IN this whole context from the beginning of the Chapter to the end of this verse, the Apostle doth five things, first he reproves his dispersed brethren of the Iewish nation for divers of their sinnes. Secondly, He shewes the cause of all these sinnes: Thirdly, The meanes to avoide them. Fourthly, The hinderances and impediments hereof that it takes not effect. Lastly, The way and course to be taken for the removall of these impediments. The sinnes or vices here principally taxed are foure. First, their contentions, illustrated from the cause of them, vers, 1. viz. Their lusts which fought in their members, from whence come warres saith hee, and fightings among you? come they not hence even of your lusts that warre in your members. Secondly, Their remissenes in prayer, set forth by the effect of it, not obtaining their desires, verse 2. yee lust and have not &c. yee fight and warre yet yee have not because yee aske not. Thirdly, their asking amisse or not praying according to the will of God, declared by the cause of it verse 3. Yee aske amisse, that yee may consume it upon your lusts. Fourthly, Their covevetousnesse or immoderate affecting the things of this earth, aggravated from the nature of the vice and Gods affection to it, its, enmity with him, vers. 4. Yee adulterers and adulteresses, know yee not that the friendship of the world is enmity with God. For the second particular the the cause of all these sinnes and lustes is set downe vers. 5. Doe yee thinke saith he, that the Scripture saith in vaine, The spirit that dwelleth in us lusteth to envy. The corrupt frame of our nature alwayes inclines & stirs us up to that which is evill. The third particular, the meanes to avoide these lusts, wee have expressed in the beginning of vers. 6. But he giveth more grace. Fourthly, the hinderances and impediments of this grace that it takes not effect are two, first, Pride of heart, a vaine conceit of a mans owne sufficiency and uprightnesse before God. Secondly, yeelding to temptations & snares, to each of which in the last place, the Apostle applies an exhortation, wherein he shewes how these hinderances may bee removed, if the Iewes of the dispersion desire to remoove the first, they must submit themselves to God; if the latter they must resist the Devill, submit your selves thereefore unto God, resist the Devil, and he wil flee from you. So then you see what the words of this text containe, a double exhortation, and upon what occasion propounded.

For the better understanding of the first exhortation, wee may consider these particulars. First, what the submission here required is. Secondly, what are the reasons to enforce it. Thirdly, the uses of the point. For the first, this submission may be thus described, it is a gracious frame of the heart whereby the whole man doth submit it selfe unto the Law of God, in all things & in all estates. For the particulars in this description, they may thus be explained, first the heart must be brought into a right frame and order, concerning this frame & order of the heart see, 1 Chron. 29. 18. and Isa. 43. 21. This frame must be of the whole heart, it's called a gracious frame to distinguish it from that evil frame of heart which is in wicked men mentioned, Gen. 6. 5. the reason why this gracious disposition of the heart is required, is, because God at the first did plant his Image in man, wherby hee was set in an excellent frame, and this image God requires to be repaired againe in man, even the same image for substance though not for degree: the same for all the parts, though not for the perfections of the parts, and therefore we finde that the regenerating of a man to be the renewing of Gods image in him. This gracious frame of heart God hath promised to his people, as wee may see, Ezek. 36. 26. A new heart will I give you, and a new spirit will I put within you, I will take away the stony heart out of your flesh, and will give you an hart of flesh: the fulfilling of this promise we may see, Rom. 8. 29. This image of God therefore must be restored in the soule as appeares, 1 Cor. 15. 49. As wee have borne the image of the earthly, so shall we beare the image of the heavenly, Ephes. 4. 23, 24▪ it's required that Christians should be renewed in the spirits of their minde, and that they should put on the new man which after God is created in righteousness and true holinesse. Now in Adam this image was perfect, in us it's imperfect, in him it was as the light in the ayre at noone day, when the Sunne shines in his strength, in us it's as the light in the aire at the dawning of the day, then the light is in every part of the aire, though not in the same degree, but it increaseth more and more, untill the perfect day. Hence those words of Salomon, Prov. 4. 18. The path of the iust is as the shining light, that shineth more and more unto the perfect day. This renewing of Gods image is also called the new man, the new birth, Ephes. 4. 24. Now we know that a child in the wombe hath all the parts that a man hath, but onely there wants the strength of these parts: so it's likewise in the new regenerate man.

Here it will be objected, that no man is able to come to this perfect renewing of Gods image.

To which I answer, that a man may, and every man must attaine to it, otherwise all his labour is in vaine, the heart had as good never a whit be changed, as not wholly; an instrument unlesse all the strings be in tune, wil make no good harmonie, one string out of tune will marre the harmonie as well as more.

The reason why there must be this whole change is, because God will either have the whole heart or nothing. The holy Ghost will not dwel • in the heart unlesse it be a polished Temple, and the whole frame set up: No man will dwell where there are but a few postes and studdes set up towardes the rearing of the building.

Object. If the heart must be renewed, how comes it to passe that there are many rebellions both of heart and life in the best men?

Ans. There are so indeed, but their rebellions, differ from the rebellions of the wicked, for first their rebellions are betweene the flesh and the spirit, between their spirituall reason and their Carnall reason: betweene Carnall affections and spirituall, which shall get the preheminence. But the rebellions of the wicked are between one lust and another, one carnall affection and another, their rebellion is against the providence of God and the light of nature which is in them. Secondly, there is difference in regard of the end of their rebellions; the Godly • are to rebell against God least they should displease him, and • oose their sweet Communion with • im: but the wicked 〈◊〉 rebelling feare on • y the punishment which will follow, •• ey feare God as the malefactor feares th • judge.

Secondly, it follow in the descriptiō, tha • by the gracious fram • of the heart, th • whole man be mad • subject &c. by th • whole man, we ar • to understand the inward man and th • outward. First, the inward man must be made subject, that 〈◊〉 the heart. For Go • especially require • the obedience of the heart, see therefore the Wise-mans counsell to this purpose, Prov. 4. 23. and the Apostles, Heb. 3. 12. The reason hereof 〈◊〉 , because God sees • ot as man sees, he • udgeth not as man • udgeth, according to the sight of the eyes. God especially looks to the heart, because that is the spring-head •• om whence all the streames of our speeches, & actions flow Now we know i • the spring-head b • slimie and muddie the streames flowing from it must neede • be slimie & muddie but if that be faire & cleare the streames will be so also, thus it's with the heart, the heart is as the chiefe wheele in a clocke which sets all the res • on going, an unskilful man cannot judge of the clocke but by • he sound; the artificer lookes to the •• ward workman • hip of it; so likewise, God especially • ookes to the heart. The like wee see • en in some sort use • o doe, for when a • an hath injurie offered him, he presently lookes with what heart the o •• er did it, if he did it ignorantly or against his will, hee who hath received the wrong, will better beare with him 〈◊〉 but if the other did it of malice, then he takes it more heinously. We shall finde therefore in Scripture, that God lesse esteemes faire performances with a • corrupt and crooked heart, then an upright heart with weake performances. The first of these was in Amasia, 2 Chr. 25. 2. the latter in David, who though • e had many great • lippes, yet was a man • fter Gods owne heart: now the rebellions of the inward man, or of the heart, are either in thoughts or affections; rebellious thoughts are either • aine or such as are wicked. First vaine thoughts are rebellious, for it's rebellion as well, not to doe that which is commanded, as to doe that which is forbidden. If a Prince should come to a subjectes house, and he instead of entertaining him, should continue vainly talking and prating with some base fellow, it would be counted wonderfull neglect and contempt: the like offence doe they commit who when they should entertaine God in their hearts have them filled with vain thoughts, and so banish God from them. None indeed are free from these rebellions, yet we must continually strive against them, for here is the difference; the wicked have them with delight, or at least without reluctancy: the godly although they have them, yet it is with much striving against them, and continuall sorrowing for them, so that they get daily more and more strength against them

The second sort of rebellious thoughts are such as are wicked, and that either for substance or manner, evill thoughts for substance are all those, whose objects are evill, as when a man thinkes how he may fulfill any particular lust. These evil imaginations are one of those seven things that are abomination to the Lord. Pro. 6. 16. These six things doth the Lord hate, yea seaven are an abomination unto him, a proud looke, a lying tongue, and hands that shed innocent bloud, an heart that deviseth wicked imaginations &c. Such evill thoughts have the covetous man, the malicious man, the envious man, for the fulfilling of their particular lustes. If we would have God delight in the beauty of our soules, wee must wash our hearts from wickednesse according to Gods Counsell, Ier. 4. 14. O Ierusalem wash thy heart from wickednesse that thou mayst be saved, how long shall thy vaine thoughts lodge within thee? as dirt cast upon the face takes away the beauty of it: So the beauty of our soules is stayned and defiled by wicked thoughts: that common proverbe was certainly invented by the divel, that thoughts are free for God more respects the heart then outward performances. Rebellious evill thoughts for the manner, are such as having a good object yet are conversant about that object after an evill maner: & these againe when a man is either conversant after an evill manner about things that are holy, or that • re civill. About holy things, as first about God, either when a man thinkes there is • o God, and these are most blasphemous thoughts, or when a man conceives not • right of God. Thus • oore silly people • hinke God to be an • ld man sitting in • eaven. Secondly, • bout the word of God, and his attri • utes, when a man is 〈1 page duplicate〉 〈1 page duplicate〉 not perswaded aright concerning them. These evill thoughts againe are two-fold, either they are manifest, such as men perceive to be in themselves: such rebellious thoughts the Pharisees had concerning Christ, and Simon Magus, concering the buying of the holy Ghost with money: or else they are simple and not reflexed, such as men perceive not to be in themselves, and yet in truth are in them, as may be discovered by their lives and courses. He that lives a presumptuous life, shewes that he hath a secret rebellious opinion of the mercy of God: he that lives a desperate life, shewes that hee conceives amisse, (though it may be he sees it not) of the justice of God. Those that are of civill things are of three kindes, the first is when a man thinking of some civill thing, thinketh that he can of himselfe with his own power compasse the same, such the Apostle blames who say not with their mouthes but rather in their heart we will go into such a Citie, and there wee will buy and sell and get gaine, Iam. 4. 13. After he addeth vers. 16. that they did rejoyce in their boastings, that is, in that which they thought they were able to doe, but indeed were not. Now oftentimes the man that hath such rebellious thoughts, if he misse of his expectation hecomes impatient. The second kind is when we make our selves the ends of our own actions these kinde of rebellious thoughts the Prophet Zacha • blameth, Chap. 7 ver 6 When yee did eate and when yee did drinke, did you not eat • for your selves, and drink • for your selves? Thus men sinne when they eate onely to satisfie their hunger, and to strengthen them fo • the fulfilling of some • ust. Both these kindes of evill thoughts are • oyned together in that proud speech of Nebuchadnezar, Dan. 4. • 0. Is not this great Babel, which I have built for the house of the kingdome, by • he might of my power • nd for the honour of my Majestie? The third kind is, when wee • hinke of civill things with putting some • rustin them, chearing up our selves in regard of them, this the rich man doth whe • he makes his wealth his strong Citie, as Salomon speakes, Pro. 10. 16. that is, when he thinkes himselfe as safe by reason of his riches, as a man doth when hee is in a strong and well fenced City. Thus the rich man in the Gospell did Luke. 12. When his barnes were ful • then he bids his soule take her rest, not before, although God was as neere him before as then, so then his trust was in his riches, but if we consider his sudden destruction, we shall see the folly of that his trust. The second kinde of the rebel • ions of the heart are • n the affections; and • hese are two-fold, ei • her manifest, earnest and boyling affections, such are commonly the markes of the wicked, such a boyling lust after honour was in Haman: the like was in Ahab after Naboths Vineyard: the like affection is worldly griefe which makes many pine away, or else they be more secret, such as are not yet stirred up into act. This secret thirsting after riches was in Balaam, see Numb. 22. 18 The like secret affection was in Hazael which the Prophet told him of, though he little thought it to be so, yet it afterwards proved true, as appeares 2 King. 8. 12. that these secret lustings are rebellious and therefore odious in Gods sight, is evident, because his spirit never dwelleth in any heart where they are, because they defile the heart according to that of our Saviour, out of the heart proceed evill thoughts, murders &c. these are the things which defile a man, Math 15. 19. 20. Now the spirit delights not to dwell in a polluted heart, and though wee see not these secret lusts in our hearts, yet Gods Spirit sees them, for he sees not as we see. God knowes the secret good motions of his spirit in our hearts Rom. 8. 27. and therefore also the secret corruptions of our hearts, although we see them not our selves. It concernes us therefore especially to looke to our hearts, the thoughts and affections thereof. The hypocrisie of Amasia and Ioas was manifest at last, because their hearts were not upright.

The rebellions of the outward man follow; which are either in speeches or actions. Both these are expressed, Isa. 3. 8. Ierusalem is ruined and Iuda is fallen, because their tongue and their doings are against the Lord, to provoke the eyes of his glory. Rebellious speeches consist either in the vanitie or rottennesse of them. First, there must be no vanitie in our speeches, we must as the wise man speaketh, ponder our words, not speake any thing, till having pondered it, we find it to be of sufficient waight, worth the uttering. Did we seriously consider, that we must give account of every idle word, that every idle word is a rebellion, we would surely make more conscience of idle words then wee doe. Secondly, rotten speeches are such wherewith there is joyned some corruption Ephes. 4. 29. the contrarie to these are called gracious speeches, Col. 4. 6. Now there are two sorts of either kind; a speech is called gracious, either because it proceedeth from some inward grace, that is called a zealous speech which proceeds from the affection of zeale; or else because it ministers some grace to the hearers, or stirres up some grace in them which lay dead before: So those are corrupt speeches, which either proceed from some corruption in the speaker, or stirre up some corruption in the hearer. Our speeches should be poudered with Salt. Col. 4. 6. unlesse they be seasoned with grace, they are like unsavoury meate which for want of Salt becomes putrified Pro. 10. 20. The tongue of the iust man is as fined silver, that is, his words are pretious as silver, and like fined silver, they have no corruption joyned with them: but the heart of the wicked is little worth, and therefore his words cannot be gracious.

Rebellions in actions are, either the omitting of some good commanded, or the committing of some evill forbidden, the omission of some good is rebellion, although there concurre not an act of the will at the same time for the omission, first because the will at the same time doth concurre with the doing of some thing which should not then be done: that the doing of evill is rebellion against God, as the committing of Murder or Adultery none will deny.

Next it followes in the description, that the whole man must be subject to the law of God, viz. the Law of righteousnesse, not the Law of sinne, which reignes in our mortal members, and that in all things, and in all estates as well prosperitie as adversitie. There are two sorts of professors, sometimes the true professor, the upright man when he grows fat, strikes with the 〈1 page duplicate〉 〈1 page duplicate〉 heele, whereas before in adversity he subjected himselfe to the Lord; like an horse which being kept low, will easily be ruled by his rider, but being pampered and kept very lusty and fatte, lifts up the heele against him, and will not suffer the bit. Contrarily others, so long as they continue in an even and pleasant course will subject themselves to God, and his service, but when afflictions come, when God leadeth them through craggie and thornie wayes, then they will goe no further, the reason is, because their feete are not shod with the preparation of the Gospell of peace, they have not that peace of conscience which will make them willing to passe through all estates, which is like shoes to the travellers feet. We know he that is well shod will easily passe through Craggy and thorny wayes, whereas hee that is not so shod, dares not. Thus much for explication of the point: in the second place follow the reasons to enforce the exhortation, & from every word a reason may be gathered.

First, seeing every sinne is a rebellion against God, let this the rather move us to submit our selves unto him, that we may not be so great offenders as traitors.

The Second may be taken from the person of God, to whom we are exhorted to submit our selves, first in respect of his greatnesse over us, this reason the Prophet Malachy useth Chap. 1. 6 14. Secondly, in respect of his goodnesse towards us, who is so mercifull a father to us, this we may see urged, Isa. 2. 2, 3. Isa. 5. 23, 4.

The third may be taken from our selves who are exhorted to this duty. First consider that we are all his Creatures, we hold our being, and all that we have continually from him, therfore it concernes us to yeeld all homage to him, the more a man holdeth of his Lord, the more homage he oweth him Secondly, we are all his servants, therefore we are not to fulfill our owne lusts, or to obey Sathan, but only to doe our Lords worke; yea we are not his servants only, but besides bought with a deare price, even the precious blood of his onely Sonne, 1 Cor. 6. 20. when a man hath bought a servant and that at an high rate, he expectes the more and better service to be done by him. Thirdly, we are all his children, therfore we must yeeld all duty & obedience to him, this reason the Apostle useth, 1 Pet. 1. 14, 15. As obedient children fashion not your selves according to the former lusts in your ignorance, but as hee which hath called you is holy, so be yee holy in all manner of conversation. Lastly, we are all the Temple of the holy Ghost: a Temple that is consecrated to holy uses must not be profaned by putting it to common uses, this is sacriledge; so when we are temples consecrated to the holy Ghost it's sacriledge to profane these temples, to put them to base uses, this reason the Apostle useth, 1 Cor. 6. 19. What? know yee not that your • ody is the temple of the holy Ghost which is in you, which yee have of God, and yee are not your owne? &c. We now come to the uses of that which hath beene delivered.

This serves to cleare the justice of God who punisheth sinne with eternall death both of body and soule.Vse 1.

Obj. Sinne being a rebellion, deserveth indeed punishment, but death seemes to be too severe a punishment. Ans. When we heare that a rebellious childe is put to death, we judge him worthy of it & to have deserved it of his father, because the child received life from the father his father is so farre above him, and deserved well at his hands. By the same reason may God in an higher degree punish every sin with death.

Obj. But it seemes much that God should punish one sin with eternall death. Ans. The reason hereof is because the rebellions of the wicked are continuall. If they would cease to rebell and submit themselves to God, he would cease to punish. Againe it's just because God set before Adam life and death eternal, for him and his posterity, as by justice for his obedience he should have had eternall life, so for transgression he and all his deserved eternall death.

This may also serve to humble us for our sinnes,Vse. 2. seeing the least of them is a rebellion against God. The reason why many goe on quietly in their course of sinning is, because they consider not that God is highly provoked to anger by the same. For the better working of this humiliation in us, let us consider a few meanes. The first is to make catalogues of our sinnes, to set them in order before the light of our countenance, for otherwise God will surely set them in order before the light of his countenance. By setting them in order before us is meant that we should set the greatest in the first ranke, and so accordingly in order, untill we come to the least, so that it is needfull to know the greatnesse & heinousnesse of every one of them. For the better understanding of the greatnesse of every one of them, let us consider but this; a traitour, if after his treason committed, the King sends out his Proclamation to take him, and he after a third or fourth Proclamation, will not yet come in, it doth much more aggravate the offence, so often as we have despised the word & not hearkned to the reprehension for our rebellions committed, so often have we refused to be called in, when the King of Heaven hath sent out his Proclamations for us; therefore we cannot but conceive our former rebellion to be much more aggravated therby, therfore our soules should be humbled for it, for the multitude of our rebellions: it will be objected that we cannot possibly number them, yet a speciall meanes to discover them unto us will be to examine our selves by the word. For although a man have never so many spots about him, yet if he have not a glasse to looke in, how will he espie them? If a man come into an house in the darke, though it be all besmeared with slime and dirt he cannot discerne it without bringing a light with him; the word is this light which wil discover to us the foulenes & corruption of out soules 〈1 page duplicate〉 〈1 page duplicate〉 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 thē selves, 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,Vse 3. to our selves, to our whole man, inward ond outward, that we rebell not any longer, but submit our selves unto the Lord. For the farther enforcing hereof let us consider. First, some signes of this our submission. Secondly, the motives to it. Thirdly the means to attaine it. For the first,Signes the signes of this submission The first may be respect to Gods word, and delight in it, if we neglect his word and are not moved with the judgements and promises therein contained, then are we rebells. That Subject that heares the Proclamation of his Prince read, with the punishment annexed to be inflicted upon such as breake it, neglectes the same, regards not the punishment, but manifestes his contempt of them, shewes that he will not obey that law of his Prince, but rather rebels against it. That neglect of Gods word is a signe of rebellion is most evident, Isa. 30. 8, 9. 10. Now (saith the Lord by his Prophet) Goe, write it before them in a Table, and note it in a booke, that it may be for the time to come, for ever and ever, that this is a rebellious people, lying children, children that wil not heare the Law of the Lord, which say to the seers see not, and to the Prophets prophesie not unto us right things, speake unto us smooth things, prophecy deceites. A common excuse of simple people is, that they are not booke learned, though they delude their owne consciences, yet God is not mocked, he that made the eye shal not he see? he that made the understanding shall not he know? God knowes that this is but an excuse, and that sloath and negligence is the true cause that they have no more knowledge in Gods word, these thinke they have knowledge enough, and therfore need no more; but this will be tried, if they examine their desire to know more, & their delight in Gods word, which alwayes accompanies knowledge. Thus the Apostles reason stands 1 Pet. 2. 2, 3. If they had tasted how gracious the the Lord is, then as new horne babes they would desire the sincere milke of the word, that they might grow thereby. Act. 20. Paul tells them that he had revealed to them the whole Counsell of God, intimating that he had bin in fault, if he had kept the least part thereof secret: although the Pastour, if he be not diligent to teach be in fault, yet that excuseth not the people: though God requireth the blood of the people at those Pastours hands, that doe not feed them, yet the people perish notwithstanding. God oftentimes complaines that his people perish for want of knowledge: but poore silly people perswade themselves that to have much knowledge is not required of them, but of Schollers and Pastors; This obstacle will be taken away if we compare 1 Cor. 1. 5, 27, 28. with Heb. 6. 1. and 5. 12. We know although a man take no poyson nor lay violent hands upon himselfe, yet if he refraine the taking of his meate, he will soone famish, though a man abstaine from murder, adultery, and such heinous sinnes as will bring destruction to his soule yet if he take not the food of the soule, the word of God, his soule must needes famish.

Obj. But if we should spend much time in getting knowledge our estates would decay. Ans. Christ saith the contrary, Math. 6. 33. First seeke the Kingdome of God, and the righteousnesse thereof, and all these things shall be added unto you. Surely the cause why many decay in their estates notwithstanding their continuall toyle, and labour, is, because they seeke not the kingdome of God first: because Salomon asked wisedom, we see he wanted not riches & wealth, but had them in abundance. Let us take the Prophets Counsell in this case Mal. 3. 11. Bring yee all the tithes into the storehouse, that there may bee meate in my house, and prove mee now herewith, saith the Lord of hoastes, if I will not open you the windowes of heaven, and powre you out a blessing, that there shall not be roome enough to receive it. A speciall motive hereunto should be, the consideration of their miserable condition, who wander not being guided by the light of the word. They are like a traveller who is to take a great journey in the night, and knowes not the way, yea, that wants a lanthorne to give him light. See further two fearefull judgments denounced against the people which profited not by Gods word, but were uncapable of being taught the same Isa. 28. 10. 11, 12. Neglect also of the fearfull judgement denounced in Gods word without trembling at them is fearefull rebellion, the punishment whereof we may see, Ier. 5. 14. So likewise not to be moved with the promises contained in Gods word, is an evill signe, that we have not submitted our selves, to the Lord, it is wonderfull that so few come under Christs banner, and fight his battailes, seeing there are such excellent and incomparable priviledges promised to such as doe, Heb. 12. 22, 23. Whereas King Cyrus wanted not Souldiers, after he had Proclaimed that they who were Gentlemen should be made Knights, they that were Knights Lords; Surely if Christs promises had bin of this kinde, he should have had more followers then now he hath. Another signe of rebells is to obey Sathan and not God, his His servants wee are whom wee obey, Rom. 6. 16. Here many will say, they defie Satan, but let them learne of the Centurion, that they are surely Satans servants, if when he bids them doe this, they doe it when he bids them come they come, the godly indeed may somtimes be violently lead captive of Satan, but they are never his subjects for they never obey him willingly, nor Confesse themselves to be his servants. The wicked man walkes with his face towards hell, his back towards heaven, yet somtimes he may looke backe but not long together: wheras the righteous man walkes with his face towards heaven, & his backe towards hell: and although sometimes he fall backward, yet he recovers himself quickly and goes forward, like a ship which sayles from East to West, which though it be turned backe with some storme or tempest, yet when that is over, it sayles forwards, as before. Another signe of a rebell is to purchase goods and lands in the enemies Countrie, that shewes he doth not purpose to returne. The world may be called the Devills Countrie and therfore he who setteth his affections upon any thing here, and labours to purchase the same, hath this signe of a rebell: For no man can serve two Masters, Luk. 16. Some will object that they seeke for wealth out of a provident care to provide for themselves and those who belong to them, not because they make riches their treasure or set their hearts upon them. Therefore these must thus examine themselves, if they esteeme their riches above any thing else, care for the increasing of them more then for any thing else, if they do, they make riches their treasure A man ascending upon an hill, the higher he ascends, the lesse all things beneath seeme unto him. So when a man is ascending up to heaven in his conversation, the higher he goes, the lesse esteeme will he have of all earthly things here below. That which a man makes his treasure he spends most of his time, if if not all in increasing of it, and he who doth thus with his riches, makes them his treasure. The rich man may further know, whether he trusts in his riches by the effectes of his trusting in them, as by his feare of loosing them, by his griefe for their losse, and his joy in getting of them. He trusts in his riches when his heart failes, if they faile, as a Cripple trusting to his Crutches, when they are taken away, his legges faile him, hee can goe no further. Thus we have the notes or signes of tryall: now follow two or three motives to perswade us to this duty of submission.

First, Consider that we shall never have successe in any thing, so long as we continue rebells against God. For the feare of the wicked shall bee hrought upon him, Prov. 10. 24. an excellent example hereof see, Ier. 42. The wicked man alwayes either misseth of his desire, or if it be fulfilled, it turneth to his great hurt. When God suffers the wicked worldling to grow rich according to his desire, he either takes from him the use of his riches, or else suffers him so wholy to set his affections upon them, that he forgets God, which is worse. Another motive should be the fearefull judgements that are every where denounced against the wicked & rebellious, Psal. 11. 6. Isa. 30. 13, 14. They are very emphatically compared to a swelling wal and a broken Vessell. Thirdly, another motive should be the mercies that God bestowes upon his faithfull subjectes. He is as full of Compassion and bounty unto them, as the Sunne is full of light, or the Sea full of water. Lastly, another motive should be the easinesse of Christs yoake, and compare herewith how base a master the Devill is, how hard his yoake is, and withall how small his wages, a little pleasure here & eternall paine hereafter. Now Christs yoake becomes light and easie by these meanes.

First, they that take this yoake are strengthned to beare it: if a childe had an heavy burden layd upon him, and his strength accordingly increased, he would beare it with ease. Secondly, they who beare this yoake delight in it, it becomes easie, what will not become easie to a man if he delight in it? The Hunter delightes in his sport, and therefore endureth winde and weather to follow it

THe second exhortation followes, Resist the Devill and hee will flee from you. Which words containe two particulars. First, the exhortation it selfe, resist the Devill. Secondly, the encouragement hereunto which may stirre us up to the performance of the duty, and hee will flee from you. For the first exhortation, resist the Devill; Surely beloved there is no need of motives to stir up Christians to take up this exhortation, as a man being set upon by a Lyon needs no perswasion to flee from him, for that he will do as fast as he can, onely desires to have some way shewed him whereby he may escape: so the Christian which truely sees in what great danger he is continually, by the continuall lying in waite for him of Satan, needs no exhortation to flee from him, & shun him, only wantes a way to be shewed him, wherby he may escape this great danger. Therefore passing by all such motives as might be here propounded, let me set down only three particulars implyed in the text. First, the Devill is our adversary. Secondly, we must be furnished with strength and weapons, to resist him. Thirdly, we must put in practise this strength, and use these weapons, otherwise they wil not profit us.

For the first, that Satan is our adversary and that we must resist him, and fight with him; though wicked men that are dead in their sins take no notice of it, yet it's evident by Scriptures Eph. 6. 12. Wee wrestle not against flesh and blood, but against Principalities and powers, against the Rulers of the darkenesse of this world, against Spirituall wickednesses in high places. If the Devill were not our enemie why should the Apostle here exhort us to resist him? so that text, 1 Pet. 5. 8. is most evident for this purpose. Bee sober and vigilant, because your adversarie the Devill goes about like a roaring Lyon seeking whom hee may devoure. Here we see what kinde of adversarie he is. First, his strength appeares in that he is called a Lyon. Secondly, his fiercenesse and crueltie, in that he is called a roaring Lyon. Thirdly, his diligence in that he is said to walke about seeking whom he may devoure. That Satan is our professed adversary, and takes all occasions hee can of tempting us, appeares, partly by experience, partly by reason. By experience as Eve in Paradise was tempted by Satan, so at this time we have many experiences of the like kinde, in Witches, to whom the Divell hath appeared in sundry shapes, as many of them have confessed and others also have seene, so that it cannot be doubted of. And surely if Satan take upon him a voyce to be heard of the outward eare, as he did to Eve and doth now to many VVitches, then without doubt he being a spirit can much more by a mans phantasie present things to the minde, and so speake to the minde. Further also it cannot be doubted, but that he can make and frame propositions and reasons, & present them to the minde, and perswade by these his reasons as we see in Eve, Gen. 3. And this truth is also evident by reason, those which are usually called Faedae tentationes cannot but be suggested by Satan, as will appeare, whether we consider the manner of the suggestions, or the matter of them.

First for the manner by which they are cast into a mans minde, that they come not accidentally appeares, in that they come so often, and continue so long. Many have bin troubled with them for many yeares together. Againe, they come not by discourse, as appeares from the suddennesse of them, in that they are cast into a mans minde without any former thoughts which might bring them in. Againe, that they come not by the strength of a mans affections, appeares in that he doth presently abhor them, in many there is no consent at all given to them, it remaines therefore that they must needes proceed from Satans suggestion.

Secondly, it appeares in the matter of temptations, as to instance in that one for a man to kill himselfe, seeing it's a principle deeply grafted into every creature (as it cannot be otherwise) to preserve it selfe its own life, this thought in a man to seeke all meanes to kill himselfe, cannot come by any other meanes then by the suggestion of Satan, for we never knew any other creature willingly worke it's owne destruction, onely the Swine in the Gospell into whom the Devil had entred. Therefore surely man but by the Devills perswasion (man being a reasonable creature may be moved with reason) would never doe it.

Here it may be said that reason will move a man to under-goe a lesse danger to escape a greater,Obj. and for this cause men make away themselves.

With the heathen indeed,Ans. who knew neither heaven nor hell this might prevaile, but how can this be true in a Christian (I meane one borne in the Church) who is perswaded there is a Hell for the wicked? can any such man be so fearelesse and so voyd of reason, as to cast himselfe into hell which he seekes to shunne? would any man standing by the fire, voluntarily throw himselfe into the fire that he might not be burnt? or cast himself into the water, that he might not be drowned? the reason is the same here.

There are two speciall wayes by which Satan useth to tempt men, the first by subtracting the meanes 〈1 page duplicate〉 〈1 page duplicate〉 God useth to call men by to himselfe. The second is, by laying snares and baites of his owne. For the first, there are three meanes, by which God useth to unite man unto himselfe. The first and principall is his word, the second his mercies, the third is afflictions. Which two latter serve to quicken the first and make it ef- effectuall. Concerning the first his word, Satan labours to frustrate it many wayes either by keeping it from men so he kept S Paul from comming to the Thessalonians to preach the word, 1 Thess. 2. 18. We would have come unto you, even I Paul once and againe, but Satan hindered us. Or else keeping men from the word as in the parable Luk. 14. 17, 18. Or if men come to heare it by making it unprofitable unto them, either by making them delight only in the pleasantnesse and sweetnesse of the style wherein it is delivered, and so neglect the word: as if a man should only delight to behold the curious workmanship of a peece of cloth he hath, and never use the same to cloath himselfe with, or by making them delight in observing the defectes and infirmities of him which preacheth, so that the Sermon being ended their whole talke is of the slips and infirmities of the preacher These men are like a strainer through which the pure and good milk runs without stay, only the haires and motes remaine behind. Or else Satan doth it by making men at the hearing of the word to be senslesse & stupid either by blinding their eyes that they cannot discerne the truth, thus saith the Apostle, 2 Cor. 4. 4. The God of this world hath blinded the mindes of them that beleeve not, least the light of the glorious Gospell of Christ who is the image of God should shine unto them. Or by hindering their assent that they cannot receive the word nor beleeve it: So that though the word be a hammer, yet it cannot breake them; though it be a sword yet it cannot enter into them. And further if the hearer arise with some good purposes in him; to reforme his courses and lead a new life, whereas the right way is now presently to worke them on his heart; Satan labours forthwith to quench them or to steale them away: if there be likelihood of reformation and turning, then presently he presents to a man his beloved sinnes which he is loath to part with, to see if they will stay him; and calls to minde the reproches & ignomines which will surely attend upon that profession: he suggestes that he wil never be able to undergoe it, in regarde of the strictnesse and rigour of it, with many other difficulties By this meanes oftentimes, the good motions which were in a mans minde become but a cloud which Satan bloweth over.

A second meanes to 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 〈1 page duplicate〉 〈1 page duplicate〉 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 thereforeVse. 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 tryall, so is opportunity. Vpon all opportunities the divell tempts men to some sinne or other. Hence the Apostle, 2 Cor. 2. 7. exhorteth the Corinthians to forgive the incestuous person amongst them, and to comfort him, lest otherwise the divell might have more power over him, and tempt him to despaire, or some such sinne; Ye ought rather to forgive him, and comfort him, lest perhaps such a one should bee swallowed up with overmuch sorrow, wherfore I beseech you, that you would confirme your love towards him.

Hence it stands every man in hand,Vse. when Satan drawes him into some sinne by occasion, as by evill company, or the like, then to consider and looke what sinne he is most exposed unto by that occasion, and so to defend himselfe that Satan foyle him not.

Thirdly, his subtiltie appeares in the convenient glosses, which hee covers sin withall, whereby he blinds a mans judgement, so that either he sees it not to be a sinne, or else he sees not the punishment of it. So that as a blind man knowes not whether hee goe aright or no, or when he is right: no more doth hee; Hee useth two meanes to blind mens judgements in this manner, first by stirring up in them some immoderate affection, which whiles it raignes, hinders the judgement from discerning aright of things. As the eye of a man when it is troubled sees all things amisse, and not as they are indeed, yet afterwards the impediment being removed, it sees things as perfectly as before: so when the mind of a man is distempered with anger, or some immoderate affection, hee judgeth not aright of Kings, but being carried with violence of passion doth many things amisse, afterwards when his distemper is ceased he comes to his right judgement, and plainly sees how he was deceived before. Secondly, hee doth it by hindring us from applying the rule aright to our actions. Thus in Vsury, when a man is possessed with the love of money, and takes great delight in it, that man is not able to apply the rule in Scripture to himselfe, whereby this his sinne is forbidden. Satan is so crafty, that he invents sundry distinctions, whereby he perswades him of the lawfull toleration hereof. So when the rule in Scriptures for Ministers is, that they ought to care and bee solicitous onely for their flocke to feed it, yet few can apply this rule to their actions, but seek chiefly their owne gaine & preferment. When a man beholds a thing through his affection, like as his affection is, so seemes the thing to be, like as a man when hee sees any thing through a glasse, the object seemes to bee of the same colour that the glasse is: thus affection deceiveth a man. But these things though they are hidden from men here, yet for the most part at their death they are layd open before them, the immoderate affection that hindered judgement is then taken away, and Satan also who blinded men before, makes things appeare unto them as they are. Who sees himselfe thus beset with his adversary, and desires not to have strength and weapons wherby he may resist him? which is the second point.

The strength and meanes whereby we may resist him, are especially these three;

First, to have our hearts filled with grace, that so the di • ell may find no roome to enter.

Secondly, to cast • ut our false friends, which when our adversary assailes, will turne from us and take his part; these are our wicked lusts.

Thirdly, to seeke this help from Christ, we have no strength of our selves, it is hee onely which can helpe and uphold us.

For the first, Wee must have our hearts filled with grace, which is an especiall meanes, the reason may bee gathered out of the Parable, Luk. 11. 24, 25. When he commeth he findeth it swept, and garnished; that is, voide of goodnesse, empty of grace: were it not for this hee could not have entered, our hearts therfore must be filled with grace. The Conscience of man is like a strong fortresse, out of which he casteth this his enemy who had possession of it, or like an house wherein the divell dwelt and tooke delight, which when hee is cast out of, hee goeth up and downe through dry places, that is seeking to get in, and enter into some others; seeking rest and finding none, that is not able to enter into any others, hee returnes againe, and as an enemy cast out of a strong hold, if hee bee not withstood by a garrison, gets possession again; So if Satan returning findes not a garrison of graces and vertues fortifying the man, if there be but the least roome voide enters againe into him, which if the conscience had been full of grace he could not have done. As in nature, non datur vacuum, there is no place empty; So in the heart of man there will be something or other, if it be not filled with good thoughts, it will be filled with bad: if it bee not filled with the graces of Gods Spirit, it will be filled with Satans temptations. This may rather be called emptinesse then fulnesse; a thing is said to be empty, when it is voide of that it should be filled withall. A Well when there is no water in it, is said to be empty, though it be full of ayre. So long as the true fulnesse of Gods grace tastes in our hearts, so long the divell cannot enter, but when there is not this fulnesse, then according to the measure of vacuity more or lesse, Satan entring into a man doth possesse him. Moreover, as there is a double emptinesse, so there is a double fulnesse. First, there is an emptinesse of knowledge, such was in those Gentiles of whom the Apostle speakes, Rom. 1. 22. Professing themselves to be wise, they became fooles: and vers. 21 they became vaine in their imaginations, and their foolish heart was darkened. Answerable to this there is a fulnesse of knowledge, and of all the graces of Gods Spirit. Such is that which the Apostle prayes for, Coloss. 1. 9. Wee cease not to pray for you, and to desire that yee might bee filled with the knowledge of Gods will, in all wisdome, and spirituall understanding. Ephes 3. 14. For this cause I bow my knees unto the Father of our Lord Iesus Christ, that yee may bee able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of CHRIST which passeth knowledge. Secondly, there is an emptinesse of conversation, voide and empty of the duties which are performed in a good Conversation. This is called vaine Conversation, 1 Pet 1. 18. Yee were not redeemed with corruptible things, as silver and gold, from your vaine conversation, received by tradition from your fathers. So likewise there is a fulnesse of conversation opposed to this emptinesse, when a mans whole life is filled with the fruits of Gods grace, such the Apostle prayes for Phil. 1. 10, 11. This I pray, that yee may approve things that are excellent: that yee may bee sincere, and without offence till the day of Christ, being filled with the fruites of righteousnesse.

Wee must labour to have this fulnesse of grace in our hearts.Vse 1. For as inke sinkes into wet paper, and runnes abroad upon it, but when the paper is covered with oyle, it slideth and sinkes not: so when the divell offers his snares to any empty heart, they enter in and foile him, but when the heart is fortified with the fulnesse of grace, Satans baites cannot take hold, nor enter in Wee may discerne when this fulnesse is, there is no roome for vaine thoughts, for unchast desires, for any immoderate affections. One would think an empty heart could not bee discerned so well: as wee know an empty barrell by the sound, so wee may discerne whether there be this emptinesse in men, or no, by their speeches and actions.

VVee must have this fulnesse of Conversation,Vse 2. wee must alwayes be exercised in the fruites of godlinesse, never without some good speeches, actions, thoughts, or affections. When we are not busie in Gods service, the divell takes an occasion to tempt us to serve him when wee are not doing some good, the divell tempts us to some evill.

But whether is anyQuest. man able to have this fulnesse of Conversation here required?

It is sure,Ans. 1. every Christian ought to have this fulnesse. Secondly, it is sure every true Christian hath the same in some measure which may thus be expressed; all the actions of a Christian life may bee reduced to these three heads. Either they are actions of his generall Calling, as he is a Christian, so they are all good; or secondly they are actions of his particular Calling, which if not done for any by-respect, but all for a good end in obedience to God, they are good also. Or thirdly, they are such actions as further a man in doing his duty in either of these Callings, which doe either strengthen him, as eating and drinking, which being used without excess, make us fitter for our Callings, being good actions, or else they are recreations to refresh us, which also used as the former are good actions. If all these actions may be good, as wee see they may, seeing a Christian may be alwayes performing some of them, hee may alwayes bee doing good, (according to the substance of his actions) though there be many imperfections in them, and so may have the fulnesse of conversation. 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;Vse 3. we must put on the whole armour of God; we must not onely put on the brest-plate of righteousnesse, and leave off the sword of the spirit, but wee must put on the whole armour of God, if there be but one part left naked and uncovered, 〈1 page duplicate〉 〈1 page duplicate〉 there the divell will bee sure to wound us.

The second means whereby wee are to resist Satan, is to remove all false friends, our lusts, and corruptions, which lye in our mindes, and like tinder are ready to take fire by the least sparke of tentation. Therefore S. Iames tels them, it was their lusts which caused contention amongst them. It may be spoken to our comfort, that Satan hath not power to compell any to evill. Daemon non dicitur iussor, sed incensor vitiorum, he cannot move the will and affections, onely by Gods permission hee may somwhat move • he phantasie by cer • aine objects: but it • s mans corruption which yeeldeth to his tentations, tha • makes him so much prevaile with me • This is plainly shew • ed, Iam. 1. 14. Every ma • is tempted, when hee i • drawne away of his own • lust, and enticed. Act. 5. 3 • Why hath Satan filled th • heart, (saith Peter to A • nanias) to lye to the hol • Ghost, and to keepe back • part of the price of th • land? So that Sata • doth no more, the • if a man should per • wade to evill, onely is • perswasions are •• ronger, and farre • ore subtill, therfore Peter asked Ananias • hy he suffered the • ivell to fill his heart, • hich implyes it was • is yeelding to him, • hich caused the di • ell to prevaile. So • hen David returned •• om the slaughter of the Philistims, and the wo • en came out of all the Ci •• es of Israel to meet Saul, 1 Sam. 18. 6, 7, 8. It is sayd that Saul being • exceeding wroth tha • the singers ascribe • to David tenne thou • sand, and to him bu • one, hee had an ey • that is, an evill eye • on David, from tha • day forwards, and (i • is added) on the mor • row (this his corrup • tion of envy having made place for it) th • evill spirit came upo • him. Thus in Iuda • the strength of his covetousnesse made way for the divels • entation: if the same • entations had beene offered, or cast upon • ny other of the Disciples, they would never have taken • lace, because they wanted this corrup • ion of covetousnesse which was in Iudas. This advantage Satan • ath of us, he knowes what sinnes all men are most given to, by reason of their corruption. Therefore when hee tempts them with objects answerable to their corruptions, hee knowes they cannot, (or if they can, very hardly) resist them; Hee tempts the drunkard with company which wil draw him to fall into that sinne▪ because hee knowes the drunkard cannot refuse such company being offered. The lascivious hee tempts with an unchast object, which he knows hee cannot resist. Thus he makes mens corruptions betray them, although some corruption and lust may be still, and dead in a man for a while, yet when a fit object is offered, if it be not fully mortified, it will take hold, and shew it selfe.

But by what means may these corruptions and lusts lying in a mans heart be removed?Quest.

Onely by repentance:Answ. when our hearts are hardened and made senslesse with these corruptions, and with the custome of sinne, the sorrow of repentance can onely humble the heart, and mollifie it againe, and make it fit to take another impression; as waxe when it is melted loseth the stampe it had before, and is plyable to take any other▪ so the heart being softened throughly by the sorrow of repentance, loseth the former stamp which sinne had left upon it, and is •• dy to take another. But a little sorrow is not sufficient to mollifie the heart enough, it must be a deepe sorrow and continuall; Wee may perhaps by a little sorrow cut off the tops of sinne, but unlesse the ground of our hearts bee sufficiently broken, wherein sinne had taken roote, the rootes of our sinnes will still remaine▪

How shall a man know,Quest. whether his lusts bee sufficiently rooted out of him?

This may be a speciall signe that they are;Answ. when any such objects are offered, which prevailed with him before, if now there bee in his heart a true hating and loathing of them, so that they cannot prevaile with him againe: but if the like objects work on him againe, it is sure his lusts remaine still in him.

The third meanes whereby we may be enabled to resist the divell, is by seeking to Christ for helpe, of him onely wee have spirituall strength; hence the Apostle exhorts the Ephesians, besides, Putting on the armour of God, to bee strong in the LORD, Ephes. 6. • 0. The Conies which the Wise man speakes of, Prov. 30. 26. if they come out of their rocks, lye open to bee devoured by the lyons & other wilde beasts: so also if wee be out of our rock, we are exposed to the greedy desire of the roaring lyon, the divell and his tentations; it is not sayd that wee are stronger then hee is, but he which is in us, Christ, is stronger then he which rules in the world Let us learn wisdome of the conies, which though they bee very weake, yet because they make their houses in the rocks, and continually keepe in them, no wilde beast can devour them, though we be never so weak, yet if we will flee to our rock Christ, and alwayes rely on him, we need not feare the divell, and all his tentations, if there were any strength in our selves, this might not seeme needfull, but seeing Adam before hee fell, having such strength could not resist the divell in Paradise, much lesse can wee now; our onely strength is by faith in Christ. As Gideon was to send away a great part of his hoast by Gods command before hee could overcome the Midianites, so must we cast away all confidence in our selves, before wee shall be able to overcome the divell by relying on Christ. We must therfore cast our selves wholly upon God, and relie on him, and say with Iehosaphat, Wee know not what to doe, O Lord, but our eyes are upon thee, 2 Chron. 20. 12. We must take heed of assuming any strength to our selves, when God raiseth a man up, he thinkes that he rose, partly by his owne strength, this is to take away the glory which belongs to God alone, and greatly to dishonour him: we see that those who trust in their owne strength, are often suffered very grievously and desperately to fall. So Peter when in confidence of his owne strength, as may appeare Math. 26. 33. Hee followed Christ into the high Priests hall, then the divell tempted him and gave him so fearefull a foyle. This and the like examples should teach us to bee very thankfull to God, that hee hath preserved from such like falls hitherto, & to cleave the neerer to him, that we may not in the like manner bee foyled hereafter.

But some may object,Object. that grace is a very good thing, and therefore a man may trust in his owne grace?

This is all one to number the people with David, Ans. and to make flesh our arme. To make flesh our arme, is no more then to trust in some creature, grace is a creature created in man by the gracious worke of Gods spirit, therefore to trust in a mans own grace is to make flesh his arme.

VVe must withall know this Caution, that there are three things which will constraine Christ to forsake us, and not help us at need.

The first is unfruitfulnesse,1. Hindr. when God finds not the increase of his grace, which he lookes for in us, the figtree was cursed, because it bare no fruit when Christ expected to have found fruit upon it. God layed waste and destroyed his vineyard, because it was unfruitfull, after much cost and labour had been bestowed upon it, God looked it should have brought forth grates, and it brought forth wilde grapes, Is 5. 4. The same is expressed in the Parable, Math. 25. 26. The reason hereof is, because God will not suffer his name to be taken in vaine, by whatsoever God is knowne, that is his name, so that the graces of God, which after a speciall manner are the names of God, he will not suffer to bee taken in vaine, he will not suffer that they should be idle in a man, decaying daily, and never increased.

The second Hindrance is any sin that lyes in a man unrepented of,2. Hindr. as we may evidently see Rom 1. 26 2 Thess. 2. 10. the reason why this makes Christ with-hold his helpe from us, is, because one •• nne makes way for another, and causeth another, not onely effectivè, making a man the more ready by custome to commit sinne againe, but also meritoriè, for the committing of one sinne, is often a punishment for the committing of some other sinne before.

The third Hindrance is,3. Hindr. the thrusting of our selves into battel; therefore we alwaies reade that the Israelites (whensoever they went out to battell without asking counsell of the Lord,) fell before their enemies. As it is with the head, so it must be with the members. Our head Christ Iesus was tempted of Satan being led aside by the spirit into the desart. Moreover, we are Gods champions, and if we goe out to battell without his leave, wee are not in his wayes, and therefore have no promise of protection or defence. When hee which is our full strength doth leave us, what strength have we to resist our adversary. Let us consider the example of Salomon and Paul; Salomon because hee tooke a wife of the Aegiptians contrary to Gods command, and so thrust himselfe into tentation, was left to himselfe; and so fell shamefully. S. Paul was led into tentation, there was given him a prick in the flesh the messenger of Satan to buffer him, therefore Gods grace was sufficient for him, and he overcame the tentation.

This reproves manyVse. who travell for pleasure, or to see fashions, and that goe to battell without Gods sending: therefore they speed thereafter, for they never returne without some wound taken, and that many times mortall. This they are to consider, who thrust themselves upon occasions of sinning, us into evill company, where they have no promise of Gods protection.

The third generall thing drawne out of the text was,The third generall. that we should put in practise the strength we had, and stirre up those graces which are in us; This the Apostle especially aimes at in this place, exhorting them to resist the divell; for all these graces will doe us no good, except we put them in practise, and stirre them up in us. We are therefore continually to watch and pray; this ward wee are to keepe over our selves, is not easie, no, not then when any tentation is newly overcome, for then another is ready to enter: So that wee must be like the builders of the Temple, which held a sword in the one hand, and built with the other, being in continuall feare of their enemies: Wee must watch continually armed, when we have least care, then is Sathan most powerfull over us; wee must have our hearts both hard and soft, hard to resist all the tentations of Satan, & impressions which hee would set upon them: but soft to receive any grace, or impression from the Spirit of God. VVe must not quench the spirit, but the fiery darts of Satan, that wee may performe this, three duties are required of us.

First, wee must by all meanes labour to bee acquainted with the policies of Satan, as S. Paul testifies of himselfe that he was, and to the end wee may see his policies, wee must pray unto God to open our eyes, and enlighten our mindes, that wee may have a sight of them, and that is here worth the observing, which some Divines hold concerning the fall of the Angels, that it was onely through the want of stirring up those excellent things, and lights of knowledge which were in them, that brought them to their fall; the want of this was also the cause of Adams fall.

Secondly, we are to runne over all the tentations wherwith Satan hath tempted us, and see his manner of proceedings, and what policies hee hath used, that so when the like policies come againe, wee may be able to resist him, knowing how hee did formerly deceive us. Why should Satan every day grow more and more subti • e to tempt us, and wee not grow more and more acquainted with his policies to resist him?

The second duty is to resist him at the first, for when wee give place unto him at the first, then God doth in judgement give us over to him, and suffers him to overcome us: See this in the example of Saul, 1 Sam. 18. 8, 9, 10. Now for the divell to take place in us, and overcome us, differ not as may appeare, Ephes. 4. 26, 27. Let not the Sunne goe down upon your wrath, that is, let not the divell overcome you in this, neither give place to the divell. Although by every sinne the divell doth not take place, yet every sin makes more roome for the divell, untill at the length hee enter. Marke what the Prophet Hosea saith, Chap. 7. 6. They have made their hearts ready like an oven, whiles they lye in waite: their baker sleepeth all the night, in the morning it burneth like a flame of fire. Here then wee see, that as an oven if there bee but little fire left in it over night, yet if the baker sleep & quench it not, yet in the morning the whole oven is as hot as fire, and flames as fire: So if there bee the least sparke of sinne left in a mans conscience, if hee neglect, and doe not quench it at the first, it will quickly get strength and flame forth, so that it will bee very hard to quench it. Many who have given way to vain & idle thoughts, and have carelesly given themselves to idlenesse and ease, at length have become altogether in Satans power: like as a soft thing yeelding at the first, presently receives impression, their hearts being once polluted, presently all their affections receive the same impression. It is the heart which setteth the seale upon all the actions, like. as a seale which alwayes sets the same impression on the waxe which it hath it selfe.

The third duty is, wee must resist him in every sinne whatsoever, and not in some sins onely. Although we overcome many sins whereunto Satan doth tempt us, yet wee doe not overcome Satan, unlesse wee overcome all sins whatsoever. Every sinne is as it were a doore into a mans heart whereby the divell doth enter; Now suppose all these doores were shut but one onely, the divell could enter into the house of our hearts by that one doore, and possesse them as well as if there were more doores. Suppose a mans house hath many doores, although all bee shut but one, a man may as well take possession by entring at one, as if all were open: Also every sinne is a snare: what matter is it, whether Satan hold us fast by many or one? the divell hath many weapons whereby hee playes with us, and though we can beate him at many, yet if hee be but too hard for us at one, that is sufficient for him, for hee can slay us with that one weapon: and what matter if hee slay us with a pen-knife, or a speare, a great sinne, or a little one, for sure it is, that the least sinne seene and continued in, or delighted in, is sufficient to keepe us in the divels power, and for the divell to hold us fast with.

THus much hath hitherto been spoken of those words of the text, Resist the divell, now wee come to the second part, the promise, in these words, and hee will flee from you. This is a promise of incouragement to resist the divell, because they that doe so shall surely overcome. The like argument the Apostle useth, Rom. 6. 14 Thus Captaines use to encourage their souldiers in hope of victory; when we have fought with Satan a long time, and yet find not that we prevailed, presently wee are ready to saint, and to give over battell: now to prevent this, we have here a promise of victory. Yea, the words intimate something more the divell shall flee from you; wee shall not onely prevaile against him, but also wee shall be lesse tempted by him hee shall depart from us, wee may see this in our owne head Christ, Math. 4. 11 • hence then the doctrine ariseth;

That whosoever doth truly resist the divell,Doct. shall get the victory of him.

Which victory is double, both generall, according to the generall resolution a man hath to resist Satan in all his tentations, and also particular in every tentation. For proofe of this doctrine wee have those words, 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of tentation, and those 1 Cor. 10. 13. God is faithfull, who will not suffer you to bee tempted above that you are able: but will with the temptation also make a way to escape, that yee may be able to beare it. This promise Go • performes, either by encreasing the strēgth and patience of him that suffers, or else by lessening the affliction and tentation according to his strength.

The reasons of this doctrine may bee these,Reas. the first is taken out of Rom. 6. 14. where the promise is this, Sinne (that is originall corruption) shall • ot have dominion over us, • en neither shall the • ivell himselfe have • ominion over us, • ut sinne, saith the A • ostle, shall have no do • inion, therefore not • e divell.

The second reason • ay be, because wee • e in Christs kee • ing, 1 Pet. 1. 5. we are • ept, saith the Apo •• le, by the power of God, • rough faith unto salva •• n. Christ is our shepheard, and wee his sheepe, so that hee will take care for every one of us, hence those most sweet and comfortable words▪ Ioh. 10. 27, 28. My sheep • heare my voyce, and • know them, and they follow mee. And I give unto them eternall life, and they shall never perish, neither shall any man plucke them out of my hand. Yea, Christ testifies of himselfe, Iohn. 17. 12. that hee had not lost one of those whom his Father had given him. Besides, if the death of Christ was able to reconcile us unto God, then much more his life being a more powerfull meanes, shall preserve us to eternall life, this is the Apostl •• owne argument, Rom. 5. 9. O Much more, being iustified by his bloud, wee shall bee saved from wrath through him. For if when we were enemies, we were reconciled to God by the death of his Sonne: much more being reconciled, wee shall bee saved by his life. And although wee have not this preservation for our owne sakes, yet God will preserve us for his owne names sake, we being his portion, The Lords portion is his people, Iacob is the lot of his inheritance, saith Moses in his most divine songs Deut. 32. 9. Surely God will not loss his portion, therefore hee will preserve his children which are his portion.

The third reason is drawne from the weaknesse of our enemy,3 with whom we fight, namely Satan, who hath received his deaths-wound, and over whom Christ hath triumphed, as appears Col. 2 15. Hee hath spoiled, saith the Apostle, principalities and powers, and hath made a shew of them openly, triumphing over them on his crosse. Now the divels strength is not taken from him, but he is spoyled of that liberty which he had before, of exercising his power upon us; for hee had power as a tormentor once over us, and liberty to use that power, but now all his liberty is taken away, and therefore hee onely tempts and afflicts the children of God by permission, and hee can goe no further then God permits. Hee could not tempt Iob at all, untill hee had permission from God, and then also hee could afflict him onely after that measure, and by that means which God suffered him. For the further clearing of this truth some objections that may be made, and which use to arise would be answered.

If indeed in the time of tentation I were perswaded that I were truly in Christ,Object. then I should not doubt to get the victory, but in tentation I cannot finde this perswasion.

Some men are in the state of grace,Answ. others are not. Now this promise indeed, as all of the like kind, pertaine to them that are in the state of grace; and for such, in tentation they are neither to beleeve Satan, nor their owne reason; for a man in tentation, is like one in a swound, who hath no use of his senses, let a man therefore consider his former life, whether there hath beene any reformation in that; whether he hath felt a change in his heart, which if he can find, whatsoever he feeles for the present, he needs not doubt but hee is in Christ. Now amongst other signes this is a speciall one, if he can find that hee doth truly resist the tentation, not for the avoiding of vexation or perplexity that doth accompany it, but for the avoiding of sinne which hee is tempted unto. Otherwise, if the party bee not in the state of grace, then first he must apply to himselfe the promise of sanctification, and must beleeve his engrafting into Christ, before he can have the promise, or apply to himselfe the victory.

But it may bee objected,Obj. that a man may beleeve a falshood, which hee is not bound to doe.

For answer hereunto we must know that there is,Ans. a twofold act of faith, the first is to cast a mans selfe upon Christ for the remission of his sinnes, and this is sufficient for justification as appeares, Rom. 4. 5. To him that worketh not, but beleeveth on him that iustifieth the ungodly, his faith is counted for righteousnesse. After this application truely made, will follow love, repentance, and obedience. The second act is a reflex act, whereby a man is perswaded that hee doth beleeve, from whence ariseth spirituall joy. Hence the Apostle in his prayer for the Saints at Rome, Rom. 15. 13. phraseth it thus, Now the God of hope fill you with all ioy and peace in beleeving. He that will exercise this second act of faith before the former, beleeves a falshood, otherwise if a man have the former, hee ought to exercise the second, and then hee needs not doubt of the victorie in tentation.

Many have had experience of the contrary,Object. so that although they have often and long resisted Satan, yet they are still foyled by him.

Though indeed they be foiled for the present,Answ. yet they get more strength afterwards, according to that, Rom. 8. 28. All things worke for the best unto those which love God, to them who are called according to his purpose. Yea further, the divell failes in both his ends in tempting them, his first end is to have his house swept, the other to have it garnished, that is, to empty the heart of grace, and to strengthen sinne in him, now this endevour to strengthen sinne, is frustrated, both in regard of the guilt and power of it; First, for the guilt he is not able to make that plaine against us, because God accepts of our persons, and nothing in the old man can hinder God from accepting the new man in us. And although upon the committing of every sinne there doth necessarily follow a guilt, yet repentance & the righteousnesse of Christ comes betweene, and hindereth the same from redounding upon the person of the beleever.

Secondly, in regard of the power of sin, his tentation makes not sinne have more dominion over us, or more sway in us, but the contrary, like as the water of a well that hath mud at the bottome, although some may thinke it the fouler for the mudde, yet it is the clearer. So the corruptions of a mans heart being stirred by tentation, after become lesse, this being an occasion of their purging, for hereby a man sees his corruptions which lay dead before, and so labours to purge his heart from them, see this evidently in Hezekiah for his failing, which is set downe 2. Chron▪ 32. 3. he had a profitable end of it, as is expressed vers. 26. David had a secret trusting to the multitude of the people before he numbred them, although he saw it not in himselfe, but as soone as he had numbred them, his heart smote him, and then he was humbled for his sinne. Secondly, tentations are so farre from emtpying us of grace, that they increase it in us divers wayes. First, because they drive us neerer to Christ, to seeke him, they make us fitter to receive him, for wee must be emptyed of our selves, before we are fit to receive Christ. Secondly, because they increase humility in us, which is the ground of all Gods graces, so that there is no grace but hath his rooting herein, that tentations doe humble us, and empty us of all conceit of our selves, appeares plainly in the example of Paul, 2 Cor. 12. 8. Thirdly, because grace is purified by afflictions, as spotted clothes, are clensed by washing, and like as gold is purified by the fire; so then the meanes which Satan useth to winnow out the good corne, and to leave the chaffe, to purge out the pure gold, and leave the drosse, the same meanes God turnes to the contrary, to winnow out the chaffe from the good corne, and to purge out the drosse from the pure gold.

Another answer to the former objectio • may be this, thoug • God suffer Satan t • foile his children, ye • in the end they over • come and becom • conquerors, as in bat • tell a man may re • ceive many foyles • and many wound • of his enemies, and yet in the end overcome him.

But wee have had experience,Object. that many have lyen under a • entation to their • eath, and have not • eemed to have over • ommed it, how • ould these prevaile • ver Satan?

For answer,Answ. wee • ust know the spirit • eing in the child of God tempted, there • ust needs bee some • ct and fruit of the • pirit, although the • arty himselfe dis • erne it not, and this • orke of the spirit is such as God accepts▪ Rom. 8. 26, 27. So the • the victory is in truth though not in shew, and therefore as profitable to them But here this caution must bee added, that wee looke not to overcome whilest we stand still and remain idle, wee must performe our duty, before wee can expect that God will performe his promise, we must therefore resist the divell. God keepes and preserves us, but it is by means, as appeares 1 Pet. 1. 5. God keepeth us through faith unto salvation, and the Apostle S. Iohn saith, that hee who hath a true hope, will purifie himselfe as God is pure, 1 Ioh. 3. 3. Although God be said to keepe us, yet wee are said to keepe our selves, which is to be done by a carefull use of the meanes which God hath appointed. If a Patient should professe that hee had committed his life unto the skill of the Physitian, and wholly depended upon him, whereas notwithstanding hee would neither abstain from the things which his physitian told him to bee hurtfull, nor take any thing which hee prescribed, were this man to be beleeved? The like may be said of him who professeth, he desires to get the victory in ten • ations, and that he depends upon God wholly for it, and yet never useth the meanes God hath appointed for it. Now these are especially three, two whereof are things to be abstained from, namely reasoning and conferring with Satan and gazing upon the object, one thing is to be done to get the armour of salvation, to be girt with it, to have the shield of faith especially; there is none which hath beene overcome in tentation, but he hath failed in one or all of these. Eve failed in all, she conferred with the Serpent. Secondly, shee gazed upon the object, the fruit of the forbidden tree. Thirdly, she used not the shield of faith, to reject the lyes of the Serpent, who said you shall not dye at all, when God had said to the contrary. The like wee see in Davids tentation, hee gazed upon the object till he was taken, neither did he use the armour of salvation as he ought to have done. Iob failed in neither of them, when as hee said, Iob 31. 1. I made a covenant with mine eyes, there is his resolution, for not reasoning or disputing with his corruptions; why then should I thinke upon a maid? there is his resolution for not staring upon the object, For what portion of God is there from above? and vers. 3. it is evident that it was faith in beleeving the threatnings of God towards the wicked, whereby he was terrified from walking in their wayes; Is not destruction to the wicked? saith hee, and a strange punishment to workers of iniquity? Doth not hee see my wayes, and count all my steps?

Now followes someVse 1▪ Consectaries or Vses from the former doctrine, the first may be for reproofe of those who stirre not up themselves to resist the divell, notwithstanding they have the promise here made them: Such are those who by custome, and the bad inclination of their natures, give themselves to some lusts which they never set themselves against, and herewithall they excuse themselves, it is their weaknesse and inclination of their nature, they must be borne with, their heart is good, and their mind is good, but to these bee it spoken, their excuses wil not defend them, for if they would resist as they ought, the promise is made to them, they should not faile to overcome. This is the excuse usually made of most men for some principall lust that raignes in them. But whereas they have the promise of God for victory, there should be no doubt of overcomming: and whosoever doth not last out these Anakims, these lusts, which are his deadly and sworn enemies betimes, hee shall find they will be pricks to his sides, and thornes to his conscience, even all his life-time, and at the houre of his death especially.

The second Vse is for tryall.Vse 2. Herē wee may have a rule to try whether we have resisted Satan or no, and surely most fearfull is their estate, who have not put Satan to flight by resisting, but are put to flight by him in yeelding, and of these there bee two sorts; First, those who never resist at all. Secondly, those who after resisting a while fall away, and give over. First for those who never felt any combat of Satan, and know not what his assaults meane, it is impossible that they should bee escaped out of Satans power, he will never leave his possession so easily. We see when he was cast out of one, whose body hee did but possesse, before his departure, he rent and tare him, and will he so easily leave the possession of a soule, which is his more proper seat? How then can any man think he hath gotten the victory in this spiritual combate when he hath not stricken a stroake, nor felt any blow, none are Christs souldiers, or those whom he came to redeeme, but such as are described, Isa. 61. 1, 2, 3. The Apostle saith, Rom. 8. 15. Yee have not received againe the spirit of bondage to feare, &c. intimating that they received that, before they received the spirit of adoption; whosoever therefore hath not felt any assault from Satan, sure it is that as yet Satan raignes in him as his king, and those men who themselves have had no skirmish with Satan, for the most part censure rashly of such whom they observe to bee more fearefull of offending in lesser matters. Yea, indeed they judge foolishly of the wayes of God, having had no experience of them. But the estate of the second sort who fall away is most fearfull, and those men become most dangerous of all, and greatest enemies to the most sincere professors, because they have had some knowledge in the wayes of God; that the estate of these men is fearfull appeares Heb. 10. 26. If wee sinne wilfully after wee have received the knowledge of the truth, there remaineth no more sacrifice for sinne, but a certaine fearefull looking for of iudgement, and fiery indignation, which shall devoure the adversaries; and verse last, wee are not of them who drawe backe unto perdition. Here is implied, that such as draw back doe it unto perdition. Now that these men resisted not truely appeares, because they fell away, for if they had they could not but have gotten the victory. Men use to bee deceived in this kind three wayes, and when any of these happen they fall away. First, when men thinke they sorrow and repent for their sinnes, whereas indeed it is for the punishment and smart which they feele for them, thus did the people Hos. 7. 14. it was for the losse of their corne and wine for which they howled, they had onely an outward humiliation, there was no crying to God in the heart; so much the Lord testifies by the Prophet, They have not cryed to mee with their heart, when they howled upon their beds: they assemble themselves for corn • and wine, and they rebe • against me. The same people are compare • to a brittle bow, vers. 16. they stood bent with many faire promises, but when they came once to be proved, they failed of their pretences, as a brittle bow that knaps asunder being tryed, thus many are humbled for some present affliction that lyes upon them, or for the avoyding of some sensible trouble, when they have no resolution to repent, and turne to God, it is seldome done, but in passion, and so continues not. Evill men never doe good but in passion, as good men never doe evill but in passion; but when the blast of passion is over, then every man goes his owne way, the good man forward to heaven, the wicked man forward to hell. This was the fault of the second ground, which thogh it received the Word, yet brought forth no fruit, because the seed had no rooting. Secondly, it may be that the reasons which perswade a man at the first to breake off his sins, are not strong enough, and therefore when stronger reasons are brought on the other side, hee is not able to resist, but is constrained to yeeld, and so fall away; He doth like a King, which with ten thousand souldiers would goe meet his adversary with twentie thousand, and so is overcome. Thirdly, a man will breake off some sins though not all, and so thinke hee repents, whereas there remaines some speciall corruption which he will not part withall, and therefore when religion and this lust shall stand in opposition, religion must give way, and thus he falls from the truth, of this sort were Hymeneus and Alexander, 1 Tim. 1. 20.

The third Vse is for exhortation,Vse 3. nor man ought to faint, bee Satans temptations what they will, for there is a promise of victory which ought to sustaine every one. Now Satans temptations are of three sorts, either against a mans effectuall calling, and the certainty thereof, or else against a mans justification, or thirdly against a mans sanctification. First for our effectuall calling, wee have the spirit of God which doth witnesse the same to our spirits, and all the difficulties here arise from the want of our full resolution to resist Satan Consider what Christ saith, Math. 11. 30. My yoke is easie, and my burden light; The difficultie hereof, that Satan would make us beleeve to bee, in leading a Christian life is not so. Christs law is there called a burden, because it is so to our corrupt nature, and it is also called a yoke, because it containes a man within the bounds of his obedience, as the yoke containes the Oxe in his ranke, and order, but as soone as the burden of sin, which is truly a burthen, becomes heavy and irksome to us, then the burthen, of Gods law will bee light, and when the yoke of sin is heavy to us, then the yoke of the law will be easie and light. Satan therefore is a lyer, as he alwaies hath beene, when he tells us, of the heavinesse of Christs yoke, for if we bring with us a resolution to beare it, a will and an endevour, Christ will make it easie to us.

Secondly for our justification, a Christian in this tentation, must imitate Iob, who being tempted very strongly in this kinde, yet held his hold, and it will alwayes be to his praise that hee did so; as a Christian ought not to conceive his corruptions to bee lesse then they are, so also hee ought not to conceive the graces of God in him, to be lesse then they are: his faith ought never to faile to lay hold on its object, so that although God for a time seeme to hide his face; yet as wee doubt not, but the Sunne shines when it is under a cloud, so even then the Christian ought not to doubt of Gods favour, but to beleeve that the light of his countenance will againe shine out.

Thirdly, to overcome tentations against our sanctification, let us take up the duty commended by the Apostle, 1 Cor. 16. 13. Watch yee, stand fast in the faith, quit you like men. The Apostle himselfe as a good captaine, leades this way which hee points out to others, as we may see 1 Cor. 9. 27. I keepe under my body, and bring it into subjection, left that by any meanes when I have preached to others, I my selfe should bee a castaway. It was the sinne and ruine of the Israelites, in that they would not beleeve the victory, which GOD promised to them in subduing the Canaanites, and so it will bee our ruine also, if we beleeve not the promise of God for victory over Satan. We must know that we are as well to beleeve the promises of our sanctification, as of our justification, as may be gathered from that of the Apostle Iames 1. 5. If any man want wisdome, let him aske of God, and it shall be given him. The same may bee said of any other grace, and it followes ver. 6. Let him aske in saith and wa • er not, for • ee that wave • eth, is like a wave of the Sea; he is like a wave, in that hee is carried backward & forward without any constancy. Let us therefore stirre up our selves to resist Satan, and not to faint in the combate, for Satans chiefe end is to weary us out, that so we may give over, for so long as wee continue striving, hee getteth no victory; the victory is then gotten, when we give over; if wee give not backe, but beleeve, and continue striving. we shall bee sure to be saved, H • b. 10. 39. Here because some think they have overcome, when they have not, it is necessary to know the signes of yeelding unto Satan, which are these;

The first signe is, when wee lay aside the weapons of our spirituall warfare, as, to pray lesse, to heare the word of God more seldome, to forsake religious company, to avoide occasions of sin lesse, and when wee doe not continue, to use these weapons wherwith Satan is resisted, then surely wee yeeld unto him.

Secondly, when a mans griefe and trouble, such as use to accompany the resisting of Satan, are lesse, and his security more. There is a twofold peace of conscience; the one ariseth from yeelding to Satans tentation, after a man hath beene long sollicited by him. The other ariseth from victory by a constant resisting: the former is proper to the wicked, the other to the godly.

Thirdly, when sin begins to prevaile in a man more, which is then, when a man begins to have a fuller purpose of sinning afore-hand, lesse reluctancy in the committing of it, and when hee passeth over it more steightly, and with lesse griefe being committed. These are the signes of yeelding unto Satan. Now followes some helpes against him to procure the victory.

First, wee must know that strong lusts will not be overcome but by a strong meanes. Dangerous diseases are not cured but by strong potions, and more then ordinary medicines. Many not considering this, have not gotten the victory over their lusts, which otherwise they might have done. Lusts are of two sorts, some are naked and simple, 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.