2 Either, it m1y be utidertood properly of Inſurrettions, and Tuinults, in which, potfibly, fome carnal Profeiiors might be enga- |
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7. e. MARcs us Juſt 252inſt it, carries out our Fiearts to Hate, and 1 tit it, And ci! agrees with what folloivs ; the Spirit, & lutts againft Envy, but he gives more Grace, viz. than to F.nvy the i11C ,
MM tits
Good of others. Or, 3. If Spirit here be underſtood of the Spi- rit of Min, corrupt Nature, the ſenle is plain, 25 the words {te ; Mans Spirit, (+pccially by the Inſtization of the Devil) juttz; ot ſtrongly incli.es to Envy, and conſey ently to other Wickedaciles, bur be (that 1s, God, v. 4.) gives more Grace. Quoit, Wire js any ſuch Sentence to be tound in the Scripture? Anjw. No where 1n 1o many worcs: bur which ſoever of theſe ways we take the words, we find theſenie in tleScripture. Foſkual's cavyins Edad, and Medad's Prophely ing, for Mcfes's fake, teems to be an Lattance ot this Lait, An. 11.29. (Compared with Gen.5.5, and 8.21. Wehcrs the general Inclination of Man's Heart by Nature, is ſiid to be and .3:9ſes ns not eavying them, an Inſtance of
5 Bur he - giveth more orice d :
+» on
evi!) Le ro tormer. BY whoretore be laith e, * God reiiiicrh f the proud g. but giveth grace to the humble þ. | c Either the Spirit of God, if Spirit in thu former Verſe he uns derſtood of the Spirit of God ; or God, it Spirit be there taken for the Spirit of Main, d Either, though we, accordias to gur ua- tural Inclination, be envious, yet God (or his Spirit) 13 bountiful and liberal; or God Fivcs tv thoſe that arc rencived, more Grzce than to-be hurried on by their on old Spirit, to Envy, Stiite, and {uc}1 like Lufts. e God ſaith, viz. in the Scripture : Or it may be taken indeanitely, and imperſoually, for it is {aid ; The particula; place he refers to, is Frov. 3. 34. according to the Trantiation of the LXX, which, not only James, but other New-TePument Wr:
og
ters frequently follow. f lr is a military Term. God ſets hin.
as in Battcl, againit the Proud, defying, beating down, opoln to contempt, and deſtroying them. He 1s fo far from giving then more Giits, that he rather ſpoils them, as ſworn Enemies, 6: v1:at
they have. g Thoſe that by reaſon of the Gifts God hath {iven them, lifts themſelves above others : Sofomon, in the parallel place, calls them Scorners ; it being the uſual Guiſe of thoſe that think over-well of themſelves, to deſpiſe others, and even contemn the Warmnzs and Judyments of God himſelf, which may well draw him out to ftzht a;cainft them. h Not only gives Favour and Ho- nour in the i1zht oi Mcn, to thoſe that are lowly in their own Eycs, but eſpecially furniſheth them with Grace for the overcoming, ard mortitying their carnal Defircs, and remaining Corruptions.
7 Submir your ſelves 7 therictore & ro God : * Rehit
/ the devil 2, and he will fly from you 7.
7 Viz, Voluntarily and freely, and that not only in a way of Ove- dience to all his Commands, but (which is chictly meant herc) in a way of Humility, and ſenſe of your Weakneſs, and Emprtineſs, and need of his Grace. k Both becauſe of the Danger of Pride, (oppe- ſed, in the former Verſe, to Humility) he rejijfts the Proud ; and becauſe of the Benefit that comes by Humility, he gives Grace t9 the Humble. 1 By Faith, and the reft of the ſpiritual Armour, Ephe:. 6. 13, 14, &c. Or, reſiſt, 7. e. comply not with his motions and temptations. mm The Head and Leader of fleſhly Luſts. Theſe /ike- wife are military Terms. Having ſpoken before of Strife and Con- tention, he direfts here with whom we may, and with whom wa may *not contend. He had commended model! y Men ; they are our cquals, we muſt not lift our felvos alove nor Ett- vy nor ſtrive with them ; here he advifeth to ſubmit ts God ws our ſupreme Governour, we muſt not contend with Vim, ati to open War with the Devil as our preat Encniv, our Contention muſt be with him. n As to that particular Afſavit in which you ref him; and though he rcturn again, and tempt you a-4in, vet vou {till refiſting, he will ſtill be overcome ; ye are never concucred fo long as you do not conſent. ;
s * Draw nigh to God o, and he will draw nigh to you p : T Cleante your hands g, ye finners 7, and pu- rifie yozrr hearts s ye || double-minded 7.
o By Faith, which 1s a coming to God, Heb. 7. 25. by true Re- pentance which is a returning to God, Af. 14. 1. Wal. 3. 7. and by fervent Prayer to him for the Kelp of his Grace, P/z/. 25. 1. þ By the manifeſtation of his Grace, and Favour to you, particular- ly giving you ſtrength againft the Devil and your Luſts. q Reform your Acttons, amend your Lives. Hands, the principal Inſtruments cf bodily A&ions, being but for the Actions themſelves; cleanne of Hands fignines the innocency of the outward Converſation, 7:5 22. 30. Pſal. 26.6. and 24. 4. 1/4.33.15,15. r Youthatare open- ly and notorioutly viſcious, whoſe wickedneſs appears in your or- dinary Pra&ices : So ſuch are called, Matth. 11. 19. Mark 2.15. Luke 7. 37. and 15.2. Johng. 31. s Your thoughts and inward Affc&ions, from whence the Evils of your outivard Actions procees, Iſa. 55. 7. See 1 Pet. 1.22, and 1 Fohn3. 2. # Either by the for- mer he underſtands the Prophane, and by theſe, Hypocrites, or tie ſame by both, viz. ſuch as had wicked Hearts, and led wicked Live: ; only he ſhews wherein true reyentance confifts, viz. in the Reto:- mation both of the inward and outward Man,
9 * Be afflicted i, and mourn x, and weep y : your laughter 2 be turned into mourning a, - and Joy b into heavinels c.
u Humble your ſelves for your fins (betore-mentioned) and in the ſenſe of wrath approaching, if you do not x with inward forro« of Heart. y Shew your inward griefs by weeping, the uſua! cx- preſſion, and ſign of it. x Your carnal Rejoycing in what you get by finful Courſes, v. 1, 2: luſting, warring, fighting. a Exchange your carnal Joy for godly Sorrow. # To the ſame purpoſe as Luezt- ter, before : by it he means their pleaſing themſelves in the ſuccet: of thcir Unrighteouſneſs, the gain of their Rapinz and Viotency c The ſame as Mourning, or an outivard Exprettion of it inti:2 Dejetion of the Countenance, which utually proceeds fron Shams or Sorrow, (and the Gieef word figmitnes both) whereas Joy ar:« Confidence make Men litt up their Heads or Faces, Era ,, f. 7,5
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to. 15. and 11, 15. and 22, 25. Lute 21. 23.