Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	ghost_n	sin_n	sin_v	1,582	5	10.1697	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68718	A key of heaven the Lords Prayer opened, and so applied, that a Christian may learne how to pray, and to procure all things which may make for the glorie of God, and the good of himselfe, and of his neighbour : containing likewise such doctrines of faith and godlines, as may be very usefull to all that desire to live godly in Christ Iesus.	Scudder, Henry, d. 1659?; Sibbes, Richard, 1577-1635.	1633 (1633)	STC 22122; ESTC S1717	241,855	822

act in respect of the Father Son holy Ghost in the first act of Faith and conversion of a sinner whereby the person of a man stands justified before God and shall without intercision of justification and losse of this favour of God stand before the barre of Gods tribunall and is and alwaies shall be absolutely justified and acquitted from all sinnes past present to come because all obligations hand-writings against him are in that act cancelled and blotted out he forgiving all trespasses Colos 2.13.14 Yet it must be knowne that of this act there is as it were a double sentence First in Court of heaven at which time the elect in Christ have their names inrolled in the booke of Gods effectuall calling and are numbred among the just which sentence can never be revoked or blotted out this is that which was passed with God that I may so speake after the manner of men in the first act of conversion Secondly this sentence of forgivenesse is passed in the court of the conscience of him that had the former sentence pronounced for him in heaven This sentence is the second act of the holy Ghost wrought in this manner First after that a sinner is cōvinced of his guiltines of sin and of his damnable condition because of his sinne then forgivenesse is offered and pronounced to the eare in that gracious promise of salvation to all that beleeve in Christ Iesus which promise is proclaimed in the ministerie of the Gospell in which light of the Gospell he sheweth unto a man possibility of salvation setting before him I speake of men of yeeres and understanding Christ the meanes of salvation and by this meanes the holy Ghost worketh faith in Christ then confession and griefe for sinne then prayer to aske forgivenesse and grace to live godly and then doth witnesse to his spirit that he is accepted of God Thus sentence is pronounced in the conscience from whence ariseth sense of Gods love which is called the shedding abroad of the love of God in our hearts by the holy Ghost Rom. 5.5 also sense of the loving countenance of God Psal 4.6 7. which is the signe of his loving kindnesse and is that speech of God by which he doth say to our soules he is our salvation and then ariseth in our hearts peace of conscience and joy in the holy Ghost This sentence of forgivenesse unto the conscience hath different degrees it is sometimes more cleare in the apprehension of the soule somtimes more dimme yea sometimes quite blotted out in the counterpane of our release or copie of our acquittance as it was with David Psal 51. so that a person perfectly just before God hath sometime little or no sense or apprehension of it in his owne conscience but doubteth whether he be in state of grace or no. Which happeneth because of the staine and guilt of new sinnes which guilt abideth in the conscience untill a man do confesse his sinnes repent and aske forgivenesse and by a renewed faith apply forgivenes by which meanes the evidence of his pardon is againe by the holy Ghost exemplified and sentence by this new application is againe pronounced in his conscience whence ariseth new assurance of salvation and renewed joy in the holy Ghost This is that justification which for distinction sake Divines call justification by parts or continued or repeated justification or new application of one and the same justification which justification though in respect of the sentence pronounced in heaven is one individuall act whereby a man standeth alwayes just before God yet in respect of the pronouncing of that sentence to the heart it is not actually applyed neither can a particular sinne be said to be everie way actually forgiven untill after it have beene committed is confessed and repented of nor untill forgivenesse be asked and until the holy Ghost hath made new application thereof unto the conscience through renewing of faith by which a man doth againe and againe as new sinnes are committed apply the merits of the bloud of Christ unto his soule Also it must be knowne that the sentence of pardon which is passed in heaven with God is not fully executed untill the last degree of it when sentence of absolution shall be pronounced by Christ Iesus Come ye blessed of my Father inherite the kingdome prepared for you from the foundation of the world Matt. 25.34 It must moreover be conceived and held that notwithstanding this distinction of justification betweene an absolute justification in respect of God and a justification by parts in respect of application to mans conscience there are not two kindes of justification a first and a second as the Papists hold but one and the same justification considered in different respects In respect of Gods actuall acceptation of a mans person justification is absolute but in respect of the actuall application and manifestation of Gods acceptation unto a mans conscience justification is by parts and degrees When a man alreadie justified asketh forgivenesse he doth not ask a new justificatiō but a second or new application of pardon unto the conscience of those particular sinnes which are daily committed together with continuance of Gods favour and more cleare evidence that he is sealed up unto the day of redemption The third thing to be spoken of for the better understanding the word forgive concerneth the effects following the apprehension thereof these are Peace of conscience Rom 5.1 Ro. 14.17 and joy in the holy Ghost These things touching justification and remission of sinnes being opened we may understand what is prayed for when we say Forgive sinnes Wee pray first that those which belong unto Gods election but are not yet converted may be accepted of God through Christ Iesus God not imputing their sinnes to them but unto Christ whereby they are freed from the curse We pray likewise that Christs righteousnes may be imputed to them that they beleeving in Christ might bee saved and for that cause pray that they may beleeve Secondly wee pray that our selves and others being justified and accepted into favour it would please the Lord to continue this his favour and that he would signifie and make the same knowne to our hearts and consciences daily by a new testification of the holy Ghost accompanied with a new application of pardon for new sinnes daily committed and that wee may have more and more assurance of our perfect redemptiō at the day of judgement and that we may have peace of conscience and joy in the holy Ghost in the meane time The particular circumstances in this Petition come next to bee laid open which are three First the connexion of this Petition by this copulative and that is As well forgive sinnes as give daily bread The second is the person who is to forgive that is God the Father through the satisfaction and mediation of the Sonne by the application of the holy Ghost Thus much is implyed in forgive in which

the person God is understood The third circumstance concerneth the persons prayed for us that is the same persons mentioned in the fourth Petition namely our selves and all our neighbours living upon the earth that belong to Gods election be they alreadie justified or not justified As we forgive These words containe an argument to encourage him that prayeth to aske forgivenesse The Evangelist Luke saith for we forgive which place in Luke doth interpret this in Matthew The particle as doth import a resemblance from an act of ours towards man of that which we would have God do for us but it doth not denote either the measure or manner how we would have God forgive us but onely a certaintie of the truth of their owne forgiving of others And although this as and for in Luke shew that these words are a reason and argument to move us to aske and expect forgivenesse from God yet it doth not imply that our forgiving of others is the cause why God should forgive us but arguing from the lesse to the greater argueth thus We do and can forgive therefore God can much more forgive us also This is but a proposing of their estate and condition unto God reasoning from a signe of Gods love and grace towards them that they have cause to expect forgivenesse In like manner for is used Luk. 7.48 Her sinnes which are many are forgiven for she loved much where the womans love was not a cause of great forgivenesse but a fruit and signe of Gods forgivenesse So that in these words he that prayeth doth represent to his owne thoughts and doth utter unto God thus much That sith he himself that hath but a drop of mercie yet could and did forgive and sith this power in them to forgive others proceeded from a reflexe of his mercy towards them and so was an argument that he already loved them therefore they are bold to aske and expect forgivenesse of him who is infinite in mercie and hath begun to shew mercie to them alreadie The sense of this whole Petition may be rendred thus O Lord God who art the onely forgiver of sinnes sith we cannot glorifie thy Name neither can our lives be pleasing to thee or comfortable to our selves so long as thou art unreconciled to us and so long as thou hidest thy loving countenance from us bee pleased therfore through Christ whom thou hast made to be our redemption to be reconciled to me and to all thine elect upon the earth impute not our sinnes to us but free and acquit us from the whole guilt and punishment of all sinnes small and great For this cause we confesse our sinnes and do beleeve thy promise of forgivenesse Lord helpe our unbeliefe Impute likewise the righteousnesse of Christ unto us and grant that thy Spirit of Adoption may daily make more and more application of forgivenesse to our hearts untto he f●● assurance of hope that we may have peace of conscience joy in the holy Ghost and in the end everlasting life Lord this thou canst easily and will readily do for even we that have but a small measure of compassion forgive those that wrong us And sith by this our forgiving of others we know thou hast begun to forgive us continue therefore thy grace and certifie daily to our hearts that thou art our salvation And forgive us our sinnes If it be observed how this Petition is joyned to the former intimating that natural life without forgivenesse of sinne will little availe a man and if it be considered that forgivenesse of sinnes in that sense as hath beene delivered is the subject of this Petition we may note It concerneth all men to desire Doct. 1 and endeavour after forgivenes of their sinnes through Christ with the application and assurance thereof to their hearts and consciences by the holy Ghost They must desire that God would not impute their sinnes but impute Christs righteousnesse unto them that they may be delivered from all guilt and punishment of sinne and may be heires of glorie and that he would daily passe the sentence hereof to their conscience Hoseah saith Hos 14.2 Take with you words and turne to the Lord say unto him Take away all iniquitie and receive us graciously The Prophet David to whom the Prophet Nathan had pronounced forgivenesse of his murder to his eares 2 Sam. 12.13 yet because God had not pronounced it to his heart but withdrew his countenance from him he is therefore earnest with the Lord saying Purge me with hysop Psal 51.7 to 13. make me heare joy and gladnesse Hide thy face from my sinnes and blot out all mine iniquities Renew a right spirit within me Restore to me the joy of thy salvation Vntill sinnes be forgiven Reason 1 they separate betweene God and man whether hee be converted or unconverted Isa 59.2 Your iniquities have separated betweene you and your God and your sinnes have made him hide his face from you that hee will not heare And We have transgressed and have rebelled saith Ieremie thou hast not pardoned Thou hast covered thy selfe with a cloud Lam. 3.42.44 that our prayer should not passe through If a man be not in state of grace his prosperity in this life doth but fat him against his day of slaughter and increase of his dayes are but a multiplication of his sinnes against the day of account And he may looke for death to arrest him every day which if it doe before his sinnes be remitted hee shall be found in his sinnes at the day of judgement to his everlasting perdition If a man be in state of grace yet if by new sinnes the Lord be provoked to withdraw his loving countenance and to shew tokens of his displeasure against him his life becommeth unprofitable and uncomfortable untill God speake peace to his soule againe He cannot come boldly into Gods presence to pray heare or receive the Sacrament or if he doe come he is very heartlesse in the performance of them and all that a man hath though it be a kingdome can give him no comfort Psal 32. Psal 51. as it was in Davids case But when God forgiveth sins God of an enemy becommeth a friend and of a displeased Father beginneth to looke graciously upon his childe from this pardon it is that a man is freed from all miserie and by the assurance and sealing of pardon to the conscience doe follow peace of conscience freedome and libertie of heart to come before GOD at all times and in the end everlasting life Vntill sinnes past be pardoned Reason 2 and the sinner is justified he cannot doe Gods will nor glorifie his name For Luke 7.47 ●7 untill much be forgiven no man can love much for to whom little is forgiven the same loveth little saith Christ A man is not sanctified untill he be first justified he can never repent and live holily in time to come untill hee have hope that all his sinnes past are

to be prayed against but not their persons except in the case following Thus David I pray thee 2 Sam. 15.31 turne the counsell of Achitophell into foolishnesse Act. 4.29 And the Apostles say Now Lord behold their threatnings Wee may therefore pray that God would restraine the malice and abate the power and defeate the plots of the adversaries but must not pray against their persons but love them for it may bee they doe belong to God as Paul did who was once a persecutor 3 The very persons of those which sinne unto death incurably may be prayed against I say not saith Iohn 1 Ioh. 5.19 that he shall pray for it And Paul wisheth that they were cut off that did trouble that Church Gal 5.12 David prayeth against the malicious enemies of Christ Psal 69.38 saying Let them be blotted out of the booke of the living and not be written with the righteous But this kind of sinners cannot be discerned by ordinary spirits this kinde of imprecation therefore must be left unto such spirits as was David's and the Apostles and must bee forborne of ordinary Christians except it be when the Church hath righly for evident and just cause cut men off by the curse of Anathema Maranatha not from the body of the Church onely but from the head Christ also as those deserve to be which are open malicious and inveterate Apostates 4 The persons of our enemies and persecutors though they doe what they can to hinder the Gospell are not to be prayed against For our Saviour prayed Father forgive them Luk. 23.34 they know not what they doe Steven said Act. 7.60 Lord lay not this sinne to their charge Yea wee are commanded to pray for them which despitefully use us Mat 5.44 and persecute us 5 Prayer may be made that God would sometimes inflict temporall judgments upon obstinate sinners but without limiting the Lord unto particulars so it be conditionally if their case require it and that it be in love to their soules and persons that they may be therby made to seeke God Thus David prayed Psal 83.16 Fill their faces with shame that they may seeke thy Name O Lord. 6 Lastly God must bee interessed in the cause else no man must be prayed against Gods dishonour not onely a mans private wrong must cause it It must proceed from holy zeale for God and not from passion and private spleene and desire of revenge These rules observed it may be knowne when and how a Christian may imprecate evill against his and Gods enemies and how and when he may not The last thing in the kingdome of grace for which praier must be made concernes the liberties and franchizes therof which are the very good commoditie Rom. 14.16 or livelihood of the subject which so farre as respects this life are freedome from the curse of the Law and dominion of sinne Rom. 6.11 a freedome in righteousnesse thence peace of conscience and joy in the holy Ghost of which the Apostle saith the kingdome of God doth consist scil In righteousnesse peace joy in the holy Ghost Rom. 14.17 The last thing of all which is considerable in this petition is the kingdome of glory Concerning which request must bee made that God would hasten it that Christ would overcome the last enemie 1 Cor. ●5 26 death and so put all enemies under his feet that he would come to judgement in his appointed time to magnifie himself in his just vengeance upon the wicked 2 Thes 1.8 1 Cor. 6.2 the Saints sitting upon them with him in judgement and that he would bestow perfect glory upon all the elect 2 Thes 1.10 whereby hee himselfe may be perfectly glorified in them at that day when also the forme of governing this kingdome by him as Mediator being determined he shall have delivered the kingdome up to the Father 1 Cor. 15.24.28 that God may be all in all to the glory of Father Sonne and holy Ghost for evermore Amen Amen Some of the particulars mentioned in this petition I doe confesse will come to be condered again in the fourth fifth and sixth petitions as the continuance of the course of nature magistracy peace of conscience and eternall glory likewise power against sinne and increase of grace yet the petitioner shall not therein tautologize or make vaine repetitions For here they are mentioned onely as meanes to set forth the glory of God in the comming of his kingdome that his Name may be hallowed but there they have respect to the good of man The Doctrine being thus inlarged the Vses will more easily follow First all such as desire not Vse 1 the comming of Gods kingdome according to the particulars before rehearsed are to be reproved As all that are enemies to civilitie and unto Schooles of learning who because of some abuse of them which will alwaies be of the best things thinke them needlesse All such as deny magistracie be they Familists or Anabaptists or any other for it is their great sinne All such magistrates themselves which turne the point of their authoritie against the Church or at best like Gallio Act. 38.17 care not which way it goe with it well or ill All idle or unfaithfull Ministers which in stead of directing Christs spouse unto him doe smite and wound her Can. 5.7 and shame her by taking her veile from her who in stead of feeding doe starve or poyson Christs flocke All Governours of the Church which make sad the heart of the righteous Ezek. 13.22 and make glad the hearts of the wicked which censure thrust out the good● and receive into the Church and hold in the bad In a word all that doe not beare good will to Sion which is indeed to be an enemy for in this case Hee that is not with us Mat. 1● 30 is against us saith Christ and hee that doth not gather scattereth Lastly if any be open persecutors of the truth or seducers and inticers from it all these may see in this Doctrine as in a large glasse their errors and foule blemishes But he which will say Goe ye cursed Mat. 25.41 42. to all that do not prove themselves to be his friends will have to reckon with all the enemies of his kingdome How many be there that hypocritically will say Thy kingdome come and yet use all meanes to hinder it and keepe it downe And if it came in any place it is the very burden and vexation of their soules Is not this most grosly to mock God But woe be to such Pharises hypocrites which will say to God our Father Thy kingdome come and yet will as much as they can hinder the passage or power of the Gospell of his kingdome Mat. 23 13 which will not enter themselves nor by their good will suffer those that would to enter in Be wise in time It is not safe to cast off or refuse the yoke

in their mindes hee will write them that is h●e will give them faith repentance and their sinnes and iniquities hee will remember no more Here we see that God promiseth to give knowledge of him and faith in him as well as to forgive their sinnes nay therefore hee giveth faith and the knowledge and feare of him that in a way of mercy mixed with justice he may forgive that so as he saith 〈◊〉 righteousnesse being ou● 〈◊〉 faith Rom. 3.26 God might be just 〈◊〉 justifier of him which beleeveth in Iesus Christ elsewhere is said to have given himselfe for us Tit. 2.14 that hee might redeeme us from all iniquity which cannot be meant by satisfying Gods justice onely that so God if hee pleased might forgive iniquity and that man if hee pleased might beleeve as the diefiers of mans free will would have it but that he might purifie us to himselfe which he worketh by his spirit in the exercise of our * Act. 15.9 faith to be a people zealous of good workes This is the very end why God raised Christ and exalted him with his right hand to be a Prince and a Saviour namely to give repentance as well as forgivenesse of sinnes He doth not say Act. 5.32.32 to give forgivenesse of sinnes to the Israell of God if they will beleeve and repent but he saith absolutely to give repentance that is faith and amendment of life that their sinnes past might actually be forgiven Though faith be not in the text named yet it is understood in the word repentance faith being the first part of repentance whereby an unbeleever turneth from his unbeliefe and becommeth a beleever from whence followeth the whole change of a man by repentance to new obedience In this sense repentance is also taken Acts 2.28 as will appeare if we compare Saint Pauls answer to the Iaylours question Acts 16.31 with that of Saint Peters both answering to one and the same question in effect Peter saith Repent and be baptized Paul saith Beleeve and be baptized So that if Christ dyed and rose againe to give repentance and remission of sinnes he dyed and rose againe and was exalted to give faith and forgivenesse of sinnes Faith considerable in and about forgivenesse of sinnes is either primary or secondary The first is a beleeving in Christ that through him our sinnes may be forgiven and that we through him may bee saved The second is a beleeving that our sinnes are forgiven and that by Christ we shall be saved The first is a single and direct act of the soule Ioh. 1.12 receiving Christ and relying upon Christ and upon the promise of forgivenesse and salvation by him by vertue whereof a man is united to Christ and is ingrafted into him and before God is justified The second is a reflect act of the soule whereby in a mans conscience he hath some spirituall sense that he doth beleeve in Christ and that God hath forgiven him his sinnes and hath justified him through Christ by which act God doth by his spirit speake peace and comfort to a mans soule which is not that faith whereby wee stand just before God but that whereby we are assured our sinnes are forgiven and that we are in state of grace through Christ The primarie faith is that which is to bee chiefly prayed for in the behalfe of our selves and others before conversion The secondary faith is chiefly to be prayed for in the behalfe of our selves and others after we beleeve and are in state of grace and salvation Christs righteousnesse wherby a man is justified before God in that it was performed by Christ for man unto God is virtually and in way of right mans righteousnesse even before he doth actually beleeve and that because by the decree of God the Father and in the purpose of Christ it was performed for all that should through him beleeve But this righteousnesse of Christ is not accounted to a man nor yet is his in possession and use untill he doe indeede beleeve I speake of men of yeeres by that primary faith before spoken of nor yet is Christs righteousnesse ours in any comfortable sense of it to our selves untill we beleeve by that secondary faith before mentioned Now secondly I am to shew what it is to have sinnes to be forgiven Forgivenesse in proper speech is an act of Gods mercy in not imputing or accounting to a man his sinnes and thereupon in not punishing him for sinne Which act is called also in Scripture a taking away sinne A covering of sinne a blotting out of sinne a casting it behind his backe and the like To forgive sinne not to impute sinne and to be justified and discharged from the guilt and punishment of sinne is all one Act. 13 38.39 Here the sense of forgivenesse of sinne is to be inlarged and taken synechdocically for our whole justification and salvation that is not onely for freedome from guilt and punishment of sinne unto eternall death but also for acceptation unto favour by the imputation of Christs righteousnesse unto eternall life In this justification these two things are to be considered First the very act of forgivenesse of mans person in respect of Gods not accounting him a sinner Secondly the application and manifestation thereof unto a mans selfe wherby a man hath assurance that his sinnes are pardoned and doth actually injoy the benefits that follow forgivenesse Forgivenesse in both these respects are here meant That this may bee fully and plainely understood consider the whole order of justification It is first in the gracious purpose of the Father to forgive and justifie a sinner wherefore with the Sonne and holy Ghost he did fore-appoint him thereunto Secondly it is in the Sonne who being God and man did actually by his death and resurrection purchase this forgivenesse Thirdly it is in the holy Ghost who doth actually apply the grace and merit of Christ and so maketh a sinner capable of the favour and mercy of the Father through the merit of the Son When this application is made Christ actually by way of intercession presenteth the sinner unto his Father who thereupon doth actually receive him into favour Now after this act of acceptance of a man into favour is passed with GOD through Christ then the holy Ghost doth make application of it unto the conscience of him that is accepted In the justification of a sinner there is a blessed concurrence of the speciall acts of the three Persons in the blessed Trinity God the Sonne having made satisfaction doth also make intercession for him God the Father having imputed his sinnes to his surety Christ ceaseth to account them unto him and accounting Christs righteousnesse to him hee accepteth of him as most righteous The holy Ghost having made an inseparable union betweene Christ and the sinner he doth seale and ratifie this his justification unto him It must be diligently observed that though justification be but one individuall

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 onely 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 onely 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. 8.37 Having 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 onely 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