SECT. 1.

1. In the first Place, I am to speak something concerning a Christian, that is Eminent: And

First, By an Eminent Christian, I understand not one of a low Pitch and Stature; Every Dwarf is not a strong Believer, nor every Shrub a stately [Page 10] Cedar in Libanon. But, when I speak of an Eminent Christian, I mean not a Babe in Christ, but a Strong Man in Christ: I mean not not one, whose Stomach is so weak, that he can di­gest nothing but Milk is u­sed to denote weak Nou­rishment, & is opposed to strong Meat. And thus Milk notes the first Principle of the Oracles of God, the Alphabet of Christian Religion. Milk; but one, in respect of whose Attainments, can digest strong Meat.

Secondly, By an Eminent Christian, I understand not one of a middle Sta­ture, indifferent Size or Pitch, one that may be easily matched: But, by a Christian that is Eminent, I un­derstand one, who excells many, and may be term'd a Man of Men; or, Multis è millibus unus, one of a Thou­sand, a None-such in his Generati­on.

Thirdly, By an Eminent Christian I understand one, who hath learnt the hardest and most difficult Les­sons; such as these: Denying him­self, taking up the Cross, following the Lamb where-so-ever he goeth, Submissiveness under the most smar­ting Rod, and content in all Conditi­ons what-so-ever.

[Page 11] Fourthly, By an Eminent Christian I understand one, who has been in the Fire of Affliction; gone through many Troubles, wrestled with many Difficulties; and thereby, hath given [...] Specimen of his Eminent Attain­ments.

Fifthly, By an Eminent Christian [...] understand one, who doth so excel [...]n some particular Grace or Vertue, (whereby he is, in an Eminent man­ [...]er, distinguished from others) as [...]hat God Himself takes special Notice [...]hereof; and for the same, makes [...]is Name ever to live. For, though [...]he Regenerate have the Seeds of e­ [...]ery Grace in them; yet some one Grace or other may be said to be [...]heirs in an Eminent manner. Thus [...]braham was Eminent for Faith, Mo­ [...]s for Meekness, and Iob for Pati­ [...]nce.

SECT. II.

Secondly, I am to speak something [...]oncerning Satan, by whom is [...]eant the Devil; who hath his [Page 12] Name [...], Englished Satan, from Sitnah in Hebrew, which signifies Ha­tred or Spitefulness; as Mr. Ainsworth on the Word observes. Some say again, That Sitnah cometh rather [...] Satan, Adversarius; because the Devi [...] is an Adversary to God, and the So [...] of God. Divers Names and Epithite [...] are given unto Satan in Scripture Leigh's Cri­tica Sacra. whereby much of his Nature and Disposition may be read. Some times he is called Beelzebus or Bah [...] zebus, Muscarum Dominus, Master [...] the Flies: The Greeks call hi [...] ( [...]) an Accuser, for his Calum­nies and Slanders; and ( [...]) th [...] vil One, and so likewise Tempter for he Tempts the Faithful by st [...] dying, how to drive them into Si [...] Satan, he is fitly called a Tempt [...] for his Suggestions; a Lyon, for h [...] Devouring; a Dragon, for his Cr [...] Convenieunt rebus nomi­na sepe suis. Ovid. elty; and a Serpent, for his Subtilty As his Names are, so is he; as Fa [...] answers to Face, so do Satan's Nam [...] answer to his Nature: And indee [...] he hath the worst Names, and th [...] worst Nature, of all created Creature [...]

SECT. III.

In the Third and Last Place I am [...]o speak concerning our being re­ [...]arkably foiled by Satan: And now, Some fall as Wood or Cork into the Water, sink at first, but get up a­gain, being helped by the Hand of Divine Grace. Thus Believers may fall: Some fall as Lead or Stone, even into the bot­tom of Hell, [...]s Pharoah's Host into the Bottom of the Sea: Thus [...]e Wicked fall. when I say thus, I do not mean, that Eminent Believers may be so foil'd [...]y Satan, as never to return again; [...] for, though true Believers may be [...]oil'd by Satan, and that remarka­ [...]ly too; yet, if True Believers, they [...]hall rise, and even foyl Satan, who once foyl'd them.) But, by being re­markably foyl'd by Satan, I mean, Satan's getting such Advantage of them at some time or other, as it cannot but be very observable and remarkable.

SECT. I.

First, I shall begin with Abraham, that Holy Patriarch, that Eminent Believer; who for his Eminency in Faith is called, The Father of the Faithful: And such Instances we have Recorded in Scripture, as that [Page 15] the like have not been known: viz. His going from his Father's House into a Gen. 12. strange Land, when God bid him. His believing the Gen. 15. 16. Promise of God, concerning his having of an Heir, notwithstanding his Age, and Sarah's Barrenness. His being Cir­cumcised when he was Gen. 17. 24. Ninety and Nine Years old, because God com­manded him. His offering up Isaack his Gen. 22. Son, his only Son, the Son of the Promise, the Son whom he lov'd, because God commanded him: And, Oh! What an Heroick Faith was this? It makes the strongest in Faith to this Day stand amazed. And yet, notwithstanding these Noble Exploits of Abraham's Faith, as afore­mentioned, Satan foyl'd him in one thing of a far lesser moment, than any of those Pinches, that God did before bring him to; viz. In the Case of Abimelech, and Sarah his Wife; the Story you may read at [...]arge, in Gen. 20. 11.

Give me leave to pause a little up­on it; for, I look upon the Instance, as a Lesson very useful for me, and all of us.

[Page 16] What now, Abraham? Couldst thou forsake thy Father's House, and follow God into a Strange Land, and couldst thou not thus alwayes follow him? What now, Abraham? Couldst thou believe the Promise of God concerning an Heir, and couldst thou not believe so still? What now, A­braham? Wast thou willing to take away the Life of thy Son, thy only Son, the Son of the Promise, the Son whom thou loved, stedfastly believe­ing, that God knew what to do, bet­ter than thou; and yet, did thy Faith stagger, when thy Wife's, and thy own Life did but (as thou thought) lie at Stake? Poor Man! as if God was not as able to appear for thee in the Latter, as well as in the Rest?

Lord, what then shall I do? what will become of poor Me! if Satan foil'd Abraham, a Man so strong in Faith? Where must I go? What must I do, who am so weak in Faith? Whence is it, that Satan doth not only assail me, but ruine me, considering what a Dwarf I am to [Page 17] proper Abraham, and what a Shrub I [...]m to such a Cedar as he? Yea Lord, when I consider the vast Dispropor­tion between me and others, and that Satan seeks to destroy me, as well as them, I admire, how it is that I am kept? But when I do on the other hand consider tha [...] Power, which is concern'd in the Perseve­rance of Believers, whether Weak or Strong, I am then resolv'd, and by it my Admiration is turn'd into Praises; seeing clearly from thence, that a Weak Believer, with thy As­sisting Presence, can better Encoun­ter with Satan, than one under the With-drawings of thy Self can do, that formerly was Strong, and very Eminent for his Conquests and Victo­ries. All that remains, O Heavenly Father, is only this; My Work is great, my Strength is small, E­nemies many, and Time short; so that, what I desire of thee, is, To give me a Tast of Heaven before I come there, and afford me some Draughts of Comforts out of the Pro­mises; that I may, notwithstanding [Page 18] my Infirmness, and the number of my Troubles, be still Aspiring after those Pleasures and Beatitudes, that are Above.

2. A Second Instance is that of Moses, whose Excellency was in Meekness: Moses, who so Meek as him? Numb. 12. 3.

Now the Man Moses was very Meek, The Iudg­ments of God upon Sinners are in Ter­rorem. above all the Men, which were upon the Face of the Earth.

But read Chapter Twenty of the same Book, and Verse Ten, and there you shall read another Character of Moses. One would think, that it The Exam­ples of God's Mercy to Saints, are for Props to our Faith, and Spurs to Holiness. was impossible, for such a passionate Expression to drop out of Moses's Mouth: Yea, his Speech was Passio­nate and Blasphemous, and God was sorely angry with him for it; and because of that, Moses only had a Sight of Canaan.

3. A Third Instance is that of Iob; a Patient Man, a Holy Man, a Per­fect Man: Who more Upright than Iob? He had not his Fellow on [Page 19] Earth. See what a Character God gives him, Iob 1. 8.

And the Lord said unto Satan, Hast Something we have Re­corded of Job's Impa­tience, as well as of his Patience. Holy Job (saith one) had his Out­bursts. thou considered my Servant Iob, that there is none like him in the Earth; a Perfect and an Upright Man; one that feareth God, and escheweth Evil?

And many Combats and Conflicts Iob had with Satan, by which we have a great Proof of his Faith: And the many Miseries, into which he was brought, do very much de­monstrate his Patience. But God lets not this Holy Man go out of the World without some Token un­to us of his Imperfection; and that he was but a Man, and one whom Sa­tan could easily Conquer, when God did but say, Satan, Job is in thy Hands.

4. The next Instance, is that of Holy David; a Valiant Man, much David was a Man (for the most part) Ele­vated, yet sometimes Dejected. Endowed with Faith, and his Encomi­um is, A Man after God's own Heart; and yet this good Man, David, not­withstanding his having a Promise from God, that he should be King, [Page 20] (which was Grounds enough for Faith to Act upon) yet David's Faith did at last so stagger, (in regard of the many and great Difficulties, that he was to go through) that he fear'd, lest he should Perish by the Hands of Saul, forgetting his former Ex­pressions.

Yea, Though I walk through the Val­ley of the Shadow of Death, I will fear Psal. 23. 4. no Evil: for thou art with me; thy Rod, and thy Staff, they Comfort me.

I will not be afraid of Ten Thousands Psal. 3. 6. of People, that set themselves against me.

Many Instances we have also in the New-Testament, that may demon­strate the Truth of this Point: I shall only allude to that of Peter; That no Christian is, or hath been so Eminent, but at some time or o­ther may be remarkably Foil'd by Satan: See this verify'd in Peter. Who more strong in Faith, Love and Holy Courage, than Peter? His Name was Simon, which signifies an Obedient Hearer; and Peter, which signifies Strong and Confident, like a [Page 21] Rock, Invincible. Nay, so Confi­dent he was, that when our Lord Confidence is good, ac­cording to the Good­ness of the Subject, that it Reposeth upon. Where­fore, Con­fidence in God, the on­ly Soveraign Good, perfect, solid and immutable, is the best of all, and the only, that can give Assurance and Content to the Soul: He that hath such a Confidence, is half in Paradise al­ready; he shall not Fall with Peter, but shall always re­main Firm, Safe, Meek, Serene, and too Strong for all his Enemies. Du Moulin. told him, He should deny him, he could scarce credit it: Lord, I am rea­dy to go with thee (saith he) both into Prison, and to Death. But, what saith our Saviour unto him?

I tell thee Peter, The Cock shall not Crow this Day, before that thou shalt thrice Deny, that thou knowest me.

So that, Satan was too Strong for Weak Peter: He that thought, his Faith was strong enough to Encoun­ter with the whole World, most shamefully suffered (a Maid) a Wo­man, and the Weaker Vessel to dis­countenance him. Well might Pe­ter go out and Weep bitterly, rea­soning the Case thus with him­self:

[Page 22] Oh! what have I done, miserable Man that I am! How foully have I Fallen, in Denying the Lord of Life, my Lord!

I a Rebellious Sinner, to Deny Him Some say, That Peter after his sad Fall, was e­ver & anon Weeping, and that his Face was e­ven furrow­ed with con­tinual Tears that saved me, and by his Death, Redeemed me! And was I so Wick­ed, as having Denyed him Once, I must proceed to Deny him Thrice together; and that with Oathes, Curses, and Bannings! Hath my Protestations, and Confident Bold­ness come to this Issue! Have I shew­ed my self so Cowardly, and such an Impotent Weakling, that I could not remain Constant till the Mor­row?

This Last Day I protested, If all the World were offended, yet I Clement otes, That Peter so Re­pented, that all his Life after, every Night when he heard the Cock crow, he would fall upon his Knees; and weeping bitterly, would beg Pardon for his Sin. would not be offended: Yea, I was ready to lay down my Life for Christ, my Lord; and yet, lo! before the Cock crew Twice, I had Denyed him Three times!

[Page 23] O Perjured Wretch, that I am! How have I Transgrest! and what [...] Ship-wrack have I made of my Faith!

Is this, not to be offended? Is this, [...]o give my Life for my Master? Nay, Is not this to forsake him quite, and to joyn with the Wicked Iews, [...]o Condemn and Crucifie him?

For, What could I have done more Many there are, that can sin with Da­vid and Pe­ter, but can­not Repent with David and Peter. [...]heinously against him, unless I had joyned with the Wicked, to take his Life from him? Iudas did but Betray him, and Sell him for Money; and I have voluntarily Denyed him, with­out Hire, and without Money.

The World hereafter, and all Po­sterities shall take knowledge of my St. Cyril, upon the Weeping of Peter saith, Lo­cum flendo recipit, quem ne­gando perdidit: He found that in Weeping, which he lost by Denying. Sin. My Name deserves to go with a Brand upon it, like the Name of Ieroboam: My Name cannot once be mentioned, but my Sin must likewise be remembred.

And surely, Peter had great cause for going out, and Considering thus [Page 24] with himself; considering the Great­ness of his Sin, he had great cause to Weep as he did.

For, if Annah had cause to Weep for her Barrenness, much more cause Luther in­genuously confesses, That before his Conver­sion he met not with a more dis­pleasing Word in all his Study of Divinity, than Re­pent; but afterward he took de­light in the Work, (Paenitens de peccato dolet, & de dolore gaudet.) had Peter for his then Barrenness of Faith.

If Rachel wept for her Children, because they were not; much more cause had Peter to Weep for his Graces, because they were not.

If Agar wept, being turned out of her Master's House; should not Pe­ter Mourn much more, for turning himself out of his Master's House, and Denying (as it were) his Coat?

If Thamar wept, being Defloured of her Virginity; hath not Peter cause to weep, for being deprived of his Faith and Constancy?

Many Causes, we see, may procure Peter falls dreadfully, but rises by Repentance sweetly: A Look of Love from Christ melts him into Tears. Tears; but sure, to Deny Christ, as Peter did, is a Cause, that should [Page 25] even Dissolve all Eyes into Tears. If [...]he Eye be dry at any time, it ought [...]n no case to be dry, when we should [...]eep for Sin: And withal take this [...]y the way, No Tears are lost, that [...]all from the Eyes of Godly Men; [...]or God catcheth them, before they can fall to the Ground, and he treasu­ [...]eth them up in his Bottle.

Thus you see, Strong Believers, The Saints, though they do sin, yet it is not (Vo­luntate ple­na, sed se­mi-plena,) with a whole Will, but, as it were, with a half Will, an unwilling Willingness. Eminent Christians, Patriarchs, Pro­phets and Apostles have all been (more or less) Tempted, Dejected and Foyl'd by Satan.

But, wherefore is it, that I instance the Falls of all these Worthy Men? not that any here-from may take Encouragement to Sin; but that they look to themselves, and be here-by fore warn'd.

The chief Ends of God's Record­ing the Falls of his Saints, are these two: The one is, to keep such, who fall through Weakness and Infirmi­ty, from utter Desparation: And the other is, That their Falls may be as Multorum disce Exem­plo quae facta ris, qua fu­gias. Cato. Land-Marks, to warn others that stand, to take heed lest they Fall.

[Page 26] If this Treatise therefore should come into the Hands of those, who are not Spiritually Wise, and this Pa [...] especially be view'd by them; and Satan by the Help of their Ignorance, causes them to make that use of Good When you hear of any Man's Slip­ping, say as Bernard, (Ille hodie, & ego cras.) He fell to Day, so may I to Mor­row. Mens Failings, which neither God or the Author design'd in reckoning them up; Let him look upon this, which immediatly follows: When Satan shall tell thee of other Mens Sins to draw thee to sin, do thou think on the same Mens Sufferings, Sorrows, and Repentance, which they have gone thorow for the same, to keep thee from Sin: Yea say, Oh my Soul! if thou sinnest with David and Peter, thou must suffer with Da­vid and Peter.

SECT. I.

First, To let us know, that Strong [...]elievers are as uncapable to wrestle [...]ith Satan, as the Weakest, if God [...]oth but with-draw. That some Christians are so Victorious, is not [...]f themselves, or from their own [Page 28] Strength; but by Vertue of the a­bundance of A Weak Believer, & a Strong Christ can do all things. Bolton. Strength, that is in Christ their Saviour. Should a Be­liever alwayes Win, and never Lose; alwayes Conquer, and never be put to Flight; what would the World think of him? Surely, he would be Idolized▪ Mortalis Divûm au­xilium desi­derat omnis. Ovid. and esteemed as God among us. An [...] therefore it is, that many times Go [...] suffers his Children, even in thei [...] greatest Strength and highest Valou [...] to Fall, and that foully; to be Foil'd and that Remarkably. When Pa [...] had the abundance of Revelations, then the Messenger of Satan cam [...] 2 Cor. 12. 7. to Buffet him; and when Peter mad [...] a great Ostentation of his Faith Love and Courage, then did Sata [...] Sequitur su­perbos ultor a tergo De­us. Sen. Winnow him, and that to some pur­pose. Oh! God is a Wise God! h [...] would not have Pride to Reign in th [...] Hearts of his Children; therefore, God Resist­eth the Proud. he is pleas'd to take this way, [...] purge it out; and indeed, it is a ra [...] way, in as much, as Pride by it [...] wholly expelled, and no Room fo [...] Let God a­lone, to choose what's Good. Boasting there is left. God love [...] that his Children, while they are i [...] [Page 29] this World should be kept a little [...] awe; and that he doth, by giv­ [...]g Satan sometimes Commission, [...]nd arming him with Strength, to [...]t him for the Battle. Saints, they do Nunquam bella bonis, nunquam certamina desunt. Hor. [...]ometimes Rejoyce here on Earth; [...]ut they must not Triumph, [...]ll they [...]ome to Heaven: They must have [...]any sharp Interdum miscentur tristia laetis. Conflicts, terrible Com­ [...]ats, and very great Contests, be­ [...]ore Certandum est, nulli ve­niunt sine Marte Tri­umphi. Mar. the Victory can be [...]tained. [...]torming and Fighting, Wrestling [...]nd Contending, is the whole Life [...]f a Christian here below: There [...]s no Rest for the Sole of his Foot, [...]ill he comes to Heaven; and there [...]e shall enjoy an Everlasting, Uni­ [...]ersal and Un-interrupted Rest.

Secondly, God permits Satan some­ [...]mes to foyl Eminent Christians, [...]at they may be more Eminent. [...]his, perhaps, may not easily be ap­ [...]rehended by some; that Christians [...]y their Falls should be Vita no­stra in hac peregrinati­one non po­test esse sine tentatione, quia profect­us noster per tentationem fit, nec sibi quisquam in­notescit, nisi sit tentatus; [...]ec potest coronari, nisi qui vicerit; nec potest vincere, nisi qui [...]rtaverit; nec potest certare, nisi inimicum & tentationes [...]abuerit. Aug. Lifted-up; [Page 30] by their Troubles should be Adva [...] ced; by their Foiles should be E [...] alted; and by their Temptation [...] should become more Famous than ev [...] Why? this is no more to be Adm [...] red, than to be Believ'd: The mo [...] Violent Satan's Assaults are, the mo [...] Instruction, Comfort and Benefit gracious Heart gains thereby. Wa [...] thou Renowned (O Christian!) b [...] fore Satan foyl'd thee, for Faith, Lo [...] and Holy Courage? Why? the [...] shall be made more Conspicuou [...] than ever before; and more Famo [...] shalt thou be in the same, than ev [...] thou wast. The burning Fire of S [...] tan's Violent Assaults shall Puri [...] and Refine all these Holy Grac [...] that God hath Endowed thee wit [...] The Devil's End indeed, is thy D [...] struction; and that he might [...] foyl thee, as never to let thee R [...] more: His Designe is, to make the [...] who wast so Famous, Infamous: [...] would fain stain thy Glory, subve [...] thy Faith, and get the upper-ha [...] of thee. But here is thy Comfo [...] O Believer! God's Designe, and S [...] [Page 31] [...]an's Qui no n facit Diaboli voluntatem, in eum non habet pote­statem. Al­sted. Designe are Diversa & Oppo­ [...]ta; There is no Harmony between [...]em: The one would Ruin thee, [...]ut the other will Reforme thee: [...]he one would Defame thee; but [...]e other will Renown thee, by [...]ausing such Graces to Act in thee, [...]ther when or after thou art foyl'd, [...]s have not (perhaps) shew'd them­ [...]lves for many Years, when thou wast [...]pon thy Legs. The Instance in Re­ [...]entance: Perhaps Peter had not wept [...]r a great while, till he Denyed his [...]ear Saviour. We read indeed of [...]s Eminency in Faith and Love, [...]fore his Fall; but after his Fall [...]e find Peter as Eminent in True [...]epentance, and Godly Sorrow. He [...]nt out, and Pliny writes, That the Tears of the Vine do Cure the Le­prosie of the Skin: So the Tears of the Faith­ful, grafted into the True Vine Christ Jesus, do Cure t [...]e Le­prosie of Sin Wept bitterly: Herein [...]ter was the true Pourtraicture, and [...]e lively Anatomy of a Repentant [...]nner: So that, Peter's Fall was his [...]sing; and hereby he became Fa­ [...]ous in a Grace, that the Scripture [...]as silent in, as to him. And so, [...]b (before Satan troubl'd him) was [...]okt upon (as indeed he was) as a [...]oly, Perfect, Just and Upright [Page 32] Man; so God reports of him, whic [...] indeed rendred him exceeding Fa­mous: and yet we find, that th [...] Holy Ghost (by Iob's own Mouth [...] tells us, that notwithstanding hi [...] Fame before, Impatiency and Mi [...] carriages during the sore Conflic [...] that he had, yet after the End [...] his Troubles he was more Famo [...] than before; in that he did b [...] Hear of God formerly with the Hear­ing of the Ear; But now (saith he) mi [...] Eye seeth thee, Job 42. 5.

Thirdly, God permits Satan to fo [...] Eminent Believers, that they may b [...] capable of administring Help, Suc­cour and Comfort to those of thei [...] Brethren, whom Satan hath al [...] foyl'd; and therefore, Satan by Fight­ing fights against himself; in tha [...] there is not so much as one Believing Soul, whom he To pity the Tempted, is the least we can do. tempts, but it turn­eth (at last) to the Benefit of tha [...] Soul, and others, as God by his Di­vine Wisdom doth order it. An [...] therefore this is laid down, as on [...] Reason, why our Lord Iesus wa [...] [Page 33] Tempted, that he might succour those who were Tempted. It is the Property of the Tempted to Succour [...]he Tempted: and none can so well Condole with poor Tempted Souls, as such, who have been Tempted.

Fourthly, God permits Satan to foyl Eminent Believers, that he may more Eminently Display his Be sure, praise God, when thou receivest Power a­gainst Sin & Temptati­on, and you shall experi­ence all his Attributes, especially these con­cern'd in thy Conflicts. Power, Mercy and Faithfulness, by the raising [...]hem up again: His Power, in Re­ [...]king the Tempter; Mercy, in lay­ [...]ng no more upon us, than we can [...]ear; Faithfulness, in being as good [...]s his Promise, suffering not so much [...]s one Iota's Variation. God pre­ [...]ers his own Glory above all things [...]hat so ever; and exceedingly it is [...]dvanced in the Ups and Downs of [...]oly Saints.

Fifthly and Lastly, God permits Sa­ [...]an to foyl Eminent Believers, that [...]ey may the more breath and desire [...]o be in Heaven, when they shall be [...]oyl'd by Satan no more.

Were Believers never to be di­sturb'd [Page 34] here below, but to be al­wayes at rest; surely, they woul [...] intirely make this World the Plac [...] of their Residence: saying, It is go [...] for us to be here: Little Panting and Breathings they would the [...] have after Communion with God i [...] Glory; but even satisfy themselv [...] with an Earthly Eternity. But now Satan molesting and disturbing the [...] Peace, doth put an Edge to the [...] Desires so that they long (a [...] exceedingly long) to be Dissolved, a [...] be with Christ in the Heaven of Hea­vens, where there shall be no Si [...] or Temptation unto Sin, and whe [...] the Fiery Darts of Satan cannot rea [...] or come near them. While we a [...] here, we are pester'd with such Cor­ruptions and Temptations, as th [...] we are even at our Wits end, know­ing not, what to do; yea, by the [...] we are rendred Captives, though u [...] willing Captives. Sometimes th [...] are so violent, that they would fai [...] draw our What the Philosopher saith of the Soul, it is in every part; where there is Life, there is the Soul: for the Soul is the Life. So, what­ever is in us, comes from us, or [...]s acted by us, is sinful: If Christ's Love is not gr [...] ­ter than our Lusts, his Mercy, than our Iniquity, we sh [...] inevitably perish. Souls unto the Devi [...] [Page 35] had not our sweet Saviour Mercy on us; and did not he furnish us with Strength and Skill, we should even be slain by the Hands of Satan, and thousands of Corruptions, that do compass us about. And so it pleaseth God, that it should be, he would not have us to be of this World, because the Captain of our Salvation, and Eldest Brother was not: Because, Heaven is our Countrey, thence was our Descent, and thither-wards we should steer our Course. Travellers Coelum non animum mutat, qui trans mare currit. Hor. Change their Climate, but not their Disposition. Let them come in what Place so-ever, they have still a Linge­ring Mind Home-wards: And so it is (more or less) with every true Hea­ven-Born Child of God. And why doth God permit us sometime to be foyl'd by Temptations and Corrupti­ons, but that our Desires might be whetted, and made more acute and sharp, in Aspiring after those Tran­scendent Pleasures and Beatitudes A­bove?

SECT. I.

Is it so, That no Christian hath been so Eminent, but at some time Deduct. 1. or other may be remarkably foyled by Satan? Then from hence I do infer, That Satan is a Christian's That Sa­tan is our E­nemy is evi­dent, if we do but consider, that he wounds us with these several Darts of 1. Diffidence. 2. Concupiscence. 3. Avarice. 4. Pride. 5. Luxury. E­nemy.

Who-ever foyls us in very good earnest, is our Enemy. But Satan foyls us in very good earnest:

Ergo, He is our Enemy.

The Major, none will deny; The Minor, by the Experiences of Saints is Confirmed: And the Conclusion naturally flows from the Premises.

And truly, Sirs, if Satan is our E­nemy [Page 37] (as indeed he is) we had need stand off and beware. Belie­vers, this Message I have to bring unto you this Day; Satan is your E­nemy; and, I hope, none of you will deny it; or else I would call back the word Believers again: Be­cause, assured I am, that none so much as Believers can speak of Sa­tan's Enmity, and by Experience seal to this Truth. Satan indeed is our Enemy: And that ye may under­stand, what a kind of Enemy it is, that you have to Encounter; I shall endeavour to unmask him in Three things, (Two especially) that do re­side in Satan, as their proper Seat: 1. Subtilty. 2. Malice. 3. Potency.

First, Satan is not only Satan is a Subtil Ene­my. Subtil, but Subtilty it self; Subtilty in the Abstract: Yea, this Corrupt Quali­ty is in the Devil formally, and ca­sually. Subtilty is in Satan, as the Subject of it: He is the God of it. Subtilty is in Satan, as the Fountain of it: As he is the God of it, so he is the Giver of it; and therefore, [Page 38] who-ever learns Subtle Persons like the Devil, who is a sub­til Enemy. For he hath bin learning his Policies ever since he discarded himself from Heaven. Subtilty, learns [...] of the Devil. Let none therefo [...] brag of their Subtilty, and corrup [...] Wit; for the more they have of tha [...] the more they are like the Dev [...] their Father, and his Children the [...] are, having his Image imprinted o [...] them. Satan is a Subtil Adversary For his Policy and Craft it is, tha [...] he is cálled a Serpent; and for hi [...] long experienced Policy and Craft i [...] is, that he is called an Old Serpen [...] Rev. 12. 9. Satan was too Crafty for Man, i [...] the State of Perfection; much more in the State of Depravation: An [...] what shall I say? A Christian is mor [...] endangered by Satan's Subtilty, tha [...] any thing else. It is reported of Iu­lian, That by his Craft he drew more from the Faith, than all his persecuting Predecessors could do by their Cruelty: So, Satan doth more hurt in his The De­vil (saith one) is not alwayes a Lyar, but he is always a Deceiver. Sheeps-Skin, than by Roaring like a Lyon. And because of this, I shall the longer dwell on this same Head, viz. Satan's Subtilty; and I shall consider it in two main things, that he principally designes [Page 39] upon Believers. The First is, Temp­ [...]ing them to a Sinful Licentiousness; and the Second is, Tempting them unto a Sinful Despair. First, I shall speak of Satan's Tempting Believers unto a sinful Licentiousness: And his Subtilty in carrying-on of his De­signe, doth shew it self in these three things: 1. In the Seasons of Temp­tations: 2. In the Temptations them­selves: 3. In the Methods of his Temptations.

SECT. II.

First, Satan shews his exceeding great Subtilty, in the time that he Tempts: All Seasons please not Satan; but so Politick he is, that he chooseth those Seasons that may prove most Apta fe­runt mag­nam tempo­ra rebus o­pem. Mant. Advantageous unto him. There's Time, and the Tempestivity of Time: Now, it is the A fic Sea­son much ad­vantages a­ny Affair. Tempesti­vity of Time (we know) that gives the greatest Facility and Dispatch un­to any Business. There's Time, and the Opportunity of Time; But Sa­tan's Craft appears, in choosing this [Page 40] Opportunity of Time; which, [...] diligently made use of, he knows▪ that may Accidit in puncto, quod non speratur in anno. happen then, which may never again. Unto every thing (sait [...] the Wise Man) there is a Season, Eccles. 3. 1. Christ can speak a Wor [...] in Season; and Satan (saith one) ca [...] Mr. Gur­nal. Tempt in Season.

And now, there are five Advanta­geous Seasons, that Satan makes use of, in tempting Believers unto a sin­ful Licentiousness: And the First is, Satan hath great Advantage in tempting the Elect, before their Faith in Christ. Before Believers come to be Belie­vers. And now, this is the most Advantageous Time of all; in that he hath an old sinful Nature to work upon, without the least Opposition being held unto him.

Nature not Refined, doth contri­bute much to Satan's Help; it be­ing (as I may term it) Matter fit­ted for all his Temptations to be workt upon. Is not Man Corrupt all over, even from Top to A capite ad calcem. Toe: But especially, in the There are five Facul­ties of the Soul. 1. Un­derstanding. 2. Memory. 3. Will. 4. Affection. 5. Consci­ence. All which are corrupt; yea, even them of Elect Belie­vers before Conversion; during till which time, is Satan's Season of Tempting them into a sinful Licen­tiousness: and a very Advantage­ous Season it is, in as much as all the a­fore-said Faculties are capable of any Work, that the De­vil shall em­ploy them a­bout. Five Facul­ties of the Soul. All which do side with the Devil: So that, much Ad­vantage the Devil gets, before Elect [Page 41] Believers are effectually Called. What is the Understanding, but the first Door, that the Devil knocks at? Do not the Conceptions of Sin be­gin in the Understanding? Do not the Seeds of Error and Heresie grow up naturally in it, without any Tea­cher? Is not the Memory dull and slippery? Do we not forget all good things, that we should remem­ber? and do we not with readiness remember, that which we should not, retaining Errours and Vanities (as Tales and Playes) much more than Godly Matters? Is not the Will the Chair of Lust, which should be the Throne of Grace? What an Impotency is there in it, to will a­ny thing that is Good? and, How is it enslaved to Sin and Satan, so that it only desireth and lusteth af­ter that which is Evil? And are not the Affections also Corrupted, such as Love and Hatred, Ioy and Sor­row, Hope and Fear, Anger and De­sire, &c? Are not all these subject to Excess, and being setled on wrong Objects? Lastly, Is not the Consci­ence [Page 42] Corrupt also, very much distem­per'd and defil'd, both in giving Di­rections in Things to be done, and in giving Judgment upon Things done? Doth it not often-times be­come a Blind Guide, forbidding to do a thing, which God alloweth, and commanding to do things which God hateth, 1 Cor. 8. 7. Col. 2. 21. Ioh. 16. 2? All which things well pensitated and considered, it will be very obvious, that the time of Elect Believers Unconverted Estate is an Advantageous Season for Satan to work in.

Secondly, The time of a Believer's God's Chil­dren some­times advan­ced in this World. High Estate, is another Advantage­ous Season, that Satan makes use of in Tempting. It often falls provi­dentially out, that when Elect Be­lievers are called, God exalts them not only above others in the Church, but also above others in the State; as that they are thereby rendred ve­ry Capable of doing extraordinary Service for God either way. Then Satan thinks it high Time to be pulling [Page 43] them down, either by putting them [...]ut of their Authority, or driving [...]hem into some gross Enormity or [...]ther; whereby their former Glory and Eminency in Holiness, and true Sanctity may be stained and dimi­nished. This is evident in that of Ioseph, who when he was just upon his Preferment, and being Advanced, Satan thence conjecturing, what use [...]e would be in such a Place, assaults him with his Mistriss: Other like Instances we also have, as David and Solomon.

Thirdly, The time of Christian's The Con­dition of God's Chil­dren may sometimes be very low. Low Estate as well as his High E­state, is a Season of Satan's Temp­ting; for he doth (as I told you be­fore) fore-cast for the Time of Man's greatest Weakness, and thereto he reserves his strongest Assaults. Now, a Man is most Weak, when he is un­der any Trouble either in Mind or Bo­dy; and then is the time, that Sa­tan works in: When a Deluge of Afflictions is let-in upon a Believer. When Deep calleth unto Deep at the [Page 44] Noise of thy Water-Spouts: all th [...] Psal. 42. 7. Waves and thy Billows are gone ove [...] me. And is not this evidenced in ou [...] Saviour, who when he was in th [...] Wilderness, and began to be Hung­ry, the Devil (supposing him the [...] to be Weak for want of Food) tempts him.

Fourthly, A Time of This pre­sent Age is too Licenti­ous. Licentious­ness, is another Advantageous Sea­son, that Satan makes use of to temp [...] in: He knows, that then is the on­ly Season to spread Snares of those kind abroad. The Season, in which Sin is most Tolerated, Satan knows, is the Time, in which he must work: When and where Sin is Tolerated, then and there Satan knows, he can best plead and argue it out with the Soul. Now (saith Satan) Godli­ness is frown'd, but Ungodliness is smil'd upon: Be you therefore Ungodly, that the World may look pleasant on you; but not Godly, because few or none coun­tenance it.

[Page 45] Fifthly and Lastly, The Time in which a Christian is most Negligent, [...]s another Advantageous Season, that [...]atan makes use of to Tempt in. While the Men Vigilate & Orate should be the Motto of e­very Christi­an. slept, the Envious Man came and Sowed Tares, Matth. [...]3. 25. When all are secure, then [...]he Thief breaks in; and when Chri­ [...]tians are off their Watch, and lets down their Care, then Satan Tempts. Sirs, whil'st you are sleepy and pray­erless, stretching your selves on a Bed of Ease, you even lay a Cushion for Satan to lie down by you: Temp­ [...]ations do thereby enter into you, and ye into Temptations.

SECT. III.

Secondly, Satan shews his exceed­ing great Subtilty in the Temptati­ons themselves, being mixt with Po­licy and Craft in the highest De­gree. Satan's Temptations are his Many are the Machi­nations and Stratagems of Satan. Stratagems; and his Stratagems are Stratagems indeed. Now, the De­vil's Temptations are several; chiefly these: 1. To Atheism. 2. Security. 3. [Page 46] Love of the World. 4. Hypocrisie. 5. A False Faith.

SECT. IV.

I shall now shew some-what o [...] Satan's Subtilty in Tempting to A­theism; and what Article is there o [...] our Faith, but Satan many time [...] makes poor Souls call into Question [...] I might insist on every one of them▪ and so shew you, how it is, that h [...] Cavils at them; but I shall only speak of the Chief, viz. The Many through the Prevalency of Temptati­ons have cal­led the Truth of God's Es­sence into question; yea (with Pha­raoh) they have said, Who is the Lord, Exod. 5. 2? and with the Fool, that said in his Heart, There is no God. Psal. 14. 1. [The Fool hath said in his Heart, There is no God.] It is rather an Option, than an Opinion; that is (fai [...] Austin) He could be content, there were None. [In his Heart,] that is, None dare speak it, though he may think it. [The Fool.] Every wicked Man is a Fool. Haec Phrasis hunc sensum admittere potest: Impius sibi hoe persuadere conatur, aut sibi aliter tamen senti­enti, & convicto satis imponere satagit, Non esse Nu­men, verum hoc ipsum nequit. 2. Impius dicit in corde suo, id est, ita secum tacite loquutus est Impius, Non est Deus, vel, Utinam non esset Deus. In corde dicere, nihil aliud significat, quam tacite secum contendere, & quasi murmurando quippiam proferre. Nisi enim ea Phrasis ita acciperetur, non potuisset Esaui cogitatio, si tantum cordis fuisset, non oris, citra peculiarem Reve­lationem Rebeccae innotuisse. 3. Impius dicit in corde suo, non est Deus, id est, Deus non est Objectum cogitatio­ [...]um ejus, neque circa Divina solicitus est, prophanis [...]ntentus; praesertim cum ita vivat, ac si non esset Deus, ac nullo sensu, aut reverentia Numinis tangeretur. Pauli Voe [...]ii Theolog. Naturalis Reformata, c. 2. Be­ing of a God, and so shew you, what Satan hath against this Primordial Ve­rity; and also furnish you with An­swers sufficient to stop the Mouth of this Roaring Lyon; and prop up thy Faith in this Point.

SECT. V.

I have already shew'd something of Satan's Subtilty in Tempting unto Atheism: I now come to speak of Satan's Subtilty in his Temptations un­ [...]o Security; being such as follow:

SECT. VI.

The Third thing that Satan Tempts unto, is, The Love of the World. Ah! (saith Satan) All these things (the Matth. 4. 9. Kingdoms of the World, and the Glory of them) will I give thee, if thou wilt fall down and Worship me. Here are fine and brave things, Grandeur and Gallantry; Pleasures, Pomp and Profit: Here are the Lusts of the Eye, the Flesh and Pride of Life. And thus Satan doth in making poor Souls fall in Love with the Cardinal Burbon would not lose his Part in Pa­ris, for his Part in Pa­radise. Act. and Mon. Fol. 899. World.

Now, there are several Antidotes, that might be prescribed, to expel this Poison, which Satan would fain invenom poor Souls with. Consider the World in its Honour, Pleasures and Profits, and you shall find abun­dance of Deceit in all these. 1. What is the Honour and Glory of this World, but fading and dying? Is it not a Gilded Misery? a secret Poy­son? a hidden Plague? the Engineer of Deceit? Mollerus on Psal. 73. 20. [Page 72] tells the World, Honour, Riches and Pleasures are the three Deities, that World­lings Adore and Sacri­fice their last Thoughts unto Morn­ing and E­vening. Honours and Dig­nities are but as idle Dreams, Splen­did Braveries, and Lucid Phantasies▪ St. Matthew calls the World's Glory [...], an Opinion: St. Luke calls [...] ­grippa's Pomp, [...], a Phantasie or Vain Shew: And St. Pa [...] calls it [...], a Mathematical Figure; which is a meer Notion, and nothing in Substance. How many have been blown to Hell, while they have fail­ed with the Wind of Popular Ap­plause? Doth the Honour of this World make a Man really the Bet­ter? Surely no; but often the Worse: Is it not Magnum Nihil, a Great Nothing, and a Glorious Phan­tasie? What is become of Proud Ha­man and Before the Pope sits in his Chair, (at his En­thronizati­on) a Triple Crown is put on his Head, a Wad of Straw set on fire before him, and one appointed to say, Sic transit Gloria Mundi: The Glory of the World is but a Blaze. Pharaoh? And what will become of thy Honour, when thou art in the Grave, when Death makes its Approach towards thee? Will the Glory and Honour of this World stand thee instead at the Day of [Page 73] Iudgement? Will not Heaven's Glory [...]en transcend it? Wilt thou not [...]hen be mad with thy self, to think, [...]hat Heaven's Glory was once offered [...]nto thee; but thou to chose the World's, refusest Heaven's?

Secondly, Consider this World in the Pleasures of it; And what are they? Be they Satisfying? No: And are they not Bernard calls those Pleasures of this World Dulce Ve­nenum. Killing? Yea. Some of the Treatise of Precious Faith, pag. 11. Philosophers did place Men's Hap­piness in the Pleasures of this World; which are but the sad Transformati­ons of Men into Brutales sunt volup­tates. Ger­rard. Medi­tat. Bruits, sayes that Worthy Gentleman, Mr. Polhil. And yet, how many are there, that cannot refrain themselues from these ‖ Sensual Pleasures; but whose De­light in them is Inordinate, singing the Epicurean's Divinity; Ede, bibe, lude, post mortem nulla voluptas; Let us Eat, Drink and be Merry; for to Morrow we shall Die? Carnal Man is for the Things of the Flesh, plea­sing his Flesh, and loving that which is Fleshly: But consider (O vain Man, that pursues so hotly after the Plea­sures [Page 74] of this World) these three things; Death, Obverse­tur animo memoria ju­dicii Divini, ne te in ser­vitutem ab­ducat p [...]r­versum judi­cium appeti­tus sensitivi. Gerhard. Meditat. Iudgement and [...]ter­nity. Let the Remembrance of Him that was Crucifyed, Crucify in thee all the Desire of Pleasures: Let the Remembrance of Hell-fire quench in thee all the Fire of Lust. Com­pare the short Moment of Pleasure with Eternal Punishment. Pleasures do but Captivate our Hearts, that they cannot be free in the Love of God.

Thirdly, Consider this World in that which they call the Profits of it, and you may easily understand the Vanity of Vanity, all is Vanity, was Solo­mon's Ser­mon. Vanity of them. This Life is the Way to our Eternal Country: What then do much Riches are but the Golden Dust of this World, that puts out the Eye of the Soul. Riches profit? They do rather burden the Traveller: Christ, the King of Heaven, is the Riches of God's Servants. The true Treasure must be within a Man, and not without him: That is the True Treasure, which thou canst carry a­way with thee to the General Iudge­ment; but all these outward Goods are taken from us in Death. Riches [Page 75] do but take themselves Wings, and fly away: Nothing more uncertain, than they; Fading, Dying and Pe­rishing they are: For their Transi­toriness they may be compared un­to a Shadow, a Ship, a Bird, an Ar­row, a Post that passeth by. Com­forts here below, are no Mundus turbatur & amatur; The World is troubled and trouble­some, (saith Austin) yet too much lo­ved. Comforts; though supposed, and so eagerly pur­sued after by Faithless Men and Wo­men: Luther did solemnly protest, God shouldnot put him off with these things here Below. Things present may be Pleasing, but then they are not Permanent.

SECT. VII.

The Fourth thing that Satan Tempts unto, is Hypocrisie. Oh! (saith Satan) if thou art resolved to be Se­rious, rather than so, get a Shew of it: Paint thy self, and play the Hy­pocrite; and so thou mayest go amongst Men for a Good Christian.

SECT. VIII.

The Fifth thing, that the Devil Tempts unto, is a False Faith. If thou art so much for Jesus Chrisi, be­lieve, that he is able to save thee; and so thou hast this Lively Faith, which will justify thee, live as thou wilt.

SECT. IX.

Thirdly, Satan shews his exceeding great Subtilty, in the Methods of Tempting: As

First, He paints his Temptations with pleasing Colours, and Plausible Pretences: If Satan's Temptations [Page 78] were to appear like themselves, the Heart of Man would not consent so soon, as many times it doth; but rather flee from the same. Hence therefore it is, that Satan, very fre­quently Transforms himself into an Angel of Light, 2 Cor. 11. 14. The Devil knows very well, that unless he is Disguised, he cannot prevail, and have what he designes upon the Souls of Men and Women. Many Vices there are, that the Devil Tempts us unto; and this he doth by giving them Turpiora sunt vitia quae virtu­tum specie celantur. Ier. The most dangerous Vermin may oft­times be found under the Fairest and Sweetest Flowers, and the fairest Glove is often drawn upon the foulest Hand, and the Richest Colours are often put upon the filthiest Bodies: So are the fairest and sweetest Names upon the greatest and most horrible Vices and Errors, that be in the World. Saepe latet molli coluber sub graminis umbrâ. Mant. pretty Names and Titles: As for Instance:

When he Tempts to Pride, he pre­sents it to the Soul under the Name and Notion of Neatness and Comli­ness. Covetousness he calls Good Hus­bandry; Drunkenness, Good Fellowship; Riotness, Liberality; and Wantonness, a Trick of Youth.

[Page 79] Secondly, He is Gradual in his Temptations▪ a little now, and a little then. The Devil won't Tempt too much at first, lest Suspicion gets ground: He creeps into the Soul by degrees, and that Step by Step; un­til such times the Soul becomes his own. Satan will first draw thee to Sit with the Drunkard, and then to Sip with the Drunkard; and at last, to be Drunk with the Drunkard.

Thirdly, He is in his Temptations full of Politick Retreats. The Devil many times makes the Soul believe, that he flies, when it is only under a Pretence, and with a Designe to over-come. Pray, take notice of this:

Satan is not alwayes over-come, when he flies from you.

He sometimes draws back, that the Christian by following him, and go­ing out of the Trenches, may sud­denly on the Plains be foyl'd.

Fourthly, He doth in his Temptati­ons reserve still fresh On-sets, as oc­casion [Page 80] shall require. Satan (Com­mander-like) hath more Assaults to bring on, as others do decay: When one Temptation is beat back, he can soon come on with another. There­fore Soul, cry not Vici, Vici, when thou over-comest one Temptation or so; but let this Rule be observed by thee, scil.

When one Ubi una tentatio vi­cta est, ex­spectanda est alia. Alsted. Temptation is over-come, expect another.

SECT. I.

First, Satan shews his exceeding great Subtilty, in choosing those Sea­sons for Tempting unto Despair, (that may proue most Advantageous unto him) being such as followeth.

First, Satan Tempts to Despair, af­ter great Manifestations of God's Fa­vour and Love to the Soul. When God smiles and opens himself a little Familiarly unto us, we grow Wan­ton; and thereupon God The Spi­rit is going and coming, (saith Holy Mr. Lati­mer. A Christi­an's Light may some­times be E­clipsed, and his Ioy and Comfort put out. with-draws, we sink in our Faith, and Satan eyes us on to Despair, by making of us to conclude; That because God is with­drawn, he will never come again. There is not a larger, and more preg­nant Proof for this, than Peter. Had ever any a greater Testimony from Heaven, than Peter? Who making an Excellent Confession of his Faith, Matth. 16. 17. Christ immediately pronounceth him Blessed, puts a sin­gular Honour upon him, and makes [Page 82] him the The Ex­periences of most Christi­ans will con­firm, what is here Assert­ed. Representative for all the Saints. Now without doubt, this Favour to Peter stirred up the En­vious Spirit the sooner to Assail him. No marvel it was, that Satan did shew his Spite, even when and where Christ loved most dearly: Therefore, soon after we find the Devil at Peter's Elbow, making him his Instrument to Tempt Christ; who soon espyed his Cloven Foot, and therefore Re­bukes Peter, with a Get thee behind me Satan.

He that seem'd a Rock but just now, is through Satan's Policy be­come a Stone of Offence for Christ to stumble at.

Secondly, Satan Tempts to Despair at the Hour of Death; What is said of the Natural Serpent, (Nunquam nisi mori­ens produ­citur in lon­gum: He never is seen at length, till Dying) may be said of this Mystical Serpent: He never strains his Wits and Wiles more, than when his time is short. and indeed, his Assaults are usually sharpest then: And the Reason why he is so busy with Christians when they come to Die, is, because he knows, his time [Page 83] is then very short. As our Extre­mity is God's Opportunity to help us; so likewise it is the Devil's Opportu­nity, in what he can to destroy us. When Death approacheth, we are Weak, and our Strength beginning to decay, Satan thereupon furiously Assails us; yea, he doth reserve his firiest Darts, his deadliest Poyson and his sharpest Sting, till he meets us on our Death-Bed.

SECT. II.

Secondly, Satan shews his exceed­ing great Subtilty in the Temptations themselves, which he works from the Consideration 1. Of our Sins. 2. Of God's Anger. 3. Of Eternal E­lection. 4. Of our Unworthiness. 5. Of the Weakness of our Faith. 6. Of great Adversity. 7. Of the Sharpness of Death. And here I shall shew you, how Satan from these things makes many to Despair; with pro­per Remedies against the same Pre­scribed; and that in these following Sections.

SECT. III.

First, Satan Tempts to Despair, by making Sin Satan hath learnt his Art very well. When he has a mind to Tempt to Sinful Li­berty, then he will en­deavour to extenuate and lessen Sin: And when he has a mind to Tempt to Despair, then he heightens Sin as much. very Great, and draw­ing up a Black Charge against the Soul. Thy Sins (saith Satan) are ve­ry many, and very great; nay, they are Infinite, for as much as they have been against an Infinite God: Thou knowest very well, that thy Sins are of no Ordinary Dye, and that the Wages of the least Sin is Death.———­Sin Indefinitely, whether great or small: And therefore how canst thou (saith Satan) expect Mercy, who art a Sinner? Mercy from God, whom thou hast offended and provoked to Wrath? Surely, if ever any shall be Damn'd, thou shalt: Thou especially, because thou hast been more than an Ordinary Sin­ner.

SECT. IV.

Secondly, Satan Tempts to Despair, by causing the Soul to make a wrong Use of God's Anger. God is Angry, (saith Satan) and therefore what wilt thou do? Behold, how he Looks? how he Chides? and how he Strikes? Dost thou think, that he will ever be Recon­ciled?

SECT. V.

Thirdly, Satan Tempts to Despair, by causing the Soul to study that, which it should not, viz. God's Secret Will. Thou art not Elected, (sayes the Devil) and therefore all thy Praying and Read­ing, and taking Pains with thy Heart will be but in vain.

SECT. VI.

Fourthly, Satan Tempts to Despair, by causing the Soul to pore too much upon its own Unworthiness. You are Unworthy (saith Satan) of the least Crumb of Bread, or of the least Drop of Water; and how canst thou therefore think of expecting any Good from the Hands of God.

SECT. VII.

Fifthly, Satan Tempts to Despair, by suggesting to the Soul, that no Man's Faith is so Weak, as his. Be­hold! how Weak, Imperfect, Staggering and Trembling it is.

SECT. VIII.

Sixthly, Satan Tempts to Despair, by making the Soul to infer Evil from Adversity. Thou art Poor and Indigent, Beggarly and Despicable, saith Satan. In Answer unto which, I would refer the Reader unto Pag. 66, 67. where this is Answered fully.

SECT. IX.

Seventhly, Satan Tempts to Despair, by causing the Soul to think much on the Sharpness of Death. Thou Gloriest now, (saith Satan) but ere long thy Condition shall be changed; Thou Rejoycest, but yet know, that still thou art a What is said of the Natural Serpent, may be said of Satan, that Old Spiritual Serpent; Nunquam nisi moriens producitur in longum: He is never seen at his full Length, till Dying. Dying Creature. It is not thy Faith, Love and Hope, that can shroud thee from Death, which is the King of Terrors: That Universal [Page 97] Monarch, which hath made even the Strongest and Stoutest to stoop unto him.

SECT. I.

Now, the Devil many times for Man's Sin is permitted First, To [...]urt the Creature, that should serve [...]or our Comfort, as the Air, Sea, [...]rees, &c. Rev. 7. 1, 3. Secondly, To [...]buse the The De­vil hurts the Body, how and after what man­ner. Bodies both of Men and [...]easts, for the effecting of his wick­ [...]d Purposes. Thirdly, to delude the [...]enses, making Men to believe things [...]o be such, as they are not; as he [...]id by Iannes and Iambres in Egypt, [...]nd by the Witch of Endor. Fourthly, To Inflict Sickness and Evils upon the Bodies of Men, and to Torment and Pain them; as in Iob, and the Egyp­ [...]ians. Fifthly, To strike some Dumb. Sixthly, To Enter-into, and really to Possess the Bodies of Men, using them [...]n most fearful sort, as Matth. 8. 16. and 12. 28. Seventhly, To Inflict Death upon the Bodies both of Men and Beasts.

SECT. II.

The Devil many times for Man's Sin is permitted to hurt the The De­vil hurts the Soul; how and after what man­ner? Soul: First, By depriving some of the Use of their Reason by Frensie and Mad­ness. Secondly, By troubling and tor­menting some with Grief and Vexa­tion of Soul. Thirdly, By Abusing some with Passions and Melancholy Fits, as Saul, 1 Sam. 16. 14. Fourth­ly, By Seducing others, 1 King 22. 21, 22. 2 Cor. 4. 4. Fifthly, By ma­nifold and fearful Temptations to Si [...] and Wickedness. Sixthly, By Pre­vailing in such Temptations. Seventh­ly, By Accusing before God those, with whom they have so prevailed. Eight­ly, By Hind'ring Men from doing Good things.

SECT. I.

First, Satan by reason of his Pow­er, Might and Strength hath Names, which denotes the same unto us. Hence it is, that he is called, The Strong Man, Luk. 11. 21. The Prince of the Air, Ephes. 2. 2. The God of this World, 2 Cor. 4. 4. All which Titles do shew, that the Devil is a Potent Spi­rit, and an Enemy not to be Con­temned either by Godly or Ungodly: Whence it is, that we are all Com­manded to Watch, 1 Pet. 5. 8.

SECT. II.

Secondly, The Devil's Nature shews his Power: 'Tis Angelical. Bless the Lord, ye his Angels, that excel in Strength, Psal. 103. 20: Strength is put for Angels. Psal. 78. 25. They did eat Angels Food: Hebr. The Food of the Mighty. In two things the Power of Angelical Nature will ap­pear; In its Superiority, and in its Spirituality.

First, Its Superiority. Angels are the Top of the Creation: Man himself made a little lower, than the Angels. Now, in the Works of Creation, the Superiour hath a Power over the In­feriour; the Beasts over the Grass and Herb, Man over the Beasts, and An­gels over Man.

Secondly, The Spirituality of their Nature. The Weakness of Man is from his Flesh: His Soul made for great Enterprizes, but weighed down with a Lump of Flesh, is forced to [Page 109] Row with a Strength suitable to its weak Partner: But now, the Devils being Angels, have no such Incum­brances; no Fumes from a Fleshly Part to cloud their Understanding, which is Clear and Piercing; no Clog at their Heel to retard their Motion, which for Swiftness is set out by the Wind, and Flame of Fire: Yea, being Spiritual, they cannot be Resisted with Carnal Force; Fire and Sword hurt not them. The An­gel which appear'd to Manoah, went up in the Fire that consumed the Sa­crifice; though such hath been the Dotage, and is at this Day of Su­perstitious Ones, that they think to Charm the Devil with their Carnal Exorcisms. Hence the Romish Reliques, Cross, Holy-Water; yea, and among the Iews themselves in Corrupter Times, who thought by their Phi­lacteries and Circumcision to scare a­way the Devil; which made some of them Expound that Cant. 3. 8. of Circumcision: Every Man hath his Sword on his Thigh, because of Fear in the Night.

[Page 110] By Sword on the Thigh, they ex­pound Circumcision, which they will vainly have given as a Charm against Evil Spirits, that affright them in the Night. But, Alas! the Devil cares for none of these; no, not for an Ordinance of God, when by Fleshly Confidence we make it a Spell: He hath been often bound with these Fetters and Chains, (as it is said of him in the Gospel) and the Chains have been plucked asunder by him; neither could any Man thus tame him. He esteems (as Iob saith of the Leviathan) Iron as Straw, and Brass as Rotten Wood: It must be a Stronger than the Strong-Man, that binds him; and none Stronger but God the Father of Spirits. The De­vil lost indeed by his Fall much of his Power, in relation to that Holy and Happy Estate in which he was Created; but not his Natural Abili­ties: He is an Angel still, and hath an Angel's Power.

SECT. III.

Thirdly, The Number of Devils adds to their Power. What Lighter than the Sand? yet Number makes it Weighty. What Creature less than Lice? yet what Plague greater to the Egyptians? How Formidable then Devils be, who are both for Nature so Mighty, and for Est au­tem horum (i. e. malo­rum Ange­lorum) quo­que numerus magnus, sed in Scriptura non defini­tus. Piscat. in Calvin Institut. pag. 20. Number such a Multitude? There are Devils enough to Beleague the whole Earth: Not a Place under Heaven, where Satan hath not his Troops; Not a Person, without some of these Cursed Spirits haunting and watching him where-ever he goes: Yea, for some special Service he can send a Legion, to keep Garrison in one Single Per­son, as Mark 5. And if so many can be spared to attend One, to what a Number would the Muster-Role of Satan's whole Army amount, if known? And now tell me, If we are not like to find our March diffi­cult to Heaven, (if ever we mean to go thither) that are to pass through [Page 112] the very Quarters of this Multitude, who are scattered over the Face of the Earth? When Armies are Dis­banded, and the Roads full of De­bauch't Souldiers, wandring up and down, it's dangerous Travelling; we hear then of Murders and Robberies from all Quarters. These Powers of Hell are that Party of Angels, who for their Mutiny and Disobedience were cashier'd Heaven, and thrust out of that Glorious Host; and ever since they have straggled here Be­low, endeavouring to do Mischief to the Children of Men, especially them that Travel in Heaven-Road.

SECT. IV.

Fourthly, Their Unity and Order makes their Number Formidable. We cannot say, there is Love a­mong them, that Heavenly Fire can­not live in a Devil's Bosom; yet there is Unity and Order as to this: They are all agreed in their Design against God and Man: So their Uni­ty and Consent is knit together by [Page 113] the Ligaments not of Love, but of Hatred and Policy; Hatred against God and his Children, which they are filled with; and Policy, which tells them, That if they agree not in their Design, their Kingdom can­not stand. And how true they are to this their Wicked Brother-hood, our Saviour gives a fair Testimony, when he saith; Satan Fights not a­gainst Satan. Did you ever hear of any Mutiny in the Devil's Army? or, That any of these Apostate An­gels did freely yield up one Soul to Christ? They are many, and yet but one Spirit of Wickedness in them all. My Name, said the Devils, (not Our Name) is Legion.

SECT. V.

Fifthly, The Mighty Works that are Attributed to these Evil Spirits in Scripture, declare their Power; and these either respect the Elementary, Sen­sible or Intellectual Part of the World. The Elementary: What dreadful Effects this Prince of the Power of the Air is [Page 114] able to produce on that, see in the Word: He cannot indeed make the least Breath of Air, Drop of Water, or Spark of Fire; but he can, if let loose (as Reverend Mr. Caryl saith on Iob 1.) go to God's Store-House, and make use of these in such sort, as no Man can stand before him: He can hurle the Sea into such a In sum­ma, triplici­tur possunt nocere, su­pra nos, in­tra nos, & circa nos. Supra nos; tempestates & procellas ciendo, ful­gura & to­nitrua ejam­laudo, frago­res horrendos edendo, nu­bes cogendo. Intra nos; sensus inter­nos & ex­ternos volun­tem (que) mo­vendo & im­pellendo, si­ve id fiat ex parte orga­ni, sive ex parte obje­cti; turban­do humores, loco moti­vam impel­lendo, vitio▪ rum somites submini­strando. Cir­ca nos; loco movendo bono nostra, edes concutere & convellere, fluvio­rum cursus & alveos mutare, pascua noxiis succis imbue­re, fructus mutare & excutere, pecudes morbis afficere. Alsted. Syst. Theolog. Commotion, that the Depths shall Boyl like a Pot, and disturb the Air into Storms and Tempests, as if Hea­ven and Earth would meet. Iob's Children were Buried in the Ruins of their House by a Puff of his Mouth; yea, he can go to God's Ma­gazine, (as the same Author saith) and Let off the Great Ordinance of Heaven; causing such dreadful Thun­der and Lightning, as shall not only Affright, but do real Execution, and that in a more dreadful Way, than in the Ordinary Course of Nature. If Man's Art can so sublimate Nature, as we see in the Invention of Powder, that hath such a strange Force; much more able is he to draw forth its Power. Again, Over the Sensitive [Page 115] World his Power is Great; not only the Beasts, as in the Herd of Swine, hurried by him into the Deep; but over the Bodies of Men also, as in Iob; whose sore Biles were not the Breakings-out of a Distempered Na­ture, but the Print of Satan's Fangs on his Flesh; doing that suddenly, which in Nature would have requi­red more time to Gather and Ri­pen.

SECT. I.

If it be so, That such who are most Eminent and Renowned, may Fall; Deduct. 2. [Page 116] then this consequently follows: Let him that Standeth, take heed lest he Falls. This is the same Exhortation, that the Apostle makes use of in 1 Cor. 10. 12.

Oh Christians! Consider, though now you are in your Beauty, Vi­gour and Strength; yet a Time may come, wherein your Strength may be over-Match'd, and Satan may be too Hard for you. Though I should Dye with thee, yet will I not Deny thee. Matth. 26. 34. Peter was Con­fident, that he should keep close to his Master, in the Face of all Diffi­culties whatsoever; but Satan was too hard for him. Peter presumed upon his own Strength. 'Tis Just with God, that he who trusts to Him­self, should be left to himself: Self-Iealousie is very good. Man is a Proud piece of Flesh: He is apt to be highly opinionated of himself. That which is my aim at this time, is, That Christians would deny all Super­cilious Thoughts of themselves; and not as Peter, who denyed Christ for want of denying Himself: Not as Fox Act. and Mon. Pendleton, who was Confident of himself, and said:

[Page 117] This Fat of mine shall melt in the Fire for Christ.

But instead of that, his Courage melted.

Not as these Clouds of Witnesses, who for some time were Glorious Professors, and shined as Stars in the Church-Hemisphear; yet have been Falling Stars:

Porphyry, Iulian, Cardinal Pool, Gardi­ner, Iudas.

Nay, some Saints, through God's with-drawing the Influence of his Spirit, have for a time Relapsed: As Cranmer, and Origen, whose Heart fainted in the Seventh Persecution, and he Offered Incense to the Idol. Who, that knows the Fierceness of a Try­al, or the Falseness of his Heart, will not Fear? The Si vis es­se securus, semper time. Trembling Reed oft stands, when the Confident Ce­dar falls.

There are certain Helps, which if observ'd, I am confident, will Anti­dote many, that now Stands, not to Fall.

SECT. II.

First, Try thy self (O Christian) throughly afore-hand:

If we would Iudge our selves, we should not be Iudged, 1 Cor. 11. 3.

Though I cannot say, If we would Try our selves, we should not be Try­ed; Yet this I can say, If we would Try our selves, we should be the more likely to abide the Tryal of the Lord.

'Tis for want of this, that many times we are shaken, when the Winds of Temptation or Persecution blow a little upon us.

How is it with thee now (O Chri­stian) in thy present Course? Art thou Converted, and Born again? Doest thou Walk with God? Doest thou Live with God? Suppose an hour of Temptation should come, How dost thou think, thou couldst endure it? Suppose, that now thou wast to Blessed Bilney tried his Finger by himself in the Candle, before his whole Body in the Flames at the Stake. Burn at a Stake, and the Fire was kindled before thee, Would'st thou embrace it, rather than Deny [Page 119] Christ? Put, I beseech thee, such Practical Questions, and Soul-search­ing Queries as these are, to thy self; and as thou findest thy Heart to Echo there-unto, accordingly thou may'st judge, how it would be with thee in a time of Tryal. What? am I now in my Graces, and my Obe­dience? Do I Love Christ, Believe in Christ, and Abide in Him? Is my O­bedience also Sincere, Impartial, E­vangelical, Universal and Perpetual? By thy Active Obedience, guess (O Christian) what thy Passive may be.

Enter therefore (O my Soul) into thy Closet, and there Rip up thy Self; Dissect and Anatomize thy En­trails: It is good to Try thy Self now, because (as afore-said) thou may'st guess a little thereby, how thou wouldst endure an Hour of Temptation, should it come. Besides, it may Pre-ap­prehension is the Mo­ther of Pre­vention. Prevent God's Trying of thee: Would we but Sel [...]-Exa­mination is a Root, which bears Self-Know­ledge; and at the Top of it grows As­surance; which is A­pex Fidei, The High­est Nature of Faith. Try our selves in Secret, God would forbear Trying of so much as he doth: But know, If thou wilt not Try thy Self alone, [Page 120] by the Sun-Light of God's Word, thou shalt be Tryed by the Candle-Light, the Fire-Light of his Dreadful Works. The Flail of Tribulation will discover the Chaff from the Wheat; and the Fire of Affliction, the Dross from the Gold. How doest thou think to Welcome a Prison, Kiss a Stake, Smile at Torments, Look a Vio­lent Death in the Face, with Colour in thy Cheeks, and Courage in thy Heart? How doe'st thou think to endure such a Fiery Tryal, that never did'st Try thy Self afore­hand?

SECT. III.

Secondly, The only way to Stand in Tryal, is to Expect them: This is one Chief Expedient. No Man what­so-ever, how Good, Just, Pious, Wise so-ever, can by any Means expect to be exempt from one kind of Trouble or other, at one Time or another, in one Measure or another; and therefore, why dost thou promise to thy self Safety and Security? If thou [Page 121] art a Christian, thou must be Tryed: Christ thy Captain was Tryed, al­though there was not any Fuel at all in him, to invite Satan's Tempta­tions. This Life is a Ring of Quid est diu vivere, nisi diu tor­queri. Aug. Mi­sery; We only Change our Troubles, not Finish them. Man's Life and Misery are Twins: We may as well separate Weight from Lead, as Life is interlarded with Trou­ble. Wat­son. Trouble from a Man's Life. We came in­the World with a Cry, and we go out with a Groan: And who will not say, but these are Tryals; and Man is Born unto them, even as the Sparks fly upward: And therefore, if here is not Grounds to expect them, I know nothing at all. Now, he that expecteth Trials, will doubtless pre­pare for them: What Man that is subject to sudden Qualms, but will have some Comfortable Waters to take, when-so-ever they come again. You are Wise, and know how to Apply it.

SECT. IV.

Thirdly, Trust not thy Self against such a Time. This is Self-Confidence; and you know, that was the Undoing of Peter, and others, that I have already instanc'd: Believe thy own Weak­ness. The Vine being weak, Twists about the Elm to support it: A good Christian being Conscious of his own Imbecillity, Twists by Faith about Christ. Alwayes when a Trial comes, go out of Self to Believers should al­wayes keep their Recum­bence upon the Goodness and Mercy of God. Christ, or else thou Fallest.

SECT. V.

Fourthly, Wean thy Self from the Love of the World, and Converse with things Above. Let thy Thoughts, Hopes and Desires Ascend up to Heaven. Many are Foil'd by Satan, through setting too great an Estimate upon the World; the greatest Engine that the Devil hath, whereby to En­chant and Ensnare poor silly Souls. Who more free from Temptation [Page 123] than such, that set lightly by the Things of this Life: But alwayes ob­serve, such that Love the Mundus turbatur & amatur. World In­ordinately, and are plung'd in the Business thereof, are seldom or never freed from a Temptation.

SECT. VI.

Mitta­mus preces cordis lega­tos. Cypr. Fifthly, Give thy self to Prayer: Prayer sets God at Work. And one of the greatest Preparatives for Try­als, we have: When Christ Prayed, he met Iudas. This is the Complea­tion of all that I have said before: PRAY. Lead me not into Temptation, Matth. 6. 13. 2 Cor. 12. 8. but Deliver me from Evil.

And for this thing I besought the Lord Thrice.

Prayer is the Key, that opens God's Store-House; and fetches out from thence those Mercies, that our va­rious Wants and Necessities calls for.

SECT. I.

If it be so, That such, who are Emi­nent, may Relapse; then let us not Deduct. 3. Censure all that have Relaps'd, and been Guilty of Miscarriages. Emi­nent Christians have been over-taken with a Fault; and therefore be Ten­der in your Judging; and not be as some, who are Censorious and Rash, mis-judging the Cases of such, that have been over-come by a Temptati­on. The Tempted are to be Suc­coured, much less Censured: Sure­ly, such have not Learnt Christ, who have not learnt this. So that there is great Cause of Lamentation, when we consider, what little Commiseration is shew'd unto the Tempted, even by them that pretend very much unto Religi­on. [Page 125] Ah! It grieves me exceedingly, I can truly say; because I see not that Sympathy in the Professors of this Age, as there ought to be. What Cen­sures and Reproofs do we abound with, (to our Shame be it spoken?) We should consider our Selves, as of the Body, and such that may be Tempted. Gal. 6. v. 1.

Brethren, although a man be over-taken in a Fault, ye which are Spiri­tual, restore such an one in the Spirit of Meekness, considering your Selves, &c.

I am verily perswaded, that scarce any Age hath afforded less of Souls, that understand the Doctrine of Temp­tation, than this: And therefore it is, that a Loving Charitable, Sym­pathizing and Gaining Carriage is no more manifested unto such, that are attended with Temptations. Thou that Censurest those that are Temp­ted, may'st as well Censure our Sa­viour himself; for he was Tempted. Heb. 2. 18. Thou hast more Reason (O Man) to be Jealous of thy Self, that hast not been Tempted; than others, that [Page 126] have been Tempted. More-over, none are able to Speak a Word in Sea­son unto such that are Tempted, than those who have been in like­manner Exercised.

A Man that hath Rid over a Place where are Boggs and Quick-Sands, is the fittest to guide others through that dangerous Place. Who can bet­ter Unmask and Discover Santan's Po­licies and Sugar'd Lies, than those who have been long in the Fencing-School of Temptation.

SECT. II.

If it be so, That the Confident Cedar may Fall, such who are Emi­nent Deduct. 4. in Christianity, may be subject to Lapses; then let not Christians themselves, as well as others, think Evil of themselves, because they may sometimes Halt, and have a Fall. How many Christians have I heard concluding Evil from their Tempta­tions; as if no such Promise as this was in the Bible? viz.

[Page 127] This is Jacob's Staff in the Hand of Faith, with which we may Walk cheerfully to the Mount of God. What will satisfy or give con­tent, if this will not? Watson in Loc. All things shall work together for Good, for them that love God.

All Things; that is, the Best Things, and the Worse Things: Good Things, and Evil Things certainly are inclu­ded in All Things; and if Evil Things as well as Good Things, then surely Temptation: And if so, Why then do some say, as I have heard; I am not a Child of God, because I am Tempta­tions stir up the Pater­nal Compas­sions in God to them, who are Temp­ted. Idem. Temp­ted: Rather from thence conclude, That thou art a Child of God. They are Bastards, and not Sons, that have not been Tempted more or less. God had one Son without Sin, but no Son without Stripes: Christ the Cor­ner-Stone was Tried; the rest of the Stones in the Heavenly Building must also be Tried. Why murmurest thou because of thy Temptations, thinking amiss of thy self because of them; when-as thou can'st not be a Refined Christian, before thou passest through this Furnace? Since then it is so, content thy self; believing, that unless God had intended Good to thee, thou shouldst not have been Tempted, as thou hast been: and [Page 128] say; Take (O Lord) the Trial of thy own Grace, bestowed upon thy Unworthy Servant.

SECT. III.

If it be so, That Satan may Foil E­minent Deduct. 5. Christians; then learn, whence it is, that Satan is a Proud Spirit: Pride indeed he had, before ever he Foil'd our First Parents, and our Selves; for Pride was the first Sin that ever Reigned. Pride it was, that made him a Devil: Yet doubtless, this adds much to his Pride, That he some­times by Permission doth over-throw many of our Brave Christians. Satan did much Rejoyce, when he had gotten Advantage of Peter, One so Eminent in the Church of Christ. Oh! therefore Believers, beware of Satan's Devices; because if thou Fal­lest, he will Triumph.

SECT. IV.

If this be so; then we may hence learn, That if Eminent Believers do Deduct. 6. Over come Satan, it is not in and by [Page 129] their own Strength: But when they are Foil'd, it is, because they went against him in their own Strength. Of our selves we can do nothing; it is God in Venit Dia­bolus, sub­venit Chri­stus. Christ, that must do all for us. If we Fight alone with the Go­liah of Hell, we are sure to be van­quished. Separate the Soul from the Body, and it is incapable of Action or Service: And so, take God from the Soul, and it will be incapable of Wrestling with such a Mighty Spi­rit, as the Devil is. Let Believers be like the Vine, that being weak, twists about the Elm to support it: Being Conscious of our own Imbecillity, we should twist by Faith about Christ, 2 Cor. 12. 9.

And in Him we are more than God is a­bove the Devil, should be e­very Temp­ted Soul's Motto. Con­querours

Phil. 4. 13. I can do all things through Christ, which Strengthens me.

Sampson's Strength lay in his Hair, Ours lies in our Head Christ. Iesus Christ hath laid his Feet upon the Neck of that Old Serpent; and will enable you so to do, if you will trust in him, and accept of him as [Page 130] the Captain of your Salvation. If Christ Iesus doth but bring in his Auxiliary Forces, Satan shall then be trodden down.

SECT. V.

If this be so; then from hence we Deduct. 7. may learn, What a mighty Power of God that Power is, which is con­cern'd in the Preservation of a Be­liever.

What a Mighty Power of God is concern'd in our Preservation, as we are Creatures? more, as we are Chri­stians. Consider Man, as he is a Crea­ture, and we may stand amaz'd at the exceeding Great Power of God in his Preservation! What a Tender thing is Man, when he is in the Womb of his Mother? and how subject is he to Mis-carrying, even while he is there? And what Expectation is there of his Coming forth into the World, mingled with Hopes and Fears, lest he should become Abor­tive? And Lo! God in time brings him forth; and a Perfect Man he is, [Page 131] as to the Limbs and Lineaments of his Body; notwithstanding the Perils and Dangers, that encompassed him about, when he was but an Embryo in the Womb.

And then afterwards Consider him not only in the Womb, but consider him also in his Infancy, Child-hood, Youth, Riper Years and Old-Age; the Miseries, that are proper to all these, and the Dangers, that he has gone through in all these; and it is a Mi­racle, that Man should live to Old-Age.

But further Consider him, as a Christian; and so you may have a greater Prospect of the Admirable We are kept by the Power of God thro Faith unto Salvation, 1 Pet. 1. 5. Power of God. A Soul is no sooner New-Born, but immediately Trials, Agonies and Conflicts do come in up­on him, as a great Tempestuous Sea. The first Cry (sayes one) of the New-Born Infant Allarums all the De­vils of Hell. The Devil and the World set themselves in Battle-Array against the Children of God: And one would think it impossible, for one to become a Christian: Nay in­deed, [Page 132] all things considered, and it is a Miracle to be a New-Creature.

And when a Man becomes a New-Creature, what an Admirable Power is concerned in the Preserving of him, as such? What Difficulties goes he through, and wrestles with, before he gets into the Port of Heaven: So that indeed, all that are Saved, are Saved with a great deal of Dif­ficulty.

SECT. I.

If this be so; then hence I infer Deduct. 8. the Reason, Why many of God's own Children walk with sad Countenan­ces, hanging down their Heads like so many Bull-Rushes? 'Tis because the Devil many times Bruises them by [Page 133] Falls, and breaks their Bones; inso­much that they can have no Rest at all. We should be in a perpetual Shine, were it not for Showers of Rain ever and anon falling from the Eyes, by reason of Cruel Buffetings from Satan. Here we are troubled with a Vigilant, Subtil Adversary, that breaks our Peace, and Disquiets us exceedingly: Were it not for a Tempting Devil, and a Deceitful Heart, what brave Lives might we live? But because these attend us, therefore are we oft-times disquieted, our Strength declines, and our Knees wax feeble. Good Lord, vouchsafe therefore thy Strength, and let thy Com­forts delight our Souls; else the Devil, that Nimrod and Cruel Hunter, will pur­sue our Souls even unto Death. This Creates in us Longings after Heaven, because then we shall be Tempted no more: Here we are in a perpe­tual Hurry, and in a constant Flu­ctuation. Our Lives are like the Tide, sometimes Ebbing, and some­times Flowing. What is this Life, but a Warfare? When one Tempta­tion [Page 134] is over, another comes. Would to God, the Winter was past, and the Singing of the Birds were come! Were we but in Heaven, we should be out of Gun-shot: Heaven is a Place of Rest; no Bullets of Nullae ibi insidiae Dae­monum. Bern. Temp­tation flie there. We long, till Death sound a Retreat, and calls us off the Field, where the Bullets flie so thick, to receive a Victorious Crown; where, not the Drum, or Canon; but the Harp and Viol shall be ever sound­ing:

Come Lord Jesus, Come Lord Jesus, Come quickly, Rev. 22.

I long to be Dissolved, and to be with Christ Jesus, which is far better, Phil. 1. 23.

SECT. II.

If this be so; hence I infer the Deduct. 9. Necessity of a Spiritual Armour, which Demonstrateth its self in two things. 1. In that it is Commodious for a Souldier; besides, it is Commanded, Ephes. 6. 11. 2. In that if we have [Page 135] it not, Satan will get Advantage of us.

But say you, What is this Ar­mour? Quest.

I Answer; It is that Concatena­tion Answ. of Graces, which you Read of in the Ephesians.

Wherefore take unto you the whole Armour of God, that ye may be able to with-stand in the Evil-Day, and having done all, to stand. Stand therefore, ha­ving your Loins girt about with Truth, and having on the Brest-plate of Righte­ousness; and your Feet shod with the Preparation of the Gospel of Peace.

Above all taking the Shield of Faith, where-with ye be able to quench all the Fiery Darts of the Wicked: And take the Helmet of Salvation, and the Sword of the Spirit, which is the Word of God.

SECT. III.

There are Three things, which are very convenient for the Christian Souldier, and which are included in the Spiritual Armour above said.

[Page 136] First, Addict your selves to a Holy Vigilancy and Watchfulness: Stand therefore. And in the 1 Cor. 16. 13. Watch ye, stand fast in the Faith, quit your selves like Men, be Strong.

There are Three things, that the Christian Souldier should Watch over. Vide Sedg­wick's Mi­litary Dis­cipline. pag. 27, &c. 1. The Forts or Bulwarks of the Soul. 2. The Ports of the Soul. 3. The Ad­jacent Out-works.

First, The Christian's Watch must be set over the Understanding; for the Understanding or Intellectual Part of Man is the First Door, that the De­vil knocks at; or it is the Fist Custo­mer, that he opens his Wares unto: It is the First Shop, wherein Sin is Anvil'd; the Conceptions of Sin be­gin there. At this also do all Here­ticks let fly their Cunning and Poy­sonous Arrows: Nay, Original Cor­ruption breaks out of thence, infinite Swarms of vile, vain, strange, hide­ous Cogitations.

And therefore above all the Watch­ings, watch the Understanding; that first Wheel, common Spring, or [Page 137] prime Commander in the Soul. Watch for it, that the Saving Light of the Knowledge of Iesus Christ may arise, and dwell within it; and that there may be wrought in it not only an Apprehension of Divine Truths, but also a Subjection unto them, Practical Convictions of Good and Evil; with that Efficacious Success, that what is Good, may be Approved; and what is Evil, may be Condemned by you. More-over, that your Understandings may be the Seat of Heavenly Wis­dom, Divine Meditations, and Right Principles to direct the Will, compose the Affections, and lead your Conver­sations in the many particular Acts and Wayes of them, according to that Righteous and Un-erring Rule, I mean, the Word of God.

Watch over it, that it be not Cap­tivated by the Powers of Ignorance and Blindness, (How can you obey that Will of God, which you know not?) nor be ensnared by the Sub­tilty of Heresies, or Apostacies; much­less, that it be over-run with A­theism, Profaneness, Blasphemies a­gainst [Page 138] God, his Truths, Wayes, or Servants.

Yea, Watch it against all Idle and Unnecessary Surveys of Contempla­tive Evils (Sparks of Sin dallied with in the Understanding, may easi­ly beget Flames of Wickedness in the Heart); and against all indiscreet Parleys with Satan's Temptations: It is easier to Reject, than to Debate the Devil's Arguments: He is sooner Conquered by Prayer, than by Dis­pute.

Watch it against all Curiosities, and Extream Itchings: In the Practi­cals of Religion, it is commendable to be Fervent; but in some Doctrinals, Moderation and Sobriety is best. There are some Divine Mysteries, which with the Strength of our short Reason to dive into and fathom, it is Dangerous: They may be a a Consuming Fire, if we presume to come too near. Revealed Things are enough for our Faith and Life: Leave the Secret unto God alone. VVatch it against Wavering Lusts after Novelties.

[Page 139] Once more; VVatch it against the Insolent Intrusions of Corrupt and Proud Reasonings. Take not all upon Trust or Semblances.

Secondly, The Watch must be also set over the Will; that Great Faculty, which will either be the Chair of Lust, or Throne of Grace: VVe may say of it, what the Prophet did of the Figs; Those which were Good, were very Good; and those that were Bad, were very Bad.

If the Will be Corrupt, it is the only of Slaves, the Sink of the deep­est Rebellion, Perversness, Resistance, and Extreamest Malice against Christ, and his Doctrine and Precepts: No­thing makes us more Desperately to hold out against all Heavenly Counsels, Discoveries, Mercies, Entreaties, Moti­ons, than it. How often (saith Christ) would I have gathered your Children, and ye would not. But if it be Re­newed, and made Good, it is now a Vital Spring, and of a large Use and Service to Christ and Grace. As when a great City yields, this brings many [Page 140] Dorps or Villages under Contribution: So when the Will yields to Christ, acknowledgeth his Scepter, and em­braceth his Laws, all the Faculties of the whole Man fall in with it, and become Tributaries.

We commonly affirm the Will to be a Royal Faculty, (the most Noble, so the School-Men): O VVatch, that it doth not Dis-noble and Stain its Excellency by a Sordid League and Affinity with sinful Lusts; but ra­ther raise and felicitate us by a Be­lieving Consent and Acceptance of that great Match betwixt our Souls, and our Blessed Saviour.

We likewise say, That it is a Free Faculty, free from Co-action, no Man doubts it; Free, when Freed, we all with St. Augustine profess it: If the Son shall make you Free, you shall be Free indeed.

In that Sense it is Free to Spiritu­als, but not in St. Paul's Sense: I was Free-Born, Act. 22. 28.

Now VVatch, lest while you vain­ly Boast in the Strength and Liberty of your Wills, you be not at the same [Page 141] time invasall'd and imbondaged to the Service of your Vile and Car­nal Affections. It is a Ridiculous thing, to hear a Iay-Bird vaunt of his Descent and Blood; and it is as sad a thing, to observe a person proudly arguing for Liberty, whose Will yet is fetter'd and intangled, and held with the strongest Bonds of foulest Sins.

Lastly, You say, That the Will is a Commanding Faculty; The School-Men generally give Imperium unto it: And you know, Sic Volo, sic Iubeo. Que­stionless, it is of great Power with all the Faculties in Man, and for all his Actions: But then Watch, that you may rather Glory in this, That you have a Will able to Fall down and Obey God, than that you have a Power to Resist and Defeat his In­tention of Mercy and Goodness. Let Men wrangle as much as they please; of this I am sure, It is a Miserable Dignity, that I am able to Dis-obey God, and to Damn my Soul.

[Page 142] Thirdly, The Watch must be enlar­ged unto a Third Fort, which is our Affections; which are to the Soul, as the Souldier to the Centurion:

If he said to one, Go, he went; if to another, Come, he came.

Some call them, the Messengers of the Doubt­less, as that Systole and Dyastole (of which the Anato­mists speak) are to the Heart, so the Affections are to the Will; the Openings & the Contract­ings of it. Will; others call them the Wheels, the Chariots, the Wings, the Feet of the Soul.

They are (for their Motions) like to those Two Elements of Fire and Water: Whiles kept under, the best Servants; whiles keeping us under, the worst Masters.

Dis-ordered Affections and Predomi­nant, they are nothing else, but so many Fire-Brands of Confusion, Land-Floods exceeding all Reason; yea, Deluges to bear down our Graces. What Euripides spake of Sorrows, is as true of all Inordinate Affections, [...]. As in a sudden Fray many a Man is woun­ded, so by Tumultuous Affections ma­ny a Sin is increased; and the De­vil (like Thieves in Uproares) is most diligent about us, when our [Page 143] Affections are Distempered within us: He can Master us most easily, when we can most difficultly Master our selves. But if the Affections be right­ly set and composed, they are then the sweetest Spring of Duty, the gentlest Hand-Maids of Grace, our best Sails for a Course of Piety, the Activest Weapons against Iniquity; our Flames in Prayer, and Wings to Heaven. Therefore Watch these Af­fections: They are a Cole quickly Kindled, but not so quickly Extin­guished.

Your Safety lies much in this, How they are Set, and how they Work. The same Strings may make Pleasant Musick, or a Jarring Discord: All is as they are Set and Fingred. Your Affections may be either your Plea­sant Garden, or your Turbulent Ocean: Therefore Watch them for Rectitude of Motion, for Measure of Motion, and for Order of Motion.

If your Love (which is the Gene­ral of the Affections) should be set not on God, but the World or Sin:

If your Hatred should be directed [Page 144] not against Sin, but Good Men; or which is worse, against Goodness it self:

If your Zeal should not be pure Flames for Divine Glory, but a burn­ing Rage against his Truth. If your Fear should not be a Flight from E­vil, but an Apostasie from Christ: If your Anger should be a Displeasure at another's Eminencies, and not at your own Exorbitances: If your Hope should not be a well-ballanced Ex­pectation of Happiness, but a blind and venturous Presumption of Mercy: And if your Grief should be Trouble, that you cannot be, and do more Evil; Ah! how Vile, how Irregular, how Dangerous are Affections thus Routed and Dis-ordered! But if Love and Hatred be lookt unto to Keep their Right Centers, to Move towards their Proper Objects, to Love nothing but Good, to Hate nothing but Evil: Now there is Rectitude; and now there will be Peace and Comfort.

But stay not here; Watch likewise your Aff [...]ctions for their Order and [Page 145] Measure: it is difficult to keep and observe these. O! How much Ho­liness of Heart, and how large an In­fluence of Spiritual Wisdom is requi­red to Guide the Affections with an even and befitting Pulse, to keep those Mettals in an Expedient Heat, That I should utterly Hate and Ab­hor the Sin, and yet Mercifully Pi­ty and Love the Person! Be at the same time throughly Zealous, and yet abundantly Meek! Contend earnestly for the Faith, & yet all this Contending to be carried without any Contentious­ness! Beat down Errors, and yet not Revile Persons! Patiently bear Afflictions and Injuries with Silence, and yet not Slight any Suffering with Unsensibleness! That when I do Be­hold much Mercy, yet I should Fear! And when I Feel much Sin, yet I should Hope! Not Presume, nor yet Despair! But temper Faith and Fear, Grief and Hope together.

This is the Orderly Composure of our Affections; and the Exercise of it is very Difficult, though very Ne­cessary: And therefore Watch!

[Page 146] The last Bull-Wark or Fort, which you must keep Watch on, is Consci­ence: Solomon calls it the Heart, which must be kept with all Dili­gence. There is much to be said, why it is to be Watched, that I will say but little. Is it not God's Vice­gerent in Man? The Spy up on us? Our Great Counsellour? Our Best Friend, or Worst Enemy? Our Heaven of Peace, or Hell of Torment? Our Wall of Brass, or Prison of Iron?

Know ye not the Vigorous Sup­ports of its Excusing Testimony? What Confidence it gave to the Martyrs at the Bar? and what Rejoycing even in the Flames?

Have ye not heard the Terrible Affrightments and Amazements of its Condemning Power? How when it hath been awaken'd and stir'd, it hath so Imprinted on the Proud Sin­ner the Wrath of the Great God, that he hath been driven to Great Con­sternation?

Well! be Advised in time! Great Sins will make Great Wounds in Con­science; yea, and Little Sins Com­mitted [Page 147] against the Light of Conscience, will occasion great Stirs and Trou­bles. Speak no more against Consci­ence! Write no more against Consci­ence! Flatter no more against Consci­ence! Live not in any Sin! do no­thing against Conscience!

Remember what befel Francis Spi­ra, who adventured against the strong Dictates of his Conscience; he could not Recover Peace to his Dying-Day. Remember what besel Origen, who consented to Sacrifice: But Lord! What Horrors! what Confusions! what Lamentations! what Despairs! what Extream Exigencies in Consci­ence did attend him for Sinning thus!

Remember Iudas also, who Sold his Master to the High-Priest: He Sold his Master indeed, but Sold his Peace too. Instantly is he Arrested, and Charged by Conscience; and the Guilt of his Sin Crucified Him, be­fore the Rage of the Souldiers could Crucify his Master. No Rest! no Hope! He chose Death rather than Life; and hastened to Hell it self for some Ease!

[Page 148] O therefore Watch to Conscience! Get it Renewed and Purged from Dead Works! Obey it, when it brings Light from Heaven to Command! Wound it not by Corrupt Errors and Practio [...]s! Keep it Undefiled, and Resolute. Farewel Peace! farewel Comfort, Hope, God, Heaven, Hap­piness, if you Sell your Conscien­ces!

But if you would Live in Life, (Enjoy your Selves!) Live in Death, (Enjoy your Hopes!) Live after Death, (Enjoy God and Christ!) As you desire Comfort from God, from the Creatures, from your Selves, Watch! keep Conscience Right and Sound! No, not for all the World make Shipwrack of Conscience! Thy Ark is Lost, if Conscience be Split.

Secondly, The Ports or Gates to be Watched and Guarded; by which We Go out, and an Enemy may Come in. These Ports are our Outward Senses, by which the Soul Goes out, and Objects Come in.

[Page 149] I cannot so distinctly Prescribe for these, as for the rest; only this we know, That Sensible Objects have great Force to actuate and excite Peculiar Corruptions; and Vile Temptations u­sually slip in, and Co-operate with Outward Representations. Satan by the Goodly Fruit deceived the Eye of Eve, and Corrupted her to Trans­gression. David's wandring Eye oc­casioned two Horrid Sins, one of Adultery, the other of Murder.

Therefore set a Strict Watch upon this Port, or Sense of Seeing. Iob did so: He made a Covenant with his Eyes. And Solomon Advises the Iunk­er not to Look on the Wine, when it gives its Colour in the Glass: And al­so not to Come near the Doors or Pre­sence of the Strumpet. Epiphanius saith, That in the Old Law, when any Dead Body was carryed by any House, they were enjoyned to shut their Doors and Windows. And in a Moral Sense the same Counsel were good for us: When any Objects are apt to come in at the Windows of our Eyes, En­tising, [Page 150] Alluring us to Sin, shut the Windows presently, lest Death should Enter by them.

My Eye (saith Ieremy the Prophet) affects my Heart: Some read it thus; My Eye hath Sacked or Oculus meus deprae­datus est a­nimam me­am. Rifled my Soul. How Genuine that Reading is, I stand not on; only this, A Careless Eye may quickly make a Graceless Soul.

The same might be said for ano­ther of our Ports, viz. our Hearing: It is a double Wicket, and hath a double Lock. Not that we should be ready to Hear Much, but Well. Generally we account Hearing the Sense of Discipline; and so it is, ei­ther of Good or Evil: But Natural­ly more open to Syren's Songs, than to Heavenly Ditties; to Ziba's Slan­ders, Doeg's Informations; to Flatte­ries, to Evil Counsels, Speeches, Se­ductions; rather than to the Precepts, and Afflictions, and Reproofs of God. And therefore not without Cause doth Christ double the Guard at this Port: Take heed, what you Hear; and, [Page 151] Take heed how you Hear. He Watch­eth well at this, who delights to Hear the Voice of Christ, and to follow it.

Thirdly, The Out-works to be Watch­ed.

The Out-works are our Conversati­ons: These Works of ours are that Part of our Camp, which faces to­wards the World, the Eyes of Men.

There are some Internal Operations of the Soul, as the Thoughts and De­sires, &c. which only God can see, and our own Consciences: And there are other Operations, as Words and Actions, which are External; which all the World may see: And accord­ing to the Difference of our Relation to God, and Condition of Place with Men they are more or less Conspi­cuous or Observable.

Christ gives this general Advice: Let your Light (he meaneth princi­pally that Light of Life) so shine a­mongst Men, that they may see your Good VVorks, and Glorify your Father.

[Page 152] Answerable to it is St. Pauls Ad­monition to the Philippians:

Let your Conversation be such, as be­cometh the Gospel of Christ.

Men judge of our Inward Temper by our Outward Pulse: Not what we are, but what we do, is the Object of their Eye, and the Copy of their Imitation.

I will say no more of this; but let your Conversations be as straight a Line, as may be, still drawn by the Rule: As Fair a Letter as may be, still written without Just Rebuke or Spot: As even a Ballance as may be, hanging without Fraud and Injustice: As Fruitful a Grape as may be, drop­ping out into all the Good Works of Piety and Charity: And as Sober a March as may be, without Vain Ex­cesses, and Boisterous Luxuriousness.

And thus you have heard touching Christian VVatchfulness and Vigilancy; what it is they are to VVatch; and how they must VVatch it.

SECT. IV.

Secondly, Adventure not upon Oc­casions of Sin, lest thereby you Tempt the Devil to Tempt you. It is our Wisdom, as we would shun Sin, to avoid all Occasions of all Sins what-so-ever.

Stand therefore at a great Do as Mariners; when they know of a Rock that will split them, they go not near it. Distance from Satan: Take heed of Nibling and Playing with the Devil's Golden-Bait, lest the Hook catches you. Go not near the House of the Harlot; but Fly from all Appearance of Evil, 1 Thes. 5. 22.

The best Course to prevent Falling into the Pit, is to keep at the grea­test Distance: Such, that do adven­ture to Dance upon the Brink of the Pit, may by the Just Judgement of God fall into the Pit. Would you not be Infected by the Plague? Come not near those Houses then, in which the Plague is. Would you avoid a Snare? Come not near the Snare then.

SECT. V.

Thirdly, Delight not so much as in One Trai­tor within the Castle may do more Hurt, than a Multitude of Enemies without. Holy Poli­carp, in the time of the Fourth Per­secution, when he was Commanded but to Swear One Oath, made this Answer: Four-score & six Years have I ser­ved God, & all this while he never hurt me; How then can I speak Evil of so good a Lord and Master, who hath thus long preserved me. I am a Christian, and cannot Swear: Let Heathens and Infidels Swear, if they will; I cannot do it, were it to the Saving of my Life. Not able al­so is that In­stance of Marcus A­rethusius. One Sin; Reserve not One Be­loved Lust: Cherish not One Dali­lah upon the Lap of thy Soul; for if thou dost, it will break thy Peace, and give thee (as Sampson) into the Hands of the Philistines. One Sin is enough to entice the Devil, to entice thee: One Flaw in a Diamond takes away the Lustre and Price: One Puddle, if we wallow in it, will De­file us: One Turn may bring a Man quite out of the VVay: One Hole in a Ship will Sink her: One Dram of Poison may poison a Man: One Stab at the Heart may kill: So One Sin Allowed, Retained, Cherrished and Practised, will certainly undo a Man. Satan can hold a Man sast e­nough by One Sin, that he allows and Lives in; as the Fowler can hold the Bird fast enough by One Wing, or by one Claw.

One Sin is enough to make the Devil run after you: One Sin (I say) [Page 155] is enough to make the Devil adven­ture upon you; it is enough to En­courage him in Assailing you. For Sins are the Devil's In-mates; and if you give way to them, they will make way for him. Say therefore unto all your Sins, as Ephraim to his Idols; Get ye hence, I have no more to do with you. Cast them out, and shut the Doors against them; and if they make Signes for Admittance, give them none at all: But say to them, I know you not; than God to say to you, I know you not!

Finally, Be not like Herod, who though he heard Iohn the Baptist; yet Respecting and taking Delight in He­rodias, he was spoyl'd.

SECT. VI.

Fourthly, Hide (with David) the VVord of God in thy Heart. Psal. 119. v. 11.

Thy Haeret mi­hi semper in animo tua Lex, ne un­quam ab illa declinem, & qua in re te offendam. Simeon de Muis. Word have I hid in mine Heart, that I might not sin against thee.

I have hid it as a Treasure, that I might not lose it; and as a Rule, that [Page 156] I might not Sin against thee.

No VVeapons, but Spiritual VVea­pons will be Useful and Serviceable in Fighting and Combating with the Devil.

The VVeapons of your VVarfare are not Carnal, but Mighty through God, to the casting down of Strong Holds.

Now the VVord of God is one of these Spiritual VVeapons, viz. The Sword of the Gladius dicitur Ser­mo Divinus, quia sicut gladius car­nes praecidit, sic & Sermo Divinus con­cupiscentias carnales. Chrysoft. hom. 8. in Matth. Spirit: And there is no Sword, but the Two-Edged-Sword of the Spirit, that will be found to be Metal of Proof, when a Soul comes to Fight with the Devil. 'Tis not a Spitting at Satan's Name, nor Cros­sing your Selves, nor Leaning to your own Resolutions, that will get you the Victory. 'Twas not David's Sling nor Stone, that gave him the Honour and Advantage of setting his Feet upon Goliah; but his Faith, In the Name of the Lord of Host. The VVord of God Read, Heard and Me­ditated is a Sovereign Remedy against the Devil's Vide Ca­pel. on Ten­tation, pag. 97, 98, 99, 100, 101, 102, 103. Temptations. The VVord, that Sword well handled in its Pre­ceptive, Promissive and Threatning [Page 157] Part, will send the Devil packing. A few big Words of our own will not make this Mighty and Crafty Foe to fly the Field: It must be done by the Word, which is mighty through God. Learn of Believers when they are Tempted, should plead as Christ their Savi­our: Scrip­tum est, It is Writ­ten. Christ (saith Luther) to have our Bible at com­mand, and Satan will not dare to stay: For all the Devils in Hell cannot stand before the Breath of the Lords No­strils.

But for thy Instruction in mana­ging of this Spiritual Weapon, and that thou may'st not err, or be mi­staken, I shall Transcribe a Pregnant Line out of Mr. Capel, in his Book of Temptation, viz.

I speak not, as though we were to turn the Text of Scripture into a Charm; as though to repeat a Place by Rote, and in a heartless manner, would prove a Bug-Bear to Satan.

SECT. VII.

Fifthly, and Lastly, Give thy self to Mittta­mus preces cordis Lega­tos. Cypr. Prayer: Prayer sets God at work; and Satan is sooner Conquer'd by that, than by Disputing. Eve dis­putes, and falls in Paradise. Were we not better at Praying than Dis­puting, Satan would quickly get the Mastery of us. Prayer is a Dei sacri­ficium, Dia­boli flagel­lum, & Chri­stiani subsi­dium. Sacrifice to God, a Scourge to the Devil, and a Shelter to the Soul.

Doth the Devil, that Mighty Nim­rod and Hunter, pursue thee? Draw nigh to God, and he will undertake ‖ What the Key is to the Watch, that Prayer is to Religion: It winds it up, and sets it going. for thee: Look up to the Captain of thy Salvation: And when a Tempta­tion comes, say; Ah Lord! Here is a Temptation, that would Force me, that would Deflour my Soul; and I have no Strength to with-stand it. Oh! Help, help, for thy Honour's sake! for thy Son's sake! for thy Pro­mise sake!

Immure thy self (O my Soul!) as in a Curious Labyrinth, from the tu­multuous World; and like a Spiri­tual [Page 159] Daedalus, take to thy self the Wings of Faith and Prayer; and so fly into the midst of Heaven, among the Cherubims, where thou shalt be secured from the Violent Prayer is the Guard, to secure the Fort Royal of the Heart. Prayer is the Porter, to keep the Door of the Lips; And Prayer is the Strong Hilt, which defendeth the Hands. Assaults of that Red Dragon, and Roaring Ly­on.

Great Exploits have been done by Prayer, that Weapon of Proof.

By Prayer is like the Ring, which Queen Eli­zabeth gave to the Earl of Essex; bidding him, If he were in any Distress, send that Ring to her, & she would Help him. Prayer Fire hath been quench­ed, Waters divided, the Mouths of Lyons stopped, Iron-Gates opened, Sin subdued, Grace bestowed, Kingdoms supported, Church-Enemies scattered; the Blind Restored, the Dead Enliven­ed, Devils Dispossessed, and the Bles­sed God Himself Conquer'd. Prayer is the Mid-wife, to bring all those Mercies into the World to the Belie­vers, which are Conceived in the Womb of the Promises.

When Satan entered the Field a­gainst Paul, the Apostle held up this Shield of Prayer, to Defend himself against his Fiery Darts.

[Page 160] For this I besought the Lord thrice, 2 Cor. 12. 7.

Though thou art Encompassed with the Black Guard of Hell, yet Praying without Mr. Ca­pel, in his Book of Temptati­ons, tells us, That we are to Pray for three things. [...]st. Strength to Conquer Satan. Se­condly, Wis­dom, that we may not be ignorant of his Wiles. 3dly. Long-Suffering, that we may hold out with him. Ceasing will set thee at Liberty: If thou art (like the Psalmist) over-whelmed with Sor­row, this Sighing into God's Ears by Prayer will ease thy Heart. Prayer is not only a Store-House of Mercies, but a Fort Royal to Defend the Soul a­gainst Miseries.

SECT. I.

First, For the First; and we need go no further than the Text; in which we have an Account of God's Dealing with Peter, and Satan's Deal­ing with Peter: Also, And how that [Page 162] Satan could do nothing to Peter, till he petitioned to God, and had a Grant. But I shall prove this more largly in these Instances follow­ing.

The First Instance is that of Iob, (Chap. 1.) wherein we have this Threefold Account: 1. Of Satan's Accusing Iob to God. 2. God's giving Commission unto Satan to Tempt Iob. 3. Satan's Tempting Iob upon this Commission or Leave obtain­ed.

The Second Instance is that of the Herd of Swine: The Devils could not Enter into them, till Christ told them, they might; Matth. 8. 31, 32.

The Third Instance, is that of A­hab; whom the Devil could not Se­duce to his Destruction, without Per­mission; 1 King. 22. 21.

What shall we say? The Devil could not have Entred into Iudas without a Permission; nor Iudas Be­trayed our Lord without a Permis­sion.

[Page 163] This may suffice then, to satisfie you in this great Comfortable Point; viz. That the Devil cannot do what he would; That his Power is but a Limited Power: God holds him in, and will not let him go a Jot further than he pleaseth.

SECT. II.

The Reasons of this Point of Doctrine are these:

First, Because though Satan has a Power, yet it is not Absolute: His Power is a Limited Power. Though Satan is Potent, yet he is not Omni­potent: God is above him. Though he is Mighty, yet he is not Al-mighty: Though he is Great, yet he is not Greatest: Though he can Do Many Things, yet he cannot Do All Things. Finally, Satan's Power is narrower than his Will and Malice; other­wise, he had not left a Church on Earth.

Secondly, As God has set Bounds [Page 164] and Limits to Satan's Power, as his Power is not Absolute; so it is not Independent: It is Dependent, it hangs upon the Power of God.

Thirdly, Though the Devil is a Spirit, yet he is but a Created Spi­rit; God only an Uncreated Spirit. Now, the Created Spirit is the Less, the Uncreated Spirit the Greater; and the Less is subject to the Grea­ter: The Devil therefore is subject to God. The Created Spirit is Finite, the Uncreated Spirit Infinite: The Finite is Over-ruled by the Infinite; Therefore, Satan by God.

Fourthly, Though Satan is a Prince, yet he is but a Captive Prince; and though he hath a little Liberty to go up and down; yet he is under Bail, and in Irresistible Chains of Provi­dence.

Fifthly, Though Satan is Ruler, yet it is only of this Lower World; not of the Heavenly. The Highest the Devil can go, is the Air, called, The [Page 165] Prince thereof: He hath nothing to do with the Upper World. Heaven fears no Devil; and therefore, its Gates stand alwayes open. Never durst this Fiend look into that Holy Place, since he was first Expell'd; but Rangeth to and fro here Below, as a Vagabond Creature. Is not then this Matter of Joy, that Satan hath no Power there, where the Saints Hap­piness lies.

All the Mischief the Devil can do, is in our Way to Heaven; not in Heaven. He cannot come to the Rolls, to blot thy Name out of the Book of Life: He cannot Null thy Faith, make void thy Relation: He cannot dry up thy Comfort in the Spring, though dam up the Stream.

Thus much for the Doctrinal Part; I'le come now to the Application of it.

SECT. III.

First, I infer from hence, why it is, that Believers are not Devoured as well as others: It is not because Sa­tan would not, but because he can­not.

Hence it is, That he Tempts Be­lievers as he doth; It is because he can give them no other Hell. The Devil is sure of Unbelievers, and there­fore lets them alone: He troubles not them about their Salvation, as he doth the Believer. All the Devil doth to Believers, is only Vexing and Molesting of them: He would Devour them. That Believers, I say, are not Devoured, is, because the Devil cannot: Believers, they are kept by the Power of God, through Faith unto Salvation.

Satan designes the Destruction of All; and that All are not Destroyed, is not for want of Good Will in him; but by Virtue of God's Power, and Special Grace.

SECT. VI.

Secondly, From hence learn, That God is to be Eyed, Observed, and taken Notice of by Believers in their Conflicts, as well as Satan. When we have Combats, we eye Satan, (he being the Instrumental Cause) as if we were to be Instructed by him; or, as if we should do well enough, if we could but make up the Quar­rel with him: Not minding God all this while, or Praying to him; who only can Restrain the Tempter. For is it not God, that permits us to be Tempted, and that gives the Temp­ter leave to Buffet us?

SECT. V.

Thirdly, From hence we may learn, That the Way to be freed from Sore Conflicts, Temptations and Combats, is by Appeasing the Angry God: And if he doth but call-in his Commissi­on, Satan must be forced to stop. For it is God, that gives Leave to Satan, [Page 168] to do what he doth; and therefore, if this God be thy Friend, Satan can do you no Harm, no Hurt, no Mis­chief. Maintain then intimate and close Communion with thy God; who shall for thee bruise Satan and tread him under thy Feet. Acquaint now thy self with God, and thereby Good shall come unto thee.

SECT. I.

First, Let not Believers be over­much dejected, or cast down; because [Page 169] Satan cannot meddle with them, ex­cept their Father gives them Leave. There are Things that should ex­ceedingly comfort Believers in their Conflicts.

First, The Cause is Good; it is called, The By this it was, that Luther stir'd up Melan­cthon. Good Fight of Faith: 'Tis about Heavenly Things, this Dispute is; Ephes. 6. 12. 'Tis to Defend your own Rights and Liberties.

Secondly, The Battle is the Lord's: The Lord is on our Side, and he will Fight for us.

This Day (saith David to Goliah) will the Lord deliver thee into my Hands; for the Battle is the Lord's, 1 Sam. 17. 46, 47. And,

If the Lord be Maximi­lian the Em­perour, was so delighted with that Sentence of Paul, [Si Deus nobiscum; If God be with us, who shall be against us,] that he caused it to be Written upon the Walls in most Rooms of his Pa­lace. with us, it matters not then, who be against us.

Thirdly, Iesus Christ is the Captain of your Salvation, and under him you Fight: And Iesus Christ is such [Page 170] a Captain, as never turn'd his back; was neuer Foil'd; but went alwayes on Conquering, and to Conquer. Nil desperandum Christo duce, & au­spice Christo: Look to Iesus, who is the Leader, and Bringer-up, the Au­thor, and will be the Finisher of your Faith: And now, What a bet­ter Encouragement would you have, than to Fight under the Conduct of such a Successful General?

Fourthly, You are to Fight with a The De­vil is a Bea­ten Enemy, & he knows no March, but Running away. Conquered Enemy; One, that hath been Conquered by Iesus Christ, and by many of your Brethren: The De­vil is not so Dreadful, as he was be­fore Christ Dyed. The Prince of Peace hath Conquered the King of Terrors: and many of your Brethren have Confuted and Defeated him many times.

Fifthly, You are provided with Armour of Proof, (Armour of God's Making, as well as of God's Appoin­ting) and there is None like it. You have the same Sword, that Iesus Christ, and your Brethren have Con­quered the Devil by: And the same [Page 171] Shield of Faith, to quench his Fiery Darts with. This Armour is Mighty through God; 2 Cor. 10. 3.

Sixthly, God will take care of your Pay; you shall not War at your own Charges: 1 Cor. 9. 7.

Seventhly, God hath promised you Certus enim promisit A­pollo. Success and Victory: He will tread Satan under your Feet shortly, Rom. 16. 20. He shall be cast out, and you shall Over-come him; Rev. 12. 9, 10, 11.

SECT. II.

Secondly, Let Believers be content, with what is allotted unto them in such a way; For no Temptation is their Lot, but what God is the Allot­ter of. Not so much as one Tempta­tion shall pursue a Believer, above and beyond what is allotted unto him. God has measured out thy Suf­ferings, O believing Man; and not so much as one Tryal shalt thou have beyond the Divine Decree: So many, and no less; so many, and no more.

SECT. III.

Thirdly, Let Believers take heed, and have a care, how they occasi­on God to give Satan a Commission against them. There are several Things (which we would do well to take heed of) that make God to set Satan upon us: Probably, these may be some; Indulging one known Sin, or Omitting one known Duty; or being Secure, when we should be Watchful; Drowsie, when we should be Vigilant; Lasie, when we should be Diligent; or Asleep, when we should be Praying.

God permits Satan to run upon us for divers Reasons: Some respect himself; others us. The Chiefest that respect Himself, is the Glory of Himself; those that respect us, may be these:

First, That we may be Humbled. [...]. Chrysost. 2 Cor. 12. 7. And least I should be Ex­alted above Measure, through the A­bundance of the Revelations, there was given to me a Thorne in the Flesh, [Page 173] the Messenger of Satan to buffet me, lest I should be Exalted above Mea­sure.

The Thorn in the Flesh was to prick the Bladder of Pride. Better is that Temptation which Demos­thenes being asked, What was the First Precept of Eloquence? Answered, To Pro­nounce well: Being asked, What was the Secoud? answered the like: And so the Third in like man­ner. Sure I am, the Pre­cepts of Re­ligion, the First, Second, Third are Humility. Humbled me, than that Duty, which makes me Proud,

Pride is apt to swell like a Bladder, even in the Best Saints; and there­fore the Messenger of Satan is very useful, as God Orders and Disposes it. Notwithstanding, our being Vile in Progress, Egress, and Ingress, be­fore we were brought forth; we were as stinking Seed, and our Life but as a Sack of Dung, and after Death, Meat for Worms: Yet (I say) How incident is Pride unto us? And, How would it play King in the Heart; but now Temptations cure this? No Gold that comes out of the Fire, is more Refined than God's Saints, that have been in the Furnace of Temptations; because Humility was the First Lesson taught to Adam after his Fall. 2 Cor. 12. v. 7. Dust thou art, and to Dust thou shalt return. Humiliation is [Page 174] the Product thereof. Temptations Humble us in this Life, that we might be Exalted in the Life to come If thou desirest to Ascend where God the Father sitteth, thou must put on Humility, which Christ the Son Teacheth. The truly Hum­ble Soul is a Delectable Seat and Bed, saith St. Austin.

Secondly, That we may be Proved and Tryed: Fire proves Gold; and so Temptations prove our Graces. Quam fir­ma sit fides, nostra osten­dit Tentatio. Gerhard. Faith shaken by Adversity, is con­firm'd more strongly in the Rock of Salvation. When the Whirling-Winds, & the Stormy Weaves did beat upon the Ship, then it appeared, of how little Faith some of the Disciples were. In the Dayes of Queen Mary, her Sister Elizabeth was Lockt up close in Pri­son: At first, she was much daun­ted; but afterward she breaks forth in­to this Speech: The VVhen Grapes come to be pressed, then is dis­cerned, what is in them. Skill of a Pilot is unknown, but in a Tempest; The Valour of a Captain is unseen, but in a *† Nemo vi­res suas in pace cogno­scit, si enim Bella desunt, virtutum ex­perimenta no prodeunt. Improvidus est miles, qui fortem se in pace gloria­tur. Greg. Mor. l. 23. c. 18. Battle; And the Worth of a Christian does not appear, but in a [Page 175] Time of Tryal and Temptation. Strong Windes, Storms and Tempests try, what our Foundation is; whether we be Built upon the Rock, or the Sands. Men do not know their own Hearts, till Troubles come: They never thought, they had so much Pride, so much Impatience, so much Unbelief: They thought, they could have submitted to the Hand of God; that they could have born more than is now upon them, with Patience and Meekness. But, now they find their Wretched Hearts murmur, re­pine, fret and vex: Now they find Corruptions stir exceedingly.

When the Fire comes to Green Wood, there comes out abundance of Watery Stuff, that was not discerned before: So Temptations and Afflicti­ons do make that appear, which be­fore could not be discerned; 1 Pet. 4. 12. Deut. 8. 2, 3.

Thirdly, That we may be Reform­ed. Isa. 27. 9.

By this therefore shall the Iniquity of Jacob be Purged; and this is all the [Page 176] Fruit to take away his Sin.

When Physicians Tentatio etiam pur­gat: Ad pe­stiferū amo­ris proprii & mundani hu­morem ex­trahendum multis granis Aloes Me­dicus Chri­stus utitur. Gerhard Meditat. 11. pag. 171. Purge the Body, they Purge out that which is Good, as well as that which is Evil: But God Purgeth out only the Evil. As Aloes kill the Worms, so do fiery Tryals and sharp Temptations kill the Lusts, that are in our Hearts. What the Flayl is to the Corn, it brings it from the Straw; what the File is to the Iron, it takes of the Rust; and what the Fire is to Gold, it purgeth it from Dross; that is Temptation to the Gra­ces of God's People. Zach. 13. 9. I will Refine them as Silver, and will Try them as Gold.

Fourthly, That we might be instru­cted: Instruction doth alwayes go a­long with God's Rod; and his House of Correction is the Schola crucis, Schola lucis. Cypr. Serm. 4. De Immort. School of Instru­ction. Qui tribu­lantur, sa­cras Literas melius intel­ligunt; sed Securi eas le­gunt, sicut Ovidii car­men. Those that are Tempted, do better understand Scripture (sayes Lu­ther) but those who are secure in their Prosperity, read them as a Verse in Ovid.

Three Things we are instructed in by Temptations: 1. The Malice of [Page 177] Satan. 2. The Calamity of this Life. 3. That Security must be avoyd­ed.

First, The Malice of Satan is dis­covered in our Temptations, and by them we come to know it: We clearly see Satan's Hand in every Bullet that he shoots. Now, it is of great Ad­vantage to a Souldier, that he knows what manner of Enemy it is, that he is to Encounter with. Finally, None but the Tempted knows, what the Tempter is; such understand all his Wiles, Stratagems and Devices: They know, that the Devil is a Ma­licious Spirit, the Master of Envy, and God's Childrens Capital Enemy: They know, that the Devil aimes their Ruin, and designes their utter Sub­version. They know, that he is a Tempter for his Suggestions; a Lyon, for his Devouring; a Dragon, for his Cruelty; and a Serpent, for his Sub­tilty: As his Names are, so is He.

Secondly, Temptations shew, what a Miserable Worldly Felicity is but a Pain­ted Felicity. World this is: Were we Above, Temptations could not reach us; but here Below, Temptations at­tend [Page 178] us: The Devil can shoot his Darts any where here, even in those Places where we Worship God. What then shall we say? This World is but a Fluctuating Sea of Troubles; and the Sweetest Comforts contain'd therein, are but as Gall and Worm-wood.

Thirdly, Temptations do inform us of the Evil of Security, and that it must be avoided, if we would be truly Secure. Security is oft-times the Cause of Temptation, and Temp­tation is oft-times the Remedy of Cogita (devota ani­ma) salvan­di difficulta­tem, & faci­le excuties omnem Secu­ritatem. Gerhard. Security. Temptations are like the Prick at the Nightingale's Breast, that awakens her, and puts her upon her sweet and delightful Notes: Yea, the Rust of Security is Fil'd off by Temptations. The Afflictions of the Godly (sayes one) are Bitter Arrows, sent from the Sweet Hand of God to slay our Security.

Fifthly, Another End that God hath in suffering us to be Tempted, is, That we might be quickened to Du­ty; especially, that of Prayer. The more furiously Satan Tempts, the [Page 179] more frequently and fervently the Soul doth As In­cense can send up no Smoak, or sweet Per­fume, till it come into the Fire; So the Prayers of the Saints do never Ascend so forcibly, as in their Fiery Tryals. Pray. When the Mes­senger of Satan did buffet Paul, his very next Work was to go to Prayer. 2 Cor. 12. 8.

For this thing I besought the Lord thrice.

When we are at Peace, God sel­dom hears from us; but when we are at Wars, How fervently and frequently do we seek the Lord our God? What Oratio si­ne malis est sicut avis si­ne alis. Praver un­til Afflicti­on stings, is like a Bird without VVings. Praying then without Intermission is there? A Christian's Life then is all Prayer, only Prayer, and nothing but Prayer. The Deer being shot with the Dart, runs fa­ster to the Water: So the Soul whom Satan shoots with his Fiery Darts, runs faster to the Throne of Grace. Our Devotions are quickened, and excited by the sensible Feeling of God's Fa­therly Correction; which all his Chil­dren are Partakers of. Therefore quarrel not with God's Divine Provi­dences, [Page 180] in permitting your Souls some­times to be Hurried with Satan.

Sixthly. We are Tempted, that it might appear, that we are Sons, and not Bastards; Heb. 12. 8. And is it not a Blessed thing, to know our selves to be the Children of God? Why? this is oft-times attained to by Chastisements: For those whom God Loveth, he Rebuketh. Afflictions are Love-Tokens from God, and they do demonstrate his Favour unto us: God Afflicts with the same Love that he Adopts. God is most Deus ira­scitur, cum non irascitur. Bern. Angry, when he shews no Anger., saith Bernhard. God has (as one excellently observes) one Son without Sin, but no Son without Stripes. God has Thoughts of Love in all that he doth to his People: The Grounds of his Dealing is Love, the Manner of his Dealing is Love, and the Ends of his Dealing is Love. The Saints Troubles are not Penal, but Medici­na non p [...]a, castiga [...] non dam [...] ­tio. Aug. Medicinal: They arise not from Vindictive Iustice, but from a Fatherly Love.

[Page 181] Seventhly, God permits us to be Tempted, to shew his Detestation of Sin, and to let the World know, that he will not allow of Sin in the Best of his Children. God's Dealing with his Children are sometimes Penal, as well as Probational: Herein God's Iustice appears. For should he punish Others for Sin, and spare his Own, Wicked Men would say, He were Par­tial: But God by Afflicting his Own, doth declare his unspotted Iustice; and also terrify the VVicked; who may Read their future Miseries in the Saints present Troubles. For if Iudgement begins at the House of God, VVhere then shall the VVicked and Ungodly appear? If it go thus with the Green Trees, How shall it go with the Dry? If Troubles happen upon the Sheep of Christ, What shall then happen on the VVolves? If God deals thus with his Friends, VVhat then shall become of his Ene­mies?

Eighthly, God permits us to be Tempted, that we might be Cauti­oned and VVarned: Temptation, the [Page 182] Lesser Hell, makes God's Children to beware of the Greater Hell. A Chri­stian's * Our [...] will be our [...]. Woes are his VVarnings: Warnings to himself, and Warnings to others. And hence they are strict and precise: Have they Committed such a Sin through Temptation, They will for the Time to come beware: So that, if a Temptation of that kind (like Ioseph's Mistress) sollicites un­to Evil, they will flee from it.

Ninethly, God permits us to be Tempted for the Exercise of our Graces: It is one thing to have Grace, and another thing to exercise Grace: And Grace in its Exercise, it is that Pleaseth and Delighteth God. Now Afflictions and Temptations do stir up the Grace of God within us, and they do keep our Graces in Vigour: For it is Grace in its Exercise appears Glo­rious. Grace in its Actings, that Re­semble God; who is Himself a Pure Act, alwayes in Action: And every Thing, the nearer it comes to God, the more it hath its Perfection in Working. When Spices are Beaten, then they send forth their Fragrant [Page 183] Smell: So when God's Servants are in the Furnace of Tryals, then their Graces send forth their Sweetness. Grace is alwayes the better for its wearing. A Tool that is daily used, is kept Bright and Shining: And so Grace, when it is most Exercised, it is most Glorious and Beautiful. God is highly displeas'd, when Graces in our Souls lye Dormant: God loves that his Children should be in Ex­ercise: For the Soul without Action, is like the Instrument not Play'd up­on, or like a Ship alwayes in Ha­ven.

Tenthly and Lastly, We are Temp­ted, that we may be Glorifyed: The more Temptations we have now, the more Per an­gusta ad au­gusta, per Spinas ad Rosas, per motum ad quietem, per crucem ad coelum con­tendamus. Glory we shall have here­after. Gerhard in his Meditations saith thus: Christ Descended first into Hell, and afterwards he Ascen­ded up to Heaven; and so it must be with all the Faithful: They must first Descend into the Hell of Temptation, before they can Ascend up to Hea­ven: And therefore, the more Temp­tations [Page 184] here, the more Glory will be heaped up in Heaven. Rom. 8. 17.

If we Suffer with Him (Christ) we shall also Reign with Him: And so 1 Pet. 1. 7.

Nay further, Our Temptations will also Sweeten as well as Augment Hea­venly Glory.

The Philosopher Zeno said; Plea­sures were nothing worth, if Torments sometimes were not Experienced. Ter­tullian hath a very Pathetical Expres­sion, and very pregnant to the Mat­ter in hand: Majora certamina majora se­quuntur prae­mia. Ter­tul. ad Sca­pulam. The Greater the Com­bates, the Greater are the following Rewards. Temptations do but add Pearles unto our Crown: No Wearing of the Crown, but by Bearing of the Cross.

I shall conclude with an Excellent Speech of St. Austin.

‘That I may after this Languish­ing Life see Christ in Glory, and be Partaker of so great a Good; VVhat though Sickness weakens me, Labours oppress me, VVatch­ings spends me, Cold be-nums [Page 185] me, Heat inflames me; nay, though my whole Life be spent in Sighs and Sorrows; VVhat is all to that Rest, which shall ensue in the Life to come?’

The Result of all from this Do­ctrine shall be this; If Satan be a Chained Enemy, let not Christians fear him over-much.

‘Look upon all Satan's Fiery Darts, to be but as the VVaves tossing Mr. Isaac Ambroses VVar with the Devil Book 1.. Pag. 2. Sect. 2. the Ark, yet saving Noah: Or as the Whale, swallowing up (yet pre­serving) Ionah: Or as the Dragon, pursuing the Woman, yet procuring her greater Preservation: Or as the File, grating the Iron, yet making it Clearer and Brighter than before: Or as the Mill, grinding the Wheat, yet making it Useful: Or as the Coals, heating Perfume, yet making it thereby more Odoriferous.’

SECT. I.

First, For the First; What this Faith is? Unto which I Answer; The VVord [Faith] hath many Accepti­ons in Scriptures.

Sometimes it is taken Objectively; and so it imports the Gospel or Ob­ject Esq Polhil's Treatise of Faith. of Faith: Thus St. Paul Preached the Faith, Gal 1. 23. That is, the Gospel, which is the great En­gine, that lets down God's Faith to Men, and catches up Men's Faith to God.

Sometimes it imports a Dogmatical or Historical Faith, which is an As­sent to the Word of God, as True and Infallible: Thus the very Devils be­lieve a God; and (which is more than many Sinful Worms) they Trem­ble; Iam. 2. 19.

Sometimes it imports a Temporary Faith, which is but a Dogmatical Faith; Budding and Blossoming, with some Tasts and Joyes in the Things of God: Thus the Stony Ground Received the VVord with Ioy, Matth. 13. 20.

[Page 188] Sometimes it imports Saving Faith. called by the Apostle Precious Faith, 2 Pet. 1. 1.

This Faith Virtually includes all the rest, and it is this, which the Devil strikes at.

SECT. II.

Secondly, What is that The De­vil strikes at Faith, i. e. Saving Faith; and in striking at that, he strikes at all the rest: But to say, He strikes at Historical Faith, is not so proper, (because that doth not comprehend the Main, that Satan designes the Ruin of) though in striking at Saving Faith, he doth also strike at Temporal: For the Devil would hinder such a Faith as his own, if he could. Faith, which the Devil strikes at? VVhy? it is Saving Faith; Because that Faith doth apprehend Christ, and his Merits, and fetches from thence Power a­gainst the Devil: And therefore he strikes at it. So that, when-ever we talk of a Faith, that the Devil strikes at, we must still understand a Saving Faith.

SECT. III.

Thirdly, This Point of Doctrine is to be Confirm'd; viz. That Satan in all his Assaults strikes principally at Faith.

Now this appears in these Things.

First, In that God's Childrens Faith hath very often Strong Conflicts and Combates; in so much that they are forced to cry out, and say; Wo is me! VVhat shall I do? VVhat shall I do? The Saints No such irreconcila­ble Enemies, as Faith, & the Devil. Faith, and the Devil's Temptations do oft-times strive together; like the Sun, and the Cloud, (to me) a fit Emblem thereof: One would get the Mastery, and the O­ther would get the Mastery.

Secondly, In that God's Children's Faith is sometimes weakned and lost Gradually, as to some Degrees of it; though it shall Recover it self again by the Powerful Influences of the Holy Ghost. All that I have said a­bout this, may be confirm'd in Abra­ham, David, Peter and Paul.

SECT. IV.

The Reasons of the Point may be these.

First, The First Reason may be this: Faith hath the Preheminence a­bove all other Graces; It is the Chiefest of Graces: It is among Gra­ces, as the Sun is among the Planets; or as Solomon's Vertuous Woman a­mong the Daughters, Prov. 31. 29. Though every Grace hath done Ver­tuously, yet thou (O Faith) Excels them. The Apostle indeed gives the Precedency to Love, and sets Faith on the Lower Hand. 1 Cor. 13. 13.

Now abideth Faith, Hope, Charity, these Three; but the Greatest is Cha­rity.

But you must observe, That this Prelation of it before Faith, hath a particular Respect to the Saints Bles­sed Estate in Heaven; where Love remains, and Faith ceaseth: In which regard, Love indeed is the Greater; because it is the End of our Faith. [Page 191] We apprehend by Faith, that we may Enjoy by Love: But if we con­sider the Christians present State, while Militant on Earth; in this respect, Love must give place to Faith. 'Tis true, Love is the Grace, that shall Tri­umph in Heaven; but it is Faith, not Love, which is the Conquering Grace on Earth. 1 Ioh. 5. 4.

This is the Victory that over-cometh the World, even our Faith.

Love indeed hath its Place in the Battle, and doth Excellent Service; but it is under Faith its Leader. Gal. 5. 6. Faith, which worketh by Love. Even as the Captain Fighteth by his Souldiers, whom he Leads on; so Faith works by Love, which it Ex­cites. Love ('tis true) is the Grace, that at last possesseth the Inheritance: But it is Faith, that gives the Chri­stian Right unto it; without which he should never have Enjoyed it. Ioh. 1. 12.

To as many as Received Him, He gave Power to become the Sons of God.

[Page 192] Faith is the Grace of Graces: It stands among them, as the Heart in the midst of the Body: Other Gra­ces are but Stars unto this Shining Sun. And now, that Faith hath such a peculiar Excellency above all other Graces, I shall shew in these fol­lowing Particulars.

First, In that the Apostle Recom­mends it to us above all Things what­so-ever. Ephes. 6. 16.

Above all, taking the Shield of Faith, where-with ye shall be able to quench all the fiery Darts of the Wicked.

That Faith hath a Preheminence above other Graces, appears 1. By the Piece of Armour he compares it to, the Shield; which of Old was prized above all other Pieces by Souldiers. They counted it greater Shame to Lose their Shield, than to Lose the Field: And therefore, when under the very Foot of the Enemy, they would not part with it; but e­steemed it an Honour, to Dye with their Shield in their Hand. It was the Charge, that one laid upon her [Page 193] Son, going into the VVars, when she gave him a Shield;

That he should either bring his Shield Home with him, or he be brought Home upon his Shield.

She had rather see him Dead with it, than come Home Alive without it. 2. By the Noble Effect, which is here ascribed to Faith:

By which ye shall quench all the fiery Darts of the Wicked.

The other Pieces are nakedly Com­mended; Take the Girdle of Truth, Breast-plate of Righteousness, and so the rest; but nothing singly ascrib­ed to any of them, what they can do: But when he speaks of Faith, he ascribes the whole Victory to it: This quencheth all the fiery Darts of the Wicked.

Secondly, The Commendations that are given to Faith above other Gra­ces, shew that it hath the Prehemi­nence: For you shall observe, that in the same Action, wherein other Graces are eminently Exercised, as well as Faith; even then Faith is [Page 194] taken notice of, and the Crown set upon Faith's Head, rather than any of the other. We hear nothing al­most of any other Grace, throughout the whole Eleventh of the Hebrews, but Faith: By Faith, Abraham; by Faith, Jacob, and the rest of those Worthies did all those Famous Ex­ploits. There was a Concurrence of the other Graces with Faith in them all: But all goes under the Name of Faith.

The whole Army fight, yet the General or Captain hath the Honour of the Victory ascribed to him. Alex­ander's and Caesar's Names, are trans­mitted to Posterity, as the Great Con­querours, that Over-came so many Battles; not the Private Souldiers that Fought under them. Faith is the Captain-Grace; all those Famous Acts of those Saints, are Recorded as the Atchievments of Faith.

Thirdly, The High Office that Faith busieth it self about, shews its Pre­heminence above other Graces. Now the Office of Faith is two-fold. 1. The [Page 195] Office of Faith is to Unite us unto Christ. 1 Ioh. 1. 3. Faith, and the Holy Spirit, are the Bonds of the Spiritual Union: The Spirit on Christ's part, and Faith on Ours. Hence it is, that Faith is cal­led, Vinculum Unionis, the Ingrafting Grace. And in this it appears, that Faith doth more especially Excel all other Graces: Other Graces make us like Christ; but Faith makes us one with Christ. By Love and Humility we imitate Christ; but by Faith we are implanted into Christ. 2. To Ju­stify us.

Being Iustified by Faith, we have Rom. 5. 1. Peace with God.

Not Justified by Love, Repentance, Patience, or any other Grace, beside Faith. O how harsh doth it sound in a Christian Ear, Iustifying Patience, Iustifying Repentance! If they were concern'd in the Act of Iustification, as Faith is, the Name would as well be­come them, as it doth Faith it self: But we find Iustification Appropriated on­ly to Faith; and all other Graces are hedg'd out, from having to do in the Act of Iustification, though sup­posed [Page 196] and included in the Person Ju­stified. Faith (I say) Justifies us not Qualitative, but Relative, in that it apprehends the Righteousness of Christ, the Subject matter of our Iustifica­tion. That we are Justified, is not by any Vertue that lies in Faith; not in Faith considered purely, as a Grace, but as it hath Respect to the Object: The Vertue is not in Faith, but in Christ.

Fourthly, The Mighty and Univer­sal Influence, that Faith hath upon all her Sister-Graces, makes her the Chief of them all. What makes the Sun so Glorious a Creature, but because it is a Common Good, and serves all the Lower World with Light and Influ­ence.

First, Faith finds all the Graces with work. As the Rich Trades­man gives out his Wool, some to this Man, and some to that; who all Spin, and work of the Stock he gives them out: So that, when he ceas­eth to Trade, they must also; because they have no Stock, but what he af­fords [Page 197] them. Thus Faith gives out to every Grace, what they Act up­on: If Faith Trades not, neither can they. To instance in one or two Graces, for all the rest: Repentance; This is a Sweet Grace, but set on work by Faith. Niniveh's Repentance is attributed to their Faith: Ionah 3. 5.

The People of Niniveh believed God, and proclaimed a Fast, and put on Sack­cloath.

All is whist and quiet in an Un­believing Soul: no News of Repen­tance, nor Noise of any Complaint made against Sin, till Faith begins to stir. When Faith presents the Threat­ning, and binds the Truth and Ter­rour of it to the Conscience, then the Sinner hath something to work up­on.

Secondly, As Faith sets the other Graces on work, by actuating their Objects, about which they are Con­versant: So Faith doth assist them in working, by fetching Strength from Christ. Christ is the Magazine, and Faith the Radical Grace, sucks [Page 198] Vertue, Vigour and Strength from this Magazine.

Not to speak any more touching the Preheminence of Faith above other Graces, though I might dilate in several Particulars more; I shall conclude this Head with those several Appella­tions that are given to Faith, where­by the Glorious Excellencies of that Grace are shadowed forth. 1. Faith is called a Key, because as a Key it opens Hidden Heavenly Treasure. 2. Faith is call'd an Eye; because as an Eye, it beholds Things, though Invisible. 3. Faith is call'd an Hand, because it layes hold on Eternal Life, in that it Apprehends the Merits of Christ, by which Salvation is Pur­chased. 4. Faith is call'd a Mouth, because it Eats Christ the Bread of Life. 5. It is call'd a Ladder, by which we Ascend up to Heaven.

Now in all these, the Excellency of Faith discovers it self. More­over,

Faith is a Tree, the Root whereof is a Sound Knowledge of God, and his Wayes; The Branches thereof, is As­sent [Page 199] and Application: And the Fruits of it is the Production of Good Works. Yea, so Excellent is Faith, that it is compared to the most Excellent of Creatures.

Faith is called Gold (1.) Because it hath its Original from the Word, which is more Precious than that of Gold. (2.) It is called Gold, because as Gold among the Mettals excels, so doth Faith among the Graces. (3.) It is call'd Gold, in regard of its Rarity. Again,

Faith is compared to the Sun in the Firmament, in regard (1.) Of its Ir­radiating and Refulgent Beams. (2.) Of its Communication of Light.

SECT. V.

Secondly, Satan strikes principally at our Faith, because our Faith strikes principally at him: The Devil can­not abide our Faith, because our Faith cannot abide him. This Shield of Faith strikes at the Devil, by Disco­vering his Policies, Unmasking his [Page 200] Deceit, Frustrating his Designes, Di­verting his Intentions, seeking Con­firmation in the Word, fetching Strength from Christ.

SECT. VI.

Thirdly, Satan strikes principally at our Faith; because he knows, that if he can but Subvert and Over-throw it, all the other Graces will fall with it: While Faith is in the Soul, Love, Hope, Patience and Holy Courage, and divers other Graces are then present; But if Faith be lost, (were it possi­ble) then Love, Patience and Holy Courage will also be lost. Satan knows, That if he could but Dis­arm us of our Shield of Faith, we should return Home Dead: It is Faith, that Defends the Christian in the Exercise of all his Graces.

By Faith we stand, Rom. 11. 20.

As a Souldier under the Protection of his Shield stands his Ground, and doth his Duty; notwithstanding all the Shot that are made against him, [Page 201] to drive him back: But if Faith fails, then every Grace is put to the Run and Rout. Abraham's Simplici­ty and Sincerity, how was it put to Disorder, when he dissembl'd with Abimelech concerning his Wife? And why? but because his Faith failed him. Iob's Patience received a Wound, when his Hand grew wea­ry; and his Shield of Faith, which should have covered him, hung down. Indeed, no Grace is safe, if from un­der the Wing of Faith: Therefore, to secure Peter from falling from all Graces, Christ tells him, He had pray­ed, that his Faith should not fail. This was the Reserve, that Christ took care should be kept, to Recover his other Graces, when Foiled by the E­nemy; and to bring him off that En­counter, wherein he was so sadly Bruised and Broken. It is said, That Christ could not Do many Mighty Things in his own Country, because of their Unbelief, Matth. 13. 58.

Neither can Satan do any great Hurt to the Christian, so long as Faith is upon the place: It is true, he [Page 202] aims to Fight Faith above all; as that which keeps him from coming at the rest; but he is not able long to stand before it. Let a Saint be never so Humble, Patient, Devout; Alas! Satan will easily pick some Hole or other in these Graces, and break-in upon him, when he stands in the best Array; if Faith be not in the Field, to cover these. This is the Grace that makes him face about, and take him to his Heels; 1 Pet. 5. 9.

SECT. I.

First, The Believers Happiness, in that he has a Shield to beat off the Devil's Blows. They have Faith, which as a Shield, they Defend them­selves by. Faith Resembles a Shield in these Respects.

First, A Shield is a Piece of Ar­mour, that is intended for the De­fence of the whole Body: Other Pie­ces are only for some particular Part of the Body; as the Helmet for the Head, Plate for the Breast; but the Shield for the Whole. It was used therefore to be made very Large: For its Broadness called [...] of [...], a Gate [Page 204] or Door, because so long and large, as in a manner to cover the whole Body. To which that Place alludes; Psal. 5. 12.

Thou Lord wilt bless the Righteous; with Favour thou wilt compass him, as with a Shield.

And if the Shield were not Large enough at once to cover every Part; yet being a Moveable Piece of Ar­mour, the skilful Souldiers might turn it this way, or that way, to catch the Blow, or Arrow, from lighting on any Part they were directed to. And this indeed doth Excellently well set forth the Universal Use, that Faith is of to the Christian.

It defends the whole Man: Every Part of the Christian by it is Preser­ved. Sometimes the Temptation is levell'd at the Head: Satan, he will be Disputing against this Truth and that, to make the Christian (if he can) call them into question; meerly because his Reason and Un­derstanding cannot Comprehend them: And he prevails with some upon this very Account, to blot the [Page 205] Deity of Christ, with other The Do­ctrine of the Trinity, of the Creati­on of the World, of the Incarna­tion of Jesus Christ, of the Resurrecti­on of the Bo­dy, and of the Re-uni­ting of Soul and Body, are quarrel­ed with by Humane Reason. Mysterious Truths of the Gospel, quite out of their Creed. Now Faith interposeth between the Christian, and this Ar­row: It comes into the Relief of the Christians weak Understanding, as seasonably, as Zerujah did to David, when the Giant Ishlilenob thought to have Slain him. I'le trust the Word of God (saith Faith) rather than my own Pur-blind Reason.

Secondly, The Shield doth not only Defend the whole Body, but is a De­fence to the Souldiers Armour also: It keeps the Arrow from the Helmet, as well as Head; from the Breast, and Breast-plate also. Thus Faith, it is Armour upon Armour; a Grace that preserves all the other Graces.

SECT. II.

Secondly, The Unbelievers Misery, in that he hath no Shield to bear off Satan's Blows: An Unbeliever is an unarmed Man; and therefore it is, that the Devil takes him Prisoner [Page 206] without any Difficulty, and Rules in his Heart freely: A Temptation over­comes such an one, without little or no Resistance. Nay, an Unbeliever chooseth rather to be taken Prisoner See more of this in Pag. 219. by the Devil, than to dye a Conquerour in the Quarrel of God. What then shall I say?

Lord, Who would be in such a De­plorable Condition for want of Faith? But such it seems is the Case and Con­dition of Infidels; among whom, Lord, let not me be found, lest the Strong Man (Devil) should Enter into me, and Devour me quite.

SECT. III.

Secondly, If this be so, Then here is a Use of Exhortation, which hath USE Second, Of Exhortati­on. a double Aspect: 1. To such as have Faith. 2. To such as have not Faith.

SECT. IV.

First, You that have Faith, highly BRANCH 1. prize it, and value it at a great Rate: [Page 207] This is the Hand, that Receives the Pearl of Price, Christ Iesus, that In­estimable Iewel. Take heed of Shal­low Conceits of Faith; put an equal Estimate upon it: Value it, I say, and that for Two Reasons chiefly (1.) Be­cause it is Hard to be gotten. (2.) Be­cause it is Useful to such that have it.

First, Faith is Hard to be gotten: It is not a Common Universal Grace: It is not an easie Thing to Believe; but to Believe, is a Powerful Super­natural Work. To Believe (saith Saint Paul) is Mighty Power of God, Ephes. 1. 19.

To Believe is not only a Power, but an Almighty Power: There is no Power (below that Power, which Rais'd Christ from the Dead, and Made this World) can Raise the Heart of a Man to Believe. When God Made the World, there was nothing to Op­pose; He had only then to do with Simple Nothing: But when God comes to make the Heart Believe, he finds Opposition and Rebellion. It is a Mi­racle for a Man to Believe! Nay, What is Faith, but a Mystery.

[Page 208] Secondly, Faith is very useful to such that have it. Its Usefulness ap­pears in these Three Particulars.

First, In Repelling Temptations: Without Faith we cannot Resist so much as one Temptation; Ephes. 6. 16. By Faith we can Resist Tempta­tions; by Faith we Bear Afflictions; by Faith we Foil Corruptions; by Faith we Endure Persecutions; by Faith we Over-come the World; and by Faith we Subdue Sin in its Concep­tion, and do even make Sinful Thoughts Abortive. No Wrestling with the Devil; no Entring the Lists with him, but by having this Shield of Faith, which is so exceeding Useful therein.

Secondly, Faith is Useful in an Art of Spiritual Extraction, that it hath: Faith can Extract Good out of Evil. An Unbeliever can see nothing in Affliction, but a Lump of pining Grief and Sorrow; But a Believer knows, that there is a Blessing in it: The Sharpness of it may let out his [Page 209] Corruption; the Suddenness of it may Alarum his Spiritual Watch; and the Bitterness of it may Wean him from the Breast of the Creature. Faith explains that Paradox; Can a Man gather Grapes of Thornes, or Figs of Thistles: Yea, out of Tryals and Per­secutions, Faith can Extract Ioy and Peace.

Thirdly, Faith is Useful, in that it hath a Mighty and Universal Influence upon all our other Graces. The Spi­rit of God indeed doth infuse all the Seeds and Habits of Grace: But Faith is the Fountain of all the Acts of Grace: It is as the Spring in the Watch, that moves the Wheels, and sets them all a-going. How doth Love work, but by Faith? and, How doth Humility work, but by Faith? and, How doth Patience work, but by Faith?

SECT. V.

Secondly, Cherish Faith: This is BRANCH II. (as I have told you) the Cardinal [Page 210] Grace. For the Sake of God, and for the sake of your Soul, Water this Root.

Now there are Two Ranks and Degrees of Persons, that I shall take occasion to speak unto. 1. Such who have Faith in a Great Measure. 2. Such who have Faith in a Little Measure.

First, Such who have Faith in a Great Measure. And that which I have to say unto you, is Grow: Though you have a great deal of Faith, yet you have need of more; and it is possi­ble for you to have more: For God hath allotted unto every Believer such a Degree of Grace, unto which he must attain before he is to be taken up in Glory. The more Strong you are, the more Formidable you shall be to the Devil. Sirs, Dream not of a Perfection in this Life: Though you have much Faith, yet you have need of more; and therefore go For­ward; because not to go Forward, Non pro­gredi est re­gredi. is to go Backward. Could the Hea­then-Painter be so intent and industri­ous upon his Trade of Painting, that he could say; Nulla Dies sine lineâ, [Page 211] Not a Day without a Line; and all, that he might Excel in that Art; and, Shall not Christians be more intent upon in their Attendance to the Work of Grace in their Souls?

Several Motives I shall lay down, that you may thereby be excited to Growth.

SECT. VI.

I shall now direct my Speech to Such that have Faith, but it is only in a Little Measure.

First. Be Thankful for what thou hast, and that is the way to get more: He that is most Thankful, shall be [Page 216] most Thriving. What? though thy Faith is Little, yet art thou not in a better Condition, than those who have None at all. All Men have not Faith: It is a Rare Iewel. When Christ comes, shall he find Faith on the Earth?

Secondly, Be Fervent in your Pray­ers and Supplications unto God: As the Apostles were. Luk. 17. 5.

Lord increase our Faith.

Thirdly, Get your Weak Faith Strengthened by a Holy and Frequent Application of God's Promises, Medi­tation on God's Fatherly Affection, and Unspeakable Goodness; Psal. 104. 34.

Fourthly, By maintaining and keep­ing-up a Holy Communion with the Saints of God; Ioh. 20. 19. 25.

Fifthly, By leading a Sincere and Sanctified Conversation; Psal. 112. 6, 7, 8. 1 Ioh. 3. 19.

Sixthly, By a Holy Care to shun all Sin, with all Occasions leading there-unto; Iam. 1. 27. 1 Thess. 5. 22.

[Page 217] Seventhly, and Lastly, By a Pati­ent Waiting on God; Psal. 40. 1, 2, 3.

Quest. But will a Weak Faith Save me?

Answ. Yes: For it Ingrafteth us into Christ, maketh us Just in God's Sight, ga­thereth * The Pro­mises are made to True Faith, be it Small or Great. Hierom up­on the Beati­tudes, ob­serves there the Promi­ses that are made to Weak Grace. us into the Family of God's Children, and giveth us Victory over Sin and Satan; Ioh. 15. 1. Ioh. 1. 12. Gal. 3. 7. Isa. 42. 3. Isa. 40. 11. 1. Ioh. 5. 4.

A Weak Faith may lay hold on a Strong Christ. If your Faith be not Grown to a Cedar, yet if it be a Brui­sed Reed, it is too Good to be Brok­en: Only, let not Christians rest in Low Measures of Grace, but Aspire after Higher Degrees. The Stronger our Faith, the Firmer our Union with Christ, and the more Sweet Influ­ence we draw from Him: A Weak Faith Christ Chides very much.

SECT. VII.

I now come to speak unto such that have no Faith: And there are Three Things that I shall do. 1. Lay down some Motives, whereby you may be per­swaded to get Faith. 2. Directions, whereby to attain it. 3. Signes, where­by you may know, whether your Faith be True or False.

SECT. I.

First, You cannot please God, Heb. 11. 6. And wherefore are you Made, [Page 219] if not to Please God? This is the End of your Creation and Beings. The Creatour would fain take Com­placency and Delight in you; but while you are Faithless, he cannot. Unbelievers are not the Objects of God's Desire; because such can give no Credit to the Report in the Gos­pel. Faith Pleases God, but Unbelief Unbelief is a God-Af­fronting Sin. Displeases him.

First, It puts the Lye upon God: It calls in question his Power, Mercy, Truth. 1 Joh. 5. 10.

He that Believeth not, hath made God a Lyar.

Secondly, Unbelief hardens the Heart. Mark 16, 14.

He upbraided them with their Unbe­lief, and Hardness of Heart. Unbelief and Hardness of Heart are linked to­gether.

Thirdly, Unbelief is the Root of A­postacy. Heb. 3. 12.

An Evil Heart of Unbelief, in de­parting from the Living God.

Unbelief Virtually includes all o­ther Sins: It is a Big-bellied Sin.

[Page 220] Finally, As Faith is the Chiefest a­mong Graces, so Unbelief is the Chief­est among Sins.

SECT. II.

Secondly, You cannot Resist one Temptation: Let Satan shoot his Bul­lets as fast as he can, one after ano­ther; and for want of True Faith, you shall remain still, as so many Butts for the same. All of the Devil's Temptations shall find Acceptation with thee, be they what they will. If Satan suggesteth to thee, that there is no God, thou wilt with the Fool, say in thy Heart, There is no God: Yea, where Faith is not, the Devil's Temptations in all kind shall be clos'd with. His Temptations to Diffidence, and Distrust in the Pro­mises will be clos'd with; His Temptations to Lust will be clos'd with; His Temptations to Avarice will be clos'd with; His Temptations to Pride will be clos'd with. What is there not, but a Faithless Soul the Devil may Allure unto? There is not

[Page 253] Hereticks never so much; yet our [...]ith shall remain Firm. Though he may Shake it, yet he shall not Overthrow it: Though he may Darken it, yet he shall not wholly Eclipse it. The Believer all this while shall be Safe, and as Mount Sion, which cannot be Removed.

Again, Let the Devil raise up a Multitude of Persecutors: and though they may Strom us to some purpose by their Threats and Blows; yet our Faith, being Sheltered under the Wing of Christ, supported and held up by the Intercession of Christ, it shall never Totally and Finally fail.

Lastly, Let the Devil raise up Schis­maticks, and by them breed Schism, Division, Dissension and Discord among the Children of God, (as not long ago in this Nation he did; and in­deed, I know not any thing, that tends more to the Extirpation of True Zeal and Piety, than the same:) But yet notwithstanding all these Things, the Faith of God's Elect is whole and entire in its Seed still.

[Page 254] There are divers Arguments, where­by the Saints Perseverance is clearly Evinc'd, and Prov'd against the Op­posers thereof: but I am only con­fined to make use of one among them; and therefore to use any of the rest, would be justly deemed a Di­gression.

SECT. III.

First, If we consider the Person that Intercedes, being the Lord Iesus Christ himself; who is Admirable for his Excellent Qualifications, and Great In­terest, that he hath in Him, with whom he Intercedes. As to his Qua­lifications; He is an Advocate, that is Wise, Faithful, Just and Tender­hearted; and therefore doubtless, will Plead for us after a Perfect, Ex­quisite and Infallible Manner. As to his Interest in Heaven, it is Great. For God, with whom he Intercedes, is his Father: Now, Who can Speed [Page 256] better in this Suit, than God's own Son? Iesus Christ is the Son of God Two manner of wayes: 1. By E­ternal Generation, according to his Godhead; Psal. 2. 7. 2. By Grace of Personal Union, according to his Man­hood; Luk. 1. 35.

If You who are Earthly Parents, can find in your Hearts, to Give unto your Children when they Ask; How much more then shall God Give un­to us his Heavenly Children, when we Ask of him? But I shall ascend high­er.

If God our Heavenly Father can Give unto us his Adopted Children, his Children that are only made so; How much more will God Give unto Iesu [...] Christ, his Son by Nature and Ge­neration? If we the Children by Grace, can prevail so much with God the Fa­ther; How much more then his So [...] by Generation, betwixt whom there i [...] an Unity not only of Nature, but Wi [...] also, Ioh. 10. 32. More-over, see wha [...] God himself says to Christ: Psal. 2. 8.

Ask of me, and I will Give thee.

SECT. IV.

Secondly, If we consider the Inter­cession it self, 1. In its Nature. 2. In its Perpetuity. First, In its Nature; which is a Presenting his Person, Suf­ferings and Merits unto his Father, for what he desires. Father (sayes Iesus Christ) let such a Soul Perse­vere. Why so (may the Father Re­ply?) Because (sayes Christ) I Suf­fered to this end. So that God the Father, according to his Iustice, which is Unspotted, sayes to his Son; Be [...] unto thee as thou wilt. So, that Matter of our Saviours Request is but Just and Reasonable: What Christ desires, is not desired Gratis, upon Terms unbecoming the Holiness and [...]ighteousness of God to grant. Iesus Christ can Plead Merit in his Prayers. [...]inally, God the Father is under a Co­ [...]enant, Tye and Bond to do what he [...]ks. For he Promised us to Christ, (on Condition of his Dying for us) [...] be his, and Ruled by Him as he pleased: Where-upon Christ Accep­ted, [Page 258] and a Body was Prepared for him; and so he became Obedient un­to Death, even unto the Death of the Cross. So that this Number for whom Christ Dyed, is really his, ac­cording to the Faederal Transaction between the Father and Him. Ac­cordingly also the Mercies that Christ Intercedes for, are as due to him, as the Hire of the Labour is, when the Work is Faithfully done.

Secondly, Let us consider our Sa­viours Intercession, in the Perpetuity o [...] it:

He ever Liveth, to make Intercessio [...] for us, Heb. 7. 25.

Our Names are alwayes upon th [...] Heart and Shoulders of this our Grea [...] High-Priest before God. His In­tercession is a Permanent Importunity. Christ's In­tercession is Importunate and Perpetu­al. From hence we may draw (sait [...] Sermen 13. on Heb. 7. 25. Pag. 152. Mr. Flavel) abundant Encouragemen [...] against all Heart-Straitnings, and Dead ness of Spirit in Prayer.

Thou complainest, thy Heart is Dead Wandring and Contracted in Duty: [...] but remember, Christ's Blood speaks when thou canst not!

[Page 259] Though the Vigour of thy Affe­ctions may sometimes Decay in Du­ty; yet know then, even then Christ maketh Intercession: When thy Pray­er is done, Christ's Prayer is still go­ing on. His Praying is a Praying with­out ceasing: Yea, he Incessantly Prays for us.

Christ is a Mediator for Ever; and his Intercession is a Daily Intercession.

It is the Business of Christ now in Heaven, to Intercede for us. Be­hold, Christ Intercedes for you in Hea­ven: And therefore question not the Duration of your Faith.

Many things here occur, that hin­der the Permanency, and the Poten­cy of our Prayers: But Christ in Hea­ven meets with nothing, that inter­rupts his Praying to, and Interceding with the Father on our Behalf. Christ Iesus is now in the Exaltation of his Prophetical, Sacerdotal and Regal Office; and therefore what he Wills, is Gran­ted.

He (Christ) ever Liveth, to make Intercession for us.

SECT. V.

Thirdly, If we consider the Per­sons for whom Intercession is made, being such whom God the Father has a Kindness for: Did Iesus Christ indeed Intercede for such, that the Father was no Well-wisher unto, it were some­thing: But now, these for whom Christ Intercedes, are the Friends of God, and the Children of God, and the Brethren of Christ: Therefore these must Persevere. Iesus Christ Prayes not for the World, which is Enmity to God; but for a Select Number, whom God the Father has determin­ed to bring to Everlasting Life, through this Prevalent and Successful Intercessor in Heaven.

SECT. VI.

Having Finished the Doctrinal Part, viz. Christ's Intercession, which is an Act of his Priestly Office, is on Grounds of a Believers Perseverance in Faith: I shall only Answer this In­quiry, [Page 261] that may be made about the Intercession of Christ.

But why doth Christ Pray now, see­ing he is in Heaven, and can do all Things.

Answ.

1. Christ could do all Things, when he was upon Earth, and yet he Prayed.

2. Christ Prayeth now in Heaven, because as Man, he Rejoyceth both to be Subject unto God, and to Ac­knowledge him as the Greater, and the Author of all Good.

As Christ is Man, he ought not to omit those Things, which are proper to Men, viz. Prayer.

SECT. VII.

For-as-much, as I have only been admitted to make use but of one Ar­gument, for the Asserting of Believers Perseverance, viz. Christ's Intercession, which the Doctrine only contained: I shall therefore furnish you only [Page 262] with some Scriptures, that may E­vince this Truth, now in the Close. For loath I am, to leave such a Com­fortable Doctrine (as this is) Dark; Although what has been said already about it, might suffice; yet in re­gard that the Holy Scriptures do a­bound with Arguments for it, I shall just touch upon them, and that shall be all.

SECT. I.

SECT. II.

SECT. III. Testimonies Antient. 1.

That this Truth may not appear as a Novelty, see it owned by the Church, and divers Worthies Antient and Modern.

Saint Chrysostome on Luk. 22. vers. 32. [...]. Chrysost.

[But I have Prayed for thee, that thy Faith fail not.]

—seems to be of this Opinion:

Mark (saith he,) he doth not say; I have Prayed for thee, that thou shouldst not Deny me; but, I have Prayed, that thy Faith should not Vanish, and be A­bolished.

As for Augustine, 'tis well known, he writ a whole Book of the De Bono Persever. Perse­verance of the Saints; in which he has these Excellent Expressions: