Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	motion_n	spirit_n	vital_a	2,273	5	10.8790	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13530	Christs combate and conquest: or, The lyon of the tribe of Iudah vanquishing the roaring lyon, assaulting him in three most fierce and hellish temptations. Expounded, and now (at the request of sundry persons) published for the common good, by Tho. Taylor, preacher of the word of God, at Reeding in Barkeshire; Christs combate and conquest.	Taylor, Thomas, 1576-1632.	1618 (1618)	STC 23822; ESTC S105331	393,043	443

be the issue 1. Beeing led by the spirit thou wilt follow willingly thou wilt lay aside all reasonings excuses and delayes as Christ did he murmures not delayes not doth not first returne to Nazareth bids not his parents and friends farwell consults not with flesh and blood but was driuen out with a strong motion of the spirit This is the same free spirit which dwelleth in the hearts of Christians he leads them to and they obey and follow Abraham followes him from his owne countrey and Moses into Egypt 2. If thou see the spirit leading thee thou shalt not faynt vnder the crosse no not when thou lookest vpon the greatest danger that can be threatned because the other eye is vpon the spirit which helpeth thy infirmities and according to the measure of affliction ministreth a sound measure of comfort 1. Pet. 4.14 therefore the Saints reioyce in affliction because the spirit of glory and of God resteth vpon them A valiant captaine leading the way encourageth the most timerous souldier to follow with courage and resolution So this spirit which leadeth is a spirit of strength and of power not in himselfe alone but supplying with new strength those that giue vp themselues to be led by him 3. If thou see the spirit leading thee into triall it will keepe thee from seeking to winde thy selfe out by any vnlawfull or vnwarrantable meanes thou wilt follow him to be led out by him aswell as thou wast led in by him thou wilt waite his leisure for the remoouall of thy triall in whose good pleasure it lyeth most seasonably to deliuer thee This is often the reason why God giueth his children to be led by the spirit to try whether they will abide with him in temptation or no. And those who will shift themselues out of trouble by lying swearing and the like or auoid crosses and losses by wicked meanes as pouerty by breaking the Sabbaoth sicknesse by sorcerie and witchcraft what spirit soeuer led them in certeinly the euill spirit hath led them out the remedie is worse then their disease and their escape is made onely by breaking the prison As Christ was led by the spirit in all his course of life so should Christians for as many as are the sons of God are led by the spirit of God Rom. 8.14 So the Apostles in their ministerie went hither and thither stayed or departed preached and prophecied by the spirit they were forbidden by the Holy Ghost to preach the word in Asia and Bythinia Act. 16.6.7 and 21.4 certaine Disciples told Paul by the Spirit that he should not goe vp to Ierusalem And it is the dutie of all true beleeuers to resigne themselues in subiection to Gods spirit How shall I know when I am led by the holy Ghost By these rules 1. Gods spirit workes in and by the word therefore if thou enquirest in euery thing what is the good and acceptable will of God Rom. 12.2 thou art led by the spirit 2. Discerne his guidance by the mortification of the deedes of the flesh for the life of the spirit is opposed to the life of the flesh Rom. 8.13 Therefore in any strong motion examine thy selfe whether it tend to thy owne profit credite or lusts if it doe suspect it and cast it off the Apostles in all the motions of the Spirit respected the publike good of the Church not their owne ease and reputation The guidance of the Holy Ghost requires deniall of our owne wills strife against the spirit that beareth rule in the world and against the spirit of a man that lusteth after enuie 3. Know it by the excitation of the spirit which still stirres and mooues the will and minde and raiseth it from vnder the oppression of the flesh and thus preserues and maintaines the gift of regeneration and effectually bends a man to obedience And this duty is necessary 1. in regard of the vnregenerate who are blind and in darkenes and without a guide know not what way to goe the naturall man perceiues not the things of God 2. in regard of the regenerate who are but as little children weake and feeble and cannot goe without a leader And therefore all of vs need the leading of the spirit Into the wildernes This is the fourth circumstantiall point A wildernes is taken in the Scripture two wayes 1. For a place inhabited although not fully peopled as Iosh. 15.61 six cities of the Priests in the wildernes and Iohn Baptist came preaching in the wildernes of Iudea because Zacharie his fathers house was there and 1. King 2. Ioab was buried in his owne house in the wildernesse 2. For a place vtterly desolate not inhabited or frequented of men but possessed onely of wilde beasts and thus it is here to be taken as Mar. 1.13 he was with wilde beasts vtterly separate from the society of men This place Christ makes choice of by the motion of the spirit for these reasons 1. In opposition to the first Adam who was tempted in paradise a place in all the world strongest and fittest to resist temptation in and beeing ouercome was cast out thence into the wildernes as all the world was in comparison But the second Adam to recouer this losse encountreth with Satan in a wildernesse the fittest place in the world to be ouercome in and ouercomming restoreth vs to the heauenly paradise againe 2. That Christ might manifest both his willingnes to be tempted and his courage against his enemie the former in that hee appointeth a place wherein Satan might take al aduantage against him the latter in that like a champion hee challengeth the field where they two alone might try it out A coward will be ready to draw in the streets that dares not looke a man in the face in the field But Christ appoints a field where Satan may haue all his power against him and he no helpe at all and by both these hee shewes himselfe the promised seed appointed to bruise the serpents head 3. That Christ beeing knowne to be the onely combatant and maintainer of the fight all the praise of the conquest ouer Satan might be ascribed to him alone and to bring in no compartners with him as the Papists doe the Virgin Mary and other Saints whereas Christ was therefore the onely conquerour because he was of infinite power as they are not 4. In imitation of Moses at the giuing of the law and Elias at the restoring of it the one beeing 40. dayes in the mountaine the other 40. dayes in the caue of Horeb Christ at the bringing in of the glorious Gospell would be answerable to those figures of him who as they commeth now out of a sequestred place wherein he was fitting himselfe to vndertake so weighty a busines as this is 1. Note hence that no place in the world is free from Satans temptations but he layes his snares in euery place Lot is caught in the caue his wife in the

to fulfill their lusts Man tempteth others 1. When vpon iust occasion he tryes a mans affections and disposition to this or that so Ionathan tryed his father Saul how he stood affected to Dauid 1. Sam. 19.3 2. When men goe about by captious and subtile questions and with faire show of words to get matter of reprehension and accusation against others Thus the Pharises came to Christ tempting him Matth. 16.1 and thus the Herodians came to him to entangle him in his talke 3. When men allure and entise one another to euill as Pro. 1.10 11. Come let vs lay wait for blood and haue all one purse so the harlot said to the young man Come in with me let vs talke our fill of loue till the morning Man tempteth himselfe two wayes 1. when his owne concupiscence mooueth and draweth him aside to sinne Iam. 1.4 Euery man is tempted when he is drawne aside of his owne concupiscence 2. when he wilfully calls himselfe into danger as Peter when he went into Caiaphas the High Priests hall among Christs enemies and his here he is mooued to denie his Master and Satan preuailes against him III. Satan tempteth and in his tempting goeth beyond all these 1. When by outward obiects he stirreth vp inward corruption as Dauid walking on his leds and seeing Bathsheba the deuil wrought lust in him 2. By infusing inwardly euill motions and thoughts without obiects and thus stood he vp against Israel and caused Dauid to number the people a thing meerely needlesse as Ioab confessed 1. Chron. 21.1 2 3. Now thus God cannot tempt to euill he withdraweth his spirit by outward occasions he brings to light the sinnes of men and punisheth one sinne with an other but mooueth no man to euill and much lesse driueth him to it and least of all infuseth wickednesse into any mans heart which to thinke were high blasphemie So men by tempting may stirre vp corruption in others but to infuse wickednesse into the heart belongs onely to Satan because of his spirituall nature and ready entercourse with our spirits Now seeing these temptations of the deuil are so wicked comming from euill and tending to euill two points are worthy our consideration 1. How Christ beeing so holy and powerfull could be tempted of the deuill 2. Why he would bee so tempted For the former 1. It is not against the holinesse of Christ to be subiect to temptation without sinne no more then to hunger thirst weepe 2. Nor against the power of Christ to be tempted no more then it was a signe of infirmity and weakenesse in Adam so to be before infirmity and weakenes came in It argued not impotencie in Christ to die nay so to die argued omnipotency So it was not weakenes in Christ to be tempted but willingnesse and so to be tempted argued vertue and strength But howsoeuer the Apostle saith Christ was tempted and like vs in all things yet without sinne and Christ himselfe Ioh. 14.30 The Prince of this world commeth and hath nought in mee that is no sinne at all yet it is hard to be conceiued and therefore we will explaine it by these propositions 1. That temptation that wholly riseth from another and not from a mans selfe is not necessarily mixed with sinne But such were the temptations of Satan to Christ wholly hatched by the deuill for there was no manner of euill thought no corruption in the holy person of Christ for any such to rise forth of We indeed haue many temptations arising out of our owne corruptions which are sinne in the beginning though no consent be giuen vnto them but are presently resisted but no such thing could be in the holy nature of Christ. A fire kindled within the house is dangerous but the lightning comming from without beeing but a flash is without danger Ioseph allured by the words of his Mistresse resisted and fled away Gen. 39.12 this was not his sinne And Hezekiah prouoked to distrust by Rabshakies rayling letter resisted and was confident 2. King 19.10 it was not his sinne the temptation was wholly without 2. Those temptations which are offered by others either by voice gesture or outward obiects or else by inward thoughts vtterly abhorred without the least liking are not the sinnes of them that are tempted their exercises and trialls they be not their sinnes But such were the temptations of Christ hee was troubled and vexed with them as appeares by his Auoide Satan and the voices and obiects carried to his eare and eye yea motions to infidelitie couetousnesse and idolatrie to his mind but yet by the perfect light of his minde and the vnchangeable holinesse of his will were instantly repelled and gained not the least affection and much lesse left the least infection behind them True it is that euill thoughts cast into our mindes can hardly be cast out without some taint for we are ready as tinder to receiue such sparkles we must pause vpon them till they gaine some delight if not content But it was not so with Christ whose perfect holinesse was as water to quench all such sparkles 3. Of temptation there are three degrees 1. suggestion 2. delight 3. consent Suggestion is the meere motion of another altogether without vs and cannot be our sinne if neither of the latter come to it either of which two is a token of infirmitie But Christs temptations were all in suggestion because he stood fast without alteration of his minde without the least delight or consent to the thing tempted vnto Whereunto serueth that distinction of glancing and permanent motions the former passing through the heart without any footing against no commaundement the latter either without consent against the tenth or with consent against all the nine Hence note 1. Seeing Christ himselfe of so holy condition was subiect to be tempted let no man liuing looke to be exempted from temptations Our Lord Iesus that had no inward corruption to stirre vp any motion in him cannot auoide outward obiects and perswasions to sinne But our case is farre otherwise for suppose there were no deuill assayling vs no outward obiect that could be presented to vs yet we are tempted and led away by our owne concupiscence we need no moouing or stirring but runne headlong of our selues into sinne If we had no enemies to batter downe our wals and holds without vs we haue inward and domesticall rebels and traytors which continually betray vs. Where is the man now that boasts he was neuer tempted and hee hath so strong a faith and is of such holinesse as he defieth Satan and will spit in his face and he neuer was molested by him But pitifull is this delusion Is thy faith stronger thy holines greater then Christs No no Satan is gone away with all the strong man hath all in peace els thou shouldst heare of him and tell me an other tale This example of Christ well considered would teach thee another lesson namely like a wise

iudgement as the deuills confessed Art thou come to torment vs before the time and yet he so besotteth and blindeth others that they make but a mocke of all as those in Peter who mocked and said Where is his comming 2. Pet. 3.1 Satan knowes that God is all an eye to whom day and darkenes are alike yet in tempting men to secret sinnes he will make them say Tush who sees vs can God see through the thicke cloud The deuill knowes that God is iust and will not take the wicked by the hand and yet he makes the sinner beleeue his case is good enough beeing a most graceles man and makes one wicked man say of another as in Malachi We count the proud blessed c. The deuill knowes that he that goeth on in sinne shall not prosper yet he makes the sinner who turnes from the word to beleeue he shall prosper As this temptation aimed to ouerthrow the word of God so also the faith of Christ in that word namely to bring him from his assurance that he was the Sonne of God Whence we may learne that Satan in his temptations against all the members of Christ aimeth to destroy their faith This Christ himselfe witnesseth that Satan desired to winnow the Disciples but himselfe prayed that their faith might not faile Luk. 22.31 1. Thess. 3.5 for this cause when I could no longer forbeare I sent Timothie that I might know of your faith least the tempter had tempted you in any sort And hence his continuall practise is to bring men to the extreams of faith in aduersity to despaire in time of prosperity to presumption 1. He maligneth faith as beeing a speciall gift and marke of Gods elect because it is giuen to them onely and to all them and therefore is called the faith of Gods elect Tit. 1.1 and to faith is the worke of regeneration ascribed Act. 15.9 2. All Satans temptations tend to breake off the couenant and communion betweene God and his children and therefore must in speciall manner aime against faith for by faith we are made the Sons of God Gal. 3.26 God espouseth marrieth vs vnto himselfe by faith Hos. 2.20 by faith we are brought into the grace by which we stand 3. He knowes that faith is our sheild wherby we both keep off the fiery darts of Satan and quench the same and that faith is the victory whereby we ouercome the world this is it that makes all his temptations forceles for though we haue no power of our selues to withstand him yet faith gets power from Christ and layes hold on his strength which quells all the aduersary-power of our saluation We stand by faith saith the Apostle and Satan sees the truth of Christs speach that the gates of hell shall neuer preuaile against it He hath reason therefore to labour to weaken it and to root it out if it were possible out of the hearts of men and out of the world 4. All his temptations bend themselues to cut off and intercept the course of Gods loue and his fauours to his children hee bursts with enuie at the happinesse of the Saints But vnlesse he gaine their faith he cannot interrupt this for by faith as by an hand we receiue Christ himselfe giuen vs of the Father Eph. 3.17 and with him all his merits and all things belonging to life and godlines We receiue the promise of the spirit by faith Gal. 3.14 yea the presence of the Spirit who dwels in our hearts by faith we receiue the hope and hold of our blessed inheritance hereafter Gal. 5.5 And whereas Satans continuall drift is to estrange God and vs faith only crosseth him by which we haue entrance and boldnes to the throne of grace by our prayers to speake vnto God freely as to our father Eph. 3.12 Hebr. 10.22 yea to aske what we will and obtaine not onely all corporall blessings good for vs but also the sanctified and pure vse of them whereas the vnbeleeuer corrupts himselfe in them continually 5. Satan well knowes that faith is the ground of all obedience without which the word and all Gods ordinances are vnprofitable Heb. 4.2 without which there is no pleasing of God Hebr. 11.6 in any thing for whatsoeuer is not of faith is sinne Hath hee not reason then to assay by all his strength to take this hold from vs Doth not he knowe that the foundation being ouerthrowne the whole building must f●ll and the roote ouerturned all the tree and branches come downe with it Seuer a man from his faith he tumbles in impietie and vnrighteousnes hee is odious to God in all things Satan ●ramples vpon him and leads him at his will From all which reasons we see that Satan especially in temptations aimes at our faith as he did at Christs Those who neuer felt any temptation but euer beleeued and neuer doubted as they say neuer had faith for neuer had any man true faith but it was assayled most fiercely neuer was faith laid vp in the heart of any child of God but the combate between nature and grace faith and frailtie flesh and spirit was presently proclaimed Eues faith was wonne from her quickly Abrahams faith was mightily assailed which because in such a combate he retained he was renowned and stiled the father of all the faithfull and faithfull Abraham Moses his faith was shaken and his great sinne was vnbeleefe Iob in his miserie was many waies assailed to distrust God as his words import If hee kill me I will trust in him still and Satans aime was to bring him to blaspheme God and die As the deuill laboureth most against our faith so should we most labour in fortifying it Policie teacheth men to plant the most strength at that fort or part of the wall where the enemie plants his greatest ordnance and makes the strongest assault And nature teacheth vs to defend all our parts but especially our head and heart and such like vitall parts the very serpent will saue his head so long as he can by naturall instinct whatsoeuer become of other parts Our cheife fortresse is our faith we haue no grace but is worth preseruing and sauing yet of them all Faith is as it were the Head and leader it sends the vitall spirits of heauenly life to the whole man Let grace therefore teach vs to saue this grace which is the heart of a Christian aboue all the rest and to beware of the least pricke or cracke in it which is dangerous A man may receiue great gashes and wounds in his armes and thighes or exteriour parts and recouer it well enough not so in the heart or braine Though thy comfort ioy feeling yea and fruits may faile take heed thy faith thy root faile not This is that which the Apostle Peter exhorteth 1.5.9 whome resist stedfast in the faith wherein if a man sit not very fast Sathan will soone vn-horse him And of all

compact And this is euident by the confession of all witches at this day and by the Scripture Of this kind was this in our text Satan offers to compact with our Sauiour Christ and there wanted nothing but the free consent of our Sauiour to the condition But the more secret compact is the more generall and no lesse dangerous though Satan be lesse seene in it And of this kind the deuill makes many couenants in the world and innumerable persons contract with him vnderhand perhaps not thinking they do so And this two wayes 1. By a secret faith in the deuill 2. By a secret consent vnto the deuill Secret faith in the deuill is when a man vseth any superstitious or diabolicall meanes for the effecting of his desire which he knows neither in themselues nor from Gods institution haue any such power to effect things but from the power of the deuill as the vse of charmes or spells figures characters amulets scratching of a Witch or the like which hauing no power in themselues nor by Gods ordinance can doe no good but by a secret faith in the deuill who by Gods permission puts power in them to heale men for their delusion Secret consent vnto the deuill is yet more common then the former though the former be the common cure of common people namely when Satan secretly suggesteth and offereth to make a couenant and bargaine with a man without any expresse forme of contract but by inward temptation putteth the motion into the heart as of Iudas that if he will vse such an vnlawfull meanes or vpon such a condition he will effect his purpose which he earnestly desireth to attaine now the party blinding his owne iudgement by the eagernesse of his affection giues his consent to Satan and accepts the condition which mutuall and silent consent of partie with partie is a reall bargaine and couenant Satan solicites the heart and the heart consents to Satan here is a secret compact by which numbers of men are in league with the deuil that would be loath to be thought so to be Yea numbers there are that receiue the greatest part of their earthly portion at the hands of the deuill by vertue of this compact secretly beleeuing or consenting vnto him This serues to let vs see the difference between Gods gifts and the deuills in fowre things 1. Gods gifts come all from grace and loue he freely bestowes his blessings for his loue is euerlasting before our owne beeing and our inheritance is eternall aboue our merit and in the heauens aboue our reach But Satans gifts proceed out of his endles hatred and are wages of vnrighteousnesse 2. Gods gifts are deriued to vs by good and warrantable meanes diligence labour prayers Satans for the most part by wicked meanes Gods conditions are profitable and safe Satans hurtfull and dangerous by the breach of some commandement by impietie or iniustice 3. Gods gifts are first bestowed vpon vs and then obedience is required as a testification of thankefulnesse not as merit Satans are after our worke as a merit and wages of sin first fall downe and worship me and then I will giue thee all these things 4. Gods gifts are in mercie for our saluation and comfort and encouragement in his seruice Satans to draw vs from his seruice and to dragge vs to destruction Let this doctrine make vs afraid to receiue any thing from the hand of the deuill and accept of nothing but God offers For 1. God is more able and willing to doe vs good then the deuill is vnlesse we thinke with those wicked ones that it is in vaine to serue the Lord. 2. An enemy is neuer so dangerous as when he flattereth and fawneth he neuer kisseth but killeth with Ioab or betrayeth with Iudas his gifts are deare bought his conditions are intollerable he will haue a better thing for it euen our precious soules 3. A little from Gods hands is far better then if we could receiue all the world and the glory of it at the deuills for this comes with blessing with promise with contentment with good conscience so doth not the other Therefore be the iust mans portion small or great it is euer precious it hath no sorrow added to it as Salomon speaketh Quest. How may I know I receiue any thing from the deuill Answ. When any thing is gotten by the breach of any commandement of God as by swearing lying deceit oppression and the like this is a gift of the deuill and the wages of vnrighteousnes Note here how like the vsurer is to the deuill the deuill saith he will giue so the vsurer faith he will lend which should be free as gift but then comes a condition of ten in the hundreth which is more then the lending is worth Satan is an enemy to all charity and so is hee The like may be said of couetous men who will doe no good but where they looke for returne of the like or more as like the deuill as may be and altogether vnlike to God who doth good where he can receiue none sowes where he reaps not See the misery of men who accept of Satans profers 1. Such as are in open league with him as wizzards who binde themselues to renounce God and their baptisme and redemption by Christ and to beleeue in the deuill to expect aide from him and giue him body and soule for that help which is the substance of the solemne leagues made by such limmes of Satan he is of the sure side with them they can gaine nothing by him vnlesse he gaine themselues first And such by Gods law ought not to liue 2. Worldly-minded men with whom he deales as with Esau hee giues them a messe of pottage but on condition to sell their birthright a silly match is made presently an exchange of earth for heauen 3. Men impatient in losses or sicknesse who runne to the witch as not knowing what to doe with themselues But Satan neuer easeth the body of temporall paines but to cast the soule into eternall 4. Ambitious and discontented persons that take preferments of Satan vpon base conditions Absolom shall haue a kingdome on condition he will rebell against his owne father Zimri a captaine vnder Baasha 1. Kin. 16.10 shall haue the kingdome of Israel if he will rebell and slay his Master Discontented Papists shall diuide the land among themselues if they will blow vp the Parliament house Now if we would auoid the dangerous compacts with Satan let vs obserue these rules 1. Beware of profanenesse which is a sinne where men carelesly loose heauen and the ioyes thereof for these lower and earthly things as Esau to satisfie his lusts despised the blessing Heb. 12.16 Let there be none such amongst vs. 2. Beleeue the truth of Gods profers and promises to relie on them and thou shalt be fenced from Satans lies 2. Thess. 2.10 3. Consider how easily men powre out themselues for Balaams wages couetousnes