â—hough Satan doth in Chains of Darkness ly â—et hath he pow'r on Earth mens Soules to buy â—ut that's but limited for here you see â—im foyl'd God my Gratious God to bee THE YOUNG MANâ— Conflict with and Victory over The Deviâ— by FAITH OR A True and Perfect Relation of the Experiences 〈◊〉 T. P. begun in the 15th and continued till tâ—â— 17th Year of his Age who upon his first Coâ—victions having an earnest desire to serve Chriâ—â— in the Work of the Ministry was much tempteâ— to make a Contract with Satan who often appeared visibly and made Eminency in Learning thâ— grand Bait to catch his Soul but by an Omnipâ—tent Hand was Prevented from that Agreement Pubâ—ished for the Benefit of such who have bin or shall 〈◊〉 tempted in the like manner And Composed by way of Dialogue between four Interlocutors Viz. Evangelus a Minister of the Gospel Paulus a young Convert Demas an Apostate Apollion the Dâ—vil By T. P. MIC 7.8 Rejoyce not against me O mine enemy whâ—â—â—â— fall I shall arise when I sit in darkness the Lord shall 〈◊〉 a â—ight unto me LONDON Printed for Iohn Hancock Sen. Iun. at 〈◊〉 three Bibles in Popes Head Alley in Cornhill 16â—â— To that little Flock in and about the County of Hartford the Author sends Greeting SIRS WHEN I take a View of the Wonderfulness of Gods Providence in bringing me first among you together with those Bonds of Love by which I am held so fast that it is my quotidian and daily study how I may be further capacitated to serve you and the Church of my Lord Iesus Verily I must confess you are the People that have all my thoughts And besides this you are those who have the greatest interest in my Prayers Others have some of my heart but next to God you have all my heart I have heard much of the love of a Minister to his People as that I could scarce give credit unto it but I do now believe it because Experience has taught me so though that by which I am obliged unto you is not the same as with a Minister and his People it being only a sincere Love begotten by my frequent painful and laborious Preaching unto you without any further charge and yet notwithstanding how do I love you and pray for your happiness in this World and the World to come I can't endure to think of your damnation no not any of you I am sick at the heart many times through fear lest I should rise up in judgement against some of you because there are those amongst you that seem to takeiittle notice of God Christ and their immortal souls though through grace all of you are not molested with the Contagion of this Distemper which is so Epidemical not only in foreign Places but likewise in our English Island as that it doth many times occasion Floods of Tears to run down from the eyes of Gods precious Servants who as so many Lots do bewail the iniquities of this Land Sirs I have thought good to reach you with my Pen when my Tongue cannot and hence it is that I dedicate this unto you in part though it is possible I could have found out many others whose Names I might affix in the Frontispiece of this Book only my Love is most endeared to you and wherefore do you think it is that I should concern my self so much with you would you know take then these few Reasons First because God made me not altogether for my self but for you and others we were not made for our selves and therefore we act most like beasts when we only minde our selves and not others who are our Kinsfolk according to Creation but when that goodness that is in us is so diffusive as that it leads us forth to succour those who srand in need of our help then we act as our selves and like rational creatures it is God that created me and why did he create me but that I should serve him and in what better way can I do it then in the first place to seek my own salvation and after that the salvation of you and others But Secondly the End of my Creation is not all by which I am induced to concern my self thus with you but likewise the End of my Redemption requires me so to do I you and all of us were no sooner created but we fell from God and through Adherence to the Devil lost that glorious Image which he had invested us with and thereby forfeited the favour of God and so became the Children of Wrath but now Iesus Christ that immaculate and spotless Lamb of God who knew no sin became sin for us by assuming the humane nature and taking upon him the guilt of all our transgressions Isa. 53.6 How then can I you or any of us be slothful in Gods service when he hath done so much for all of us as he hath done May we not say as Bernard did concerning Christ Thou hast loved me Oh Lord more then thy self And now the End wherefore Christ did all this was that we might be restored to Gods Image again and to serve him in all manner of holiness And in no better way can I do this then in looking after my own soul and the souls of others Thirdly the End of my Redemption doth not only require me thus to concern my self with you but likewise the End of my Sanctification I am sanctified as I hope and am washed with the water of Regeneration Now it is the duty of those who are sanctified to lead other in the way to Sanctification and obedience of the Spirit This our Saviour lays down as a Rule to Peter That when he was converted he should strengthen his Brethren But Fourthly the very End of my Ministry requires me to have a diligent care of your souls 'T is a duty of us who are Preachers of the Gospel to pity and look after poor souls that are in their blood and God yea Angels and my own Conscience do bear me witness how I pity your souls and that I could go hundreds of Miles barefoot â—o do any of you good though never so mean in life and descent I was devoted from the Womb to the Ministry and now when I come forth unto it shall I not in any wise answer the end thereof the Lord forbid Fifthly and lastly not onely the End of my Creation Redemption Sanctification and Ministry but likewise the end of my Preservation doth thus oblige me to you Hath God done for me what he hath done and shall I not to the utmost do what I can for him Hath he wrought such deliverances for me and shall I be slack and negligent in his service far be it from me and all those who have experienced the like that I have And hath he moreover kept me hitherto and must I not seek his glory to such perverse walking the Lord put an end Many other Obligations
thy Holy Spirit against Heaven and in thy sight and we are not worthy to be called thy children and therefore most iustly mayst thou pour down thy displeasure upon us and empty the Vials of thy wrath upon us and ours it is mercy nay infinite mercy and free grace that we are this side of Hell and the Grave but much more that we have an opportunity to plead with thee how many are there in Hell that would give ten thousand worlds for what we enjoy and have We bless thee O Lord for Iesus Christ by whose blood these Mercies were Purchased and the Priviledges which we now enjoy receive him for us and accept us in him magnifie thy grace in and through him towards us by pardoning our sins remiting our transgressions sanctifying our nature washing our souls in the water of Regeneration and by evidencing thy favour unto us under all our cloudy and gloomy dispensations and this is that O God which we are come about at this time it is the Sun-shine of thy countenance and strength against our adversary the Devil Behold O Lord thy servant before thee that is molested by Satan and burried with his temptations Behold O Lord the enemies which he hath to wrestle with how are they increased both from without and from within increase his faith that his spiritual existence may be sustein'd let him not perish in his distress and warfare for want of thy assistance seeing O God that we sue not to thee for any terrene or earthly enjoyments but for grace that we may through strength received therefrom be enabled to repel and quench all the fiery darts of the evil one and therefore for the sake of thy Son Iesus hear us and strengthen thy servant whereby he may now at â—ist conquer Satan who has so much â—â—deavored to overthrow him Apâ—ear for him O blessed Iesus unto â—hom all Power is given in Heaven â—nd in Earth and being tempted â—nowest how to succour those that be â—empted And with us sweet Father â—e mindful of all thine throughout the â—hole World Bless thy Church and Ziâ—n bring home Iews and Gentiles and â—ll that belong unto the Election of thy â—race Give unto thy Son the Heaâ—hens for his inheritance and the utâ—ermost Parts of the Earth for his Possessions O Lord keep up England â—rom falling from thee let it not languish nor decay in Godliness and let â—ot wantonness under the means of â—race procure any want of grace thou â—ast divided us bring us together again And thou who art a God of Order O settle Order in thy Church â—â—d Vnity among thy Saints Let â—uch as do erre out of ignorance learn â—nowledge and such as have sinn'd against knowledge finde repentance Enduâ— the Magistrates with the knowledge of thy Spirit of Grace and Wisdom as well as with Power that wâ— may live a peaceable and quiet life under them in all godliness and honesty O let thy Ministers be cloathed with holiness write it on their Breasts give them the Urim and Thummim and let them shine by holiness of life as well as by doctrine and Crown all their labours with a Garland of Souls Remove not O Father thy Candlestick from us for our unworthiness of it and unthankfulness for it but pardon our unproâ—â—ableness under it and teach us to profit more and more And now O Lord comfort thy afflicted Servant before thee stand by him and be his Help and all this we beg in the Name and for the sake of Iesus Christ to whom with thy self and ever blessed Spirit of Grace enable us to ascribe as is most due all Power Praise Glory and sincere obedience from us and all thine now henceforth and for evermore Amen Well I 'le detain you no longer only take this from me Do not give place to the Devil Reader Take notice that this poor young â—onvert having taken his leave of this â—recious Minister doth in his return â—omewards meet with a cursed inâ—rument of the Devil being one Deâ—as by name a sad Apostate who â—â—swades him to throw off Religion â—nd to turn Atheist that is nothing at â—ll of which this ensuing Dialogue â—ill give a further account Demas How now why do you look somelanâ—holy no doubt but you have been with â—ome Phanatick Priest or another your â—ountenance is so dreadful Paulus I blame your folly for he whom â— have been with let him go under what notion soever is a holy man and has been one of great use to me Demas I sware you talk more like a mad â—an than any body else I tell â—ou if you believe all what they say you 'll be distracted if you are not already Paulus Whether I am distracted or no I matter not for take notice I must observe what they say unto me because it concerns what I am to do for God and for my own soul Demas Why doest thou think there is a God Paulus Yes as firmly as I do believe the Sun to be in Firmament on Noon-dayes Demas Doest thee I hope then before I shall have done with you to make you of the same opinion as I am Paulus What opinion I pray are you of Demas What opinion am I of why I am of such an opinion as that I can produce you one whom I 'le affirm to be God Omnipotent Omnipresent Omâ—iscient and more just then the God â—hom you serve for I shall tell you I have been of the same opinion with your â—elf and have believed on the same God â—hich you believe but now I am of anâ—ther mind and I question not but that â— shall make you of the same also if you â—e but ruled by me Paulus Pray what is he Demas A sober Gentleman Paulus Will he do one no hurt Demas No he will not hurt you for he is a harmless Gentleman you may see him if you please Paulus Pray then bring him and let me see him Demas Rather than that I would have you come to my House about ten a Clock toâ— morrow morning and then we may talk together without any interruption You know where I live Paulus Well then I le be sure to come if I am in health Demas Be sure you do not fail me Reader Now followeth another Conference between Evangelus a Minister of thâ— Gospel and Paulus the young Convert who endeavours to hinder him from going but cannot Evangelus So So I see I am forc'd to visit you before you will visit me Paulus Truly Sir I can't help it for I have been so out of order both in soul and body since I saw you last aâ— that I am not fit to keep any body Company Evangelus Why did you not send for me all this while if you had I should have come for I doubt you have had no company since I have been with you Paulus Yes Sir I have had some Company with me Evangelus What company I pray good company
Body must be in a thousand Places at once and now what say you unto all this Paulus I see now as you say that this opinion is oppugnant unto Scripture Reason and our three senses viz. Seeing Smelling and Tasting I wish with all my heart that I could stay a little longer with you for the benefit which I have received from you is unconceivable but I am sent for an Errand and therefore cannot yet if you please to inform me where you dwell and what is your name I shall thereby be much obliged unto you Evangelus That you shall my friend I dwell in such and such a place my name is so and so READER AS Concerning this young man being so willing to defer his Repentance unto an old Age was the main Suggestion which did keep him off from Closing with Jesus Christ of whom is shadowes in this Dialogue and signified by Paulus together with his beleeving that God was more glorified by an old Convert than by a young one but when you come to understand how God dealt with this young man in bringing him off from all those letts and Impediments by which he was kept from Closing with Christ you will admire it being in form following This young Man as aforesaid being much molested with Temptations of that kinde One day above the rest a Small-coal man going along the streets did measure some thereof unto a Customer who having no sooner done it but he immâ—â—â—â—tely fell down dead although he was as well as I am now at this present writing which being noised abroad and many coming to see him he made one who seeing him to lie dead on the ground was amazed especially when he understood the suddenness thereof Thus after a little Contemplation upon him he goes home falling down upon his knees saying to God Lord have mercy upon me and this was all he could say for an hour together somtimes it was Lord have mercy upon me a sinner and pardon my sins thus continuing for the space of many weeks despairing of Gods mercy to his soul and being also convinced of his former ignorance he is now glad to receive good Counsel from any body his minde and will being changed makes him to believe that there is salvation only in Christ and looks now upon all his duties as a Pauls indeed accounting them but dross and dung compar'd with our Lord Christ. But one day more than the rest praying to God does earnestly beg of him for a pardon of all his sins Thus Expostulating with God for the attainment thereof Lord saith he Thou hast given a Pardon unto some and why not unto me what way and course therefore may I take for the obtainment of the same and immediately at his request after the performance of duty the Lord was pleased to give in this Text of Scripture Isa. 55.7 Let the wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon from hence he gathers hopes of Gods mercy unto his soul but in temptations his hopes vanished away again as to those other Scriptures which the Lord was pleased to hanâ— forth unto him for his stay and comfort in his journey to the heavenlâ— Ierusalem is conteined in the ensuinâ— Dialogue And observe what now treateth oâ— him is about his converted estate being the second Part. The End of the First Part. The Second Part being YOUTH in his unconverted state AEtatis suae 16. Evangelus WELL met Friend how is it with you now Paulus Now I wonder at my self how â—â—norant I have bin and especially â—f my being so unconcern'd with my 〈◊〉 estate as I have Evangelus Yea Friend when God is pleased to 〈◊〉 a sinner a sight of his fearful 〈◊〉 out of Christ he is startled and 〈◊〉 amazed at the consideration of 〈◊〉 former security therein Paulus I have found it so blessed be God 〈◊〉 you Evangelus And blessed be God also for that â—rovidence which brought us then to gather and which now has vouchsafed another like opportunity wherein we may confer about the things of another world how therefore my friend haâ— God dealt with you since I last parted from you Paulus God I hope has blessed what then you said unto me the verity of which has bin set home by a speciaâ— and extraordinary Act of Providence Evangelus What kinde of Providence I pray friend has been exercised towards you since I last saw you Paulus That Sir which the Lord was pleased to hand forth unto me by you your self in answer unto those two suggestions wherewith I was heretofore troubled has bin seconded by the sudden death of a poor Small-coal-man Evangelus How I pray Paulus He was going along the streets who was measuring of a few Smallâ—oal to one of his Customers did â—â—mediatâ—ly fall down dead alâ—hough he was as well as now you â—nd I are in body that the sight of â—is dâ—ath together with the suddenâ—ess thereof did startle me and shewâ—d thâ— vanity of protracting and deâ—erring time and repentance as I â—id Evangelus Oh! Glory unto the Father Son and Holy Ghost be ascribed for ever Oh â—ow is your heart affected with this Paulus I am so unsatisfiâ—d in minde as that does render me very incapable â—f performing any service unto God Evangelus Be sure you give not present Enterâ—ainment unto any thing suggested â—ithout special examination what is 〈◊〉 therefore in which you are unsaâ—â—sfied Paulus In Gods mercies Evangelus How so for when you knew nothingâ— you could then render unto me Godâ— mercy as grounds sufficient on whicâ— you built your hopes of salvationâ— Then my friend you had no cause sâ— to to do but now you have I darâ— say Paulus I do suppose it is all one for thatâ— inform me I pray you then how I may come to obtain Gods favour and grace for I find as once you tolâ— me that I have lost it in Adam Evangelus Friend as Gods favour was lost in Adam so it is found in Chriâ—t seeâ— therefore the favour of God iâ— anâ— through Christ. Paulus I must first come to Christ and receive him before I can make use of him to reconcile me unto God wheras my faith is weak and will not as yet lead me unto him Evangelus Does that faith which thou hast assent to Gods Essence and that he is a Rewarder of them that diligently seek him Paulus Yea I think it does so if my heart deceives me not Evangelus Well if so then you have that which will commend you to Iesus Christ and not only commend you unâ—o him but likewise that which will â—nable you to receive him see Heb. 6.1 For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him Paulus God will I see make use of you to do my soul
you not know that God is a Spirit John 4.24 Paulus I do believe God is a Spirit Apollyon Why do you then contend with mâ— any further who am so fully God as have declared unto you Paulus Did you create the Heavens and thâ— Earth and all thing contained therâ— in Apollyon Yea and you too Paulus Lord have mercy upon me Apollyon Nay him whom thou thinkest to be God I made Paulus Pardon me then blessed God that I have offered to conâ—end thus with thee â—als by I pray my â—alapert audacious â—nd rustical carriage â—owards thee for I see now I am â—ike the woman of Samaria who through ignorance ascribed the title of Sir ship unto him that was King over Heaven and Earth even as I have done towards thee Apollyon I pardon thee because what thou hast done has been through ignorance Paulus Yea good Lord that it was Apollyon Well time doth call me away for indeed I have many souls to look after therefore I must leave you only desiring you to remember those three things once Propos'd viz. 1. The denying of God which once you serv'd 2. The abstaining from those Ministers which once you frequented 3. The believing what I have said and shall furthermore say unto you Paulus With all my heart good Lord. Apollyon Farewel ther to-morrow-morning I 'le come and see you again Paulus Oh my Lord go not away so sooâ— from me Apollyon It matters not as long as I shall come so quickly unto you again Paulus Then farewel my Lord. Reader Take notice that when the Devil had parted from this Youth Demas the day after comes according to promiss But Apollyon is not with him from whence we may gather thus much It is impossible for the Devil to keep his promiss in regard that he is the father of lyes and lyers The end wherefore Demas came you will understand by the ensuing discourse Demas How do you my friend Paulus As well as any damned creature can do but where is my Lord. Demas He could not come through excessive want of him at another place but why doest thou say thou art damned for if so then thou art irrecoverable which if thou wert Apollyon would not undertake to do any thing for you neither should I have brought him to you Paulus I believe you good Sir and therefore do desire to bless God for you because you brought me acquainted with him Demas Alas I have tried all ways but could finde no rest till I met with him and so it will be with thee Paulus Ha how may one be deceived for I thought that I was in the right way and worship'd the true God but it seemes it is otherwise do you think therefore your God will receive me after I have been serving a strange God Demas Yes yes I 'le warrant that Paulus When will he come to me then Demas Tomorrow morning precisely at five of the Clock I came therefore as desired by him to inform you of it and likewise from my self to advise you of several things Paulus Speak on and well come Demas First be sure you do remember and â—eâ—r in minde what Apollyon said unto you last Now that which I have from my self unto you is this Whatsoever my Lord shall require of you condescend unto it immediately therefore if he should require your self give up your self unto him by a free Resignation of spirit withâ—ut any doubting for if you should in the juncture of time that he requires any thing of you seem to refuse he then departs from you totally and finally This I know because through fear I had like to have given him occasion my self and hence it is that I caution you Paulus The Lord your Master treble it into your bosome for what you have done unto me Demas Nay my Work is wages Paulus I Question not but it is Demas Well I must bid you adieu Paulus And you also but be sure yoâ— bring my Lord with you Demas Don't question that Reader When this young Convert had departed from his two supposed friends and from one especially he walks abroad and in his return homewards finds a letter directed unto him by that Choice Minister of Jesus Christ from whom he had abstein'd so long and by whom he could not be found through obligation unto a Promise The Letter is as followeth To the Beloved of my Soul T.P. My Son FOR so I may call thee because in the Lord Iesus I begot thee in whose Name I command attention unto the affectionate Exhortations of your distressed father who through thy disobedience unto God has almost brought his hoary head with sorrow unto the Grave and for which cause I have made my tears my meat and drink day and night ever since I saw thee last Ah Child thou art gone which vexeâ— me sore but the consideration of thy being gone from God vexes me sorest of all how happy wouldest thou make me if I could but see thy face before I go from hence and be seen no more I long to understand thy Conflicts as once I did that I might thereby administer something of comfort and advice in a more sympathizing and condoling manner then ever The thoughts of thy groans pierces me to the heart but the thoughts of thy trials and temptations doth so oppress my spirits as that I know not what to do Art thou not therefore blame-worthy to carry thy self in such an occult and secret manner as thou doest fall down I beseech you through the sense thereof think not of being freed from Satan while thou art such a friend unto him in keeping of his counsel The Devil is a subtile enemy adhere not to him believe him noâ— and give no credit unto any of his suggestions to be ruined is sad but to be instrumental to thy own ruine is more sad Something of the Devils wiles thoa hast already sâ—â—n O therefore let such an Experiment anticipate all his other designes from having effect keep off from him have nothing to do with him for there is nothing but malice and evil in all his designes I hear you make a strict Inquisition after Satan I pray wherefore is it Have you a minde to lose your soul Are you in love with your own damnation Is the loss of Heaven and the Enjoyment of God nothing Will the Devil ve a better friend to you then God Will the Flames of Hell be as sweet as a Bed of Roses Will weeping in the Labyrinth of eternal misery be more pleasant then the singing Hallâ—lujahs in the glorious Heavens which is best to be chosen misery or felicity Iudg you which would you chuse to sit at Gods right Hand or his Left why I tell you if you combine with the Devil you will then take Gods greâ—test Enemies part and thereby will lose all those perpetual heavenly and celestial Ioys Promised and Prepared for Gods Elect. If thou believest and
nec aâ— nos tentendos accedere alios vero Diabolos alternis vicibus huc 〈◊〉 ferno ad animos hominum cruciandos vel deduce 〈◊〉 ad infernum venirâ— qui â—liis sucâ—edentibus ipsis 〈◊〉 tantur in infernum Angeli sic â—oâ—is excâ—nt ut inâ—â—rnis contemplaâ—ionis gaudils non priventur Greg. Tres vitales Spiritus câ—eâ—it Omnipotens unum qui carne non tegitur alium qui carne tegiâ—ur sed non cum carne moritur alium qui carne te giâ—uâ— cum carne moritur Primus Angelorum â—ecundus Hominum tertius Brutorum est Alsâ—ed Prov. 8. John 10 30. Ego Pater sumus unum Christ is equal with the Father according to his Divine Nature but inferiour according to his Humane The Phiâ—osophers 〈◊〉 this Maxime Ex â—ihilâ—â—â—hil fit Oâ—id Metaph. After thâ— old Chaos was brought into formâ— the Poets did feign That the World was divided into four Ages The first was the Golden Age the second was the Silver Age the third the braâ—en Age and the fourth the irâ—â— Age The four Ages whereof by Perdicâ—â—â— is compared to the four Seasons of the Year the first resembling the Spring time the second Summer the third Autumn the fourth Winter Munâ—us magnuâ— homo homo parvus mundus esse dicitur Mundus est Speculum Aâ—ributorum Deâ— When we receive any benefit from God we should keep â—une with the Pâ—almist â—enediâ—ite bless ye the Lord. The Bereans were commended for examining of the Apostle Pauls doctrine Hâ—â— Mysterium est absconâ—iâ—um a seculis patefactum in tempore Paradoxum impossibile visum Iudais Gentibus aestimatum dâ—piis tanquam maâ—eria sotidi Gaudii consolatiâ—â—is â—â—de in Beâ—am in lib. Confession is Christianae fidei c. 3. artic 19. Deus homo fit ut homo divinae gratiae naturae particeps fiâ—t Gerâ—â—â—d med 14. p 52. Jesus Christ is the greatest sinner in the World saith Luthâ—â— by imputation Vide Bezam iâ— lib. Coâ—fessionis Christianae fidei p. 13. c. 3. â—rtic 20. 1 Tim. This â—ruth the Sadduces denied Mat. 22.23 The great Mystery contained in this Truth made the Philosophers to dream of a Transformation one body being transform'd into the shape of another or a Transmigration â—oul taking its flight out of one body into another They could not think that one numerical and individual body after it is corrupted in the water consumed by fire converted into earth vanished into air nay eaten up by fishes and those fishes eaâ—en by men it was above them to think that this same body should rise again When Paul disputed this Point at 〈◊〉 the great Philosophers of the Epicurâ—â—â—s laughed at him What will this Babler say They lookt upon this as babling Extremum judicium est quando Dominus Iesus Christus in adventu suo cum virtuâ—e magna Majeâ—ate extremam omnibus hominibus juxta sua facta sententiam feret aequam irrefragabilem tum pils tum impiis aut ad vitam aeternam aut ad supplicium aeternum Et hoc frequenter debemus meditari cuâ—â— Hierâ—nymo qui ait Quoties illum diem considero toto corpore contremisco five enim comedo sive bibo sive aliquid aliud facio semper videtur illa tuba terribilis sonare auribus meis Surgite mortui venite ad judiclum Christ coming threefold Venit Christus occulte judicâ—â—dus venieâ— maniâ—este judicaturuâ— Antecedent Concomitant and Subsequent 2 Thes. 2. Mat. 24. Luke 21. Mat. 25. 2 Cor. 3.6 I 2.59 â—1 1 John 2.20 1 Cor. 2.10 11 12 13. 2 Cor. 2.21 22. 2. Tiâ— 3.16 2 Pet. 1 20.21 Rom. 1â— 17 1 Pet. 2.2 Ou Prayers are our Sacrifices and Christ alone is the Altar where on we must offer them to God the Father Prayer is the wing wherewith the soul flyeâ—h to heaven and Meditation the eye wherewith we see God Amb. Whether it is lawfull pray unto Angels John 14.6 2 Timâ— 15. Mat. 69. Mat. 6. Est Promissionis divinae sigi num a Deo institutum constat autem Elemento verbo ut extâ—t memoria Promissionis There are but Sacraments in the Christian Church Of Transubstantiation Three Acceptations of a Door in Scripture threefold 1. It is an Entrance into the heart Cant. 5.4 Psal. 24.9.2 Church Iohn 10.1 3. Heaven Mat. 25 10. A Salutation aâ— before Especially of his future â—state The worke of God upoâ— a convertâ—â— soul is one of the greatest wonders and miracles in the world A Declaration of Gods Work upon his soul and the blessed effâ—cts it has produced which may serve as an Item to others God must have all the Glory because it is he that worketh all our works in us and for us Either to despair or presume is many times our condition A converted soul is mighâ—y inquisitive Joh. 14.6 A sincere Saint bleseth God for every mercy They part from each other Ministers are glad when they can have any opportunity wherein the Work of the Lord may be carried on The sufferings of our Lord Jesus are not only applicatory but exemplary These two extreams undoes many elther we are prone to think our conditions better then they are or worse then they are Job 19 2â— Miserius nihil est misero se non miserante None are in misery but they that can't pity themselves The sin against the Holy Ghost is a final impenitency Augustinus intelligâ—t percatum in Spiritum sanctum â— auâ— finalem impaeniteâ—iam in iis qui non accipiunt Evangelium aut desperationem Quiâ— haec peccata proprio pugnant cum gratia 〈◊〉 abjiciunt Nam caterâ—â— peccata cum fugimus ad graâ—tam remiâ—tuntur Ideo sic interpretatur Augustinus dictum Christi Qui dixerit verbum contra Spiritum sanctum id est qui â—â—bum gratia quod praedicatum confirmatum est Testimoniis spiritualibus finaliter repudiat is habet peccatum in Spiritum sanctum Peccatum in Spiritum sanctum est cum quis divina veritati quidem Evangelio cujus fulgore sic perstringitur ut ignorantiam causari nequeat taâ—â— destinata malitia resistit in hoc ut resistat Alsted Sinners under â—heir first convictions takes themselves to be of all most miserable The Devil doth what he can to divert us of those opportunities which he thinks may prove most advantageous unto us many times by deseâ—â—ing we are hindred from effecting what we hindred As the Devil does endeavor to hinder Ministers from doing their Fathâ—rs Work so Ministers in like manner does endeavor to hinder the Devil from the Accomplishment of his cruel Designes The Devil can frame excuses at his will It is the duty of Christians to pray one with another â—e datâ— locum Diabâ—lâ— Eph. 4.27 Accusâ— tuam stuâ—titiam The wicked of the World do â—ccount godly sorrow nothing but madness distraction None are so impiouÌ„s and sinfully audacious as such who have fallen from the truth wherof they were once Professors There are many opinions in
this world Mark how the Atheist contradicts â—imself to call his God a Gentleman it seems then his God is not a spirit It is not good to be too inquisitive after evil spirits True is that Adage Nemo lâ—edituâ— niâ—â—â— sciâ—so No man is hâ—â—ted but by himself A Diabolical contrivement A true Minister is at the Call of any that may want him Some evil company are so subtil as we cannot mediately finde out what they are The Christians God is but one God Deut. 6.4 Deceivers are here and there and every where Holy Anticipation is allowed Mark the fallacious way of arguing from a deceitful heart We must have à care of challengeing the Devil left therefore the Devil How Ironically do they speak Necessitas â—on habit legem Christians can't but shew themselves civilly to strangers The Devil can carry himself as civil and sober as any The young Mans Petition unto the Devil for concession In a matter of special concernment ' As there is no room for Gods children here below among the wicked so likewise there shall be no room above in Heaven for the wicked among Gods children The devil must have a word in Mitte Diabolum let the Devil alone The Devil makes a bargain with the young man The Bargain is accepted upon such and such conditions The Devil is a brag The Devil must have one to help him The Trinity provâ—d from five Considerations Vengeance will be executed upon the devil one day for appropriating Gods titles unto himself As long as faith is in a soul so long is the Reverence of a Deity continued The devil is a blasphemous spirit Observe the Combate between youth and the devil The devil is a lying spirit The youth through ignorance familiarizes too much with the devil Audacious blasphemy A doubting soul affects nothing so much as plainness Behold the devices of this fallen Angel thâ— Lord keep us from him The Devil can bring Scripture for a need When we are tempted we should rather say Get â—lee behind us Satan than to talk with him and ask him Questions The Devil is made up with nothing but lies How far does God somtimes suffer the Devil to usurp his Prerogative Oh poor young man my bowels do yearn after thee and all in thy condition yet I doubt not but God will raise thee up again and shew thee the vanity of thy ways O Devil pardon thy self Faith is batter'd The Devil rehearseth over his bargain that he might be sure for he is fearful of his prey Observe this plain contradiction for if he was God then he could not have been hindred moreover this denies the Omnipresence of God as well as his Omnipotence Here is Thanksgiving without occasion and a blessing of the devil insteaâ— of God Tâ—e trying of no way conscientious is the cause of maâ—y thaâ— comes to be nothing The devil and his companions are all one A cursed inquiâ—tion We are apt many times to welcom that which in the clâ—se conduceth to cur ruine The Devil proves there is no Providence by a Lie and corrects the young man for his illiteratâ—ness There are the whisperings of an evil spirit us well as a good Behold the Deviâ— The young Man speaks to the Devil after the Language of Canaan which ouâ—ht to be used with God only Hard thoughts of God are the fruits of Atheism When thâ— soul has hard thoughts of God the Devil will do what he can to multiply them The young man now accords with the Devil in everything A time appointed for the Contract The Devils salutation The young man is daunted An Interrogation He reasons with the Devil The Devil knows how to suit himsâ—If according to the constitutions of People The Devil makes many times as if he was but indifferent in those things which he is most earnest and desirous of The devil is an angry spirit We are apt many tiâ—es to consider when it is too late The Devil knows so well the advantage of consideration as that if he should give way to it he knows it would dash all his designes to pieces Blaâ—â—hemy The Author dares not write here what he did write lest it should prove a tentation Note thus far he went and further he had gone if divine Grace had not restrain'd him The devils Advice to the yong man Divine Providence interrupts The devil claims him before he is his The young man defies the devil A devilish machination it was that which had almost prevailed upon the young man in making of him to yield by putting Pen to Paper of which further observe The young man talks light-headed through the excessive teâ—n pâ—â—tâ—ons of the devil The danger of shunning good Councel He despairs It is the sin of young Converts to condemn and censure every thing which seems not at the first view right The misery of this young man contributes anxiety to the Minister An ambiguous speech The grounds of fear The Ministers suspicion The Minister seâ—ks aâ—â—er an interpretation of the young Mâ— is Proverb He â—eclare this Aâ—ostâ—ey The Ministers belief ' of the youth In what respect the devil is God The dev can transform him self into many shapes The young man did go very near in contracting with the Devil but he did totally contract with him as you will find in fine The young man prays for a deprecation of his misery Behold how his misery is augmented by many gradations An Exhortation to Thanksgiving Motives to Confession Observe the evil effâ—cts that do ensue the concealing of suggestions Nam multa possunt ostendi veteris Novi Testamenti exempla ubi lapsi remissionem peccatorum absolutionem à Christo Ecclesia sunt consecuti viz. David Manasse Petrus lapsa est Galatarum Ecclesia à Paulo ad poenitentiam revocata Paulus ipse Corinthium incestum jubâ—t recepi post poeni tentiam Aug. The young mans sins of omission and commission He cannot lift up his eyes to God Luke 16. Heb. 7.25 Ezek. 33.11 Psal. 32.5 Psa. 38.18 Joh. 14.6 Mat. 26.41 1 Thes. 5.17 Phil. 4.11 1 Tim 6.8 Eph. 4.27 Jam. 47. Eph. 4.27 2 Co. 11.2