A Key of Heaven, Petition 6 (2 of 3)
I will laſt of all ſhew that God was no deficient cauſe in Adams ſinne, though he did decree to permit it, and did work accordingly, either by denying his grace, or by concurring with him to the ſubſtance of the act which was ſinfull. In all this God did not carry himſelfe otherwiſe than an abſolute Lord, and a moſt holy God might rightfully do.
What though God made the forbidden fruit of an alluring nature, pleaſant to the eye, and good for food, as it ſeemed to Eve; and was called by an alluring name, a Tree of knowledge of Good and evill? What though God expoſed Eve unto the temptation of the Serpent, and Adam to the temptation of his wife? What if God reſtrained the good Angels that they did not, as otherwiſe they might, aſſiſt Adam againſt Satan, and againſt his temptation, by minding him of his duty to God, and of the falſhood and malice of the devill, and how much he was but lately beholden to God? And what though God left Adam and Eve to themſelves, without giving thē actuall aſſiſtance of his grace, any more than what he gave them in their creation, to preſerve them from falling, which he gave to the good Angels and denyed to others? What hath God done in all this which he might not do?
For notwithſtanding all this, there was a naturall and true poſſibility in Adam and Eve to have forborne to eate of the forbidden fruit in ſpite of Satan though hee did his utmoſt that he could. Adam and Eve did eate the forbidden fruit as freely without compulſion, as ever before they had eaten of any other tree in the Garden: No compulſion, but bodily appetite leading them to eate of the common fruit; and partly bodily appetite, and partly affectation of being like God in knowing good and evill, ſeducing them to eate the fruit which was forbidden.
There remained (I ſay) a true poſſibility in Adam, to have ſtood. For, by vertue of the graee of God received in the creation, he could not only have abſtained from every outward action forbidden him of God, but to abſtaine from it in a gracious manner, for that both outwardly and inwardly hee was more diſpoſed, and better accommodated to obedience, then to diſobedience, being made of an holy diſpoſition within, and having the commandement of God from without, yea an eaſie commandment given to Adam for his greateſt good, and that from that God who had newly made him after his owne likeneſſe, and had made all the world for him. Wherein now was God wanting in any thing towards Adam which hee ought to have done for him?
Man now being fallen (not through any fault in God, for God made him good, but they ſought out many inventions, Eccl. 7.29.(which cauſed their fall) that God ſhould elect whom he will in Chriſt to give them grace, and according to their grace to give them eternall glory; and on the other ſide, that God ſhall reprobate others, whom he will, and leave them in their ſinnes, and for their ſinnes to puniſh them with eternall death, who can juſtly complaine or except againſt it. If any man cannot fully comprehend theſe things, and ſatisfie his owne reaſon herein, yet he is to beleeve that it is ſo. For this is an object of our faith, rather then of diſpute how it can be. It is ſufficient that the Scriptures ſay it is ſo. That ſaying of the Apoſtle, O man (that art a man of a ſhallow reach and apprehenſion, that art a creature, and now art a ſinfull creature) who art thou that replieſt againſt God? Hath not the Potter power over the clay, to make of the ſame lumpe, one veſſell to honour, another unto diſhonour? Rom. 9.20.21. This ſhould ſatisfie every Chriſtian in this point. Secondly, that God by an act of his providence and power upholdeth the tempters and tempted, giving them life and ſtrength for action, this is not ſubject to exception: for herein man is much beholding unto God, for that, in and by him,Act. 17.28 he doth live, move, and hath a being. Thirdly, hee by an act of his ſoveraignty, doth let looſe Satan, and doth not hinder the tempter from tempting.Qui cum poſſit non prohib…t, …ubet. Indeed, amongſt men, hee that doth not hinder evill when he may hinder it, becommeth acceſſarie, and is ſa… tie; but this is becauſe the law of nature, and the law of God requireth that no man ſhall ſuffer his neighbour to be hurt or indamaged, if hee can hinder in but the abſolute Lord God is not tyed in any ſuch bond unto his creature, no not before Adams fall, much leſſe ſine…. Fourthly, God doth ſometim… by an act of his wiſedome, propoſe ſome object whereby o… caſion of ſinne may be taken, … Bathſheba's waſhing her ſe…e was miniſtred unto Davids ſight: and the wedge of gold & Babiloniſh garment by Gods providence was preſented to the covetous eye of Achan; and this he doth to diſcover what is in mans heart, and why may he not? We think we may layſome ſiluer, or ſweetmeats in fit places here & there, to try our ſervants or childrens fidelity: may not God doe the like much rather? Fiftly, he forbeareth to give ſaving grace: but whom doth he wrong herein? ſith hee is not bound to give grace to any man. Sixtly, God doth by an act of his juſtice, giving up a ſinner to a further degree of ſinne, doth withdraw thoſe gifts of the minde which once he gave; which thing hee hath juſt cauſe to do, if he pleaſe: for what man hath not by his ſinne deſerved this puniſhment? If a man abuſe his hand, why may not God wither it,1 Kin. 13.4. as he did Jeroboam's? We hold this to bee good juſtice, and is it not as good juſtice, that thoſe that have abuſed their powers of imagination, of underſtanding, and of diſcerning things that differ, ſhould bee puniſhed by being deprived of the right uſe of them? There is no leſſe holy juſtice in this latter, than in the former. Laſtly, that God doth limit ſinne for time and meaſure, as he did the ſinnes of the Romans for the elects ſake;Mat. 24.22 and that hee doth direct them to good ends, as hee did the ſinne of Ioſeph's brethen in ſelling their brother,Gen. 50.20 and ſending him into Egypt for the good of Iacob and all his family, here is matter of praiſe and glory to God, no matter of exception againſt God. If God act no further in ſinne than hath been… ſaid, I hope it is manifeſt that hee may act thus farre, and … bee innocent. Now God ha… no further act in ſinne,Iam. 1.13. he tempteth no man. Hee is no agent in ſinne, as it is a ſinfull act: for he doth not entice, or ſolicite unto ſinne; he doth not incline mans will unto ſinne, by infuſing or putting into it any evill, which was not there before: but only leaveth man to the temptations of his owne luſts, the luſts of the world, and of the devill.
The third thing conſiderable is, what acts come betweene Gods act and the act of ſinne, or who are the immediate and proper actors of ſinne as it is ſin. Theſe agents and acts are either externall or internall; the externall are the ſuggeſtions of Satan, and the evill motions of men, which propoſe, entice, and perſwade unto evill: the internall is a mans owne evill heart, upon which the moſt blame doth lie. For then a man is tempted, ſaith Iames, Iam. 1.14▪when hee is drawne away by his owne luſts, and is enticed. Wherefore in thoſe ſinnes in which God is ſaid to have moſt to do, the fault was laid upon the perſon that wrought himſelfe unto evill, as upon the proper cauſe, when ſtill God is cleered. As, where God is ſaid to harden Pharaoh's heart,Exod. 7.3. the true and proper hardner was Pharaoh himſelfe, for ſo ſaith Moſes, When Pharaoh ſaw that there was reſpite, he (that is Pharaoh) harned his heart. Exod. 8.15And whereas it is ſaid, God gave the Romans up to uncleanneſſe, their acts of uncleanneſſe did not follow as properly cauſed by any act of God; but from a cauſe in themſelves, for ſo hee ſaith,Rom. 1.24. the diſhonoring their owne bodies was through the luſts of their owne hearts. Sinne is a concrete compounded of two things, of the fact, and of the obliquity of the fact; wee … diſtinguiſh betweene the … ſtance of the act, and the for… thereof, wherein the ſinfulneſſe of the act doth lie. God hee is a cauſe concurring to the ſubſtance of the act; he concurreth not to the ſinfulneſſe of the act, but onelyonly denieth his grace, which if he would have vouchſafed to beſtow, it would have hindered it: which grace hee is not bound to give to any: It was enough that hee gave a ſufficient grace to Adam to ſtand, if hee would. So that wee may truly avouch, that the devill, or man that enticeth another, or a mans owne ſelfe that enticeth himſelfe,Deus eſt ordinator uon author peccati. are the true cauſes and authors of ſinne, but not the Lord, who hath only a permitting, an overruling and diſpoſing hand in ſinne, as is is ſin.
The fourth thing to bee conſidered is, the end which God propoſeth and attaineth by permitting and ordering of the ſinnes of men, far different from thoſe which men propoſe in committing of them: which ends are holy & good, namely, to ſet forth his owne glory; and that many wayes, as by diſcovering the impotency of the creature, what need it hath to depend upon the creator, for that man though perfect, yet could not ſtand for want of a ſpeciall grace to ſupport him: alſo to manifeſt his owne freedome and abſoluteneſſe over his creature; beſides that, his wiſdome ſaw that permitting ſinne (in ſuch a way as could no way impeach his holineſſe) it would make way for the manifeſtation of his power in his infinite grace and mercy mixed with juſtice towards ſome, and in his infinite juſtice towards others. This hee did, not that he could not glorify himſelfe otherwiſe; but for that in his holy wiſdome he held it fitte… …o glorify himſelfe thus.
But the end of the proper cauſes of ſin is alwayes naught, namely, envy againſt man, and malice againſt God, was the cauſe why Satan tempted man to ſinne; the ſatisfying of ſome vile luſt is the cauſe why man enticeth, and is enticed unto ſinne.
Why might not God firſt permit ſinne to be in the world, that ſo a cleere way might bee made to the manifeſtation of his holineſſe in hatred of ſinne, and in his juſt revenge upon ſinners? in which reſpect though ſinne was no way good in acting, yet it was good that it ſhould be acted. And ſince the fall, his end of giving up the wicked unto abhominable ſins, is to ſhew his diſpleaſure, in his righteous puniſhing of one ſinne with another; for this hee holdeth to bee a meet and equall puniſhment; as he ſaith of the Romans,Rom. 1.17. They received in themſelves that recompence of their errour a… wa… meete. He doth thus diſpoſe of their ſinnes, that it may alſo appeare that he hath juſt cauſe to damne them at the day of judgement. Wherfore though ſinne be evill, ye… the puniſhment of ſinne is … evill, but exceeding good.
The ends of the Lords permitting and diſpoſing of the temptations and ſinnes of the elect are manifold. Firſt, at the firſt his permiſſion of ſinne to bee, through mans fault, made way for an object of his mercy: ſince the fall he permitteth hi… owne people to be tempted unto ſinne, to ſhew his wiſedome and power in ſuſtaining the…, that they do not fall into evill, notwithſtanding the ſubtilty of Satan, and the d…ceitfulneſſe of their owne heart: or if they … into ſinne, he ſuffereth it, that he might ſhew his grace and merciemercy in forgiving, and his almightie power in reſcuing and delivering them out of the power of ſinne. Alſo God oftentimes ſuffereth his owne children to commit ſome great ſinne, that hee might diſcover unto them which do commit it, that wickednes of heart which they would never elſe have acknowledged to be in them. And this God doth, that he might cure them of their diſeaſes of ſinne, doing like a skilfull Phyſitian, let them fall into one diſeaſe, to cure them of a greater, as they ſay, they will caſt a man into a burning ague, to cure him of his Lethargie: or like as a cunning Surgeon can gather diſperſed humors unto an head, and there make an iſſue, whereas he may let out that corruption which otherwiſe could not be drawne forth; even ſo God by ſuffering his children to fall into ſome great ſinne, letteth out that ſecuritie and pride, which elſe would not be cured, and worketh that humiliation, repentance, and care to ſhunne ſinne afterwards, which would not elſe have beene wrought in them. Seeing therefore God hath ſuch good ends moving him to permit ſinne, and to diſpoſe of it in manner as hath been ſaid, he is to be cleared from all imputation of faultineſſe in all that he hath to do in the ſinnes of men.
The laſt thing to be conſidered, is how God ſtandeth affected unto ſinne. Touching which, be it knowne, that he hateth it perfectly as it is ſinne, for he forbiddeth it before it be done: he never approveth of it by his approving will when it is done, yea he is ſo diſpleaſed with it, that he never letteth it go unpuniſhed after it is committed: for he hath puniſhed it in Chriſt for the elect, and is daily in puniſhing of it, and reſerveth it to bee eternally puniſhed by hell-fire upon the reprobate. Thus Gods holineſſe is every way cleared, though he permitteth ſinne, and hath an over-ruling hand in mens ſinnes.
God is the cauſe of the action which is the matter of ſinne, Ob. therefore of the ſinne.
Here is no ſound conſequence: Sol. for as ſinne is an action, and is an effect of God, it is good, and is no ſinne:Peccatum eſt defectus nou effectus but ſinne is ſinne as it is a defect and failing in the action, ſwarving from the rule of righteouſneſſe: which is not cauſed by God, nor by any cauſe which hath any direct ſubordination from God the chiefe cauſe of all things.
God diſpoſeth of ſinne, Ob. and worketh in ſinne, therefore in ſome reſpect an author of it.
Sinne hath reference unto God as it is an object, Sol. or ſubject wherein, or whereupon hee worketh, diſpoſing it to his own holy ends: but it never hath reference unto God as the effect hath to the efficient cauſe,Peccatum quà peccatum, eſt objectum operis, nb… opus Dei. to be wrought by him: therefore it doth not follow, becauſe he hath a worke concerning it, or in it, therefore he is a cauſe of it, ſo long as it cannot be ſaid he doth worke it.
Ob. God is a cauſe without which ſinne could not be, therefore a cauſe of ſinne after a ſort.
Sol. Grant that wirhout God ſin could not be, yet he is in no ſort a cauſe: for this kinde of cauſe which is called ſine qua non, is … truth no cauſe. And all that ca… be yeelded is, that God is onelyonly a cauſe by accident: now cauſ… by accident, are properly no cauſes. No wiſe man will ſay, the warmth of the Sunne is a true cauſe of the ſtinke of carrion, which doth not ſtinke untill the Sunne did ſhine upon it: the cauſe of the ſtinke is in the … thy corrupt matter of the carrion, not in the warmth of the Sunne: for the ſame Sunne ſhining at the ſame time upon violets, occaſioneth a ſweet ſmell.
The Scripture doth ſeeme to ſay plainly, Ob. that the cauſe of ſome mens ſinnes have beene of God, 1. King. 12.15. The King hearkened not to the people, for the cauſe was of God. Now in not hearkening to them, the King ſinned.
Cauſe, Sol. in that place doth not ſignifie the proper effecting of a thing cauſally, but a diſpoſing of the proper cauſes ſo as they did produce this effect. God left Rehoboam to his evill heart, and ſuffered the young counſellours to give counſell according to the pride of their owne hearts, by which meanes it came to paſſe that Rehoboam ſinned: the infatuating of Rehoboam, who was of himſelfe partially and corruptly affected towards his young Councellours; and the not putting of wiſedome into Rehoboams greene head was of God; but that Rehoboam made choice of the worſt counſel, that was a moſt free act of his owne. Now Gods hand was in the diſpoſing of theſe things, that the thing before propheſied might come to paſſe. Thus much the word tranſlated cauſe doth ſignifie, ſcil. the thing brought about, or brought to paſſe was from God. This act of not hearkening, muſt be conſidered in divers reſpects: Firſt, as an evill act of Rehoboam and his evill Councellours; in this reſpect God did not cauſe it. Secondly, it muſt be conſidered as a meet puniſhment of that kingdome, and as a means to bring to paſſe the propheſie of Ahijah, in which reſpect that God in juſtice ſhould leave Rehoboam and his young Councellours to their folly, and to the pride of their owne hearts, it was good▪ and was cauſed of God.
Thus it may appeare, as I hope, that God hath an over-ruling and dispoſing hand in mens ſinnes, without being author of ſinne, and without any impeachment of his-holineſſe. The uſes follow.
They are therefore to blame, Vſe 1 that alter the forme of this petition, ſaying, Suffer us not to be led, in ſtead of Leade us not. Their end may bee good, but their alteration is naught, and to no purpoſe: for in truth this change of words doth not cleare Gods juſtice any more then Chriſts owne words. Let the petition therefore remaine and ſtand holy as it is ſet down by Chriſt: for it is preſumption to teach Chriſt how to ſpeake.
This our tenent is an apology Vſe 2 againſt Papiſts, or any other that ſhall ſlanderouſly affirme, that we hold either directly or by conſequent, that God is the author of ſinne, although wee ſay, as this petition teacheth us, that God leadeth into temptation, and hath more to do in the ſinnes of men then a bare permiſſion.
Vſe 3 This ſhould cauſe all men to admire and magnifie the infinit wiſedome and perfection of Gods holineſſe, that can have ſo much to do with ſinners, and with their ſinnes, and yet there doth not ſo much as one duſt or ſpot of defilement cleave unto him.
Vſe 4 Hereby are condemned the blaſphemies of very many, who to excuſe or leſſen their ſin, will lay the fault on God, becauſe Gods determinate counſell, hi… providence, power, permiſſion, and his giving men over, is in their ſin, and becauſe he might have hindered it if he would; therefore they thinke they cannot chuſe but ſinne; and why ſhould fault bee found with them; if God would, it ſhou… be otherwiſe. Such are brought in objecting,Rom. 9. Who hath reſiſted his will? Why doth he yet finde fault? This they take from Adam, who before his converſion would have laid the fault on God, rather then take it on himſelfe: for he ſaith,Gen. 3.12. The woman whom thou gaveſt to be wiih me, ſhe gave me of the tree, and I did eate. But take notice, that although he thus extenuated his ſinne, by laying it on God, yet God could,Gen. 3.17. and did curſe Adam and the earth; the bitter fruits whereof we feele unto this day. Know therefore, thou that any way dareſt put off thy ſin upon God, if thou do not beleeve in Chriſt, and forſake thy ſinne, the Lord will one day ſhew to thy coſt, that he can bring it about, that thou through thine owne evill heart ſhalt ſinne, he giving thee over unto it, and yet can in holy juſtice caſt thee into hell for thy ſinne. For he can ſay, he deceived the falſe Prophet, and yet juſtly puniſh the ſaid Prophet, and all that are deceived by him. Ezek. 14.9, 10.
Vſe 5 May God if he pleaſe leade into temptation? and can we not be overcome by temptation, except the Lord permit? This ſhould teach all men to live ſo, that God may be their friend, and may not be provoked in his juſtice to give them over to the power of the devill, and unto their owne luſts. For which cauſe obſerve and keepe theſe directions following.
1 Firſt make your peace with God by faith in Chriſt, repent of all ſinnes paſt: and having hereby obtained friendſhip with God, then keepe it, by being good before him; which is then approved, when you ſhall endevour to pleaſe him, by doing his will in time to come, which if ye do (for this is to be good before God, or to pleaſe God) then you ſhall eſcape the ſnares and nets, the hands and bands of the moſt enticing harlot in the world, (the like may be ſaid of all other temptations) but the ſinner (ſaith Solomon) ſhall be taken by her.Eccleſ. 7.
2 As much as in you is, abſtaine from all ſinne; for, ſince mans fall, Gods giving over unto ſinne, is a puniſhment for ſome former ſinne: but eſpecially ſhunne thoſe particular ſins for which God doth in ſpeciall ſort give men over; the chiefe whereof are theſe following:
1 Firſt, all refuſing,2 Theſſ. 2.10.11. or a ſlight and formall receiving of the truth; For this cauſeth God to ſend men ſtrong deluſion to beleeve a lye.
2 Abuſing, or not making right uſe of that knowledge a man hath,Rom. 1 21.22, 23, 24, 26, 28. doth cauſe God to infatuate and give him over to vile affections.
3 A willingneſſe of heart to be ignorant of the truth, and a wilfulneſſe to practiſe evill: for of ſuch ſaith the Lord,Ezek. 14.4 He that ſetteth up his idols in his hea…, and cometh to the Prophet, I the Lord will anſwer him that commeth according to the multitude of his idols.
4 Preſumption of a mans owne power of himſelfe to reſiſt temptations:Matth. 26.33 34. for this cauſe the Apoſtle Peter was given over to fall ſo fearfully.
5 All willing caſting of ones ſelfe into the occaſions of ſinne: for this cauſe Jehoſhaphat's familiaritie with Ahab, 1. Kin. 22.cauſed him to be given over to beleeve Ahabs falſe Prophets, rather then good Micaiah.
6 Idleneſſe to live without a calling, or negligently in a calling,Ezek. 16.49. doth expoſe a man unto the Lords giving him over unto many abhominations: for this he gave over Sodom to uncleannes
7 Allowance of ſecret ſinnes: this provoketh God many times to give men over unto ſome groſſe open ſinne, that it may worke ſenſe of ſinne, ſhame for ſinne, and true repentance in the elect; & may worke unto ſhame and eternall perdition of the reprobate. Shun all ſinnes therefore as much as in you lyeth, if you would not have God leade you into temptation; but eſpecially take heed of thoſe before mentioned.
Let all that beleeve in Chriſt, and have thereby true intereſt Vſe 5 in God, draw comfort from this doctrine: for God you ſee, hath an overruling hand in the temptations and the ſins of all men. Satan therefore cannot winnow us, nor buffet us; no,Luk. 2….31 he cannot touch us, but as he hath leave of our heavenly Father, the Lord of hoſts. This wee underſtand further by the caſe of Job, Iob cap. 1. cap. 2. Luk. 12.31Peter and Paul, Satan could not aſſault them untill od Gdid permit him: and when hee ha… leave to do his worſt, the grace of God was ſufficient to preſerve them,2 Cor. 12.7. that either they did not fall, or it did recover them out of their falls, and in the en… cauſed them to dye conquer on over Satan, over their owne luſts, and over whatſoever oppoſed it ſelfe to the obedie…e of Chriſt in them.
Moreover, if Gods childr… do ſinne, he can order and diſpoſe of their ſinne to their good and to his owne glory: for many of Gods children have reape… more benefit by falling into ſome ſin which through Go… merciemercy hath humbled the…, then they have by doing ſome good duties, whereby they have growne exceeding high minded. Have wee not cauſe therefore to rejoyce that we are under the ſafe conduct of ſuch a leader? But let no man abuſe this comfort, and pervert it to his harme, by taking liberty to ſinne, becauſe God can be glorified by it, and can work good out of it. What though the skilfull Phyſitian can make triacle of poyſon, and can tell how to apply poyſon to his patient for his recovery; yet if the patient hereupon be too buſie with theſe poyſons, they will prove his death. Let us be glad our God can draw good out of evill, but let us not be doers of that which is evill.
VsUs: That is, our brethren, as well as our ſelves, Leade not them, but deliver them alſo. Here therefore we learne,
All Chriſtians muſt deſire and Doct. 4 endeavour that all others might be kept from ſinne, and may live holily as well as themſelves. Chriſt Ieſus told Peter, that he had prayed for him, that (wheras Satan would winnow him) his faith might not faile: & doth withall enjoyne him, that when he is converted, that is, when he ſhould recover himſelfe of his fall, Hee ſhould ſtrengthen his brethren. Luk. 22.32. He doth himſelfe elſewhere pray to his Father, ſaying, Keepe them from evill. Ioh. 17.15. The Apoſtle Paul ſaith, The very God of peace ſanctifie you wholly. 1. Theſſ. 5.23. We have expreſſe commandement to rebuke our brother, and not ſuffer ſinne upon him. Levit. 19.17. Alſo the two ſhould edifie one another, …. Theſ. 5.11.
God our Father is diſpleaſed Reaſ. 1 and diſhonoured by their …, and is delighted in, and hono… red by their well doing, as well as by ours.
Sinne is every way hurtfull Reaſ. 1 to them, and godlineſſe is every way gainfull unto them as wel… as to our ſelves. Now the ſa… Law that bindeth us to love … ſelves, doth bid us love o… neighbours alſo:Lev. 19 17 & where love is, it will edifie. 1. Cor. 8.1.
The ſinnes of others may Reaſ. 3 cauſe God to have a controverſie with the whole land wherein we live,Oſea 4.1. ſo that it may go ill with us for their ſakes: whereas repentance doth prevent and remove Gods judgements,Pſal. 107.32. and the holineſſe of a nation procureth bleſſings to the whole land. Thus ſpake the Spirit of God unto Aſa, The Lord is with you, while ye be with him, but if ye forſake him, hee will forſake you. 2. Chron. 15.2.Pro. 14.34 Righteouſneſſe (ſaith Solomon) exalteth a nation, but ſinne is a reproach to any people. Wherefore in love to our countrey we ſhould deſire and do our beſt, that the inhabitants thereof ſhould be godly.
Sinne is a common, hurtfull, Reaſ. 4 and hatefull enemie to mankinde, therefore as wee would do with a Fox, Wolfe, or Serpent, it ſhould bee ſmitten at, whereſoever it is met with: but grace is a common, profitable, and amiable benefactour unto mankind, whereſoever it dwelleth; therefore it ſhould be our deſire to place it every where, where wee may get it heart-roome.
It behoveth men, even in true Reaſ. 5 love to themſelves, to deſire that their neighbours ſhould be kept from ſinne, and might live godly. For we are in danger to be acceſſary, and ſo be made to beare their iniquity, Levit. 5.1.and to partake of their ſinnes, if we ſhould not do our beſt to reſtraine them. Their ſinnes are catching and infectious, it concerneth us therefore, that if the plague and fire of ſin be begun in a towne, that it be cured, and quench… leſt it infect, and ſpread to … owne houſes. And if throu… our watchfulneſſe the ſinne… others ſhould not infect us, … they would bee a continuall vexation unto us, if we be righteous; as it was with Lot, 2. Pet 27.8.Whoſe righteous ſoule was vexed daily, with ſeeing and hearing the filthie converſation of the men of Sodome. On the other ſide, if our neighbours be godly, they are excellent perſons in whom our ſoules may delight, Pſal. 16.3.they will be examples and provokers of us unto love and good workes,Heb. 10.…4 they will exhort, admoniſh, and comfort us; they will likewiſe pray for us,Pſal. 141.5 eſpecially if we have beene any meanes of the converſion, or increaſe of grace in them. In doing thus, we ſhall approve our ſelves to bee converted, & ingrafted into Chriſt, and become indeed trees of righteouſneſſe, Pro. 10.21when our lips feed many, even to the winning of ſoules. Prov. 11.30.
It is therefore a great fault in Vſe 1 thoſe that doe ſee their neighbours run into idolatry, ſuperſtition, prophanneſſe, covetouſneſſe, voluptuouſneſſe, vaingloriouſneſſe; yea ſuffer them to lie in theſe ſinnes, and yet do never bewayle their eſtate to God in prayer for them, that God wold deliver them out of the ſnares of the devill; nor ever ſpeake of their ſinnes, except ſometimes behinde their back to their diſgrace, or to their face by way of girding, rayling, and recrimination; but never do in love and wiſdome admoniſh them. What doth this argue, but that they love not God, they love not their neighbour, they love not their country, they love not godlineſſe, they hate not ſinne, neither are they wiſe for themſelves, that will not quench their neighbours houſe on fire, whereby their owne houſes are in certaine danger of being burnt up and conſumed with them.
But it is a greater fault to give evill example unto others, and to entice unto ſinne; as to prophane the Sabbath, to neglect the exerciſes of religion, to contemne authority, to bee contentious, wanton, drunken, unchaſt, theeviſh, lyers, and ſuch like. And their ſinne is ſo much the greater, by how much they in ſayng unto God, Lead us not into temptation, & deliver us from evill, would ſeeme to deſire that all their neighbours ſhould bee kept from ſinne. This is groſſe hypocriſie, for which they ſhall be ſure to anſwer. Beſides, the blood of all thoſe whom they have enticed unto evill, and diſcouraged from goodneſſe, ſhall be upon their heads.
But moſt intolerable is the ſinne of thoſe, which notwithſtanding they ſay this petition, yet do hate all that endevour to keepe a good conſcience, holding it cauſe ſufficient why they ſhould ſpeake evill of them, and perſecute them, becauſe they runne not with them to the ſame exceſſe of riot: 1 Pet. 4.4▪ 5.which perſons not only do evill themſelves, but deſire that others may be as bad as themſelves, and doe delight in thoſe which are moſt wicked. Doth not God ſay, that theſe ſhall give an account to him who is ready to judge the quick and the dead? to which judgement, if by no meanes they will bee reclaimed, I doe leave them.
Vſe 2 Whoſoever would approve himſelfe a lover of God, of grace, of his country, of his neighbour, and of himſelfe, and would approve himſelfe to bee an hater of ſin, and would prove that he is an unfained Chriſtian, & that hee is no hypocrite when he maketh this petition; then let him bee earneſt with God in hearty prayer, that hee would ſanctifie, and give grace, with the encreaſe thereof daily, unto all his neighbours and brethren. Alſo as God giveth unto any man a calling, either by vertue of his place of authority, or by that familiarity and ſpeciall intereſt he may have in his neighbour, or by any other good opportunity, let him exhort, admoniſh,1 Theſ. 5.11.14. and encourage his neighbour, that hee may come out, and keep out of the wayes of evill, and may enter in, and walk on in the wayes of godlineſſe. For, whatſoever we muſt pray for, we muſt do what in us lieth to procure it. Wherefore except our neighbours ſhew themſelves ſwine,Mat. 7.6. by open and often trampling theſe pearles under their feet, and except they ſhew themſelves dogs, by ſnarling at us, and flying in our faces, wee muſt never neglect this office of exhorting and inſtructing one another. And let this bee remembred, that even then when without breach of charity wee may count them as ſwine and dogs, yet wee muſt never give over praying for them. David did faſt and pray for his enemies: hee ſhed rivers of waters becauſe men kept not Gods Law. Pſ. 119.136Samuel profeſſeth,1 Sa. 12.23. hee will never ceaſe to pray for Iſrael. Ieremiah ſpeaking of Gods judgements coming towards the Iewes, ſaith, But if ye will not heare it, my ſoule ſhall mourne in ſecret for your pride. Ier. 13.17. If a man ſhall firſt reforme his owne wayes, by pulling the beame out of his owne eye;Mat 7.5. if he be wiſe to obſerve the fit times and places wherein he doth admoniſh; if when he doth endevour to reſtore his brother, he do it with the spirit of meekneſſe, Gal. 6.1…hee may boldly and with hope of good ſucceſſe inſtruct his neighbors. If this duty were thus performed, oh how ſhould one neighbour enrich another with theſe holy pearles! and there would not bee the thouſandth part of that ſinne committed that now is, if every man would in wiſedome and love be his neighbours remembrancer. Set upon this duty therefore. I confeſſe, it is a thankleſſe office amongſt moſt men, but it is moſt profitable to men, and moſt praiſeworthy with God; and whatſoever effect it take with men, thy work is with God, and thou ſhalt ſhine in the end as a ſtarre in the firmament.
Do Chriſtians pray one for another, Vſe 3 that they may not be led into temptation, but delivered from evill? why then ſhould any Chriſtians diſcourage themſelves becauſe they cannot pray ſo earneſtly aga nſt the temptaons of ſinne and Satan, nor yet can reſiſt them as they would? Bee of good comfort notwithſtanding, onelyonly perſevere, and never give over to pray and reſiſt according to thy power: for you muſt conſider, you have the benefit of other mens prayers, yea, of the prayer of Chriſt, who did not only pray, that Peters faith ſhould not faile him when Satan ſhould ſift him: but hee prayed that his Father would keepe from evill, not only thoſe which did then beleeve, but thoſe alſo which ſhould beleeve, Ioh. 17.15.20. of which number you are.
Vſe 4 If it bee a Chriſtian duty to deſire and uſe all good meanes to preſerve a neighbour from ſinne, then it is an unchriſtian part in any that ſhall take it ill when his neighbour doth exhort and admoniſh him: which is the manner of moſt men, who as if it were not fault enough to refuſe good counſell, returne him evill for his good, giving him ſcornfull language, ſaying, Who made thee ruler over mee? Looke to your owne ſelfe,Exod 2.14. you ſhall not anſwer for me: Who made you a controller? You may meddle with your owne matters: you take too much upon you, and ſuch like. But know ye, O ignorant, unthankfull, and fooliſh men, God hath made every one a controller of another, (if to inſtruct and to admoniſh in love be, to be a controller) and tell me, if the ſame man ſhould acquaint you with your enemies purpoſe of taking away your life, and ſhould diſſwade you from going that way in which he lay in waite to kill you, or ſhould offer you his cō pany to aſſiſt you: if he ſhould tell you of your bodily diſeaſe, and withall give you wherewith to cure you, or ſhould help quench the fire that is begun upon your houſe; if he ſhould but helpe your beaſt out of the ditch,Exod. 23.45. or ſhould but untangle your ſheep caught in the brambles; would you anſwer him with What is that to you? or, I need none of your helpe; or, Who ſent for you? or, Who gave you authoritie to meddle with me or mine? I preſume you would not: but meere common ſenſe and civilitie would move you to hold theſe proffers to have proceeded from good neighbourhood, and therefore you will accept his good will; you will thanke him, and will requite him with the like kindneſſe if he need. Grace and religion ſhould teach you, that Chriſtian good counſel is a better fruit of Chriſtian brotherhood, and is a certaine evidence of a better love to you, by as much as your ſoules are to be preferred before your body, and your goodneſſe before your goods He is a miſerable fooliſh man, who is wiſe in all things except in the caſe of his ſoule. Let all men therefore be as readie to ſuffer wholeſome words of inſtruction and admonition, as any ſhall be willing to offer them. It is their love to performe it, but it ſhall be your benefit to accept and follow it. Be of Davids minde: he ſaith,Pſal. 141.5 Let the righteous ſmite me, it ſhall be a kindneſſe, and let him reprove me, it ſhall be an excellent oyle, which ſhall not breake my head. And let us when any Abigal ſhall diſſwade us from ſinne,1. Sam. 25.32, 33. do as David did, Bleſſe God firſt, for ſending them, then bleſſe the advice, and follow it, and forget not in the laſt place to bleſſe the perſons which adviſe us, and labour to keepe us from ſinning againſt God. Whoſoever ſhall receive inſtruction in this ſort, ſhall never want good counſellers, nor good counſell, nor Gods bleſſing upon it, when theſe two meet, namely,Pro. 25.…2▪ a wiſe reprover to an obedient eare, it is both an ornament and an happineſſe, in every Chriſtian ſocietie.
Ʋs: Even ſuch perſons as the Diſciples, which were alreadie converted, and had received the true beginnings of ſanctification. Whence obſerve,
Doct. 5 Thoſe which are already converted and ſanctified, are yet ſubject unto temptation unto ſinne, and to lye ſome ſpace of time in it, if the Lord pleaſe to leade them therinto, and do not deliver them from it. Gen. 20.2. 2. Sam. 11. Mat. 26.78.Abrahams lying, Davids adultery and murther, Peters denying of his Maſter, and that ſaying of James, 3.2. In many things we offend all, doth evidently prove it.
Reaſ. 1 Sanctification is but in part, while men carry about theſe ſinfull bodies of fleſh,1. Cor. 13. they know but in part, and have received but the firſt fruits of the Spirit. Rom. 8.
There will alwaies be tempters Reaſ. 2 in this life, namely, the world, the fleſh, and the devill: therefore there will be temptations in the beſt men, and the more holy any one is, the more malicious the tempter is, and more vigilant to enſnare him.
God hath ordered that man Reaſ. 3 ſhall be ſubject to falling into temptations, even in his eſtate of regeneracy, to try his watchfulneſſe over himſelfe, and that he may alwayes ſee matter of humiliation in himſelfe, and be kept from being exalted above meaſure, and that the power of God in preſerving men from ſinne, and delivering them out of it, may bee ſeene in their weakneſſe.
This confuteth that moſt falſe Ʋſe 1 and uncomfortable opinion of ſome, that hold that after a man is converted he cannot commit a groſſe ſinne againſt his knowledge. I referre them to the examples in the point. If they ſhall denie that Abraham, David, and Peter, were converted at ſuch time as they committed thoſe ſinnes, (as I heare they do) they contradict manifeſtly the holy Scripture: for it is moſt cleare that Abraham had a juſtifying faith when he was called out of his owne countrey,Heb. 11.8. which was before he told any one of his two lyes. David was converted before he was King, for God ſaith of him in the very rejection of Saul, that he had found a man according to his owne heart. Act. 13.22.Now his honeſt heart was not given him after he had committed adultery and murder, but before Samuel anointed him to be King: for when Samuel had thought that Eliab the eldeſt ſonne of Jeſſe, a man of an excellent preſence, had beene the man which God would chuſe, God doth tell Samuel that he looketh not on the outward appearance,1 Sam. …6.7. but on the heart, Peter likewiſe was converted before he denyed his Maſter: for our Saviour ſaith unto his Father concerning all his Diſciples (except Judas) that they kept his word, and ſaith,Ioh. 17.6.14. They are not of the world. It is to bee wiſhed, that authoritie would reſtraine theſe revivers of old hereſies, leſt they fret like a Gangrene, and increaſe into more ungodlineſſe. 2. Tim. 2.16.17.
This likewiſe confuteth the Ʋſe 2 opinion of thoſe that dreame of perfection of holineſſe in this life, I meane thoſe that thinke that a man at ſometime of his life may attaine ſuch a degree of holineſſe, as not to ſinne any more. Indeed all Chriſtians muſt be perfect in truth, in deſire, and in labouring after perfection, which yet ſhall not be attained in the higheſt degree, untill we come to heaven.
This teacheth us what to Ʋſe 3 thinke of thoſe that boaſt they know not what temptations meane. This argueth that the ſtrong man keepeth the houſe, and that they are like drunken men wounded, but are not aware of it. For if they were ſanctified in truth, the devill and fleſh would ply them with manifold temptations.
Ʋſe 4 Let none abuſe this doctrine, when they are reproved for their running into temptations, and their falling into ſinne, to excuſe or leſſen their faults by ſaying the beſt men are ſubject to temptation. It is eaſie to fall into ſinne as they did; but it is not eaſie to repent and riſe out of their ſinne as they did.
Ʋſe 5 This likewiſe condemneth the ignorance and folly of thoſe who looke that ſuch men as are indeed godly, and which make a more forward profeſſion of religion then others ſhould live without ſinne. Therefore if ſuch happen to ſinne they cry out upon them; whereas they can applaude themſelves, and others which do ten times worſe.
Let no man therefore give Ʋſe 6 over his watch, but be alwayes armed againſt his ſpirituall enemies: for he ſhall meet with temptations; wherefore let no man be ſecure, but let him that ſtandeth take heed leſt he fall. 1. Cor. 10.12. For the beſt men may have their ſlips.
If the Diſciples of Chriſt be Ʋſe 7 ſubject to temptations and ſinnes, then let no man be uncharitable in cenſuring either his neighbour or himſelfe, as if they could not bee in ſtate of grace becauſe they have beene overtaken with ſome groſſe ſin, or becauſe they bee combred with manifold temptations. All the queſtion muſt be, what is a mans ordinarie walking: and touching the ſinne they are fallen into, it muſt be conſidered whether they be convinced that it is a ſinne, or at leaſt have had ſufficient meanes to be convinced, but will not be convinced, and whether they delight in it, or do wilfully lye in it; and whether their temptations bee not by them wraſtled with, and reſiſted ordinarily: for if they reſiſt thoſe ſinnes of which they are eonvinced, and do not willingly lye in any ſinne, then they are in eſtate of grace, notwithſtanding ſome fals, and many temptations: and they may in faith, and with a comfortable expectation of helpe from God, pray to be delivered out of them.
Ʋſe 8 If the beſt men be ſubject to temptation; then no man muſt thinke it ſtrange that he is daily peſtered with temptations: neither muſt he be diſcouraged, as if that befell him, which did not befall Gods owne children. All our care muſt be that we be not overcome of the temptation; of which I ſhall ſpeake more particularly in the next point. A childe of God, if he ſhall keepe cloſe to God, is in a moſt ſafe condition, notwithſtanding temptation. For no temptation ſhall befall them but ſuch as is common to men: and God is faithfull, and wil not ſuffer them to bee tempted above that they are able, but will with the temptation make a way to eſcape, &c. 1 Cor. 10.13. Either God will keepe us from the houre of temptation, Revel. 3.10. or he will keepe us from the hurt of the temptation. For in that Chriſt in all points was tempted as we are, hee having a feeling of our infirmities, both can and will ſuccour his owne that are tempted, Heb. 2.18. Heb. 4.15.
Jnto temptation: Our Saviour directing his Diſciples to pray againſt ſinne, doth firſt will them to pray againſt temptation. Whence we learne,
Whoſoever would be preſerved Doct. 6 from ſinne, muſt pray againſt and withſtand the temptations thereof. Hee that is not warie and carefull to reſiſt temptations, cannot live godly. The divell did deceive Eve through his temptations,Gen. 3. and Adam was likewiſe drawne into the tranſgreſſion by the temptation of Eve: Math. 4.whereas Chriſt Jeſus the ſecond Adam by reſiſting the divels temptations, preſerved himſelfe from ſinne. The youth ſpoken of in the Proverbs was caught and inſnared by the ſubtill temptations of the harlot.Pro. 7.10.21. But Ioſeph by reſiſting the temptations of his Miſtriſſe,Gen. 39.9. kept himſelfe chaſte, although her temptations were cunning, and moſt importunate. Chriſt ſaith again and againe, Pray that ye enter not into temptation. Luk. 22.40.46.
Reaſ. 1 For temptations and motions to ſinne are the very ſeede and kernels of ſinne, which if they may be entertained, ſo as they may but receive any warmth in a mans heart, there is preſently a conception of ſin, which will cauſe him to bee in labour and travaile of it, untill he have brought it forth into act. Iam. 1.14.15▪There are no creatures ſo apt to beare iſſue, nor ground ſo ranke to beare weeds; no tinder, or gunpowder ſo readie to take fire, as the heart of man is to conceive ſinne, and be inflamed with luſt by evill motions and temptations: wherefore, all that would avoid ſinne, have cauſe to reſiſt it in the temptation. To reſiſt beginnings of the evill of ſinne,Obſta principijs. is as needefull to be obſerved for a rule againſt diſeaſes of the ſoule, as to withſtand evils of paine in their beginning, is needefull in diſeaſes of the body.
Hereby wee may judge what is the cauſe that ſinnes doe abound, Vſe 1 and ſpread infinitely. It is becauſe temptations are not reſiſted, which fault deſerveth ſharpe rebuke. Yea, many are ſo farre from praying againſt temptations, that they willingly foſter and nouriſh any that ſhall be offered, and like him in the parable, doe ſweepe and garniſh their hearts, Mat. 22.44opening the dores, and making it ready prepared to entertaine any temptation. They contrary to the Apoſtles command, make proviſion for the fleſh to fulfill the luſts thereof, Rom. 13.14.ſtill thinking and plodding on wealth, or feeding themſelves with high thoughts, or are alwaies hunting after unlawfull pleaſure, running alwaies into thoſe actions, places and companies, which miniſter moſt occaſions of temptations. Inſomuch that the divell and luſt, are not more ready to preſent evill motions, then the minde is to plot and contrive how to compaſſe them,Micah 2.1.2. or then the hand is to act them: yet theſe men will mocke God, and ſay, Leade us not into temptation. And if they be exhorted to avoid the occaſions of temptations, they ſet light by it, and would make us beleeve they are not ſo ſimple as to be taken with idolatrie, covetouſneſſe, whoredome, drunkennes, pride, revenge, or any ſuch like crime, although they keepe company with idolatrous, or covetous, or voluptuous, or vaineglorious perſons. Yea (if we would beleeve them) they can wallow in the midſt of occaſions of ſinne, and yet come forth undefiled. Let a man husband his heart as well as he can, and let him ſow into it the beſt ſeed he can get, yet he ſhall finde that too many luſts will of their owne accord ſpring up, & hinder the growth of godlineſſe in him. We count them ill husbands that will not weede their land: but if wee ſhould ſee men plowing, and ſowing nothing but all manner of weedes, would wee not ſay they were out of their wits? Such mad men are all thoſe that nouriſh in them temptations unto evill. But what men ſow or ſuffer to be ſowne, that they ſhall reape.Prov. 22.8. If they ſow wickedneſſe, they ſhall reape vanitie. At harveſt when others ſhall have corne, they ſhall bee ſent empty away. When in the day of the Lord the good Wheate ſhall be ſaved, the wicked with their luſts ſhall bee caſt into a fornace of fire, Mat. 13.41.42.
Vſe 2 Would any therefore not be the breeders and nurſes to thoſe evils which will like vipers kill all that doe bring them forth? Let them take heed of temptations which beget them. Wee muſt be carefull to ſhun all occaſions of ſinne; for it is much eaſier to avoid the occaſion, then (running into the occaſion) to avoid the ſinne. Occaſions and tentations are ſnares, it is much eaſier to avoid a ſnare, then, being intangled, to get out of it. Let us al therfore watch & pray, that we fall not into them. But it is doubted by ſome that it is not lawfull to pray againſt being tempted, thinking it lawfull onelyonly to pray that they may not be overcome of the temptation. I anſwer, I doubt not but the very temptation it ſelfe, as it is a motion and enticement unto ſinne, is to be prayed againſt alſo. For the Apoſtle Paul did not onelyonly pray to overcome the pricke of the fleſh, and buffettings of Satan,2 Cor. 22.7.8. but that it might depart from him. And why may not a man deſire not to meet at al with thoſe his enemies which ſeeke his life, as well as when they aſſault him, deſire to quit himſelfe of them? I confeſſe, requeſt muſt be made for the one and the other, with ſome difference. When we pray that wee may not be tempted, it is always under correction, not abſolute, but if it might ſtand with Gods will and pleaſure: wee deſire to runne the race of Chriſtianitie without meeting with ſtumbling blockes, or any occaſions of our ſtay or turning out of the way; but if God will have us meete with theſe impediments, we pray abſolutely that we may paſſe over them, and not be let or turned out of the way by them. And if he will that wee muſt enter into the conflict, we pray that we may overcome.
Now becauſe reſiſting of temptations is of great conſequent; it wil be worth the pains to conſider theſe foure things: Firſt, what is a temptation. Secondly, who are the tempters. Thirdly, how they tempt. Fourthly, how a temptation may be reſiſted.
1 Temptation is any and every motion unto the doing of any thing which God hath forbidden in his word; or to the leaving undone any thing that God hath commanded; or to do any thing otherwiſe then God hath commanded. When a thought of any evill is preſented to the minde to be done, this is a temptation.
2 The tempters are, Satan, called the tempter, Matth. 4.3.Iam. 2:14. and men, with whom we converſe, when they move others to ſinne; and alſo the luſts of our owne evill hearts.
3 Theſe tempters doe move a man to ſinne, by preſenting unto the minde, thoughts of ſinne to be committed by him. The divell by his ſuggeſtions, as hee did to David, putting him in minde to number the people.1 Chro 2.21.1. Man tempteth by ſpeech, or ſome outward ſigne, whereby he giveth a man to thinke what evill hee would have him doe. Thus the harlot tempteth by her words,Prov. 7. by her eye-lids, and by her dalliance. A man tempteth himſelfe, when the luſt of his owne evill heart doth miniſter matter of thoughts of ſin to be committed, or when by the ſenſe of ſome outward object, the evill heart taketh occaſion to preſent evill thoughts unto the minde. Sometimes all theſe tempters conſpire together in one and the ſame temptation, and moſt commonly Satan and the evill heart combine in thoſe temptations which are moſt miſchievous. But wee need not ſo much inquire who tempteth, as to know how to reſiſt the temptation.
Theſe tempters proſecute their temptation in this ſort. If the partie tempted be of himſelf a ſlave to ſinne, and is given over unto ſinne, and is already diſpoſed to a particular ſinne, then there needeth no more but a bare ſuggeſtion or motion to it; that is enough to cauſe ſuch a one to commit it. But if a man be indued with the Spirit of grace, or of reſtraint, then all the devices that the wit of man and ſubtiltie of the divell can finde out, ſhall be uſed, both in the propoſing of the temptation, and proſecuting thereof. Then an eye ſhall be had to all aduantages that may be taken, either from a mans naturall diſpoſition, or from his ſexe, or from his different condition of life and calling; from his eſtate in the world, be he rich or poore, noble or baſe; or from his eſtate in grace, bee hee a babe or ſtrong man in Chriſt; or from obſervation in what thing a man is leaſt armed; or from obſervation what a man doth eſteeme or diſeſteeme moſt; alſo from place, time, ſolitarineſſe, company; &, whatſoever particular circumſtance ſhall fall out, it ſhall be taken to the greateſt advantage to further the temptation, making uſe of the infinite varieties of evill unto which, and of the manifold varieties of meanes by which a man may bee tempted. In moving a man to like that which is evill, there is alwayes a face and appearance of good ſet upon it: and in moving a man to diſlike that which is good, a vizard of evill is put upon it: or if notwithſtanding the motion, the evill to which a man is moved, will appeare ſinfull, then they will preſent conſiderations, that it is but once, or for a ſhort time that they ſhall hold that evill courſe; alſo, how the beſt men have fallen, and have notwithſtanding beene ſaved: how that God is mercifull, &c. And withall, motives ſhall bee fetcht from the credit, profit, or pleaſure, that ſhall be attained upon yeelding: and on the other ſide, from diſgrace, loſſe or pain that may follow upon not yeelding to the temptation. It is not in the power of man to finde out the windings and turnings, the ſleights and devices, the cunning reaſonings and ſubtilties that ſinne by its agents can and doth uſe to circumvent and inſnare mankinde. Sinfull inventions are ſo deepe, that moſt wiſe Salomon profeſſeth he could not find them out, no not in either ſexe: for ſo he ſaith, The inventions or ſinfull devices of one man of a thouſand, have J found out; but the inventions or ſinfull devices (for thus the ſupply of the defective ſētence is to be made) of one woman among all thoſe have I not found. Eccleſ 7.27, 28, 29.Where the word rendred account, ſhould be rendred reaſoning, or invention, or device of ſinne: for it is the ſame word which in v. 25. is tranſlated reaſon, (namely of wickedneſſe & folly) and is the ſame which ver. 29. is tranſlated inventions, which of neceſſity muſt bee meant the ſame which the Apoſtle 2 Cor. 2.11. calleth devices.
Now that it appeareth what a temptation is, alſo who are the tempters; and that ſinne by her agents Satan and ſinfull men, is moſt craftie and cunning in tempting, it remaineth that we ſhould chiefly learne how wee may bee preſerved from being inſnared by it. Now becauſe the tempters are ſo ſtrong and ſubtill, it is neceſſarie that wee call unto our aide a ſtronger & wiſer then our adverſaries, which onelyonly is the Lord, who can reſtraine them from tempting, & deliver al ſuch that are tempted. Wherefore heartie prayer muſt be made to him, as our Saviour teacheth us, that hee would not leade us into temptation, but deliver us from evill. And becauſe he reſiſteth temptations in us by his Spirit, by putting into us good motions to the contrary; prayer muſt be made unto God, that he would give unto his holy Spirit, which may worke effectually in us againſt temptations. Whoſoever is good before God, and pleaſeth him, whoſoever ſhall take heed that he doe not grieve this Spirit, & quench the good motions of it, they praying for it, ſhall bee ſure to have it, Luk. 11.13. and ſhall eſcape the hurt of the temptation, when the ſinner ſhall be taken by it. Eccleſ. 7.26. Yet it is not enough that we be reconciled to God, and doe keepe our peace with him, and have his holy Spirit dwelling in us: for though God could ſubdue al our ſinnes, and reſiſt all our temptations for us, without our owne helpe, yet he will have us to reſiſt, by exerciſing the whole reaſonable man in the conflict againſt ſinne: for which cauſe he giveth his word to direct us, and the manifold graces of his Spirit to arme us,Eph. 6.13. that wee our ſelves may by the power of his might withſtand temptation in the day thereof.
Now that we may withſtand temptations, it ſhall be good to obſerve this order: Firſt to looke to our owne heart, Pro. 4.23.for that is the hold and fort of the ſoule; if that be not true to us, wee are ſure to be foiled in every temptation: wherefore wee muſt have it in an holy ſuſpition, ſo farre as to cauſe us to examine and ſearch it daily, to finde out thoſe trecherous and deceiveable luſts that lurke there;Ier. 17.9. Eph. 4.23. and when by the light of the word wee have found any evill luſts, then wee muſt not ſtay till they aſſault us, but let us aſſault them, and uſe martiall law, let us preſently accuſe them & our ſelves for harbouring of them, then we muſt confeſſe and bewaile them before God, and condemne and crucifie them; then wee muſt make particular and daily application of the bloud of Chriſt unto the heart, and it wil purifie it, and purge the conſcience from dead works, that we ſhall ſerve the living God. And let us never leave purging the heart, untill we can ſay, it is not ſet upon any earthly thing, eyther to love it, or feare it; for if it be, as he that will be rich, ſo he that will have pleaſure, and will have glory of men, ſhall fall into temptation, and a ſnare, and into many fooliſh and hurtfull luſts, 1 Tim. 6.9.which drowne men in deſtruction. A man muſt by the worke of Gods Spirit, through the uſe of the Word, never leave working upon his heart untill hee have brought it to a firme reſolution to will in all things to live honeſtly. When the heart is thus made ſure for God and for our ſelves, the next care muſt be that the underſtanding, the watchman and intelligencer of the ſoule, bee rightly informed by the Scriptures of all ſuch things that do belong unto its office in the Chriſtian warfare. Firſt, it muſt bee able to diſcerne between good and evill, between things not ſinfull and ſinfull: & of good things, to diſcern which are good but in part, which every way good; & what things are good onelyonly to ſenſe and in appearance, and what is good in truth: alſo what is but in part evill, and what is wholly evill; and what is evill onelyonly to ſenſe and in appearance, and what is evill in truth: that the baites to draw unto ſinne, taken from the gaine, pleaſure, and glory of this world, may not move us, becauſe we ſhall know they are but uncertaine, tranſitorie, and not the true riches, pleaſure and glory; and that on the other ſide, the bug-beares to fright us from doing good, may not remove us, becauſe they are but uncertaine, momentanie, and light evils, in compariſon of the certaine & true riches of grace, and of the everlaſting true pleaſures and glory which is laid up for thoſe that bee conſtant in keeping faith and a good conſcience to the death. When the underſtanding is thus enlightened, wee muſt alwayes ſet the true danger of ſinning, and the true good and glory that followeth upon well-doing, before our eyes; and it will cauſe the heart to chuſe the good, and refuſe the evill. Moſes choſe rather to ſuffer affliction with the people of God, than to enjoy the pleaſures of ſinne for a ſeaſon: the reaſon was, becauſe his judgement was ſound in diſcerning betweene good and bad: for it is ſaid,Heb. 11.25.26. He eſteemed the reproach of Chriſt greater riches than the treaſures of Aegypt: for he had respect to the recompence of reward. If we can but judge aright of the joy that is ſet before us in the courſe of holineſſe,Heb 12 2. it will make us with our Saviour Chriſt endure the croſſe, and despiſe the ſhame which in this world doth accompanie Chriſtianity; and we ſhall with ſpeed runne the race that is ſet before us, notwithſtanding the impediments that we ſhal meet withall.
Now when the heart is eſtabliſhed and armed with grace, and the mind with knowledge and judgement, there muſt be a continuall watch ſet, and faithfully kept; wherefore the eye of the minde muſt be alwayes awake, to ſee and obſerve what particular temptations do ariſe againſt us, either from within or without. Therefore the Apoſtle Peter ſaith,1. Pet. ….8. Be vigilant, for your adverſary the devill as a roaring Lion, 1 Cor. 16.13.ſeeketh whom he may devoure. Watch, ſaith the Apoſtle Paul, elſe there will be no ſtanding faſt in the faith, nor quitting our ſelves like men. Our Saviour ſaith unto all, Watch, Mark. 13.17. When by watchfulneſſe the temptation is diſcovered, then we muſt buckle all the Chriſtian armour about us, ſcil. Sinceritie, righteouſneſſe, Eph. 6.patience, hope, faith, and the ſword of the Spirit, the word of God. And being thus armed, we muſt animate and fill the heart with courage and reſolution to reſiſt even unto the death. For which cauſe, we muſt make an oration unto it, ſuch as wiſe and valiant leaders will make to encourage their ſouldiers; wee muſt minde our hearts of the odiouſneſſe and hurtfulneſſe of that thing to which wee are tempted; how that it is a luſt of the fleſh, and of the devill; how it is enmity to our God, and a deadly enemie unto us; how that we muſt kill it, or elſe it will kill us. Let us minde our hearts with this, that it will be to the diſhonour of our King and countrey to be overcome; that to yeeld to any temptation is contrary to our vow of allegiance, which we entred into when we firſt profeſſed to fight under Chriſts banner. Laſtly, let us tell our ſelves of the equitie of our cauſe, how that our war is juſt: thinke alſo of the wiſedome & valour of our captaine our Lord Ieſus Chriſt, aſſuring our ſelves, that how hard ſoever our conflict may be, yet if wee do not yeeld, in the end wee through him ſhall overcome, and be more then conquerours. Rom. 8.37Having thus wonne the heart to reſolution, then let us as the Apoſtle ſaith,1 Cor. 13.16. Stand in the faith, quit our ſelves like men. In the conflict we muſt avoide two evils. Firſt, we muſt not truſt to our owne wiſedome: for then ſinne will be too craftie for us. Secondly, we muſt not reſiſt in the power of our owne might, for then the principalities and powers will be too ſtrong for us. We muſt therefore reſiſt by the wiſdome of the holy Scriptures, being able to ſay with our Saviour Chriſt: It is written,Mat. 4. I muſt not commit that ſinne to which I am tempted: and with Joſeph, Gen. 39.9.ſhall I commit this great wickedneſſe, and ſinne againſt God? Reſiſtance of ſinne in this ſort, is not onelyonly a defending of our ſelves, but a wounding of our adverſaries. We muſt alſo be ſure in our conflict to intreat Gods aide, that in the power of his might wee may prevaile. When we reſiſt by the wiſedome of the word and power of God, if we ſubmit unto God, and be earneſt, and conſtant in reſiſting, we ſhall put Satan to flight: for God ſaith,Iam. 4 7. Reſiſt the devill, and hee will flie from you. But remember alwayes that his departure will be but for a ſeaſon: Luk. 4.13.we muſt therefore alwayes keepe on our armour, and keepe our watch, and let our experience of over-maſtering former temptations, give freſh courage unto us to reſiſt all that are to come.
But deliver us. Here our Saviour will have his Diſciples to aske to be delivered out of their ſinne into which they are fallen, as well as to bee kept from falling. Whence obſerve,
Doct. 7 It muſt be every mans deſire and endevour if he be fallen into any ſinne, to be delivered out of it by repentance, and that he may walke before God in new obedience. Ier. 31.18.Turne us Lord, and we ſhall be turned, ſaith the Prophet. The Church of Epheſus is bid to remember from whence ſhe is fallen,Revel. 2.5. and repent. And the Miniſter muſt waite when God will give repentance, and recover evill men out of the ſnare of the devill. 2. Timoth. 2.25.26. Which place ſheweth that repentance is deliverance out of ſinne, and doth intimate that it muſt be deſired.
Vntill a man have repented, Reaſ. 1 his prayers are not accepted of God: for that cauſe God commanded the Iewes to repent: ſaying,Iſa. 1.26.18, 19. Put away the evill of your doings: ceaſe to do evill, and learne to do well: and then they might come to God, and hee would reſpect them.
Vntill ſinne be repented of, a Reaſ. 2 man is as it were manacled, or as a bird touched with lime-twigges; it taketh away the life and comfort of ſpirituall exerciſes, as of hearing, praying, and receiving the Sacrament: he cannot ſet about them with any nimbleneſſe of ſpirit, while he lyeth in any ſinne.
Sinne unrepented of taketh Reaſ. 3 root, and infecteth further and further: it will increaſe it ſelfe, and beget other ſinnes.
Reaſ. 4 While a man lyeth in ſinne, he may look every houre when God ſhall inflict ſome fearefull judgement or other, and then the remembrance of a ſinne unrepented of, proveth more heavie, and more ſtinging then the judgement it ſelfe. Whereas, though a man have ſinned, yet if God have given him repentance, and have recovered him out of his ſinne, he may come before God with boldneſſe, and can performe exerciſes of Religion with chearfulneſſe, and ſhall either prevent croſſes, or remove them, or they ſhall do much good to his ſoule while they lye upon him.
Ʋſe 1 This is to reproove all ſuch, who as they care not how they fall into ſinne, ſo they care as little how they be delivered out of it: yea though God call them to repentance, and give them ſpace to repent, yea though ſometimes God awake them by his judgements, and by checks of conſcience, and doth offer them his Spirit to turne them unto him: yet neither his patience, nor bountie, doth leade them to repentance. They will ſay, Lord deliver us from evill, but refuſe to be delivered. This their hypocriſie aggravateth their impenitencie, and their impenitencie aggravateth all ſuch ſinnes as are not repented of: for it is a fault to commit any ſinne, but when it is not repented of, this ſinne is continued, yea doubled, and multiplied; for everie day they ſhould turne from their ſinne, as ordinarily as they ſeeke their daily bread. No ſinne ſo dangerous as impenitencie; for therefore the ſinne againſt the holy Ghoſt is unpardonable, not in it owne nature, but becauſe they that commit it cannot be renewed unto repentance.Heb. 6.6. Impenitencie therefore though it be not the ſinne againſt the holy Ghoſt, yet it muſt needs be a fearefull ſinne. For he that liveth and dyeth in impenitencie is as ſure to bee damned, as he that ſinneth againſt the holy Ghoſt. Let all that refuſe to forſake their ſinnes looke for Gods viſitation,Ier. 5.3.7.9 as he ſaith in Jeremy: They have refuſed to returne, &c. How ſhall I pardon? ſhall I not viſite for theſe things? and ſhall not my ſoule be avenged on ſuch? &c.
Ʋſe 2 It doth therefore concerne every man, having fallen into evill (for who is it that ſinneth not?) to uſe all means to repent, and recover himſelfe of his fall: and then do his beſt to hold on a ſteadie courſe of new obedience. Have not men in priſon cauſe to ſeeke for deliverance? and if any man be fallen into a lapſe after a ſickneſſe, hath he not cauſe to ſeeke for recoverie of his former health? ſuch is the eſtate of every ſinner untill he have repented. But let this repentance bee true, and ſound, proceeding from griefe for ſin, and hatred of ſinne, not turning from one ſinne to another, or a bare leaving of ſinne, but it muſt be a conſcionable turning from evill to good. It muſt be, in the bent and intention of the ſoule, and in our whole endevour, a turning from all ſinne, as well as from any one, even from as many as wee can come to the knowledge of, as well from ſecret as open, as well from beloved ſinnes, and ſuch as are in credit in the world, as from any other.Ezek. 8.31. We muſt caſt away all our tranſgreſſions, ſaith the Lord. It muſt be ſpeedie, while it is to day, leſt our hearts be hardened through the deceitfulneſſe of ſinne. It muſt be conſtant, Heb. 3.15.16.as daily as we aske daily bread. If we would but enter into our hearts and conſider what wee have done when wee have ſinned, how wee have tranſgreſſed an holy commandement, & thereby have grieved the holy Spirit, diſgraced our holy profeſſion, and have offended a mercifull Father, and a ſevere Iudge, who yet if we will turne, will have mercy; but if we refuſe to turne he will puniſh, and wil not pardon; the thoughts of theſe things would worke griefe, and hatred of ſinne, and hope of pardon, from whence would follow repentance never to be repented of: if withall we pray heartily, ſaying, Deliver us from evill: for with all the meanes we do uſe, prayer muſt be one; for as we cannot repent without Gods helpe, ſo he will not helpe and give us repentance except we aske it.
From evill. By evill is meant ſinne. Our Saviour would have his Diſciples pray againſt ſinne under the name of evil. Whence we may learne,
Sinne is evill, and God would Doct. 8 have all men when they thinke of ſinne, repreſent it to their minde in the name and notion of an evil, yea of the moſt evill thing. It is called evill. Rom. 12.9. where it is ſaid, Abhorre evill. Ioh. 5.19.The whole world lyeth in evill. Thus David in confeſſing his ſinne unto God, doth affect his heart with ſhame and remorſe, ſaying, Againſt thee have I ſinned, and done this evill in thy ſight, Pſal. 51.4.
Sinne is abſolutely contrary Reaſ. 1 unto God who is goodneſſe it ſelfe: yea enmity to him, Rom. 8 7.therefore it is the evill of evils.
Sin doth ſeparate a man frō the Reaſ. 2 greateſt good.Iſa. 59.2. It doth ſeparate a man from God. No other evill, bee it impriſonment, poverty, diſgrace in the world, ſickneſſe, death, doth ſeparate a man from God; he may enjoy God, and may have a bleſſed communion with him notwithſtanding the worſt of theſe evils; which he cannot do while he lyeth in his ſinne. Wherefore ſinne muſt needs be the greateſt evill.
Reaſ. 3 Sinne is the cauſe of all the evill of puniſhment that any creature is ſubject unto, for ſin brought man under the curſe, and will hold him under it, except the mercy of God, through the merit of Chriſt, do deliver him.
Reaſ. 4 Sinne doth give denomination unto all things that are truly evill, cauſing them to be called evill:Gal. 1.4. the world is therefore called evill, becauſe it is a ſinfull wo…ld. Men are called evill men,2. Tim. 3.13. becauſe they be ſinfull men. And becauſe the devill exceedeth all other in ſinne, he is called the evill one, Matth. 13.19.
Vſe 1 Is ſinne evill? how then hath it bewitched and deceived moſt of the ſonnes of men? for they account nothing evill, but what bringeth loſſe to their eſtate, and ſhame to their name, and paine to their body, or ſome other miſery to their outward man: as touching ſinne, many are ſo farre from judging it to be evill, that, becauſe they conceive it ſerveth for their pleaſure, gaine, or credit, of all courſes, they thinke none ſo good as thoſe that are ſinfull. What man ſo vile, but thinketh his courſe good, and thinketh all are fooles that are not of his minde. The Papiſt is ſo well conceited of his Poperie, as he looketh to winne heaven by it.Ioh 16.2. The perſecutour thinketh he doth God good ſervice in moleſting ſuch as feare him. The ſwearer thinketh his ſpeech doth not ſound well, and is without all grace, if it be not filled up with oathes. The covetous, the voluptuous, the vaine-glorious, all of them applaude themſelves in their wayes as if they were good, though (as Solomon ſaith) the iſſue there of is the way of death. Pro. 14.12It ſtandeth ſin upon, that the devill and wicked men ſhould transforme themſelves, and transforme ſin, and put ſome goodly painting upon it to make it ſeeme good, elſe no reaſonable man could be brought to commit it: for the will of man doth by vertue of its meere nature ſo perfectly abhorre evill, it being the proper object of deteſtation, that it would alwayes ſhunne it, therefore there is put an appearance of good upon it, wherby it may deceive. But woe be unto them that call evill good, and good evill; that put darkneſſe for light, and light for darkneſſe. Iſa. 5.2….
Vſe 2 Doth Chriſt call ſinne evill? then let us beleeve him, and not our owne lying hearts, nor yet the father of lyes, who would beare us in hand that ſinne is not evil. But let us alwayes conceive of every ſinfull act, as … evil, naughtie, & hurtfull act, and let it be our greateſt care to avoid ſinne. Oh if we could repreſent the acts of ſinne under the name of an evill act unto our apprehenſions, our will would at the firſt motion loathe and deteſt it more then it doth a toad and a ſerpent, and would either kill it, or runne from it. Whenſoever therefore wee are tempted unto ſinne, let us ſee it as it is, a moſt evill thing; let us account of it as it is, a moſt evill thing. And whatſoever colours be ſet upon it, or whatſoever good meanes it is called by, if the thing ſo called be a tranſgreſſion of Gods law, let us call it a moſt evill and moſt abhominable thing. Yea, we muſt conceive of every ſinfull action, and muſt account it a greater evill then the eternall torments of hell. For the leaſt evill of ſinne is greater then the greateſt evill of puniſhment: for the greateſt puniſhment is an effect of Gods righteous hand; but the leaſt ſin is contrary to God, it is very enmitie unto his holineſſe. If ſinne might appeare to everie reaſonable ſoule to be as it is, ſuch an evill as hath beene ſaid, it would worke griefe and repentance of ſinnes paſt, and hatred and departing from ſinne for ever afterward.
Vſe 3 Laſtly, how thankfull ſhould all Gods children be to him, becauſe he doth preſerve and deliver us out of ſinne, out of the great evill every day; and wee have his word that he will continue this grace, untill we ſhall be preſented to himſelfe without any ſpot of this evill in the day of the Lord? He doth not only pardon us, and free us from the guilt and puniſhment of our ſinnes, but (which is no leſſe mercy) he doth deliver us from the power of ſin, he delivereth us from evil. We muſt therefore magnifie the Lord, and ſay, Who is a God like thee? Mica. 7.19.who doest not onelyonly pardon, but wilt ſubdue our iniquitie. And with David, let us call upon our ſoules to praiſe God, becauſe as he forgiveth all our iniquities, ſo alſo he healeth all our diſeaſes, that is,Pſal. 103.3 he doth ſanctifie us, delivering us from all evill.