The saints submission and Sathans overthrow. Or, Sermons on James 4.7. By that faithfull and reverend divine, Iohn Preston, Doctor in divinitie, Chaplaine in ordinarie to his Majestie, Master of Emmanuel Colledge, sometime preacher of Lincolnes-Inne

THE SAINTES SVBMISSION and Sathans over-throw. (Book 1)

IAMES 4. 7.

Submit your selves therefore unto God: resist the Divell and he will flee from you.

IN this whole context from the begin∣ning 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 im∣pediments 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, illustra∣ted from the cause of them, vers, 1. viz. Their lusts which fought in their members, from whence come warres saith hee, and figh∣tings among you? come they not hence even of your lusts that

warre in your members. Secondly, Their re∣missenes 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 be∣cause 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. Fourth∣ly, Their cove∣vetousnesse or im∣moderate affecting the things of this earth, aggravated from the nature of the vice and Gods affection to it, its, en∣mity with him, vers. 4. Yee adulterers and adulte∣resses, 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 in∣clines & stirs us up to that which is evill. The third particular, the meanes to avoide these lusts, wee have expressed in the be∣ginning of vers. 6. But

he giveth more grace. Fourthly, the hinde∣rances and impedi∣ments of this grace that it takes not effect are two, first, Pride of heart, a vaine conceit of a mans owne suffi∣ciency and upright∣nesse before God. Se∣condly, yeelding to temptations & snares, to each of which in the last place, the A∣postle applies an ex∣hortation, wherein he

shewes how these hinderances may bee removed, if the Iewes of the dispersion de∣sire 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 ex∣hortation, and upon

what occasion pro∣pounded.

For the better un∣derstanding of the first exhortation, wee may consider these particulars. First, what the submission here required is. Se∣condly, what are the reasons to enforce it. Thirdly, the uses of the point. For the first, this submission may be thus descri∣bed, 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 de∣scription, they may thus be explained, first the heart must be brought into a right frame and order, con¦cerning 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 gra∣cious frame to distin∣guish 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 requi∣red, is, because God at the first did plant his Image in man, wher∣by hee was set in an excellent frame, and this image God re∣quires

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 re∣generating of a man to be the renewing of Gods image in him. This gracious frame of heart God hath promised to his peo∣ple,

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 there∣fore must be restored in the soule as ap∣peares, 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 Chri∣stians should be renew∣ed in the spirits of their minde, and that they should put on the new man which after God is created in righteousness and true ho∣linesse. Now in Adam this image was per∣fect, in us it's imper∣fect, 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 de∣gree, but it increaseth more and more, un∣till the perfect day. Hence those words of Salomon, Prov. 4. 18. The path of the iust is as the shining light, that shi∣neth more and more unto the perfect day. This re∣newing

of Gods i∣mage 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 regene∣rate man.

Here it will be ob∣jected, that no man is able to come to

this perfect renew∣ing of Gods image.

To which I answer, that a man may, and every man must at∣taine to it, otherwise all his labour is in vaine, the heart had as good never a whit be changed, as not wholly; an instru∣ment unlesse all the strings be in tune, wil make no good har∣monie, one string out of tune will marre

the harmonie as well as more.

The reason why there must be this whole change is, be∣cause God will either have the whole heart or nothing. The holy Ghost will not dwel•• in the heart unlesse it be a polished Tem∣ple, 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 buil∣ding.

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 re∣bellions, differ from the rebellions of the wicked, for first their rebellions are be∣tweene

the flesh and the spirit, between their spirituall reason and their Carnall rea∣son: betweene Car∣nall affections and spirituall, which shall get the prehemi∣nence. But the re∣bellions of the wic∣ked are between one lust and another, one carnall affection and another, their rebel∣lion is against the providence of God

and the light of na∣ture 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 in¦ward man and th•• outward. First, the in¦ward man must be made subject, that 〈◊〉〈◊〉 the heart. For Go•• especially require••

the obedience of the heart, see therefore the Wise-mans coun∣sell to this purpose, Prov. 4. 23. and the A∣postles, 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 spee∣ches, & 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 unskil∣ful

man cannot judge of the clocke but by ••he sound; the arti∣ficer lookes to the ••••ward workman∣••hip of it; so like∣wise, God especially ••ookes to the heart. The like wee see ••en in some sort use ••o doe, for when a ••an hath injurie of∣fered him, he pre∣sently lookes with what heart the o∣••••er did it, if he did

it ignorantly or a∣gainst his will, hee who hath received the wrong, will bet∣ter beare with him 〈◊〉〈◊〉 but if the other did it of malice, then he takes it more hei∣nously. We shall finde therefore in Scrip∣ture, that God lesse esteemes faire per∣formances with a•• corrupt and crooked heart, then an up∣right heart with

weake performan∣ces. 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 re∣bellions of the in∣ward man, or of the heart, are either in thoughts or af∣fections; rebellious thoughts are either ••aine or such as are

wicked. First vaine thoughts are rebelli∣ous, for it's rebellion as well, not to doe that which is com∣manded, as to doe that which is for∣bidden. If a Prince should come to a subjectes house, and he instead of enter∣taining him, should continue vainly tal∣king and prating with some base fel¦low, it would be

counted wonderfull neglect and con∣tempt: 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 re∣bellions, yet we must continually strive a∣gainst them, for here is the difference; the

wicked have them with delight, or at least without re∣luctancy: the godly although they have them, yet it is with much striving against them, and continuall sorrowing for them, so that they get dai∣ly more and more strength against them

The second sort of rebellious thoughts are such as are wic∣ked, and that either

for substance or man∣ner, evill thoughts for substance are all those, whose objects are evill, as when a man thinkes how he may fulfill any par∣ticular lust. These evil imaginations are one of those seven things that are abominati∣on to the Lord. Pro. 6. 16. These six things doth the Lord hate, yea seaven are an abominati∣on unto him, a proud

looke, a lying tongue, and hands that shed in∣nocent bloud, an heart that deviseth wicked imagi∣nations &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 beau∣ty of it: So the beau∣ty of our soules is stayned and defiled by wicked thoughts: that common pro∣verbe was certainly invented by the divel,

that thoughts are free for God more respects the heart then out∣ward performan∣ces. Rebellious evill thoughts for the manner, are such as having a good object yet are conversant a∣bout that object af∣ter an evill maner: & these againe when a man is either con∣versant 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

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not perswaded aright concerning them. These evill thoughts againe are two-fold, either they are ma∣nifest, such as men perceive to be in themselves: such re∣bellious thoughts the Pharisees had concer∣ning 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 presump∣tuous 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 thin∣king 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 re∣joyce in their boa∣stings, that is, in that which they thought they were able to doe, but indeed were not. Now often∣times the man that hath such rebellious thoughts, if he misse of his expectati∣on hecomes impati∣ent. The second kind

is when we make our selves the ends of our own actions these kinde of re∣bellious 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 re∣gard 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 fen∣ced City. Thus the rich man in the Gos∣pell did Luke. 12. When his barnes were ful••

then he bids his soule take her rest, not be∣fore, 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 affecti∣ons, such are com∣monly the markes of the wicked, such a boyling lust after ho∣nour was in Haman: the like was in Ahab after Naboths Vine∣yard: the like affecti∣on 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 affecti∣on was in Hazael which the Prophet told him of, though he little thought it to be so, yet it after∣wards proved true, as appeares 2 King. 8. 12. that these secret lu∣stings are rebellious and therefore odious in Gods sight, is evi∣dent, because his spi∣rit never dwelleth in

any heart where they are, because they de∣file the heart accor∣ding 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 de∣lights 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 se∣cret good motions of his spirit in our hearts Rom. 8. 27. and there∣fore also the secret corruptions of our hearts, although we see them not our selves. It concernes us therefore especial∣ly to looke to our hearts, the thoughts and affections there∣of. The hypocrisie of Amasia and Ioas was

manifest at last, be∣cause their hearts were not upright.

The rebellions of the outward man follow; which are ei∣ther 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 ei∣ther

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 ha∣ving pondered it, we find it to be of suf∣ficient waight, worth the uttering. Did we seriously consi∣der, that we must give account of eve∣ry

idle word, that e∣very 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 corrup∣tion 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 gra∣cious, either because it proceedeth from some inward grace, that is called a zea∣lous speech which proceeds from the af∣fection of zeale; or else because it mini∣sters some grace to the hearers, or stirres up some grace in them which lay dead be∣fore: So those are cor∣rupt 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. un∣lesse 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 preti∣ous as silver, and like

fined silver, they have no corruption joy∣ned with them: but the heart of the wicked is little worth, and there∣fore his words can∣not be gracious.

Rebellions in acti∣ons are, either the omitting of some good commanded, or the committing of some evill forbidden, the omission of some good is rebellion, al∣though there con∣curre

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 adver∣sitie. There are two sorts of professors, sometimes the true professor, the upright man when he grows fat, strikes with the

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heele, whereas before in adversity he sub∣jected 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 con∣tinue in an even and pleasant course will

subject themselves to God, and his service, but when afflictions come, when God lea∣deth them through craggie and thornie wayes, then they will goe no further, the reason is, because their feete are not shod with the prepa∣ration of the Gospell of peace, they have not that peace of consci∣ence which will make them willing to

passe through all e∣states, which is like shoes to the travel∣lers 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 rea∣sons to enforce the exhortation, & from every word a reason

may be gathered.

First, seeing every sinne is a rebellion a∣gainst God, let this the rather move us to submit our selves un∣to him, that we may not be so great offen∣ders as traitors.

The Second may be taken from the person of God, to whom we are ex∣horted to submit our selves, first in respect of his greatnesse o∣ver

us, this reason the Prophet Malachy useth Chap. 1. 6 14. Second∣ly, in respect of his goodnesse towards us, who is so merci∣full a father to us, this we may see ur∣ged, Isa. 2. 2, 3. Isa. 5. 23, 4.

The third may be taken from our selves who are exhorted to this duty. First consi∣der that we are all his Creatures, we hold

our being, and all that we have conti∣nually from him, ther∣fore it concernes us to yeeld all homage to him, the more a man holdeth of his Lord, the more ho∣mage he oweth him Secondly, we are all his servants, therefore we are not to fulfill our owne lusts, or to obey Sathan, but on∣ly 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 Apo∣stle

useth, 1 Pet. 1. 14, 15. As obedient children fashion not your selves ac∣cording to the former lusts in your ignorance, but as hee which hath called you is holy, so be yee holy in all manner of conversati∣on. Lastly, we are all the Temple of the holy Ghost: a Temple that is consecrated to holy uses must not be profaned by put∣ting it to common uses, this is sacriledge;

so when we are tem∣ples consecrated to the holy Ghost it's sa∣criledge 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.* 1.1

Obj. Sinne being a re∣bellion, deserveth in∣deed punishment, but death seemes to be too severe a pu∣nishment. Ans. When we heare that a re∣bellious 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 de∣served 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 rebelli∣ons of the wicked are continuall. If they would cease to rebell and submit themselves to God, he would cease to pu∣nish. Againe it's just because God set be∣fore Adam life and death eternal, for him and his posterity, as by justice for his o∣bedience he should have had eternall life, so for transgression

he and all his deser∣ved eternall death.

This may also serve to humble us for our sinnes,* 1.2 seeing the least of them is a re∣bellion against God. The reason why ma∣ny goe on quietly in their course of sin∣ning 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 coun∣tenance, for other∣wise God will surely set them in order be∣fore the light of his countenance. By set∣ting them in order before us is meant that we should set the greatest in the first ranke, and so accor∣dingly

in order, un∣till we come to the least, so that it is needfull to know the greatnesse & heinous∣nesse 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 af∣ter

a third or fourth Proclamation, will not yet come in, it doth much more ag∣gravate the offence, so often as we have despised the word & not hearkned to the reprehension for our rebellions commit∣ted, 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 ag∣gravated therby, ther∣fore our soules should be humbled for it, for the multitude of our rebellions: it will be objected that we can∣not possibly number them, yet a speciall meanes to discover them unto us will be to examine our selves by the word. For al∣though 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 & cor∣ruption of out soules

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and hearts, the rea∣son is, because God on∣ly 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 wise∣dome of God is con∣tained in his word, hence the word will helpe us in the sear∣ching of our hearts, here by the way we

may note why so many suddenly fal in∣to despaire. God doth suddenly kindle a cleare light within them, whereby they come to see the foul∣nesse of their sinnes and the multitude of them, which having never looked into be∣fore, they deeply ap∣prehend that it's im∣possible for them to obtaine mercy, and so despaire. The se∣cond

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 repen∣tance 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 smo∣thered in a mans hart at the first sight of his sinnes, will not kindle his affections, but at length with continuall meditati∣on, 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 bul∣rush,

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 consi∣dered it the more hu∣miliation 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 con∣clusion is verse 8. I say

unto you though he will not rise and give him, because he is his friend, yet be∣cause of his impor∣tunity he will rise and give him as ma∣ny as he needeth. God is our friend, if we could so perswade our selves; if we can∣not, 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 wo∣man of Canaan had after her repulse, this may the more com∣fort 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 sin∣ning which they lived in before, this will be a speciall signe of their repen∣tance. If a man have done thee an inju∣rie, and pretend that he is very sorry for it, yet if he offer thee the same wrong a∣gaine and againe, thou wilt judge that he did but dissemble: So he doth but dis-

dissemble in his re∣pentance, that doth continue in sinne sorrowed for, that keepes the same course of sinning still.

Another use may be of exhortation,* 1.3 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. Se∣condly, the motives to it. Thirdly the means to attaine it. For the first,* 1.4 the signes of this submission The first may be re∣spect to Gods word, and delight in it, if we neglect his word and are not moved with the judge∣ments and promises therein contained,

then are we rebells. That Subject that heares the Proclama∣tion of his Prince read, with the pu∣nishment annexed to be inflicted upon such as breake it, neg∣lectes the same, re∣gards not the pu∣nishment, but mani∣festes 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 un∣to us right things, speake unto us smooth things, prophecy deceites. A com∣mon excuse of sim∣ple 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 negli∣gence 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 ex∣amine their desire to know more, & their delight in Gods word, which alwayes ac∣companies

know∣ledge. Thus the Apo∣stles 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 there∣of secret: although the Pastour, if he be not diligent to teach be in fault, yet that excuseth not the peo∣ple: though God re∣quireth the blood of the people at those Pastours hands, that doe not feed them, yet the people pe∣rish notwithstanding. God oftentimes com∣plaines that his peo∣ple perish for want

of knowledge: but poore silly people perswade themselves that to have much knowledge is not re∣quired of them, but of Schollers and Pa∣stors; 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 de∣struction 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. Sure∣ly the cause why many decay in their estates notwithstan∣ding their continuall toyle, and labour, is, because they seeke not the kingdome of God first: because Sa∣lomon asked wisedom,

we see he wanted not riches & wealth, but had them in a∣bundance. Let us take the Prophets Counsell in this case Mal. 3. 11. Bring yee all the tithes into the store∣house, 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 con∣dition, 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 judg∣ments denounced a∣gainst the people which profited not by Gods word, but were uncapable of being taught the same Isa. 28. 10. 11, 12. Neg∣lect also of the fear∣full judgement de∣nounced in Gods word without trembling at them is fearefull rebellion, the punish∣ment whereof we may see, Ier. 5. 14. So

likewise not to be moved with the pro∣mises 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 in∣comparable privi∣ledges promised to such as doe, Heb. 12.

22, 23. Whereas King Cyrus wanted not Souldiers, after he had Proclaimed that they who were Gentle∣men should be made Knights, they that were Knights Lords; Surely if Christs pro∣mises had bin of this kinde, he should have had more followers then now he hath. Another signe of re∣bells is to obey Sa∣than 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 violent∣ly lead captive of Sa∣tan, but they are never his subjects for they

never obey him wil∣lingly, 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: wher∣as the righteous man walkes with his face towards heaven, & his backe towards hell: and although some∣times he fall back∣ward,

yet he re∣covers himself quick∣ly 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 Coun∣trie, that shewes he

doth not purpose to returne. The world may be called the Devills Countrie and therfore he who set∣teth his affections upon any thing here, and labours to pur¦chase 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 pro∣vident care to pro∣vide

for themselves and those who be∣long to them, not because they make riches their treasure or set their hearts upon them. There∣fore 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 con∣versation, the higher he goes, the lesse e∣steeme 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 increa∣sing of it, and he who doth thus with his riches, makes them his treasure. The rich man may fur∣ther 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 trust∣ing 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 sub∣mission.

First, Consider that we shall never have successe in any thing,

so long as we con∣tinue 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 suf∣fers him so wholy to set his affections up∣on them, that he for∣gets God, which is worse. Another mo∣tive should be the fearefull judgements that are every where denounced against the wicked & rebelli∣ous, Psal. 11. 6. Isa. 30. 13, 14. They are very emphatically compa∣red to a swelling wal

and a broken Vessell. Thirdly, another mo∣tive should be the mercies that God be∣stowes upon his faith∣full subjectes. He is as full of Compassi∣on and bounty unto them, as the Sunne is full of light, or the Sea full of water. Lastly, another mo∣tive 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 here∣after. 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. Se∣condly, they who beare this yoake de∣light 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 there∣fore endureth winde and weather to follow it

Notes

• * 1.1

  Vse 1.
• * 1.2

  Vse. 2.
• * 1.3

  Vse 3.
• * 1.4

  Signes