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 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 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 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 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 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 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 CHAP. VIII COntaining the Second Deduction SECT I. If it be so That such who are most Eminent and Renowned may Fall 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 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 'T is 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 Pendleton who was Confident of himself and said 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 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. 'T is 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
us and they do keep our Graces in Vigour For it is 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 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 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 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 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 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 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 CHAP. XIII I Have now done with the Second Point of Doctrine and therefore shall proceed to the Third the VVords do afford Viz. That Satan in all his Assaults strikes principally at Faith This is that which he makes as his Butt at which he shoots viz. our Faith This he would fain weaken and if he could shatter to Pieces But that this Point may be rightly improved this Method shall be us'd 1. What this Faith is 2. What that Faith is which the â—…il strikes at 3. Confirm the Point 4. Assigne some Reasons for the same 5. Make Application 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 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. 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 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 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 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 'T is 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
biddeth him with the rest of of the Apostles To Watch Luk. 22. 40 and 46. SECT II. Use 4. Of Comfort Fourthly Here is a Use of Comfort to us that are Believers and that have an Interest in Christ's Intercession Here is Comfort under Fears of Barrenness and here is Comfort under Fears of Falling away First Here is Comfort under Fears of Barrenness I am afraid saith the Soul lest my Faith quite Fails and so grow Dead at last proving just like the Barren Fig-Tree in the Gospel which was Cursed But for thy Comfort know Christ prayeth Thaâ—… thy Faith may not fail T' is granted the Devil will Sift thee and Winnow thee and Level all his Temptations against thy Faith Thou art a Branch of that Vine Christ Iesus therefore shalt never cease yielding of Fruit. As long as there is a Fulness in Christ Believers shall never Want This Holy Vine Christ being Replenished with Sap the Branches cannot choose but be Fruitful As long as the Root Lives the Branches shall never Die. Besides Saints should read Promises that are made to them in case of Spiritual Barrenness I am the Lord thy God which Teasheth thee to profit Isa. 48. 17. In the Wilderness shall Waters break out and Streams in the Desert and the Parched Ground shall become a Pool and the Thirsty Land Springs of Water Isa. 35. 6 7. Secondly Here is Comfort under Fears of Falling away I am afraid saith the Christian that I shall be quite out of Breath before I get to Heaven either I shall be blown down by Satan's Temptations or faint under Sufferings But know thou hast Omnipotency to Support thee Thy Faith is Sheltered under the Wing of Christ and Supported by the Intercession of Christ So that it is Secure let the Devil strike never so hard or often at it Adam that Grew upon his own Root of Innocency soon Withered But thou hast Christ for thy Root therefore thy Grace shall Flourish into Perseverance Believers Christ holds you 'T is not your Holding of Christ but Christ's Holding of you that Preserves you He it is that for thee Repels the Force of Temptation Over-powers the Rellicks of Corruption and increaseth the Sparkles of Grace SECT III. Use 5. Of Counsel Fifthly Here is a Use of Counsel which hath a Double Aspect 1. To Believers 2. To Unbelievers First To Believers Doth Christ in Heaven Intercede for you Then first keep you close to your Duty on Earth Christ neglects not Praying for you in Heaven do not you then neglect Praying for your selves on Earth Christ is ready in Heaven to present your Petitions to God upon your presenting your Petitions to him 1. If Christ ceaseth not Praying for you do not you cease then Praying for your self 2. If Christ Prays and Pleads for you in Heaven then do you Plead for him on Earth Believers themselves have oft-times many Accusers viz. The Devil Evil Men and Conscience and when any of these do Accuse them Christ is then ready in Heaven to Plead Seeing then that Christ Intercedes for you and Pleads for you when you are Accused and Dishonoured do you Plead for Him for his Honour and for his Interest when Asperss'd by the World 3. Doth Christ in Heaven Intercede for Believers Then let Believers ascribe Perseverance to him looking upon it as his own Gift Let Christ have what is Due from you Pay I say the Tribute of your Gratulation unto him Secondly To Unbelievers Doth Christ Intercede in Heaven for Believers Then what will become of Unbelievers Hereupon I advise you to Repair to Christ. No Interest in Christ no Interest in his Intercession Therefore instead of Christ's Blood Crying to God for you it shall Cry to God against you He that is an Intercessor for some shall be an Accuser to others Yet now every Unbeliever despiseth Christ's Intercession and treadeth it under Foot Christ's Death Victory Conquest Merits Spirit Graces and Intercession are nothing at all to Persons that are in an Unbelieving State No Interest in any of these Benefits unless you have Union with the Donor of them 'T is Union with Christ that gives us a Title to all the Priviledges of Christ. If thou hast not Christ thou hast none of Christ's How Deplorable therefore is the Case of Christ-less Souls They cannot argue any thing of Comfort from what he has done Christ's Death Merits and Sufferings avails them not Here is no Comfort to be spoken to you till you get into hrist Ah then What do Men and Women do in rejecting the Tenders of Grace and the Offers of Christ in the Gospel To Day therefore if you will Hear his Voice Harden not your Hearts Verily he that now waits and stands at the Door Knocking will ere long give over and Knock at your Hearts no more Possess your Souls therefore with an Holy Impatience until such time you can say Christ is come Christ is come Methinks it should be a Burden for you to Live unless Christ is Formed in you An Interest in him will render your Lives Pleasant and your Death Gainful Be convinced therefore of the Absolute Need of a Saviour by considering that till you are in him you can have no Interest in his Intercession and Satisfaction the Great Effect of his Priestly Office That no Mercy will be a Mercy unto you till then but rather Curses and given in Judgment to you And this is the Exact Pourtraiture of every Christ-less Man and Woman CHAP. XXII Wherein part of the Last Doctrine is handled SECT I. The Fifth and Last Doctrine is this Doctrine Those whom God hath Done much for should be much in Doing for others When thou art Converted streng then thy Brethren I Shall Prosecute this Dostrine in this wise 1. In what Sense we are to understand God's Doing much for a Person 2. What it is that such whom God has Done much for should be in Doing for others 3. Confirm the Doctrine 4. Apply it SECT II. First In what Sense we are to understand God's Doing much for a Person or when it may be said God doth much for a Person Now God may be said to do much for a Person Two wayes 1. To his Body 2. To his Soul 1. To his Body By Body I understand all Things relating thereunto as Life Health Estate Good Name and Negotiations First God has done much for such whose Threads of Lives he has lengthned out Once thou wast Heart-sick Crazy and by no means could hold up thy Head expecting Death every moment and by reason of exceeding Tortures it was a Burden for thee to Live Medicines proved Ineffectual Physitians Despaired Friends gave thee over and a Dead Man thou wast in the Expectation of all Yet lo God Miraculously raises thee up smiles on thee by Renewing thy Life and with Good Hezekias adds Fifteen Years more unto thee Now here God Does much for a Person with Respect to his Life Secondly God has done much
his Blessing which alone maketh Rich may be on your Head and that you may see the Fruit of your Loins in a good Old Age to â—…ample Satisfaction and Comfort God heard your Prayers in the â—…ame Case as he did Abraham of Old Now Sir you know Mercy calls for Duty If God hâ—… had an Ear to your Voice 〈◊〉 Prayer I hope you will not 〈◊〉 fuse an Ear to God's Voice 〈◊〉 his Commandments 'T is bâ—… reasonable That those whoâ—… God has done much for shouâ—… be much in doing for him agaâ—… My Prayer shall be that as yâ—… do out-strip many in Mercy 〈◊〉 you may out-shine in Life aâ—… Conversation I shall conclude with a Woâ—… of Counsel or two being as fâ—…loweth First Let nothing lie so neâ—… your Heart to delight you 〈◊〉 God and his Glory Christ aâ—… his Merits Grace and the Meaâ—… of Grace the Soul and its Saâ—…vation Let God be your chieâ—… est Good and his Glory thâ—… Scope you level at in all yoâ—… Actions Natural Civil and Religious For this you were Born and New-Born and this is the End of Life Natural Spiritual and Eternal Next to this Let many of your spare Hours be spent in considering the Preciousness of the Soul together with the necessity of Salvation The Soul is a Precious Substance for it is of a Spiritual Nature and the Principal Part of the Man The Body is but a Casket the Soul is the Jewel and yet the greatest Care usually is to gratify the Body The Wise-man saith All a Man's Labor is for the Mouth But Sir I hope better Things of you and that you know who ever are concern'd so with the Body as to neglect the Soul are like such that trim the Scabbard and let the Sword rust Man is in part an Angel and in part a Beast Why should we please the Beast that is in us rather than the Angel Our greatest Fear should be for the Soul and our greatest Care should be for the Soul Your greatest Fear Matth. 10. 28. Fear not him that can Kill the Body but Fear him that can Cast both Soul and Body into Hell There is a double Argument The Body is but the worser Part and the Body is alone But on the other side the Soul is the more Noble Part and the State of the Body dependeth upon the Well-or Ill-being of the Soul He is able to Cast both Soul and Body c. And therefore it is the greatest Imprudence in the World out of a Fear of the Body to Betray the Soul But in the next place Your greatest Care should be for the Soul Matth. 16. 26. What is a Man profited if he shall gain the whole World and lose his own Soul 'T is but a sorry Exchange Sir God has Honoured you with the Bona Throni and the Bona Scabelli The Good of the Throne and the Good of the Foot-Stool But I suppose you look upon all Earthly good Things to be but Conveniencies for the Body and such as will not profit when you shall be laid in a Cold and Silent Grave But Salvation How Excellent is it How Sweet is it as being that without which the Soul cannot be Happy Now Christ and his Merits procures this Salvation for the Soul Grace and the Means of Grace together will confer Grace on that Soul that it may be Happy But my last Word of Counsel is this As I would have you to let nothing lie so near your Heart as those Four Things afore-said to Delight you so I would that you let nothing lie so near your Heart as these Four Things to Humble you First Your Sins You and I and all of us have our Sins notwithstanding our Regeneration A Saint and a Sinner in some sense may stand together The Best have the Remainders of Corruption in them And tho we are Renewed we are but Renewed in part Have we been Humbled for Sin Why yet we have cause to be more Humbled Secondly The Hiding of God's Face is another thing that calls for Humiliation The Face of God is the Favor of God The shining of his Face and the lifting up of his Countenance is the Manifestation of his Favor but the hiding of his Face is the loss of the Sense of his Favor Now the Shinings of God's Face no Soul on Earth alwayes Enjoyes but at sometime or other he is a Child of Light walking in Darkness he hath but his Lucid Intervals No perfect Settledness can be attained to in this Life Our Day will have a Night our Sun-shine will have its Eclipses Suavis hora brevis mora hath been an Old Saying But Thirdly The Imperfection of Grace Grace while on Earth is Militant and not Triumphant till it arrives to Heaven Sir Your Faith is not so perfect but there is Unbelief enough to humble you and your Love is not so perfect but there is Luke-warmness enough to humble you and your Patience is not so perfect but there is Impatience enough to humble you and your Humility is not so perfect but there is Pride enough to humble you Sir In speaking this to you I speak it also to my self and all that may Read these Lines Lastly The Affliction of the Church should lie very near our Hearts O Sir that you and I could but weep when we â—…emember Zion Psal. 137. vers 〈◊〉 We Wept when we remembred Zion If we are Members of the Body Mystical there will be â—…ome kind of Simpathy But Oh the Paucity of them that zhew themselves to be Members of the Body Mystical by making Zions Troubles their own Oh the Miseries of many Christians in Germany the Dukedom of Savoy and other Forreign Parts of the world who have been driven from their Habitations because they would not Desert the Protestant and Espouse the Popish Religion Besides the Oppression of the Church of God in Scotland has been great for some considerable Time When we consider these Things our Eyes should be bedewed with Tears God's Church is a Bleeding Vine and the Spouse of Christ has now her Garments rowled in Blood which is enough to make a Tender Heart to bleed So that Sir you may by this time see what should lift up the Heart of a Saint and what should cast it down Pray God direct us both that our Tears may alwayes run in the right Channel and our Rejoycing may be alwayes in the Lord. Sir May You and your Consort and your young Son live long that God may have the Glory of all you have do and hope for Humbly begging your Perusal of this Treatise in which you will find these Things more at large And so you will oblige him that is From my Study in Bartholomew-Close London May 16. 1678. SIR Yours in all due Observance Thomas Powel TO HIS Most Honored Uncle Mr. William Cawthorne OF LONDON Gent. My Dear and Honored Sir ALthough I know not well how you may Resent
for her Barrenness much more cause 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 Tears but sure to Deny Christ as Peter did is a Cause that should even Dissolve all Eyes into Tears If â—…he Eye be dry at any time it ought â—…n no case to be dry when we should â—…eep for Sin And withal take this â—…y the way No Tears are lost that â—…all from the Eyes of Godly Men â—…or God catcheth them before they can fall to the Ground and he treasuâ—…eth them up in his Bottle Thus you see Strong Believers 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 Land-Marks to warn others that stand to take heed lest they Fall If this Treatise therefore should come into the Hands of those who are not Spiritually Wise and this Paâ—… especially be view'd by them and Satan by the Help of their Ignorance causes them to make that use of Good 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 CHAP. III. THat God's Children are subject to their Slips and Falls Deâ—…ayings and Declinings we have alâ—…eady prov'd It will not now be unnecessary or â—…mpertinent if we proceed to give â—…ome Reasons of the Point or Reâ—…olve this Question Why doth God permit Satan to â—…oyl Believers and such that are Eâ—…inent The Solution whereof shall â—…atisfactorily be given in these followâ—…ng Reasons SECT I. First To let us know that Strong â—…elievers are as uncapable to wrestle â—…ith Satan as the Weakest if God â—…oth but with-draw That some Christians are so Victorious is not â—…f themselves or from their own Strength but by Vertue of the abundance of 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 and esteemed as God among us Anâ—… therefore it is that many times Goâ—… suffers his Children even in theiâ—… greatest Strength and highest Valouâ—… to Fall and that foully to be Foil'd and that Remarkably When Paâ—… had the abundance of Revelations then the Messenger of Satan camâ—… to Buffet him and when Peter madâ—… a great Ostentation of his Faith Love and Courage then did Sataâ—… Winnow him and that to some purpose Oh! God is a Wise God! hâ—… would not have Pride to Reign in thâ—… Hearts of his Children therefore he is pleas'd to take this way 〈◊〉 purge it out and indeed it is a raâ—… way in as much as Pride by it 〈◊〉 wholly expelled and no Room foâ—… Boasting there is left God loveâ—… that his Children while they are iâ—… this World should be kept a little 〈◊〉 awe and that he doth by givâ—…g Satan sometimes Commission â—…nd arming him with Strength to â—…t him for the Battle Saints they do â—…ometimes Rejoyce here on Earth â—…ut they must not Triumph â—…ll they â—…ome to Heaven They must have â—…any sharp Conflicts terrible Comâ—…ats and very great Contests beâ—…ore the Victory can be â—…tained â—…torming and Fighting Wrestling â—…nd Contending is the whole Life â—…f a Christian here below There â—…s no Rest for the Sole of his Foot â—…ill he comes to Heaven and there â—…e shall enjoy an Everlasting Uniâ—…ersal and Un-interrupted Rest. Secondly God permits Satan someâ—…mes to foyl Eminent Christians â—…at they may be more Eminent â—…his perhaps may not easily be apâ—…rehended by some that Christians â—…y their Falls should be Lifted-up by their Troubles should be Advaâ—… ced by their Foiles should be Eâ—… alted and by their Temptationâ—… should become more Famous than evâ—… Why this is no more to be Admâ—… red than to be Believ'd The moâ—… Violent Satan's Assaults are the moâ—… Instruction Comfort and Benefit gracious Heart gains thereby Waâ—… thou Renowned O Christian bâ—… fore Satan foyl'd thee for Faith Loâ—… and Holy Courage Why theâ—… shall be made more Conspicuouâ—… than ever before and more Famoâ—… shalt thou be in the same than evâ—… thou wast The burning Fire of Sâ—… tan's Violent Assaults shall Puriâ—… and Refine all these Holy Gracâ—… that God hath Endowed thee witâ—… The Devil's End indeed is thy Dâ—… struction and that he might 〈◊〉 foyl thee as never to let thee Râ—… more His Designe is to make theâ—… who wast so Famous Infamous 〈◊〉 would fain stain thy Glory subveâ—… thy Faith and get the upper-haâ—… of thee But here is thy Comfoâ—… O Believer God's Designe and Sâ—… â—…an 's Designe are Diversa Oppoâ—…ta There is no Harmony between â—…em The one would Ruin thee â—…ut the other will Reforme thee â—…he one would Defame thee but â—…e other will Renown thee by â—…ausing such Graces to Act in thee â—…ther when or after thou art foyl'd â—…s have not perhaps shew'd themâ—…lves for many Years when thou wast â—…pon thy Legs The Instance in Reâ—…entance Perhaps Peter had not wept â—…r a great while till he Denyed his â—…ear Saviour We read indeed of â—…s Eminency in Faith and Love â—…fore his Fall but after his Fall â—…e find Peter as Eminent in True â—…epentance and Godly Sorrow He â—…nt out and Wept bitterly Herein â—…ter was the true Pourtraicture and â—…e lively Anatomy of a Repentant â—…nner So that Peter's Fall was his â—…sing and hereby he became Faâ—…ous in a Grace that the Scripture â—…as silent in as to him And so â—…b before Satan troubl'd him was â—…okt upon as indeed he was as a â—…oly Perfect Just and Upright Man so God reports of him whicâ—… indeed rendred him exceeding Famous and yet we find that thâ—… Holy Ghost by Iob's own Mouthâ—… tells us that notwithstanding hiâ—… Fame before
Impatiency and Miâ—… carriages during the sore Conflicâ—… that he had yet after the End 〈◊〉 his Troubles he was more Famoâ—… than before in that he did bâ—… Hear of God formerly with the Hearing of the Ear But now saith he miâ—… Eye seeth thee Job 42. 5. Thirdly God permits Satan to foâ—… Eminent Believers that they may bâ—… capable of administring Help Succour and Comfort to those of theiâ—… Brethren whom Satan hath alâ—… foyl'd and therefore Satan by Fighting fights against himself in thaâ—… there is not so much as one Believing Soul whom he tempts but it turneth at last to the Benefit of thaâ—… Soul and others as God by his Divine Wisdom doth order it Anâ—… therefore this is laid down as onâ—… Reason why our Lord Iesus waâ—… Tempted that he might succour those who were Tempted It is the Property of the Tempted to Succour â—…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 Power Mercy and Faithfulness by the raising â—…hem up again His Power in Reâ—…king the Tempter Mercy in layâ—…ng no more upon us than we can â—…ear Faithfulness in being as good â—…s his Promise suffering not so much â—…s one Iota's Variation God preâ—…ers his own Glory above all things â—…hat so ever and exceedingly it is â—…dvanced in the Ups and Downs of â—…oly Saints Fifthly and Lastly God permits Saâ—…an to foyl Eminent Believers that â—…ey may the more breath and desire â—…o be in Heaven when they shall be â—…oyl'd by Satan no more Were Believers never to be disturb'd here below but to be alwayes at rest surely they woulâ—… intirely make this World the Placâ—… of their Residence saying It is goâ—… for us to be here Little Panting and Breathings they would theâ—… have after Communion with God iâ—… Glory but even satisfy themselvâ—… with an Earthly Eternity But now Satan molesting and disturbing theâ—… Peace doth put an Edge to theâ—… Desires so that they long aâ—… exceedingly long to be Dissolved aâ—… be with Christ in the Heaven of Heavens where there shall be no Siâ—… or Temptation unto Sin and wheâ—… the Fiery Darts of Satan cannot reaâ—… or come near them While we aâ—… here we are pester'd with such Corruptions and Temptations as thâ—… we are even at our Wits end knowing not what to do yea by theâ—… we are rendred Captives though uâ—… willing Captives Sometimes thâ—… are so violent that they would faiâ—… draw our Souls unto the Deviâ—… 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 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 CHAP. IV. COntaining part of the Application of the Point SECT I. Is it so That no Christian hath been so Eminent but at some time or other may be remarkably foyled by Satan Then from hence I do infer That Satan is a Christian's 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 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 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 who-ever learns Subtilty learns 〈◊〉 of the Devil Let none therefoâ—… brag of their Subtilty and corrupâ—… Wit for the more they have of thaâ—… the more they are like the Devâ—… their Father and his Children theâ—… are having his Image imprinted oâ—… them Satan is a Subtil Adversary For his Policy and Craft it is thaâ—… he is cálled a Serpent and for hiâ—… long experienced Policy and Craft iâ—… is that he is called an Old Serpenâ—… Satan was too Crafty for Man iâ—… the State of Perfection much more in the State of Depravation Anâ—… what shall I say A Christian is morâ—… endangered by Satan's Subtilty thaâ—… 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 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 upon Believers The First is Tempâ—…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 Advantageous unto him There 's Time and the Tempestivity of Time Now it is the 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 Opportunity of Time which 〈◊〉 diligently made
God shew that therâ—… is a God Rom 1. 20 When we see a stately House although we see not the Man that Built it although also we know not the Time when it was Built yet conclude nâ—… otherwise we can but that somâ—… Wise Artificier had a hand in it Thâ—… House surely say we did not Builâ—… it self And therefore when we take a View of the Theatre of Heaven and Earth we conclude That surely the Finger of God has been there Is not every Creature in Heaven and Earth a loud Preacher of this Everlasting Truth And doth not Man the Microcosm or Little World shew that there is a God Could any make a Man but One Wiser and Greater than Man Who taught the Birds to Build their Nests and the Bees to make a Common-Wealth What Power of Man or Angels can make one Pile of Grass or put Life into the least Flie if once Dead All which demonstrates the Being of a God But because this Infinite Being cannot be demonstrated unto Sense therefore the Atheist is so Impudent as he is because he cannot Digito monstrari dicier hic est Point at him with our Fingers c. Is not this Irrational that Sense should be made the only Umpire of all kinds of Beings Must not all Intellectual Beings be proscribed out of the Order of Nature because they cannot pass the Scrutiny of Sense Then will not Colours by the same Reason be dash'd out because they cannot be heard all Noises silenced because they cannot be seen The Second pretended Ground of Atheism is this Behold saith the Devil whether this can stand together viz. Three Persons Distinct in Subsistence but One in Substance Being or Essence and not divided into Divers Essences Natures or Parts This is against Reason and though it is yet thou must believe it if thou believest that God is Answ. This the Soul may say is not against Reason but it is above Reason We cannot by the Light of Nature saith one know the Mystery of the Trinity nor the Incarnation of Iesus Christ. But when by Faith we receive this Doctrine we may illustrate it by Reason As the Sun begetteth his own Beams and from thence proceeds Light and Heat and yet there is none of them before another otherwise than in respect of Order and Relation that is to say That the Beams are begotten of the Body of the Sun and the Light and Heat proceedeth from both So likewise from one Flame of Fire proceed both Light and Heat and yet but one Fire Again In Waters there is the Well-Head and the Spring boyling out of it and the Streams flowing from them both and all these are but one Water And so there are Three Persons in One Godhead yet but One God Lastly In Man the Understanding cometh from the Soul and the Will from both The Third pretended Ground of Atheism is this Nay this is not all saith the Evil One there is another Absurdity in your Deity and that is this If thou believest that there is a God thou must believe also that he is from Eternity and to Eternity i. e. One who has neither Beginning nor Ending This is owned by all that profess your Deity viz. Eternity as that which necessarily pertains unto Him as God which to me is so strange wonderful and above Reason as that I cannot but call it in question and therefore necessarily the Being whereof it is predicated What say'st thou O Soul concerning this Answ. To this the Soul may reply Avoyd Satan for who art thou that chargest the Holy One with Folly and the Great God of Heaven and Earth with Absurdity Know therefore that to believe what thou say'st is the greatest Folly in the World Because thou art a Lyar and the Truth is not in thee But to believe that God is Eternal is the greatest Reason in the World because He who is Truth it self hath said so 1 Tim. 1. 17. Isa. 41. 4. and 44. 6. Psal. 90. 2. Rev. 6. 11. The Fourth pretended Ground of Atheism is this Oh! saith Satan this is not all For if thou believest that there is a God thou must then believe that he is Unchangeable In Contradicting of which there needs no other Instances than these which follow wherein his Changeableness doth very much appear Instance I. That God is Changeable saith the Devil may appear in that he was made Man Confutation This the Soul may Confute by answering Satan after this manner That God became Man was not by any Conversion or Change of the Divinity but by the Assumption oâ—… the Humanity Instance II. If God alters not his Mind why 〈◊〉 he said to Repent Confutation Repentance is Attributed to God in Scripture but not to signifie any Mutation or Change in his Nature only in his Actions God is said to Repent not because he Changeth but because he doth as we do when we Repent And now what is it that we do when we Repent Why we cease to do what we did and destroy what we formerly made And upon this score God is said to Repent not that he doth so Repent as to Change his Mind but because he altereth his Works and thereby doth but fulfil what he long ago determined Instance III. There are many things Threatned and Promised by God in his Word that do never come to pass which cannot be any otherwise but a very great Impeachment to his Unchangeableness Confutation The Threatnings and Promises of God considered as not Absolute but Conditional the Condition whereof being answered the Non-Accomplishment or Execution of the same doth not make any Change in God And thus you see these Instances that Satan has brought whereby to prove God's Mutability made Insignificant He who would see more of God's Unchangeableness Prov'd Clear'd and Open'd let him peruse Excellent Mr. Pearces Book Entituled A Beam of Divine Glory The Fifth pretended Ground of Atheism is this This is not all saith Satan for if you believe that there is a God you must also believe him to be Omnipresent that is Every where at once And how can it be Answ. That there is a General Presence of God nothing is more evident Whither shall I flee from thy Presence saith David Psal. 139. 7. Nothing is impossible with God and therefore that he is Essentially Every where is not Impossible Ier. 23. 24. Can any hide himself in secret Places that I should not see him saith the Lord Do not I fill Heaven and Earth saith the Lord. Prov. 15. 3. The Eyes of â—…he Lord are in Every Place beholding â—…he Evil and the Good These with many others do make â—…od's Omnipresence and Omniscience veâ—…y Conspicuous The Sixth and Last pretended Ground of Atheism is this This is not all saith Satan for if â—…ou believe there is a God you must alâ—…o believe him to be Omnipotent i. e. One who can do all
things â—…ither with Means without Means or â—…ontrary to Means and against all Opâ—…osition what-so-ever And do you think there is any Existing so Almighty Why is it then that the Interest of God which you call it is so opposed in the World as it is Answ. To which the Soul may Answer That God is Almighty I do firmly Believe and that he can do Things either with Means without or contrary to Means is a Verity that 〈◊〉 do not at all question And thaâ—… God's Interest in the World is oftentimes opposed is not but that he caâ—… Advance his own Interest withoâ—… Opposition but he permits it to be opposed that the Glory of his Omnipotency and Wisdom in effecting such and such things notwithstanding Opposition may shine forth more Perspicuously And thus I have giveâ—… you a Sight of the Wiles of Satan especially those that he makes use oâ—… in Tempting to Atheism abusing 1. The Invisibility of God 2. The Trinity of Persons in One Diuine Essence 3. Several of his Incommunicable Attributes 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 unâ—…o Security being such as follow Temptation I. One way that Satan hath to make â—…oor Souls Secure is by presenting God unto them as a God only of Mercy O! saith the Devil why â—…rt thou so concern'd about thy Salvaâ—…ion Dost thou think God that Made â—…hee will be so Cruel to Damn thee â—…nd He who Form'd thee will not Save â—…hee Alas God is more ready to Pardon than to Punish Mercy is his â—…areling Attribute but Judgement is his Strange Work And thus Satan doth to make Souls Careless and Fearless Careless of their Salvation and Fearless of their Damnation Reply To Repel this Temptation must be by considering that as God is Merciful so he is Just Just in himself and so will Punish all Sin Merciful in the Face of Christ and so will Punish no Sin he having in our stead born the Punishment A Just God towards an hard-Hearted Sinner a Merciful God towards an Humble Sinner God is not all Mercy and no Justice nor all Justice and no Mercy Submit to him his Mercy embraceth thee Resist him his Justice pursues thee Do not the Devils themselves and all the Howling Reprobates in Hell shew that God is ‖ Just Is not Hell and Sodom a Monument of God's Iustice And are not all the Crosses Losses Sicknesses and Diseases that be in the World Tokens of God's Displeasures Besides Doth not the pouring-out of his Wrath upon Iesus Christ his dearly Beloved Son shew that our God is a Just Iudge More-over to argue from Grace to Sin from Love to Lust from Mercy to Iniquity from Immunity to Impiety is the Dialect of Hell and the Sophistry of the Prince of Darkness To sin I say because Grace abounds is the Devil's Logick and who-so-ever useth such kind of Language you may write THIS SOUL IS LOST In fine The Apostle Rom. 12. 1. and the Saints all a-long have made God's Mercy the greatest Motive to Repentance Temptation II. Another way that the Devil maketh use of to make poor Souls Secure is by telling them That all the World are Sinners as well as them and they may make as good a Shift as the rest What if you do go to Hell You shall not go alone you shall have others with you Reply Here is Audacity and Absurdity One would think that the Devil should be ashamed to argue thus considering what a Scholar he is in Logick Philosophy and School-Divinity and yet by Raciocination of this kind doth he prevail upon dark Souls Such kind of Reason if it may be called Reason in effect is thus much Some have Cut their Throats I must do it also because in it I shall do no more than what others have done before me A great Multitude of People are resolv'd to run into the River of Thames to see how they can tread Water and Dance upon it therefore I must do the like because with me I shall have Company though in the Close I shall lose my Life I 'le leave you to apply it Temptation III. The next thing that Satan doth to make poor Souls secure is by telling them That Christ is a Saviour and what though they do sin Christ has Dy'd and is Risen again for their Justification Reply It is true Christ is a Saviour but if He is not My Saviour may the Soul say what doth this argue for me Christ hath Dyed but if I cannot believe his Death and Sufferings will be of little Advantage unto me He is Offered but if I do not Receive Him I shall not be Sav'd There may be Vertue enough in a Plaister to Heal a Sore but if it be not Applyed it will not Heal my Sore So there is Vertue enough in Christ to Wash and Cleanse but if it be not Applyed to my Soul by Faith it won't Wash or Cleanse me Temptation IV. Surely saith Satan God loves thee or else he would not Bless thee in thy Outward Estate as in thy Corn Children Calling and Friends Reply Seriously consider O Soul that God's Love is Two-fold Common and Special God's Common Love I reckon is that which all partake of viz. Good Men and Bad Men. Now for any to have a great Estate and to Prosper therein together with his Wife and Children is that which is common to all some only excepted Now it is not Common Favour but Special Favour that must save thee and a Token or Evidence of it will Comfort thee but this thy Prosperity in the World is not being that which is more ordinary to those who go to Hell than such who go to Heaven And therefore let not the Children of God grudge and repine at the Wicked Man's Prosperity because all the Wicked shall have Misery enough Hereafter for the little present Pleasure that they enjoy Here. They that have their Heaven Here are in danger to lose it Here-after God seldom gives his Children Heaven and Earth too Nihil infelicius felicitate peccantium saith St. Augustine The Wicked Man's Felicity is great Infelicity Doubtless hence it was that David prayed Deliver me from the Wicked who have their Portion in this Life only Psal. 17. 14. Nothing is so great a Signe of God's Curse as the Prosperity of the Wicked The Lord will proportion Torment to all the Pleasure the Wicked have had Revel 18. 7. How much She hath lived Deliciously so much Torment and Sorrow give Her That Story of the Roman who was by the Court-Marshal Condemned to Dye for breaking his Rank to steal a Bunch of Grapes is pregnant to our purpose For as he was going to Execution some of the Souldiers envyed him that he had Grapes and they had none Saith he Do you envy me for my Grapes I must pay dear for them So Wicked Men
Now Who can Speed 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 Iesuâ—… 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 Soâ—… by Generation betwixt whom there iâ—… an Unity not only of Nature but Wiâ—… also Ioh. 10. 32. More-over see whaâ—… 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 â—…ighteousness of God to grant Iesus Christ can Plead Merit in his Prayers â—…inally God the Father is under a Coâ—…enant Tye and Bond to do what he â—…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 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 oâ—… it He ever Liveth to make Intercessioâ—… for us Heb. 7. 25. Our Names are alwayes upon thâ—… Heart and Shoulders of this our Greaâ—… High-Priest before God Christ's Intercession is Importunate and Perpetual From hence we may draw saitâ—… Mr. Flavel abundant Encouragemenâ—… 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 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 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 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 CHAP. XIX Containing Eleven Arguments from Scripture for Believers Perseverance with the Iudgement of the Learned Antient and Modern about it SECT I. Arg. 1. First The Father in his Election is Insallible Matth. 24. 24. For there shall arise False Christs and False Prophets and shall shew great Signs and Wonders Insomuch that if it were possible they shall Deceive the very Elect. Those whom God hath Determined to be Saved shall be Saved let the Power of Devils Power of Corruptions and Power of this World work joyntly together against the Children of God The Elect cannot be Deceived There is an Impossibile in the Case Rom. 8. also and vers 30. More-over whom he did Predestinate them he also Called and whom he called them he also Iustified and whom he Iustified them he also Glorified 2 Tim. 2. 19. Neverthess the Foundation standeth Sure having this Seal The Lord knoweth them that are his Arg. 2. Secondly The Son in his Redemption shall not be frustrated Heb. 2. 14. Isa. 42. 7. Rev. 3. 7. Matth. 1. 11. Tit. 2. 14. Certainly Christ Dyed to some purpose He would not have Deserted his Father's Bosom and Palace for nought Arg. 3. Thirdly The Spirit in Application of the Benefits of Christ's Passion is Irresistible and Unchangeable Zach. 36. 25 26 27 28 29. Isa. 11. 6. Luk. 3. 5. SECT II. Arg. 4. Fourthly The Regeneration of God's People is Perpetual 1 Pet. 1. 2 3. 1 Ioh. 3.
with the Devil And art thou a Stander by and a Spectator of them but do'st not so much as put thy Hand to help art no wise Affected thy Bowels within thee not at all moved How Dis ingenuous is this Does it not argue either Ignorance or Ingratitude Ignorance in that thou hast not been so Tried thy self and therefore knowest not how to Pity others Ingratitude in that it was once thy own Case but thou hast forgotten it or at leastwise would if thou couldst and therefore takest not Notice of Souls thus Tempted Tried Afflicted I shall only add this I am verily perswaded there is as little Compassion shewed to Weak Desponding Tempted and Oppressed Believers as ever if not less The Consideration whereof I must needs tell you that are my Hearers this Day grieves me as much as any thing and puts me much upon Prayer untó God That he would be pleased to continue my Condoleing Heart towards the Tempted which through Grace I can say is much Yet still I would rather have it Increased than Diminished SECT V. Fifthly and Lastly Those whom God has done much for should be much in doing for others by Praying with and for others Although God will have but One Intercessor in Heaven yet he requireth Many on Earth Here we may yea we must be Trading one with another viz. Prayers for Prayers Ministers with People and People with their Ministers and one Saint with another Oh! What a Trade did Paul Drive this way I have sometimes thought what a Catalogue of Churches and Saints he had to Commend to God in his Dayly Prayers How many Churches did he usually Pray for He saith to the Church of Rome in these Words God is my Witness That without Ceasing I make mention of you always in my Prayers The like for the Church at Ephesus I cease not to give Thanks for you making mention of you in my Prayers So for the Church at Philippy I remember you alwayes in every Prayer of mine for you all making Request with Ioy. So the Church at Thessalonica We give Thanks to God alwayes for you all making mention of you in our Prayers Remembring without ceasing your Work of Faith Labor of Love and Patience of Hope in our Lord Jesus Christ. And doubtless had he Written Epistles to all other Churches we should have heard of his Prayers for them Neither did he Pray only for Churches but also for several Saints in Particular For he saith That he Prayed for Timothy Night and Day that is Morning and Evening the Whole put for the Part. And as for Philemon he saith That he made mention of him alwayes in his Prayers To conclude The least we can do for one another is to be Earnest at the Throne of Grace CHAP. XXIV A Brief Application of the Point SECT I. Use of Information THe First Use that this Doctrine affords us is a Use of Information If it be so That those whom God hath done much for should be much in doing for others Then hence we may learn That such who are defective and wanting herein are Guilty of the Highest Ingratitude against God Wherefore O Man has God done so much for thee but that thou shouldst do something for Him And wherein canst thou better manifest a Doing much for Him than doing much for his Members Mercy calls for Duty Let some-thing be done by way of Retaliation though Retaliation in our strict and proper Sense cannot be made unto God To be Ungrateful for Mercy is like Absolom who as soon as David Kissed him and took him into Favour Plotted Treason against him Ingratitude puts an Accent upon Sin and makes it out of Measure Sinful If so be you cannot Lay your Selves out for the Good of Others what then do you in Testimony of Thankfulness to that God who has done so much for you O Ungrateful Worse than the very Beasts for they are wrought upon with Kindness Isa. 1. 3. This is dealing with God as we do with the Thames The Thames brings us in our Riches our Gold Silks Spices and we throw all our Filth into the Thames c. If Mercy be not a Load-Stone to Draw thee to Duty Iudgment shall Compel thee Methinks God's Goodness should be a Whet-Stone Do for others If thou askest me why the Reason is plain Because God has done for thee Therefore not to do any Good argues want of a Deep Sense and Impression of God's Signal Favours on us Beware therefore of going on any more in a Dissolute Course SECT II. Use of Caution Secondly By way of Caution Take heed of Persisting in this Cursed Sin of Ungratefulness Though God has been Patient for a great while yet the Lease of his Patience will at last be Run out Nothing so Cold as Lead yet nothing more Scalding when it is Melted The Sweetest Wine degenerates into the Sharpest Vinegar Nothing Blunter than Iron yet when Sharpened it hath an Edge that will cut Mortally Nothing Smoother than the Sea yet when stir'd into a Tempest nothing Rageth more Just so is it with the Patience and Goodness of God What Sweeter than the same Yet the Abuse of them turns them to Fury and sore Wrath. SECT III. Use of Comfort Thirdly By way of Comfort to such that do Testify their Thankfulness to God for his Bounties in being Useful in their Places and Generation You do but Oblige God to do more for you And without doubt the more you do for God the more God will do for you If God heaps the Coals of his Mercy upon the Heads of his Enemies What then would he do for you that should walk Thankfully As we commonly do follow them with our Compensations that are most * Thankful So God doth vouchsafe his Benefits most where he thinks they may be Acknowledged And as we will not bestow our Alms on a Mendicant that can neither Cringe nor Bow So God will not bestow his Favours on any but what shall Worship Him and give Thanks unto him If therefore our Lives be singularly Convincing and Converting Exemplary and Gratulatory you will thereby the more attract Divine Indulgence unto you Therefore Who would not but be Comforted with this namely That if any express their Thankfulness unto God by Usefulness in their Places they shall not be Guilty of that Monstrous Word INGRATITUDE But not only so They who manifest their Thankfulness shall more infinitely oblige God unto them for the Future Finally God will Reward them according to their Works SECT IV. Use of Counsel Fourthly Be Exhorted unto Thankfulness and Acknowledgement of the manifold Mercies of God Has the All-Merciful God been Merciful to thee Express then thy Thankfulness for the same in being Merciful unto others Has the Gracious God done much for thee Express then thy Thankfulness unto Him by doing much for others Motives here-unto are these and pray observe them Motive 1. First 'T is Equity
would People but consider this Mercy and Goodness Bounty and Compassion would Flourish more than they do There would not be I say so many Cubboards Empty Purses Moneyless and Wounds not Cured or Bound up Motive 2. Secondly Consider That the Eyes of God of Christ of Angels of Devils of Sinners of Saints of Good and Bad are alwayes upon you Therefore let this Motive above all the rest be as a Spur to all Vertue and a Whet Stone to all Duty God takes Notice of all thy Actions Thy Tears in Secret he Bottles up thy Prayers in Secret he Registers and what thou givest to Pious Uses he writes down in thy Memorandum Book The Good Angels and Saints Honour thee for this The Devil and his Children see hereby thy Faithfulness to God-ward and thy Goodness to Man-ward Motive 3. Thirdly I know not of a Better than this whereby to induce you unto a Publick Spirit viz. You shall have your Reward If there be Degrees of Torments in Hell then doubtless there are Degrees of â—…lory in Heaven And whose Glory shall be Multiplied but such that have done most Good when they were on Earth All the Seeds of Liberality that you Sow on Earth shall turn to a Fruitful Crop in Heaven You shall be paid with Overplus For a VVedg of Gold which you have parted with you shall have a VVeight of Glory For a Cup of Cold Water you shall have Rivers of Pleasure The End of the Salve for Soul-Sores together with the Duty of Such whom God has dealt Bountifully with FINIS SEVERAL SERMONS Preached upon Sacramental OCCASIONS By THOMAS POWEL Minister of the GOSPEL LONDON Printed by T. Milbourn for Benjamin Harris at the Stationers-Arms in Sweetings-Rents near the Royal-Exchange in Cornhil 1679. SERMON I. PSAL. 42. Vers. 1. As the Hart Panteth after the Water-Brooks so Panteth my Soul after Thee O God Introduction THE Author of this Psalm was David is Concluded on all Hands as well as other Psalms of the like Nature which have not his Inscription upon them Penned by him at some sad Time and in some sad Condition viz. His Exilement from Home and the House of God upon the Occasion of Saul's Persecution who Pursued him from Place to Place and followed him as a Patridge upon the Mountains as himself Expresses it 1 Sam. 26. 20. In the VVords of my Text the Prophet David intimateth his Ardent Affections towards God Illustrating the same by a Similitude of the Hart towards the Rivers of Water Wherein as in all other Similitudes besides there are Two Parts considerable The Proposition and the Reddition The Proposition we have in these VVords As the Hart Panteth after the Water-Brooks Now there is a Double Thirst in the Hart after the Water-Brooks The One is Natural arising from its Temper and Constitution and the Other is Occasional proceeding from the Different Case and Condition in which it is And even so it is in a Christian. The Reddition we have in these VVords My Soul Panteth c. In the Hebrew it is Brayeth More-over The Strength of the Psalmist's Desire is Exprest by another VVord in the Verse following the Text THIRSTETH We have here Represented by David the true Temper Frame and Character of a Christian Soul VVhat David sayes of Himself for his own Particular is true of all Believers in General The Doctrine from the VVords is this Doctrine The Soul of a Christian vehemently desires God In the Opening and Prosecution whereof Three Things will fall under our Consideration 1. The Object of a Christian's Desire and that is God 2. The Subject of a Christian's Desire and that is the Soul 3. The Exercise or Activity of a Christian's Desire and that is Pantâ—…h after First The Object of a Christian's Desire and that is God Himself Thee O God Other Texts of Scripture there are that fully declares this Psal. 84. 2. 86. 4. A Christian's Desire is 1. After God Chiefly 2. After God Simply First A Christian's Desire is after God Chiefly The Main and Principal Thing that he desires is God An Interest in God Union and Communion with ‖ God A Circle cannot fill a Triangle The whole World cannot fill the Heart of Man Nothing but God can satisfy the Desire of a Christian. God only is the Proper and most Adequate Object of it Nothing but the Water-Brooks can Satisfy the Thirsty Hart Nothing but Enjoyment and Fruition of God can Refresh the Gracious Soul whaâ—…ever comes short of this is Condeâ—…ned Whom have I in Heaven but Thee and there is none upon Earth that 〈◊〉 desire besides Thee Psal. 73. 25. These two Places Heaven and Earth do take in the whole Compass and Latitude of Things Desirable but Nothing in any of them less than God will content a Christian God chiefly Nothing but God and only God doth the Gracious Soul desire Nothing but God in the Ordinances and Nothing but God in the Creatures First Nothing but God in the Ordinances as Prayer Hearing and Receiving First T is God in Prayer that the Gracious Soul only desires He reckons Prayer not Prayer unless he meâ—…ts with God Therefore he Prayes that he might Converse with God Speak to God and Rest in God Vision of God Communion with God and Supplies from God is the End of Prayer No Climbing up to Heaven but by this Iacob's Ladder Secondly T is God in lest God in Judgment should say Sleep on If a Judg give a Charge all Listen if a King Speaks all give Attention When Samuel knew it was the Lord that spake to him he lent an Ear 2 Sam. 3. 5. Speak Lord thy Servant Heareth If God does not Speak to a Soul in a Sermon it Profiteth nothing God must come down in and by the Word upon a Sinner or else the Word will be only as Seed upon Thorny and Stony Ground But if God goes along Powerfully with the Word then it is Effectual even unto the Salvation of the Soul Thirdly 'T is God at a Sacrament that the Gracious Soul only desires He comes not to a Sacrament to Feed upon Bread only but to Feed upon God in Christ. If God be Absent at such a Time his Stomach is lost and he cannot Eat because the Founder of the Feast is not there to Invite and Help him God's Presence is the Heaven of Heaven's and every Ordinance of Divine Institution is a Heaven to the Soul because of the Enjoyment of God in and thereby Therefore God and Christ is the Sweetness of an Ordinance Finally All the Ordinances without God and Christ are but Dead and Lifeless Things very Shadows Secondly Nothing but God in the Creatures satisfies a Gracious Heart God Sweetens a Husband a Wife a Child God in these it is that makes a Believer in Love with them All Outward Comforts are but Skin and Shell without Enjoyment of God All Things to a Christian without God is Nothing
〈◊〉 2. Iesus Christ did Bleed in the Garden Clodders of Blood came then from him Luke 22. 44. 3. Iesus Christ did Bleed when he was Fastned and Nailed to the Cross Then Streams of Blood came from him Luke 23. Iohn the Beloved Disciple was an Eye-witness of the Streaming out of Christ's Blood as he stood by Christ's Cross uttering these Words O Gates of Heaven O Windows of Paradise O Palace of Refuge O Tower of Strength O Sanctuary of the Just O Flourishing Bed of the Spouse of Solomon Methinks I see Water and Blood running out of his Side more Freshly than these Golden Streams which ran out of the Garden of Eden and Watered the whole World Thirdly For whose Sake viz. For us Now this For us must be understood Exclusively Not the World Inclusively That Part of the World which are Elected and that in time are Effectually Called For us i. e. We that were Dead in Trespass and Sin as well as others Secondly Proof of the Point That Iesus Christ was Baptized in Blood Willingly and Desirously much has been spoken of this in the Fore-going SERMON I would not therefore swell when there is no need Vide Page 384. APPLICATION Use 1. Of Information Branch 1. HEnce learn the Love of our Lord Iesus What a Transcendant Love it is For it has brought him through a Sea of Wrath a Sea of Sin and a Sea of Blood to make us a Peculiar People unto himself Our Saviour's Baptism of Blood Evidenceth the Greatness of his Love towards us That shews how Pure and how Excellent it is O the Heights Depths Breadths and Lengths of the Love of God in Christ My Line is too Short to found this Bottom Finally This Love is a Surpassing Love that which Excelleth all Loves whatsoever Branch 2. Hence learn the Believers Duty Was Iesus Christ Baptized in Blood for You Then be you willing to be Baptized for him He did not Fear Men but Endured the Cross and Despised the Shame He bear'd the Wrath of God for us let us therefore be willing to bear the Wrath of Men for him This is but Lex talionis Branch 3. Hence learn the Believers Priviledges VVas Iesus Christ Baptized in Blood for you Three great Priviledges Result there-from First The Dominion of Sin is taken away Rom. 6. 14. For Sin shall not have Dominion over you For ye are not under the Law but under Grace Though Iesus Christ as yet has not Freed Believers from the Presence of Sin yet he has Freed Believers from the Dominion of Sin and the Reigning Power of it in their Souls And ere long he will quite Free them also from the Presence of Sin Secondly The Sting of Death is taken away 1 Cor. 15. 55. O Death where is thy Sting Christ by Dying has Over-come Death And therefore Believers need not fear it though it has a Grim Visage and a Ghastly Looks Iesus Christ has Knock'd out the Teeth of this Lion Finally Christ's Baptism of Blood makes the Pale Face of Death look Ruddy and Pleasant Thirdly The Door of Heaven is opened Christ's Bloody Baptism is the Key that Unlocks it Sin has shut up the Open Way to Heaven but Christ's Blood has Unlocked it Use 2. Of Exhortation SEcondly Let Unbelievers get into Christ that his Baptism of Blood may avail them For if they have not Union with Christ what-ever then Christ has done or suffered signifies not any thing to them SERMON IV. MATH 10. Vers. 16. Be ye therefore VVise as Serpents and Harmless as Doves THE Words are an Inference from what Immediately goes before Behold I send you forth as Sheep in the mid'st of Wolves Be ye therefore Wise as Serpents and Harmless as Doves Be Wise lest ye be Circumvented by others and Harmless lest ye Hurt others is the Sense of all Expositors on the Place Christian Religion is a Compound of these two viz. The Serpent's Wisdom and the Dove's Simplicity The Serpent without the Dove is too Mischievous and the Dove without the Serpent is too Silly Christ sends us here to the School of Nature that we may Learn Be ye therefore Wise as Serpents c. The Text consisteth of two Parts 1. A Precept which is double 2. A Pattern which is double 1. A Precept which is double and that is We must be Wise and Innocent 2. A Pattern which is double i. e. The Serpent and the Dove The Serpent for Wisdom and the Dove for Simplicity Be ye therefore Wise as Serpents c. From the Words resulteth two Points of Doctrine Doctrine 1. That we must not disdain to be Taught of the most Despicable and Contemptible of Creatures What more Contemptible than a Serpent VVhat more Despicable than a Dove Yet we are admonished to Learn of them Doctrine 2. That Wisdom and Simplicity must go together 'T is the First that I shall at this time handle viz. That we must not disdain to be Taught of the most Contemptible and Despicable of Creatures VVhat more Contemptible than a Serpent What more Despicable than a Dove Yet we are Admonished to Learn of them These Creatures viz. the Serpent and the Dove have Wisdom and Simplicity not for Themselves but for Us. The Iews must borrow Bracelets and Ear-rings even of the Egyptians So we may Receive some Good from wicked Men. Elias Refuseth not Meat though brought by a Raven The Herbalist looks not out of what Garden his Simples comes but what Saladine Power it hath Be ye therefore Wise as Serpents c. Let us therefore see what there is in the Serpent and Dove that is imitable First We will begin with the Serpent Now there is in the Serpent that which is imitable and not imitable But from both we may learn much Good The Wisdom of the Serpent shews it self in these Properties worthy of our imitation First The Serpent is a very quick-sighted Creature Whence it is that he is not so soon Entangled as other Creatures are viz. the Dove and the Sheep Herein should Christians answer the Serpent They should be quick-sighted and apprehensive of those Perils and Snares that attend them here below For while Believers are Pilgrims Satan can assail them The World below is a Place in which Nets every where is spread to catch the Souls of Men as so many Birds for Prey The Best of Christians had need be Quick-sighted like the Serpent because of Dangers and when they go they need to go on Tip-toe because of Nets spread abroad by that Fowler the Devil Secondly The Serpent will cast his Skin and so loseth his Deformity and Reneweth his Age. In this the Serpent also is very imitable unto us We must cast our Skin i. e. our Sins we must Abhor Leave and Eschew them For they do Deform us and make God and us at Variance Ezek. 18. 31. Cast away from you all your Transgressions whereby ye have Transgressed Sin doth run Parallel with a Disease
Divine * The Affections be the Pedes Animae the Feet of the Soul †Conscience is God's Preacher in the Bosom A thousand Witnesses for or against a Man A Heaven or Hell on Earth A great Friend or a great Enemy ‖ Praecepta docent Exempla movent * Faith Iustifies our Works and our Works Testify our Faith Job 31. 16. 21. Mercy even to the Bruit Creatures shall prolong our Dayes much more then Mercy unto Men. ‖ Prov. 11. 25. The Liberal Soul shall be made Fat †1 Kings 17. 16. Luk. 6. 36. * Da quod non potes retinere ut accipias quod non potes amittere †Dives denyed Lazarus a Crumb of Bread Dives was denyed a Drop of Water ‖ O that it might not be said of Christians now a-dayes as it was of an Emperor that had a Large Empire but a narrow scamy Heart Augustum imperium angustum animum ‖ There are Two sorts of Sacrifices Expiatory the Sacrifice of Christ's Blood and Gratulatory the Sacrifice of Alms. †Eleemosyna non est divitiarum dispendium sed ditescendi potius compendium quaestusque omnium uberrimus Giving Alms is not the way to Waste our Wealth but the Art of Thriving the most Compendious Course to come unto Riches * Terrena servando amittimus largiendo servamus Isidor Our Earthly Goods are lost by keeping and kept by giving away It is reported of Cyrus that he should say That by doing Good he hoarded up Riches for himself Blessed Mr. Bradford counted that Time lost wherein he did not some Good by his Tongue Pen or Purse ‖ Our Alms-Deeds shall be Rewarded with Permanent Blessings Quae stultitia est illic relinquere unde exiturus es illuc non praemittere quo iturus es Chrysost. in Matth. 6. †One of our Translations have Waters for Wet Faces signifying that Poor Men do oft-times Weep 1 Thess. 5. 14. * Chrstians should be like Christ and Mary the One alwayes Doing Good the Other was alwayes Receiving Good Mr. Hooks Saints Priviledges on Earth beyond those in Heaven Rom 1. 9. Ephes. 1. 16. 1 Thess. 1. 2 3. 2 Tim. 1. 3. Philem. v. 4. Hostis gratiae inimicâ—…salutis Bern. ‖ It was a Saying of Lycurgus Prodigiosa res esset beneficium non rependere Therefore among all the Laws he made he would not Establish against Ingratitude looking upon it as most Monstrous But this the Sinner is Guilty of †AElian * Ungrateful Sinners like Vultures draw Sickness from the Perfumes of God's Bounties †To be Unthankful where there is great reason to be Thankful is Folly in the Abstract ‖ The Word As notes Similitude not Equality Scriptural Examples Ecclesiastical Examples Act. and Mon. Clark's Examples * Shall we Love the Father not the Child Shall we Love the Head and not the Body Shall we Love the Mediator and not the Members ‖ Witness the Fire of London †God grants no Man a Patent for Riches Durante vita but Durante beneplacito as the Lawyers speak * Mr. Watson on the Beatitudes Pag. 217. †A Good Man once High but now Low told me That the Consideration of his doing Good to others when he was in Capacity was a great Comfort to him in his Poverty ‖ God sees what-ever we do for others What need we therefore care who else see us * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. †That Text which you have 〈◊〉 Heb. 6. 10. is an Excellent Text. The Words divided * As the Hinde or the Hart a Beast Thirsty by Nature and whose Thirst is Increased when she is Hunted The Hinde the Female is here meant as the Word annexed She Brayeth the Greek Article He Elaphos manifest And in Females the Passions are stronger than in Males Ainsworth in Loc. Deus est summum bonum Beatitudo formalis consistit in fruitione Beatitudinis objectivae Beatitudo autem objectiva est Deus quia est bonum perfectum satians appetitum †True Prayer is a Lifting up of the Mind and Soul to God Elevatio mentis ad Deum ‖ Constantine the Great when Hearing a Sermon would ever and anon start out of his Chair of State and Hearing that the Gracious Soul only desires Such an one comes not to Hear for the Sake of Man but for the Sake of God and of his Soul He knows 't is God that Speaks and not Man Such Persons cannot Sleep at a Sermon stand up for a while being Affected it may be Terrifyed with the Word in-so-much that his Courtiers were amazed because such a Posture did not become so High a Place Euseb. de Vit. Constant l. 3. c. 17. * To Feed upon an Ordinance without Christ is as Feeding upon the Dish instead of the Meat * Omnes Creaturae sine Deo non possunt esse sufficiens objectum Humanae beatitudinis Star de Beat Dis. Sect. 1. Solus Deus sine consortio ejus Creaturae est sufficiens objectum beatitudinis Lib. Sect. 2. The Soul that Princely Part of Man is only the Subject of such Noble Desires †Imbred in him as a Christian not Imbred in him as a Creature ‖ When a People do not prize the Word of God by the Worth of it they shall be brought then to prize the same by the Want of it * The Hart by Natural Instinct they say knoweth where the Serpent's Holes are He goeth to the Hole where he seeth and thinketh a Serpent is breatheth upon him until he is forced to come out of his Hole And then he setteth upon him and teareth him to pieces or els Eateth him up Franzius ‖ God can Look sowerly Chide bitterly and Strike heavily even when and where he Loves most â—…early †Heaven is a Place where the Bullets of Temptations shall noâ—… fly * Christ's Kingdom is not of this World therefore are they of his Kingdom hated because they are not of this VVorld Use of Exâ—…mination Signs of our Spiritual Thirst. ‖ Paul was Empty when he said In me there dwells no Good †The Spiritual Infant is not Born without its Pangs ‖ Quamdiu is such a Soul's Motto * There must be Cogent Endeavors as well as Vehement Desires Our Endeavors do Demonstrate the Reality of our Desires †i. e. In Publick Ordinances Brightman in Loc. * Dying is the highest Decree of Love that can be ‖ The Property of the Creature is to Abhor nothing so much as Death and to Desire nothâ—…ng so much as Life †Life is Short yet Sweet Eurip * It has been the Lot of God's Children in all Ages to have Things Fathered on them that they have been Clear from Surius the Jesuite reported of Luther That he Learned his Divinity of the Devil and that he died Drunk But Melancthon who Wrote his Life tells us That he died Piously and made a very Good Prayer before his Death ‖ Naturalists observe of it Swine and other Creatures are unwilling to be Caught when they are about being Slain they will make such an Hideous Noise as can scarcely be endured †Sheep are often troubled with Weak Infirm Heads having nothing of Craft and Subtilty in them * Temerity is a Grace implanted in the Hearts of God's Children †Sheep commonly are together ‖ Believers are oft-times Wandring Sheep †The Sheep is not so Strong as the Lion so Subtil as the Fox or so Swift as the Deer as that it is the most Unarmed of all Creatures ‖ A Weak Christian and a Strong Christ says one can do Mighty Things * Observe how some Creatures are made to Labour as Horses and Camels some only for Food as Hogs some for both as Oxen some for Safety as Dogs †All Ungodly Men are Bears and Swine though not in Physicks yet in Morals ‖ Christ died Innocently * Christ died Freely Voluntarily †That Eternity should be Born That he who Rules the Stars should Suck the Breasts That he who Thundered in the Clouds should Cry in a Cradle ‖ Who can Draw out Christ's Love to the Life Qui habet Christum habet habentem omnia Oportet me multa pati tandem trucidari ut sanguine meo perfundar †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quomodo coarctor a Metaphor taken from such Narrow Places where by meeting with an Enemy we are put to it by reason of the Enemy and by reason that we cannot find out any other Passage * Our Lives Condemn us but the Name of Jesus will Save us ‖ We are Christians because we have Union with Christ. †The Church is a Mystical Body the Head whereof is Christ. * The Soul is the Life of the Body Christ is the Life of the Soul ‖ Christ will Plead for Believers as the Advocate doth for his Clients †1. Baptismus Fluminis 2. Flaminis 3. Sanguinis * Christ was Baptiz'd in Water but once yet he was Baptiz'd in Blood divers times Ephes. 2. vers 1. ‖ The Greatest Logician Rhetorician in the World the Greatest Oracle and Orator in the World the Greatest Cicero Demosthenes in the World cannot set out Christ's Love to the Life †If Christ Loved us with a Love stronger than Death we should then Love him with a Love stronger than Life * Sin the Tyrant is Conquered The Text Divided ‖ The Properties of the Wise Serpent †Memento Mortis tuae non peccabis Cypr. ‖ Totum corpus in orbem circum voluit ut caput occultet * Simplex est animal felle caret Bish. Lake †Husbandry Spiritualized ‖ Caryl in Loc.