things work thy hurt and ruin, Thy table is made a snare;
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and that which should have beene for thy welfare is become a trap. Yea Christ himselfe, which is unto the godly a sweet smelling savour of life, is unto thee a stumbling stone and a rocke of offence. Crosses and afflictions which God useth to purge out the sins of his children;
and that which should have been for thy welfare is become a trap. Yea christ himself, which is unto the godly a sweet smelling savour of life, is unto thee a stumbling stone and a rock of offence. Crosses and afflictions which God uses to purge out the Sins of his children;
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these work in thee hatred against God, & stirres up thy corruptions, to murmure & to be impatient;
these work in thee hatred against God, & stirs up thy corruptions, to murmur & to be impatient;
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and still to shun the gracious presence of God, and to hate the meanes of salvation.
and still to shun the gracious presence of God, and to hate the means of salvation.
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Thus wee see the miserable estate of all those which are under Sathans bondage;
Thus we see the miserable estate of all those which Are under Satan's bondage;
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how miserable they are in this life, and how miserable they shall be in the world to come.
how miserable they Are in this life, and how miserable they shall be in the world to come.
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But alasse, how may wee lament the desperate estate of many in our age, who though they remaine in so fearefull an estate,
But alas, how may we lament the desperate estate of many in our age, who though they remain in so fearful an estate,
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yet they are unwilling to come out of it.
yet they Are unwilling to come out of it.
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Tell the drunkard that this uncleane spirit must bee cast out of him, else hee shall not inherit the kingdome of God;
Tell the drunkard that this unclean Spirit must be cast out of him, Else he shall not inherit the Kingdom of God;
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and hee will for your paines give you a squib, or, watch opportunity to doe you a mischiefe.
and he will for your pains give you a squib, or, watch opportunity to do you a mischief.
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Tell the Prophaner of the Lords Sabbath, and the filthy livers of our time, that this uncleane spirit must be cast out of them,
Tell the Profaner of the lords Sabbath, and the filthy livers of our time, that this unclean Spirit must be cast out of them,
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and you shall heare them roare like the divell in the Gospell, that they will not be tormented before their time.
and you shall hear them roar like the Devil in the Gospel, that they will not be tormented before their time.
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Oh! what a lamentation may we take up for the desperate sinnes of our time, which furiously march to hell under Sathans colours,
Oh! what a lamentation may we take up for the desperate Sins of our time, which furiously march to hell under Satan's colours,
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and will not be reclaymed? God hath offered them the meanes, and hath shewed them the way how they may be freed from this fearefull bondage,
and will not be reclaimed? God hath offered them the means, and hath showed them the Way how they may be freed from this fearful bondage,
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and yet they will not, but had rather be Sathans vassalls in the Egypt of sin,
and yet they will not, but had rather be Satan's vassals in the Egypt of since,
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than the Lords freemen in the land of Canaan:
than the lords freemen in the land of Canaan:
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The servant under the Law, that would not bee free from his masters service when he might, was to have his eare boared through with an aule,
The servant under the Law, that would not be free from his Masters service when he might, was to have his ear bored through with an aule,
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and so to bee made a servant for ever.
and so to be made a servant for ever.
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So it is just with God, to let such willing and carelesse men to be slaves to Sathan for ever.
So it is just with God, to let such willing and careless men to be slaves to Sathan for ever.
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Question. But may some say, if their state be so miserable, how comes it to passe, that they doe not see and feele their miserable condition?Question. But may Some say, if their state be so miserable, how comes it to pass, that they do not see and feel their miserable condition?
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Answer. Sathan blindes their eyes with the pleasures and profits of sinne (which are very agreeable to their nature) that they never consider of their miserable condition,Answer. Sathan blinds their eyes with the pleasures and profits of sin (which Are very agreeable to their nature) that they never Consider of their miserable condition,
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and so at last the Custome of sinne takes away the feeling of sinne. Againe, they were never sensible of any better estate,
and so At last the Custom of sin Takes away the feeling of sin. Again, they were never sensible of any better estate,
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and therefore no marvaile if Sathan hoodwinkes them to their destruction.
and Therefore no marvel if Sathan hoodwinks them to their destruction.
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Let the consideration here of moove all men to labour in time to see their miserable condition,
Let the consideration Here of move all men to labour in time to see their miserable condition,
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and to repent, least they bee plunged under Gods judgements, before they are aware.
and to Repent, lest they be plunged under God's Judgments, before they Are aware.
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Spare no paines then and give no rest unto thy soule, untill thou art assured that thou art freed out of this miserable condition;
Spare no pains then and give no rest unto thy soul, until thou art assured that thou art freed out of this miserable condition;
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Ply Christ with thy prayers, and take no nay at his hands, till he set thee free;
Ply christ with thy Prayers, and take no nay At his hands, till he Set thee free;
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hee hath the Keyes of Heaven and hell, and if he make thee free, thou art free indeede.
he hath the Keys of Heaven and hell, and if he make thee free, thou art free indeed.
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Confesse thy selfe to bee a wretched creature, and without his helpe undone;
Confess thy self to be a wretched creature, and without his help undone;
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powre forth thy soule in sence of thy misery, before the Throne of grace, and say;
pour forth thy soul in sense of thy misery, before the Throne of grace, and say;
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Father I have sinned against heaven and against thee, and not worthy to be called thy sonne. Father I have sinned against heaven and against thee, and not worthy to be called thy son.
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O my God, I am ashamed and blush, to lift up my face to thee my God;
O my God, I am ashamed and blush, to lift up my face to thee my God;
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for my iniquities are increased over my head, and my trespasse is growne up into the heavens: for my iniquities Are increased over my head, and my trespass is grown up into the heavens:
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crying for vengeance to fall downe upon me. crying for vengeance to fallen down upon me.
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Lord, I am a sinfull creature, and thou art a God of infinite puritie and holinesse.
Lord, I am a sinful creature, and thou art a God of infinite purity and holiness.
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Sinne hath left me no good thing, all is wounded, all is poysoned;
Sin hath left me no good thing, all is wounded, all is poisoned;
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how shall I appeare before thee, whose glory the Angels cannot behold? I was conceived in sinne, borne in sinne,
how shall I appear before thee, whose glory the Angels cannot behold? I was conceived in sin, born in sin,
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and all my daies have lived in sinne. My heart is a seedplot of sinne and corruption;
and all my days have lived in sin. My heart is a Seedplot of sin and corruption;
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my eyes the windowes of vanity, my eares the eares of folly, my mouth the mouth of deceipt, my hands the hands of iniquity;
my eyes the windows of vanity, my ears the ears of folly, my Mouth the Mouth of deceit, my hands the hands of iniquity;
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and every part of my body, and faculty of my soule, which thou hast created for thy service, hath dishonoured thee.
and every part of my body, and faculty of my soul, which thou hast created for thy service, hath dishonoured thee.
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My understanding apprehendeth nothing but sinne, my will delighteth in nothing but wickednesse, my memory retaines nothing but evill things which dishonours thee.
My understanding apprehendeth nothing but sin, my will delights in nothing but wickedness, my memory retains nothing but evil things which dishonours thee.
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As for thy holy precepts and heavenly ordinances, I have not observed;
As for thy holy Precepts and heavenly ordinances, I have not observed;
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but have prophaned thy Sabbaths, contemned thy Sacraments, and lived in contempt of thy providence all my dayes;
but have Profaned thy Sabbaths, contemned thy Sacraments, and lived in contempt of thy providence all my days;
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I have beene so farre from keeping any part of thy law, that I have added transgression unto blindnesse, malice to ignorance, and rebellion to sinne.
I have been so Far from keeping any part of thy law, that I have added Transgression unto blindness, malice to ignorance, and rebellion to sin.
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And because thou hast spared mee, and wayted for my repentance, and hast suffered me with such patience, to run on in my sinnes,
And Because thou hast spared me, and waited for my Repentance, and hast suffered me with such patience, to run on in my Sins,
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and because thou hast beene so mercifull unto me, and multiplyed thy favours towards mee; I have tooke liberty to my selfe to commit great sinnes against thee;
and Because thou hast been so merciful unto me, and multiplied thy favours towards me; I have took liberty to my self to commit great Sins against thee;
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so that the same medicine which thou hast appointed to purge out my sinnes, I have made a provocation unto sinne.
so that the same medicine which thou hast appointed to purge out my Sins, I have made a provocation unto sin.
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Yet Lord for thy names sake, thy mercy sake, thy truths sake, take away all mine iniquities,
Yet Lord for thy names sake, thy mercy sake, thy truths sake, take away all mine iniquities,
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and magnifie thy mercy, in the pardoning of my sinnes which I have committed against thee, mine owne knowledge,
and magnify thy mercy, in the pardoning of my Sins which I have committed against thee, mine own knowledge,
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and many motions of thy Spirit, and purposes of my heart. I doe acknowledge I have beene dull and unprofitable in thy service;
and many motions of thy Spirit, and Purposes of my heart. I do acknowledge I have been dull and unprofitable in thy service;
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I have not had care and zeale which I should have had to serve thee;
I have not had care and zeal which I should have had to serve thee;
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I have beene weary of well doing, and have not taken to heart my misery as I should,
I have been weary of well doing, and have not taken to heart my misery as I should,
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nor mourned for my transgressions against thee my God, as becommeth such a notorious offender as I am;
nor mourned for my transgressions against thee my God, as becomes such a notorious offender as I am;
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but have hardned my heart against thy judgements, and have walked stubbornly before thee, in the light of thy countenance.
but have hardened my heart against thy Judgments, and have walked stubbornly before thee, in the Light of thy countenance.
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But though I am full of wickednesse, yet thou art full of goodnesse. But though I am full of wickedness, yet thou art full of Goodness.
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Lord, thou madest me at the first of nothing, save mee now I pray thee, which am worse than nothing.
Lord, thou Madest me At the First of nothing, save me now I pray thee, which am Worse than nothing.
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It is thou (O Lord) which knowest my heart, and it must bee thou which must renew and change it.
It is thou (Oh Lord) which Knowest my heart, and it must be thou which must renew and change it.
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Take it therefore into thy owne hand, and take from it the hardnesse, deadnes, and dulnesse, which the custome of sinne hath brought upon it;
Take it Therefore into thy own hand, and take from it the hardness, deadness, and dulness, which the custom of sin hath brought upon it;
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and frame it according to thy owne liking;
and frame it according to thy own liking;
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cast out of it all the cursed fruits of the flesh which fight against thy grace and my soule.
cast out of it all the cursed fruits of the Flesh which fight against thy grace and my soul.
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Enlarge my understanding, and encrease my knowledge, that being guided by thy wisedome and assisted by thy Spirit, I may understand and perceive those things which may please thee;
Enlarge my understanding, and increase my knowledge, that being guided by thy Wisdom and assisted by thy Spirit, I may understand and perceive those things which may please thee;
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and refraine those things which may dishonour thee;
and refrain those things which may dishonour thee;
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that so being directed by thy grace, and guided by thy Spirit, I may clearely see what thou requirest of mee ▪ and what may make for my peace and future happinesse.
that so being directed by thy grace, and guided by thy Spirit, I may clearly see what thou requirest of me ▪ and what may make for my peace and future happiness.
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Lord, this must bee thy worke, for I confesse that my reason is blinde, my will is froward, my wit is crafty, ready to deceive me, my understanding, is quite estranged from thee;
Lord, this must be thy work, for I confess that my reason is blind, my will is froward, my wit is crafty, ready to deceive me, my understanding, is quite estranged from thee;
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but Lord dispell these clowds of errour and ignorance, and rectifie the perversnesse of my understanding,
but Lord dispel these Clouds of error and ignorance, and rectify the perverseness of my understanding,
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and indue me with thy holy Spirit of grace and wisedome, that my soule may be cleansed from the corruption of this sinfull world,
and endue me with thy holy Spirit of grace and Wisdom, that my soul may be cleansed from the corruption of this sinful world,
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and the eyes of my understanding opened to embrace the mystery of redemption by Iesus Christ. Make thy word unto me like the starre which led the wisemen to my Saviour in the time of his infancy;
and the eyes of my understanding opened to embrace the mystery of redemption by Iesus christ. Make thy word unto me like the star which led the Wise men to my Saviour in the time of his infancy;
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make thy benefits and graces like the Pillar which conducted thy people to the land of promise.
make thy benefits and graces like the Pillar which conducted thy people to the land of promise.
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Kindle thy love in my heart, that in respect of thee and thy service, I may despise whatsoever is against thee and thy truth.
Kindle thy love in my heart, that in respect of thee and thy service, I may despise whatsoever is against thee and thy truth.
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Confirme my faith in thy promises, that by thy Spirit I may be assured that thou hast forgiven my sinnes,
Confirm my faith in thy promises, that by thy Spirit I may be assured that thou hast forgiven my Sins,
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and that thou wilt not reject me a poore sinner, that relyeth wholly upon thee.
and that thou wilt not reject me a poor sinner, that Relieth wholly upon thee.
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Lord, thou desirest not the death of a sinner, but hast promised that if I repent thou wilt bee pleased;
Lord, thou Desirest not the death of a sinner, but hast promised that if I Repent thou wilt be pleased;
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thou onely canst raise me out of the grave of sinne, for I am dead and buried in trespasses and sinnes, quicken mee by thy grace, that I may praise thy name.
thou only Canst raise me out of the grave of sin, for I am dead and buried in Trespasses and Sins, quicken me by thy grace, that I may praise thy name.
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Let mee not want any mercy, whereby I may be fitted for thy service, and so dispose and guide the remainder of my life, in such manner as that thou mayest bee honoured, and my soule comforted;
Let me not want any mercy, whereby I may be fitted for thy service, and so dispose and guide the remainder of my life, in such manner as that thou Mayest be honoured, and my soul comforted;
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which grant unto me for the Lord Iesus Christs sake, my blessed Saviour and Redeemer, Amen.
which grant unto me for the Lord Iesus Christ sake, my blessed Saviour and Redeemer, Amen.
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Thus wee have proved the truth •f the proposition, that Sathans •ower must give place unto Christ.
Thus we have proved the truth •f the proposition, that Satan's •ower must give place unto christ.
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We have also confirmed it by Scrip•ure, proved it by reasons, and have made use and application of it to our selves.
We have also confirmed it by Scrip•ure, proved it by Reasons, and have made use and application of it to our selves.
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In the next place wee are to examine the measure of his going out. Sathan is so expelled out of the godly, as that hee shall never returne againe.
In the next place we Are to examine the measure of his going out. Sathan is so expelled out of the godly, as that he shall never return again.
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But he goeth out of hypocrites so, as that he still remaineth.
But he Goes out of Hypocrites so, as that he still remains.
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For if hee were once reallie cast out, (as wee have heard,) he could never returne againe.
For if he were once really cast out, (as we have herd,) he could never return again.
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But this speech of going out, is rather a forme of speaking, than a reall action.
But this speech of going out, is rather a Form of speaking, than a real actium.
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This phrase of speech is used with other of like signification, as Heb. 10. 6. If wee sinne willingly after wee have received the knowledge of the truth, there remayneth no more sacrifice for sinne.
This phrase of speech is used with other of like signification, as Hebrew 10. 6. If we sin willingly After we have received the knowledge of the truth, there remaineth no more sacrifice for sin.
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Againe the same Author saith, It is impossible for those which were once inlightned, and have tasted of the heavenly gifts,
Again the same Author Says, It is impossible for those which were once enlightened, and have tasted of the heavenly Gifts,
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and were made partakers of the holy Ghost, and have tasted the good word of God and of the power of the world to come,
and were made partakers of the holy Ghost, and have tasted the good word of God and of the power of the world to come,
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if they fall away, to renew them by repentance. Then from hence I reason thus.if they fallen away, to renew them by Repentance. Then from hence I reason thus.
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If a man may receive the truth and yet sinne willingly, and then forsake the truth;
If a man may receive the truth and yet sin willingly, and then forsake the truth;
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be inlightned and tast of the heavenly gift, and be made partakers of the holy Ghost, and yet fall away:
be enlightened and taste of the heavenly gift, and be made partakers of the holy Ghost, and yet fallen away:
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then by the same reason Sathan may bee said to goe out of a man, and yet still remaine in him.
then by the same reason Sathan may be said to go out of a man, and yet still remain in him.
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Therefore wheresoever we finde such phrases of Scripture, as these of Sathans going out, or of being made partaker of the holy Ghost,
Therefore wheresoever we find such phrases of Scripture, as these of Satan's going out, or of being made partaker of the holy Ghost,
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and yet by the sequell of the words, wee reade of their Apostacie and falling away, we must not thinke that such men, were ever effectually called,
and yet by the sequel of the words, we read of their Apostasy and falling away, we must not think that such men, were ever effectually called,
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and indued with the Spirit of God, but that the Lord would have us take notice of the riches of his mer• offered unto hypocrites in the out•ard meanes of salvation,
and endued with the Spirit of God, but that the Lord would have us take notice of the riches of his mer• offered unto Hypocrites in the out•ard means of salvation,
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as the •ord and Sacraments for the casting •t of Sathan out of them.
as the •ord and Sacraments for the casting •t of Sathan out of them.
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And also •e may see what a desperate judge•ent they bring upon themselves, •hich neglect and contemne the •eanes God offers for their delivery;
And also •e may see what a desperate judge•ent they bring upon themselves, •hich neglect and contemn the •eanes God offers for their delivery;
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•nd this made our blessed Saviour •ourne for the hardnesse of the Iewes •earts, that looked for a Saviour, •hich should free them out of their •isery, •nd this made our blessed Saviour •ourne for the hardness of the Iewes •earts, that looked for a Saviour, •hich should free them out of their •isery,
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and when he was come to seeke •nd to save the lost sheepe of the house of •srael, then they scorned and contem•ed him.
and when he was come to seek •nd to save the lost sheep of the house of •srael, then they scorned and contem•ed him.
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This uncleane spirit may bee sayd •o farre to goe out of a man and yet • reprobate,
This unclean Spirit may be said •o Far to go out of a man and yet • Reprobate,
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as the good spirit of God may be said to depart from a Childe of God,
as the good Spirit of God may be said to depart from a Child of God,
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and yet still remaine the chosen of the Lord. That the spirit of God may seeme to depart from a Childe of God;
and yet still remain the chosen of the Lord. That the Spirit of God may seem to depart from a Child of God;
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let David a man after Gods owne heart speake;
let David a man After God's own heart speak;
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he• prayes, Cast me not away from thy presence, and take not thy holy Spirit fro• mee.
he• prays, Cast me not away from thy presence, and take not thy holy Spirit fro• me.
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And in another place, he bewailes the absence of Gods Spirit yet for all this, hee had it still ▪ For, The gifts and callings of God ar• without repentance, yet they may ly• hid without feeling,
And in Another place, he bewails the absence of God's Spirit yet for all this, he had it still ▪ For, The Gifts and callings of God ar• without Repentance, yet they may ly• hid without feeling,
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as fire under • heape of ashes, which cannot be• seene or perceived till the ashes be• stirred;
as fire under • heap of Ashes, which cannot be• seen or perceived till the Ashes be• stirred;
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so this uncleane spirit may lye hid a while, till hee be stirred up by some scandalous sinne or other.
so this unclean Spirit may lie hid a while, till he be stirred up by Some scandalous sin or other.
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2. So farre may this uncleane spirit seeme to goe out as the minde i• inlightned;
2. So Far may this unclean Spirit seem to go out as the mind i• enlightened;
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this ▪ the Apostle affirmes, may be in a reprobate: Hee may bee inlightned, and yet fall away.
this ▪ the Apostle affirms, may be in a Reprobate: He may be enlightened, and yet fallen away.
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Se• this in Herod, he amended many things, at the Preaching of Iohn, and this uncleane spirit seemed to begon out, in regard of outward reformation;
Se• this in Herod, he amended many things, At the Preaching of John, and this unclean Spirit seemed to begun out, in regard of outward Reformation;
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for• when an hypocrite hath understanding of Gods word, hee may acknowledge the truth, as Balaam did;
for• when an hypocrite hath understanding of God's word, he may acknowledge the truth, as balaam did;
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and leave his sinnes for a time, as Simon Magus did his Sorcery, when hee beleeved and was Baptized;
and leave his Sins for a time, as Simon Magus did his Sorcery, when he believed and was Baptised;
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and may humble himselfe for his sinnes, as Pharaoh and Ahab did:
and may humble himself for his Sins, as Pharaoh and Ahab did:
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yet for all this, hee may lye frozen in the dregges of his sinnes, and this •ncleane spirit may keepe possession;
yet for all this, he may lie frozen in the dregs of his Sins, and this •ncleane Spirit may keep possession;
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for an hypocrite will not part with his darling sinne, but rather part with his first borne; yea loose his owne soule, rather than leave it,
for an hypocrite will not part with his darling sin, but rather part with his First born; yea lose his own soul, rather than leave it,
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as may be seene by the love which Herod bare to his Herodias. An hypocrite will cleave unto Christ so farre as the world will •et him,
as may be seen by the love which Herod bore to his Herodias. an hypocrite will cleave unto christ so Far as the world will •et him,
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and if hee may share with him in his benefits, and not bee hindred in his profits and pleasures;
and if he may share with him in his benefits, and not be hindered in his profits and pleasures;
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but •f he must part with them, this is so hard a saying, that they cannot abide •t.
but •f he must part with them, this is so hard a saying, that they cannot abide •t.
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By which we may see, that their obedience, is but for feare of Gods •udgements,
By which we may see, that their Obedience, is but for Fear of God's •udgements,
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and their understanding •s but inlightned with historicall faith, which consists in quickenesse of wi• and plausibility of speech;
and their understanding •s but enlightened with historical faith, which consists in quickness of wi• and plausibility of speech;
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this fait• is effectuall to inlighten the understanding, but not to save the soule Now so farre as this speculative fait• is admitted,
this fait• is effectual to inlighten the understanding, but not to save the soul Now so Far as this speculative fait• is admitted,
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so farre this uncleane spirit is sayd to goe out. God in th• knowledge regards not the quantit• so much as the quality;
so Far this unclean Spirit is said to go out. God in th• knowledge regards not the quantit• so much as the quality;
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an Hypocrit• may exceede a childe of God in th• gifts of nature, which God esteeme no better than shining sinnes.
an Hypocrit• may exceed a child of God in th• Gifts of nature, which God esteem no better than shining Sins.
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Mistake me not, I would not have knowledge vilified, but rather rectified, an• vertue added to knowledge, else the gifts of nature,
Mistake me not, I would not have knowledge vilified, but rather rectified, an• virtue added to knowledge, Else the Gifts of nature,
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if they be not sanctified by grace, are fit preyes for the Divell.
if they be not sanctified by grace, Are fit preys for the devil.
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3. So farre this uncleane spirit i• gon out of an hypocrite, as he hath received some sparckles of conversion For by the illumination of his mind• hee may behold the kingdome o• Christ to be glorious,
3. So Far this unclean Spirit i• gone out of an hypocrite, as he hath received Some sparkles of conversion For by the illumination of his mind• he may behold the Kingdom o• christ to be glorious,
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and in many degrees to exceede the glory of th• world.
and in many Degrees to exceed the glory of th• world.
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This made the mother of Zebedees children thinke, that if she could procure a place for her sonns that one might sit at Christs right hand and the •ther at his left in his kingdome, shee would have beene abundantly satisfied.
This made the mother of Zebedee's children think, that if she could procure a place for her Sons that one might fit At Christ right hand and the •ther At his left in his Kingdom, she would have been abundantly satisfied.
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Another thought him a happy man that might eate bread in the kingdome of God. This also made Balaam earnestly desire to dye the death of the righteous,
another Thought him a happy man that might eat bred in the Kingdom of God. This also made balaam earnestly desire to die the death of the righteous,
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and that his last end might be like theirs. Now what may bee the reason of this that hypocrites are so ravished with the apprehension of future glory, and happinesse ▪ Surely this;
and that his last end might be like theirs. Now what may be the reason of this that Hypocrites Are so ravished with the apprehension of future glory, and happiness ▪ Surely this;
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they perceive, that Gods kingdome is full of happinesse, and they see a possibility of obtaining this happinesse for themselves;
they perceive, that God's Kingdom is full of happiness, and they see a possibility of obtaining this happiness for themselves;
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for they have tasted of the heavenly gifts floting in their braines, which makes them imbrace the Gospell,
for they have tasted of the heavenly Gifts floating in their brains, which makes them embrace the Gospel,
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and to doe many things that they are commanded; therefore they hope they shall be saved.
and to do many things that they Are commanded; Therefore they hope they shall be saved.
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On the contrary, they see this sinfull world to bee full of trouble and vexation, and they feare that there will bee great bitternesse in death.
On the contrary, they see this sinful world to be full of trouble and vexation, and they Fear that there will be great bitterness in death.
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Therefore hearing of a full deliverance by Christ from these dangers, they are content to yeeld obedience to the Word;
Therefore hearing of a full deliverance by christ from these dangers, they Are content to yield Obedience to the Word;
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but yet for want of the sappe of grace, this abides with them but for a season. And so for all their outward conformity, they may bee rotten and unsound.
but yet for want of the sap of grace, this abides with them but for a season. And so for all their outward conformity, they may be rotten and unsound.
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For they doe not love the truth, for the truths sake, but for some private ends;
For they do not love the truth, for the truths sake, but for Some private ends;
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as to gaine estimation of men, and to be accounted good Common wealths men, and so thought fit to live in a societie.
as to gain estimation of men, and to be accounted good Common wealths men, and so Thought fit to live in a society.
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As for their desire after the Word, it is either with Eve to get knowledge,
As for their desire After the Word, it is either with Eve to get knowledge,
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or with Simon Magus to make gaine of it, or with the Pharisees to get a name by it;
or with Simon Magus to make gain of it, or with the Pharisees to get a name by it;
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for they discover themselves in the time of temptation, and are either allured with the baits of prosperity,
for they discover themselves in the time of temptation, and Are either allured with the baits of Prosperity,
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or pinched with crosses and afflictions; so that at last, they fall away and become Apostates from the faith.
or pinched with Crosses and afflictions; so that At last, they fallen away and become Apostates from the faith.
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4. This uncleane spirit is so farre gone out of a man, as he lies hid and covered;
4. This unclean Spirit is so Far gone out of a man, as he lies hid and covered;
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Hee may keepe his hold, though he doe not shew himselfe in hostile manner;
He may keep his hold, though he do not show himself in hostile manner;
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he can transforme himselfe into an Angell of light, and will make a shew of holinesse, that he may doe the more wickednesse;
he can transform himself into an Angel of Light, and will make a show of holiness, that he may do the more wickedness;
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he cares not though Abimelech entertayne Abraham and give him the best of his land, if he can but make him to commit adultery with his wife.
he Cares not though Abimelech entertain Abraham and give him the best of his land, if he can but make him to commit adultery with his wife.
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Hee cares not though Iudas become a Disciple and a professor of Christ, if he can fill his heart with covetousnesse to betray his Master.
He Cares not though Iudas become a Disciple and a professor of christ, if he can fill his heart with covetousness to betray his Master.
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Hee cares not though Annanias and Saphirah sell their goods for the Churches good, if he can make them lye and dissemble.
He Cares not though Ananias and Sapphira fell their goods for the Churches good, if he can make them lie and dissemble.
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Hee cares not though many of us come to Church to heare Gods word, if hee can make our mindes wander after our profits and pleasures,
He Cares not though many of us come to Church to hear God's word, if he can make our minds wander After our profits and pleasures,
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then hee knowes he can wrap us under the curse of the Lord, in doing his worke negligently.
then he knows he can wrap us under the curse of the Lord, in doing his work negligently.
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Hee will be content to bee expelled out of an ignorant heart, if so be he can corrupt his knowledge with faction and Schisme.
He will be content to be expelled out of an ignorant heart, if so be he can corrupt his knowledge with faction and Schism.
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He can be content to bee cast out in one sinne, if he can be entertained in another.
He can be content to be cast out in one sin, if he can be entertained in Another.
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He cares not if he be cast out of an Idolatrous heart, if he can keepe possession by prophane Atheisme,
He Cares not if he be cast out of an Idolatrous heart, if he can keep possession by profane Atheism,
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then he hath as much as he desires. And by this one sin he markes them for his owne.
then he hath as much as he Desires. And by this one since he marks them for his own.
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5. This uncleane spirit may be cast out in the opinion of the partie in whom he dwells,
5. This unclean Spirit may be cast out in the opinion of the party in whom he dwells,
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and not in the worlds account;
and not in the world's account;
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for every man is ready to deceive himselfe in this particuler, seeming pure in his owne eyes,
for every man is ready to deceive himself in this particular, seeming pure in his own eyes,
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though he be not washed from his filthinesse. Let us see how nature occasions this deceipt,
though he be not washed from his filthiness. Let us see how nature occasions this deceit,
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and how many delude themselves, in thinking they are some body, when as indeede they are no body.
and how many delude themselves, in thinking they Are Some body, when as indeed they Are no body.
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1. Deceipt is to make a man thinke he is a good Christian, because hee leades a civill life,
1. Deceit is to make a man think he is a good Christian, Because he leads a civil life,
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and is just and upright in his dealings. This is indeede an excellent vertue in it selfe, and a good step to Christianity,
and is just and upright in his dealings. This is indeed an excellent virtue in it self, and a good step to Christianity,
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and it were to be wished, that all Gods Children would be carefull to walke unblameably in respect of the world.
and it were to be wished, that all God's Children would be careful to walk unblamably in respect of the world.
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But yet for all this, this Commendable vertue is made evill by accident, & so becomes a dangerous outward meanes to exclude grace.
But yet for all this, this Commendable virtue is made evil by accident, & so becomes a dangerous outward means to exclude grace.
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For civill honesty, if it be severed from true piety, is nothing else but glorious iniquitie.
For civil honesty, if it be severed from true piety, is nothing Else but glorious iniquity.
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For the ornament thereof is, to rest in the performance of outward actions, as to deale justly and uprightly with their neighbours,
For the ornament thereof is, to rest in the performance of outward actions, as to deal justly and uprightly with their neighbours,
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and to be free from the reproachfull crimes of the world;
and to be free from the reproachful crimes of the world;
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Now here they rest and thinke themselves good Christians, though all this while they bee ignorant of the true God,
Now Here they rest and think themselves good Christians, though all this while they be ignorant of the true God,
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and the grounds of his worship.
and the grounds of his worship.
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And in their honest dealing with men they ayme not at Gods glory, that by their unblameable conversation his name may be magnified;
And in their honest dealing with men they aim not At God's glory, that by their unblameable Conversation his name may be magnified;
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yet for all this, because the world cannot condemne them, they rest contented with a probable errour of being in the state of grace;
yet for all this, Because the world cannot condemn them, they rest contented with a probable error of being in the state of grace;
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and the rather because they know that if they should step forwards in religion, and labour for inward sanctification, they should not onely stirre up against themselves many thundring stormes and the contemptuous Censures of this spitefull world,
and the rather Because they know that if they should step forward in Religion, and labour for inward sanctification, they should not only stir up against themselves many thundering storms and the contemptuous Censures of this spiteful world,
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but also from the bottome of hell, many disturbances and fearefull temptations;
but also from the bottom of hell, many disturbances and fearful temptations;
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therefore Sathan labours to keepe them in this estate, and perswades them, that this civill righteousnesse will carry them to heaven;
Therefore Sathan labours to keep them in this estate, and persuades them, that this civil righteousness will carry them to heaven;
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and that God will exact this precise and strict obedience at the hands of the Preachers and those which are better learned than themselves.
and that God will exact this precise and strict Obedience At the hands of the Preachers and those which Are better learned than themselves.
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But these men must know, that though their workes make a glorious shew in the sight of men,
But these men must know, that though their works make a glorious show in the sighed of men,
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yet they are odious in Gods sight, if they bee not done in obedience to his Commandements,
yet they Are odious in God's sighed, if they be not done in Obedience to his commandments,
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and in zeale for his glory. 2. Men will not be perswaded they are so bad, as indeed they are.
and in zeal for his glory. 2. Men will not be persuaded they Are so bad, as indeed they Are.
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Will you see how this deceipt is also occasioned? It is, because they compare themselves with those that are Sathans outragious revellers, whom they doe excell in regard of their civill moderation and morall cariage:
Will you see how this deceit is also occasioned? It is, Because they compare themselves with those that Are Satan's outrageous revellers, whom they do excel in regard of their civil moderation and moral carriage:
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now finding themselves in a better condition, they are in their owne opinions Canonized Saints, and so neede no reformation.
now finding themselves in a better condition, they Are in their own opinions Canonized Saints, and so need no Reformation.
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Thus it comes to passe, that the proud man will not be perswaded, that hee hath a filthy Lucifer in him.
Thus it comes to pass, that the proud man will not be persuaded, that he hath a filthy Lucifer in him.
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The covetous man will not be perswaded that Mammon rules in him.
The covetous man will not be persuaded that Mammon rules in him.
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The fornicator and Adulterer will not be perswaded that Asmodeus a filthy and uncleane spirit reignes in him:
The fornicator and Adulterer will not be persuaded that Asmodeus a filthy and unclean Spirit reigns in him:
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The envious man will not be perswaded that Beelzebub an irefull divell governes him. The contentious man he will not beleeve, that Baalberith a troublesome Divell is in him.
The envious man will not be persuaded that Beelzebub an ireful Devil governs him. The contentious man he will not believe, that Baalberith a troublesome devil is in him.
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The drunkard hee will not beleeve that Beelphegor a beastly Divell domineers in him. The idle person, he doth not thinke that Astaroth a lazie Divell is in him.
The drunkard he will not believe that Belphegor a beastly devil domineers in him. The idle person, he does not think that Astaroth a lazy devil is in him.
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Thus all men are ready to deceive themselves; but we must know that where the workes are, the workemaister is at hand.
Thus all men Are ready to deceive themselves; but we must know that where the works Are, the Workmaster is At hand.
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And though the world cannot detect them for their sinnes; yet the Allseeing God is privie to their corruptions.
And though the world cannot detect them for their Sins; yet the All-seeing God is privy to their corruptions.
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The Scribes and Pharisees were just and upright men to the world, in regard of their austere life and strict observations,
The Scribes and Pharisees were just and upright men to the world, in regard of their austere life and strict observations,
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but yet our Saviour tells his Disciples, and in them us;
but yet our Saviour tells his Disciples, and in them us;
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That except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees, yee shall in no case enter into the kingdome of Heaven. That except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.
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These men were carefull to abstaine from such sinnes, as the world takes notice of; but the Lord Iesus the wisedome of his Father, detects them of much hypocrisie.
These men were careful to abstain from such Sins, as the world Takes notice of; but the Lord Iesus the Wisdom of his Father, detects them of much hypocrisy.
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So he knowes these Iusticiaries well enough, and though they bee not Papists in ignorance and prophanenesse, or in Idolatry;
So he knows these Justiciaries well enough, and though they be not Papists in ignorance and profaneness, or in Idolatry;
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making their good meaning their God, their wit and policie their God, nay, peradventure their money or their belly their god.
making their good meaning their God, their wit and policy their God, nay, Peradventure their money or their belly their god.
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And for all their civill honesty, Sathan sees them make little conscience of prophaning the Sabboth;
And for all their civil honesty, Sathan sees them make little conscience of profaning the Sabbath;
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swearing by their faith or troth, Masse, or our Ladie.
swearing by their faith or troth, Mass, or our Lady.
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Now, because they count these small sinnes, the devill holds them fast enough as his vessales and slaves.
Now, Because they count these small Sins, the Devil holds them fast enough as his vessales and slaves.
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3 Many men deceive themselves, because upon some good motions of Gods Spirit, by the powerfull ministerie of the Word, their consciences are awaked,
3 Many men deceive themselves, Because upon Some good motions of God's Spirit, by the powerful Ministry of the Word, their Consciences Are awaked,
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and they brought to a sight of their sinnes, so that they begin to hate those sinnes they delighted in,
and they brought to a sighed of their Sins, so that they begin to hate those Sins they delighted in,
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and to performe some holy duties, and so now they thinke that this uncleane spirit is gone out of them:
and to perform Some holy duties, and so now they think that this unclean Spirit is gone out of them:
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but for want of watchfulnesse, he comes againe, and allures them to the committing of one sinne or other,
but for want of watchfulness, he comes again, and allures them to the committing of one sin or other,
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or else by covetousnesse sets them as deepe in their gainefull sinne of Vsury, deceipt, gaming and the like, as ever they were;
or Else by covetousness sets them as deep in their gainful sin of Usury, deceit, gaming and the like, as ever they were;
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so with Iudas they receive the soppe, and the Divell againe;
so with Iudas they receive the sop, and the devil again;
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and so their former righteousnesse, is but a morning dew, and their unrighteousnesse by little and little returnes againe,
and so their former righteousness, is but a morning due, and their unrighteousness by little and little returns again,
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and they become as disordered in their courses, and as sinfull in their practices as ever they were.
and they become as disordered in their courses, and as sinful in their practices as ever they were.
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6. This uncleane spirit, may seeme to bee cast out in the opinion of the godly,
6. This unclean Spirit, may seem to be cast out in the opinion of the godly,
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and not of the partie himselfe.
and not of the party himself.
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Thus the Disciples had a good opinion of Iudas, because of his outward conformity to the word,
Thus the Disciples had a good opinion of Iudas, Because of his outward conformity to the word,
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and because Christ had put him in trust with the bagge:
and Because christ had put him in trust with the bag:
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therefore when our Saviour told them, that one of them should betray him, they suspected themselves rather than Iudas, and yet all this while Christ knew he would prove a Traitor to him,
Therefore when our Saviour told them, that one of them should betray him, they suspected themselves rather than Iudas, and yet all this while christ knew he would prove a Traitor to him,
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and a butcher to himselfe, and Iudas himselfe knew that he had a covetous, envious divel within him.
and a butcher to himself, and Iudas himself knew that he had a covetous, envious Devil within him.
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Thus we have seene how farre an hypocrite may go by natures light, and how they may attaine to much knowledge,
Thus we have seen how Far an hypocrite may go by nature's Light, and how they may attain to much knowledge,
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and so may shine in outward profession; and yet for all this gallop to hell under Sathans colours.
and so may shine in outward profession; and yet for all this gallop to hell under Satan's colours.
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And though they are well perswaded of their owne estate, yet Gods Word doth discover, that they are miserable,
And though they Are well persuaded of their own estate, yet God's Word does discover, that they Are miserable,
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and are hoodwinked of Sathan to their owne destruction;
and Are hoodwinked of Sathan to their own destruction;
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Because by the shining lampe of outward profession, and standing upon the goodnesse of their nature,
Because by the shining lamp of outward profession, and standing upon the Goodness of their nature,
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and their correspondencie with the world, they deprive themselves, of the benefit of godly admonition, which is a notable meanes ordayned of God to reclayme many desperate sinners, from their sinfull courses,
and their correspondency with the world, they deprive themselves, of the benefit of godly admonition, which is a notable means ordained of God to reclaim many desperate Sinners, from their sinful courses,
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and to bring them home by repentance. Now because they post off this to others which are more scandalous to the world,
and to bring them home by Repentance. Now Because they post off this to Others which Are more scandalous to the world,
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and so doe not feele that they stand in neede of Christ to purge them from their sinnes;
and so do not feel that they stand in need of christ to purge them from their Sins;
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therefore they remaine strangers from the covenant of promise, and without God in the world. And thus wee have seene the measure of Sathans going out of an hypocrite;
Therefore they remain Strangers from the Covenant of promise, and without God in the world. And thus we have seen the measure of Satan's going out of an hypocrite;
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he so seemes to goe, as that he alwayes continewes.
he so seems to go, as that he always continues.
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We are now to consider of his demeanour when he is gone, contayned in these words, He walketh through dry places, seeking rest, and findeth none.
We Are now to Consider of his demeanour when he is gone, contained in these words, He walks through dry places, seeking rest, and finds none.
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In which words observe: 1. His labour, he walkes. 2. His station, in dry places. 3. The end of his walking, he seekes rest. 4. The issue or event, he finds none. He walketh through dry places, &c. We will first indeavour to free the words from obscurity, and then draw such conclusions as may be profitable for our edification.
In which words observe: 1. His labour, he walks. 2. His station, in dry places. 3. The end of his walking, he seeks rest. 4. The issue or event, he finds none. He walks through dry places, etc. We will First endeavour to free the words from obscurity, and then draw such conclusions as may be profitable for our edification.
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He walketh. This word is a metaphor or borrowed speech taken from Travellers, who out of a desire they have to come to their journeyes end, put forth all their strength to the end they may the more speedily obtaine their desires.He walks. This word is a metaphor or borrowed speech taken from Travellers, who out of a desire they have to come to their journeys end, put forth all their strength to the end they may the more speedily obtain their Desires.
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And this speech being applyed to other actions, noteth celerity and continuance of that thing unto which it is applyed.
And this speech being applied to other actions, notes celerity and Continuance of that thing unto which it is applied.
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Which speech being applyed unto Sathan, noteth his restlesse diligence;
Which speech being applied unto Sathan, notes his restless diligence;
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hee doth not goe drowsily or sleepily, but couragiously and constantly, for so much the word walketh importeth.
he does not go drowsily or sleepily, but courageously and constantly, for so much the word walks imports.
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He walketh through dry places, is also a metaphor taken from dry ground which for want of moysture cannot bring forth fruit;He walks through dry places, is also a metaphor taken from dry ground which for want of moisture cannot bring forth fruit;
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so that by dry places, as afterwards shall appeare, is meant the hearts of Gods children;
so that by dry places, as afterwards shall appear, is meant the hearts of God's children;
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his banishment frō them is as uncomfortable to him, as a drye wildernesse is to a thirstie Traveller seeking rest. What rest doth he seeke, Sathan seeke? Doth he seeke to be reconciled unto God? No. Would hee bee reconciled unto man whom hee hath so much wronged? No. What rest doth hee then seeke? Surely this, to doe all the mischeefe he can doe to mankinde, to deface Gods Image in our soules,
his banishment from them is as uncomfortable to him, as a dry Wilderness is to a thirsty Traveller seeking rest. What rest does he seek, Sathan seek? Does he seek to be reconciled unto God? No. Would he be reconciled unto man whom he hath so much wronged? No. What rest does he then seek? Surely this, to do all the mischief he can do to mankind, to deface God's Image in our Souls,
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and to wrap all mankinde under the curse of God.
and to wrap all mankind under the curse of God.
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The hearts of Gods children which are watred with faith and repentance, whereby he is excluded with all his temptations, are sayd to be dry places because they yeeld him no moysture, whereby hee may set his temptations a working;
The hearts of God's children which Are watered with faith and Repentance, whereby he is excluded with all his temptations, Are said to be dry places Because they yield him no moisture, whereby he may Set his temptations a working;
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so that when he cannot hurt us in our soules, then he labours by all meanes to plague us in our bodies.
so that when he cannot hurt us in our Souls, then he labours by all means to plague us in our bodies.
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If he cannot mischeefe us in our bodies, then he labours to hurt us in our states;
If he cannot mischief us in our bodies, then he labours to hurt us in our states;
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and if hee cannot hurt us in our substance, then he will vex us in our good names and reputations;
and if he cannot hurt us in our substance, then he will vex us in our good names and reputations;
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and cast out floods of reproaches against us;
and cast out floods of Reproaches against us;
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and if he cannot prevaile against us herein, then hee will destroy the fruits of the earth, fish in the Sea;
and if he cannot prevail against us herein, then he will destroy the fruits of the earth, Fish in the Sea;
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and if he cannot hurt us in them, then hee will corrupt and infect the ayre, that thereby hee may infect our bodies with noysome diseases;
and if he cannot hurt us in them, then he will corrupt and infect the air, that thereby he may infect our bodies with noisome diseases;
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and if God will not give him leave to annoy us in these or the like,
and if God will not give him leave to annoy us in these or the like,
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then hee is sayd to walke in dry places, for he accounts all those places dry and uncomfortable to him, in which he can doe no mischeefe.
then he is said to walk in dry places, for he accounts all those places dry and uncomfortable to him, in which he can do no mischief.
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And thus you have the sence and meaning of the words.
And thus you have the sense and meaning of the words.
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When the uncleane spirit is gone out of a man, he walketh through dry places seeking rest. When the unclean Spirit is gone out of a man, he walks through dry places seeking rest.
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Hence learne, That Sathan is very diligent, to watch all opportunity to doe as much mischeefe as he may to mankinde;
Hence Learn, That Sathan is very diligent, to watch all opportunity to do as much mischief as he may to mankind;
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therefore hee is said to walke about like a roaring Lyon, seeking whom he may devoure.
Therefore he is said to walk about like a roaring lion, seeking whom he may devour.
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Hee goes not about as a king in Progresse for delight; but his going about is to devoure.
He Goes not about as a King in Progress for delight; but his going about is to devour.
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Hee is no idle spectator, but a diligent tempter;
He is no idle spectator, but a diligent tempter;
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he is one that will never be weary, for hee will never give over his temptations, till there bee an end of time.
he is one that will never be weary, for he will never give over his temptations, till there be an end of time.
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He began earely, as soone as our first Parents were created;
He began early, as soon as our First Parents were created;
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he set upon them, and rested not till they were turned out of Paradise, and wrapped under the curse of God.
he Set upon them, and rested not till they were turned out of Paradise, and wrapped under the curse of God.
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Yet for all this he was not content, but as soone as Adam had two sonnes, by whom mankinde might be increased, he laboured to destroy the body of one of them,
Yet for all this he was not content, but as soon as Adam had two Sons, by whom mankind might be increased, he laboured to destroy the body of one of them,
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and the soule of the other. Therefore he filled Caines heart with envie, and made him kill his innocent brother.
and the soul of the other. Therefore he filled Caines heart with envy, and made him kill his innocent brother.
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And then the first age of the world, hee so corrupted and filled with iniquitie, which did so provoke the Lord, that he drowned all the world.
And then the First age of the world, he so corrupted and filled with iniquity, which did so provoke the Lord, that he drowned all the world.
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And after the world was to be repayed by Noah and his Family, presently he filled it with Idolatry;
And After the world was to be repaid by Noah and his Family, presently he filled it with Idolatry;
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and ever since hee hath shewed himselfe an enemy that is never wearied with toyling, and ever since he hath showed himself an enemy that is never wearied with toiling,
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nor weakned with watching, but at all occasions is plyant and watchfull, and labours by all meanes to molest the godly,
nor weakened with watching, but At all occasions is pliant and watchful, and labours by all means to molest the godly,
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and make himselfe sure of the wicked. His hand like Ismaels is against every man, but especially against the godly.
and make himself sure of the wicked. His hand like Ishmaels is against every man, but especially against the godly.
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Hee beguiled Evah in the likenesse of a Serpent, and deceived Saul in Samuels mantle. He is very forward to offer his service;
He beguiled Eve in the likeness of a Serpent, and deceived Saul in Samuels mantle. He is very forward to offer his service;
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if God call, Who shall goe forth to deceive Ahab? Hee is at hand, and sayes, Send mee;
if God call, Who shall go forth to deceive Ahab? He is At hand, and Says, Send me;
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for now still he is at hand to tempt all men.
for now still he is At hand to tempt all men.
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He puts into our hearts evill thoughts into our mouths lewde speeches, into our members sinfull actions.
He puts into our hearts evil thoughts into our mouths lewd Speeches, into our members sinful actions.
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When we are awake, hee stirreth us up to unlawfull deedes; and when wee are asleepe, hee stirreth up in us filthy dreames.
When we Are awake, he stirs us up to unlawful Deeds; and when we Are asleep, he stirs up in us filthy dreams.
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If wee be merry, then hee maketh us wanton; if sad and melancholy, then he labours to bring us to despaire.
If we be merry, then he makes us wanton; if sad and melancholy, then he labours to bring us to despair.
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Hee tempts all men and in all places; and by outward objects he stirrs up inward corruptions.
He tempts all men and in all places; and by outward objects he stirs up inward corruptions.
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Hee tempted our Saviour Christ presently after his Baptisme;
He tempted our Saviour christ presently After his Baptism;
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he was not affraid of the holinesse of his person, though hee were proclaymed from heaven to be the Sonne of God.
he was not afraid of the holiness of his person, though he were proclaimed from heaven to be the Son of God.
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Hee tempted David, a man after Gods owne heart, to number the people; Peter to deny and forsweare his Master.
He tempted David, a man After God's own heart, to number the people; Peter to deny and forswear his Master.
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Neither the holinesse of the place nor action can hinder his temptation. He set upon Iudas, in the presence of his Master;
Neither the holiness of the place nor actium can hinder his temptation. He Set upon Iudas, in the presence of his Master;
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and is alwayes at hand to hinder the word of God, Least the people should be converted and saved;
and is always At hand to hinder the word of God, lest the people should be converted and saved;
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therefore hee labours to corrupt the word; or to turne away our hearts from it; or to blinde our understandings.
Therefore he labours to corrupt the word; or to turn away our hearts from it; or to blind our understandings.
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Let a man betake himselfe to any good action, he will presently be at his elbow to hinder him.
Let a man betake himself to any good actium, he will presently be At his elbow to hinder him.
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When Ioshua the high Priest began to pray, Sathan stood at his right hand to resist him.
When Ioshua the high Priest began to pray, Sathan stood At his right hand to resist him.
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If he cannot hinder us in the performāce of holy duties, then he labours to makes us overweene our selves,
If he cannot hinder us in the performance of holy duties, then he labours to makes us overween our selves,
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and to be proud of those things which are none of our owne;
and to be proud of those things which Are none of our own;
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& if he cannot overcome us by his owne vices, he labours to insnare us by our vertues;
& if he cannot overcome us by his own vices, he labours to ensnare us by our Virtues;
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therefore he fills our hearts with boasting, that thereby we might be arrogant in our owne eyes.
Therefore he fills our hearts with boasting, that thereby we might be arrogant in our own eyes.
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Hee perswades the Minister not to preach, because the people doe not regard him nor his doctrine;
He persuades the Minister not to preach, Because the people do not regard him nor his Doctrine;
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& if he cannot disswade him frō preaching, then he will perswade him to preach pleasing things, that thereby he may be admired for his gifts & learning.
& if he cannot dissuade him from preaching, then he will persuade him to preach pleasing things, that thereby he may be admired for his Gifts & learning.
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Then he comes to the people, & perswads them not to heare;
Then he comes to the people, & persuades them not to hear;
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and tells them the Preacher either is no Scholler, or else hee vents his owne fancies,
and tells them the Preacher either is no Scholar, or Else he vents his own fancies,
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and layes open their sinnes out of envie, to disgrace them;
and lays open their Sins out of envy, to disgrace them;
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and if he cannot hinder them from hearing, then hee steales away their hearts, and fills their mind with wandering thoughts;
and if he cannot hinder them from hearing, then he steals away their hearts, and fills their mind with wandering thoughts;
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he compasses their eyes with shewes, their eares with sounds, their sences with sleepe, their thoughts with fancies;
he compasses their eyes with shows, their ears with sounds, their Senses with sleep, their thoughts with fancies;
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and all to make them forget what they heare, and so to wrap them under the curse of the Lord, doing his work negligently.
and all to make them forget what they hear, and so to wrap them under the curse of the Lord, doing his work negligently.
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Hee labours to discourage men from the practise of pietie, by perswading them that to be too strict in their life, savours too much of singularity.
He labours to discourage men from the practice of piety, by persuading them that to be too strict in their life, savours too much of singularity.
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If he meete with prophane wicked men, as drunkards, swearers and fornicatours, he tempts them to the contempt of God and his worship,
If he meet with profane wicked men, as drunkards, swearers and fornicators, he tempts them to the contempt of God and his worship,
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and to defend their gracelesse courses, and to glory in their sins, which should be their shame. Hee makes those which have cast off the feare of the Almighty, to scorne and despise the Spirit of grace, in the Children of God,
and to defend their graceless courses, and to glory in their Sins, which should be their shame. He makes those which have cast off the Fear of the Almighty, to scorn and despise the Spirit of grace, in the Children of God,
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and to become his Standard-bearers, to march furiously against the Majestie of God, to their owne destruction, by discouraging and disgracing, vexing and perplexing his children, whom he meanes to honour.
and to become his Standard-bearers, to march furiously against the Majesty of God, to their own destruction, by discouraging and disgracing, vexing and perplexing his children, whom he means to honour.
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Sathan is a cunning Merchant and a crafty Sophister, hee knowes how to use riches and poverty, sicknesse and health,
Sathan is a cunning Merchant and a crafty Sophister, he knows how to use riches and poverty, sickness and health,
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and make them instruments to serve his purpose.
and make them Instruments to serve his purpose.
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Hee is continually in motion, and hath all those which are without Christ, at his becke and command, to take up armes against their Saviour, either by ignorance, not knowing him,
He is continually in motion, and hath all those which Are without christ, At his beck and command, to take up arms against their Saviour, either by ignorance, not knowing him,
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or by a negligent life not following him, or by violence resisting him. He walkes any way to destroy;
or by a negligent life not following him, or by violence resisting him. He walks any Way to destroy;
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he tempts the godly to destroy them, and the wicked that they may tempt others.
he tempts the godly to destroy them, and the wicked that they may tempt Others.
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If Ionah will runne away from his God, he shall not want a ship to carry him to Tarshish. The Tyrant shall not want a flatterer, the Theefe a receiver, the wanton a minion.
If Jonah will run away from his God, he shall not want a ship to carry him to Tarshish. The Tyrant shall not want a flatterer, the Thief a receiver, the wanton a minion.
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He hath a sack full of oathes for the swearer, a budget full of lyes and excuses for the Lyar. Whither can a man walke,
He hath a sack full of Oaths for the swearer, a budget full of lies and excuses for the Lyar. Whither can a man walk,
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but Sathan will finde him out? Hee dares enter into the Church to hinder the word;
but Sathan will find him out? He dares enter into the Church to hinder the word;
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Nay clymbe up into the Pulpit, and broach sects and schismes. Hee will not leave any meanes unattempted to worke our ruine.
Nay climb up into the Pulpit, and broach Sects and schisms. He will not leave any means unattempted to work our ruin.
uh-x vvi a-acp p-acp dt n1, cc vvi n2 cc n2. pns31 vmb xx vvi d n2 j pc-acp vvi po12 n1.
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He deales with us in our temptations as he did when hee destroyed Iobs children; the Text saith, hee raised a winde from all the world;
He deals with us in our temptations as he did when he destroyed Jobs children; the Text Says, he raised a wind from all the world;
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if the East winde failed, then the West might effect his purpose; if the West did not, then the North and South might.
if the East wind failed, then the West might Effect his purpose; if the West did not, then the North and South might.
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So if he cannot overcome us by the East winde of prosperity, then hee will try what he can doe by the West winde of adversity;
So if he cannot overcome us by the East wind of Prosperity, then he will try what he can do by the West wind of adversity;
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If he cannot prevaile by Idolatry, he will see what hee can doe by vaine glory and popular applause.
If he cannot prevail by Idolatry, he will see what he can do by vain glory and popular applause.
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If he cannot overcome by drunkennesse, then he wil• see if he can allure by adultery.
If he cannot overcome by Drunkenness, then he wil• see if he can allure by adultery.
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If he cannot prevaile by carelesnesse, he will try by distrust. If hee cannot overcome by despaire, hee will see what he can doe by presumption.
If he cannot prevail by carelessness, he will try by distrust. If he cannot overcome by despair, he will see what he can do by presumption.
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If a man be zealously affected, he will see if he can make him factious. Hee is alwayes in one extreame or other;
If a man be zealously affected, he will see if he can make him factious. He is always in one extreme or other;
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and by lesser temptations hee makes way for greater.
and by lesser temptations he makes Way for greater.
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Ob. How is it possible that the Divell can tempt all mankinde? Answ. There are infinite troopes of Divells, a whole Legion in one man, which according to the learneds Computation is 6666. And if there were so many in one man, there must needs be many more.Ob. How is it possible that the devil can tempt all mankind? Answer There Are infinite troops of Devils, a Whole Legion in one man, which according to the learneds Computation is 6666. And if there were so many in one man, there must needs be many more.
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Now these Divells flie about by troupes in the Ayre, & certifie one another what is done in all places.
Now these Devils fly about by troops in the Air, & certify one Another what is done in all places.
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They know every mans nature, by observing their manners, company and imployment; They know what men love and hate, what they want ▪ and what they desire;
They know every men nature, by observing their manners, company and employment; They know what men love and hate, what they want ▪ and what they desire;
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and so they fit their temptations according.
and so they fit their temptations according.
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And though it be Gods Prerogative to know the heart, yet by outward actions, the Divell comes to rove at the inward:
And though it be God's Prerogative to know the heart, yet by outward actions, the devil comes to rove At the inward:
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for when hee sees men inflamed with anger and wrath, and their eyes sparkle, their nostrills smoake, their mouths breath out fiery, and rayling speeches;
for when he sees men inflamed with anger and wrath, and their eyes sparkle, their nostrils smoke, their mouths breath out fiery, and railing Speeches;
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by these and the like, he knowes what is within ▪ murther and revenge, and then hee hales them forwrd unto all mischiefe.
by these and the like, he knows what is within ▪ murder and revenge, and then he Hales them forwrd unto all mischief.
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Thus he saw Iudas repine at the oyntment which was spent upon his master, and accounts it waste,
Thus he saw Iudas repine At the ointment which was spent upon his master, and accounts it waste,
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because it came not to his purse;
Because it Come not to his purse;
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therefore he filled his heart with covetousnesse, and gave him no rest, till hee had sould his master for thirty peeces of silver, the price of a Slave.
Therefore he filled his heart with covetousness, and gave him no rest, till he had should his master for thirty Pieces of silver, the price of a Slave.
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Thus also hee saw Ananias and Saphirah covetous in their hypocriticall devotion, and therefore hee filled their hearts with dissimulation to lye to the holy Ghost.
Thus also he saw Ananias and Sapphira covetous in their hypocritical devotion, and Therefore he filled their hearts with dissimulation to lie to the holy Ghost.
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Hee saw Abimelech ambitiously affected, therefore he tempts him to murther his brethren, that hee may make himselfe sure of the Kingdome.
He saw Abimelech ambitiously affected, Therefore he tempts him to murder his brothers, that he may make himself sure of the Kingdom.
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He knowes the tide of all our affections, and therefore hee labours to drive us violently to all manner of sinne,
He knows the tide of all our affections, and Therefore he labours to drive us violently to all manner of sin,
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and to draw us from Gods service, unto his owne. Thus we have seene, how malicious our enemies are to destroy us.
and to draw us from God's service, unto his own. Thus we have seen, how malicious our enemies Are to destroy us.
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Come wee now to examine the reasons that make and induce him thereunto. Come we now to examine the Reasons that make and induce him thereunto.
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He beares an inveterate hatred to mankinde, partly for Gods cause, and partly for our owne.
He bears an inveterate hatred to mankind, partly for God's cause, and partly for our own.
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1. He hates us for Gods cause, because he hath justly cast him out of Heaven for his pride & rebellion,
1. He hates us for God's cause, Because he hath justly cast him out of Heaven for his pride & rebellion,
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and judged him to torments in hell:
and judged him to torments in hell:
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now because hee cannot offer violence to his sacred Majesty, he will persecute his Image, man, with deadly hatred.
now Because he cannot offer violence to his sacred Majesty, he will persecute his Image, man, with deadly hatred.
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2. He envies mankinde because he is ordained to that happinesse he hath lost.
2. He envies mankind Because he is ordained to that happiness he hath lost.
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He hates all mankinde, but especially the Children of God, and tha• because they are contrary to him, an• fight against him, and were once hi• vassalls;
He hates all mankind, but especially the Children of God, and tha• Because they Are contrary to him, an• fight against him, and were once hi• vassals;
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therefore he envies the mean• of their salvation, and labours to hinder the proceeding of the Gospel,
Therefore he envies the mean• of their salvation, and labours to hinder the proceeding of the Gospel,
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and to withstand the Ministers of the Word on every side, and therefore he labours to winnow them and to buffet them. And what he cannot effect by himselfe, he hath his instruments and servants at hand couragiously to fight under his colours,
and to withstand the Ministers of the Word on every side, and Therefore he labours to winnow them and to buffet them. And what he cannot Effect by himself, he hath his Instruments and Servants At hand courageously to fight under his colours,
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and to allure to draw men from God and godlinesse. Thus hee had Elymas at hand to disswade the Governour from the faith.
and to allure to draw men from God and godliness. Thus he had Elymas At hand to dissuade the Governor from the faith.
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And what a number of Divells hath he now in the world, which are continuall instruments of wickednesse, to draw men from the practise of Piety? their trade is nothing else but to allure men unto evill;
And what a number of Devils hath he now in the world, which Are continual Instruments of wickedness, to draw men from the practice of Piety? their trade is nothing Else but to allure men unto evil;
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such are they that draw men into the Alehouse, and intice them to drinke to excesse;
such Are they that draw men into the Alehouse, and entice them to drink to excess;
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such are they that draw men to gaming houses, and stirre up men to brawling and contention.
such Are they that draw men to gaming houses, and stir up men to brawling and contention.
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What a number of agents hath hee in every place, to hinder mens salvation? Some disgrace the Ministers and raise up ill reports against them, to make their doctrine stinke in the eyes of the people;
What a number of agents hath he in every place, to hinder men's salvation? some disgrace the Ministers and raise up ill reports against them, to make their Doctrine stink in the eyes of the people;
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or else to persecute them, that either they may remoove them out of their places, or else bee quickly weary of well doing.
or Else to persecute them, that either they may remove them out of their places, or Else be quickly weary of well doing.
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And if they take a godly man tripping in some smal errour in his carriage,
And if they take a godly man tripping in Some small error in his carriage,
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and that peradventure but some misprision of their conceite, then they raise matter not onely of tryumph and insultation,
and that Peradventure but Some Misprision of their conceit, then they raise matter not only of triumph and insultation,
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but take occasion to applaude and incourage themselves in their sinfull courses.
but take occasion to applaud and encourage themselves in their sinful courses.
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What could the divell doe more if he were present? Hee is an enemy to all goodnesse, so are they:
What could the Devil do more if he were present? He is an enemy to all Goodness, so Are they:
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he is an accuser of the brethren, so are they:
he is an accuser of the brothers, so Are they:
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Their feete runne to evill, and they make haste to shed innocent blood, they cannot sleepe till they have done mischiefe. Their feet run to evil, and they make haste to shed innocent blood, they cannot sleep till they have done mischief.
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And the more God opposes them by the power of his word, to set himselfe against them, the more restlesse they. See this in the Sodomites;
And the more God opposes them by the power of his word, to Set himself against them, the more restless they. See this in the Sodomites;
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how restlesse were they to commit filthinesse: young and old came from all places of the Citty;
how restless were they to commit filthiness: young and old Come from all places of the city;
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they could not sleepe till they had done their villanie; and when Lot perswades them to desist, then they were the more furious;
they could not sleep till they had done their villainy; and when Lot persuades them to desist, then they were the more furious;
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and when the Angell had smitten them with blindnesse, yet they sought al night for the doore:
and when the Angel had smitten them with blindness, yet they sought all night for the door:
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they strived and contended who should have the mastery in sinne, therefore they worke all uncleannesse with greedinesse. How restlesse were the Iewes, and how did they thirst after Christs blood? They send out in the night to take him;
they strived and contended who should have the mastery in sin, Therefore they work all uncleanness with greediness. How restless were the Iewes, and how did they thirst After Christ blood? They send out in the night to take him;
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and though Christs by his word lay them on their backes, yet the more eager they are and restlesly cry out, his blood be upon us and our Children.
and though Christ by his word lay them on their backs, yet the more eager they Are and restlessly cry out, his blood be upon us and our Children.
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They had rather Gods judgements fall upon them and their Children, than give over and obey the truth.
They had rather God's Judgments fallen upon them and their Children, than give over and obey the truth.
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See how resolute those were, that had Bound themselves with an oath, not to eate nor drinke till they had killed Paul.
See how resolute those were, that had Bound themselves with an oath, not to eat nor drink till they had killed Paul.
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And are there not many to be found in our age, that are as bould and impudent in sinne? Some sell themselves to commit iniquity as Ahab did.
And Are there not many to be found in our age, that Are as bold and impudent in sin? some fell themselves to commit iniquity as Ahab did.
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How violently are some carried in their riotous courses of drinking, swaggering and dissembling;
How violently Are Some carried in their riotous courses of drinking, swaggering and dissembling;
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as if they were swine carried by the Divell into the lake of all manner of filthinesse? Let the Magistrate and Minister seeke to reclayme them, they will rage and foame,
as if they were Swine carried by the devil into the lake of all manner of filthiness? Let the Magistrate and Minister seek to reclaim them, they will rage and foam,
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like the Divell in the Gospel, and like desperate wretches, will follow their lusts, though they goe to hell for it.
like the devil in the Gospel, and like desperate wretches, will follow their Lustiest, though they go to hell for it.
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These men shew themselves as restlesse as their father the Divell.
These men show themselves as restless as their father the devil.
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Now leas• they should grow weary of their sinfull courses, they will use variety of objects, to take away tediousnesse.
Now leas• they should grow weary of their sinful courses, they will use variety of objects, to take away tediousness.
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When they are weary of gaming they will fall to drinking, and from drinking to swearing, from swearing to quarrelling, and from quarrelling to fighting;
When they Are weary of gaming they will fallen to drinking, and from drinking to swearing, from swearing to quarreling, and from quarreling to fighting;
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and from one extreame they will fall into another, drinking downe sinne like water, and make it a pastime to commit iniquity.
and from one extreme they will fallen into Another, drinking down sin like water, and make it a pastime to commit iniquity.
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But of all the sworne souldiers of the divells band, none serve him better than the talebearer and the envious man.
But of all the sworn Soldiers of the Devils band, none serve him better than the talebearer and the envious man.
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We will begin with the flattering talebearer;
We will begin with the flattering talebearer;
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he is also a busie walker, the divell walkes in the greater circuit to doe mischiefe, and hee in the little;
he is also a busy walker, the Devil walks in the greater circuit to do mischief, and he in the little;
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hee can quickly goe from one man to another, with tales and accusations, to make enmitie and debate,
he can quickly go from one man to Another, with tales and accusations, to make enmity and debate,
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and to charge men openly or secretly, with things utterly untrue and false; sometimes blazing infirmities, which love would have covered;
and to charge men openly or secretly, with things utterly untrue and false; sometime blazing infirmities, which love would have covered;
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and sometimes aggravating of facts or speeches, of wch charity would give a better construction.
and sometime aggravating of facts or Speeches, of which charity would give a better construction.
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But if these wretches can fasten any thing upon Gods Children, then are they the divell swiftest Dromedaries to cary newes,
But if these wretches can fasten any thing upon God's Children, then Are they the Devil swiftest Dromedaries to carry news,
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& to make it passe through Tavernes and Alehouses, Gath and Ascalon, farre and neare,
& to make it pass through Taverns and Alehouses, Gaza and Ascalon, Far and near,
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as currant and authenticall, under the seale of their good fellowship, never to be controled untill the matter be determined by that everlasting judge at his generall session and Gaole delivery, at that great and terrible day when the thoughts of all hearts shall be disclosed.
as currant and authentical, under the seal of their good fellowship, never to be controlled until the matter be determined by that everlasting judge At his general session and Gaol delivery, At that great and terrible day when the thoughts of all hearts shall be disclosed.
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There is no name given to the Divell, but that may bee applyed to him. The Divell is a lyer, so is the talebearer:
There is no name given to the devil, but that may be applied to him. The devil is a liar, so is the talebearer:
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he is an accuser, so is the talebearer; hee is an enemy to all goodnesse, so is the talebearer.
he is an accuser, so is the talebearer; he is an enemy to all Goodness, so is the talebearer.
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A second property of the divell is to roare in his walke; so doth the talebearer, he roares like a Lyon, and bellowes like a bull;
A second property of the Devil is to roar in his walk; so does the talebearer, he roars like a lion, and bellows like a bull;
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and rather than faile, if hee thinke hee shall not be heard, hee will tell his tale over and over,
and rather than fail, if he think he shall not be herd, he will tell his tale over and over,
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and deprave the truth, by adding or substracting, to or from his neighbours words; though peradventure his speeches hang together, like a sicke mans dreame.
and deprave the truth, by adding or substracting, to or from his neighbours words; though Peradventure his Speeches hang together, like a sick men dream.
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Againe, the divell in his walkes seekes to devoure, so doth the talebearer, hee devours a mans good name.
Again, the Devil in his walks seeks to devour, so does the talebearer, he devours a men good name.
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There is (saith Agur) a generation whose teeth are as swords, and their jaw teeth as knives, to devoure the poore from off the earth. There is (Says Agur) a generation whose teeth Are as swords, and their jaw teeth as knives, to devour the poor from off the earth.
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Other enemies carry their swords by their sides, these carry theirs in their mouthes, that they may shoote them out at their pleasure.
Other enemies carry their swords by their sides, these carry theirs in their mouths, that they may shoot them out At their pleasure.
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These men are worse than the Crowes, for they feede on dead carcasses, but these on living men.
These men Are Worse than the Crows, for they feed on dead carcases, but these on living men.
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If Serpents sting us and mad dogges bite us, there may bee some remedy found; but against the tongue of the slanderer, there can bee none.
If Serpents sting us and mad Dogs bite us, there may be Some remedy found; but against the tongue of the slanderer, there can be none.
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To whom shall I liken this filthy generation, they are like an Archer, men are their marke, and evill report their arrowes;
To whom shall I liken this filthy generation, they Are like an Archer, men Are their mark, and evil report their arrows;
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Their tongue is an arrow shot out. Hell and the tale bearers are much alike; the one is never satisfied with sinners, nor the other with slanders.Their tongue is an arrow shot out. Hell and the tale bearer Are much alike; the one is never satisfied with Sinners, nor the other with slanders.
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The second Champion, for the divell is the envious man, who, saith Salvian, esteemes anothers good, his hurt.
The second Champion, for the Devil is the envious man, who, Says Salvian, esteems another's good, his hurt.
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Parum est si ipse sit faelix, nisi alter fuerit infaelix. Parum est si ipse sit Felix, nisi alter fuerit infaelix.
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Therefore when Bion saw an envious man sorrowfull, hee would aske him whether some evill had happened to him, or good to his neighbour.
Therefore when Bion saw an envious man sorrowful, he would ask him whither Some evil had happened to him, or good to his neighbour.
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Envie is ostium iniquitatis, the doore of iniquity, by which death entred into the world.
Envy is ostium iniquitatis, the door of iniquity, by which death entered into the world.
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By this Habel was persecuted of his brother, Iacob of Esau, David of Saul, and Christ of the Iewes. 2. Envie is Toxicum charitatis, the bane of Charity;
By this Habel was persecuted of his brother, Iacob of Esau, David of Saul, and christ of the Iewes. 2. Envy is Toxicum charitatis, the bane of Charity;
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for if it were not for envie, every one would rejoyce at another good, and grieve for their harmes.
for if it were not for envy, every one would rejoice At Another good, and grieve for their harms.
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Therefore Augustine saith, Take away envie; and that which I have is thine, and that which thou hast is mine.
Therefore Augustine Says, Take away envy; and that which I have is thine, and that which thou hast is mine.
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3. Envie is putredo sanitatis the corruption of health, for by envying others, men consume themselves.
3. Envy is putredo sanitatis the corruption of health, for by envying Others, men consume themselves.
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And therefore one saith well, An envious man hath a great deale of lesse wit in his malice than the brute beasts;
And Therefore one Says well, an envious man hath a great deal of less wit in his malice than the brutus beasts;
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for whereas no fowles nor fishes are taken in a snare without baits, the spitefull wretch is brought to the devills hooke without any pleasant baite.
for whereas no fowls nor Fish Are taken in a snare without baits, the spiteful wretch is brought to the Devils hook without any pleasant bait.
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613
The voluptuous man hath a little pleasure, for his soule. The covetous man, a little profit for his soule.
The voluptuous man hath a little pleasure, for his soul. The covetous man, a little profit for his soul.
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The ambitious man a little honour for his soule.
The ambitious man a little honour for his soul.
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But the envious man hath nothing of the devill for his soule, but a little hearts griefe,
But the envious man hath nothing of the Devil for his soul, but a little hearts grief,
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and yet for all this the wretch toiles out himselfe in Sathans service.
and yet for all this the wretch toils out himself in Satan's service.
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Thus you have heard how Sathan hath his servants at command to worke the ruine of Gods Children,
Thus you have herd how Sathan hath his Servants At command to work the ruin of God's Children,
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and hee is restlesse in his owne endevours, as you have heard.
and he is restless in his own endeavours, as you have herd.
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Hee hath many by-wayes to bring men to hell, and therefore he hath set infinite snares before our feete,
He hath many byways to bring men to hell, and Therefore he hath Set infinite snares before our feet,
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and hath filled all our wayes with traps to catch our soules; and who can escape them? He hath set snares in riches, snares in poverty;
and hath filled all our ways with traps to catch our Souls; and who can escape them? He hath Set snares in riches, snares in poverty;
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hee hath laid snares in our meate, in our drinke, in our pleasure, in our sleepe.
he hath laid snares in our meat, in our drink, in our pleasure, in our sleep.
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Nay hee layes snares for us in our best workes, in the duties of godlinesse which we performe,
Nay he lays snares for us in our best works, in the duties of godliness which we perform,
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and is ready to make us proude of our knowledge, & overweene our selves, as you have heard before.
and is ready to make us proud of our knowledge, & overween our selves, as you have herd before.
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All his malice tends to this end, to deprive us of happinesse.
All his malice tends to this end, to deprive us of happiness.
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Theeves and robbers steale our goods to inrich themselves, but Sathan hee labours to deprive us of grace, not to doe himselfe any good, but to doe us mischiefe.
Thieves and robbers steal our goods to enrich themselves, but Sathan he labours to deprive us of grace, not to do himself any good, but to do us mischief.
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Thus you have seene the truth of the doctrine, that Sathan watches all opportunity to doe mischiefe.
Thus you have seen the truth of the Doctrine, that Sathan watches all opportunity to do mischief.
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This doctrine is also usefull and that for exhortation, reprehension, and direction.
This Doctrine is also useful and that for exhortation, reprehension, and direction.
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1. Seeing the whole world is Sathans circuit, then remember in what danger we are in by reason of his malice.
1. Seeing the Whole world is Satan's circuit, then Remember in what danger we Are in by reason of his malice.
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There is no place, but that he watches his opportunity in, to doe us mischiefe.
There is no place, but that he watches his opportunity in, to do us mischief.
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There are but two places in the world, where men may be safe, and they are the places of Gods worship,
There Are but two places in the world, where men may be safe, and they Are the places of God's worship,
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and the place of our particular callings.
and the place of our particular callings.
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The former because God is present in the Congregation of his Saints, and the latter because he hath promised to keepe his in all their wayes.
The former Because God is present in the Congregation of his Saints, and the latter Because he hath promised to keep his in all their ways.
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Yet for all this, Sathan is not affraid to set upon us at Church in the time of Gods worship,
Yet for all this, Sathan is not afraid to Set upon us At Church in the time of God's worship,
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and to divert our thoughts from that we heare, and fill our mindes with sleepinesse and drowsinesse;
and to divert our thoughts from that we hear, and fill our minds with sleepiness and drowsiness;
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and after we have heard, by casting other thoughts into our hearts before the seede of the word is harrowed by meditation.
and After we have herd, by casting other thoughts into our hearts before the seed of the word is harrowed by meditation.
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Now this advantage he hath against us, by our owne carelesnesse, because wee doe not by prayer and meditation prepare our hearts,
Now this advantage he hath against us, by our own carelessness, Because we do not by prayer and meditation prepare our hearts,
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before wee come into Gods presence; and when we are come, doe not so reverently carry our selves as we should.
before we come into God's presence; and when we Are come, do not so reverently carry our selves as we should.
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Hence it comes to passe, that God hath no delight in our Sacrifice; and therefore gives Sathan leave to deprive us of the benefit of the word.
Hence it comes to pass, that God hath no delight in our Sacrifice; and Therefore gives Sathan leave to deprive us of the benefit of the word.
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2. He tempts us in our particular callings, and makes us carelesse in them, or to use some indirect courses to raise our selves by unlawfull meanes, that thereby he may deprive us of the Lords protection.
2. He tempts us in our particular callings, and makes us careless in them, or to use Some indirect courses to raise our selves by unlawful means, that thereby he may deprive us of the lords protection.
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In each of these places we had neede to looke about us, as if the devill were alwayes at our elbowes,
In each of these places we had need to look about us, as if the Devil were always At our elbows,
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and with feare and trembling checke our selves for giving way to such a dangerous enemie;
and with Fear and trembling check our selves for giving Way to such a dangerous enemy;
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and when wee feele his temptations begin to worke, then say to our soules, Surely this uncleane spirit is here, and I was not aware.
and when we feel his temptations begin to work, then say to our Souls, Surely this unclean Spirit is Here, and I was not aware.
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This doctrine is usefull for reprehension, seeing Sathan is so malicious & for estlesse in his temptations;
This Doctrine is useful for reprehension, seeing Sathan is so malicious & for estlesse in his temptations;
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then this reprooves many, that make light account of such an adversary, whose power is so great, Ephe. 6 12. and therefore called a roaring Lyon, 1 Pet. 5. 8. A red Dragon, Revel. 12. 1. A Prince of the ayre, Ephe. 2. 2. The God of the world, 2 Cor. 4. 4. having great interest in us by reason of our sinnes, which mightily take his part:
then this reproves many, that make Light account of such an adversary, whose power is so great, Ephes 6 12. and Therefore called a roaring lion, 1 Pet. 5. 8. A read Dragon, Revel. 12. 1. A Prince of the air, Ephes 2. 2. The God of the world, 2 Cor. 4. 4. having great Interest in us by reason of our Sins, which mightily take his part:
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and yet for all this, they will walke without their spirituall armour, and carelesly thrust themselves into the middest of his armed souldiers,
and yet for all this, they will walk without their spiritual armour, and carelessly thrust themselves into the midst of his armed Soldiers,
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and so with Peter in the high Priests Hall, fall fearefully before they be aware;
and so with Peter in the high Priests Hall, fallen fearfully before they be aware;
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and so their case becomes fearefull, because they have had so many watch words, and yet will not be warned.
and so their case becomes fearful, Because they have had so many watch words, and yet will not be warned.
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This doctrine is usefull for direction, seeing Sathan and his instruments are so resolute to doe mischiefe,
This Doctrine is useful for direction, seeing Sathan and his Instruments Are so resolute to do mischief,
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and will not bee hindred in their enterprises; if they cannot prevaile one way, they will try another:
and will not be hindered in their enterprises; if they cannot prevail one Way, they will try Another:
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Let us learne of them to bee resolute in well
Let us Learn of them to be resolute in well
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doing, and not to be discouraged or driven backe from any good purpose and intendment.
doing, and not to be discouraged or driven back from any good purpose and intendment.
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This is a point necessary to bee urged in these times, wherein the divell labours to coole zeale,
This is a point necessary to be urged in these times, wherein the Devil labours to cool zeal,
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& to hinder us in the practise of piety; sometime he puts on the sheeps skin to hide his woolvish nature;
& to hinder us in the practice of piety; sometime he puts on the Sheep skin to hide his wolvish nature;
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hee comes to the Minister and perswades him to pitty himselfe, and not indanger his health and life, by preaching so often;
he comes to the Minister and persuades him to pity himself, and not endanger his health and life, by preaching so often;
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and the rather because the people do not regard it, and would thinke better if he preached not at all, or preached pleasing things.
and the rather Because the people do not regard it, and would think better if he preached not At all, or preached pleasing things.
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But against these temptations Gods children must take examples of his vassals, who are diligent and constant in his service;
But against these temptations God's children must take Examples of his vassals, who Are diligent and constant in his service;
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who will reward them here with shame, and eternall torments hereafter.
who will reward them Here with shame, and Eternal torments hereafter.
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Then should not Gods servants bee resolute in their Masters cause? who in his mercy will cover their sinnes,
Then should not God's Servants be resolute in their Masters cause? who in his mercy will cover their Sins,
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and crowne their weake endevours, which he himselfe worketh in them, in such a manner as that a cup of cold water, shall not goe unrewarded.
and crown their weak endeavours, which he himself works in them, in such a manner as that a cup of cold water, shall not go unrewarded.
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The consideration hereof should make us diligent in our callings;
The consideration hereof should make us diligent in our callings;
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for can we spend our time better, than to glorify God, and save our soules? therefore let every one of us? say to our soules,
for can we spend our time better, than to Glorify God, and save our Souls? Therefore let every one of us? say to our Souls,
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as once the Prophet did to Ahab; Get thee up, eate and drinke, for there is a sound of much raine.
as once the Prophet did to Ahab; Get thee up, eat and drink, for there is a found of much rain.
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So should we say to our sluggish natures, up and be doing; Get thee to thy study, to preaching and praying, loose no time;
So should we say to our sluggish nature's, up and be doing; Get thee to thy study, to preaching and praying, lose no time;
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for there is a sound of much trouble. We may be deprived of the word, before we are aware;
for there is a found of much trouble. We may be deprived of the word, before we Are aware;
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wee may be stopped in our courses and pious intendments suddenly, wee may be deprived of our lives in a moment;
we may be stopped in our courses and pious intendments suddenly, we may be deprived of our lives in a moment;
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the night of sickenesse, adversity & death wil come, and then we cannot worke.
the night of sickness, adversity & death will come, and then we cannot work.
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Oh what a comfort will it be to our soules when death approacheth, if then wee can say in sincerity of heart with godly Hezekiah, Remember O Lord, I have walked before thee with an upright heart!
O what a Comfort will it be to our Souls when death Approaches, if then we can say in sincerity of heart with godly Hezekiah, remember Oh Lord, I have walked before thee with an upright heart!
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Therefore bee not weary of well doing;
Therefore be not weary of well doing;
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remember it is a fearefull thing to begin in the spirit and to end in the flesh;
Remember it is a fearful thing to begin in the Spirit and to end in the Flesh;
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therefore let every one of us say to Sathan and his discouraging Instruments, as once Nehemiah did to his crafty Counsellers, What, should such a one as I flie? No? I will not loose my labour and that crowne of life, that is promised to all them, that are faithfull to the death, to please Sathan and his instruments.
Therefore let every one of us say to Sathan and his discouraging Instruments, as once Nehemiah did to his crafty Counsellers, What, should such a one as I fly? No? I will not lose my labour and that crown of life, that is promised to all them, that Are faithful to the death, to please Sathan and his Instruments.
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2. Seeing Sathan is so restlesse in his temptations, and is so diligent a walker; be exhorted to keep out of his walkes:
2. Seeing Sathan is so restless in his temptations, and is so diligent a walker; be exhorted to keep out of his walks:
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though he walke in all places, yet hee frequents some places more than the rest; and, they are the Alehouses, the gaming houses, and the whore house:
though he walk in all places, yet he frequents Some places more than the rest; and, they Are the Alehouses, the gaming houses, and the whore house:
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unto which hee hath other walkes, and they are gardens of pleasure, and solitary walkes;
unto which he hath other walks, and they Are gardens of pleasure, and solitary walks;
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in these places hee eyes us, and many times finds them fit places to set his temptations on worke;
in these places he eyes us, and many times finds them fit places to Set his temptations on work;
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in these places he prevailed over Eve, Lot, David, &c. These places like him well,
in these places he prevailed over Eve, Lot, David, etc. These places like him well,
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and into such places he drave those which hee possessed, Luk. 8. 29. and there usually shewes himselfe to witches:
and into such places he drave those which he possessed, Luk. 8. 29. and there usually shows himself to Witches:
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Solitarie places be his walkes, and in these he delights, because hee is the Prince of darkenesse,
Solitary places be his walks, and in these he delights, Because he is the Prince of darkness,
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and hates the light because his workes are evill:
and hates the Light Because his works Are evil:
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he knowes how ready man is to sin when he is alone, and when mans eye is not over him to hinder him;
he knows how ready man is to sin when he is alone, and when men eye is not over him to hinder him;
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he knowes that many dare doe that in the darke, in the presence of God, which they would blush and bee ashamed to doe in the presence of a mortall man.
he knows that many Dare do that in the dark, in the presence of God, which they would blush and be ashamed to do in the presence of a Mortal man.
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Therefore the godly must bee carefull to shunne and avoyd idlenesse which is Sathans pillow, by which hee takes many tripping,
Therefore the godly must be careful to shun and avoid idleness which is Satan's pillow, by which he Takes many tripping,
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and lulls them asleepe to their eternall destruction. Therefore when we are alone let us alwayes be speaking to God, by our prayers,
and lulls them asleep to their Eternal destruction. Therefore when we Are alone let us always be speaking to God, by our Prayers,
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or •rayses, or meditating of his good•esse; hereby we shall bee fitted for •ur callings, and made more watch•ull over our wayes:
or •rayses, or meditating of his good•esse; hereby we shall be fitted for •ur callings, and made more watch•ull over our ways:
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thus if wee be •mployed, though Sathan be alwayes walking, and in continuall action, let him walke whither he will,
thus if we be •mployed, though Sathan be always walking, and in continual actium, let him walk whither he will,
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for we are •n our calling, walking with God.
for we Are •n our calling, walking with God.
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And if at any time hee set upon us in our solitary walkes, let us take the benefit of companie as soone as we can, but herein learne wisedome;
And if At any time he Set upon us in our solitary walks, let us take the benefit of company as soon as we can, but herein Learn Wisdom;
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Let your company be good, and such as feare God; else wicked and prophane company are worse than solitarinesse.
Let your company be good, and such as Fear God; Else wicked and profane company Are Worse than solitariness.
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For wee heare of many, who when they are troubled by Sathan, runne to sinfull company,
For we hear of many, who when they Are troubled by Sathan, run to sinful company,
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and spend their time in Carding, dycing, drinking, and so thinke to cast out the divell by Beelzebub the Prince of divells;
and spend their time in Carding, dicing, drinking, and so think to cast out the Devil by Beelzebub the Prince of Devils;
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but therein they deceive themselves, and harden their hearts against the meanes of their salvation.
but therein they deceive themselves, and harden their hearts against the means of their salvation.
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3. Seeing Sathan goes about to tempt, and to doe what mischiefe hee can, let Gods children take the quite contrary course,
3. Seeing Sathan Goes about to tempt, and to do what mischief he can, let God's children take the quite contrary course,
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and endevour to doe as much good as they can, by provoking one another to good workes,
and endeavour to do as much good as they can, by provoking one Another to good works,
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and shewing themselves patternes of all goodnesse.
and showing themselves patterns of all Goodness.
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For, shall our enemy watch for our destruction, and shall not we watch for our preservation? Sathan is a Fox, and therefore subtill;
For, shall our enemy watch for our destruction, and shall not we watch for our preservation? Sathan is a Fox, and Therefore subtle;
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he layes siege to the Castle of our soules, and labours mightily, eyther to scale the walls of our faith,
he lays siege to the Castle of our Souls, and labours mightily, either to scale the walls of our faith,
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or to batter the Bulwarke of our patience, or to undermine the Turrets of our zeale and fortitude;
or to batter the Bulwark of our patience, or to undermine the Turrets of our zeal and fortitude;
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or one way or other to drive us from our hould, and then by some Stratageme or other to surprize us before wee are aware.
or one Way or other to drive us from our hold, and then by Some Stratagem or other to surprise us before we Are aware.
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Wee had neede therefore to looke about us, and say to our soules as Dallilah did to her husband, Vp Sampson, the Philistims be upon thee.
we had need Therefore to look about us, and say to our Souls as Delilah did to her husband, Up Sampson, the philistines be upon thee.
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So O my soule, stand upon thy guard, and looke to thy selfe.
So Oh my soul, stand upon thy guard, and look to thy self.
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What? hath thy purse enemies on the highway, and •hy goods enemies about thy house, •nd hast thou no enemies for thy •oule? Sathan is malicious, therefore •e will spare none;
What? hath thy purse enemies on the highway, and •hy goods enemies about thy house, •nd hast thou no enemies for thy •oule? Sathan is malicious, Therefore •e will spare none;
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strong, therefore •e will feare none; up therefore and •and upon thy guard. Sathan is walk•ng to doe thee a mischiefe;
strong, Therefore •e will Fear none; up Therefore and •and upon thy guard. Sathan is walk•ng to do thee a mischief;
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there•ore bee thou watching and praying, •o resist and withstand all his tempta•ions.
there•ore be thou watching and praying, •o resist and withstand all his tempta•ions.
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For Sathan is vigilant and watchfull, ready and cunning to abuse •ll outward objects to our hurt.
For Sathan is vigilant and watchful, ready and cunning to abuse •ll outward objects to our hurt.
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Hee •abours by all meanes to dishonour God, and to crosse him in his provi•ence, and to deprive all mankinde •f happinesse.
He •abours by all means to dishonour God, and to cross him in his provi•ence, and to deprive all mankind •f happiness.
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Therefore he labours •o draw such to sinne which have most •eanes to withstand it, and have had •ore mercies to encourage them to •oe forward in Gods service;
Therefore he labours •o draw such to sin which have most •eanes to withstand it, and have had •ore Mercies to encourage them to •oe forward in God's service;
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and if •ee can overcome them by his temp•ations, he knowes how to dishonour God in a high degree.
and if •ee can overcome them by his temp•ations, he knows how to dishonour God in a high degree.
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If hee can get •dam to sinne in Paradise, he knowes how to fill the world with sinners quickly.
If he can get •dam to sin in Paradise, he knows how to fill the world with Sinners quickly.
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If hee can tempt David (• man after Gods owne heart) to commit adultery and murther, he is su• hee can make The name of God to b• blasphemed, 2 Sam. 12. 24. If hee ca• make Iudas one of the twelve to betray his Master, hee thinks hee hat• shaken Christs kingdome;
If he can tempt David (• man After God's own heart) to commit adultery and murder, he is su• he can make The name of God to b• blasphemed, 2 Sam. 12. 24. If he ca• make Iudas one of the twelve to betray his Master, he thinks he hat• shaken Christ Kingdom;
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and if he• can make Peter that great Champion to deny and forsweare him, then h• doubts not but to lay his honour i• the dust.
and if he• can make Peter that great Champion to deny and forswear him, then h• doubts not but to lay his honour i• the dust.
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So at this day, if hee ca• make the professers of the Gosp• carelesse and prophane, he thinks h• hath notably dishonoured God;
So At this day, if he ca• make the professers of the Gosp• careless and profane, he thinks h• hath notably dishonoured God;
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i• making his ordinance unfruitfull a• unprofitable.
i• making his Ordinance unfruitful a• unprofitable.
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Seeing therefore he• is so malicious and so diligent, let • labour to resist him stedfastly and co•stantly, and then he will flye from • And thus much for his labour a• diligence, hee walketh through d• places, seeking rest.
Seeing Therefore he• is so malicious and so diligent, let • labour to resist him steadfastly and co•stantly, and then he will fly from • And thus much for his labour a• diligence, he walks through d• places, seeking rest.
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Come wee now to the issue an• event, he findeth none. Hee walketh through dry places, seeking rest, and findeth none.
Come we now to the issue an• event, he finds none. He walks through dry places, seeking rest, and finds none.
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Hence then we may learne, That though Sathan seeke the godlies overthrow, yet hee shall be prevented, hee shall be disappointed of his expectation.
Hence then we may Learn, That though Sathan seek the Godlies overthrow, yet he shall be prevented, he shall be disappointed of his expectation.
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Though Sathan bee strong and mighty whose power no mortall man is able to resist,
Though Sathan be strong and mighty whose power no Mortal man is able to resist,
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yet the victorious Lyon of the Tribe of Iudah is stronger, and will rescue his servants,
yet the victorious lion of the Tribe of Iudah is Stronger, and will rescue his Servants,
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and make him know, that his chosen are kept by the power of God through faith unto salvation.
and make him know, that his chosen Are kept by the power of God through faith unto salvation.
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And though the godly bee as sheepe appointed to destruction by the malice of Sathan, yet they are not so in the purpose of God.
And though the godly be as sheep appointed to destruction by the malice of Sathan, yet they Are not so in the purpose of God.
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Though Sathan stand like a bloudy Midwife, ready to devo••e the Child the woman brings forth; Revel. 12. 4: yet the Lord prospered her in her travell, and when earth could not secure the man-child she brought forth, God tooke up the child unto his throne.
Though Sathan stand like a bloody Midwife, ready to devo••e the Child the woman brings forth; Revel. 12. 4: yet the Lord prospered her in her travel, and when earth could not secure the Manchild she brought forth, God took up the child unto his throne.
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Though Sathan laboured by all meanes to overthrow Iobs faith, yet the Lord stood by him & gave him deliverance.
Though Sathan laboured by all means to overthrow Jobs faith, yet the Lord stood by him & gave him deliverance.
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Though Herod that crafty Fox pretended to adore Christ in his infancy, when he intended to murther him, hee may travell in his mischiefe,
Though Herod that crafty Fox pretended to adore christ in his infancy, when he intended to murder him, he may travel in his mischief,
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but hee shall not effect it; for the watchfull eye of God, shall warne Ioseph to flye for the Babes safety.
but he shall not Effect it; for the watchful eye of God, shall warn Ioseph to fly for the Babes safety.
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Though the Devill make the Iewes to binde themselves with a curse, that they will not eate nor drinke till they have killed Paul, yet they were disappointed;
Though the devil make the Iewes to bind themselves with a curse, that they will not eat nor drink till they have killed Paul, yet they were disappointed;
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the Lord delivered him out of their hands ▪ Though Iezabel vowed the death of the Prophet Elijah, and send hue and cry after him;
the Lord Delivered him out of their hands ▪ Though Jezebel vowed the death of the Prophet Elijah, and send hue and cry After him;
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yet rather than shee shall doe his Prophet any hurt; he will hide himselfe in a Cave at Hore• the mount of God.
yet rather than she shall do his Prophet any hurt; he will hide himself in a Cave At Hore• the mount of God.
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Though Hama• plot the ruine of Gods people, and maliciously accuse them as seditious and Traitors;
Though Hama• plot the ruin of God's people, and maliciously accuse them as seditious and Traitors;
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yet he that never slumbers nor sleepes, will laugh him to scorne, and hang him upon the Gallowes, which hee had prepared for Mordecai the kings friend.
yet he that never slumbers nor sleeps, will laugh him to scorn, and hang him upon the Gallows, which he had prepared for Mordecai the Kings friend.
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Though Saul persecute David, and labour by subtiltie to take away his life, because he thinkes hee would be an hinderance to his sonnes preferment to the Crowne;
Though Saul persecute David, and labour by subtlety to take away his life, Because he thinks he would be an hindrance to his Sons preferment to the Crown;
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yet see how the Lord disappoints him of his hope.
yet see how the Lord disappoints him of his hope.
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Saul layes violent hands on himselfe, and so prepares way for David to come to the Crowne;Saul lays violent hands on himself, and so prepares Way for David to come to the Crown;
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And thus you have this truth confirmed, that though Sathan and his instruments doe seeke the godlies overthrow, yet they shall bee prevented: And reasons proove the same.
And thus you have this truth confirmed, that though Sathan and his Instruments do seek the Godlies overthrow, yet they shall be prevented: And Reasons prove the same.
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1. Because Gods care and providence is over his Children, and his eyes runne to and fro throughout the whole earth, to shew himselfe strong in the behalfe of them whose heart is perfect towards him. And though the Lord do not presently free them from the exercise of troubles,
1. Because God's care and providence is over his Children, and his eyes run to and from throughout the Whole earth, to show himself strong in the behalf of them whose heart is perfect towards him. And though the Lord do not presently free them from the exercise of Troubles,
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yet he leaveth them not till he hath delivered them. 2. Hee that is with us is stronger than hee that is against us.
yet he Leaveth them not till he hath Delivered them. 2. He that is with us is Stronger than he that is against us.
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And for this end the Sonne of God undertook our nature and temptations, Heb 2. 8. And for this very end hee sanctified himselfe, Ioh. 17. 19. therefore he hath provided an invincible armour for his children,
And for this end the Son of God undertook our nature and temptations, Hebrew 2. 8. And for this very end he sanctified himself, John 17. 19. Therefore he hath provided an invincible armour for his children,
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and exhorts them to stand fast. And therefore hee sayes unto them, Feare not.
and exhorts them to stand fast. And Therefore he Says unto them, fear not.
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Lam. 3. 57. for hee is with them, Esay 43. 1. 2. For if one peece of this armour,Lam. 3. 57. for he is with them, Isaiah 43. 1. 2. For if one piece of this armour,
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namely faith, be able to quench all his fiery darts, what will the whole doe?
namely faith, be able to quench all his fiery darts, what will the Whole doe?
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3. Gods promise is, yt he wil not suffer his to be tempted above that they are ble to beare,
3. God's promise is, that he will not suffer his to be tempted above that they Are ble to bear,
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therefore at length he wil deliver them, and make them see the salvation of the Lord,
Therefore At length he will deliver them, and make them see the salvation of the Lord,
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& that because they are precious in his sight, and he that toucheth them toucheth the apple of his eye.
& that Because they Are precious in his sighed, and he that touches them touches the apple of his eye.
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And therefore lest the wicked should thinke that hee is an idoll, hee shewes himselfe strong in the defence of his Children.
And Therefore lest the wicked should think that he is an idol, he shows himself strong in the defence of his Children.
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Againe, he would have his Children know, that though Sathan assaults them furiously, by himselfe, and by his instruments; yet their power is limited:
Again, he would have his Children know, that though Sathan assaults them furiously, by himself, and by his Instruments; yet their power is limited:
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there is an houre appointed for the power of darkenesse to worke in;
there is an hour appointed for the power of darkness to work in;
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and till that houre come, and no longer than it last, shall they molest and vex the godly.
and till that hour come, and no longer than it last, shall they molest and vex the godly.
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God in his providence, hath limited Sathan and his instruments their time sometime longer, as Israel in Egypt 400. yeares:
God in his providence, hath limited Sathan and his Instruments their time sometime longer, as Israel in Egypt 400. Years:
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sometime shorter, as in the Babilonish Captivitie 70. yeares, sometime shorter than so. Yee shall suffer persecution 10. dayes;
sometime shorter, as in the Babylonish Captivity 70. Years, sometime shorter than so. Ye shall suffer persecution 10. days;
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and then though heavinesse may endure for a night, yet joy shall come in the morning.
and then though heaviness may endure for a night, yet joy shall come in the morning.
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Tyrants which are Sathans Instruments, shall not live ever.
Tyrants which Are Satan's Instruments, shall not live ever.
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Where is proud Pharaoh, railing Rabshekah? Where is cruell Nero, bloudy Bonner? Are they not gone,
Where is proud Pharaoh, railing Rabshekah? Where is cruel Nero, bloody Bonner? are they not gone,
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and their honour laid in the dust? God hath spoken to them in his wrath,
and their honour laid in the dust? God hath spoken to them in his wrath,
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and vexed them in his sore displeasure. And though the Churches enemies are malicious;
and vexed them in his soar displeasure. And though the Churches enemies Are malicious;
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yet God hath a hooke in their nostrills, to pull them backe, and will not suffer them to execute their malice upon his Children.
yet God hath a hook in their nostrils, to pull them back, and will not suffer them to execute their malice upon his Children.
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Though the King of Babilon cast the three Children into the fiery Oven, yet he cannot command the fire to burne them.
Though the King of Babylon cast the three Children into the fiery Oven, yet he cannot command the fire to burn them.
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And though hee cast Daniel into the Lyons den, yet hee cannot compell the hungrie Lyons to devoure him.
And though he cast daniel into the Lyons den, yet he cannot compel the hungry Lyons to devour him.
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The worst that Tyrants can doe, is to send us to heaven in a Chariot of bloud, they can doe no more than God pleases;
The worst that Tyrants can do, is to send us to heaven in a Chariot of blood, they can do no more than God Pleases;
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hee knowes how to deliver his Israel out of all their troubles. This doctrine is usefull, and that for consolation to the people of God:
he knows how to deliver his Israel out of all their Troubles. This Doctrine is useful, and that for consolation to the people of God:
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though they have a vigilant enemy which pursues them with a deadly hatred, as Laban did Iacob; yet the Lord will step in,
though they have a vigilant enemy which pursues them with a deadly hatred, as Laban did Iacob; yet the Lord will step in,
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and commaund him not to hurt them: though the godly live among wicked men, who like ravenous Woolves thirst after their blood;
and command him not to hurt them: though the godly live among wicked men, who like ravenous Wolves thirst After their blood;
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yet the Lord will not give his children as a prey to their teeth.
yet the Lord will not give his children as a prey to their teeth.
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Though every wicked man in whom Sathan ruleth, be like a Canaanite to the Israel of God,
Though every wicked man in whom Sathan Ruleth, be like a Canaanite to the Israel of God,
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yet hee will not let their furious floods carry them away.
yet he will not let their furious floods carry them away.
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Though the godly lie open to the snares of Sathan, and they like silly birds are ready to be carried away;
Though the godly lie open to the snares of Sathan, and they like silly Birds Are ready to be carried away;
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yet for all this, when Sathan and his instruments, seeme to have made most sure of them,
yet for all this, when Sathan and his Instruments, seem to have made most sure of them,
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then his snares are suddenly broken and they escaped, by the providence of God.
then his snares Are suddenly broken and they escaped, by the providence of God.
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When Herod had maliciously cast Peter into Prison, and that for no offence, but to please the Iewes; while he was sleeping betweene two Souldiers, bound in chaines, the Lord delivers him miraculously out of his hands.
When Herod had maliciously cast Peter into Prison, and that for no offence, but to please the Iewes; while he was sleeping between two Soldiers, bound in chains, the Lord delivers him miraculously out of his hands.
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Seeing God is a present helpe in the time of neede, and able and ready to deliver his children from the malice of wicked men.
Seeing God is a present help in the time of need, and able and ready to deliver his children from the malice of wicked men.
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The consideration hereof, should make them goe on cheerefully in the workes of their callings, and not to feare what man can doe to them.
The consideration hereof, should make them go on cheerfully in the works of their callings, and not to Fear what man can do to them.
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Therefore as they must looke up to God for helpe and deliverance in the time of their troubles;
Therefore as they must look up to God for help and deliverance in the time of their Troubles;
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so also they must have an eye to Sathans malice to expect it, and to be resolved not to shrinke for all his temptations and cunning Stratagems.
so also they must have an eye to Satan's malice to expect it, and to be resolved not to shrink for all his temptations and cunning Stratagems.
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Shall the Israelits returne backe to Egypt, because Pharaoh pursues them? No no, but let them make the more haste to the land of Canaan;
Shall the Israelites return back to Egypt, Because Pharaoh pursues them? No no, but let them make the more haste to the land of Canaan;
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So let every one of us resolve with our selves, not to give over any good action,
So let every one of us resolve with our selves, not to give over any good actium,
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because the world hates us and reproaches us for it;
Because the world hates us and Reproaches us for it;
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No no, let us not neglect any good duty which God and a good conscience requires at our hands, to please the world or to stop the devills mouth.
No no, let us not neglect any good duty which God and a good conscience requires At our hands, to please the world or to stop the Devils Mouth.
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For if wee studie to please men rather than God, then wee cannot be the servants of God;
For if we study to please men rather than God, then we cannot be the Servants of God;
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Let us then couragiously shew our selves on Christs side by taking his part against the enemies of his truth,
Let us then courageously show our selves on Christ side by taking his part against the enemies of his truth,
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because there is no peace to be expected with Sathan or his instruments, unlesse it be upon dishonourable conditions.
Because there is no peace to be expected with Sathan or his Instruments, unless it be upon dishonourable conditions.
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Sathan is like to Nahash the Ammonite, that would not make a league with the men of Iabesh Gilead unlesse hee might put out their eyes;
Sathan is like to Nahash the Ammonite, that would not make a league with the men of Jabesh Gilead unless he might put out their eyes;
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so Sathan will not admit of any conditions, unlesse he may coole our zeale, and hinder us in the meanes of our Salvation,
so Sathan will not admit of any conditions, unless he may cool our zeal, and hinder us in the means of our Salvation,
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and therefore wee had neede to stand upon our guard:
and Therefore we had need to stand upon our guard:
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for if hee prevaile, hee will leade us captive unto sinne, and inthrall our bodies and soules to miserable bondage;
for if he prevail, he will lead us captive unto sin, and enthral our bodies and Souls to miserable bondage;
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and therefore let us shew our selves valiant, and encourage one another, as the Philistins did,
and Therefore let us show our selves valiant, and encourage one Another, as the philistines did,
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and quite our selves like men and fight it out; away with base cowardice, wee shall prevaile.
and quite our selves like men and fight it out; away with base cowardice, we shall prevail.
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Sathan hath no power but from God; nor is able to molest us without his permission;
Sathan hath no power but from God; nor is able to molest us without his permission;
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to incourage us to fight, let us remember hee is but a vanquished slave.
to encourage us to fight, let us Remember he is but a vanquished slave.
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Christ our Captaine hath overcome him, Heb. 2. 14. with all his ayds the world, Ioh. 16. 33. the flesh, Rom. 8. 1. Againe, he hath promised wee shall prevaile, christ our Captain hath overcome him, Hebrew 2. 14. with all his aids the world, John 16. 33. the Flesh, Rom. 8. 1. Again, he hath promised we shall prevail,
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and that if we resist the divell he shall flie from us; and hath promised to tread him under foot, Rom. 16. 26. as hee hath beene by the godly before us, 1 Ioh. 2. 14. This is a point necessary to bee considered in our dayes, wherein Sathan and his instruments so much prevaile over Gods people abroad:
and that if we resist the Devil he shall fly from us; and hath promised to tread him under foot, Rom. 16. 26. as he hath been by the godly before us, 1 John 2. 14. This is a point necessary to be considered in our days, wherein Sathan and his Instruments so much prevail over God's people abroad:
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the consideration hereof makes many a poore soule stagger, as if God had cast off the care of his people;
the consideration hereof makes many a poor soul stagger, as if God had cast off the care of his people;
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and therefore they discourage themselves with needelesse feares, and begin to fawne and curry favour with Sathan and his instruments, Papists, Atheists and the like;
and Therefore they discourage themselves with needless fears, and begin to fawn and curry favour with Sathan and his Instruments, Papists, Atheists and the like;
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as if God were like to have the worst, and his Children were like to goe to the wall.
as if God were like to have the worst, and his Children were like to go to the wall.
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But let us renew the battell, for Christ seemes to •ll from heaven as Iehu once, Who is •n my side? Who? Let us then cry to •od for helpe,
But let us renew the battle, for christ seems to •ll from heaven as Iehu once, Who is •n my side? Who? Let us then cry to •od for help,
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and manfully use those •eapons hee hath sanctified for that •urpose, the word which is mighty •rough God to the pulling downe of •rong houlds, 2 Cor. 10. 4. The shield of •aith whereby we shall be able to quench •ll the fiery darts of the wicked, Ephe. 6. •6.
and manfully use those •eapons he hath sanctified for that •urpose, the word which is mighty •rough God to the pulling down of •rong holds, 2 Cor. 10. 4. The shield of •aith whereby we shall be able to quench •ll the fiery darts of the wicked, Ephes 6. •6.
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And remember above all things, •hat it is not enough to fight with Gods weapons, unlesse wee borrow his Arme;
And Remember above all things, •hat it is not enough to fight with God's weapons, unless we borrow his Arm;
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and therefore when wee prevaile, let him have the glory, Psal. 50. 51. 2. This doctrine is usefull for terrour to all Sathans instruments that march under his colours against Gods Children;
and Therefore when we prevail, let him have the glory, Psalm 50. 51. 2. This Doctrine is useful for terror to all Satan's Instruments that march under his colours against God's Children;
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they doe but loose their labour, and kicke against the prickes;
they do but lose their labour, and kick against the pricks;
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for God must prevaile, and will disappoint all his enemies of their hopes, and let the world see they doe but loose their labour,
for God must prevail, and will disappoint all his enemies of their hope's, and let the world see they do but lose their labour,
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and plucke downe vengeance upon their soules, for God will speake to them in his wrath and vex them in his sore dispeasure.
and pluck down vengeance upon their Souls, for God will speak to them in his wrath and vex them in his soar displeasure.
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And thus much for Sathans departure and demeanour when he is gone, He walketh through dry places seeking rest, and findeth none. And thus much for Satan's departure and demeanour when he is gone, He walks through dry places seeking rest, and finds none.
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Then he saith, I will returne into my house from whence I came out, & when he is come, he findeth it empty, swept and garnished. Then he Says, I will return into my house from whence I Come out, & when he is come, he finds it empty, swept and garnished.
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Wee are now come to the second generall point propounded, wherein we are to observe Sathans diligence to regaine his former possession,
we Are now come to the second general point propounded, wherein we Are to observe Satan's diligence to regain his former possession,
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and to examine the reasons that induce him thereunto. Then he saith, I will returne to my house.
and to examine the Reasons that induce him thereunto. Then he Says, I will return to my house.
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The divell being ignorant of Gods secrets, and so not knowing whose names are written in the Booke of life, hopes to gaine the day upon the best of Gods Children;
The Devil being ignorant of God's secrets, and so not knowing whose names Are written in the Book of life, hope's to gain the day upon the best of God's Children;
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and if he cannot prevaile, hee will not cease to be an enemy, but will come on with more and more malice;
and if he cannot prevail, he will not cease to be an enemy, but will come on with more and more malice;
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and if he cannot prevaile by policie, hee will see what he can do by furie.
and if he cannot prevail by policy, he will see what he can do by fury.
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Then he saith, I will returne. In the words observe these particulars. 1. Sathans undaunted resolution contained in these words, I will returne. Then he Says, I will return. In the words observe these particulars. 1. Satan's undaunted resolution contained in these words, I will return.
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2. The Terminus ad quem or place whither, To my house, which hee exemplifies by the affection he beares to it;
2. The Terminus ad Whom or place whither, To my house, which he exemplifies by the affection he bears to it;
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My house whence I came out. My house whence I Come out.
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3. The reasons that induce him to make his re-entrie, and they are described by 3. adjuncts. 1. The house is emptie.
3. The Reasons that induce him to make his reentry, and they Are described by 3. adjuncts. 1. The house is empty.
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2. It is swept. 3. It is garnished. 2. It is swept. 3. It is garnished.
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Wee will first endeavour to free the words from obscurity, and then according to the method proposed, gather such instructions as naturally arise.
we will First endeavour to free the words from obscurity, and then according to the method proposed, gather such instructions as naturally arise.
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He findeth it emptie. Ob. What is meant by this? An. To be empty, is to be voyd of faith,He finds it empty. Ob. What is meant by this? Nias To be empty, is to be void of faith,
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and hee that hath no faith, is also empty of good works.
and he that hath no faith, is also empty of good works.
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For true faith is never alone, though in the worke of justification, it justifies alone without any dependencie of good workes;
For true faith is never alone, though in the work of justification, it Justifies alone without any dependency of good works;
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yet in the declaration and manifestation thereof, it is alwayes joyned with good workes, which are inseparable companions of faith.
yet in the declaration and manifestation thereof, it is always joined with good works, which Are inseparable Sodales of faith.
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But hypocrites are empty of faith, the mistresse, and good workes the handmaide, and so being empty of both, they are fit places for Sathan to set up his rest.
But Hypocrites Are empty of faith, the mistress, and good works the handmaid, and so being empty of both, they Are fit places for Sathan to Set up his rest.
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2. He findeth it swept. Ob. What is meant hereby? An. Hypocrites content themselves, with a little counterfeit repentance,
2. He finds it swept. Ob. What is meant hereby? Nias Hypocrites content themselves, with a little counterfeit Repentance,
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and to make shew of a little humiliation for the sinnes which the world takes notice of.
and to make show of a little humiliation for the Sins which the world Takes notice of.
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These are swept over slightly, and superficially, with the besome of hypocrisy; but the sinnes of profit and pleasures, these are baked on:
These Are swept over slightly, and superficially, with the besom of hypocrisy; but the Sins of profit and pleasures, these Are baked on:
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but if wee will be a swept house for God, then all our darling and pleasing sinnes, must be scraped and pa•ed away, by greater labour than •weeping.
but if we will be a swept house for God, then all our darling and pleasing Sins, must be scraped and pa•ed away, by greater labour than •weeping.
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A stayned and defiled cloth •s not easily made cleane, there must bee washing and cleansing and great paines.
A stained and defiled cloth •s not Easily made clean, there must be washing and cleansing and great pains.
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An old inveterate sore (saith the wise man) troubleth the Physitian.
an old inveterate soar (Says the wise man) Troubles the physician.
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So old inveterate sinnes, which are baked and caked to our nature, will not easily bee sweeped away;
So old inveterate Sins, which Are baked and caked to our nature, will not Easily be sweeped away;
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it is a hard matter, to bring men to repentance which are dyed in graine in sin, there must be much scraping and digging, to cast out this filth;
it is a hard matter, to bring men to Repentance which Are died in grain in since, there must be much scraping and digging, to cast out this filth;
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sweeping will not serve the turne; for sinne by long continuance have defiled these houses which are our bodies.
sweeping will not serve the turn; for sin by long Continuance have defiled these houses which Are our bodies.
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How will this appeare, may some say? Doe but consider how much rotten and unsavorie communication proceeds out of our mouth;
How will this appear, may Some say? Doe but Consider how much rotten and unsavoury communication proceeds out of our Mouth;
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how much envie and malice boiles in our hearts;
how much envy and malice boils in our hearts;
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doth not this shew, that there is much filthinesse within? and doe wee then thinke a little counterfeit repentance will serve the turne? no, no, there must be powing, paring and scraping out of the uncleannesse of our nature, much purging out of the drosse out of our soules;
does not this show, that there is much filthiness within? and do we then think a little counterfeit Repentance will serve the turn? no, no, there must be powing, paring and scraping out of the uncleanness of our nature, much purging out of the dross out of our Souls;
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else wee are but swept houses of Sathan.
Else we Are but swept houses of Sathan.
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It is garnished. Ob. What is that? An. The hypocrites heart is garnished with hypocrisie and counterfeit holinesse, his heart is empty of faith and good workes, swept and slighted over with counterfeit repentance, to bleare the eyes of the world, and garnished with counterfeit holinesse; It is garnished. Ob. What is that? Nias The Hypocrites heart is garnished with hypocrisy and counterfeit holiness, his heart is empty of faith and good works, swept and slighted over with counterfeit Repentance, to blear the eyes of the world, and garnished with counterfeit holiness;
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so that Sathan shall have roome enough, it is empty.
so that Sathan shall have room enough, it is empty.
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He shall have it pleasing and delightfull, it is swept and garnished, it hath all manner of furniture fit to receive him.
He shall have it pleasing and delightful, it is swept and garnished, it hath all manner of furniture fit to receive him.
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And thus you have the sence and meaning of the words. Then he saith, I will returne to my house.
And thus you have the sense and meaning of the words. Then he Says, I will return to my house.
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Here we may see the carriage and boldnesse of Sathan, though he be expelled and have received the foile, •et hee will returne.
Here we may see the carriage and boldness of Sathan, though he be expelled and have received the foil, •et he will return.
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He is audacious •nd will aske no leave;
He is audacious •nd will ask no leave;
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though hee •e chained by his maker, yet he will •oe as farre as he can, hee will feare •o colours.
though he •e chained by his maker, yet he will •oe as Far as he can, he will Fear •o colours.
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Would you know the rea•ons why he is so bould and audaci•us.
Would you know the rea•ons why he is so bold and audaci•us.
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The reasons are these two. 1. He relies upon his owne strength. 2. Hee takes advantage of mans weakenesse.
The Reasons Are these two. 1. He relies upon his own strength. 2. He Takes advantage of men weakness.
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1. Hee is able to doe much by his owne strength, therefore he is called the God of this world and the Prince that ruleth in the ayre,
1. He is able to do much by his own strength, Therefore he is called the God of this world and the Prince that Ruleth in the air,
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and hath all wicked men at his becke and commaund, which daily hee musters up to take part against God and his children;
and hath all wicked men At his beck and command, which daily he musters up to take part against God and his children;
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he is the head of all Tyrants and wicked men, and makes them doe as Athaliah did, kill and persecute the godly that hee may rule himselfe:
he is the head of all Tyrants and wicked men, and makes them do as Athaliah did, kill and persecute the godly that he may Rule himself:
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840
therefore this powerfull enemy knowing his owne strength, and his Souldiers courage and fidelitie, is so confident, that by one meanes or other he shall prevaile;
Therefore this powerful enemy knowing his own strength, and his Soldiers courage and Fidis, is so confident, that by one means or other he shall prevail;
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841
and so desperate and venturous, that he will returne to his house againe, nothing shall crosse and hinder him.
and so desperate and venturous, that he will return to his house again, nothing shall cross and hinder him.
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Good Lord, what will not Sathan doe? If thou O tryumphant Lyon of the Tribe of Iudah doe not hinder him, his malice is against thee and thy glory,
Good Lord, what will not Sathan do? If thou Oh triumphant lion of the Tribe of Iudah do not hinder him, his malice is against thee and thy glory,
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and cannot abide that thou shouldst be glorifyed by thy people; he hates thy worship, and therefore labours to defile it:
and cannot abide that thou Shouldst be glorified by thy people; he hates thy worship, and Therefore labours to defile it:
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therefore shew thy selfe strong to perserve thy children, and to save them from his malice,
Therefore show thy self strong to perserve thy children, and to save them from his malice,
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845
and to keepe them alwayes in thy feare. Seeing then Sathan is so watchfull and diligent to doe mischiefe;and to keep them always in thy Fear. Seeing then Sathan is so watchful and diligent to do mischief;
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this must teach us to be watchfull and alwayes to stand upon our guard and be prepared to resist his temptations:
this must teach us to be watchful and always to stand upon our guard and be prepared to resist his temptations:
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for as soone as one is gone hee will come with another; he will returne to his house one way or other;
for as soon as one is gone he will come with Another; he will return to his house one Way or other;
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848
and what hee cannot effect by force, hee will performe by flattery.
and what he cannot Effect by force, he will perform by flattery.
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Thus many times under the name of friend, he allures us to some one sinne or other;
Thus many times under the name of friend, he allures us to Some one sin or other;
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thus hee stirred up Peter to move his master to pitty himselfe, and not to die when he might live.
thus he stirred up Peter to move his master to pity himself, and not to die when he might live.
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So hee perswades many Ministers of the word, to pitty themselves, and not to weare out themselves in Preaching and studying, as many doe;
So he persuades many Ministers of the word, to pity themselves, and not to wear out themselves in Preaching and studying, as many do;
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telling them that many good Ministers take their pleasure, and yet discharge their dutie well enough.
telling them that many good Ministers take their pleasure, and yet discharge their duty well enough.
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853
But in this case, we must say to him as our Master once: Get thee behind me Sathan, for thou art an adversarie and enemy to Gods glory, and his peoples salvation.
But in this case, we must say to him as our Master once: Get thee behind me Sathan, for thou art an adversary and enemy to God's glory, and his peoples salvation.
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And if hee cannot prevaile with friendly termes, then he perswades them, they take too much upon them, the Lords people are holy enough,
And if he cannot prevail with friendly terms, then he persuades them, they take too much upon them, the lords people Are holy enough,
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and that there needs not so much adoe.
and that there needs not so much ado.
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856
If hee cannot prevaile this way, then hee will see if he can make them proud of their gifts;
If he cannot prevail this Way, then he will see if he can make them proud of their Gifts;
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so to make them rob God of his glory. He spends all his time in open rebellion against God, and persecuting his children.
so to make them rob God of his glory. He spends all his time in open rebellion against God, and persecuting his children.
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Hee workes wonderfully in the Children of disobedience.
He works wonderfully in the Children of disobedience.
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Thus hee wrought upon the prophane heart of Esau to sell his birthright for a messe of pottage; Thus he wrought upon the profane heart of Esau to fell his birthright for a mess of pottage;
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860
upon the covetous heart of Iudas to betray his master.
upon the covetous heart of Iudas to betray his master.
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861
As hee is cunning in his secret temptations, so hee is very craftie to delude the sences by outward objects.
As he is cunning in his secret temptations, so he is very crafty to delude the Senses by outward objects.
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Thus he deceived Saul in Samuels mantle;
Thus he deceived Saul in Samuels mantle;
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so in the time of ignorance he deceived many, by entring into the corps of some dead bodie, making them speake what hee pleased.
so in the time of ignorance he deceived many, by entering into the corpse of Some dead body, making them speak what he pleased.
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864
Thus we have seene the malice of our enemy, and how he is imbouldned by his owne strength.
Thus we have seen the malice of our enemy, and how he is imbouldned by his own strength.
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In the second place wee are to see how our weakenesse gives him advantage:
In the second place we Are to see how our weakness gives him advantage:
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866
he observes our negligence and sinfull backesliding, therefore like a cunning thiefe, he often comes to view the house,
he observes our negligence and sinful backsliding, Therefore like a cunning thief, he often comes to view the house,
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and to spie out the weake places before he make any entry;
and to spy out the weak places before he make any entry;
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he lookes whether we be fallen into those sinnes which before wee made a shew of repentance,
he looks whither we be fallen into those Sins which before we made a show of Repentance,
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and when hee findes a man fallen into his old sinnes againe, then behold a swept house for Sathan.
and when he finds a man fallen into his old Sins again, then behold a swept house for Sathan.
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870
He knowes our nature, what wee love, delight, and hate, and so fits his temptation accordingly.
He knows our nature, what we love, delight, and hate, and so fits his temptation accordingly.
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871
Thus hee can make the covetous man dig to Hell for riches: The ambitious man to use many indirect courses to climbe to honour and preferment:
Thus he can make the covetous man dig to Hell for riches: The ambitious man to use many indirect courses to climb to honour and preferment:
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The wanton to commit fornication and adultery.
The wanton to commit fornication and adultery.
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With these sugred baites he hath not onely deceived the wicked, as Achan, Gehazie, Saul, Annanias, but even Gods deare children,
With these sugared baits he hath not only deceived the wicked, as achan, Gehazi, Saul, Ananias, but even God's deer children,
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as Noah, Lot, David, Peter, and many in our dayes.
as Noah, Lot, David, Peter, and many in our days.
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Thus by knowing our nature hee provokes us •o sinne, hee stirrs up the cholericke man to anger and revenge;
Thus by knowing our nature he provokes us •o sin, he stirs up the choleric man to anger and revenge;
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the melancholy man to despaire, and distrust, and to take things in the worst sence.
the melancholy man to despair, and distrust, and to take things in the worst sense.
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So he perswades all mankinde to sinfull security, and that they have time enough to repent and amend their lives;
So he persuades all mankind to sinful security, and that they have time enough to Repent and amend their lives;
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and so wraps them under the curse of God, before they are aware. I will returne.
and so wraps them under the curse of God, before they Are aware. I will return.
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Sathan he thinkes there is none so holy, but that he may pervert;
Sathan he thinks there is none so holy, but that he may pervert;
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hee knowes the just falles seven times a day, and therefore may take them tripping at one time or other;
he knows the just falls seven times a day, and Therefore may take them tripping At one time or other;
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and make them abuse the mercie of the Lord. Againe hee knowes that there is none so sinfull, but that he may be converted,
and make them abuse the mercy of the Lord. Again he knows that there is none so sinful, but that he may be converted,
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and therefore hee tempts all good and bad;
and Therefore he tempts all good and bad;
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and rather than he will faile of his temptations, he will raise up a tempest from all the foure corners of the world,
and rather than he will fail of his temptations, he will raise up a tempest from all the foure corners of the world,
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as he did when he blew downe Iobes house and killed his children.
as he did when he blew down Job's house and killed his children.
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If the East winde of prosperity cannot puffe up Gods children, hee will see what hee can doe by the west winde of adversity;
If the East wind of Prosperity cannot puff up God's children, he will see what he can do by the west wind of adversity;
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he labours alwayes and by all meanes to dishonour God, and to bring mankinde to ruine:
he labours always and by all means to dishonour God, and to bring mankind to ruin:
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and had not we neede to stand upon our watch, and to take heede of security,
and had not we need to stand upon our watch, and to take heed of security,
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least he deale with us as Iael did with Sisera, naile us to the posts of Hell before wee are aware? He alwayes stands armed, so let us;
lest he deal with us as Jael did with Sisera, nail us to the posts of Hell before we Are aware? He always Stands armed, so let us;
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let us not then let our armour lie rustie, but by prayer buckle it on;
let us not then let our armour lie rusty, but by prayer buckle it on;
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let us alwayes keepe in our calling, and then we are under Gods protection, and then we may bouldly crave his assistance.
let us always keep in our calling, and then we Are under God's protection, and then we may boldly crave his assistance.
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Let us remember wee have a craftie divell to deale withall, that will watch us at all turnes and times;
Let us Remember we have a crafty Devil to deal withal, that will watch us At all turns and times;
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he hath his tearmes and vacations, his goings and commings, though sometime by Gods restrayning power he may stay away a long time, yet he will returne;
he hath his terms and vacations, his goings and comings, though sometime by God's restraining power he may stay away a long time, yet he will return;
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therefore bee not secure, but prepare for his comming, he hath not done with us, he will by one meanes or other labour to get possession,
Therefore be not secure, but prepare for his coming, he hath not done with us, he will by one means or other labour to get possession,
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and therefore wee had neede to have a vigilant eye over all the parts and faculties of our soules and bodies,
and Therefore we had need to have a vigilant eye over all the parts and faculties of our Souls and bodies,
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least they become windowes to let in Sathan to take possession. And thus much for his courage and resolution, contayned in these words, I will returne.
lest they become windows to let in Sathan to take possession. And thus much for his courage and resolution, contained in these words, I will return.
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Come we now to the Terminus ad quem, or whither hee will returne. I will returne to my house.
Come we now to the Terminus ad Whom, or whither he will return. I will return to my house.
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Sathan calls the hypocrites heart his house, and so it is indeed, but not by creation.
Sathan calls the Hypocrites heart his house, and so it is indeed, but not by creation.
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So every man is Gods house, 1 Cor. 3. 16. & cap. 6. 19. but by the wilfull refusall of Gods mercies, they then become denns for Sathan to lodge in.
So every man is God's house, 1 Cor. 3. 16. & cap. 6. 19. but by the wilful refusal of God's Mercies, they then become denns for Sathan to lodge in.
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Thus the proud mans heart is a house for Lucifer to lodge in. The Adulterers heart, an Inne for Asmodius to roost in.
Thus the proud men heart is a house for Lucifer to lodge in. The Adulterers heart, an Inn for Asmodius to roost in.
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The envious mans heart a Cage for Beelzebub to lurke in. The revengefull mans heart is a pallace for Baalberith to domineere in.
The envious men heart a Cage for Beelzebub to lurk in. The revengeful men heart is a palace for Baalberith to domineer in.
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The drun•ards heart a stie for Beelphegor to reside in. The idle mans heart is a Turret for Ashtaroth to keepe Rande vowes in.
The drun•ards heart a sty for Belphegor to reside in. The idle men heart is a Turret for Ashtaroth to keep Rande vows in.
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Though men may flatter themselves, and thinke they are in good case, yet while they live and remaine in their sinnes, they are in Gods account no better than uncleane houses for Sathan to roost in;
Though men may flatter themselves, and think they Are in good case, yet while they live and remain in their Sins, they Are in God's account no better than unclean houses for Sathan to roost in;
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though they fare daintily and have sumptuous houses, yet all this while, they are but filthy Parlours for Sathan.
though they fare daintily and have sumptuous houses, yet all this while, they Are but filthy Parlours for Sathan.
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Here we may take up a bitter lamentation, and with Ieremy weepe day and night for the miseries which are befallen the sonnes of men.
Here we may take up a bitter lamentation, and with Ieremy weep day and night for the misery's which Are befallen the Sons of men.
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Man was created holy and for Gods service; but now these glorious houses are become denns for Sathan to dwell in.
Man was created holy and for God's service; but now these glorious houses Are become denns for Sathan to dwell in.
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Where pride and malice domineers and carnall security beares sway, vice and all manner of wickednesse let in,
Where pride and malice domineers and carnal security bears sway, vice and all manner of wickedness let in,
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and piety and the feare of the Lord shut out:
and piety and the Fear of the Lord shut out:
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Pride and carnall security hath barred the doore against the Lord the holy one of Israel;
Pride and carnal security hath barred the door against the Lord the holy one of Israel;
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he stands knocking, but wee will not let him in. If pride, malice and revenge knocke, we are ready to open, and willingly embrace them;
he Stands knocking, but we will not let him in. If pride, malice and revenge knock, we Are ready to open, and willingly embrace them;
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but the motions of Gods Spirit wee chocke and grieve, and will not entertaine them; The Lord lay not our sinnes to our charge.
but the motions of God's Spirit we chock and grieve, and will not entertain them; The Lord lay not our Sins to our charge.
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911
The Lord hath wooed us by his Ministers, invited us by his mercies, and drawne us by the bands of love,
The Lord hath wooed us by his Ministers, invited us by his Mercies, and drawn us by the bans of love,
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and would have married us to himselfe;
and would have married us to himself;
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but wee like desperate wretches and despightfull creatures, will marry our selves to our pleasures, to our delights, to our sinnes, nay to Sathan himselfe. but we like desperate wretches and despiteful creatures, will marry our selves to our pleasures, to our delights, to our Sins, nay to Sathan himself.
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O! consider this all yee that forget God, and so preferre hell before Heaven.
OH! Consider this all ye that forget God, and so prefer hell before Heaven.
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915
The Gaderens were branded for infamous wretches, for preferring their swine before Christ the Saviour of the world:
The Gardens were branded for infamous wretches, for preferring their Swine before christ the Saviour of the world:
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And the Iewes accursed for choosing Barrabas a filthy murtherer, before Iesus a meeke Saviour. But O alas!
And the Iewes accursed for choosing Barabbas a filthy murderer, before Iesus a meek Saviour. But Oh alas!
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how shall wee bee registred for infamous wretches, if wee neglect so great salvation? Let the consideration hereof move every one of us, to consider of these things which belong to our peace,
how shall we be registered for infamous wretches, if we neglect so great salvation? Let the consideration hereof move every one of us, to Consider of these things which belong to our peace,
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and now to make up an agreement with our adversary; while wee are in the way with him. It followes,
and now to make up an agreement with our adversary; while we Are in the Way with him. It follows,
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I will returne to my house. I will return to my house.
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See heere what love Sathan beares to his former house, and his wisedome and policie to provide him a resting place;
See Here what love Sathan bears to his former house, and his Wisdom and policy to provide him a resting place;
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if hee may not be where hee would, yet he will be where hee may.
if he may not be where he would, yet he will be where he may.
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If he cannot be a king in heaven, he will reigne as a god in earth;
If he cannot be a King in heaven, he will Reign as a god in earth;
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and if he cannot rest in the hearts of Gods Children, then he will dominere in the children of disobedience;
and if he cannot rest in the hearts of God's Children, then he will dominere in the children of disobedience;
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924
He had rather be in any place, than in hell; therefore he will consider his future place, before hee will leave his former habitation;
He had rather be in any place, than in hell; Therefore he will Consider his future place, before he will leave his former habitation;
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925
hee would not goe out of the man hee possessed, before hee had liberty to goe into the swine.
he would not go out of the man he possessed, before he had liberty to go into the Swine.
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He had rather be in the hogs, than no where.
He had rather be in the hogs, than no where.
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While hee is in earth, he torments others, but while hee is in hell he is tormented himselfe.
While he is in earth, he torments Others, but while he is in hell he is tormented himself.
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And therefore like an envious wretch, he thinks hee finds rest if hee can revenge himselfe upon mankinde,
And Therefore like an envious wretch, he thinks he finds rest if he can revenge himself upon mankind,
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or any thing that belongs to man.
or any thing that belongs to man.
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Hee can finde no rest in a Papist or Atheist, for hee knowes that their worme-eaten consciences lackes nothing but searing with the hot Iron of Gods wrath;
He can find no rest in a Papist or Atheist, for he knows that their Worm-eaten Consciences lacks nothing but searing with the hight Iron of God's wrath;
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he is sure enough of them, because they are hardned in their prophanenesse, and so the custome of sinne hath taken away the sence of sinne;
he is sure enough of them, Because they Are hardened in their profaneness, and so the custom of sin hath taken away the sense of sin;
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yet for all this, if hee cannot prevaile against Gods Children, hee will to his old house againe, there he is like to have good entertainement, which is better to him,
yet for all this, if he cannot prevail against God's Children, he will to his old house again, there he is like to have good entertainment, which is better to him,
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than to walke in dry places, where he findes so much resistance. Come we now to see what entertainement he findes;
than to walk in dry places, where he finds so much resistance. Come we now to see what entertainment he finds;
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the house is emptie, that is, voyd of the graces of Gods Spirit;
the house is empty, that is, void of the graces of God's Spirit;
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he findes the hypocrite after he is inlightened, fitter to receive him than hee was before, hee findes the house empty.
he finds the hypocrite After he is enlightened, fitter to receive him than he was before, he finds the house empty.
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The Divell shall never want roome wheresoever hee comes; he shall not be troubled with inmates, nor with any thing which shall offend him.
The devil shall never want room wheresoever he comes; he shall not be troubled with inmates, nor with any thing which shall offend him.
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There are many professors now adayes, will cast off good motions and the performance of many good duties, to please Sathan and his Instruments, rather than they would be tearmed Puritans and Precisians.
There Are many professors now adays, will cast off good motions and the performance of many good duties, to please Sathan and his Instruments, rather than they would be termed Puritans and precisians.
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Lord lay not this sinne to their charge. Hee findes it empty both of faith and good workes.
Lord lay not this sin to their charge. He finds it empty both of faith and good works.
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Now this emptinesse proceeds from idlenesse, which is the mother of all mischiefe. An empty house is a cage for all uncleannesse;
Now this emptiness proceeds from idleness, which is the mother of all mischief. an empty house is a cage for all uncleanness;
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So an idle man is a fit subject for Sathan to worke upon;
So an idle man is a fit Subject for Sathan to work upon;
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he knowes God cannot endure idlenesse, but punished it in the men of Sodome, Gen. 19. 24. and the men of Laish, Iudg. 18. 27.
he knows God cannot endure idleness, but punished it in the men of Sodom, Gen. 19. 24. and the men of Laish, Judges 18. 27.
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And wise men in all ages have condemned it. Cato by natures light tells us that men by doing nothing learne to do evill:
And wise men in all ages have condemned it. Cato by nature's Light tells us that men by doing nothing Learn to do evil:
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and Themistocles termed idlenesse, the Toombe or grave of such as are alive;
and Themistocles termed idleness, the Tomb or grave of such as Are alive;
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and sayd, that there was little difference betweene an idle man and one that is dead,
and said, that there was little difference between an idle man and one that is dead,
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for none of them doe any good.
for none of them do any good.
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Therefore the ancient Romans would not suffer men to walke in the Streets, unlesse they carried their manuall instruments with them;
Therefore the ancient Roman would not suffer men to walk in the Streets, unless they carried their manual Instruments with them;
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all which shewes how they hated idlenesse. When men are idle, then Sathan hath most advantage against them.
all which shows how they hated idleness. When men Are idle, then Sathan hath most advantage against them.
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When David was walking upon the roofe of his house, then Sathan stirred up lust in his heart,
When David was walking upon the roof of his house, then Sathan stirred up lust in his heart,
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and made him goe to his neighbours bed, and so caused the name of God to be blasphemed:
and made him go to his neighbours Bed, and so caused the name of God to be blasphemed:
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so that hence wee may conclude, that the end of lazinesse, is the beginning of lewdnesse ▪ When Sathan findes his house empty, tennantlesle;
so that hence we may conclude, that the end of laziness, is the beginning of Lewdness ▪ When Sathan finds his house empty, tennantlesle;
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no marvaile if hee make it a cage for all filthinesse.
no marvel if he make it a cage for all filthiness.
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Sathan cannot finde this emptinesse in the children of God, for their hearts are filled with the grace of Gods Spirit;
Sathan cannot find this emptiness in the children of God, for their hearts Are filled with the grace of God's Spirit;
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faith stands as a Porter armed with the sword of the Spirit, which drives backe all the temptations of the Devill.
faith Stands as a Porter armed with the sword of the Spirit, which drives back all the temptations of the devil.
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The next thing that mooved Sathan to make his reentry is, he findes the house swept;
The next thing that moved Sathan to make his reentry is, he finds the house swept;
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what a swept house is you have partly heard, how that a little counterfeit repentance will not serve the turne to get out the dirt and filth which is baked and seated in nature.
what a swept house is you have partly herd, how that a little counterfeit Repentance will not serve the turn to get out the dirt and filth which is baked and seated in nature.
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A house that is made foule and filthy, by much resort of people, will not bee made cleane by a little sweeping;
A house that is made foul and filthy, by much resort of people, will not be made clean by a little sweeping;
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there must be paring and scraping with a paring Iron, else the filth will hang on and will not be remooved:
there must be paring and scraping with a paring Iron, Else the filth will hang on and will not be removed:
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Even so these temples of our bodies, these earthly houses, will not bee clensed and purged from the corruption of sinne, with the beasome of counterfeit repentance;
Even so these Temples of our bodies, these earthly houses, will not be cleansed and purged from the corruption of sin, with the beasome of counterfeit Repentance;
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but the sharpe knife of the law must be set on worke, there must be a searching of the heart, a plowing up of the fallow ground, there must bee a mortifying of the fruits of the flesh, there must be a de〈 … 〉 of our selves in our profits, plea〈 … 〉s and delights;
but the sharp knife of the law must be Set on work, there must be a searching of the heart, a plowing up of the fallow ground, there must be a mortifying of the fruits of the Flesh, there must be a de〈 … 〉 of our selves in our profits, plea〈 … 〉s and delights;
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a little crying of God mercy will not serve the turne, 〈 ◊ 〉 there must bee an aggravation of 〈 … 〉e by circumstances, sinne must be •m•lified in regard of the meanes that we had to resist it,
a little crying of God mercy will not serve the turn, 〈 ◊ 〉 there must be an aggravation of 〈 … 〉e by Circumstances, sin must be •m•lified in regard of the means that we had to resist it,
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if we had had grace to use them aright;
if we had had grace to use them aright;
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therefore when we have failed in using our spirituall weapons, then we must condemne our selves,
Therefore when we have failed in using our spiritual weapons, then we must condemn our selves,
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and take a holy revenge upon our nature, which did in•ice us to such and such sinnes.
and take a holy revenge upon our nature, which did in•ice us to such and such Sins.
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Wee must doe as Mary Magdalen did, shee had abused her eyes to wantonnesse, and her haire to pride;
we must do as Marry Magdalen did, she had abused her eyes to wantonness, and her hair to pride;
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therefore upon her repentance shee tooke revenge of her selfe;
Therefore upon her Repentance she took revenge of her self;
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she made her eyes, a fountaine of teares to wash her Saviours feete, and her haire a towell to wipe them;
she made her eyes, a fountain of tears to wash her Saviors feet, and her hair a towel to wipe them;
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so must we, if wee have offended by gluttony, or drunkennesse, wee must bring under our bodies, by fasting and humiliation.
so must we, if we have offended by gluttony, or Drunkenness, we must bring under our bodies, by fasting and humiliation.
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Thus did David when he had sinned against his neighbour in giving way to sinfull lusts and uncleannesse:
Thus did David when he had sinned against his neighbour in giving Way to sinful Lustiest and uncleanness:
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so when he had desired to drinke of the waters of Bethleem, and after hee did see it was brought with the jeopardie of the lives of his three Worthies,
so when he had desired to drink of the waters of Bethlehem, and After he did see it was brought with the jeopardy of the lives of his three Worthies,
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then he tooke a holy revenge of himselfe;
then he took a holy revenge of himself;
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hee would not drinke of it, but powred it out as a sacrifice before the Lord.
he would not drink of it, but poured it out as a sacrifice before the Lord.
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Thus the cunning men being converted by the preaching of the word and brought to repentance, burned their Bookes, that were deere unto them,
Thus the cunning men being converted by the preaching of the word and brought to Repentance, burned their Books, that were deer unto them,
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for a revenge upon themselves for their sinne;
for a revenge upon themselves for their sin;
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by which they shewed, both an indignation in their affections, and a just revenge in their actions:
by which they showed, both an Indignation in their affections, and a just revenge in their actions:
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thus if men would judge themselves, they should not be judged of the Lord. Man is made miserable quickely, but hee is not so soone made happie againe.
thus if men would judge themselves, they should not be judged of the Lord. Man is made miserable quickly, but he is not so soon made happy again.
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Esau suddenly lost his birth-right, but hee could not gaine the blessing with many teares.Esau suddenly lost his birthright, but he could not gain the blessing with many tears.
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A swept house will not serve the turne, it must bee a sorrowfull and contrite heart that God delights to dwell in.
A swept house will not serve the turn, it must be a sorrowful and contrite heart that God delights to dwell in.
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Let us then set uppon our sinnes, and up with them by the rootes;
Let us then Set upon our Sins, and up with them by the roots;
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downe with pride, covetousnesse, and all manner of sinne that offends God and grieves our neighbour;
down with pride, covetousness, and all manner of sin that offends God and grieves our neighbour;
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else we are but deceiptfull hypocrites, and garnished and swept houses for Sathan.
Else we Are but deceitful Hypocrites, and garnished and swept houses for Sathan.
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If swept houses will not serve the turne, then how may we bewaile our times, wherein so many slovens delight themselves in all manner of sin and prophanenesse? How many are there to bee found in our dayes, that thinke it an easie matter to be saved? But brethren deceive not your selves, these filthy soules which have beene defiled with so many sinnes, will not be so easily cleansed.
If swept houses will not serve the turn, then how may we bewail our times, wherein so many slovens delight themselves in all manner of since and profaneness? How many Are there to be found in our days, that think it an easy matter to be saved? But brothers deceive not your selves, these filthy Souls which have been defiled with so many Sins, will not be so Easily cleansed.
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We have many wayes defiled our selves with vaine and unsanctified thoughts, many foule and unsavory words have proceeded out of our mouthes;
We have many ways defiled our selves with vain and unsanctified thoughts, many foul and unsavoury words have proceeded out of our mouths;
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and doth not this shew that wee have filthy soules? Againe, how many lewde and sinfull acts have wee committed and doe commit from time to time? and will a small repentance make amends for all these transgressions? No, no, there must be striving and preassing to enter in at the straight gate.
and does not this show that we have filthy Souls? Again, how many lewd and sinful acts have we committed and do commit from time to time? and will a small Repentance make amends for all these transgressions? No, no, there must be striving and pressing to enter in At the straight gate.
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The kingdome of heaven suffers violence and the violent take in by force. But alasse!
The Kingdom of heaven suffers violence and the violent take in by force. But alas!
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how many of us sit still, sporting our selves in our pleasures and delights? If eating and drinking, swearing and swilling, would send us to heaven, there are a great many would come thither.
how many of us fit still, sporting our selves in our pleasures and delights? If eating and drinking, swearing and swilling, would send us to heaven, there Are a great many would come thither.
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There are many also to be found, that when they are rebuked for their sinnes,
There Are many also to be found, that when they Are rebuked for their Sins,
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and perswaded to amend their lives, they will give good words, and wish that they could doe as they should,
and persuaded to amend their lives, they will give good words, and wish that they could do as they should,
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but how few of many are willing to plucke up their sinnes by the rootes? Many will use the broome of repentance in sweeping the house of their soule lightly and superficially;
but how few of many Are willing to pluck up their Sins by the roots? Many will use the broom of Repentance in sweeping the house of their soul lightly and superficially;
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but they will leave still behind their evill customes and wicked habit of sinne which cleaveth fast to them,
but they will leave still behind their evil customs and wicked habit of sin which cleaveth fast to them,
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and is as deare as their right eye.
and is as deer as their right eye.
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Wee see by experience, that many griping Vsurers will hate adultery, make conscience of swearing and forswearing, &c. these cobwebbes they will sweepe away;
we see by experience, that many gripping Usurers will hate adultery, make conscience of swearing and forswearing, etc. these Cobwebs they will sweep away;
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but for the filthy habit, and wicked trade of Vsury, because it is a gainefull sinne,
but for the filthy habit, and wicked trade of Usury, Because it is a gainful sin,
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and brings them an easie life, the broome shall not come so farre.
and brings them an easy life, the broom shall not come so Far.
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So againe, many Adulterers (though well monied) hate Vsury, because it is unlawfull and condemned by God, Psal. 15. Ezek. 18: but for adultery their beloved sinne, this dirte, this filth must remaine unswept.
So again, many Adulterers (though well moneyed) hate Usury, Because it is unlawful and condemned by God, Psalm 15. Ezekiel 18: but for adultery their Beloved sin, this dirt, this filth must remain unswept.
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The like may bee said of all other sinnes.
The like may be said of all other Sins.
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Thus hypocrites will indent with God as if he kept a court of Faculties, to dispence with their darling, their beloved sinnes, which they are loath to forgoe.
Thus Hypocrites will indent with God as if he kept a court of Faculties, to dispense with their darling, their Beloved Sins, which they Are loath to forgo.
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But brethren marke (I pray you) the policy of Sathan:
But brothers mark (I pray you) the policy of Sathan:
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If he can keepe but one corner in this spirituall temple, it shall suffice him, he knowes how to keepe possession well enough;
If he can keep but one corner in this spiritual temple, it shall suffice him, he knows how to keep possession well enough;
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but brethren deceive not your selves, if the divell have any part in your heart, God will have none, he will not admit of a Corrivall;
but brothers deceive not your selves, if the Devil have any part in your heart, God will have none, he will not admit of a Corrival;
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he will be, aut Caesar aut nihil, he will have the whole, or else let the divell take all;
he will be, Or Caesar Or nihil, he will have the Whole, or Else let the Devil take all;
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therefore learne wee to use violence against our beloved sinnes, and let the divell have no crevisses to looke into our hearts,
Therefore Learn we to use violence against our Beloved Sins, and let the Devil have no crevisses to look into our hearts,
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lest he circumvent and surprise us before we are aware, as he hath and doth many, deceiving them daily with outward shewes and the leaves of religion, without substance and through-reformation of the heart;
lest he circumvent and surprise us before we Are aware, as he hath and does many, deceiving them daily with outward shows and the leaves of Religion, without substance and through-reformation of the heart;
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but if we will be a swept house for the Lord, wee must cast away all our sinnes;
but if we will be a swept house for the Lord, we must cast away all our Sins;
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outward shewes will not delight him, he cannot endure a divell in Samuels Mantle. It is garnished.
outward shows will not delight him, he cannot endure a Devil in Samuels Mantle. It is garnished.
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The house swept and garnished, is a similitude borrowed from the use and custome of men, who delight to have all things handsome, cleane and comely,
The house swept and garnished, is a similitude borrowed from the use and custom of men, who delight to have all things handsome, clean and comely,
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when they are to entertaine their friends.
when they Are to entertain their Friends.
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But the divell hee delights in no such matter, this uncleane spirit hee delights in all manner of filthinesse,
But the Devil he delights in no such matter, this unclean Spirit he delights in all manner of filthiness,
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and all manner of ungodlinesse, nothing pleaseth him better. The beastly drunkard, the abominable swearer, the lustfull talker, the filthy liver;
and all manner of ungodliness, nothing Pleases him better. The beastly drunkard, the abominable swearer, the lustful talker, the filthy liver;
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these men are garnished houses for him; These men are as a princely pallace for him to domineere in.
these men Are garnished houses for him; These men Are as a princely palace for him to domineer in.
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When men have bidden farewell to God and all godlinesse, then they are fit houses for him,
When men have bidden farewell to God and all godliness, then they Are fit houses for him,
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when the feare of God is choaked in mens hearts, and the remembrance of Gods judgements is not before their eyes.
when the Fear of God is choked in men's hearts, and the remembrance of God's Judgments is not before their eyes.
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When the house is swept from all godinesse and vertue, & garnished with the damnable sins of swearing, lying,
When the house is swept from all godinesse and virtue, & garnished with the damnable Sins of swearing, lying,
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& all maner of wickednes then behold these are trimmed houses for Sathan to roost in.
& all manner of wickedness then behold these Are trimmed houses for Sathan to roost in.
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Sathan delights to have his house garnished, that thereby hee might seeme Gods Ape; for God will have his house garnished, saith the Apostle:
Sathan delights to have his house garnished, that thereby he might seem God's Ape; for God will have his house garnished, Says the Apostle:
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For this is the will of God, even our sanctification, that every one should know how to possesse his vessell in holinesse and honour. For this is the will of God, even our sanctification, that every one should know how to possess his vessel in holiness and honour.
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God will have the beames of his house Cedar, and the Galleries firre; hee will have sanctification for the groundworke, & holinesse of life for the ornament;
God will have the beams of his house Cedar, and the Galleries fir; he will have sanctification for the groundwork, & holiness of life for the ornament;
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So the devill, he will have his house garnished also, but the beames of his house, are the ougly workes of darkenesse,
So the Devil, he will have his house garnished also, but the beams of his house, Are the ugly works of darkness,
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and the galleries sin and all manner of prophanenesse.
and the galleries since and all manner of profaneness.
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Now if hee can get this house whited over with a counterfeit it shew of Religion,
Now if he can get this house whited over with a counterfeit it show of Religion,
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then this is a house well trimmed and garnished for him to dwell in.
then this is a house well trimmed and garnished for him to dwell in.
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Sathan will allow his servants sometime to make shew of sanctity, that thereby they may doe the more mischiefe;
Sathan will allow his Servants sometime to make show of sanctity, that thereby they may do the more mischief;
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and to pretend Religion in shew, that they may act wickednesse in substance.
and to pretend Religion in show, that they may act wickedness in substance.
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He is loath to discourage his servants, therefore he will gratifie them a little, & sometime give them the bridle in their hands.
He is loath to discourage his Servants, Therefore he will gratify them a little, & sometime give them the bridle in their hands.
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Thus hee was contented Abimelech should entertaine Abraham in the best of his land, and that Iudas should be Christs disciple;
Thus he was contented Abimelech should entertain Abraham in the best of his land, and that Iudas should be Christ disciple;
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he cared not, seeing he could allure the one to Adultery, and perswade the other to betray his Master.
he cared not, seeing he could allure the one to Adultery, and persuade the other to betray his Master.
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If he can allu•• any to the love of any one sinne •en he is well enough.
If he can allu•• any to the love of any one sin •en he is well enough.
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Sathan de••es with sinfull men as Pharaoh did with the Israelits, when he was compelled by the judgement of God to let them goe;
Sathan de••es with sinful men as Pharaoh did with the Israelites, when he was compelled by the judgement of God to let them go;
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then hee would have some pawne to remaine in his hand:
then he would have Some pawn to remain in his hand:
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goe, saith he, and sacrifice to the Lord your God, but leave your sheepe and your cattell behind you.
go, Says he, and sacrifice to the Lord your God, but leave your sheep and your cattle behind you.
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What, had Pharaoh any neede of their goods? No no, it was not their goods that hee aymed at, hee had a further reach.
What, had Pharaoh any need of their goods? No no, it was not their goods that he aimed At, he had a further reach.
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He knew that the Iewes were covetous and worldly minded, and therefore if they should bee punished with want in the Wildernesse;
He knew that the Iewes were covetous and worldly minded, and Therefore if they should be punished with want in the Wilderness;
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hee knew they would remember their cattell in Egypt, and quickly come backe againe for them.
he knew they would Remember their cattle in Egypt, and quickly come back again for them.
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So Sathan deales with those he hath a long time kept in bondage, if at any time he be commanded by Moses and Aaron, that is, by the powerfull preaching of Gods word, to let the Lords people goe,
So Sathan deals with those he hath a long time kept in bondage, if At any time he be commanded by Moses and Aaron, that is, by the powerful preaching of God's word, to let the lords people go,
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and come out of the Egypt of their sinnes, and to travell in the desert of repentance;
and come out of the Egypt of their Sins, and to travel in the desert of Repentance;
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then how many blocks and hinderances doth he cast, how many stormes doth hee raise to discourage them,
then how many blocks and hindrances does he cast, how many storms does he raise to discourage them,
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and to hinder them in their journey to the Caelestiall Canaan? And if he cannot hinder us,
and to hinder them in their journey to the Celestial Canaan? And if he cannot hinder us,
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then hee labours to make our mindes wander after our profits and pleasures:
then he labours to make our minds wander After our profits and pleasures:
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but as Moyses and Aaron were resolute, that they would not leave any of their goods behinde them to please the King,
but as Moses and Aaron were resolute, that they would not leave any of their goods behind them to please the King,
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but were resolved to obey the Lords commaund:
but were resolved to obey the lords command:
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so must wee when God calls unto us to come out of sin, wee must not retaine any of them to please Sathan,
so must we when God calls unto us to come out of since, we must not retain any of them to please Sathan,
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but must keepe the temples of our bodies pure, that they may be a garnished house for the Lord to dwell, by his Spirit. He findes it garnished.
but must keep the Temples of our bodies pure, that they may be a garnished house for the Lord to dwell, by his Spirit. He finds it garnished.
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Wee have heard how a garnished house pleases Sathan, and how an hypocrite may be sayd to be a garnished house:
we have herd how a garnished house Pleases Sathan, and how an hypocrite may be said to be a garnished house:
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we will (notwithstanding all that hath beene sayd) spend a little more time in examining what is meant by the word ( Garnished: ) by the garnished house, wee may not unfitly understand also the occasions of sin,
we will (notwithstanding all that hath been said) spend a little more time in examining what is meant by the word (Garnished:) by the garnished house, we may not unfitly understand also the occasions of since,
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for the occasions of sinne are Sathans •aites, whereby he is invited to make re-entry:
for the occasions of sin Are Satan's •aites, whereby he is invited to make reentry:
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therefore the Apostle would •ave us not only abstaine from sinne, but also from the appearance of evill. If we cast out sinne,
Therefore the Apostle would •ave us not only abstain from sin, but also from the appearance of evil. If we cast out sin,
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and doe not cast but the occasions of sinne, we leave a pledge in the devils hands, which he knoweth we wil at one time or other returne backe to fetch again,
and do not cast but the occasions of sin, we leave a pledge in the Devils hands, which he Knoweth we will At one time or other return back to fetch again,
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and then he will surely hould us captived.
and then he will surely hold us captived.
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Take heede then of the occasions of sin, for •t is the occasion that makes the theefe.
Take heed then of the occasions of since, for •t is the occasion that makes the thief.
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If by the mercy of God, thou hast repented thee of thy sinnes, take heede of the occasions of sinne. If by the mercy of God, thou hast repented thee of thy Sins, take heed of the occasions of sin.
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1050
Hast thou beene a whoremaster? Now take heed of wanton company, alluring harlots, •ascivious talking, amorous songs, wanton pictures, idlenesse and the •ike, which are occasions of sinne.
Hast thou been a whoremaster? Now take heed of wanton company, alluring harlots, •ascivious talking, Amoros songs, wanton pictures, idleness and the •ike, which Are occasions of sin.
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1051
If •hou hast forsaken the damnable custome of swearing, and by the mercy of God, hast bound thy tongue to the good behaviour, shunne also the company of prophane swearers.
If •hou hast forsaken the damnable custom of swearing, and by the mercy of God, hast bound thy tongue to the good behaviour, shun also the company of profane swearers.
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If thou have forsaken the beastly sinne of drunkennesse, abandon also thy boone companions, for the occasions of sinne are the divells baites, which he layes to ensnare silly soules.
If thou have forsaken the beastly sin of Drunkenness, abandon also thy boon Sodales, for the occasions of sin Are the Devils baits, which he lays to ensnare silly Souls.
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1053
Iron is hard, yet at last fire will dissolve it; so a holy man by familiarity with sinners, will quickly be brought to sinne.
Iron is hard, yet At last fire will dissolve it; so a holy man by familiarity with Sinners, will quickly be brought to sin.
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It fares with our corrupt nature as it doth with a little fire, which though it be almost out,
It fares with our corrupt nature as it does with a little fire, which though it be almost out,
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1055
yet a little Gunpowder or Brimstone will revive it and make it flash out againe; so every little occasion will make a godly man breake out into sinne.
yet a little Gunpowder or Brimstone will revive it and make it flash out again; so every little occasion will make a godly man break out into sin.
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Familiarity with sinners giveth occasion to sinne.
Familiarity with Sinners gives occasion to sin.
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See this in Ioseph a holy and godly man, his mistresse could not allure him to follie;
See this in Ioseph a holy and godly man, his mistress could not allure him to folly;
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but yet the prophane Courtiers of Pharaoh quickly taught him to lye and dissemble, and to sweare by the life of Pharaoh. How quickly did the daughters of Moab intice the Children of Israel to sinne,
but yet the profane Courtiers of Pharaoh quickly taught him to lie and dissemble, and to swear by the life of Pharaoh. How quickly did the daughters of Moab entice the Children of Israel to sin,
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for which the judgement of God brake out upon many thousands of •em.
for which the judgement of God brake out upon many thousands of •em.
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1060
Our nature is like unto dry •ood, which is apt to kindle as soone •s fire is put to it.
Our nature is like unto dry •ood, which is apt to kindle as soon •s fire is put to it.
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Occasion is the way •hat leadeth unto sinne.
Occasion is the Way •hat leads unto sin.
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There needs •o divell to tempt us, for if any occa•on be offred, we are ready to tempt •ur selves.
There needs •o Devil to tempt us, for if any occa•on be offered, we Are ready to tempt •ur selves.
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1063
Thus Moses knew well •nough, therefore when the people •ad committed Idolatry with the golden calfe which Aaron had made, •e burnt it in the fire,
Thus Moses knew well •nough, Therefore when the people •ad committed Idolatry with the golden calf which Aaron had made, •e burned it in the fire,
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1064
and ground it •o powder, and strewed the ashes upon the water, and then made the people drinke it.
and ground it •o powder, and strewed the Ashes upon the water, and then made the people drink it.
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He would not have any remembrance left which might put them in minde of their former Idolatry.
He would not have any remembrance left which might put them in mind of their former Idolatry.
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When godly Hezekiah saw that the people burnt incense to the brazen serpent (though it were made by Gods appointment) yet when it was abused by Idolatry hee brake it in peeces and called it Nehushtan, a peece of Brasse.
When godly Hezekiah saw that the people burned incense to the brazen serpent (though it were made by God's appointment) yet when it was abused by Idolatry he brake it in Pieces and called it Nehushtan, a piece of Brass.
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Our Savious Christ teacheth us, that if our right eye offend us, we must plucke it out.
Our Saviour christ Teaches us, that if our right eye offend us, we must pluck it out.
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In many places of Scripture we finde, how carefull the Saints have beene, to shunne the occasions of sinne.
In many places of Scripture we find, how careful the Saints have been, to shun the occasions of sin.
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1069
Iob to prevent Adulterie, made a covenant with his eyes, that hee would not looke upon a maid. Job to prevent Adultery, made a Covenant with his eyes, that he would not look upon a maid.
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Happy had it beene for David if he had done the like.
Happy had it been for David if he had done the like.
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Solomon to prevent drunkennesse, would not have men looke upon the wine in the Cup when it is red: Solomon to prevent Drunkenness, would not have men look upon the wine in the Cup when it is read:
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and to prevent gluttony, would have men offer a knife to their throat.
and to prevent gluttony, would have men offer a knife to their throat.
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Paul when hee had received a commission from the high priests to persecute all that call on the name of the Lord Iesus, and to bring them bound backe to Ierusalem. But being converted from heaven and made a chosen vessell to carry the Lords name before the gentiles; Paul when he had received a commission from the high Priests to persecute all that call on the name of the Lord Iesus, and to bring them bound back to Ierusalem. But being converted from heaven and made a chosen vessel to carry the lords name before the Gentiles;
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see how carefull he was to shun the occasions which might coole his zeale, and hinder him in his holy intendments;
see how careful he was to shun the occasions which might cool his zeal, and hinder him in his holy intendments;
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hee did not goe backe to the High priests which had set him a worke,
he did not go back to the High Priests which had Set him a work,
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for they would have befooled him, as they did the souldiers which they sent to apprehend Christ, What, will you be one of his disciples? which he knew well enough;
for they would have befooled him, as they did the Soldiers which they sent to apprehend christ, What, will you be one of his Disciples? which he knew well enough;
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therefore hee joynes himselfe to the Disciples, that hee might bee the more strengthened in the knowledge of God.
Therefore he joins himself to the Disciples, that he might be the more strengthened in the knowledge of God.
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So Abraham the Father of the faithfull, having received Gods commandement, to offer in sacrifice his Sonne, his onely Sonne, the Sonne of the promise;
So Abraham the Father of the faithful, having received God's Commandment, to offer in sacrifice his Son, his only Son, the Son of the promise;
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hee did not consult with flesh and blood, nor with his wife Sarah, but early in the morning to prevent any occasion that might hinder him, he makes himselfe ready to obey Gods Commaundement.
he did not consult with Flesh and blood, nor with his wife Sarah, but early in the morning to prevent any occasion that might hinder him, he makes himself ready to obey God's Commandment.
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When Peter, Matth. 27. that godly man, had denyed his Master in the High priests Hall amongst those wicked servants,
When Peter, Matthew 27. that godly man, had denied his Master in the High Priests Hall among those wicked Servants,
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1081
when hee came to the sight of his sinne, he fled away out of their company,
when he Come to the sighed of his sin, he fled away out of their company,
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as if it had beene for his life.
as if it had been for his life.
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1083
So when Ioseph was tempted to Adultery by his uncleane Mistresse, he shunnes the occasion by rushing out of her presence;
So when Ioseph was tempted to Adultery by his unclean Mistress, he shuns the occasion by rushing out of her presence;
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whose practise and example teacheth the godly to take heede of the occasion of sinne,
whose practice and Exampl Teaches the godly to take heed of the occasion of sin,
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and to stop the course thereof in the beginning, least by entertayning them, they are plunged over head and eares in sinne before they are aware. One sinne drawes on another,
and to stop the course thereof in the beginning, lest by entertaining them, they Are plunged over head and ears in sin before they Are aware. One sin draws on Another,
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1086
and great sinnes spring out of small occasions;
and great Sins spring out of small occasions;
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bee carefull then to avoyd the least occasion of sinne, least it usher on a greater:
be careful then to avoid the least occasion of sin, lest it usher on a greater:
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and the occasions of sinne, also the garnishing of the house for this uncleane spirit to roost in.
and the occasions of sin, also the garnishing of the house for this unclean Spirit to roost in.
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Then how may we lament the carelesnesse of many in our age, that are so farre from shunning the occasions of sinne,
Then how may we lament the carelessness of many in our age, that Are so Far from shunning the occasions of sin,
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as that they lay themselves open to all manner of temptations, and so become dangerous instruments for Sathan to tempt others to sinne;
as that they lay themselves open to all manner of temptations, and so become dangerous Instruments for Sathan to tempt Others to sin;
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like Thamar that sate in the highway to tempt Iudah her father in law to whoredome;
like Tamar that sat in the highway to tempt Iudah her father in law to whoredom;
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and like the whoorish woman which saluted the young man in a bould and wanton manner,
and like the whorish woman which saluted the young man in a bold and wanton manner,
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and to entice him to take his fill of love with her.
and to entice him to take his fill of love with her.
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But let us learne to stop the course of sinne in the beginning, and to crucifie the flesh, with the lusts thereof,
But let us Learn to stop the course of sin in the beginning, and to crucify the Flesh, with the Lustiest thereof,
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and to say with the spouse in the Canticles, I have put off my coate, how shall I put it on againe? I have washed my feet, how should I defile them againe? If God have washed thee by his Spirit,
and to say with the spouse in the Canticles, I have put off my coat, how shall I put it on again? I have washed my feet, how should I defile them again? If God have washed thee by his Spirit,
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and pulled from thee the filthy raggs of sinne, take heede of alluring objects. For hee that despiseth small sinnes, doth easily fall into greater.
and pulled from thee the filthy rags of sin, take heed of alluring objects. For he that despises small Sins, does Easily fallen into greater.
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For there is no sinne so little, but if it be neglected it will increase. For there is no sin so little, but if it be neglected it will increase.
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The drops of raine are but little in quantitie, yet they cause great floods which beares all before them.
The drops of rain Are but little in quantity, yet they cause great floods which bears all before them.
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We see by experience that little sparkes of fire neglected, cause great burning.
We see by experience that little sparks of fire neglected, cause great burning.
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Therefore if wee would not commit sinne with greedinesse, let us learne to take heed of the beginnings of sinne.Therefore if we would not commit sin with greediness, let us Learn to take heed of the beginnings of sin.
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1101
If there bee nothing but a a little dust in our Chamber, a broome will sweepe it away:
If there be nothing but a a little dust in our Chamber, a broom will sweep it away:
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but if the dirt and filth be hard and baked on, there must bee a spade to dig it out:
but if the dirt and filth be hard and baked on, there must be a spade to dig it out:
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1103
so if sin be resisted at the first, it will not easily grow and encrease. Wee must not give sinne entertainement, least it prove our ruine.
so if since be resisted At the First, it will not Easily grow and increase. we must not give sin entertainment, lest it prove our ruin.
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1104
As men are carefull to kill Serpents in the shell, Ravens in the nest, so must we doe with our sinnes:
As men Are careful to kill Serpents in the shell, Ravens in the nest, so must we do with our Sins:
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1105
we must strangle them in the birth, and not suffer them to grow to perfection; else if wee doe not, wee shall remaine a garnished house for Sathan.
we must strangle them in the birth, and not suffer them to grow to perfection; Else if we do not, we shall remain a garnished house for Sathan.
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1106
Motives to induce us to shunne the occasions of sinne. Nature hath made the creatures carefull to prevent bodily danger.
Motives to induce us to shun the occasions of sin. Nature hath made the creatures careful to prevent bodily danger.
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1107
The horse that hath beene plunged in a Quagmire, will not easily come into it againe,
The horse that hath been plunged in a Quagmire, will not Easily come into it again,
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1108
but will shun it with all his might. The fish which hath beene wounded with the hooke, will warily shunne the baite.
but will shun it with all his might. The Fish which hath been wounded with the hook, will warily shun the bait.
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1109
Then if the creatures by natures light shunne the occasions of danger, what a shame is it for man which hath not onely natures light,
Then if the creatures by nature's Light shun the occasions of danger, what a shame is it for man which hath not only nature's Light,
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1110
but also is indued with reason, and hath the light of Gods word to be a Lanthorne to his feete and a light to his steps,
but also is endued with reason, and hath the Light of God's word to be a Lanthorn to his feet and a Light to his steps,
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1111
if hee doe not shunne the occasions of sinne? And thus much for Sathans entertainement;
if he do not shun the occasions of sin? And thus much for Satan's entertainment;
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he findes his house empty, swept, and garnished.
he finds his house empty, swept, and garnished.
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Then goeth hee and taketh with himselfe seven other spirits, more wicked than himselfe, and they enter in and dwell there. Then Goes he and Takes with himself seven other spirits, more wicked than himself, and they enter in and dwell there.
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1114
And the last state of that man is worse than the first. In these words we may observe Sathans policy, to fortifie himselfe, hee encreases his strength;And the last state of that man is Worse than the First. In these words we may observe Satan's policy, to fortify himself, he increases his strength;
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his confederates are heere described: 1. By their essence, they are spirits. 2. By their number, they are seven. 3. By their malice, they are more wicked. 4. By their victory, they prevaile;
his confederates Are Here described: 1. By their essence, they Are spirits. 2. By their number, they Are seven. 3. By their malice, they Are more wicked. 4. By their victory, they prevail;
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they enter in and take possession. 5. The issue and event, the lamentable estate of that man is not onely miserable,
they enter in and take possession. 5. The issue and event, the lamentable estate of that man is not only miserable,
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but it is worse than the first. The enemies that strive for possession are spirits, and so unresistable;
but it is Worse than the First. The enemies that strive for possession Are spirits, and so unresistable;
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they come in the suggestion of unrighteousnesse, and if we consent unto them, then wee entertaine them.
they come in the suggestion of unrighteousness, and if we consent unto them, then we entertain them.
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When Ananias and Iudas consented to the wicked motions that the divell inspired into them, the divell is sayd to fill the hearts of the one, Act. 3. and to enter into the other, Luk. 22. 3. So all those that walke in evill, evill hath possession of them.
When Ananias and Iudas consented to the wicked motions that the Devil inspired into them, the Devil is said to fill the hearts of the one, Act. 3. and to enter into the other, Luk. 22. 3. So all those that walk in evil, evil hath possession of them.
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But it may bee replyed and said;
But it may be replied and said;
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What man is there that doth not sin, and so give place to the divell?
What man is there that does not since, and so give place to the Devil?
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In many things wee sinne all, and If we say we have no sinne, wee deceive our selves,
In many things we sin all, and If we say we have no sin, we deceive our selves,
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and the truth is not in us. Yet the divell dwelleth not alike in all;and the truth is not in us. Yet the Devil dwells not alike in all;
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for those which with consent of heart entertaine his suggestions, hee hath full hould of them;
for those which with consent of heart entertain his suggestions, he hath full hold of them;
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but the godly, when they give place to him through infirmity, they let him come into the Suburbs and out places;
but the godly, when they give place to him through infirmity, they let him come into the Suburbs and out places;
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but Christ by his Spirit dwelleth in their hearts by faith, from which he forces him to retire.
but christ by his Spirit dwells in their hearts by faith, from which he forces him to retire.
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As for the wicked, if Sathan get advantage, as hee will be restlesse in his temptations, as you have heard;
As for the wicked, if Sathan get advantage, as he will be restless in his temptations, as you have herd;
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so hee will be in his torments; hee will spare none, old nor young;
so he will be in his torments; he will spare none, old nor young;
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as you may see, Luk. 9. 39. 42. and if hee be so cruell to children, which for want of knowledge have done him no hurt,
as you may see, Luk. 9. 39. 42. and if he be so cruel to children, which for want of knowledge have done him no hurt,
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how cruell will hee be to those which have set themselves against him? He taketh with him seaven other spirits more wicked.
how cruel will he be to those which have Set themselves against him? He Takes with him seaven other spirits more wicked.
c-crq j vmb pns31 vbi p-acp d r-crq vhb vvn px32 p-acp pno31? pns31 vvz p-acp pno31 crd j-jn n2 av-dc j.
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The spirits are described by their number, they are seaven;
The spirits Are described by their number, they Are seaven;
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which is a certaine number put for an uncertaine, by which is meant a number of capitall sinnes. These Divells are lestlesse;
which is a certain number put for an uncertain, by which is meant a number of capital Sins. These Devils Are lestlesse;
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when Sathan entred into Iudas, he gave him no rest, till hee had betrayed his Master;
when Sathan entered into Iudas, he gave him no rest, till he had betrayed his Master;
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hee called and allured him by covetousnesse, to get the money, and when hee had it, he stirred up such stormes in his conscience that hee could not be at rest, till he had hanged himselfe.
he called and allured him by covetousness, to get the money, and when he had it, he stirred up such storms in his conscience that he could not be At rest, till he had hanged himself.
pns31 vvd cc vvd pno31 p-acp n1, pc-acp vvi dt n1, cc c-crq pns31 vhd pn31, pns31 vvd a-acp d n2 p-acp po31 n1 cst pns31 vmd xx vbi p-acp n1, c-acp pns31 vhd vvn px31.
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These spirits are more wicked than the former, because they make those whom they possesse more wicked:
These spirits Are more wicked than the former, Because they make those whom they possess more wicked:
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and sinne may be increased and made more wicked and that in divers respects, and that,
and sin may be increased and made more wicked and that in diverse respects, and that,
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1. In the greatnesse of the mercy offered;
1. In the greatness of the mercy offered;
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thus Iudas his sinne in betraying his Master, was worse than the Iewes in conspiring his death.
thus Iudas his sin in betraying his Master, was Worse than the Iewes in conspiring his death.
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Iudas had many watchwords to take heede of the treason, and yet for all this, hee would not rest till hee had brought the blood of his Saviour upon his owne soule.Iudas had many watchwords to take heed of the treason, and yet for all this, he would not rest till he had brought the blood of his Saviour upon his own soul.
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Sinne is increased in regard of the mercy offered, How shall we escape if we neglect so great salvation? Thus the sinnes of Elies sonnes was greater than the peoples,
Sin is increased in regard of the mercy offered, How shall we escape if we neglect so great salvation? Thus the Sins of Ely's Sons was greater than the peoples,
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because they should have exceeded them in holinesse.
Because they should have exceeded them in holiness.
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2. Sinne is aggravated in regard of the tendernesse of Gods love, without any difference of respect or desert.
2. Sin is aggravated in regard of the tenderness of God's love, without any difference of respect or desert.
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God invites all wearie and heavy laden soules To come unto him; againe, Every one that thirsteth; and hath made a firme promise that they shall not come in vaine:
God invites all weary and heavy laden Souls To come unto him; again, Every one that Thirsteth; and hath made a firm promise that they shall not come in vain:
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I will ease you, and you shall finde rest to your soules; I will ease you, and you shall find rest to your Souls;
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and therefore hath sent his servants to entreat men to be reconciled unto God. And not to receive The grace of God in vaine.
and Therefore hath sent his Servants to entreat men to be reconciled unto God. And not to receive The grace of God in vain.
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And therefore hee laments the folly of men, that they will neglect grace when it is offered.
And Therefore he laments the folly of men, that they will neglect grace when it is offered.
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O that they were wise, that they understood this, that they would consider their latter end!
O that they were wise, that they understood this, that they would Consider their latter end!
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Now when the patience and mercy of God is thus neglected and abused, sinne is augmented,
Now when the patience and mercy of God is thus neglected and abused, sin is augmented,
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and this sottish negligence is inexcusable, because they doe reject such gracious favour when it is offered.
and this sottish negligence is inexcusable, Because they do reject such gracious favour when it is offered.
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3. Sinne is made worse in respect of the time:
3. Sin is made Worse in respect of the time:
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Thus to sport and play, and follow our worldly businesse upon the Lords day, is a great sinne,
Thus to sport and play, and follow our worldly business upon the lords day, is a great sin,
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because the time is holy, and ought to be imployed in his service;
Because the time is holy, and ought to be employed in his service;
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which must be an item to victualers and Inhoulders, that they doe not set open their doores, to receive idle companions to drinke and tipple in their houses,
which must be an item to victualers and Inholders, that they do not Set open their doors, to receive idle Sodales to drink and tipple in their houses,
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when Gods house stands open to receive his servants to heare his word; Else if they doe, they open their doores to the contempt of Gods ordinance.
when God's house Stands open to receive his Servants to hear his word; Else if they do, they open their doors to the contempt of God's Ordinance.
c-crq npg1 n1 vvz j pc-acp vvi po31 n2 pc-acp vvi po31 n1; av cs pns32 vdb, pns32 vvb po32 n2 p-acp dt n1 pp-f npg1 n1.
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4. Sinne is made worse in regard of the place:
4. Sin is made Worse in regard of the place:
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for swearing and fighting in a Church or Church-yard, is worse than in a Taverne or other place;
for swearing and fighting in a Church or Churchyard, is Worse than in a Tavern or other place;
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for God will have even the skirt of his Sanctuary kept holy.
for God will have even the skirt of his Sanctuary kept holy.
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Then out of the premisses wee may conclude, that if sinne may be augmented in regard of circumstances, Then out of the premises we may conclude, that if sin may be augmented in regard of Circumstances,
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then by the same reason seaven new spirits may make a sinner more wicked than he was when the first left him.
then by the same reason seaven new spirits may make a sinner more wicked than he was when the First left him.
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The more meanes any one hath to escape the snares of the divel, the greater shall be their punishments,
The more means any one hath to escape the snares of the Devil, the greater shall be their punishments,
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if they neglect the meanes to escape them. Then hee taketh to him seaven spirits worse than the former.
if they neglect the means to escape them. Then he Takes to him seaven spirits Worse than the former.
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Hence then wee may learne, that there is a difference of sinnes, sinners, and consequently of punishments.
Hence then we may Learn, that there is a difference of Sins, Sinners, and consequently of punishments.
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The first was said to be an uncleane spirit; yet the latter are seaven worse. Sinne is very fruitfull, how many evills therebe so many divells.
The First was said to be an unclean Spirit; yet the latter Are seaven Worse. Sin is very fruitful, how many evils therebe so many Devils.
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There is alwayes a fruitfull croppe of sinne; If covetousnesse be rooted up, lust springeth up;
There is always a fruitful crop of sin; If covetousness be rooted up, lust springs up;
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if lust be vanquished, ambition succeedeth, and so one sinne followes another, hand in hand, according to the Proverbe, An evill weede growes apace.
if lust be vanquished, ambition succeedeth, and so one sin follows Another, hand in hand, according to the Proverb, an evil weed grows apace.
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Now these sinnes encrease from one degree of comparison unto another, and creepeth like a Canker which commeth to maturity by degrees.
Now these Sins increase from one degree of comparison unto Another, and creeps like a Canker which comes to maturity by Degrees.
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Sinne getteth strength by committing as figures in Arithmeticke by numbring.
Sin gets strength by committing as figures in Arithmetic by numbering.
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The first figure standeth but for one, the second for ten, the third for one hundred,
The First figure Stands but for one, the second for ten, the third for one hundred,
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and so increasing their value according to their places; so it is in sin. Anger without cause is liable to judgement:
and so increasing their valve according to their places; so it is in since. Anger without cause is liable to judgement:
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1170
Exasperating gestures, to the punishment of a Counsell; but railing speeches are worthy of hell fire.
Exasperating gestures, to the punishment of a Counsel; but railing Speeches Are worthy of hell fire.
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Iudas was first a cunning dissembler. Secondly, a close fisted theefe. Thirdly, a bloody traytour. And lastly, which is worst of all, a desperate reprobate.Iudas was First a cunning dissembler. Secondly, a close fisted thief. Thirdly, a bloody traitor. And lastly, which is worst of all, a desperate Reprobate.
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But I would not so be understood, as if I did lessen and extenuate sinne,
But I would not so be understood, as if I did lessen and extenuate sin,
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for The wages of sinne is death; yet some sinnes shall feele the •orments of death more than other.
for The wages of sin is death; yet Some Sins shall feel the •orments of death more than other.
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Ba•abas murther was great, but Iudas vil•any in betraying his Master was grea•er;Ba•abas murder was great, but Iudas vil•any in betraying his Master was grea•er;
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in so much, that it had bin good •or him, if he had never beene borne.
in so much, that it had been good •or him, if he had never been born.
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If sinne be so fruitfull, and bee increased by circumstances, then let it •e our wisedome, in time, to roote •p those plants, whose increase is so dangerous,
If sin be so fruitful, and be increased by Circumstances, then let it •e our Wisdom, in time, to root •p those plants, whose increase is so dangerous,
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and whose sappe is so ve•emous. About holy matters, let all delay bee absent.
and whose sap is so ve•emous. About holy matters, let all Delay be absent.
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Secondly, seeing sinne proceedeth from footing to roo•ing, and from rooting unto shooting forth to encrease;
Secondly, seeing sin Proceedeth from footing to roo•ing, and from rooting unto shooting forth to increase;
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let us weaken the •bility of sinne, by taking away the •rops and sustainements of sinne.
let us weaken the •bility of sin, by taking away the •rops and sustainements of sin.
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1180
If •he currents and passages bee stopt, •hat leadeth to a Lake, it will at •ast be dryed up;
If •he currents and passages be stopped, •hat leads to a Lake, it will At •ast be dried up;
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take away the props and foundation of a house, and it will at last fall of it selfe.
take away the props and Foundation of a house, and it will At last fallen of it self.
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So sinne if it be not cherished, will quickly bee extinguished.
So sin if it be not cherished, will quickly be extinguished.
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But if men will not make use of the meanes and mercies God hath given them to withstand sinne ▪ but will give the reines unto their affections, to wallow in sinne, with greedinesse, not resting till they have gon through Genera singulorum the kinds of all sinnes,
But if men will not make use of the means and Mercies God hath given them to withstand sin ▪ but will give the reins unto their affections, to wallow in sin, with greediness, not resting till they have gone through Genera singulorum the Kinds of all Sins,
p-acp cs n2 vmb xx vvi n1 pp-f dt n2 cc n2 np1 vhz vvn pno32 pc-acp vvi n1 ▪ cc-acp vmb vvi dt n2 p-acp po32 n2, pc-acp vvi p-acp n1, p-acp n1, xx vvg c-acp pns32 vhb vvn p-acp fw-la fw-la dt n2 pp-f d n2,
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and Singula generum the particulars of all those kinds;
and Singula generum the particulars of all those Kinds;
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leaving if it were possible no sinne for others to commit, retayning still Voluntatem peccandi a will of sinning,
leaving if it were possible not sin for Others to commit, retaining still Voluntatem Peccandi a will of sinning,
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1186
though for age or sickenesse they have not facultatem peccare, ability to sinne; yet for all this, they are willing to engrosse it into their owne hands:
though for age or sickness they have not facultatem Peccare, ability to sin; yet for all this, they Are willing to engross it into their own hands:
cs p-acp n1 cc n1 pns32 vhb xx fw-la uh, n1 p-acp n1; av p-acp d d, pns32 vbr j pc-acp vvi pn31 p-acp po32 d n2:
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such men deserve to be given up to a reprobate sence, and to bee pestred with seaven spirits more wicked than the former.
such men deserve to be given up to a Reprobate sense, and to be pestered with seaven spirits more wicked than the former.
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God will severely revenge himselfe upon unthankefull persons that abuse his grace and mercy, and squares out his judgements according to the pro•ortion of the blessing conferred and •bused.
God will severely revenge himself upon unthankful Persons that abuse his grace and mercy, and squares out his Judgments according to the pro•ortion of the blessing conferred and •bused.
np1 vmb av-j vvi px31 p-acp j n2 cst vvb po31 n1 cc n1, cc n2-jn av po31 n2 vvg p-acp dt n1 pp-f dt n1 vvn cc vvn.
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1189
As the seaven spirits are the re•ard of him that makes much of one •ad and uncleane one;
As the seaven spirits Are the re•ard of him that makes much of one •ad and unclean one;
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so are seaven •ood spirits bestowed on him that •seth one good spirit well.
so Are seaven •ood spirits bestowed on him that •seth one good Spirit well.
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1191
God •ownes his owne graces in his chil•en, and when he findes thankeful•esse for his mercies, hee opens his •and wider:
God •ownes his own graces in his chil•en, and when he finds thankeful•esse for his Mercies, he Opens his •and wider:
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1192
hee is delighted to see •is graces flourish and increase in his •hildren, therefore he that is righte•us, let him bee righteous still,
he is delighted to see •is graces flourish and increase in his •hildren, Therefore he that is righte•us, let him be righteous still,
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and •ee that is holy, let him be holy still. God delights to have his graces en•reased;
and •ee that is holy, let him be holy still. God delights to have his graces en•reased;
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Then if wee stand still or •oe backward in the practise of piety, •e may feare the doome of the un•rofitable servant that hid his talent •n a napkin, whose sentence was to •e bound hand and foot,
Then if we stand still or •oe backward in the practice of piety, •e may Fear the doom of the un•rofitable servant that hid his talon •n a napkin, whose sentence was to •e bound hand and foot,
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and to bee •ast into utter darkenesse.
and to be •ast into utter darkness.
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God can•ot endure drones in his service, but will have his growe more and more therefore those which are dull schollers in his schoole, may justly fear• that they are in the number of thos• whom he hath rejected;
God can•ot endure drones in his service, but will have his grow more and more Therefore those which Are dull Scholars in his school, may justly fear• that they Are in the number of thos• whom he hath rejected;
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for if he ha• had a love to them, hee would hav• increased his graces in them.
for if he ha• had a love to them, he would hav• increased his graces in them.
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Th• Apostle exhorted godly Timothy, t• stirre up the gifts of God that wer• in him, 2 Tim. 1. 6. intimating unto us ▪ that the graces of Gods spirit, are lik• unto fire,
Th• Apostle exhorted godly Timothy, t• stir up the Gifts of God that wer• in him, 2 Tim. 1. 6. intimating unto us ▪ that the graces of God's Spirit, Are lik• unto fire,
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and fire will quickly be extinguished, unlesse it be cherished and blowne up.
and fire will quickly be extinguished, unless it be cherished and blown up.
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Sathan labours by all meanes to blow out the fire of our zeale, and therefore wee must use al• meanes to keepe it burning;
Sathan labours by all means to blow out the fire of our zeal, and Therefore we must use al• means to keep it burning;
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else the more inexcusable we are, if we have experience of his policy, and have no grace to resist it.
Else the more inexcusable we Are, if we have experience of his policy, and have no grace to resist it.
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And they enter in, and dwell there, and the last state of that man is worse than the first. And they enter in, and dwell there, and the last state of that man is Worse than the First.
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Heere wee may see the miserable estate of a carelesse and secure sinner: for want of watchfulnesse Sathan en•ers in, and gaines possession without •ny resistance.
Here we may see the miserable estate of a careless and secure sinner: for want of watchfulness Sathan en•ers in, and gains possession without •ny resistance.
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God hath provided • compleate armour for to defend his •hildren, as you may see described, Ephe. 6. 14. 15. 16. Stand therefore, ha•aving your loynes girt about with truth, •nd having on the breastplate of righte•usnesse:
God hath provided • complete armour for to defend his •hildren, as you may see described, Ephes 6. 14. 15. 16. Stand Therefore, ha•aving your loins girded about with truth, •nd having on the breastplate of righte•usnesse:
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And your feete shod with the •reparation of the Gospel of peace.
And your feet shod with the •reparation of the Gospel of peace.
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Above •ll, take the shield of faith, wherewith yee •hall be able to quench all the fiery darts •f the wicked. Above •ll, take the shield of faith, wherewith ye •hall be able to quench all the fiery darts •f the wicked.
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This armour is firme, •and able to secure those that buckle it •on, from all dangers,
This armour is firm, •and able to secure those that buckle it •on, from all dangers,
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if they will play the men and quit themselves valiantly; but this backslider hath not a piece of it to ward off the least blow.
if they will play the men and quit themselves valiantly; but this backslider hath not a piece of it to ward off the least blow.
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Sathan is a cunning fencer, which knowes how to handle his weapons, but this silly wretch hath never a weapon to defend himselfe, and offend his enemie;
Sathan is a cunning fencer, which knows how to handle his weapons, but this silly wretch hath never a weapon to defend himself, and offend his enemy;
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but is like an unwalled Citty, exposed to the malice of his enemy.
but is like an unwalled city, exposed to the malice of his enemy.
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No marvaile then if these foule spirits enter in & take possession, seeing there is no opposition made to resist them, nor desire to repell them. His misery now followes:
No marvel then if these foul spirits enter in & take possession, seeing there is no opposition made to resist them, nor desire to repel them. His misery now follows:
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They enter in and dwell there. They enter in and dwell there.
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They that are fallen from common graces and illumination, are twise more subject to Sathan than they were before.
They that Are fallen from Common graces and illumination, Are twice more Subject to Sathan than they were before.
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Hee dwelleth in them Non tanquam corpus locatum in loco, as the Philosophers say, as a bodie seated in a place;
He dwells in them Non tanquam corpus locatum in loco, as the Philosophers say, as a body seated in a place;
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for the Divells are spirits, and not contained in any place. Nor yet Tanquam forma in materia, as the soule doth dwell in the body;
for the Devils Are spirits, and not contained in any place. Nor yet Tanquam forma in materia, as the soul does dwell in the body;
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but the divells dwelling is by his power and operation. He dwelleth in them by working in them.
but the Devils Dwelling is by his power and operation. He dwells in them by working in them.
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Would you know what hee workes? The Philosopher saith, Omne agens sibi simile agit.
Would you know what he works? The Philosopher Says, Omne agens sibi simile agit.
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Every Agent worketh like himselfe, that is, he maketh them as proud, cruell, envious, and uncleane as himselfe.
Every Agent works like himself, that is, he makes them as proud, cruel, envious, and unclean as himself.
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Would you know how he workes in them? Sathan cannot compell or enforce any man to wickednesse;
Would you know how he works in them? Sathan cannot compel or enforce any man to wickedness;
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yet he is able to worke upon the affections, and by a spirituall power to dar•en the mindes of the ungodly, That •he light of the Gospel of Christ should not •hine unto them, 2 Cor. 4. 4. Hardning •heir hearts, that being past feeling, they •ight give themselves over unto lasci•iousnesse to worke all uncleannesse with greedinesse.
yet he is able to work upon the affections, and by a spiritual power to dar•en the minds of the ungodly, That •he Light of the Gospel of christ should not •hine unto them, 2 Cor. 4. 4. Hardening •heir hearts, that being passed feeling, they •ight give themselves over unto lasci•iousnesse to work all uncleanness with greediness.
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Hardning their hearts from •he feare of Gods judgements, and so trea•ure up wrath against the day of wrath. Hardening their hearts from •he Fear of God's Judgments, and so trea•ure up wrath against the day of wrath.
vvg po32 n2 p-acp j n1 pp-f npg1 n2, cc av n1 a-acp n1 p-acp dt n1 pp-f n1.
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Sathan sets an edge upon the affecti•ns, and stirrs them up to desire and •oe evill.
Sathan sets an edge upon the affecti•ns, and stirs them up to desire and •oe evil.
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Thus he makes the wedge •f gold glister in the covetous mans •ght, the red wine in the glasse plea•ant to the drunkards sight:
Thus he makes the wedge •f gold glister in the covetous men •ght, the read wine in the glass plea•ant to the drunkards sighed:
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As hee •ets a false varnish upon sinne, so also •e makes the way of vertue hard and •npleasant,
As he •ets a false varnish upon sin, so also •e makes the Way of virtue hard and •npleasant,
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so that where Sathan doth •ule and raigne, there hee is sayd to •well. The Lord defend us from his •ower, that hee may never dwell so •mong us,
so that where Sathan does •ule and Reign, there he is said to •well. The Lord defend us from his •ower, that he may never dwell so •mong us,
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for he is an unreasonable guest, he will not bee gon till he hath eaten his Landlord out of house and home.
for he is an unreasonable guest, he will not be gone till he hath eaten his Landlord out of house and home.
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They enter in and dwell there. There is roome enough in an hypocrites heart for many sinnes;They enter in and dwell there. There is room enough in an Hypocrites heart for many Sins;
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Mary Magdalen had seaven, but this wretch hath eight. Absalon had pride, treason, ambition, incest, and ingratitude;Marry Magdalen had seaven, but this wretch hath eight. Absalom had pride, treason, ambition, Incest, and ingratitude;
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all these lodged in a small piece of flesh.
all these lodged in a small piece of Flesh.
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Hee that will carefully observe how much filthinesse our blessed Lord discovers lodged in one heart, which sends out evill thoughts, Murthers, Adulteries, Fornication, Theft false witnesse bearing, Blasphemies;
He that will carefully observe how much filthiness our blessed Lord discovers lodged in one heart, which sends out evil thoughts, Murders, Adulteries, Fornication, Theft false witness bearing, Blasphemies;
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cannot but wonder, how so small a thing could containe, so great a quantitie; yet here we see that innumerable sinnes are involved in one man.
cannot but wonder, how so small a thing could contain, so great a quantity; yet Here we see that innumerable Sins Are involved in one man.
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The divells know that a kingdome divided, cannot stand, and therefore they are quiet among themselves.
The Devils know that a Kingdom divided, cannot stand, and Therefore they Are quiet among themselves.
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Would God the factious spirits of our age would consider this; then there would not bee so much contention for things indifferent, as there is.
Would God the factious spirits of our age would Consider this; then there would not be so much contention for things indifferent, as there is.
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The last state of that man is worse than the first. The last state of that man is Worse than the First.
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His state was bad enough before, but now it is worse, by reason of the strong possession hee had;
His state was bad enough before, but now it is Worse, by reason of the strong possession he had;
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but one divell before, but now hee hath eight; which will the sooner worke out his damnation.
but one Devil before, but now he hath eight; which will the sooner work out his damnation.
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The last state of such a man is worse than the former, and that in a threefold respect: 1. Of the Devills. 2. Of the Sinner. 3. Of God.
The last state of such a man is Worse than the former, and that in a threefold respect: 1. Of the Devils. 2. Of the Sinner. 3. Of God.
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1 In respect of the divell, who now will use him worse than before; hee let him enjoy his pleasures and his vanities before;
1 In respect of the Devil, who now will use him Worse than before; he let him enjoy his pleasures and his vanities before;
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but seeing him in any good moode, he feares least hee get from him;
but seeing him in any good mood, he fears least he get from him;
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he cannot endure that a man should repaire to the place of Gods worship or converse with good company;
he cannot endure that a man should repair to the place of God's worship or converse with good company;
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hee knowes, the power of the word and godly conference are to convert a desperate sinner;
he knows, the power of the word and godly conference Are to convert a desperate sinner;
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therefore if he can finde his opportunity, he will remoove him from all meanes whereby he might be saved;
Therefore if he can find his opportunity, he will remove him from all means whereby he might be saved;
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and harden his heart, and dead his affections, till hee hath plunged him under the wrath of God unrecoverablie.
and harden his heart, and dead his affections, till he hath plunged him under the wrath of God unrecoverably.
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2. His state is worse in regard of himselfe, while he was mantled under the garment of piety,
2. His state is Worse in regard of himself, while he was mantled under the garment of piety,
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and was cloathed with the lambe skin of outward profession, so long he injoyed a good estimation among the godly,
and was clothed with the lamb skin of outward profession, so long he enjoyed a good estimation among the godly,
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and enjoyed the benefit of their prayers:
and enjoyed the benefit of their Prayers:
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but when his counterfeit holinesse appeares to be double wickednesse, as before his hypocrisie deceived the world,
but when his counterfeit holiness appears to be double wickedness, as before his hypocrisy deceived the world,
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so now his Apostacy hath deceived himselfe; therefore his estate is worse.
so now his Apostasy hath deceived himself; Therefore his estate is Worse.
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As before he did but counterfeit his repentance, so now he hath got not onely a whoores forehead that he cannot blush; but also, he hath gotten a brazen face, that he can no more blush, than a blacke dogge.
As before he did but counterfeit his Repentance, so now he hath god not only a whores forehead that he cannot blush; but also, he hath got a brazen face, that he can no more blush, than a black dog.
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3. His estate is the worse in respect of God, who will turne him out of his protection:
3. His estate is the Worse in respect of God, who will turn him out of his protection:
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when God seeth that he esteemes the dung, huske and trash of this world above him;
when God sees that he esteems the dung, husk and trash of this world above him;
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then hee forsaketh his dwelling being so injuriously used, and will not let his providence any longer take charge of him,
then he Forsaketh his Dwelling being so injuriously used, and will not let his providence any longer take charge of him,
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but let him wallow in his sinnes with all greedinesse;
but let him wallow in his Sins with all greediness;
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and so, the further hee goes from Gods mercy, the nearer hee comes unto his justice.
and so, the further he Goes from God's mercy, the nearer he comes unto his Justice.
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God cannot endure backeslyding, but will severely punish it.
God cannot endure backeslyding, but will severely Punish it.
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Carnall men, they thinke nothing of the slacking of their zeale, but God accounts it as a grievous thing;
Carnal men, they think nothing of the slacking of their zeal, but God accounts it as a grievous thing;
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if any draw backe, his soule shall have no pleasure in him, Heb. 10. 38. Nebuchadnezzers fall was great when hee was stript of his Empire,
if any draw back, his soul shall have no pleasure in him, Hebrew 10. 38. Nebuchadnezzers fallen was great when he was stripped of his Empire,
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and in stead of ruling men, was turned into the Wildernesse to live among the beasts;
and in stead of ruling men, was turned into the Wilderness to live among the beasts;
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but Apostates and backeslyders, they goe from the society with the godly, to wicked Atheists worse than beasts;
but Apostates and backsliders, they go from the society with the godly, to wicked Atheists Worse than beasts;
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yea to the company of divells.
yea to the company of Devils.
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Nebuchadnezzar for all his fall, had a stumpe left in the ground, which after seaven yeares should sprout out againe, Nebuchadnezzar for all his fallen, had a stump left in the ground, which After seaven Years should sprout out again,
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and so should returne to a better estate than hee had before;
and so should return to a better estate than he had before;
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but those that are revolters and backsliders, have no stumps at al left in the ground but are unrecoverable.
but those that Are revolters and backsliders, have no stumps At all left in the ground but Are unrecoverable.
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For if wee sinne willingly, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sinnes,
For if we sin willingly, After that we have received the knowledge of the truth, there remains no more sacrifice for Sins,
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but a fearefull looking for of judgements and fiery indignation. Nothing doth so provoke the vengeance of God against men as Apostacie doth.
but a fearful looking for of Judgments and fiery Indignation. Nothing does so provoke the vengeance of God against men as Apostasy does.
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For a man to fall from riches to poverty, from honour to abasement, is a matter of nothing;
For a man to fallen from riches to poverty, from honour to abasement, is a matter of nothing;
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God loves a man never the worse for his abasement in the world, as may be seene in Iob on the dunghill,
God loves a man never the Worse for his abasement in the world, as may be seen in Job on the dunghill,
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or Lazarus at the rich mans gate;
or Lazarus At the rich men gate;
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but when a man falls from piety to prophanenesse, from the society with the Saints, to be companions with divels; this is a lamentable thing.
but when a man falls from piety to profaneness, from the society with the Saints, to be Sodales with Devils; this is a lamentable thing.
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Against these men the Lord complaynes, because they have changed their glory for that which doth not profit.
Against these men the Lord complains, Because they have changed their glory for that which does not profit.
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Therefore hee tells them, Thine owne wickednesse shall correct thee, and thy backslidings shall reproove thee;
Therefore he tells them, Thine own wickedness shall correct thee, and thy backslidings shall reprove thee;
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know therefore and see, that it is an evill thing and bitter, that thou bast forsaken the Lord thy God,
know Therefore and see, that it is an evil thing and bitter, that thou baste forsaken the Lord thy God,
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and that my feare is not in thee, saith the Lord God of hosts. and that my Fear is not in thee, Says the Lord God of hosts.
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How fearefull was Iudas fall, to come from a Preacher to bee a Traytor? Demas from a Gospeller to bee a worldling? So fearefull is the case of all those which have entred into the way of Godlinesse and have made a good beginning,
How fearful was Iudas fallen, to come from a Preacher to be a Traitor? Demas from a Gospeler to be a worldling? So fearful is the case of all those which have entered into the Way of Godliness and have made a good beginning,
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and yet leave off the race in the midds;
and yet leave off the raze in the mids;
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such men as they are not worthy of the crowne, so also they disgrace not onely themselves, but also the godly,
such men as they Are not worthy of the crown, so also they disgrace not only themselves, but also the godly,
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and procure to them great reproach.
and procure to them great reproach.
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For when a man falls from the profession of the truth, the world sees hee was but a painted hypocrite when he was at the best;
For when a man falls from the profession of the truth, the world sees he was but a painted hypocrite when he was At the best;
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hence it comes to passe that they loose their honour, and their glory is turned into shame.
hence it comes to pass that they lose their honour, and their glory is turned into shame.
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And if shame rested upon them alone, it were well;
And if shame rested upon them alone, it were well;
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but their falls opens the mouths of prophane men to insult and triumph and say, These are your professors,
but their falls Opens the mouths of profane men to insult and triumph and say, These Are your professors,
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and Scripture men, they are as bad as any are; therefore I will trust none of them, for such a mans sake.
and Scripture men, they Are as bad as any Are; Therefore I will trust none of them, for such a men sake.
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Now if the spyes which brought an evill report upon the land of Canaan, were never suffered to enter into the land because they discouraged the people;
Now if the spies which brought an evil report upon the land of Canaan, were never suffered to enter into the land Because they discouraged the people;
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so the Apostate because hee hath laid a stumbling blocke in Gods Childrens way, deserves to bee shut out of the Lords rest, whereof the land of Canaan was a type.
so the Apostate Because he hath laid a stumbling block in God's Children's Way, deserves to be shut out of the lords rest, whereof the land of Canaan was a type.
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Thus you have seene the fearefulnesse of sinne, let us now make application of it to our selves.
Thus you have seen the fearfulness of sin, let us now make application of it to our selves.
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Is the decay of grace in the soule the greatest decay, and to fall from religion the greatest fall,
Is the decay of grace in the soul the greatest decay, and to fallen from Religion the greatest fallen,
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because the things that are lost, are the most precious, and the ruines of the soule which is the most noble and excellent, produces dishonour to God,
Because the things that Are lost, Are the most precious, and the ruins of the soul which is the most noble and excellent, produces dishonour to God,
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and shame to religion? then what a controversie hath the Lord with many of us which with the Church of Ephesus have forsaken our first love? How many are there to be found which formerly have shined like the morning starres by their bright profession, which now are turned retrograde like wandring Planets,
and shame to Religion? then what a controversy hath the Lord with many of us which with the Church of Ephesus have forsaken our First love? How many Are there to be found which formerly have shined like the morning Stars by their bright profession, which now Are turned retrograde like wandering Planets,
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and so their glory hath ended in shame, because like the foolish Galathians, they began in the spirit, and ended in the flesh.
and so their glory hath ended in shame, Because like the foolish Galatians, they began in the Spirit, and ended in the Flesh.
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If a righteous man turne from his righteousnesse & committeth iniquity, all his righteousnesse shall be forgotten, Ezek. 18. 24. Lots wife, had beene as good have stayed in Sodome, as to have gone out and be turned into a pillar of salt for looking backe.
If a righteous man turn from his righteousness & Committeth iniquity, all his righteousness shall be forgotten, Ezekiel 18. 24. Lots wife, had been as good have stayed in Sodom, as to have gone out and be turned into a pillar of salt for looking back.
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2. Seeing the sinne of Apostacie is so dangerous, then be exhorted all ye that feare God,
2. Seeing the sin of Apostasy is so dangerous, then be exhorted all you that Fear God,
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if yee would not have a great and shamefull fall, then take direction from Iude the servant of Iesus Christ, to Build up your selves in your most holy faith, striving every day to be better and better,
if ye would not have a great and shameful fallen, then take direction from Iude the servant of Iesus christ, to Built up your selves in your most holy faith, striving every day to be better and better,
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for we are like a boate that goes against the streame;
for we Are like a boat that Goes against the stream;
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if we doe not labour with might and maine, to row upward, wee shall be carried by the streame of our affections downeward;
if we do not labour with might and main, to row upward, we shall be carried by the stream of our affections downward;
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therefore if wee would receive the crownes of life, we must continew faithfull unto the death. For he that continueth unto the end shall he saved. Therefore in the compasse of our profession we must goe a puncto ad punctum, from point to point, from Alpha to Omega, from the first to the last.
Therefore if we would receive the crowns of life, we must continue faithful unto the death. For he that Continueth unto the end shall he saved. Therefore in the compass of our profession we must go a puncto ad punctum, from point to point, from Alpha to Omega, from the First to the last.
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Let us dig deepe and lay a good foundation, that wee may be able to •ould out when the stormes of poverty, affliction, disgrace and contempt beate upon us.
Let us dig deep and lay a good Foundation, that we may be able to •ould out when the storms of poverty, affliction, disgrace and contempt beat upon us.
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For these many times come like a wirlewinde, and will be ready to overturne us, if we be not well grounded;
For these many times come like a wirlewinde, and will be ready to overturn us, if we be not well grounded;
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therefore that wee may stand fast, make use of these or the like directions. 1. Be carefull to avoyde the least sinne, least it usher in a greater;
Therefore that we may stand fast, make use of these or the like directions. 1. Be careful to avoid the least sin, lest it usher in a greater;
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for sinne and Sathan, as you have heard, winde themselves in by some small temptations, till at the last like the sores of the body, which at first are vicious humors,
for sin and Sathan, as you have herd, wind themselves in by Some small temptations, till At the last like the sores of the body, which At First Are vicious humours,
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then swelling tumors, and after that impostumate, and so become uncurable;
then swelling tumors, and After that impostumate, and so become uncurable;
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so the sores of sins waxe greater and greater till they breed & bring eternal death:
so the sores of Sins wax greater and greater till they breed & bring Eternal death:
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therefore when thou art fallen, thinke of our Saviours counsell;
Therefore when thou art fallen, think of our Saviors counsel;
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remember whence thou art fallen, repent and amend, confesse your sinnes daily and crave pardon for them.
Remember whence thou art fallen, Repent and amend, confess your Sins daily and crave pardon for them.
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Let a man turne by daily lamentations, to that from which he is fallen, by vaine delectation.
Let a man turn by daily lamentations, to that from which he is fallen, by vain delectation.
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Take heede of lukewarmnesse in religion, and of backsliding.
Take heed of lukewarmness in Religion, and of backsliding.
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If Christ have washed thee in his blood, bathed thee in his wounds, and cured thee with his stripes,
If christ have washed thee in his blood, bathed thee in his wounds, and cured thee with his stripes,
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and tooke off this burthen from thy shoulders;
and took off this burden from thy shoulders;
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take heede of lading thy selfe againe by new transgressions, but if thou be made whole, sinne no more,
take heed of lading thy self again by new transgressions, but if thou be made Whole, sin no more,
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least a worse thing happen unto thee. 2. Take heed of sinne in generall, so in a speciall manner;
lest a Worse thing happen unto thee. 2. Take heed of sin in general, so in a special manner;
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take heed of vilifying the worke of grace that shines in Gods servants, and is made evident to your consciences by the word or worke of God.
take heed of vilifying the work of grace that shines in God's Servants, and is made evident to your Consciences by the word or work of God.
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This was the fearefull sinne of the Iewes, that daily saw the divine power of Christ shining in their consciences,
This was the fearful sin of the Iewes, that daily saw the divine power of christ shining in their Consciences,
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yet they did oppose themselves against him, and charged him that hee borrowed helpe of the divell,
yet they did oppose themselves against him, and charged him that he borrowed help of the Devil,
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and that hee cast out divels by Beelzebub the Prince of Divells. 3. Take heede of in constancy in religion, and of time-serving.
and that he cast out Devils by Beelzebub the Prince of Devils. 3. Take heed of in constancy in Religion, and of time-serving.
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Some thinke that if they bee young Saints, they may proove old divells;
some think that if they be young Saints, they may prove old Devils;
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therefore they slacke their zeale in youth, to conforme themselves to the time, and resolve to bee more religious in their old age;
Therefore they slack their zeal in youth, to conform themselves to the time, and resolve to be more religious in their old age;
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but wee see such flutter with Noahs Raven, and hardly recover themselves againe:
but we see such flutter with Noahs Raven, and hardly recover themselves again:
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but if wee finde our affections running with an irregular motion, let us stay our selves,
but if we find our affections running with an irregular motion, let us stay our selves,
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and make a league with religion, as Ruth did with Naomi, resolve never to part.
and make a league with Religion, as Ruth did with Naomi, resolve never to part.
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4. What vertue soever you finde in the Saints, endevour to imitate, and what God reveales unto you, be carefull to practise;
4. What virtue soever you find in the Saints, endeavour to imitate, and what God reveals unto you, be careful to practise;
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God lookes that his talents should be imployed to his glory, therefore let not your knowledge swimme idlie in your braines for vaine speculation,
God looks that his Talents should be employed to his glory, Therefore let not your knowledge swim idly in your brains for vain speculation,
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but let it be fruitfull in your lives for others imitation.
but let it be fruitful in your lives for Others imitation.
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5. Labour for the Spirit of prayer and suplication, for this is an invincible bulwarke against Sathans darts;
5. Labour for the Spirit of prayer and supplication, for this is an invincible bulwark against Satan's darts;
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Crave daily the Lords assistance, and commit your soules unto him daily in well doing,
Crave daily the lords assistance, and commit your Souls unto him daily in well doing,
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and daily examine your heart by the rule of Gods word, by which try whether you have faith to beleeve Gods promises,
and daily examine your heart by the Rule of God's word, by which try whither you have faith to believe God's promises,
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& if you have it will make you carefull to obey his Commandements;
& if you have it will make you careful to obey his commandments;
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thus he that keeps the forte of faith towards God, and a cleare conscience towards the world, Sathan may assault him, but shall never subdue him;
thus he that keeps the fort of faith towards God, and a clear conscience towards the world, Sathan may assault him, but shall never subdue him;
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for whosoever can practise these directions shall be sure to stand fast and firme. The application doth now follow, Even so shall it be to this wicked generation.
for whosoever can practise these directions shall be sure to stand fast and firm. The application does now follow, Even so shall it be to this wicked generation.
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Wee have at large shewed you Gods mercy to the Iewes, and their ingratitude to him againe,
we have At large showed you God's mercy to the Iewes, and their ingratitude to him again,
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and that God hath paid them home, and made them spectacles of his wrath, for all ages to looke upon;
and that God hath paid them home, and made them spectacles of his wrath, for all ages to look upon;
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therefore we will leave them unto G•ds mercy, and in his good time to open their eyes, that they may behold their crucified Saviour,
Therefore we will leave them unto G•ds mercy, and in his good time to open their eyes, that they may behold their Crucified Saviour,
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and see what may make for their everlasting good; and apply this doctrine to our owne soules.
and see what may make for their everlasting good; and apply this Doctrine to our own Souls.
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If I should begin to number the mercies the Lord hath continued unto the Land in generall, I might spend much time and yet not report the one halfe;
If I should begin to number the Mercies the Lord hath continued unto the Land in general, I might spend much time and yet not report the one half;
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of an infinite number take a few.
of an infinite number take a few.
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We were all possessed with the spirit of blindnesse, as other nations were, and were tempted to as much uncleanenesse as ever the Pagans were;
We were all possessed with the Spirit of blindness, as other Nations were, and were tempted to as much uncleanness as ever the Pagans were;
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but yet it pleased the Lord to expell the darkenesse of Popery, and to send the light of the Gospell amongst us, which we have enjoyed in peace and purity, this threescore and thirteene yeares;
but yet it pleased the Lord to expel the darkness of Popery, and to send the Light of the Gospel among us, which we have enjoyed in peace and purity, this threescore and thirteene Years;
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so that we have had peace within our walls, and prosperity within our pallaces, and no complayning in our streets.
so that we have had peace within our walls, and Prosperity within our palaces, and no complaining in our streets.
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And by the powerfull preaching of the Gospell, Sathan this uncleane spirit hath beene cast out of us;
And by the powerful preaching of the Gospel, Sathan this unclean Spirit hath been cast out of us;
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now let us take heede least hee creepe into us againe by hypocrisie, and unthankefulnesse for the Lords mercies;
now let us take heed lest he creep into us again by hypocrisy, and unthankfulness for the lords Mercies;
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and so make us thinke that our religion stands in shewes, and consists in outward formality,
and so make us think that our Religion Stands in shows, and consists in outward formality,
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least wee abusing the Lords mercies, and grow leane and ill favoured after wee have devoured so many yeares of store and plenty under the powerfull preaching of the word, wee arme our enemie against us, who regaining entrance, brings seaven spirits worse than he did before,
lest we abusing the lords Mercies, and grow lean and ill favoured After we have devoured so many Years of store and plenty under the powerful preaching of the word, we arm our enemy against us, who regaining Entrance, brings seaven spirits Worse than he did before,
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and so fortifie his habitation with hypocrysie and other foule sinnes (for our unthankefulnesse for the Lords mercies) and then there shall bee more prophanenesse than there was before.
and so fortify his habitation with Hypocrisy and other foul Sins (for our unthankfulness for the lords Mercies) and then there shall be more profaneness than there was before.
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But that this fearefull judgement may not overtake us, let us speedily amend our lives, and turne to the Lord with all our hearts;
But that this fearful judgement may not overtake us, let us speedily amend our lives, and turn to the Lord with all our hearts;
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and then our latter end shall be better •han our beginning. Walafridus Strabo, lib. de rebus Ecclesiasticis.
and then our latter end shall be better •han our beginning. Walafridus Strabo, lib. de rebus Ecclesiasticis.
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Siquid in hoc (Lector) placet, assignare memento. •d Domino: quicquid displicet, hocce mihi.
Seced in hoc (Lector) placet, assignare memento. •d Domino: quicquid displicet, hocce mihi.
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What here is good, to God ascribed bee, What is infirme, belongs of right to mee. FINIS.
What Here is good, to God ascribed be, What is infirm, belongs of right to me. FINIS.
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