soules and hearts the reason is because God only is able to search the heart and find out the corruptions thereof it is he that made the heart and not man therefore it is too deepe for him to search the wisedome of God is contained in his word hence the word will helpe us in the searching of our hearts here by the way we may note why so many suddenly fal into despaire God doth suddenly kindle a cleare light within them whereby they come to see the foulnesse of their sinnes and the multitude of them which having never looked into before they deeply apprehend that it 's impossible for them to obtaine mercy and so despaire The second means after we have set our sinnes before us with their aggravation is then to stay long in the consideration of them many at the ripping up of their sinnes will be ready to say Lord have mercy upon me but this is not sufficient Hence is that usuall doctrine that repentance is a continued act A sparke of fire under wet wood will not at the first flame out yet with continuall blowing at length it may burne that sparke of grace which is smothered in a mans hart at the first sight of his sinnes will not kindle his affections but at length with continuall meditation it will breake forth and may work much remorse The Prophet blames the people that in their humiliation they did but hang down their head like a Bulrush Isa. 58. Is it such a fast that I have chosen a day for a man to afflict his soule is it to bow downe his head as a bulrush c. they did wel in humbling thēselves but their fault was in that they did not continue the same but were like the bulrush which whilst the storme or blast of winde lasteth hangs downe it's head but after lifts it up againe David in his repentāce had alwayes his sins before him Psal. 51. 3. the more he considered it the more humiliation it wrought in him The third means is we must have the spirit of God to soften our hearts or else all our labour will doe no good an hard stone while it so continues will not be bruised with a blow but being changed into flesh a little blow wil bruise it Our stonie hearts must be turned into flesh before they can be broken with consideration of our sinnes which is only the worke of Gods spirit this point is gathered out of Zach. 12. 10. Those who have had the greatest measure of sorrow for their sins it hath bin wrought in them by the spirit of God But how shal we attaine to this spirit will some say our Saviour tells us the way is to aske and pray for it and confirmes the same by an argument Luk. 11. 13. If yee being evill know how to give good gifts unto your children how much more shall your heavenly Father give the holy spirit to them that aske him Obj. If we were children indeed as our Saviour there argueth it is likely God would heare us but we are not For answer hereun to marke the parable beginning at the 5. vers and continued to the 9. verse the conclusion is verse 8. I say unto you though he will not rise and give him because he is his friend yet because of his importunity he will rise and give him as many as he needeth God is our friend if we could so perswade our selves if we cannot If we continue constant and fervent in asking God will at length heare us for our importunity and give us as joyfull an answer as the woman of Canaan had after her repulse this may the more comfort us the longer we expect an answer with patience the better and more comfortable answer shall at length be given us Many think that they want not this humiliation for sinne but let such examine whether they have left off their course of sinning which they lived in before this will be a speciall signe of their repentance If a man have done thee an injurie and pretend that he is very sorry for it yet if he offer thee the same wrong againe and againe thou wilt judge that he did but dissemble So he doth but dis dissemble in his repentance that doth continue in sinne sorrowed for that keepes the same course of sinning still Another use may be of exhortation to our selves to our whole man inward ond outward that we rebell not any longer but submit our selves unto the Lord. For the farther enforcing hereof let us consider First some signes of this our submission Secondly the motives to it Thirdly the means to attaine it For the first the signes of this submission The first may be respect to Gods word and delight in it if we neglect his word and are not moved with the judgements and promises therein contained then are we rebells That Subject that heares the Proclamation of his Prince read with the punishment annexed to be inflicted upon such as breake it neglectes the same regards not the punishment but manifestes his contempt of them shewes that he will not obey that law of his Prince but rather rebels against it That neglect of Gods word is a signe of rebellion is most evident Isa. 30. 8 9. 10. Now saith the Lord by his Prophet Goe write it before them in a Table and note it in a booke that it may be for the time to come for ever and ever that this is a rebellious people lying children children that wil not heare the Law of the Lord which say to the seers see not and to the Prophets prophesie not unto us right things speake unto us smooth things prophecy deceites A common excuse of simple people is that they are not booke learned though they delude their owne consciences yet God is not mocked he that made the eye shal not he see he that made the understanding shall not he know God knowes that this is but an excuse and that sloath and negligence is the true cause that they have no more knowledge in Gods word these thinke they have knowledge enough and therfore need no more but this will be tried if they examine their desire to know more their delight in Gods word which alwayes accompanies knowledge Thus the Apostles reason stands 1 Pet. 2. 2 3. If they had tasted how gracious the the Lord is then as new horne babes they would desire the sincere milke of the word that they might grow thereby Act. 20. Paul tells them that he had revealed to them the whole Counsell of God intimating that he had bin in fault if he had kept the least part thereof secret although the Pastour if he be not diligent to teach be in fault yet that excuseth not the people though God requireth the blood of the people at those Pastours hands that doe not feed them yet the people perish notwithstanding God oftentimes complaines that his people perish for want of knowledge but poore silly people perswade themselves
without offence till the day of Christ being filled with the fruites of righteousnesse Wee must labour to have this fulnesse of grace in our hearts For as inke sinkes into wet paper and runnes abroad upon it but when the paper is covered with oyle it slideth and sinkes not so when the divell offers his snares to any empty heart they enter in and foile him but when the heart is fortified with the fulnesse of grace Satans baites cannot take hold nor enter in Wee may discerne when this fulnesse is there is no roome for vaine thoughts for unchast desires for any immoderate affections One would think an empty heart could not bee discerned so well as wee know an empty barrell by the sound so wee may discerne whether there be this emptinesse in men or no by their speeches and actions VVee must have this fulnesse of Conversation wee must alwayes be exercised in the fruites of godlinesse never without some good speeches actions thoughts or affections When we are not busie in Gods service the divell takes an occasion to tempt us to serve him when wee are not doing some good the divell tempts us to some evill But whether is any man able to have this fulnesse of Conversation here required It is sure every Christian ought to have this fulnesse Secondly it is sure every true Christian hath the same in some measure which may thus be expressed all the actions of a Christian life may bee reduced to these three heads Either they are actions of his generall Calling as he is a Christian so they are all good or secondly they are actions of his particular Calling which if not done for any by-respect but all for a good end in obedience to God they are good also Or thirdly they are such actions as further a man in doing his duty in either of these Callings which doe either strengthen him as eating and drinking which being used without excess make us fitter for our Callings being good actions or else they are recreations to refresh us which also used as the former are good actions If all these actions may be good as wee see they may seeing a Christian may be alwayes performing some of them hee may alwayes bee doing good according to the substance of his actions though there be many imperfections in them and so may have the fulnesse of conversation VVhen wee are idle Satan takes hold of us and looke how much we are empty so much roome the divell takes up in our hearts VVe must therefore take heed that we be neither idle nor ill occupied we must put on the whole armour of God we must not onely put on the brest-plate of righteousnesse and leave off the sword of the spirit but wee must put on the whole armour of God if there be but one part left naked and uncovered there the divell will bee sure to wound us The second means whereby wee are to resist Satan is to remove all false friends our lusts and corruptions which lye in our mindes and like tinder are ready to take fire by the least sparke of tentation Therefore S. Iames tels them it was their lusts which caused contention amongst them It may be spoken to our comfort that Satan hath not power to compell any to evill Daemon non dicitur iussor sed incensor vitiorum he cannot move the will and affections onely by Gods permission hee may somwhat move â—he phantasie by cerâ—aine objects but it â—s mans corruption which yeeldeth to his tentations thaâ— makes him so much prevaile with meâ— This is plainly shewâ—ed Iam. 1. 14. Every maâ— is tempted when hee iâ— drawne away of his ownâ— lust and enticed Act. 5. 3â— Why hath Satan filled thâ— heart saith Peter to Aâ—nanias to lye to the holâ— Ghost and to keepe backâ— part of the price of thâ— land So that Sataâ— doth no more theâ— if a man should perâ—wade to evill onely is â—perswasions are â—â—ronger and farre â—ore subtill therfore Peter asked Ananiasâ—hy â—hy he suffered the â—ivell to fill his heart â—hich implyes it was â—is yeelding to him â—hich caused the diâ—ell to prevaile So â—hen David returned â—â—om the slaughter of the Philistims and the woâ—en came out of all the Ciâ—â—es of Israel to meet Saul 1 Sam. 18. 6 7 8. It is sayd that Saul beingâ— exceeding wroth thaâ— the singers ascribeâ— to David tenne thouâ— sand and to him buâ— one hee had an eyâ— that is an evill eyeâ— on David from thaâ— day forwards and iâ— is added on the morâ— row this his corrupâ—tion of envy having made place for it thâ— evill spirit came upoâ— him Thus in Iudaâ— the strength of his covetousnesse made way for the divels â—entation if the same â—entations had beene offered or cast upon â—ny other of the Disciples they would never have taken â—lace because they wanted this corrupâ—ion of covetousnesse which was in Iudas This advantage Satan â—ath of us he knowes what sinnes all men are most given to by reason of their corruption Therefore when hee tempts them with objects answerable to their corruptions hee knowes they cannot or if they can very hardly resist them Hee tempts the drunkard with company which wil draw him to fall into that sinne because hee knowes the drunkard cannot refuse such company being offered The lascivious hee tempts with an unchast object which he knows hee cannot resist Thus he makes mens corruptions betray them although some corruption and lust may be still and dead in a man for a while yet when a fit object is offered if it be not fully mortified it will take hold and shew it selfe But by what means may these corruptions and lusts lying in a mans heart be removed Onely by repentance when our hearts are hardened and made senslesse with these corruptions and with the custome of sinne the sorrow of repentance can onely humble the heart and mollifie it againe and make it fit to take another impression as waxe when it is melted loseth the stampe it had before and is plyable to take any other so the heart being softened throughly by the sorrow of repentance loseth the former stamp which sinne had left upon it and is â—â—dy to take another But a little sorrow is not sufficient to mollifie the heart enough it must be a deepe sorrow and continuall Wee may perhaps by a little sorrow cut off the tops of sinne but unlesse the ground of our hearts bee sufficiently broken wherein sinne had taken roote the rootes of our sinnes will still remaine How shall a man know whether his lusts bee sufficiently rooted out of him This may be a speciall signe that they are when any such objects are offered which prevailed with him before if now there bee in his heart a true hating and loathing of them so that they cannot prevaile with him againe but if the like objects work on him againe it is sure his lusts remaine still in him The third meanes whereby
The true Picture of Iohn Preston Dr. in Diuinity and sometimes Preacher of Lincolnes-Inn THE SAINTS SVBMISSION and Sathans overthrow Or SERMONS ON IAMES 4. 7. Submit your selves therefore unto God resist the divell and he will flee from you By that faithfull and reverend Divine IOHN PRESTON Doctor in Divinitie Chaplaine in ordinarie to his Majestie Master of Emmanuel Colledge sometime Preacher of Lincolns-Inne LONDON Printed by I D. and are to be sold by Peter Cole at the signe of the Glove in Cornhill neere the Royall-Exchange 1638. The Contents SVbmission to God what Pag. 9 1. It must bee with the whole heart 11 Reason God will have the whole heart or nothing 18 The inward man must bee subject 22 Reason 23 Rebellions of the inward man what 27 1. Thoughts vaine 29 wicked 30 2. Affections 1. Manifest 43 2. Secret 44 Rebellions of the outward man what 48 1. Speeches 49 2. Actions 53 Why we must bee subject to God 3. Reasons 59 1. Vse to justifie God 61 2. Vse to humble us 64 Signes of submission to God 87. 108 Motives to submit to God 109. 114 Why we must resist the divel Satan is our adversary 119 How Sathan tempts 131 1. By substracting the means God useth to bring men to himselfe 131 2. By laying snares and baites 148 Sathans subtiltie appeares 1. in fitting his baites according to mens callings 153 2. Fitting them according to occasions and opportunities offered 154 3. In the glosses hee covers sinne withall 159 How to resist Satan 166 1. We must have our hearts filled with grace 168 2. We must remove all false friends viz. our lusts 186 How to root lusts out of the heart and how to know it 194 3. Wee must seeke to Christ for helpe 198 Three things hinder Christ from helping us First unfruitfulnesse 206 Secondly sins unrepented of 209 Thirdly thrusting our selves into temptation 210 Wee must resist the divell 215 1. We must watch and pray 216 2. We must resist the divell at first motion 221 Doctrine Whosoever doth truly resist the divel shall get the victory of him 234 1. Reason 136 2. Reason 137 3. Reason 141 Objections answered page the 244. to 269. 1 Vse Reproofe of those that doe not resist the divell 2 Vse The fearfull estate of those that have not put Satan to flight by resisting which are of two sorts First those that never resisted Satan at all 274 2. Those that after resisting a while fall back 278 Three causes of falling back 280 3. Vse of exhortation not to faint be Satans temptations what they will 287 Satan tempts concerning 1. Our effectual calling 288 2. Our Iustification 291 3. Our sanctification 293 Signes of yeelding to Satans temptations 206 1. When wee lay aside our weapons 298 2. When we are lesse troubled at the temptation 299 3. When sinne prevailes more 300 Helpes against Satans temptations 1. Wee must use strong meanes 301 Viz Fasting and prayer with diligent use of the Word 304 2. Wee must get strong reasons against strong lusts 306 3. We must labour willingly to undergoe tentations waite till God send deliverance 310 THE SAINTES SVBMISSION and Sathans over-throw IAMES 4. 7. Submit your selves therefore unto God resist the Divell and he will flee from you IN this whole context from the beginning of the Chapter to the end of this verse the Apostle doth five things first he reproves his dispersed brethren of the Iewish nation for divers of their sinnes Secondly He shewes the cause of all these sinnes Thirdly The meanes to avoide them Fourthly The hinderances and impediments hereof that it takes not effect Lastly The way and course to be taken for the removall of these impediments The sinnes or vices here principally taxed are foure First their contentions illustrated from the cause of them vers 1. viz. Their lusts which fought in their members from whence come warres saith hee and fightings among you come they not hence even of your lusts that warre in your members Secondly Their remissenes in prayer set forth by the effect of it not obtaining their desires verse 2. yee lust and have not c. yee fight and warre yet yee have not because yee aske not Thirdly their asking amisse or not praying according to the will of God declared by the cause of it verse 3. Yee aske amisse that yee may consume it upon your lusts Fourthly Their covevetousnesse or immoderate affecting the things of this earth aggravated from the nature of the vice and Gods affection to it its enmity with him vers 4. Yee adulterers and adulteresses know yee not that the friendship of the world is enmity with God For the second particular the the cause of all these sinnes and lustes is set downe vers 5. Doe yee thinke saith he that the Scripture saith in vaine The spirit that dwelleth in us lusteth to envy The corrupt frame of our nature alwayes inclines stirs us up to that which is evill The third particular the meanes to avoide these lusts wee have expressed in the beginning of vers 6. But he giveth more grace Fourthly the hinderances and impediments of this grace that it takes not effect are two first Pride of heart a vaine conceit of a mans owne sufficiency and uprightnesse before God Secondly yeelding to temptations snares to each of which in the last place the Apostle applies an exhortation wherein he shewes how these hinderances may bee removed if the Iewes of the dispersion desire to remoove the first they must submit themselves to God if the latter they must resist the Devill submit your selves thereefore unto God resist the Devil and he wil flee from you So then you see what the words of this text containe a double exhortation and upon what occasion propounded For the better understanding of the first exhortation wee may consider these particulars First what the submission here required is Secondly what are the reasons to enforce it Thirdly the uses of the point For the first this submission may be thus described it is a gracious frame of the heart whereby the whole man doth submit it selfe unto the Law of God in all things in all estates For the particulars in this description they may thus be explained first the heart must be brought into a right frame and order concerning this frame order of the heart see 1 Chron. 29. 18. and Isa. 43. 21. This frame must be of the whole heart it 's called a gracious frame to distinguish it from that evil frame of heart which is in wicked men mentioned Gen. 6. 5. the reason why this gracious disposition of the heart is required is because God at the first did plant his Image in man wherby hee was set in an excellent frame and this image God requires to be repaired againe in man even the same image for substance though not for degree the same for all the parts though not for the perfections of the parts and therefore we finde that the
they cannot discerne the truth thus saith the Apostle 2 Cor. 4. 4. The God of this world hath blinded the mindes of them that beleeve not least the light of the glorious Gospell of Christ who is the image of God should shine unto them Or by hindering their assent that they cannot receive the word nor beleeve it So that though the word be a hammer yet it cannot breake them though it be a sword yet it cannot enter into them And further if the hearer arise with some good purposes in him to reforme his courses and lead a new life whereas the right way is now presently to worke them on his heart Satan labours forthwith to quench them or to steale them away if there be likelihood of reformation and turning then presently he presents to a man his beloved sinnes which he is loath to part with to see if they will stay him and calls to minde the reproches ignomines which will surely attend upon that profession he suggestes that he wil never be able to undergoe it in regarde of the strictnesse and rigour of it with many other difficulties By this meanes oftentimes the good motions which were in a mans minde become but a cloud which Satan bloweth over A second meanes to quickē the former are Gods mercies the goodnesse of God is said to lead us to repentance Rom. 2. 4. Despisest thou the riches of his goodnes forbearance and long suffering not knowing that the goodnes of God leadeth thee to repentance the word there signifies a leading proper to man These mercies of God often become snares to that wicked according to the imprecation of the Psalmist Psal. 69. 22. Cited by the Apostle Rom. 11. 9. Let their table be made a snare a trap a stumbling blocke a recōpense unto them Thus riches are a great blessing of God and so Iacob accounted of them yet when they increase Satan tempts men to set their hearts upon them and so to make an Idole of them Thus wit and learning are gifts of God but when a man hath them in any good measure Satan temptes him to seeke his owne praise by them and so to neglect Gods honour So likewise preferment which should make a man more usefull and profitable both to God and his Church to how many is it made a snare who make it the end of their desires Thus when a man is in fauour with the Prince or some great man whereas he should make the use of it which Nehemiah did yet he useth it for his own turne for sinister endes The third meanes followes namely afflictions when a man will not profit by the bare word these open a mans eares and seale to him the instruction according to that in Iob 33. 16 17 18 19. Whereas before the word did fume in his braine afflictions make it sinke downe into his heart This effect especially appeares in such a sicknesse wherein a man takes deepe apprehension of death For if any thing will change his heart then in all likelihood is the time but in many although their purposes and resolutions at that time bee changed yet afterward being restored to health these good motions are stollen out of their hearts by Satan and they become the same men they were so that their sicknesse hath beene but like a sudden showre which falling into a great water makes a sound and for the present doth much trouble the same but presently the force of the motion being past the water returnes to his former calmnesse Their sorrow is but like the hanging downe of the head of the bull-rush for two or three dayes in the time of a storme or tempest which being over immediatly it lifteth up the head againe Such sorrow was that of the hypocriticall Iewes taxed Isa. 58. 5. Is it such a fast that I have chosen a day for a man to afflict his soule Is it to bow downe his head like a bulrush and to spread sackcloth and ashes under him wilt thou call this a fast and an acceptable day to the LORD Thus much concerning Satans first way of tempting now wee come to speake of the second which is his great diligence and wonderfull subtiltie in laying his snares and baites Our adversaries diligence appeares in the innumerable snares he layes for us his snares and baites are in so many things as any corrupt affection of man is set upon In peace most commonly his baites are pleasure gaine preferment in anger revenge in extremity seeking to unlawfull meanes so that his baites are every where Any thing which is an object to these filthy Iusts which are in a mans heart he useth as gins and traps to captivate us in in all things he layes some baite or other to catch us by in our affections hee strives to have us immoderate and carnall in our thoughts first vaine and then blasphemous in company prophane in receiving of benefits unthankfnll in crosses impatient and distrustfull as his diligence so likewise must wee know his subtiltie to bee wonderfull which appeares many wayes First by the fitting of his baites and tentations unto a mans divers Calling condition and disposition as the water of a fountaine is conveighed thither whither it naturally tends by the Chanell so Satan useth our seveverall dispositions as chanels to conveigh the corruption of our heart that way it tendeth Thus he fitted the covetous disposition of Iudas with a baite of thirty peeces He inflamed aspiring Human with the baite of preferment so likewise hee fitted Achitophel Thus hee fits all men tempting them to such lusts as he knowes they are most addicted unto We must therefore consider our personall sinnes wherein the divell doth most usually foyle us and take heed lest hee againe foyle us in them Hee which is subject to anger let him take heed of that passion especially He which is given to covetousnesse let him especially take heed to the baites of profit Let not the angry man looke upon the covetous to see his fault lest he forget his owne nor let the covetous looke upon the angry man to see his fault lest hee forget his covetousnesse But let every one consider his owne personall faults and take especiall heed lest he bee overtaken in them Secondly the Divels subtiltie appeares by fitting his baites and tentations to all occasions and opportunities offered Hee did not alwaies tempt David to murder but when opportunitie was offered to adulterie he tempted Peter upon an occasion to deny his Master that this is most true every Christians private experience will tell him When Herod had made the people wonder at his eloquence the divell tempted him to assume the glory to himselfe which brought that fearfull judgement upō him Thus when they are called to any publike duty then Satan tempts them and tels them this is a fit occasion to shew your selves to winne estimation among men so the true end of that duty is neglected As adversitie is the time of
meanes labour to bee acquainted with the policies of Satan as S. Paul testifies of himselfe that he was and to the end wee may see his policies wee must pray unto God to open our eyes and enlighten our mindes that wee may have a sight of them and that is here worth the observing which some Divines hold concerning the fall of the Angels that it was onely through the want of stirring up those excellent things and lights of knowledge which were in them that brought them to their fall the want of this was also the cause of Adams fall Secondly we are to runne over all the tentations wherwith Satan hath tempted us and see his manner of proceedings and what policies hee hath used that so when the like policies come againe wee may be able to resist him knowing how hee did formerly deceive us Why should Satan every day grow more and more subtiâ—e to tempt us and wee not grow more and more acquainted with his policies to resist him The second duty is to resist him at the first for when wee give place unto him at the first then God doth in judgement give us over to him and suffers him to overcome us See this in the example of Saul 1 Sam. 18. 8 9 10. Now for the divell to take place in us and overcome us differ not as may appeare Ephes. 4. 26 27. Let not the Sunne goe down upon your wrath that is let not the divell overcome you in this neither give place to the divell Although by every sinne the divell doth not take place yet every sin makes more roome for the divell untill at the length hee enter Marke what the Prophet Hosea saith Chap. 7. 6. They have made their hearts ready like an oven whiles they lye in waite their baker sleepeth all the night in the morning it burneth like a flame of fire Here then wee see that as an oven if there bee but little fire left in it over night yet if the baker sleep quench it not yet in the morning the whole oven is as hot as fire and flames as fire So if there bee the least sparke of sinne left in a mans conscience if hee neglect and doe not quench it at the first it will quickly get strength and flame forth so that it will bee very hard to quench it Many who have given way to vain idle thoughts and have carelesly given themselves to idlenesse and ease at length have become altogether in Satans power like as a soft thing yeelding at the first presently receives impression their hearts being once polluted presently all their affections receive the same impression It is the heart which setteth the seale upon all the actions like as a seale which alwayes sets the same impression on the waxe which it hath it selfe The third duty is wee must resist him in every sinne whatsoever and not in some sins onely Although we overcome many sins whereunto Satan doth tempt us yet wee doe not overcome Satan unlesse wee overcome all sins whatsoever Every sinne is as it were a doore into a mans heart whereby the divell doth enter Now suppose all these doores were shut but one onely the divell could enter into the house of our hearts by that one doore and possesse them as well as if there were more doores Suppose a mans house hath many doores although all bee shut but one a man may as well take possession by entring at one as if all were open Also every sinne is a snare what matter is it whether Satan hold us fast by many or one the divell hath many weapons whereby hee playes with us and though we can beate him at many yet if hee be but too hard for us at one that is sufficient for him for hee can slay us with that one weapon and what matter if hee slay us with a pen-knife or a speare a great sinne or a little one for sure it is that the least sinne seene and continued in or delighted in is sufficient to keepe us in the divels power and for the divell to hold us fast with THE THIRD SERMON IAMES 4. vers 7. Submit your selves therefore unto God resist the Devil and he will flee from you THus much hath hitherto been spoken of those words of the text Resist the divell now wee come to the second part the promise in these words and hee will flee from you This is a promise of incouragement to resist the divell because they that doe so shall surely overcome The like argument the Apostle useth Rom. 6. 14 Thus Captaines use to encourage their souldiers in hope of victory when we have fought with Satan a long time and yet find not that we prevailed presently wee are ready to saint and to give over battell now to prevent this we have here a promise of victory Yea the words intimate something more the divell shall flee from you wee shall not onely prevaile against him but also wee shall be lesse tempted by him hee shall depart from us wee may see this in our owne head Christ Math. 4. 11â— hence then the doctrine ariseth That whosoever doth truly resist the divell shall get the victory of him Which victory is double both generall according to the generall resolution a man hath to resist Satan in all his tentations and also particular in every tentation For proofe of this doctrine wee have those words 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of tentation and those 1 Cor. 10. 13. God is faithfull who will not suffer you to bee tempted above that you are able but will with the temptation also make a way to escape that yee may be able to beare it This promise Goâ— performes either by encreasing the streÌ„gth and patience of him that suffers or else by lessening the affliction and tentation according to his strength The reasons of this doctrine may bee these the first is taken out of Rom. 6. 14. where the promise is this Sinne that is originall corruption shall â—ot have dominion over us â—en neither shall the â—ivell himselfe have â—ominion over us â—ut sinne saith the Aâ—ostle shall have no doâ—inion therefore not â—e divell The second reason â—ay be because wee â—e in Christs keeâ—ing 1 Pet. 1. 5. we are â—ept saith the Apoâ—â—le by the power of God â—rough faith unto salvaâ—â—n Christ is our shepheard and wee his sheepe so that hee will take care for every one of us hence those most sweet and comfortable words Ioh. 10. 27 28. My sheepâ— heare my voyce and â— know them and they follow mee And I give unto them eternall life and they shall never perish neither shall any man plucke them out of my hand Yea Christ testifies of himselfe Iohn 17. 12. that hee had not lost one of those whom his Father had given him Besides if the death of Christ was able to reconcile us unto God then much more his life being a more powerfull meanes shall
preserve us to eternall life this is the Apostlâ—â— owne argument Rom. 5. 9. O Much more being iustified by his bloud wee shall bee saved from wrath through him For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled wee shall bee saved by his life And although wee have not this preservation for our owne sakes yet God will preserve us for his owne names sake we being his portion The Lords portion is his people Iacob is the lot of his inheritance saith Moses in his most divine songs Deut. 32. 9. Surely God will not loss his portion therefore hee will preserve his children which are his portion The third reason is drawne from the weaknesse of our enemy with whom we fight namely Satan who hath received his deaths-wound and over whom Christ hath triumphed as appears Col. 2 15. Hee hath spoiled saith the Apostle principalities and powers and hath made a shew of them openly triumphing over them on his crosse Now the divels strength is not taken from him but he is spoyled of that liberty which he had before of exercising his power upon us for hee had power as a tormentor once over us and liberty to use that power but now all his liberty is taken away and therefore hee onely tempts and afflicts the children of God by permission and hee can goe no further then God permits Hee could not tempt Iob at all untill hee had permission from God and then also hee could afflict him onely after that measure and by that means which God suffered him For the further clearing of this truth some objections that may be made and which use to arise would be answered If indeed in the time of tentation I were perswaded that I were truly in Christ then I should not doubt to get the victory but in tentation I cannot finde this perswasion Some men are in the state of grace others are not Now this promise indeed as all of the like kind pertaine to them that are in the state of grace and for such in tentation they are neither to beleeve Satan nor their owne reason for a man in tentation is like one in a swound who hath no use of his senses let a man therefore consider his former life whether there hath beene any reformation in that whether he hath felt a change in his heart which if he can find whatsoever he feeles for the present he needs not doubt but hee is in Christ. Now amongst other signes this is a speciall one if he can find that hee doth truly resist the tentation not for the avoiding of vexation or perplexity that doth accompany it but for the avoiding of sinne which hee is tempted unto Otherwise if the party bee not in the state of grace then first he must apply to himselfe the promise of sanctification and must beleeve his engrafting into Christ before he can have the promise or apply to himselfe the victory But it may bee objected that a man may beleeve a falshood which hee is not bound to doe For answer hereunto we must know that there is a twofold act of faith the first is to cast a mans selfe upon Christ for the remission of his sinnes and this is sufficient for justification as appeares Rom. 4. 5. To him that worketh not but beleeveth on him that iustifieth the ungodly his faith is counted for righteousnesse After this application truely made will follow love repentance and obedience The second act is a reflex act whereby a man is perswaded that hee doth beleeve from whence ariseth spirituall joy Hence the Apostle in his prayer for the Saints at Rome Rom. 15. 13. phraseth it thus Now the God of hope fill you with all ioy and peace in beleeving He that will exercise this second act of faith before the former beleeves a falshood otherwise if a man have the former hee ought to exercise the second and then hee needs not doubt of the victorie in tentation Many have had experience of the contrary so that although they have often and long resisted Satan yet they are still foyled by him Though indeed they be foiled for the present yet they get more strength afterwards according to that Rom. 8. 28. All things worke for the best unto those which love God to them who are called according to his purpose Yea further the divell failes in both his ends in tempting them his first end is to have his house swept the other to have it garnished that is to empty the heart of grace and to strengthen sinne in him now this endevour to strengthen sinne is frustrated both in regard of the guilt and power of it First for the guilt he is not able to make that plaine against us because God accepts of our persons and nothing in the old man can hinder God from accepting the new man in us And although upon the committing of every sinne there doth necessarily follow a guilt yet repentance the righteousnesse of Christ comes betweene and hindereth the same from redounding upon the person of the beleever Secondly in regard of the power of sin his tentation makes not sinne have more dominion over us or more sway in us but the contrary like as the water of a well that hath mud at the bottome although some may thinke it the fouler for the mudde yet it is the clearer So the corruptions of a mans heart being stirred by tentation after become lesse this being an occasion of their purging for hereby a man sees his corruptions which lay dead before and so labours to purge his heart from them see this evidently in Hezekiah for his failing which is set downe 2. Chron 32. 3. he had a profitable end of it as is expressed vers 26. David had a secret trusting to the multitude of the people before he numbred them although he saw it not in himselfe but as soone as he had numbred them his heart smote him and then he was humbled for his sinne Secondly tentations are so farre from emtpying us of grace that they increase it in us divers wayes First because they drive us neerer to Christ to seeke him they make us fitter to receive him for wee must be emptyed of our selves before we are fit to receive Christ. Secondly because they increase humility in us which is the ground of all Gods graces so that there is no grace but hath his rooting herein that tentations doe humble us and empty us of all conceit of our selves appeares plainly in the example of Paul 2 Cor. 12. 8. Thirdly because grace is purified by afflictions as spotted clothes are clensed by washing and like as gold is purified by the fire so then the meanes which Satan useth to winnow out the good corne and to leave the chaffe to purge out the pure gold and leave the drosse the same meanes God turnes to the contrary to winnow out the chaffe from the good
to the wicked the other to the godly Thirdly when sin begins to prevaile in a man more which is then when a man begins to have a fuller purpose of sinning afore-hand lesse reluctancy in the committing of it and when hee passeth over it more steightly and with lesse griefe being committed These are the signes of yeelding unto Satan Now followes some helpes against him to procure the victory First wee must know that strong lusts will not be overcome but by a strong meanes Dangerous diseases are not cured but by strong potions and more then ordinary medicines Many not considering this have not gotten the victory over their lusts which otherwise they might have done Lusts are of two sorts some are naked and simple cōming onely with their own force stirre up thy selfe that thou maist resist these for so shalt thou bee sure to overcome Others are whetted on by Satan his force doth accompany them such a tentation was that of S. Paul 2 Cor. 12. 7. he had a thorne in the flesh and the messenger of Satan to buffet him It is most likely that the corruption was in his nature before but now it assailed him more powerfully in regard of the force of Satan which did accompany it These tentations comming with more force then their owne must bee resisted by us with more power then our owne the chiefe meanes are two first prayer and fasting joyned with it to sharpen the duty Eph. 6. 18. Secondly the Word diligently read and meditated upon for as the enemies are not carnall neither are the weapons carnall This Word is the wisdome of God and the power thereof may bee seene Prov. 6. 23. The Commandement Saith Salomon is a lampe and the Law is a light and reproofes of instruction are the way of life Psal. 19 7. The law of the Lord is perfect converting the soule the testimony of the Lord is sure making wise the simple Secondly we must get strong reasons against our strong lusts the lusts of our flesh are called deceitfull lusts Ephes. 4. 22. That yee put off according to your former conversation the old man which is corrupt according to the deceitfull lusts they deceive a man and this is the reason they hold a man fast so long therefore sinnes are called errors and ignorances Contrarily the new man is renewed in knowledge Col. 3. 10. And have put on the new man which is renewed in knowledge after the Image of God which created him For the removing therefore of our lusts the understanding which was before deceived must bee rightly informed of the truth and then bee confirmed in it by sound reasons which being done the understanding will change the will and affection So for the lust of anger it is said to rest in the bosome of a foole Eccles. 7. 9. Bee not hasty in thy spirit to bee angry for anger resteth in the bosome of fooles Folly then being the cause of it the readiest way to bee cured of it is by having the judgement rightly informed which being strengthened with reason will move the affections So S. Peter calleth the lusts of the flesh the lusts of ignorance 1 Pet. 1. 14. because these lusts proceed from their ignorance they then who have their judgements truly informed will with greater case overcome a corruption by opposing strong reasons against it but when a mans judgement is inclined to the contrary then hee hath lost the victory for lusts get place Thirdly wee must labour to undergoe willingly the tediousnesse of a tentation and patiently expect till God send deliverance First this makes many a man weary when hee sees notwithstanding his resisting that his corruptions grow stronger and stronger but wee must know that our corruptions are not alwayes the greatest when they seeme so to us if when we truly resist them they seeme stronger it is a signe wee have more spirituall feeling in us then before we must not thinke to overcome them without any trouble for wee are commanded to crucifie our lusts which crucifying necessarily imitates paine Secondly this makes many weary under tentation when after diligent use of the meanes they find no fruit nor ease But this should not discourage them for the meanes will have their effect in the end Like as sinne though it lye quiet at the doore a great while yet at length will call downe some heavy judgement if wee sowe to the Spirit wee shall be sure to reape of the Spirit None of our grones none of our teares which wee shed in this case will bee lost or spent in vaine for God will put them in his bottle as holy David saith and will surely reward them see this in the example of Cornelius Act. 10. 4. Thy prayers and thy almes are come up for a memoriall before God Fourthly we must avoide irksomnesse wee must consider that it is part of the obedience God requires at our hands patiently to undergoe a tentation and therefore it behoveth us of duty to doe it FINIS Vse 1. Vse 2. Vse 3. Signes Obj. Ans. Vse Vse Vse 1. Vse 2. Quest. Ans. 1. Vse 3. Quest. Answ. Quest. Answ. Object Ans. 1. Hindr. 2. Hindr. 3. Hindr. Vse The third generall Doct. Reas. 3 Object Answ. Obj. Ans. Object Answ. Object Answ. Vse 1 Vse 2. Vse 3.