Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	rule_n	word_n	write_a	2,444	5	10.7174	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86503	Plain dealing or the cause and cure of the present evils of the times. Wherein you have set forth, 1 The dreadful decension of the Devill. 2 His direfull wrath. 3 The woeful woe to the wicked world. 4 The mystery of all. 5 The history and computation of times devolving all upon this age, and downward. 6 The art of resisting temptations, in this house of temptation. In a sermon before John Kendrick Lord Mayor of London, upon the Lords day after the great eclipse (as the astrologers would have had it.) Upon occasion whereof, something was spoken touching astrology: By Dr. Nath. Homes.	Homes, Nathanael, 1599-1678.	1652 (1652)	Wing H2572; Thomason E1315_1; ESTC R209201	39,652	125

possessed 2 Device is Obsession when the Devil by permission hath power over a mans body onely clasping and grasping him in the armes of his power carrying him from place to place at his pleasure as for a while he had power over our Saviours body Matth. 4. and bowing a mans limbs together in a miserable manner as that womans Luke 13. assisting men sometimes Luke 13.11.16 And behold there was a woman which had a SPIRIT of infirmity eighteen years and was bowed together and could in no wise lift up her selfe And Jesus said unto her Woman thou art loosed from thine infirmity and he laid his hands on her and immediately shee was made streight and the Ruler of the Synagogue said with indignation Are there not six dayes in which men ought to work in them therefore come and bee healed and nor on the Sabbath The Lord then answered Thou hypocrite doth not each of you on the Sabbath lose his Oxe c and ought not this woman being a daughter of Abraham whom Satan hath bound lo these eighteen years be loosed when the temptation prevailes on them in a wonderfull manner to make away themselves The Advantage men yeeld to Satan to prevaile thus upon them is when men though they have not departed from divine principles yet do act all manner of wickednesse in their bodies with which they ought to have honoured God as well as with their soules Some instances also of this are in these dayes 3 Device is Suggestion or Temptation whereby he doth trouble the senses and puzle the phantasie and conveyes to the minde his sinfull phantasmes representations and species or spirital Images of evill things The Advantage he hath from men to do this is when they make not conscience of their evill thoughts as to repent of and pray against them when they are secure keeping no watch over their owne hearts to examine what thoughts come in before the justice of the Word Or are swollen with pride in opinion that they have more goodnesse then they have As that they have the spirit in an extraordinary manner and measure above others CHAP. IX The Art of shunning Temptations THis last of Suggestion or as you call it Temptation though Temptation is of a larger signification for man also may tempt man and a man may tempt himselfe is the commoner course of Satan and that in these dayes of his speciall emission and therefore I shall speake most to this Our worke divides it selfe into two Generals 1 Not to assist Satan in tempting one another 2 Not to accept of his temptations assaulting us 1 Not to assist Satan in tempting one another Touching Power Opinion Practise 1 Touching Power Beware that one ranke of men doe not indeavour the devesting of another ranke of that just power relation and honour that God hath given them as most needfull for the common good For if one sort will unjustly pull downe or diminish another Another will indeavour to doe as much for them as we have seen in many instances in History Scripture and Experience I speake not of a Tyrannicall or Superstitious power or of a noxious use of any other power In particular let not the Magistracy tempt the Ministry or the Ministry the Magistracy whiles there is such mighty levelling and designing against both In the reigne of Antichristian Papacy proud Episcopacy and Scottish Presbytery the Ministry incroached on the Magistracy Since the Erastians sprang up the Magistracy is cryed up as all in all The mean while the Levellers finde a faire opportunity to pull downe both But the common welfare cannot be without both And they themselves must like Hippocrate's twinnes live or dye together When there was onely the Priests to rule in Israel whether in the time of the Macabees or at other times the publike safety is but in ill case On the other side they that altogether cry up Magistracy and downe the Ministry let them not forget that the state of the Church under the great Restauration Rev. 21. shall be in forme of a Church with the Angels viz. the Ministers to keepe out all uncleane Kings bringing their glory and honour into it Therefore let not meane while the Magistrate neglect the Minister to give him his double honour of countenance and maintenance 1 Tim. 5.17 Nor the Minister neglect the Magistrate to charge the consciences of men to bee subject to their power 2 Not to assist Satan in tempting one another touching Opinions Beware how we communicate Errors Heresies Blasphemies impious principles so much as Historically or Narratively Hof 2.16 17. At that day saith the Lord thou shalt call me ISHI and thou shalt call mee no more BAALI though both signifie the same thing viz. my Husband or my Lord onely because as Hierom notes Baali was the Idolaters style c. For I will take away the NAMES of Baalim out of her mouth and they shall be no more REMEMBRED by their NAME Ephes 5.3 But fornication and all uncleannesse or covetousnesse let it not be once NAMED amongst you For saith the Apostle 1 Cor. 15.33 Evill communications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conferences corrupt good manners The reason is strong The very having of evils in our eares by reason of a party they have within us by originall sinne the seed of all sinnes doth more or lesse pollute or prejudice the soule The discourses of evill is as common liquors poured upon light colours they leave a staine though they alter not the Dye Alas for us our imperfect graces have yet but lightly dyed our natures with holinesse We had need to take heed of every drop and dust of sinne 3 Not to assist Satan in tempting one another in matters of practise To beware that neither our words nor carriage nor examples infect others in these contagious and spiritual-disease catching times If we doe but any how intimate to others in expressions or gestures or conversation that we are loosened in the socket of our pious principles wee presently more or lesse in these apostatising times weaken if not overturne the stedfastnesse of others 2 Not to accept or receive the motions of temptations from Satan or else-whence whatsoever 1 The grand generall rule is this That whereas at this day many pretend a speciall dictating and direction of the Spirit Note that that motion alone is a word from the Spirit that is according to the word of the Spirit that is according to the Scriptures spoken and penned by the inspiration of the holy Spirit in an extraordinary way 2 Pet. 1. last Therefore though the Prophets of the Old Testament had the Spirit in an extraordinary manner and measure yet their rule is in opposition to false pretended spirits that if any spake not according to the Word of the Law and Testimony they had no LIGHT in them Esa 8.20 So likewise the Apostles were extraordinarily indued with the Spirit both for Doctrine and Miracles Paul the Apostle had it and a

Revelation to boot 2 Cor. 12. yet he Gal. 1.8 9. pronounceth an Anathema a curse twice over upon any man or Angel that shall deliver any other Doctrine then what is according to the Gospel John the Apostle also had the Spirit in an extraordinary degree for Doctrine and Miracles and had a large Revelation viz. the booke of the Revelation besides yet he bids us try the Spirits whether they are of God by this He that knoweth God HEARETH us he that is not of God HEARETH not us Hereby we know the Spirit of truth and the spirit of errour 1 Joh. 4.1.6 But because Enthusiasts Hereticks c. make the Word of God a Nose of waxe to turne it which way they list even as they phantasie it to be like the eye of a picture as that it still lookes towards them in favour of their opinion which way soever they turne therefore adde this that as the constant Tenor of the Scriptures is to promote Christ and to presse holinesse so the Spirit that dictated that word doth both those it advanceth Christ 1 Joh. 4.1.2 and 1 Cor. 12.3 And it worketh holinesse Rom. 1.4 Rom. 8.9 10.11 2. The particular rules touching temptations are these 1 Lay load of Gospel-contrition on that originall sinne concupiscence which is a naturall pravity in our natures inclining us to evill and to poure out spirituall sighes and groans of prayer unto Christ and applications of Christ as batteries against it So did David Psal 51. as his Penitence for past-times and a prevention of future James in Chap. 1. v. 14. makes originall sinne or concupiscence the first drawing of the heart aside as a pillar of an house off of his Centre Paul Rom. 7.19 makes it that Tyrant that made him doe that evill he would not whereupon he makes an out-cry to Christ and is comforted Rom. 7.24 25. Indeed here is the foundation laid and a strong Bulwarke built against all Temptations viz. by continuall applications of Christ and supplications to Christ to have a pure heart in a constant exercise of purity Act. 15.16 Act. 24.16 An heart purified by faith And herein saith Paul I doe exercise my selfe to have alwayes a conscience void of offence c. Then are Satans darts shot as against a wal of marble that pierce not and his temptations are but as dirt throwne upon Cristall but neither staine not sticke long See an example in Christ yea in Paul 2 Cor. 12. and so proportionably in all that partake of Christ 2 Quick-sightednesse to discerne and suddenly and seasonably to despise the overtures and pretensive perswasions of a sinfull object confederating with our concupiscence to draw us to a consent to sinne Heb. 5. last v. Christians of full age by reason of use have their senses exercised to discerne both good and evill St. James tels us that after that drawing aside by concupiscence afore mentioned followes an Enticing by some object suitable to that drawing to bring us to consent By the object a man is baited for as a Fish is baited for with an amiable bait upon an hooke Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.14 The bait seemes lovely to the eye and pleasant to the taste whiles the hook is not perceived So original corruption opens its eyes and beholds and shews us the honour pleasure profit or other carnall sweetnesse of the object not considering the snare under it So that the object presenting it selfe concupiscence is that which playes the bait before the mouth of the will and affections to cause them eagerly to catch and swallow it the Object is as the Woor Concupiscence is as the Spokesman To cure all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle cals upon us 2 Cor. 10.4 to consider the Gospel weapons or Armory whereby to throw downe these pretended reasons and rationall thoughts as we dreame to consent to sinne for a shew of reason to a rationall creature that he may sinne is a powerfull temptation which the Apostle therefore there cals strong-holds that is the word of the Gospel which we must ding in the face of all perswasive seeming reasons to sinne Inest peccatum cum delecteris regnat si consenseris Austin 'T is too much misery to be disposed towards sinne by Concupiscence but it is a slavery to bee drawne to consent There is saith one A sinne if thou art delighted with evill but it reignes if thou consent But if we keep our consent chaste from the Harlot sinne as it is typically termed in the first nine Chapters of the Proverbs we may comfortably say as the Apostle Rom. 7.16 17. If then I doe that which I would not I consent to the Law that it is good Now then it is no more I that doe it but sinne that direlleth in me 3 Satan oft strikes in with both these viz. this Object and that Concupiscence for those are his materials he workes upon and his Topicks or Places whence hee drawes his arguments of temptation thrusting in his suggestions and incitations to adde fresh impressions for that 's a mystery both in Divinity and Philosophy that Satan can make our phantasies to lay aside our owne phantasmes and heed his to cause our imagination to lay downe the images of things presented by our inward senses and to take up into consideration those his suggestion brings in Which adventitious additional power of Satan in the temptation may bee in part discerned by the suddennesse unseasonablenesse and violent importunatenesse perhaps when the object or its lustre is something withdrawn or concupiscence begun to be in a slumber Therefore the third rule mounted of purpose for this particular is that of Jam. 4.7 Resist the Devill and he will flye from you Resist may the tempted say Is it no more but resist That is true If I could resist the work were done Resist if I can But how shall I resist Answ Why marke the mystery of the Rule that is the meaning resist whiles thou hast at least a little strength to resist Resist before thou art inveagled before thou art ingaged inchanted and captivated beyond retreat Bid defiance to the temptation at first sight Make an outcry against the first motion And remember this and be positive and peremptory in the use of it That it is thy sinne and thou wilt in danger thy selfe to sinne further if thou parie with the Devils suggestions and lend thine care to his arguments as we have a wofull example in Eve Minde that thou hast other and better words namely the Word of God to hearken to and better motions the blessed suggestions of the Spirit according to that Word to busie thy thoughts withall And therefore wee must follow Christs example Matth. 4. to ding and dash a pat plain powerfull Scripture in the mouth of every Temptation with a 'T is written Not encounter with our phantasied spirit but with the written Word of the holy Spirit Diseases say the Physitians are at first hardlier discerned