motions of them not only passing by the door of a Christian but looking in also as holy motions may be found stirring in the bosome of wicked men but I ask thee whether thou canst finde in thy heart to lodge these guests and bid them welcome 'T is like thou wouldst not be seen to walk in the street with such company not lead a whore by the hand through the Town not violently break open thy neighbours house to murder or rob him but canst thou not under thy own roofe in the withdrawing room of thy soul let thy thoughts hold up an unclean lust while thy heart commits speculative folly with it canst thou not draw thy neighbour into thy den and there rend him limb from limb by thy malice and thy heart not so much as cry murder murder In a word canst thou hide any one sinne in the vance roofe of thy heart there to save the life of it when enquired after by the Word and Spirit as Rahab hid the spies and sent the King of Jerichoes messengers to pursue them as if they had been gone Perhaps thou canst say the adulterer the murderer is not here thou hast sent these sinnes away long ago and all this while thou hidest them in the love of thy soul know it or thou shalt another day know it to thy cost thou art stark naught If there were a spark of the life of God or the love of Christ in thy bosome though thou couldst not hinder such motions in thy soul yet thou wouldst not conceale them much lesse nourish them in thy bosome when over-powered by them thou wouldst call in help from heaven against these destroyers of thy soul Vse 3 Secondly shew your loyalty O ye Saints to God by a vigorous resistance of and wrestling against these spirituals of wickednesse First consider Christian heart-sinnes are sinnes as well as any The thought of foolishnesse is sinne Prov. 24.9 Mercury is poison in the water distill'd as well as in the grosse body Uncleannesse covetousnesse murder are such in the heart as well as in the outward act every point of hell is hell Secondly consider thy spirit is the seat of the holy Spirit He takes up the whole heart for his lodging and 't is time for him to be gone when he sees his house let over his head Defile not thy spirit till thou art weary of his company Thirdly consider there may be more wickednesse in a sinne of the heart then of the hand and outward man for the aggravation of these is taken from the behaviour of the heart in the act The more of the heart and spirit is let out the more malignity is let in to any sinfull act To back-slide in heart is more then to back-slide 't is the comfort of a poor soul when tempted and troubled for his relapses that though his foot slides back yet his heart turnes not back but faceth Heaven and Christ at the same time so to erre in the heart is worse then to have an errour in the head therefore God aggravates Israels sinne with this They do alwayes erre in their heart Their hearts runne them upon the errour they liked idolatry and so were soon made to believe what pleased them best As on the contrary the more of the heart and spirit is in any holy service the more real goodnesse there is in it though it fâ—ll short of others in the outward expression The widowes two mites surpassed all the rest Christ himselfe being judge so in sinne though the internal acts of sinne in thoughts and affections seem light upon mans balance if compared with outward acts yet these may be so circumstanciated that they may exceed the other in Gods account Peter layes the accent of Magus his sinne on the wicked thought which his words betrayed to be in his heart Pray God if perhaps the thought of thy heart may be forgiven Act. 8.22 Sauls sinne in sparing Agag and saving the best of the sheep and oxen which he was commanded to destroy was materially a farre lesse sinne then Davids adultery and murder yet it is made equal with a greater then both even witchcraft it selfe 1 Sam. 15.23 and whence receiv'd his sinne such a dye but from the wickednesse of his heart that was worse then Davids when deepest in the temptation Fourthly if Satan get into thy spirit and defile it O how hard wilt thou finde it to stay there thou hast already sipt of his broth and now art more likely to be overcome at last to sit down and make thy full meale of that which by tasting hath vitiated thy palate already It were strange if while thou art musing and thy heart hot with the thoughts of lust the fire should not break forth at thy lips or worse Quest But what help have we against this sort of Satans temptations Answ I suppose thee a Christian that makest this question and if thou dost it in the plainnesse of thy heart it proves thee one Who besides will or can desire in earnest to be eased of these guests even when a carnal heart prayes for deliverance from them he would be loath his prayer should be heard Not yet Lord the heart of such a one cries as Austin confessed of himself Sin is as truly the off-spring of the soule as children are of our bodies and it findes as much favour in our eyes yea more for the sinner can slay a son to save a sin alive Micah 6.7 and of all sinnes none are more made on then these heart sins First because they are the first-born of the sinful heart and the chiefest strength of the soule is laid out upon them Secondly because the heart hath more scope in them then in outward acts The proud man is staked down oft to a short state and cannot ruffle it in the world and appear to others in that pomp he would but within his own bosome he can set up a stage and in his own foolish heart present himself as great a Prince as he pleaseth The malicious can kill in his desires as many in a few minutes as the Angel smote in a night of Senacheribs host Nero thus could slay all Rome on the block at once Thirdly these sins stay with the soule when the other leave it when the sinner hath cripled his body with drunkennesse and filthinesse and proves miles emeritus cannot follow the devils campany longer in those wayes then these cursed lusts will entertain the sinner with stories of his old pranks and pleasures In a word these inward lusts of the heart have nothing but the conscience of a Deity to quell them Other sins put the sinner to shame before men and as some that believed on Christ durst not confesse him openly because they loved the praise of men so there are sinners who are kept from vouching their lusts openly for the same tendernesse to their reputation but here is no feare of that if they can but forget that heaven sees
Indeed there is not such a suitableness between the Angelical nature mans as there is between one man another and therefore he cannot make his approaches so familiarly to us as man can do to man and here as in other things he is Gods Ape you know this very reason was given why the Israelites desired God might not speak to them but Moses and God liked the motion They have well said saith God I will raise up a Prophet from the midst of them like unto thee Thus Satan he useth the Ministery of men like our selves by which as he becomes more familiar so he is lesse suspected while Joab-like he gets another to do his errand Now 't is not any will serve his turne for this employment he is very choice in his instruments he pitcheth on 't is not every souldier is fit for an Ambassage to treat with an enemy to betray a town and the like Satan considers who can do his work to his greatest advantage and in this he is unlike God who is not at all choice in his instruments because he needs none and is able to do as well with one as another but Satans power being finite he must patch up the defect of the Lions skin with the Foxes Now the persons Satan aimes at for his instruments are chiefly of foure sorts First persons of place and power Secondly persons of parts and policie Thirdly persons of holinesse or at least reputed so Fourthly persons of relation and interest First Satan makes choice of persons of place and power These are either in the Common-wealth or Church if he can he will secure the Throne and the Pulpit as the two Forts that command the whole line First men of power in the Common-wealth 't is his old trick to be tampering with such A Prince a Ruler may stand for a thousand therefore saith Paul to Elymas when he would have turned the Deputy from the faith O full of all subtilty thou child of the devil Asts 13.8 As if he had said you have learn't this of your father the devil to haunt the Courts of Princes winde into the favour of great ones There it a double policy Satan hath in gaining such to his side First none have such advantage to draw others to their way corrupt the Captan and 't is hard if he bring not off his troop with him When the Princes men of renown in their tribes stood up with Corah presently a multitude are drawn into the conspiracy Let Jeroboam set up idolatry and Israel is soon in a snare it 's said the people willingly walked after his Commandment Hos 5.11 Secondly should the sin stay at Court and the infection go no further yet the sin of such a one though a good man may cost a whole Kingdom dear 1 Chron. 21.1 Satan stood up against Israel and provoked David to number the people He owed Israel a spite and he payes them home in their Kings sin which drop't in a fearful plague upon their heads Secondly such as are in place and office in the Church No such way to infect the whole town as to poison the Cistern at which they draw their water who shall perswade Ahab that he may go to Ramoth-Gilead and fall Satan can tell I will be a lying spirit in the mouth of his Prophets 2 Kings 22.21 How shall the profane be hardened in their sins let the Preacher sowe pillows under their elbowes and cry peace peace and it 's done How may the worship of God come to be neglected let Hophni and Phineas be but scandalous in their lives and many both good and bad will abhor the sacrifice of the Lord. Secondly he employeth persons of parts and policy if any hath more pregnancy of wit and depth of reason then other he is the man Satan looks upon for his service and so far he prevails that very few of this rank are found among Christs disciples Not many wise Indeed God will not have his Kingdome either in the heart or in the world maintained by carnal policy 't is a Gospel-command that we walk in godly simplicity sine plicis though the Serpent can shrink up into his folds and appear what he is not yet it doth not become the Saints to juggle or shuffle with God or men and truly when any of them have made use of the Serpents subtilty it hath not followed their hand Jacob got the blessing by a wile but he might have had it cheaper with plain dealing Abraham and Sarah both dissemble to Abimelech God discovers their sin and reproves them for it by the mouth of an Heathen Asa out of State-policy joynes league with Syria yea pawns the vessels of the Sanctuary and all for help and what comes of all this Herein thou hast done foolishly saith God from henceforth thou shalt have wars Sinful policy shall not long thrive in the Saints hands well but Satan will not out of his way he enquires for the subtilest-pated men a Balaam Achitophâ—l Haman Sanballat men admired for their counsel and deep plots these are for his turne A wicked cause needs a smooth Oratour bad ware a pleasing Chapman as in particular his instruments he useth to seduce and corrupt the mindes of men are commonly subtile-pated men such that if it were possible should deceive the very elect This made the Apostle so jealous of the Corinthians whom he had espoused to Christ lest as Eve by the Serpent so their minds should be corrupted from the simplicity that is in Christ He must be a cunning devil indeed that can draw off the Spouses love from her beloved yet there is such a witchery in Satans instruments that many have been brought to flie on the face of those truths and ordinances yea Christ himself to whom they have seemed espoused formerly Now in three particulars this sort of Satans instruments shew their Masters subtilty First in aspersing the good name of the sincere messengers of Christ Satans old trick to raise his credit upon the ruined reputation of Christs faithful servants Thus he taught Corah Dathan and Abiram to charge Moses and Aaron Ye take too much upon you seeing all the Congregation is holy they would make the people believe that it was the pride of their heart to claim a monopoly to themselves as if none but Aaron and his fraternity were holy enough to offer incense and by this subtile practice they seduced for a while in a manner the whole Congregation to their side So the lying Prophets that were Satans Knights of the post to Ahab fell foul on good Micaiah Our Saviour himself was no better handled by the Pharisees and their Confederates and Paul the chief of the Apostles his Ministery undermined and his reputation blasted by false teachers as if he had been some weak sorry Preacher His bodily presence is weak say they and his speech contemptible and is this your admired man Secondly in covering their impostures and errours with
yeares thou hast waged war against the Almighty making havock of his lawes loading his patience till it groaned again raking in the sides of Christ with thy bloody dagger while thou didst grieve his Spirit and reject his grace and doest think a little remorse like a rolling cloud letting fall a few drops of sorrow will now be accepted no thou must steep in sorrow as thou hast soak't in sin Now to shew you the fallacy we must distinguish of a twofold proportion of sorrow First an exact proportion of sorrow to the inherent nature and demerit of sin Secondly there is a proportion to the Law and Rule of the Gospel Now the first is not a thing feasible because the injury done in the least sin is infinite because done to an infinite God and if it could be feasible yet according to the tenour of the first Covenant it would not be acceptable because it had no clause to give any hope for an after-game by repentance but the other which is a Gospel-sorrow this is indeed repentance unto life both given by the Spirit of the Gospel and to be tried by the Rule of the Gospel This is given for thy relief As you see sometimes in the high-way where the waters are too deep for travellers you have a foot-bridge or Causey by which they may scape the flood and safely passe on so that none but such as have not eyes or are drunk will venture to go through the waters when they may avoid the danger Thou art a dead man if thou think to answer thy sin with proportionable sorrow thou wilt soon be above thy depth and quackle thy self with thy own teares but never get over the least sin thou committedst go not on therefore as thou lovest thy life but turn aside to this Gospel-path and thou escapest the danger O you tempted soules when Satan saith you are not humbled enough see where you may be relieved I am a Romane saith Paul I appeal to Cesar I am a Christian say I appeal to Christs law and what is the Law of the Gospel concerning this Heart-sorrow is Gospel-sorrow They were pricked in their heart and Peter like an honest Chirurgion will not keep these bleeding Patients longer in pain with their wounds open but presently claps on the healing plaister of the Gospel Believe in the Lord Jesus Now a prick to the heart is more then a wound to the conscience The heart is the seat of life Sin wounded there lies a dying To do any thing from the heart makes it acceptable Eph. 6.6 Now poor soul hadst thou sate thus long in the devils stocks if thou hadst understood this aright doth thy heart clear or condemn thee when in secret thou art bemoaning thy sin before God if thy heart be false I cannot help you no not the Gospel it self but if sincere thou hast boldnesse with God A second argument Satan useth is this He whose sorrow falls short of theirs that never truly repented he is not humbled enough But soul thy sorrow falls short of some that never truly repented Ergo. Well the first Proposition is true but how will Satan prove his minor Thus Ahab he took on for his sin and went in sack-cloth Judas he made bitter complaint O saith Satan didst thou not know such a one that lay under terrour of conscience walking in a sad mournful condition so many moneths and every one took him for the greatest Convert in the countrey and yet he at last fell foully and proved an Apostate but thou never didst feel such smart passe so many weary nights and days in mourning and bitter lamentation as he hath done therefore thou fallest short of one that fell short of repentance And truly this is a sad stumbling block to a soul in an houre of temptation Like a ship sunk in the mouth of the harbour which is more dangerous to others then if it had perisht in the open sea There is lesse scandal by the sins of the wicked who sink as it were in the broad sea of profanenesse then in those who are convinced of sin troubled in conscience and miscarry so near the harbour within sight as it were of saving grace Tempted soules can hardly get over these without dashing Am I better then such a one that proved naught at last Now to help thee a little to finde out the fallacy of this argument we must distinguish between the terrours that accompany sorrow and the intrinsecal nature of this grace The first which are necessary may be separated from the other as the raging of the sea which is caused by the winde from the sea when the winde is down From this distinction take two Conclusions First one may fall short of an hypocrite in the terrours that sometimes accompany sorrow and yet have the truth of this grace which the other with all his terrours wants Christians run into many mistakes by judging rather according to that which is accessary then that which is essential to the nature of duties and graces Sometimes thou hearest one pray with a moving expression while thou canst hardly get out a few broken words in duty and thou art ready to accuse thy self and to admire him as if the gilt of the Key made it open the door the better thou seest another abound with joy which thou wantest and are ready to conclude his grace more and thine lesse whereas thou mayest have more real grace only thou wantest a light to shew thee where it lies Take heed of judging by accessaries perhaps thou hast not heard so much of the ratling of the chains of hell nor in thy conscience the out-cries of the damned to make thy flesh tremble but hast thou not seen that in a bleeding Christ which hath made thy heart melt and mourne yea loath and hate thy lusts more then the devil himself Truly Christian 't is strange to hear a Patient complain of his Physician when he findes his Physick work effectually to the evacuating of his distempered humours and the restoring his health meerly because he was not so sick as some others with the working of it soule thou hast more reason to be blessing God that the convictions of his Spirit wrought so kindly on thee to effect that in thee without those terrours which have cost others so dear Secondly this is so weak an argument that contrariwise the more the terrours are the lesse the sorrow is for sin while they remain These are indeed preparatory sometimes to sorrow they go before this grace as austere John before meek Jesus But as John went down when Christ went up his increase was Johns decrease so as true godly sorrow goes up these terrours go down As the winde gathers the clouds but those clouds seldom melt into a set rain until the winde falls that gathered them so these terrours raise the clouds of our sins in our consciences but when these sins melt into godly sorrow this layes the storme
presently indeed as the loud windes do blow away the raine so these terrours do keep off the soule from this Gospel-sorrow While the creature is making an out-cry 't is damn'd 't is damn'd it is taken up so much with the feare of hell that sin as sin which is the proper object of godly sorrow is little look't on or mourned for A Murderer condemned to die is so possest with the feare of death and thought of the gallowes that there lies the slaine body it may be before him unlamented by him but when his pardon is brought then he can bestow his teares freely on his murdered friend They shall look on him whom they have pierced and mourne Faith is the eye this eye beholding its sin piercing Christ and Christ pardoning its sin affects the heart the heart affected sighes these inward clouds melt and run from the eye of faith in tears and all this is done when there is no tempest of terrour upon the spirit but a sweet serenity of love and peace and therefore Christian see how Satan abuseth thee when he would perswade thee thou art not humbled enough because thy sorrow is not attended with these legal sorrowes CHAP. VI. A brief Application of the second Branch of the Point viz. Of Satans subtilty as a Troubler and Accuser for sin Vse 1 IS Satan so subtile to trouble the Saints peace this proves them to be the children of Satan who shew the same Art and subtilty in vexing the spirits of the Saints as doth their infernal father not to speak of bloody Persecutors who are the devils slaughter-slaves to butcher the Saints but of those who more slily trouble and molest the Saints peace First such as rake up the Saints old sins which God hath forgiven and forgotten meerly to grieve their spirits and bespatter their names these shew their divellish malice indeed who can take such pains to travel many yeares back that they may finde a handful of dirt to throw on the Saints face Thus Shimei twitted David Come out thou bloody man When you that feare God meet with such reproaches answer them as Beza did the Papists who for want of other matter charged him for some wanton Poems penn'd by him in his youth Hi homunciones invident mihi gratiam Dei These men said he grudge me the pardoning mercy of God Secondly such as watch for the Saints halting and catch at every infirmity to make them odious and themselves merry 'T is a dreadful curse such bring upon themselves though they little think of it no lesse then Amaleks the remembrance of whose name God threatened to blot from under heaven why what had Amalek done to deserve this they smote the hindermost those that were feeble and could not march with the rest And was it so great a cruelty to do this much more to smite with the edge of a mocking tongue the feeble in grace Thirdly such who father their sins upon the Saints thus Ahab calls the Prophet the Troubler of Israel when it was himself and his fathers house What a grief was it think you to Moses his spirit for the Israelites to lay the blood of those that died in the wildernesse at his door whereas God knows he was their constant Baile when at any time Gods hand was up to destroy them and this is the charge which the best of Gods servants in this crooked generation of ours lie under We may thank them say the profane for all our late miseries in the Nation we were well enough till they would reforme us O for shame blame not the good Physick that was administred but the corrupt body of the Nation that could not bear it Fourthly such as will themselves sin meerly to trouble the Saints spirit Thus Rabshakeh blasphemed and when desired to speak in another language he goes on the more to grieve them Sometimes you shall have a profane wretch knowing one to be consciencious and cannot brook to hear the Name of God taken in vain or the ways of God flouted will on purpose fall upon such discourse as shall grate his chaste eares and trouble his gracious spirit such a one strikes father and childe at one blow think it not enough to dishonour God except the Saint stands by to see and heare the wrong done to his heavenly Father Vse 2 Secondly This may afford matter of admiration and thankfulnesse to any of you O ye Saints who are not at this day under Satans hatches Is he so subtile to disquiet and hast thou any peace in thy conscience To whom art thou beholden for that serenity that is on thy spirit to none but thy God under whose wing thou sittest to warme and safe Is there not combustible matter enough in thy conscience for his sparks to kindle Perhaps thou hast not committed such bloody sins as others that 's not the reason of thy peace for the least is big enough to damne much more to trouble thee Thou hast not grossely fallen may be since Conversion that 's rare if thou beest of long standing yet the ghosts of thy unregenerate sins might walk in thy conscience thou hast had many testimonies of Gods favour hast thou not who more then David yet he at a losse sometimes learning to spell his evidences as if he could never have read them The sense of Gods love comes and goes with the present tast He that is in the dark while there sees not the more for former light O bless God for that light which shines in at thy window Satan is plotting to undermine thy comfort every day This Thief sees thy pleasant fruits as they hang and his teeth water at them but the wall is too high for him to climbe thy God keeps this Serpent out of thy Paradise 'T is not the grace of God in thee but the favour of God as a shield about thee defends thee from the wicked one Vse 3 Thirdly let Satans subtilty to molest your peace make thee O Christian more wise and wary thou hast not a fool to deale with but one that hath wit enough to spill thy comfort and spoil thy joy if not narrowly watch't this is the dainty bit he gapes for 't is not harder to keep the flies out of your Cup-boards in Summer from tainting your provision then Satan out of your consciences many a sweet meal hath he robbed the Saints of and sent them supperlesse to bed take heed therefore that he roams not thine away also CHAP. VII Containing some Directions tending to entrench and fortifie the Christian against the assaults and wiles of the devil as a Troubler of the soules Peace Quest HOw shall I stand in a defensive posture may the Christian say against these wiles of Satan as a Troubler SECT I. First if thou wouldest be guarded from him as a Troubler take heed of him as a seducer The hast of Satans hatchet with which he lies chopping at the root of the Christians comfort is
them that gives them plums But 't is strange that a Saint should be at a losse for his afflicted state when he hath a Key to decipher Gods character Christian hath not God secretly instructed thee by his Spirit from the Word how to reade the short-hand of his Providence doest not thou know that the Saints afflictions stand for blessings Every son whom he loves he corrects and prosperity in a wicked state must it not be read a curse doth not God damne such to be rich honourable victorious in this world as well as to be tormented in another world God gives them more of these then they seem to desire sometimes and all to binde them faster up in a deep sleep of security as Jael served Sisera he shall have milk though he asked but water that she might naile him the surer to the ground Milk having a property as some write to encline to sleep SECT IV. Fourthly be careful to keep thy old receits which thou hast had from God for the pardon of thy sins There are some gaudy dayes and Jubilee-like Festivals when God comes forth clothed with the robes of his mercy and holds forth the Scepter of his grace more familiarly to his children then ordinary bearing witnesse to their faith sincerity c. and then the firmament is clear not a cloud to be seen to darken the Christians comfort Love and joy are the soules repast and pastime while this feast lasts Now when God withdrawes and this chear is taken off Satans work is how he may deface and weare off the remembrance of this testimony which the soule so triumphs in for its spiritual standing that he may not have it as an evidence when he shall bring about the suite again and put the soule to produce his writings for his spiritual state or renounce his claim It behoves thee therefore to lay them up safely such a testimony may serve to non-suit thy accuser many yeares hence one affirmative from Gods mouth for thy pardoned state carries more weight though of old date then a thousand negatives from Satans Davids Songs of old spring in with a light to his soule in his midnight-sorrowes Quest But what counsel would you give me saith the distressed soul who cannot fasten on my former comforts nor dare to vouch those evidences which once I thought true I finde indeed there have been some treaties of old between God and my soule some hopes I have had but these are now so defaced and interlined with back-slidings repentances and falls again that now I question all my evidences whether true or counterfeit what should one in this case do Answ First renew thy repentance as if thou hadst never repented Put forth fresh acts of faith as if thou hadst never believed This seriously done will stop Satans mouth with an unexpected answer Let him object against thy former actings as hypocritical what can he say against thy present repenting and beleeving which if true sets thee beyond his shot It will be harder for Satan to disprove the present workings of Gods gracious Spirit whilest the impressions thereof are fresh then to pick an hole in thy old deeds and evidences Acts are transient and as wicked men look at sins committed many yeares since as little or none by reason of that breadth of time which interposeth so the Christian upon the same account stands at great disadvantage to take the true aspect of those acts of grace which so long ago passed between God and him though sometimes even these are of great use As God can make a sinner possesse the sins of his youth as if they were newly acted to his terrour in his old age so God can present the comforts and evidences which of old the Saint received with those very thoughts he had then of them as if they were fresh and new And therefore secondly If yet he haunts thee with the feares of thy spiritual estate ply thee to the throne of grace and beg a new copy of thy old evidence which thou hast lost The Original is in the Pardon-Office in Heaven whereof Christ is Master if thou beest a Saint thy name is upon record in that Court make thy moane to God heare what newes from Heaven rather then listen to the tales which are brought by thine enemie from hell Did such reason lesse with Satan and pray over their feares more to God they might sooner be resolved Can you expect truth from a liar and comfort from an enemy Did he ever prophesie well of believers Was not Job the Devils hypocrite whom God vouch't for a non-such in holinesse and prov'd him so at last If he knew thou wert a Saint would he tell thee so if an hypocrite he would be as loath thou shouldest know it turn thy back therefore on him and go to thy God feare not but sooner or later he will give his hand again to thy Certificate But look thou doest not rashly passe a censure on thy self because a satisfactory answer is not presently sent at thy desire the Messenger may stay long and bring good newes at last Thirdly shun battel with thine enemy while thou art in a fitter posture and that thou mayest draw into thy trenches and make an honourable retreat into those fastnesses and strengths which Christ hath provided for his sick and wounded souldiers Now there are two places of advantage into which deserted souls may retire the Name of God and the absolute Promises of the Gospel these I may call the faire Havens which are then chiefly of use when the storme is so great that the ship cannot live at sea O saith Satan doest thou hope to see God none but the pure in heart shall be blest with that vision Think'st thou to have comfort that is the portion of the Mourners in spirit Now soule though thou canst not say in the hurry of temptation thou art the pure and the Mourner in spirit yet then say thou believest God is able to work these in thee yea hath promised such a mercy to poor sinners 't is his Covenant He will give a new heart a clean heart a soft heart and here I wait knowing as there was nothing in the creature to move the great God to make such Promises so there can be nothing in the creature to hinder the Almighty his performance of them where and when he pleaseth This act of faith accompanied with a longing desire after that grace thou canst not yet finde and an attendance on the meanes though it will not fully satisfie all thy doubts may be yet will keep thy head above water that thou despairest not and such a shore thou need'st in this case or the house falls Fourthly If yet Satan dogs thee call in help and keep not the devils counsel The very strength of some temptations lies in the concealing of them and the very revealing of them to some faithful friend like the opening and pricking of an imposthume gives the soule present ease
Satan though a General will shew little pity to a souldier that should traiterously throw down his armes and run to the enemy yet if another in fighting receives a wound and be worsted it will be no dishonour for him to expresse his pity and love no though he should send him out of the field in his own coach lay him in his own bed and appoint him his own Chirurgion God doth not encourage wickednesse in his Saints but pities weaknesse Even when the Saints fall into a sin in its nature presumptuous they do not commit it so presumptuously as others there is a part true to God in their bosomes though over-voted Moses spake unadvisedly but the devil had his instruments to provoke him quite against the good mans temper David numbers the people but see how the devil dogg'd and hunted him till at last he got the better 1 Chron. 21.1 Satan stood up and provoked David to number Israel How bravely did Job repel Satans darts no wonder if in such a shower some one should get between the joynts of his armour And for Peter we know good man with what a loyal heart yea zealous he went into the field though when the enemy appear'd his heart fail'd him Secondly consider but the way how God communicates his love after his Saints falls not in sinning or for sinning but in mourning and humbling their souls for their sins Indeed did God smile on them while acting sinfully this might strengthen their sin as wine in a feaver would the disease but when the fit is off the venome of the disease spent and breathed out in a kindly humiliation now the creature lies low Gods wine of comfort is a cordial to the drooping spirit not fuel for sin When David was led into temptation first he must be clad in sack-cloth and mourning and then God takes it off and puts on the garment of joy and praise 1 Chron. 21.10 15. Job though he exprest so much courage and patience yet bewraying some infirmities after he was baited long by so many fresh dogs men and devils he must cry peccavi and abhor himself in dust and ashes before God will take him into his armes Job 42.6 and the same way God takes with all his children Now to his Saints in such a posture God may with safety to his honour and their good give a larger draught of his love then ordinary their feares and sorrow which their sin hath cost them will serve instead of water to dash this strong wine of joy and take away its headinesse that it neither fume up into pride nor occasion them to reele backward into Apostasie Quest But why doth God now communicate his love Answ 1 First from his own pitiful nature You have heard of the patience of Job and have seen the end of the Lord that the Lordis very pitiful and of tender mercy God loves not to rake in bleeding wounds he knowes a mourning soul is subject to be discouraged A frown or an angry look from God whom the Saint so dearly loves must needs go near the heart therefore God declares himself at hand to revive such Isa 57 15. and he gives the reason verse 16. For I will not contend for ever neither will I be alwayes wreth for the spirit should faile before me Whose spirit is there meant not of the presumptuous sinner he goes on and never blunks but of the contrite and humble ones As the father observes the disposition of his children one commits a fault and goes on rebelliously despising his fathers anger another when offending him layes it to heart refuseth to eat gets into some corner to lament the displeasure of his father the father sees it and his bowels yerne towards him Indeed should he not put his childe out of feare by discovering his love the spirit of such a one would faile 't is not possible there should be a long breach between such a father and such a son the one relenting over his sin the other over his mourning son Secondly God doth thus to poure the greater shame upon Satan who is the great make-bate between God and the soule How is the man ashamed that hath stirr'd up variance between husband and wife father and son to see the breach made up and all set themselves against him It went ill on Christs side when Herod and Pilate were made friends and can it go well with Satan to see all well between God and his children If Esther be in favour Haman her enemy shall have his face covered Indeed this covers Satans face with shame to see a poor Saint even now his prisoner whom he had leave to rob and plunder tempt and disquiet now sitting in the Sun-shine of Gods love while he like a ravening Lion takes on for the losse of his prey Secondly Satans aime is to weaken the Saints faith on God and cool his love to God but befool'd in both for first God turnes their temptations yea their falls to the further establishment of their faith which like the tree stands stronger for its shaking or like the Gyant Anteus who in his wrestling with Hercules is feigned to get strength by every fall to the ground False faith indeed once foiled seldom comes on again but true faith riseth and fights more valiantly as we see in Peter and other Scripture-examples Temptation to faith is as fire to gold 1 Pet. 1.7 The fire doth not only discover which is true gold but makes the true gold more pure it comes out may be lesse in bulk and weight because severed from that soile and drosse which embased it but more in value and worth when Satan is bound up and the Christian walks under the shines of divine favour and encouragement of divine assistance his faith may appear great if compared with another under the withdrawings of God and buffetings of Satan but this is not equall judging as if to try who is biggest of two men we should measure one naked and the other over his clothes or in comparing two pieces of gold weigh one with the drosse and dirt it contracts in the purse with the other purged from these in the fire faith before temptation hath much heterogeneal stuffe that cleaves to it and goes for faith but when temptation comes these are discovered Now the Christian feels corruption stir which lay as dead before now a cloud comes between the soule and the sweet face of God the sense of which latter and the little sense of the other bore up his faith before but these bladders prick't he comes now to learne the true stroke in this heavenly Art of swimming on the promise having nothing else to beat him up but that and a little of this carries more of the precious nature of faith in it then all the other yea is like Gideons handful of men stronger when all these accessaries to faith are sent away then when they were present and here is all the devil gets in stead
to do them good Surely God will have something for the sweat yea lives of his servants which were worne out in striving with such rebellious ones May be yet sinners your firmament is clear no cloud to be seen that portends a storme but know as you use to say winter does not rock in the clouds you shall have it at last every threatening which your faithful Ministers have denounced against you out of the Word God is bound to make good He confirmeth the Word of his servant and performeth the counsel of his messengers and that in judgement against sinners confirming the threatenings as well as in mercy performing the promises which they declare as the portion of his children But it will be time enough to ask such on a sick-bed or a dying houre whether the words of the Lord delivered by their faithful Preachers have not taken hold of them Some have confessed with horrour they have as the Jewes Zech. 1.6 Like as the Lord of hosts thought to do unto us so hath he dealt with us Secondly the Spirit strives with men more immediately when he makes his inward approaches to the consciences of men debating in their own bosoms the case with them one while he shews them their sins in their bloody colours and whether they will surely bring them if not look't to timely which he doth so convincingly that the creature smells sometimes the very fire and brimstone about him and is at present in a temporary hell another while he falls a parlying and treating with them making gracious overtures to the sinner if he will return at his reproof presents the grace of the Gospel and opens a door of hope for his recovery yea falls a wooing and beseeching of him to throw down his rebellious armes and come to Christ for life whose heart is in a present disposition to receive and embrace the first motion the returning sinner makes for mercy Now when the Spirit of God follows the sinner from place to place and time to time suggesting such motions and renewing his old suit and the creature shall fling out of the Spirits hands thus striving with him re infectâ as far from renouncing his lusts or taking any liking to Christ as ever This is to resist the Spirit to his face and it carries so much malignity in it that even where it hath not been final poor humbled soules have been so over-set with the horrour of it that they could not for a long time be perswaded but that it was the unpardonable sin Take heed therefore sinners how you use the Spirit when he comes knocking at the door of your hearts Open at his knock and he will be your guest you shall have his sweet company repulse him and you have not a Promise hee 'll knock again And if once he leave striving with thee unhappy man thou art lost for ever thou liest like a ship cast up by the waves upon some high rock where the tide never comes to fetch it off Thou mayest come to the Word converse with other Ordinances but in vain 'T is the Spirit in them which is both tide and winde to set the soule afloat and carry it on or else it lies like a ship on dry ground which stirs not Secondly we wrestle against God when we wrestle with his Providence and that two wayes First when we are discontented with his providential disposure of us Gods carving for us doth not please us so but that we are objecting against his dealings towards us at least muttering something with the fool in our hearts which God heares as lightly as man our words God counts then we begin to quarrel with him when we do not acquiesce in and say Amen to his Providence whatever it is He calls it a contending with the Almighty Iob. 40.1 yea a reproving of God And he is a bold man sure that dare finde fault with God and article against heaven God challengeth him whoever he is that doth this to answer it at his peril He that reproveth God let him answer it v. 2. of the chapter fore-mentioned It was high time for Iob to have done when he heares what a sense God puts upon those unwary words which drop't from him in the anguish of his Spirit and paroxysme of his sufferings contend with the Almighty reprove God Good man how blank he is and cries out I am vile what shall I answer thee I will lay my hand upon my mouth Let God but pardon what is past and he shall hear such language no more O Sirs take heed of this wrestling above all other Contention is uncomfortable with whomsoever it is we fall out Neighbours or friends wife or husband children or servants but worst of all with God If God cannot please thee but thy heart riseth against him what hopes are there of thy pleasing him who will take nothing kindly from that man who is angry with him And how can love to God be preserved in a discontented heart that is alwayes muttering against him Love cannot think any evil of God nor endure to heare anyspeak evil of him but it must take Gods part as Ionathan Davids when Saul spake basely of him and when it cannot be heard will like him arise and be gone When afflicted love can allow thee to groan but not to grumble If thou wilt ease thy incumbred spirit into Gods bosome by prayer and humbly wrestle with God on thy knees love is for thee and will help thee to the best arguments thou canst use to God But if thou wilt vent thy distempered passions and shew a mutinous spirit against God this stabs it to the heart Secondly we wrestle against Providence when uncorrigible under the various dispensations of God towards us Providence has a voice if we had an eare mercies should draw afflictions drive now when neither faire meanes nor foule do us good but we are impenitent under both this is to wrestle against God with both hands Either of these have their peculiar aggravations One is against love and so dis-ingenuous the other is against the smart of his rod and therein we slight his anger and are cruel to our selves in kicking against the pricks Mercy should make us ashamed wrath afraid to sin He that is not ashamed has not the spirit of a man He that is not afraid when smitten is worse then the beast who stands in aw of whip spur Sometimes mercy especially these outward mercies which have a pleasing relish to the carnal part in a Christian hath prov'd a snare to the best of men but then affliction useth to recover them but when affliction makes men worse and they harden themselves against God to sin more and more while the rod is on them what is like to reclaim them few are made better by prosperity whom afflictions make worse He that will sin though he goes in pain will much more if that once be gone But take heed of thus contesting with God
willing to live here so long as now it is to perswade them to be willing to die so soon CHAP II. Wherein is shewed what is meant by flesh and blood how the Christian doth not and how he doth wrestle against the same SECT I. NOw followes the description of the Saints enemies with whom he is to wrestle First described Negatively Not with flesh and blood Secondly Positively But against Principalities and Powers c. First for the Negative part of the Description we are not to take it for a pure negation as if we had no conflict with flesh and blood but wholly and solely to engage against Satan but by way of comparison not only with flesh and blood and in some sense not chiefly It is usual in Scripture such manner of phrase Luke 14.12 Call not thy friends to dinner but the poore that is not only those so as to neglect the poor Now what is meant here by flesh and blood there is a double interpretation of the words First by flesh and blood may be meant our own bosome-corruptions that sin which is in our corrupt nature so oft called flesh in the Scripture The flesh lusteth against the Spirit and sometimes flesh and blood as Matth. â—6 17 Flesh and blood hath not revealed this that is this Confession thou hast made comes from above thy fleshly corrupt minde could never have found out this supernatural truth thy sinful Will would never have embraced it So 1 Cor 15.20 Flesh and blood cannot inherit the Kingdome of God that is sinful mortal flesh as it 's expounded in the words following So Gal. 1.21 I consulted not with flesh and blood that is carnal reason Now this bosome-enemy may be called flesh partly from its derivation and partly from its operation from its derivation because it 's derived and propagated to us by natural generation thus Adam is said to beget a son in his own likenesse sinful as he was as well as mortal and miserable yea the holiest Saint on earth having flesh in him derives this corrupt and sinful nature to his childe as the circumcised Jew begat an uncircumcised childe and the wheat cleans'd and fann'd being sowen comes up with a husk John 3.6 That which is borne of the flesh is flesh Secondly it s call'd flesh from the operations of this corrupt nature which are fleshly and carnal The reasonings of the corrupt minde fleshly therefore called the carnal minde uncapable indeed of the things of God which it neither doth nor can perceive As the Sunne doth obsignare superiora dum revelat inferiora hide the Heavens which are above it from us while it reveales things beneath so carnal reason leaves the creature in the dark concerning spiritual truths when it is most able to conceive and discourse of creature-excellencies and carnal interests here below What a childish question for so wise a man did Nicodemus put to Christ though Christ to help him did wrap his speech in a carnal phrase If fleshly reason cannot understand spiritual truths when thus accommodated and the notions of the Gospel translated into its own language what skill is it like to have of them if put to reade them in their original tongue I mean if this garment of carnal expression were taken off and spiritual truths in their naked hue presented to its view The motions of the natural will are carnal and therefore Rom. 8.5 They that are after the flesh are said to minde the things of the flesh All its desires delights cares feares are in and of carnal things it savours spiritual food no more then an Angel fleshly Omnis vita gustu ducitur What we cannot relish we will hardly make our daily food Every creature hath its proper diet the Lion eats not grasse nor the horse flesh what is food to the carnal heart is poison to the gracious and that which is pleasing to the gracious is distastful to the carnal Now according to this Interpretation the sense of the Apostle is not as if the Christian had no combate with his corrupt nature for in another place it 's said the Spirit lusts against the flesh and the flesh against the Spirit and this enemy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that besets the Christian round but to aggravate his conflict with this enemy by the accesse of a forreign power Satan who strikes in with this domestick enemy As if while a King is fighting with his own mutinous subjects some out-landish troops should joyne with them now he may be said not to fight with his subjects but with a forrein power The Christian wrestles not with his naked corruption but with Satan in them were there no devil yet we should have our hands full in resisting the corruptions of our own hearts but the accesse of this enemy makes the battel more terrible because he heads them who is a Captain so skilful and experienced Our sin is the engine Satan is the Engineer lust the bait Satan the Angler when a soule is enticed by his own lust he is said to be tempted James 1.14 because both Satan and our own lust concur to the compleating the sinne First let this make thee Christian ply the work of mortification close it is no policy to let thy lusts have armes who are sure to rise and declare against thee when thine enemy comes Achish his Nobles did but wisely in that they would not trust David in their army when to fight against Israel lest in the battel he should be an adversary to them And darest thou go to duty or engage in any action where Satan will appear against thee and not endeavour to make sure of thy pride unbelief c. that they joyne not with thine enemy Secondly are Satan and thy own flesh against thee not single corruption but edged with his policy and backed by his power see then what need thou hast of more help then thy owne grace take heed of grapling with him in the strength of thy naked grace here thou hast two to one against thee Satan was too hard for Adam though he went so well appointed into the field because left to himself much more easily will he foile thee cling therfore about thy God for strength get him with thee and then though a worme thou shalt be able to deal with this Serpent SECT II. Secondly flesh and blood is interpreted as a periphrasis of man We wrestle not with flesh and blood that is not with man who is here described by that part which chiefly distinguisheth him from the Angelical nature Touch me saith Christ and handle me a Spirit hath not flesh Now according to this Interpretation observe First how meanly the Spirit of God speaks of man Secondly where he layes the stresse of the Saints battel not in resisting flesh and blood but Principalities and Powers where the Apostle excludes not our combate with man for the war is against the Serpent and his seed As wide as
had he not been call'd to reside as our Ambassadour and Advocate in heaven with the Father and therefore in his bodily absence he hath intrusted thee and a few more to carry on the Treaty with sinners which when on earth himself began And what can you do more acceptable to him then to be faithful in it as a businesse on which he hath set his heart so much As ever you would see his sweet face with joy you that are his Ambassadours attend to your work and labour to bring this Treaty of Peace to a blessed issue between God and those you are sent to And then if sinners will not come off and seal the Articles of the Gospel you shall as Abraham said to his servant be cleare of your oath Though Israel he not gathered yet you shall be glorious in the eyes of the Lord. And let not the private Christian say he is a dry tree and can do nothing for Christ his Prince because he may not bear the Magistrates fruit or Ministers Though thou hast not a commission to punish the sins of others with the sword of justice yet thou mayest shew thy zeal in mortifying thy own with the sword of the Spirit and mourne for theirs also though thou mayest not condemn them on the bench yet thou mayest yea oughtest by the power of a holy life to convince and judge them Such a Judge Lot was to the Sodomites Though thou art not sent to preach and baptize yet thou mayest be wonderful helpful to them who are The Christians prayers whet Magistrates and Ministers sword also O pray Christian and pray again that Christs Territories may be enlarged never go to heare the Word but pray Thy Kingdom come Loving Princes take great content in the acclamations and good wishes of their subjects as they passe by A vivat rex Long live the King coming from a loyal breath though poor is more worth then a subsidy from those who deny their hearts while they part with their money Thou servest a Prince Christian who knowes what all his subjects think of him and he counts it his honour not to have a multitude feinedly submit to him but to have a people that love him and cordially like his government who if they were to chuse their King and make their own lawes they should live under every day would desire no other then himself nor any other lawes then what they have already from his mouth It was no doubt great content to David that he had the hearts of his people so as Whatever the King did pleased them all And surely God took it as well that what he did pleased David for indeed David was as content under the rule and disposure of God as the people were under his witnesse the calmnesse of his Spirit in the greatest affliction that ever befell him 2 Sam. 15.26 Behold here am I let him do to me as seemeth good unto him Loyal soule he had rather live in exile with the good Will of God then have his throne if God will not say 't is good for him CHAP. IV. Of the great power Satan hath not only over the elementary and sensitive part of the world but intellectual also the soules of men SECT I. THis is the Second Branch of the Description wherein Satan is set forth by his might and Power This gives weight to the former were he a Prince and not able to raise a force that might dread the Saints the swelling name of Prince were contemptible but he hath power answerable to his dignity which in five particulars will appear First in his names Secondly his nature Thirdly his number Fourthly his order and unity Lastly the mighty works that are attributed to him First for the first he hath names of great power called the strong man Luke 11.21 so strong that he keeps his house in peace in defiance of all the sons of Adam none on earth being able to cope with this giant Christ must come from Heaven to destroy him and his works or the field is lost He is call'd the roaring lion which beast commands the whole forrest If he roares all tremble yea in such a manner as Pliny relates that he goes amongst them and they stand exanimated while he chooseth his prey without resistance such a lion is Satan who leads sinners captive at his will 2 Tim. 3.26 He takes them alive as the word is as the Fowler the bird which with a little scrap is enticed into the net or as the Conquerour his cowardly enemy who has no heart to fight but yields without contest Such cowards the devil finds sinners he no sooner appears in a motion but they yield They are but a very few noble spirits and those are the children of the most High God who dare valiantly oppose him and in striving against sin resist to blood He is call'd the great red dragon who with his taile wicked men his instruments sweeps down the third part of the stars of Heaven The Prince of the power of the aire because as a Prince can muster his subjects and draw them into the field for his service so the devil can raise the posse coeli aërii In a word he is call'd the God of this world 2 Cor. 4.4 because sinners give him a God-like worship feare him as the Saints do God himselfe Secondly the devils nature shewes his power 'T is Angelical Blesse the Lord ye his Angels that excel in strength Psal 103.20 Strength is put for Angels Psal 78.25 They did eat Angels food Heb. the food of the mighty In two things the power of Angelical nature will appear In its Superiority and in its Spirituality First its Superiority Angels are the top of the Creation man himself made a little lower then the Angels Now in the works of Creation the Superiour hath a power over the Inferiour the beasts over the grasse and herb man over the beasts and Angels over man Secondly the Spirituality of their nature The weaknesse of man is from his flesh his soule made for great enterprizes but weighed down with a lump of flesh is forced to rowe with a strength suitable to its weak Partner but now the devils being Angels have no such incumbrance no sumes from a fleshly part to cloud their understanding which is clear and piercing no clog at their heele to retard their motion which for swiftnesse is set out by the winde and flame of fire Yea being spiritual they cannot be resisted with carnal force fire and sword hurt not them The Angel which appear'd to Manoah went up in the fire that consumed the sacrifice though such hath been the dotage and is at this day of superstitious ones that they think to charme the devil with their carnal exorcismes hence the Romish Reliques Crosse holy water yea and among the Jewes themselves in corrupter times who thought by their phylacteries and Circumcision to scare away the devil which made some of them expound that Cant.
know naturally in these things they corrupt themselves They know the holinesse of God but love him not for it as the Elect Angels do and themselves by Creation did They know the evil of sin and love it not the lesse but though they are such fooles for themselves yet have subtilty too much for all the Saints on Earth if we had not a God to play our game for us Secondly as spirits they are invisible and their approaches also They come and you see not your enemy Indeed this makes him so little feared by the ignorant world whereas it is his greatest advantage if rightly weighed O if men have an apparition of the devil or heare a noise in the night they cry The devil the devil and are ready to runne out of their wits for feare but they carry him in their hearts and walk all the day long in his company and feare him not When thy proud heart is clambering up to the pinacle of honour in thy ambitious thoughts who sets thee there but the devil When thy adulterous heart is big with all manner of uncleannesse and filthinesse who but Satan hath been there begetting these brats on thy whorish spirit When thou art raging in thy passion throwing burning coales of wrath and fury about with thy inflamed tongue where was it set on fire but of hell When thou art hurried like the swine into the precipice and even choakt with thy own drunken vomit who but the devil rides thee Thirdly as spirits they are immortal Of other enemies you may hear news at last that they are dead which sought thy life as the Angel told Joseph of Herod Persecuting men walk a turne or two upon the stage and are call'd off by death and there is an end of all their plots but devils die not they will hunt thee to thy grave and when thou diest they will meet thee in another world to accuse and torment thee there also Fourthly they are unwearied in their motions When the fight is over among men the Conquerour must sit down and breathe and so loseth the chase because not able to pursue it in time Yea some have given over their Empires as glutted with the blood of men and weary of the work when they cannot have their will as they desired Thus Dioclesian because he saw he did but mowe a medow that grew the thicker for the cutting down as Tertullian speaks of the Christians martyred he throws away his Scepter in a pet Charles the fifth did the like some say upon the same reason because he could not root out the Lutherans But the devils spirit is never cowed nor he weary of doing mischief though he hath never stood still since first he began his walk to and fro the world O what would become of us if a God were not at our back who is infinitely more the devils odds then he ours SECT II. Secondly they are wicked spirits wicked in the abstract as in the Text and call'd by way of eminency in sin The wicked one Mat. 13.19 As God is called the holy one because none holy as the Lord. So the devil the wicked one because he is a none such in sinne In a few particulars let us endeavour to take the height of the devils sinne and the rather that we may judge of the degrees of sins and sinners among the sons of men the neerer God in holinesse the more holy the liker the devil the more wicked First these Apostate Angels are the inventers of sinne the first that sounded the Trumpet of rebellion against their Maker and led the dance to all that sinne which since hath filled the world Now what tongue can accent this sinne to its full for such a noble creature whom God had set on the top as it were of all the creation neerest to himself from whom God had kept nothing but his own royal diadem for this Peere and Favorite of the Court without any cause or solicitation from any other to make this bold and blasphemous attempt to snatch at Gods own Crown this paints the devil blacker then the thoughts of men and Angels can conceive He is called the father of lies as those who found out any Art are called the father of it Jubal the father of all such as handle the harp and organ he invented Musick and this is a dreadful aggravation because they sinned without a Tempter And though man is not in such a degree capable of this aggravation yet some men sinne after the very similitude of the devils transgression in this respect who as Saint Paul Rom. 1.30 stiles them are inventers of evil things Indeed sinne is an old trade found out to our hand but as in other trades and arts some famous men arise who adde to the inventions of others and make trades and arts as it wtre new so there ever are some infamous in their generation that make old sinnes new by superadding to the wickednesse of others Uncleannesse is an old sinne from the beginning but the Sodomites will be filthy in a new way and therefore it carries their name to this day Some invent new errrors others new oathes such as are of their own coyning hot out of the mint they scorne to sweare after the old fashion Others new devices of perseuting as Julian had a way by himself different from all before him and to the end of the world every age will exceed other in the degrees of sinning Ishmael and the mockers of the old world were but children and bunglers to the scoffers and cruel mockers of the last time Well take heed of shewing thy wit in inventing new sinnes lest thou stirre up God to invent new punishments Is not destruction to the wicked and a strange punishment to the workers of iniquity Job 31.3 Sodom sinned after a new mode and God destroys them after a new way sends hell from above upon them Some have invented new opinions Monstrous errors and God hath suited their monstrous errors with births as monstrous of their own body Secondly they were not onely the inventers of sinne but are still the chief tempters to and promoters of sinne in the world therefore call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tempter and sinne called the work of the devil whoever commits it as the house goes by the name of the Master-workman though he useth his servants hands to build it O take heed of soliciting others to sinne thou takest the Devils office as I may say out of his hand let him do it himself if he will make not thy self so like him To tempt another is worse then to sinne thy self It speaks sinne to be of great growth in that man that doth it knowingly and willingly Herbs and flowers shed not their seed till ripe creatures propagate not till of stature and age What do those that tempt others but diffuse their wicked opinions and practices and as it were raise up seed to the devil thereby-to keep up the name of
their infernal Father in the world this shews sin is mighty in them indeed Many a man though so cruel to his own soul as to be drunk or sweare yet will not like this in a childe or servant what are they then but devils incarnate who teach their children the devils Catechisme to sweare and lie drink and drab If you meet such be not afraid to call them as Paul did Elymas when he would have perverted the Deputy children of the devil full of all subtilty and mischief and enemies of all righteousnesse O do you not know what you do when you tempt I 'le tell you you do that which you cannot undo by your own repentance thou poisonest one with errour initiatest another in the devils School Alehouse I mean but afterwards may be thou seest thy mistake and recantest thy errour thy folly and givest over thy drunken trade art thou sure now to rectifie and convert them with thy selfe alas poor creatures this is out of thy power they may be will say as he though he did it upon a better account that was solicited to turne back to popery by him who had before perswaded him to renounce the same You have given me one turn but shall not give me another And what a grief to thy spirit will it be to see these going to hell on thy errand and thou not able to call them back thou mayest cry out as Lamâ—ch I have slaine a man to my wounding and a young man to my hurt Nay when thou art asleep in thy grave he whom thou seducedst may have drawn in others and thy name may be quoted to commend the opinion and practice to others by which as it is said though in another sense Abel being dead yet speaks thou mayest though dead sinne in those that are alive generation after generation A little spark kindled by the errour of one hath cost the pains of many ages to quench it and when thought to be out hath broke forth again Thirdly They are not barely wicked but maliciously wicked The Devill hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote his spightfull nature his desire to vex and mischief others When he drawes souls to sinne it is not because he tastes any sweetnesse or findes any profit therein he hath too much light to have any joy or peace in sin he knows his doome and trembles at the thought of it and yet his spightful nature makes him vehemently desire and uncessantly endeavour the damnation of souls As you shall see a mad dogge run after a flock of sheep kill one then another and when dead not able to eate of their flesh but kills to kill so Satan is carried out with a boundlesse rage against man especially the Saints he would not if he could leave one of Christs flock alive such is the height of his malice against God whom he hates with a perfect hatred and because he cannot reach him with a direct blow therefore he strikes him at second hand through his Saints that wicked arme which reacheth not to God is extended against these excellent on the earth well knowing the life of God is in a manner bound up in theirs God cannot outlive his honour and his honour speeds as his mercy is exalted or depressed this being the attribute God meanes to honour in their salvation so highly and therefore maligned above the rest by Satan And this is the worst that can be said of these wicked spirits that they maliciously spite God and in God the glory of his mercy Vse 1 First this may help us to conceive more fully what the desperate wickednesse of mans nature is which is so hard to be known because it can never be seen at once it being a fountain whose immensity consists not in the streame of actual sinne that is visible and may seem little but in the spring that uncessantly feeds this but here is a glasse that will give us the shape of our hearts truly like themselves Seest thou the monstrous pitch and height of wickednesse that is in the devil all this there is in the heart of every man there is no lesse wickednesse potentially in the tamest sinner on earth then in the devils themselves and that one day thou whoever thou art wilt shew to purpose if God prevent thee not by his renewing grace thou art not yet fledg'd thy wings are not grown to make thee a flying Dragon but thou art of the same brood the seed of this serpent is in thee and the devil begets a child like himselfe thou yet standest in a soile not so proper for the ripening of sinne which will not come to its fulnesse till transplanted unto hell Thou who art here so maidenly and modest as to blush at some sinnes out of shame and forbear the acting of others out of fear when there thou shalt see thy case as desperate as the devil doth his then thou wilt spit out thy blasphemies with which thy nature is stuft with the same malice that he doth The Indians have a conceit that when they die they shall be transform'd into the deformed likenesse of the devil therefore in their language they have the same word for a dead man and the devil sinne makes the wicked like him before they come there but indeed they will come to their countenance more fully there when those flames shall wash off that paint which here hides their complexion The Saints in heaven shall be like the Angels in their alacrity love and constancy to serve God and the damned like the devils in sinne as well as punishment This one consideration might be of excellent use to unbottome a sinner and abase him so as never to have high thought of himself It is easie to runne down a person whose life is wicked and convince him of the evil of his actions and make him confesse what he doth is evil but here is the thicket we lose him in he will say 't is true I am overseen I do what I should not God forgive me but my heart is good Thy heart good sinner and so is the devils his nature is wicked and thine as bad as his These pimples in thy face shew the heat of thy corrupt nature within and without Gospel-physick the blood of Christ applied to thee thou wilt die a Leper none but Christ can give thee a new heart till which thou wilt every day grow worse and worse Sin is an hereditary disease that encreaseth with age A young sinner will be an old devil Vse 2 Again it would be of use to the Saints especially those in whom God by his timely call forestall'd the devils market as sometimes the Spirit of God takes sin in its quarters before it comes into the field in the sinnes of youth now such a one finding not those daring sinnes committed by him that others have been left unto may possibly not be so affected with his own sinne or Gods mercy O let such a one behold here
the wickednesse of his heart in this glasse of the devils nature and he will see himself as a great debtor to the mercy of God as Manasses or the worst of sinners as in pardoning so in preventing the same cursed nature with theirs before it gave fire on God with those bloody sinnes which they committed That thou didst not act such outragious sinnes thou art beholden to Gods gracious surprize and not the goodnesse of thy nature which hath the devils stamp on it for which God might have crusht thee as we do the brood of Serpents before they sting knowing what they will do in time Who will say that Faux suffered unjustly because the Parliament was not blown up it was enough that the materials for that Massacre were provided and he taken there with match and fire about him ready to lay the traine and canst thou say when God first took hold on thee that thou had'st not those weapons of rebellion about thee a nature fully charged with enmity against God which in time would have made its own report of what for present lay like unfired ponder silent in thy bosome O Christian think of this and be humbled for thy villainous nature and say Blessed be God that sent his Spirit and grace so timely to stay thy hand as Abigail to David while thy nature meditated nothing but warre against God and his laws Vse 3 Again Thirdly are the devils so wickedly malicious against God himself O Sirs take the right notion of sinne and you will hate it The reason why we are so easily perswaded to sinne is because we understand not the bottome of his designe in drawing a creature to sinne It is with men in sinning as it is with Armies in fighting Captains beat their drummes for Voluntiers and promise all that list pay and plunder and this makes them come trowling in but few consider what the ground of the Warre is against whom or for what Satan enticeth to sinne and give golden promises what they shall have in his service with which silly souls are won but how few ask their souls Whom do I sinne against what is the devils designe in drawing me to sinne Shall I tell thee dost thou think 't is thy pleasure or profit he desires in thy sinning alas he means nothing lesse he hath greater plots in his head then so He hath by his Apostasie proclaim'd warre against God and he brings thee by sinning to espouse his quarrel and to jeopard the life of thy soul in defence of his pride and lust which that he may do he cares no more for the damnation of thy soul then the great Turk doth to see a company of his slaves cut off for the carrying on of his designe in a siege And darest thou venture to go into the field upon his quarrel against God O Earth tremble thou at the presence of the Lord. This bloody Joab sets thee where never any came off alive O stand not where Gods bullets fly throw down thy armes or thou art a dead man Whatever others do O ye Saints abhorre the thoughts of sinning willingly which when you do you help the devil against God and what more unnatural then for a childe to be seen in armes against his father CHAP. VII Of Satans plot to defile the Christians spirit with heart-sinnes The second Point followes THat these wicked Spirits do chiefly annoy the Saints with and provoke them to spiritual sinnes Sinnes may be called spiritual upon a double account either from the subject wherein they are acted or from the object about which they are conversant First in regard of the subject when the spirit or heart is the stage whereon sinne is acted this is a spiritual sinne such are all impure thoughts vile affections and desires though the object be fleshly lust yet are spiritual sinnes because they are purely acts of the soul and spirit and break not forth unto the outward man Secondly in regard of the object when that is spiritual and not carnal such as are idolatry errour spiritual pride unbelief c. both which Paul calls the filthinesse of the spirit and distinguisheth them from filthinesse of the flesh 2 Cor. 7.1 SECT I. First of the first Satan labours what he can to provoke the Christian to heart-sinnes to stirre up and foment these inward motions of sinne in the Christians bosome hence it is he can go about no duty but these his Impes I may call them haunt him one motion or other darts in to interrupt him as Paul tells us of himselfe When he would do good evil was present with him if a Christian should turne back when ever these crosse the way of him he should never go on his journey to heaven It is the chief game the devil hath left to play against the children of God now his field-army is broken and his commanding power taken away which he had over them to come out of these his holds where he lies sculking and fall upon their rear with these suggestions He knows his credit now is not so great with the soul as when it was his slave then no drudgery work was so base that it would not do at his command but now the soul is out of his bondage and he must not think to command anothers servant as his own No all he can do is to watch the fittest season when the Christian least suspects and then to present some sinful motion handsomely drest up to the eye of the soul that the Christian may before he is aware take this brat up and dandle it in his thoughts till at last he makes it his own by embracing it and this he knowes will defile the soul and may be this boy sent in at the window may open the door to let in a greater thief or if he should not so prevaile yet the guilt of these heart-sinnes yea their very neighbour-hood will be a sad vexation to a gracious heart whose nature is so pure that it abhorres all filthinesse so that to be haunted with such motions is as if a living man should be chain'd to a stinking carcase that where ever he goes he must draw that after him and whose love is so dear to Christ that it cannot bear the company of those thoughts without amazement and horrour which are so contrary and abusive to his beloved This makes Satan so desirous to be ever raking in the unregenerate part that as a dunghil stirr'd it may offend them both with the noisome streames which arise from it SECT II. Vse 1 First let this be for trial of thy spiritual state What entertainment findes Satan when he comes with these spirituals of wickednesse and solicites thee to dwell on them canst thou dispense with the filthinesse of thy spirit so thy hands be clean or dost thou wrestle against these heart-sinnes as well as others I do not ask whether such guests come within thy door for the worst of sinnes may be found in the
should use him more then themselves And 't is observable that the lusting for flesh broke out among the mixt multitude and baser sort of people Numb 11.4 5. but this of pride and envie took fire in the bosomes of the most eminent for place and Piety O what need then have we poor creatures to watch our hearts when we see such precious servants of God led into temptation The Spirit that dwelleth in us lusteth to envy James 4.5 Our corrupt nature is ever putting on to this sin 'T is as hard to keep our hearts and this sin asunder as it is to hinder two lovers from meeting together Thatch is not more ready to be fired with every flash of lightening then the heart to be kindled at the shining forth of any excelling gift or grace in another It was one of the first windows that corrupt nature look't out at a sin that shed the first blood Cains envy hatcht Abels murder Now if ever thou meanest to get the mastery of this sin First call in help from heaven No sooner hath the Apostle set forth how big and teeming full the heart of man is with envy but he shews where a fountain of grace is infinitely exceeding that of lust The Spirit within us lusteth to envie but he giveth more grace v. 5. And therefore sit not down tamely under this sin it is not unconquerable God can give thee more grace then thou hast sin more humility then thou hast pride Be but so humble as cordially to beg his grace and thou shalt not be so proud as wickedly to envy his gifts or grace in others Secondly make this sin as black and ugly as thou canst possibly to thy thought that when it is presented to thee thou mayest abhor it the more Indeed there needs no more then its own face wouldest thou look wishly on it to make thee out of love with it For first this envying of others gifts casts great contempt upon God and that more wayes then one First when thou enviest the gifts of thy brethren thou takest upon thee to teach God what he shall give and to whom as if the great God should take counsel or ask leave of thee before he dispenseth his gifts and darest thou stand to thy own envious thoughts with this interpretation such a one thou findest Christ himself give Matth. 20.15 Is it not lawful for me to do what I will with my own as if Christ had said what hath any to do to cavil at my disposure of what is not theirs but mine to give Secondly thou malignest the goodnesse of God It troubles thee it seems that God hath a heart to do good to any besides thy selfe thy eye is evil because his is good Wouldest not thou have God be good you had as good speak out and say you would not have him God he can assoon cease to be God as to be good Thirdly thou art an enemy to the glory of God as thou defacest that which should set it forth Every gift is a ray of divine excellency and as all the beams declare the glory of the Sunne so all the gifts God imparts declare the glory of God Now envy labours to deface and fully the representations of God it hath ever something to disparage the excellency of another withal God shewed Miriam her sin by her punishment she went to bespatter Moses that shone so eminently with the gifts and graces of God and God spits in her sace Numb 12. yea fills her all over with a noisome scab Doest thou cordially wish well to the honour of God why then hangest thou thy head and doest not rather rejoyce to see him glorified by the gifts of others Could a Heathen take it so well when himself was passed by and others chosen to places of honour and government that he said he was glad his City could finde so many more worthy then himself and shall a Christian repine that any are found fit to honour God besides himself Secondly thou wrongest thy brother as thou sinnest against the law of love which obligeth thee to rejoyce in his good as thy owne yea to prefer him in honour before thy self Thou canst not love and envy the same person envy is as contrary to love as the hectical feavourish fire in the body is to the kindly heat of nature Charity envieth not 1 Cor. 13. How can it when it lives where it loves and when thou ceasest to love thou beginnest to hate and kill him and doest not thou tremble to be found a murderer at last Thirdly thou consultest worst of all for thy self God is out of thy reach what thou spittest against heaven thou art sure to have fall on thy own face at last and thy brother whom thou enviest God stands bound to defend him against thy envy because he is maligned for what he hath of God in him Thus did God plead Josephs cause against his envious brethren and Davids against wicked Saul Thy selfe only hast real hurt First thou deprivest thy self of what thou mightest reap from the gifts of others That old saying is true Tolle invidiam mea tua sunt tua mea What thou hast is mine and what I have thine when envy is gone Whereas now like the leach which they say draws out the worst blood thou suckest nothing but what swells thy minde with discontent and is after vomited out in strife and contention O what a sad thing is it that one should go from a precious Sermon a sweet prayer and bring nothing away but a grudge against the instrument God used as we see in the Pharisees and others at Christs preaching Secondly thou robbest thy self of the joy of thy life He that is cruel troubles his own flesh Prov. 11.17 The envious man doth it to purpose he sticks the honour and esteem of others as thornes in his own heart he cannot think of them without paine and anguish and he must needs pine that is ever in paine Thirdly thou throwest thy self into the mouth of temptation thou needest give the devil no greater advantage it is a stock any sin almost will grow upon What will not the Patriarchs do to rid their hands of Joseph whom they envied that very pride which made them disdain the thought of bowing to his sheaf made them stoop far lower even to debase themselves as low as hell and be the devils instruments to sell their dear brother into slavery which might have been worse to him if God had not provided otherwise then if they had slaâ—n him on the place What an impotent minde and cruel did Saul shew against David when once envy had envenomed his heart from that day which he heard David preferr'd in the womens Songs above himself he could never get that sound out of his head but did ever after devote this innocent man to death in his thoughts who had done him no other wrong but in being an instrument to keep the crown on his head by the
you may withstand in the evil day He shuts out all hope of escaping as if he had said you have no way but to withstand please not your selves with thoughts of shunning battel the evil day must come be you arm'd or notarm'd Thirdly the necessity of this armour to withstand As we cannot run from it so not bear up before it and oppose the force which will be made against us except clad with Armour These would afford several points but for brevity we shall lay them together in one Conclusion CHAP. VI. Sheweth that the day of affliction is evil and in what respects as also unavoidable and why to be prepared for IT behoves everyone to arme and prepare himself for the evil day of affliction and death which unavoidably he must conflict with The point hath three branches First the day of affliction and death is an evil day Secondly this evil day is unavoidable Thirdly it behoves every one to provide for this evil day First of the first branch the day of affliction especially death is an evil day Here we must shew how affliction is evil and how not First it is not morally or intrinsecally evil if it were evil in this sense First God could not be the author of it his nature is so pure that no such evil can come from him any more then the Sunnes light can make night But this evil of affliction he voucheth for his own act Against this family do I devise an evil Mic. 3.2 yea more he impropriates it so to himself as that he will not have us think any can do us evil beside himself 'T is the Prerogative he glories in that there is no evil in the City but it is of his doing Amos 3.6 And well it is for the Saints that their crosses are all made in heaven they would not else be so fitted to their backs as they are But for the evil of sin he disownes it with a strict charge that we lay not this brat which is begotten by Satan upon our impure hearts at his door Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man James 1.13 Secondly if affliction were thus intrinsecally evil it could in no respect be the object of our desire which sometimes it is and may be We are to choose affliction rather then sin yea the greatest affliction before the least sin Moses chose affliction with the people of God rather then the pleasures of sin for a season We are bid rejoyce when we fall into divers temptations that is afflictions But in what respects then may the day of affliction be called evil First as it is grievous to sense in Scriprure evil is oft put as contradistinct to joy and comfort We looked for peace and behold no good A merry heart is called a good heart a sad spirit an evil spirit because nature hath an abhorrency to all that opposeth its joy and this every affliction doth more or lesse No affliction while present is joyous but grievous it hath like Physick an unpleasing farewel to the sense Therefore Salomon speaking of the evil dayes of sicknesse expresseth them to be so distasteful to nature that we shall say We have no pleasure in them They take away the joy of our life Natural joy is a true flower of the Sun of prosperity it opens and shuts with it 'T is true indeed the Saints never have more joy then in their affliction but this comes in upon another score they have a good God that sends it in or else they would be as sadly on it as others 'T is no more natural for comfort to spring from afflictions then for grapes to grow on thornes or Manna in the wildernesse The Israelites might have look't long enough for such bread if heaven had not miraculously rained it down God chooseth this season to make the Omnipotency of his love the more conspicuous As Elijah to adde to the miracle first causeth water in abundance to be poured upon the wood and sacrifice so much as to fill the trench and then brings fire from heaven by his prayer to lick it up Thus God poures out the flood of affliction upon his children and then kindles that inward joy in their bosomes which licks up all their sorrow yea he makes the very waters of affliction they float on adde a further sweetnesse to the musick of their spiritual joy but still it is God that is good and affliction that is evil Secondly the day of affliction is an evil day as it is an unwelcome remembrancer of what sinful evils have passed in our lives It revives the memory of old sins which it may be were buried many years ago in the grave of forgetfulnesse The night of affliction is the time when such ghosts use to walk in mens consciences and as the darknesse of the night addes to the horrour of any scareful object so doth the state of affliction which is it self uncomfortable adde to the terrour of our sinnes then remembred Never did the Patriarchs sin look so ghastly on them as when it recoil'd upon them in their distresse Gen. 42.21 The sinner then hath more real apprehensions of wrath then at another time affliction approximates judgement yea it is interpreted by him as a Pursevant sent to call him presently before God and therefore must needs beget a woful confusion and consternation in his spirit O that men would think of this how they could bear the sight of their sins and a Rehearsal Sermon of all their wayes in that day That is the blessed man indeed who can with the Prophet then look on them and triumph over them This indeed is a dark parable as he calls it few can skill of it as Ps 94.3 4. I will open my dark saying upon the harp wherefore should I feare in the day of evil when the iniquity of my heels compasseth me about Thirdly the day of affliction makes discovery of much evil to be in the heart which was not seen before Affliction shakes and royles the creature if any sediment be at the bottome it will appear then Sometimes it discovers the heart to be quite naught that before had some seeming good these suds wash off the hypocrites paint Natura vexata prodit seipsam When corrupt nature is vext it shews it self and some afflictions do that to purpose We reade of such as are offended when persecution comes they fall quite out with their Profession because it puts them to such cost and trouble others in their distresse that curse their God Isa 8.21 It is impossible for a naughty heart to think well of an afflicting God The hireling if his Master takes up a staffe to beat him throws down his work and runs away and so doth a false heart serve God Yea even where the person is gracious corruption is oft found to be stronger and grace weaker then they were thought to be
own Thus do thou consider what thou standest engaged to thy worldly credit profit slavish feare of God and selfish desire of happinesse and when thou hast allowed for all these see then what remaines of thy feare of God love to God c. if nothing thou art nought if any the lesse there be the weaker Christian thou art and when thou comest to be tried in Gods fire thou wilt suffer losse of all the other which as hay and stubble will be burnt up SECT V. Every soule clad with this Armour of God shall stand and persevere Or thus true grace can never be vanquish't The Christian is borne a Conquerour the gates of hell shall nor prevail against him He that is borne of God overcometh the world 1 John 5.4 Mark from whence the victory is dated even from his birth There is victory sowen in his new nature even that seed of God which will keep him from being swallowed up by sin or Satan As Christ rose never to die more so doth he raise soules from the grave of sin never to come under the power of spiritual death more These holy ones of God cannot see corruption Hence he that believes is said in the present tense to have eternal life At the Law that came foure hundred years after could not make void the promise made to Abraham so nothing that intervenes can hinder the accomplishing of that promise of eternal life which was given and passed to Christ in their behalf before the foundation of the world If a Saint could any way miscarry and fall short of this eternal life it must be from one of these three causes 1. Because God may forsake the Christian and withdraw his grace and help from him Or 2. Because the believer may forsake God Or lastly because Satan may pluck him out of the hands of God A fourth I know not Now none of these can be First God can never forsake the Christian Some unadvised speeches have drop't from tempted soules discovering some fears of Gods casting them off but they have been confuted and have eaten their words with shame as we see in Job and David O what admirable security hath the great God given his children in this particular First in Promises He hath said I will never leave thee nor forsake thee Five negatives in that promise as so many seals to ratifie it to our faith he assures us there never did or can so much as arise a repenting thought in his heart concerning the purposes of his love and special grace towards his children Rom. 11.29 The gifts and calling of God are without repentance even the believers sin against him their froward carriage stirs not up thoughts of casting them off but of reducing them For the iniquity of this covetousnesse I was wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart I have seen his wayes and will heal them Isa 57.27 28. The water of the Saints failings cast on the fire of Gods love cannot quench it Whom he loves he loves to the end Secondly God to give further weight and credit to our unbelieving and mis-giving hearts seals his promise with an oath See Isa 54.9 10. With everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer this is as the waters of Noah unto me for as I have sworn that the waters of Noah should not return over the earth so have I sworn that I will not be wroth with thee Yea he goes on and tells them The monntaines shall depart meaning at the end of the world when the whole frame of the heavens and earth shall be dissolv'd but his kindnesse shall not depart neither shall his Covenant of peace be removed Now lest any should think this was some charter belonging to the Jewes alone we finde it v. 17. setled on every servant of God as his portion This is the heritage of the servants of the Lord and their righteousnesse is of me saith the Lord. And surely God that is so careful to make his childrens inheritance sure to them will con them little thanks who busie their wits to invalid and weaken his conveyances yea disprove his will if they had taken a bribe they could not plead Satans cause better Thirdly in the actual fulfilling these promises which he hath made to beleevers to Christ their Attourney As God before the world began gave a promise of eternal life to Christ for them so now hath he given actual possession of that glorious place to Christ as their Advocate and Attourney where that eternal life shall be enjoyed by them for as he came upon our errand from heaven so thither he returned again to take and hold possession of that inheritance which God had of old promised and he in one summe at his death had paid for And now what ground of feare can there be in the believers heart concerning Gods love standiog firme to him when he sees the whole Covenant performed already to Christ for him whom God hath not only called to sanctified for and upheld in the great work he was to finish for us but also justified in his Resurrection and Jayle-delivery and received him into heaven there to sit on the right hand of the Majesty on high by which he hath not only possession for us but full power to give it unto all believers A second occasion of feare to the believer that he shall not persevere may be taken from himself He has many sad feares and tremblings of heart that he shall at last forsake God The journey is long to heaven and his grace weak O saith he is it not possible that this little grace should faile and I fall short at last of glory Now here there is such provision made in the Covenant as scatters this cloud also First the Spirit of God is given on purpose to prevent this Christ left his mother with John but his Saints with his Spirit to tutour and keep them that they should not lose themselves in their journey to heaven O how sweet is that place Ezek. 36.27 I will put my Spirit in you and cause you to walk in my statutes and ye shall keep my judgements and do them He doth not say they shall have his Spirit if they will walk in his statutes no his Spirit shall cause them to do it But may be thou art afraid thou mayest grieve him and so he in anger leave thee and thou perish for want of his help and counsel Answ The Spirit of God is indeed sensible of unkindnesse and upon a Saints sin may withdraw in regard of present assistance but never in regard of his care as a mother may let her froward childe go alone till it get a knock that may make it cry to be taken up again into her armes but still her eye is on it that it shall not fall into mischief The Spirit withdrew from Samson and he fell into the
of Saints falling from grace gives a sad dash to the sweet wine of the Promises the soul-reviving comfort that sparkles in them ariseth from the sure conveyance with which they are in Christ made over to believers to have and to hold for ever Hence called the sure mercies of David Acts 13.34 mercies that shall never faile This this indeed is wine that makes glad the heart of a Saint though he may be whipt in the house when he sins yet he shall not be turned out of doores As God promised in the type to Davids seed Psal 89.33 Neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile and v. 36. His seed shall endure for ever Could any thing separate the believer from the love of God in Christ this would be as a hole at the bottome of his cup to leak out all his joy he might then feare every temptation or affliction he meets would slay him and so the wickeds curse would be the Saints portion His life would ever hang in doubt before him and the fearful expectation of his final miscarriage which he sees may befall him would eat up the joy of his present hope Now how contrary such a frame of heart is to the spirit of adoption and full assurance of hope which the grace of the new Covenant gives he that runs may reade in the Word Vse 2 This truth prepares a sovereign cordial to restore the fainting spirits of weak believers who are surprised with many feares concerning their persevering and holding out to the end of their warfare Be of good cheer poor soule God hath given Christ the life of every soule within the Ark of his Covenant Your eternal safety is provided for Whom he loves he loves to the end Jâ—h 13.1 Hath he made thee willing in the day of his power to march under his banner and espouse his quarrel against sin and hell the same power that overcame thy rebellious heart to himself will overcome all thy enemies within and without for thee say not thou art a bruised reed with this he will break Satans head and not cease till he hath brought forth judgement into compleat victory in thy soule He that can make a few wounded men rise up and take a strong city can make a wounded spirit triumph over sin and devils The Ark stood in the midst of Jordan till the whole Camp of Israel was safely got over into Canaan Josh 3. And so doth the Covenant which the Ark did but typifie yea Christ Covenant and all stand to secure the Saints a safe passage to Heaven If but one believer drownes the Covenant must drown with him Christ and the Saint are put together as co-heires of the same inheritance Rom. 8.17 If children then heires heirs of God and joynt-heirs with Christ. We cannot dispute against one but we question the firmnesse of the others title When you heare Christ is turn'd out of heaven or himself to be willing to sell his inheritance there then poore Christian feare thy coming thither and not till then Co-heires cannot sell the inheritance except both give up their right which Christ will never do nor suffer thee Vse 3 Thirdly this truth calls for a word or two of caution Though there is no feare of a Saints salling from grace yet there is great danger of others falling from the top of this comfortable doctrine into a carelesse security and presumptuous boldnesse and therefore a battlement is very necessary that from it we may with safety to our soules stand and view the pleasant prospect this truth presents to our eye That flower from which the Bee sucks honey the spider draws poison That which is a restorative to the Saints grace proves an incentive to the lust of a wicked man What Paul said of the Law we may truly of the Gospel Sin taking occasion from the grace of the Gospel and the sweet promises thereof deceives the carnal heart and works in him all manner of wickednesse Indeed sin seldome grows so rank any where as in those who water its roots with the grace of the Gospel Two wayes this doctrine may be abused First into a neglect of duty Secondly into a liberty to sin Take heed of both First beware of falling into a neglect of duty upon this score if a Christian thou canst not fall away from grace Take for an antidote against this three particulars First there are other arguments to invite yea that will constrain thee to a constant vigourous performing of duty though the feare of falling away should not come in or else thou art not a Christian what nothing make the childe diligent about his fathers businesse but feare of being disinherited and turned out of doors There is sure some better motive to duty in a Saints heart or else Religion is a melancholy work Speak for your selves O ye Saints is self-preservation all you pray for and heare for should a messenger come from Heaven and tell you Heaven were yours would this make you give over your spiritual trade and not care whether you had any more acquaintance with God till you came thither O how harsh doth this sound in your eares There are such principles engraven in the Christians bosome that will not suffer a strangenesse long to grow betwixt God and him He is under the Law of a new life which carries him naturally to desire communion with God as the childe doth to see the face of his deare father and every duty is a Mount wherein God presents himself to be seen and enjoyed by the Christian Secondly to neglect duty upon such a perswasion is contrary to Christs practice and counsel First his practice Though Christ never doubted of his Fathers love nor questioned the happy issue of all his temptations agonies and sufferings yet he prayes and prayes again more earnestly Luke 22.44 Secondly his counsel and command He told Peter that Satan had begg'd leave to have them to sift them But withal he comforts him who was to be hardest put to it with this But I have prayed for thee that thy faith faile not Sure our Saviour by this provision made for him and the rest means to save them a labour that they need not watch or pray No such matter after this as you may see v. 40. He calls them up to duty Pray that ye enter not into temptation Christs praying for them was to strengthen their faith when they should themselves pray for the same mercy not to nourish their sloth that they needed not to pray Christs prayers in Heaven for his Saints are all heard already but the returne of them is reserved to be enclosed in the answer God sends to their own prayers The Christian cannot in faith expect to receive the mercies Christ prayes for in Heaven so long as he lives in the neglect of his duty on earth They stand ready against he shall call for them by the prayer of faith and
those who finde any spiritual advantage from my weak labours you to whom they are chiefly devoted may not receive the least Lavenham Jan. 1 1655. So prayeth your affectionate though unworthy Minister WILLIAM GURNALL The CONTENTS of the CHAPTERS VERSE 10. Be strong in the Lord c. Chap. 1. OF Christian Courage and Resolution wherfore necessary and how obtained page 4 Chap. 2. Of the Saints strength where it lies and wherefore laid up in God p. 13. Chap. 3. Of acting our faith on the Almighty Power of God p. 23 Chap. 4. Of acting our faith on the Almighty Power of God as engaged for our help p. 28 Chap. 5. An answer to a grand objection that some disconsolate souls may raise against the former discourse p. 43 VERSE 11. Take to you the whole Armour of God Chap. 1. SHeweth that the Christless and graceless soul is a soule without Armour and therein his misery p. 54 Chap. 2. The Armour we use against Satan must be divine in the Institution such only as God appoints p. 61 Chap. 3. This Armour must not only be divine by Institution but Constitution also p. 67 Chap. 4. Of the entirenesse of our furniture it must be the whole Armour of God p. 72 Chap. 5. Of the use of our spiritual Armour or the exercise of grace p. 81 That ye may be able to stand against the wiles of the Devil Chap. 1. OF Satans subtilty to chuse the most advantagious seasons for tempting p. 93 Chap. 2. Of Satans subtilty in managing his temptations where several stratagems used by him to deceive the Christian are laid down p. 98 Chap. 3. Of Satans subtilty in making choice instruments fit for his turne to carry on his tempting designe p. 103 Chap. 4. This Point of Satans subtilty as a tempter to sin is briefly applied p. 110 Chap. 5. Of the subtilty of Satan as a troubler and an accuser for sin where many of his wiles and policies to disquiet the Saints spirits are discovered p. 114. Chap 6. A brief Application of Satans subtilty as a troubler and accuser for sinne p. 125 Chap. 7. Directions to fortifie the Christian against the assaults and wiles of Satan as a troubler p. 128 Chap. 8. Of the Saints victory over their subtil enemy and whence it is that creatures so overmatch's should be able to stand against Satans wiles p. 138 Chap. 9. An account is given how the All wise God doth out-wit the devil in his tempting Saints to sin wherein are laid down the ends Satan propounds and how he is prevented in them all with the gracious issue that God puts to these his temptations p. 142 Chap. 10. The Application of the Point in two branches p 152 VERSE 12. For we wrestle not against flesh and blood c. Chap. 1. SHewing the Christians life here to be a continual wrestling with sin and Satan and how few are true wrestlers as also how they should manage their combate 157 Chap. 2. What is meant by flesh and blood and how the Christian doth not and how he doth wrestle against the same 171 Chap. 3. Satans Principality how he came to be such a Prince and how we may know whether we be under him as our Prince or not 182. Chap. 4. The great power Satan hath not only over the elementary and sensitive part of the world but intellectval also the soules of men 196 Chap. 5. Of the time when the place where and the subjects whom Satan rules 208 Chap. 6. Of the spirituality of the devils nature and their extreme wickednesse 250 Chap. 7. Of Satans plot to defile the Christians spirit with heart-heart-sins 259 Chap. 8. How Satan labours to corrupt the Christians minde with errour 267 Chap. 9. Of pride of gifts and how Satan tempts the Christian thereto 273 Chap. 10. Of pride of Grace 285 Chap. 11. Of pride of Priviledges 299 Chap. 12. What the prize is which believers wrestle against these Principalities Powers and spiritual wickednesses for 306 Chap. 13. An Exhortation to the pursuit of heaven and heavenly things 321 VERSE 13. Wherefore take to you the whole Armour of God c. Chap. 1. THe reason why the Apostle renews the same Exhortation as also what truthes Ministers are often to preach to their people 330 Chap. 2. The best of Saints subject to decline in grace and why we are to endeavour a recovery of decays in grace 334 Chap. 3. A cautionary direction from what we may not as also from what we may judge our graces to be in a declination 337 Chap. 4. A word of counsel for the recovery of declining grace 343 Chap. 5. What is meant by the evil day 349 Chap. 6. The day of affliction is evil and in what respects as also unavoidable and why to be prepared for 352 ERRATA Reader Though all the mistakes in printing be not here presented to thee yet these thou wilt finde to be the most unhappy in perverting the sense therefore thou art desired for thy better progresse to correct them PAge 9. line 17. the lightsome blot out the p. 10. l. 15. blot out are p. 12. l. 27. for barely r. basely p. 13. l. 17. for information r. reformation p. 42. l 25. for encourage r. discourage p. 163. l. 5. for rock r. rot p. 168. l. 3. for best r. worst ib. l. 8. r called not them c. p. 192. l. 2. blot out it is p. 193. l. 17. for we r. were p. 201. l. 11. for prisoner r. prison p. 214. l. 25. for judiciously r. judicially p. 215. l. 15. r. florescentem p. 220. l. 25. r. burrow p. 264. l. 4. for company r. camp p 268 l. 2. for double 1. threefold p. 306 l last r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 308 l 24 r miles p 319 l 22 for imported r interpreted p 333 l 23 for by r his p. 356. l. 17. for the last wedge r. the greatest wedge p. 365. l. 35. for a shell r. ashes Mistakes in the pointing Page 80. line 4. after then blot out and after thus write p. 149. l. 33. after worth make a full stop p. 315. l. 13. after of write ibid. after God blot out A TREATISE Of the whole Armour Of God THE INTRODUCTION EPHESIANS 6.10 Finally my Brethren be strong in the Lord and in the power of his might PAul was now in bonds yet not so close kept as to be denied pen and paper God it seemes gave him some favour in the sight of his enemies Paul was Nero's prisoner Nero was much more Gods And while God had work for Paul he found him friends both in Court and prison Let persecutors send the Saints to prison God can provide a Keeper for their turn But how doth this great Apostle spend his time in prison not in publishing invectives against those though the worst of men who had laid him in a piece of zeal which the holy sufferers of those times were little acquainted with Nor in politick counsels how he might
nothing more poor and dastard-like Such a one is as great a stranger to this enterprise as the craven souldier is to the exploits of a valiant Chieftain The Christian in prayer comes up close to God with an humble boldnesse of faith and takes hold of him wrestles with him yea will not let him go without a blessing and all this in the face of his own sins and divine justice which let flie upon him from the fiery mouth of the Law while the others boldness in prayer is but the childe either of ignorance in his minde or hardnesse in his heart whereby not feeling his sins and not knowing his danger he rushes upon duty with a blinde confidence which soon quails when conscience awakes and gives him the alarâ—m that his sins are upon him as the Philistines on Samson alas then in a fright the poor-spirited wretch throwes down his weapon flies the presence of God with guilty Adam and dares not look him on the face Indeed there is no duty in a Christians whole course of walking with God or acting for God but is lined with many difficulties which shoot like enemies through the hedges at the Christian whilest he is marching toward Heaven so that he is put to dispute every inch of ground as he goes They are only a few noble-spirited soules who dare take Heaven by force that are fit for this calling For the further proof of this Point see some few pieces of service that every Christian engageth in First the Christian is to proclaim and prosecute an irreconcileable war against his bosome-sins those sins which have layen nearest his heart must now be trampled under his feet So David I have kept my self from my iniquity Now what courage and resolution doth this require you think Abraham was tried to purpose when called to take his son his son Isaac his only son whom he loved and offer him up with his own hands and no other yet what was that to this Soul take thy lust thy only lust which is the childe of thy dearest love thy Isaac the sin which hath caused most joy and laughter from which thou hast promised thy self the greatest return of pleasure or profit as ever thou lookest to see my face with comfort lay hands on it and offer it up poure out the blood of it before me run the sacrificing knife of mortification into the very heart of it and this freely joyfully for it is no pleasing sacrifice that is offered with a countenance cast down and all this now before thou hast one embrace more from it Truly this is a hard chapter flesh and blood cannot bear this saying our lust will not lie so patiently on the Altar as Isaac or as a Lambe that is brought to the slaughter which is dumb but will roar and shreek yea even shake and rend the heart with their hideous out-cries Who is able to expresse the conflicts the wrestlings the convulsions of Spirit the Christian feels before he can bring his heart to this work or who can fully set forth the Art the Rhetorical insinuations which such a lust will plead with for its life one while Satan will extenuate and mince the matter It is but a little one O spare it and thy soule shall live for all that Another while he flatters the soul with the secrecy of it Thou mayest keep me and thy credit also I will not be seen abroad in thy company to shame thee among thy neighbours shut me up in the most retired room thou hast in thy heart from the hearing of others if thou wilt only let me now and then have the wanton embraces of thy thoughts and affections in secret if that cannot be granted then Satan will seem only to desire execution may be stayed a while as Jephtha's daughter of her father Let me alone a monthor two and then do to me according to that which hath proceeded out of thy mouth well knowing few such reprieved lusts but at last obtain their full pardon yea recover their favour with the soule Now what resolution doth it require to break through such violence and importunity and notwithstanding all this to do present execution Here the valiant Sword-men of the world have shewed themselves meer cowards who have come out of the field with victorious banners and then lived yea died slaves to a base lust at home As one could say of a great Romane Captain who as he rode in his triumphant Chariot through Rome had his eye never off a Courtizan that walk't along the street Behold how this goodly Captain that conquered such potent Armies is himself conquered by one silly woman Secondly the Christian is to walk singularly not after the worlds guise Rom. 12.2 we are commanded not to be conformed to this world that is not to accommodate our selves to the corrupt customes of the world The Christian must not be of such a complying nature to cut the coat of his Profession according to the fashion of the times or the humour of the company he falls into like that Courtier who being ask't how he could keep his preferment in such changing times which one while had a Prince for Popery another while against Popery answered he was Esalice non ex quercu ortus he was not a stubborn oake but bending osier that could yield to the winde No the Christian must stand fixt to his principles and not change his habit but freely shew what Country-man he is by his holy constancy in the truth Now what an odium what snares what dangers doth this singularity expose the Christian to Some will hoot and mock him as one in a Spanish fashion would be laugh't at in your streets Thus Michal flouted David Indeed the world counts the Christian for his singularity of life the only foole which I have thought gave the first occasion to that nick-name whereby men commonly expresse a silly man or a fool Such a one say they is a meer Abraham that is in the worlds account a foole But why an Abraham because Abraham did that which carnal reason the worlds idol laughs at as meere folly he left a present estate in his fathers house to go he know not whither to receive an inheritance he knew not when And truly luch fooles all the Saints are branded for by the wise world You know the man and his communication said Jehu to his companions asking what that mad fellow came for who was no other then a Prophet 2 Kings 9.11 Now this requires courage to despise the shame which the Christian must expect to meete withal for his singularity Shame is that which proud nature most disdaines to avoid which many durst not confesse Christ openly many lose heaven because they are ashamed to go in a fooles coat thither Again as some will mock so others will persecute to death meerly for this non-conformity in the Christians principles and practices to them This was the trap laid for the three children they
must dance after Nebuchadnezzars pipe or burne This was the plot laid to ensnare Daniel who walk't so unblameably that his very enemies gave him this testimony that he had no fault but his singularity in his Religion Dan. 6.5 'T is a great honour to a Christian yea to Religion it selfe when all their enemies can say is they are precise and will not do as we do Now in such a case as this when the Christian must turn or burne leave praying or become a prey to the cruel teeth of bloody men how many politick retreats and self-preserving distinctions would a cowardly unresolved heart invent The Christian that hath so great opposition had need be well lock't into the saddle of his Profession or else he will be soon dismounted Thirdly the Christian must keep on his way to heaven in the midst of all the scandals that are cast upon the wayes of God by the Apostasie and foul falls of false Professors There were ever such in the Church who by their sad miscarriages in judgement and practice have laid a stone of offence in the way of Profession at which weak Christians are ready to make a stand as they at the bloody body of Asahel not knowing whether they may venture any further in their Profession Seeing such whose gifts they so much admired lie before them wallowing in the blood of their slaine Profession of zealous Professors to prove perhaps fiery persecutors of strict Performers of religious duties irreligious Atheists no more like the men they were some yeares past then the vale of Sodom now a bog and quagmire is to what it was when for fruitfulnesse compared to the garden of the Lord. We had need have a holy resolution to bear up against such discouragements and not to faint as Joshuah who lived to see the whole Camp of Israel a very few excepted revolting and in their hearts turning back to Egypt and yet with an undaunted Spirit maintained his integrity yea resolved though not a man beside would beare him company yet he would serve the Lord. Fourthly the Christian must trust in a withdrawing God Isa 50 v. 10. Let him that walks in darknesse and sees no light trust in the Name of the Lord and stay upon his God This requires a holy boldnesse of faith indeed to venture into Gods presence as Esther into Ahashuerus when no smile is to be seen on his face no golden scepter of the promise perceived by the soule as held forth to embolden it to come near then to presse in with this noble resolution If I perish I perish Nay more to trust not only in a withdrawing but a killing God not when his love is hid but when his wrath breakes forth Now for a soule to make its approaches to God by a recumbency of faith while God seemes to fire upon it and shoot his frownes like envenomed arrowes into it This is hard work and will trie the Christians mettal to purpose Yet such a masculine spirit we finde in that poore woman of Canaan who takes up the bullets Christ shot at her and with an humble boldnesse of faith sends them back again in her prayer Fifthly the believer is to persevere in his Christian course to the end of his life his work and his life must go off the stage together This addes weight to every other difficulty of the Christians calling We have known many who have gone into the field and liked the work of a souldier for a battel or two but soon have had enough and come running home again but few can bear it as a constant trade Many are soon engaged in holy duties easily perswaded to take up a Profession of Religion and as easily perswaded to lay it down like the new Moon which shines a little in the first part of the night but is down before half the night be gone the lightsome Professors in their youth whose old age is wrapt up in thick darknesse of sin and wickednesse O this persevering is a hard word this taking up the crosse daily this praying alwayes this watching night and day and never laying aside our clothes and armour I mean indulging our selves to remit and unbend in our holy waiting on God and walking with God this sends many sorrowful away from Christ yet this is the Saints duty to make Religion his every day work without any vacation from one end of the yeare to the other These few instances are enough to shew what need the Christian hath of resolution The application followes Vse 1 This gives us then a reason why there are so many Professors and so few Christians indeed so many that run and so few obtain so many go into the field against Satan and so few come out Conquerours because all have a desire to be happy but few have courage and resolution to grapple with the difficulties that meet them in the way to their happinesse All Israel came joyfully out of Egypt under Moses his conduct yea and a mixed multitude with them but when their bellies were a little pinched with hunger and their greedy desires of a present Canaan deferred yea instead of peace and plenty war and penury they like white-liver'd souldiers are ready to flie from their colours and make a dishonourable retreat into Egypt Thus the greatest part of those who professe the Gospel when they come to push of pike to be tried what they will do deny endure for Christ grow sick of their enterprise alas their hearts fail them they are like the waters of Bethlehem but if they must dispute their passage with so many enemies they will even content themselves with their own Cistern and leave heaven to others that will venture more for it O how many part with Christ at this crosse-way like Orpah they go a furlong or two with Christ while he goes to take them off from their worldly hopes and bids them prepare for hardship and then they fairly kisse and leave him loath indeed to lose heaven but more loth to buy it at so dear a rate Like some green heads that childishly make choice of some sweet trade such as is the Confectioners from a liquorish tooth they have to the junkets it affords but meeting with soure sauce of labour and toile that goes with them they give in and are weary of their service the sweet bait of Religion hath drawn many to nibble at it who are offended with the hard service it calls to It requires another spirit then the world can give or receive to follow Christ fully Vse 2 Let this then exhort you Christians to labour for this holy resolution and prowesse which is so needful for your Christian Profession that without it you cannot be what you professe The fearful are in the forelorne of those that march for hell Rev. 21. the violent and valiant are they which take heaven by force Cowards never wan heaven Say not thou hast royal blood running in thy veins and art begotten
booty at the sacking of some town are spoil'd for fighting ever after CHAP. II. Of the Saints strength where it lies and wherefore laid up in God THe second Branch of the words followeth which contains a cautionary direction Having exhorted the Saints at Ephesus and in them all believers to a holy resolution and courage in their warfare lest this should be mistaken and beget in them an opinion of their own strength for the battel the Apostle leads them out of themselves for this strength even to the Lord Be strong in the Lord. From whence observe That the Christians strength lies in the Lord not in himself The strength of the General in other hostes lies in his troops he flâ—es as a great Commander once said to his souldiers upon their wings if their feathers be clipt their power broken he is lost but in the Army of Saints the strength of every Saint yea of the whole hoste of Saints lies in the Lord of hostes God can overcome his enemies without their hands but they cannot so much as defend themselves without his arme It is one of Gods names The strength of Israel 1 Sam. 15.19 He was the strength of Davids heart without him this valiant Worthy that could when held up in his armes defie him that defied an whole Army behaves himself strangely for feare at a word or two that drop't from the Philistines mouth He was the strength of his hands He taught his fingers to fight and so he is the strength of all his Saints in their war against sin and Satan Some propound a question whether there be a sin committed in the world in which Satan hath not a part but if the question were whether there be any holy action performed without the special assistance of God concurring that is resolved John 15.5 Without me you can do nothing Thinking strength of God 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God We Apostles we Saints that have habitual grace yet this lies like water at the bottome of a Well which will not ascend with all our pumping till God poure in his exciting grace and then it comes To will is more then to think to exert our will into action more then both these are of God Phil. 2.13 It is God that worketh in you to will and to do of his good pleasure He makes the heart new and having made it fit for heavenly motion setting every wheele as it were in its right place then he windes it up by his actuating grace and sets it on going the thoughts to stir the will to move and make towards the holy object presented yet here the chariot is set and cannot ascend the hill of action till God puts his shoulder to the wheele Rom. 7. To will is present with me but how to performe that which is good I finde not God is at the bottome of the ladder and at the top also the Author and Finisher yea helping and lifting the soule at every round in his ascent to any holy action Well now the Christian is set on work how long will he keep close to it Alas poor soul no longer then he is held up by the same hand that impowered him at first He hath soon wrought out the strength received and therefore to maintain the tenure of a holy course there must be renewing strength from heaven every moment which David knew and therefore when his heart was in as holy a frame as ever he felt it and his people by their free-will-offering declared the same yet even then he prayes that God would keep this for ever in the imagination of the thoughts of the heart of his people and establish their hearts to him 1 Chron. 29.18 He adored the mercy that made them willing and then he implores his further grace to strengthen them and tie a knot that these precious pearles newly strung on their hearts might not slip off The Christian when fullest of divine communications is buâ— a glasse without a foot he cannot stand or hold what he hath received any longer then God holds him in his strong hand Therefore Christ when bound for heaven and ready to take his leave of his children bespeaks his Fathers care of them in his absence Father keep them as if he had said they must not be left alone they are poor shiftlesse children that can neither stand nor go without help they will lose the grace I have given them and fall into those temptations which I kept them from while I was with them if they be out of thy eye or armes but one moment and therefore Father keep them Again Consider the Christian as addressing himself to any duty of Gods worship still his strength is in the Lord Would he pray where will he finde materials for his prayer alas he knows not what to pray for as he ought Let him alone and he will soon pray himself into some temptation or other and cry for that which were cruelty in God to give and therefore God puts words in our mouthes Take words with you and say Hos 14.2 Well now he hath words put into his mouth alas they will freeze in his very lips if he hath not some heart-heating affections to thaw the tap and where shall this fire be had not a spark to be found on his own hearth except it be some strange fire of natural desires which will not serve whence then must the fire come to thaw the icenesse of the heart but from heaven The Spirit he must stretch himself upon the soul as the Prophet on the childe and then the soule will come to some kindly warmth and heavenly heat in his affections the Spirit must groane and then the soul will groane he helps us to these sighs and groans which turne the sailes of prayer He dissolves the heart and then it bursts out of the heart by groans of the lips by heavenly Rhethorick out of the eyes as from a flood-gate with teares yet further now the creature is enabled to wrestle with God in prayer what will he get by all this suppose he be weak in grace is he able to pray himself strong or corruption weak no this is not to be found in prayer as an act of the creature this drops from heaven also In the day that I cried thou answeredst me and gavest me strength in my soul David received it in duty but had it not from his duty but from his God He did not pray himself strong but God strengthened him in his prayer Well cast your eye once more upon the Christian as engaging in another Ordinance of hearing the Word preach't The soules strength to heare the Word is from God he opens the heart to attend yea he opens the understanding of the Saint to receive the Word so as to conceive what it meant It is like Samsons riddle which we cannot unfold without
his Heifer He opens the wombe of the soule to conceive by it as the understanding to conceive of it that the barren soul becomes a joyful mother of children David sate for halfe a year under the publick Lectures of the Law and the wombe of his heart shut up till Nathan comes and God with him and now is the time of life he conceives presently yea and brings forth in the same day falls presently into the bitter pangs of sorrow for his sins which went not over till he had cast them forth in that sweet Psalm 51. Why should this one word work more then all the former but that God now struck in with his Word which he did not before He is therefore said to teach his people to profit he sits in heaven that teacheth hearts When Gods Spirit who is the Head-master shall call a soul from his Usher to himselfe and say Soul you have not gone the way to thrive by hearing the Word thus and thus conceive of such a truth improve such a promise presently the eyes of his understanding open and his heart burnes within him while he speaks to him Thus you see the truth of this Point That the Christians strength is in the Lord. Now we shall give some demonstrations SECT I. Reason 1 The first Reason may be taken from the nature of the Saints and their grace both are creatures they and their grace also now Inesse est de esse creaturae 'T is in the very nature of the creature to depend on God its Maker both for being and operation Can you conceive an accident to be out of its subject whitenesse out of the wall or some other subject 't is as impossible that the creature should be or act without strength from God This to be act in and of himself is so incommunicable a property of the Deity that he cannot impart it to his creature God is and there is none besides him when God made the world it is said indeed he ended his work that is of Creation he made no new species and kindes of creatures more but to this day he hath not ended his work of Providence Hitherto my Father worketh saith Christ John 5.17 that is in preserving and empowering what he hath made with strength to be and act and therefore he is said to hold our souls in life Works of Art which man makes when finish't may stand some time without the Workmans help as the house when the Carpenter that made it is dead but Gods works both of nature and grace are never off his hand and therefore as the Father is said to work hitherto for the preservation of the works of nature so the Son to whom is committed the work of Redemption he tells us he worketh also Neither ended he his work when he rose again any otherways then his Father did in the work of Creation God made an end of making so Christ made an end of purchasing mercy grace and glory for believers by once dying and as God rested at the end of the Creation so he when he had wrought eternal Redemption and by himself purged our sins sate down on the right hand of the Majesty on High Heb. 1.3 But he ceaseth not to work by his intercession with God for us and by his Spirit in us for God whereby he upholds his Saints their graces and comforts in life without which they would run to ruine Thus we see as grace is a creature the Christian depends on God for his strength But further Reason 2 Secondly the Christians grace is not only a creature but a weak creature conflicting with enemies stronger then it selfe and therefore cannot keep the field without an auxiliary strength from Heaven The weakest goes to the wall if no succour comes in Grace in this life is but weak like a King in the Cradle which gives advantage to Satan to carry on his plots more strongly to the disturbance of this young Kings reigne in the soule yea he would soon make an end of the war in the ruine of the believers grace did not Heaven take the Christian into protection 'T is true indeed grace whereever it is hath a principle in it selfe that makes it desire and endeavour to preserve it self according to its strength but being over-powered must perish except assisted by God as fire in green wood which deads and damps the part kindled will in time go out except blown up or more fire put to that little so will grace in the heart God brings his grace into the heart by Conquest now as in a conquered City though some yield and become true subjects to the Conquerour yet others plot how they may shake off this yoke and therefore it requires the same power to keep as was to win it at first The Christian hath an unregenerate part that is discontented at this new change in the heart and disdains as much to come under the sweet government of Christs Scepter as the Sodomites that Lot should judge them What this fellow a Stranger controule us And Satan heads this mutinous rout against the Christian so that if God should not continually re-inforce this his new-planted Colony in the heart the very natives I mean corruptions that are left would come out of their dens and holes where they lie lurking and eat up the little grace the holiest on earth hath it would be as bread to these devourers Reason 3 A third demonstration may be taken from the grand designe which God propounds to himself in the Saints salvation yea in the transaction of it from first to last And that is two-fold First God would bring his Saints to heaven in such a way as might be most expressive of his deare love and mercy to them Secondly he would so expresse his mercy and love to them as might rebound back to him in the highest advance of his own glory possible Now how becoming this is to both that Saints should have all their ability for every step they take in the way to heaven will soon appear First this way of communicating strength to Saints gives a double accent to Gods love and mercy First it distills a sweetnesse into all the believer hath or doth when he findes any comfort in his bosome any enlargement of heart in duty any support under temptations To consider whence came all these what friend sends them in they come not from my own cisterne or any creatures O 't is my God that hath been here and left this sweet perfume of comfort behinde him in my bosome my God that hath unawares to me fill'd my sailes with the gales of his Spirit and brought me off the flats of my own deadnesse where I lay a ground O 't is his sweet Spirit that held my head stayed my heart in such an affliction and temptation or else I had gone away in a fainting fit of unbelief How can this choose but endear God to a gracious soul his succours coming so
immediately from heaven which would be lost if the Christian had any strength to help himselfe though this stock of strength came at first from God Which think you speaks more love and condescent for a Prince to give a pension to a Favourite on which he may live by his owne care or for this Prince to take the chief care upon himself and come from day to day to this mans house and look into his Cupboard and see what provision he hath what expence he is at and so constantly to provide for the man from time to time Possibly some proud spirit that likes to be his own man or loves his meanes better then his Prince would prefer the former but one that is ambitious to have the heart and love of his Prince would be ravish't with the latter Thus God doth with his Saints the great God comes and looks into their Cupboard and sees how they are laid in and sends in accordingly as he findes them Your heavenly Father knowes you have need of these things and you shall have them He knows you need strength to pray hear suffer for him and in ipsâ horâ dabitur Secondly this way of Gods dealing with his Saints addes to the fulnesse and stability of their strength Were the stock in our own hands we should soon prove broken Merchants God knows we are but leaking vessels when fullest we could not hold it long and therefore to make all sure he sets us under the streamings forth of his strength and a leaking vessel under a cock gets what it loseth Thus we have our leakage supplied continually This was the provision God made for Israel in the wildernesse He clave the rock and the rock followed them They had not only a draught at present but it ran in a streame after them so that you hear no more of their complaints for water This rock was Christ Every believer hath Christ at his back following him with strength as he goes for every condition and trial One flower with the root is worth many in a posie which though sweet yet do not grow but wither as we wear them in our bosomes Gods strength as the root keeps our grace lively without which though as orient as Adams was it would die The second design God hath in his Saints happinesse is that he may so expresse his mercy and love to them as may rebound back to him in the highest advance of his own glory therein Eph. 1.4 12. which is fully attained in this way of empowering Saints by a strength not of their own but of their God his sending as they are put to expence Had God given his Saints a stock of grace to have set up with and left them to the improvement of it he had been magnified indeed because it was more then God did owe the creature but he had not been omnified as now when not only the Christians first strength to close with Christ is from God but he is beholden still to God for the exercise of that strength in every action of his Christian course As a childe that travels in his fathers company all is paid for but his father carries the purse not himself so the Christians shot is discharged in every condition but he cannot say this I did or that I suffered but God wrought all in me and for me The very combe of pride is cut here no room for any self exalting thoughts The Christian cannot say that I am a Saint is mercy but being a Saint that my faith is strong this is the childe of my own care and watchfulnesse Alas poor Christian who kept thine eye waking and stirr'd up thy care was not this the off-spring of God as well as thy faith at first No Saint shall say of Heaven when he comes there This is Heaven which I have built by the power of my might No Jerusalem above is a City whose builder and maker is God Every grace yea degree of grace is a stone in that building the topstone whereof is laid in glory where Saints shall more plainly see how God was not only Founder to begin but Benefactour also to finish the same The glory of the work shall not be crumbled and piece-meal'd out some to God and some to the creature but all entirely paid in to God and he acknowledged all in all SECTION 2. Vse 1 Is the Christians strength in the Lord not in himself Surely then the Christlesse person must needs be a poor impotent creature void of all strength and ability of doing any thing of it self towards its own salvation If the ship launch't rigg'd and with her sails spread cannot stir till the winde come faire and fills them much lesse can the timber that lies in the Carpenters yard hew and frame it self into a ship If the living tree cannot grow except the root communicate its sap much lesse can a dead rotten stake in the hedge which hath no root live of its own accord In a word if a Christian that hath this spiritual life of grace cannot exercise this life without strength from above then surely one void of this new life dead in sins and trespasses can never be able to beget this in himselfe or concur to the production of it The state of unregeneracy is a state of impotency When we were without strength in due time Christ died for the ungodly Rom. 5.6 And as Christ found the lump of mankinde covered with the ruines of their lapsed estate no more able to raise themselves from under the weight of Gods wrath which lay upon them then one buried under the rubbish of a fallen house is to free himselfe of that weight without help so the Spirit findes sinners in as helpless a condition as unable to repent or believe on Christ for salvation as they were of themselves to purchase it Confounded therefore for ever be the language of those sons of pride who cry up the power of nature as if man with his own brick and slime of natural abilities were able to reare up such a building whose top may reach heaven it selfe It is not of him that willeth or runneth but God that sheweth mercy God himself hath scattered such Babel-builders in the imaginations of their hearts who raiseth this spiritual Temple in the soules of men not by might nor by a power of their own but by his Spirit that so grace grace might be proclaimed before it for ever And therefore if any yet in their natural estate would become wise to salvation let them first become fooles in their own eyes and renounce their carnal wisdom which perceives not the things of God and beg wisdom of God who giveth and upbraideth not If any man would have strength to believe let them become weak and die to their own for by strength shall no man prevaile 1 Sam. 2.9 Vse 2 Secondly doth the Christians strength lie in God not in himselfe this may for ever keep the Christian humble when most
flie in any want or danger from sin Satan or his instruments but to his God as naturally as the Coney to her burrough Psal 57.3 At what time I am afraid saith David I will trust in thee He tells God he will make bold of his house to step into when taken in any storme and doth not question his welcome Thus when Saul hunted him he left a city of gates and barres to trust God in open field Indeed all the Saints are taught the same lesson to renounce their own strength and relie on the Power of God their own policie cast themselves on the wisdom of God their own righteousnesse and expect all from the pure mercy of God in Christ which act of faith is so pleasing to God that such a soul shall never be ashamed Psal 9.18 The expectation of the poor shall not perish A Heathen could say when a bird scared by a Hawke flew into his bosome I will not betray thee unto thy enemy seeing thou comest for Sanctuary unto me How much lesse will God yield up a soule unto its enemy when it takes Sanctuary in his Name saying Lord I am hunted with such a temptation dogg'd with such a lust either thou must pardon it or I am damned mortifie it or I shall be a slave to it take me into the bosome of thy love for Christs sake castle me in the armes of thy everlasting strength it is in thy power to save me from or give me up into the hands of my enemie I have no confidence in my self or any other Into thy hands I commit my cause my life and relie on thee This dependance of a soul undoubtedly will awaken the Almighty Power of God for such a ones defence he hath sworn the greatest oath that can come out of his blessed lips even by himself that such as thus flie for refuge to hope in him shall have strong consolation Heb. 6.17 This indeed may give the Saint the greater boldnesse of faith to expect kindly entertainment when he repairs to God for refuge because he cannot come before he is look't for God having set up his Name and Promises as a strong Tower both calls his people into these Chambers and expects they should betake themselves thither Sixthly Christs presence and employment in heaven layes a strong engagement on God to bring his whole force and power into the field upon all occasions for his Saints defence one special end of his journey to heaven and abode there is that he might as the Saints Solicitour be ever interceding for such supplies and succours of his Father as their exigencies call for and the more to assure us of the same before he went he did as it were tell us what heads he meant to go upon in his intercession when he should come there one of which was this that his Father should keep his children while they were to stay in the world from the evil thereof John 17.15 Neither doth Christ take upon him this work of his own head but hath the same appointment of his Father for what he now prayes in heaven as he had for what he suffered on earth He that ordained him a Priest to die for sinners did not then strip him of his Priestly garments as Aaron but appoints him to ascend in them to heaven where he sits a Priest for ever by Gods Oath And this office of intercession was erected purely in mercy to believers that they might have full content given them for the performance of all that God had promised so that Jesus Christ lies Lieger at Court as our Embassadour to see all carried fairly between God and us according to agreement And if Christ follows his businesse close and be faithful in his place to believers all is well and doth it not behove him to be so who intercedes for such dear relations Suppose a Kings Son should get out of a besieged City where he hath left his wife and children whom he loves as his own soule and these all ready to die by sword or famine if supply come not the sooner could this Prince when arrived at his fathers house please himself with the delights of the Court and forget the distresse of his family or rather would he not come post to his father having their cries and groans alwayes in his eares and before he eat or drink do his errand to his father and entreat him if ever he lov'd him that he would send all the force of his Kingdom to raise the siege rather then any of his dear relations should perish Surely Sirs though Christ be in the top of his preferment and out of the storme in regard of his own person yet his children left behind in the midst of sins Satans and the worlds batteries are in his heart and shall not be forgotten a moment by him The care he takes in our businesse appeared in the speedy dispatch he made of his Spirit to his Apostles supply when he ascended which assoon almost as he was warme in his seat at his Fathers right hand he sent to the incomparable comfort of his Apostles and us that to this day yea to the end of the world do or shall believe on him SECT 2. The second Branch of the point followes that Saints should eye this Power of God as engaged for them and presse it home upon their soules till they silence all doubts and feares about the matter which is the importance of this exhortation Be strong in the Lord and in the Power of his might Fortifie and entrench your soules within the breast-work of this attribute of Gods mighty Power made over to you by God himselfe First it is the end as of all Promises to be security to our faith so of those in particular where his Almighty Power is expresly engaged that we may count this attribute our portion and reap the comfort it yields as freely as one may the crop of his own field Walk before me saith God to Abraham I am God Almighty set on this as thy portion and live upon it The Apostle Heb. 13.6 teacheth us what use to make of promises verse 5. I will never leave thee nor forsake thee there is the promise and the inference which he teacheth us to draw by faith from this follows ver 6. So we may boldly say The Lord is my helper We that is every believer may boldly say that is we may conclude God will help not sneakingly timorously perhaps he will but we may boldly assert it in the face of men and devils because he that is Almighty hath said it Now for a Christian not to strengthen his faith on this incomparably sweet attribute but to sit down with a few weak unsetled hopes when he may yea ought to be strong in the faith of such promises what is it but to undervalue the blessing of such promises as if one should promise another house and land and bid him make them as sure to himself as the Law
God yes they hope they are not infidels but what it is how they come by it or whether it will hold in an evil-day this never was put to the question in their hearts Thus thousands perish with a vain conceit they are arm'd against Satan death and judgment when they are miserable and naked yea worse on it then those who are more naked those I mean who have not a rag of civility to hide their shame from the worlds eye and that in a double respect First it is harder to work on such a soul savingly because he hath a forme though not the power and this affords him a plea. A soule purely naked nothing like the wedding garment on he is speechlesse the drunkard hath nothing to say for himself when you ask him why he lives so swinishly you may come up to him and get within him and turn the very mouth of his conscience upon him which will shoot conviction into him But come to deal with one that prayes and heares one that is a pretender to faith and hope in God here is a man in glistering armour he hath his weapon in his hand with which he will keep the Preacher and the Word he chargeth him with at armes length Who can say I am not a Saint what duty do I neglect here 's a breast-work he lies under which makes him not so faire a mark either to the observation or reproof of another his chief defect being within where mans eye comes not Again 't is harder to work on him because he hath been tamper'd with already and miscarried in the essay How comes such a one to he acquainted with such duties to make such a Profession was it ever thus No the Word hath been at work upon him his conscience hath scared him from his trade of wickednesse into a forme of Profession but taking in short of Christ for want of a through change it is harder to remove him then the other he is like a lock whose wards have been troubled which makes it harder to turn the Key then if never potter'd with 'T is better dealing with a wilde ragged cole never back't then one that in breaking hath took a wrong stroak A bone quite out of joynt then false set In a word such a one hath more to deny then a profane person the one hath but his lusts his whores his swill and draffe but the other hath his duties his seeming graces O how hard is it to perswade such a one to light and hold Christs stirrup while he and his duties are made Christs foot-stool Secondly such a one is deepest in condemnation None sink so far into hell as those that come nearest heaven because they fall from the greatest height As it aggravates the torments of damned souls in this respect above devils they had a cord of mercy thrown out to them which devils had not so by how much God by his Spirit waits on pleads with and by both gains on a soul more then others by so much such a one if he perish will finde hell the hotter these adde to his sin and the rememberance of his sin in hell thus accented will adde to his torment None will have such a sad parting from Christ as those who went half-way with him and then left him Therefore I beseech you look to your armour David would not fight in armour he had not tried though it was a Kings perhaps some thought him too nice What is not the Kings armour good enough for David Thus many will say Art thou so curious and precise such a great man doth thus and thus and hopes to come to heaven at last and darest not thou venture thy soule in his armour No Christian follow not the example of the greatest on earth 't is thy own soul thou venturest in battel therefore thou canst not be too choice of thy armour Bring thy heart to the Word as the only touch-stone of thy grace and furniture the Word I told you is the Tower of David from whence thy armour must be fetch 't if thou canst finde this Tower-stamp on it then 't is of God else not Try it therefore by this one Scripture-stamp Those weapons are mighty which God gives his Saints to fight his battels withal 2 Cor. 10.4 The weapons of our warfare are not carnal but mighty through God The sword of the Spirit hath its point and edge whereby it makes its way into the heart and conscience through the impenitency of the one and stupidity of the other wherewith Satan as with buffe and coat of male armes the sinner against God and there cuts and slashes kills and mortifies lust in its own Castle where Satan thinks himself impregnable The Breast-plate which is of God doth not bend and break at every pat of temptation but is of such a divine temperament that it repels Satans motions with scorne on Satans teeth Should such a one as I sin as Nehemiah in another case and such are all the rest Now try whether your weapons be mighty or weak what can you do or suffer more for God then an hypocrite that is clad in fleshly armour I 'le tell you what the world faith and if you be Christians clear your selves and wipe off that dirt which they throw upon your glistering armour they say These Professors indeed have God more in their talk then we they are oftner in the mount of duty then we but when they come down into their shops relations and worldly employments then the best of them all is but like one of us they can throw the Tables of Gods Commandments out of their hands as well as we come from a Sermon and be as covetous and griping as peevish and passionate as the worst they shew as little love to Christ as others when it is matter of cost as to relieve a poor Saint or maintain the Gospel you may get more from a stranger an enemie then from a professing brother O Christians either vindicate the Name of Christ whose Ensign you seem to march after or throw away your seeming armour by which you have drawn the eyes of the world upon you If you will not Christ himself will cashiere you and that with shame enough ere long Never call that Armour of God which defends thee not against the power of Satan Take therefore the several pieces of your armour and try them as the souldier before he fights will set his helmet or head-piece as a mark at which he lets flie a brace of bullets and as he findes them so will weare them or leave them but be sure thou shootest Scripture-bullets Thou boastest of a breast-plate of righteousnesse ask thy soul Didst thou ever in thy life perform a duty to please God and not to accommodate thy self Thou hast prayed often against thy sin a great noise of these pieces have been heard coming from thee by others as if there were some hot fight between thee and thy corruption but canst thou
if he cannot trip up so as to hinder his arrival in heaven yet at least to bruise it that he may go with more pain thither CHAP. II. Satans subtilty in managing his temptations where several stratagems used by him to deceive the Christian are laid down THe second way wherein Satan shews his tempting subtilty is in those stratagems he useth to deceive the Christian in the act of temptation First he hangs out false colours and comes up to the Christian in the disguise of a friend so that the gates are opened to him and his motions received with applause before either be discovered therfore he is said to transform himself into an Angel of light 2 Cor. 11.14 Of all plots 't is most dangerous when he appears in Samuels mantle and silvers his foul tongue with faire language Thus in point of errour he corrupts some in their judgements by commending his notions for precious Gospel-truths and like a cunning Chapman puts off his old ware errours I mean that have layen long upon his hand only turkening them a little after the mode of the times and they go for new light under the skirt of Christian liberty he conveys in Libertinisme by crying up the Spirit he decries and vilifies the Scripture by magnifying faith he labours to undermine repentance and blow up good works by bewailing the corruption of the Church in its administrations he drawes unstable souls from it and amuseth them till at last they fall into a vertigo and can see no Church at all in being And he prevails no lesse on the hearts and lives of men by this wile then on their judgements Under the notion of zeal he kindles sometimes a dangerous flame of passion and wrath in the heart which like a rash fire makes the Christians spirit boile over into unchristian desires of and prayers for revenge where he should forgive of which we have an instance in the disciples Luke 9.55 where two holy men are desiring that fire may come down from heaven Little did they think from whence they had their coal that did so heat them till Christ told them Ye know not what Spirit you are of Sometimes he pretends pity and natural affection which in some cases may be good counsel and all the while he desires to promote cowardise and sinful self-love whereby the Christian may be brought to flie from his colours shrink from the truth or decline some necessary duty of his calling this his wile Christ soon spied when he got Peter to be his spokesman saying Master pity thy self who stop't his mouth with that sharp rebuke Get thee behinde me Satan O what need have we to study the Scriptures our hearts and Satans wiles that we may not bid this enemy welcome and all the while think it's Christ that is our guest A second policie he useth is to get intelligence of the Saints affairs This is one great wheele in the Politicians clock to have Spies in all places by whom they are acquainted with the counsels and motions of their enemies and this gives them advantage as to disappoint their designes so more safely to compasse their own 'T is no hard matter for him to play his game well that sees his enemies hand David knew how the squares went at Court Jonathans arrowes carried him the newes and accordingly he removed his quarters and was too hard for his great enemy Saul Satan is the greatest Intelligencer in the world he makes it his businesse to enquire into the inclinations thoughts affections purposes of the creature that finding which humour abounds he may apply himself accordingly which way the stream goes that he may open the passage of temptation and cut the channel to the fall of the creatures affections and not force it against the torrent of nature Now if we consider but the piercing apprehension of the Angelical nature how quick he is to take the sent which way the game goes by a word drop't the cast of an eye or such a small matter signal enough to give him the alarm his experience in heart-anatomy having inspected and as it were dissected so many in his long practice whereby his knowledge is much perfected as also his great diligence to adde to both these being as close a Student as ever considering the Saints and studying how he may do them a mischief as we see in Jobs case whom he had so observed that he was able to give an answer ex tempore to God what Jobs state and present posture was and what might be the most probable means of obtaining his will of him and besides all this the correspondence that he hath with those in and about the Christian from whom he learnes much of his state as David by Hushai in Absaloms counsel all these considered 't is almost impossible for the creature to stir out of the closet of his heart but it will be known whither he enclines some corrupt passion or other will bewray the soule to him as they did David to Saul who told him where he might finde him in the wildernesse of Engedi Thus will these give intelligence to Satan and say If thou wouldest surprize such a one he is gone that way you shall have him in the wood of worldly employments over head and eares in the desires and cares of this life see where another sits under such a bower delighting himself in this childe or that gift endowment of mind or the like lay but the lime-twig there and you shall soon have him in it Now Satan having this intelligence lets him alone to act his part he sure cannot be at a losse himself when his scholars the Jesuites I mean have such agility of minde to wreath and cast themselves into any forme becoming the persons they would seduce Is ambition the lust the heart favours O the pleasing projects that he will put such upon how easily having first blown them up with vain hopes doth he draw them into horrid sins Thus Human that he may have a monopoly of his Princes favour is hurried into that bloody plot fatal at last to himself against the Jewes Is uncleannesse the lust after which the creatures eye wanders Now he 'll be the Pander to bring him and his Minion together Thus he finding Amnon sick of this disease sends Jonadah a deep-pated fellow to put this fine device into his head of feigning himself sick whereby his Sister fell into his snare Thirdly in his gradual approaches to the soul When he comes to tempt he is modest asks but a little he knows he may get that at many times which he should be denied if lie ask't all at once A few are let into a city when an army coming in a body would be shut out and therefore that he may beget no suspition he presents may be a few general propositions which do not discover the depth of his plot these like Scouts goe before while his whole body lies hid as it were in
Gods creature so God cannot but know him He that makes the Watch knowes every pin in it He formed this crooked Serpent though not the crookednesse of this Serpent and though Satans way in tempting is as wonderful as the way of a Serpent on a rock yet God traceth him yea knowes all his thoughts together Hell it self is naked before him and this destroyer hath no covering Again consider him as Gods Prisoner who hath him fast in chaines and so the Lord who is his Keeper must needs know whither his Prisoner goes who cannot stir without his leave Lastly consider him as his messenger for so he is An evil spirit from the Lord vexed Saul and he that gives him his errand is able to tell thee what it is Go then and plough with Gods heifer improve thy interest in Christ who knows what his Father knows and is ready to reveal all that concernes thee to thee Joh. 15.15 It was he who descried the devil coming against Peter and the rest of the Apostles and faithfully revealed it to them Luke 22. before they thought of any such matter Through Christs hands passe all that is transacted in heaven and hell We live in dayes of great actions deep counsels and plots on all sides and only a few that stand on the upper end of the world know these mysteries of State all the rest know little more then Pamphlet-Intelligence Thus it is in regard of those plots which Satan in his infernal Conclave is laying against the soules of men they are but a few that know any thing to purpose of Satans designes against them and those are the Saints from whom God cannot hide his own counsels of love but sends his Spirit to reveal unto them here what he hath prepared for them in heaven 1 Cor. 2.10 and therefore much lesse will he conceal any destructive plot of Satan from them Be intimately acquainted with thy own heart and thou wilt the better know his design against thee who takes his method of tempting from the inclination and posture of thy heart As a General walks about the City and viewes it well and then raiseth his Batteries where he hath the greatest advantage So doth Satan compasse and consider the Christian in every part before he tempts Lastly be careful to reade the Word of God with observation In it thou hast the History of the most remarkable battels that have been fought by the most eminent Worthies in Christs Army of Saints with this great Warriour Satan Here thou mayest see how Satan hath foiled them and how they have recovered their lost ground Here you have his Cabinet-counsels opened there is not a lust which you are in danger of but you have it descried not a temptation which the Word doth not arme you against It is reported that a certain Jew should have poisoned Luther but was happily prevented by his picture which was sent to Luther with a warning from a faithful friend that he should take heed of such a man when he saw him by which he knew the Murderer and escaped his hands The Word shewes thee O Christian the face of those lusts which Satan employes to butcher thy precious soule By them is thy servant warned saith David Psal 19.11 CHAP. V. Wherein is shewed the subtilty of Satan as a Troubler and an Accuser for sin where many of his wiles and policies to disquiet the Saints spirits are discovered THe second General in which Satan appears such a subtile enemy is in molesting the Saints peace and disquieting the Saints spirit As this holy Spirits work is not only to be a Sanctifier but also a Comforter whose fruits are righteousnesse and peace so the evil spirit Satan is both a seducer unto sin and an accuser for sin a Tempter and a Troubler and indeed in the same order As the Holy Ghost is first a Sanctifier and then a Comforter so Satan first a Tempter then a Troubler Josephs Mistresse first tries to draw him to gratifie her lust that string breaking she hath another to trounce him and charge him and for a plea she hath his coat to cover her malice nor is it hard for Satan to pick some hole in the Saints coat when he walks most circumspectly The proper seat of sin is the Will of comfort the Conscience Satan hath not absolute knowledge of or power over these being lock't up from any other but God and therefore what he doth either in defiling temptations or disquieting is by wiles more then by open force and he is not inferiour in troubling to himself in tempting Satan hath as the Serpent away by himself other beasts their motion is direct right on but the Serpent goes a skue as we say winding and wreathing its body that when you see a serpent creeping along you can hardly discerne which way it tends thus Satan in his vexing temptations hath many intricate policies turning this way and that way the better to conceale his designe from the Saint which will appear in these following methods SECT I. First he vexeth the Christian by laying his brats at the Saints door and charging him with that which is his own creature and here he hath such a notable Art that many dear Saints of God are wofully hampered and dejected as if they were the vilest blasphemers and veriest Atheists in the world whereas indeed the cup is of his own putting into the sack but so slily conveyed into the Saints bosome that the Christian though amazed and frighted at the sight of them yet being jealous of his own heart and unacquainted with Satans tricks of this kind cannot conceive how such motions should come there if not bred in and vomited out by his own naughty heart and so bears the blame of the sin himself because he cannot finde the right father mourning as one that is forlorn and cast off by God or else saith he I should never have such vermine of hell creeping in my bosome and here Satan hath his end he proposeth for he is not so silly as to hope he should have welcome with such a horrid crue of blasphemous and atheistical thoughts in that soul where he hath been denied when he came in an enticing way no but his designe is by way of revenge because the soul will not prostitute it selt to his lust otherways therfore to haunt it and scare it with those imps of blasphemy As he served Luther to whom he appeared and when repulsed by him went away and left a noisome stinch behinde him in the room Thus when the Christian hath worsted Satan in his more pleasing temptations being madded he belcheth forth this stinch of blasphemous motions to annoy and affright him that from them the Christian may draw some sad conclusion or other and indeed the Christians sin lies commonly more in the conclusion which he draws from them as that he is not a child of God then in the motions themselves All the counsel therefore I shall give thee
in this case is to do with these motions as you use to serve those vagrants and rogues that come about the countrey whom though you cannot keep from passing through your town yet you look they settle not there but whip them and send them to their owne home Thus give these motions the Law in mourning for them resisting of them and they shall not be your charge yea 't is like you shall seldomer be troubled with such guests but if once you come to entertain them and be Satans nurse to them then the Law of God will cast them upon you SECT II. Secondly another wile of Satan as a troubler is in aggravating the Saints sins against which he hath a notable declamatory faculty not that he hates the sin but the Saint now in this his chief subtilty is so to lay his charge that it may seem to be the act of the holy Spirit he knowes an arrow out of Gods quiver wounds deep and therefore when he accuseth he comes in Gods Name as suppose a childe were conscious to himselfe of displeasing his father and one that owes him a spite to trouble him should counterfeit a letter from his father and cunningly conveyes it into the sons hand who receives it as from his father wherein he chargeth him with many heavy crimes disownes him and threatens he shall never come in his sight or have penny portion from him the poor son conscious to himself of many undutiful carriages and not knowing the plot takes on heavily and can neither eate nor sleep for grief here is a real trouble begot from a false and imaginary ground Thus Satan observes how the squares go between God and his children such a Saint he sees tardy in this duty faulty in that service and he knows the Christian is conscious of this and that the Spirit of God will also shew his distaste for these both which prompts Satan to draw a charge at length raking up all the bloody aggravations he can think of and give it in to the Saint as sent from God Thus he taught Jobs friends to pick up those infirmities which drop't from him in his distresse and shoot them back in his face as if indeed they had been sent from God to declare him an hypocrite and denounce his wrath for the same Quest But how should we know the false accusations of Satan from the rebukes of God and his Spirit Answ First if they crosse any former act or work of the Spirit in thy soule they are Satans not the Holy Spirits Now you shall observe Satans scope in accusing the Christian and aggravating his sin is to unsaint him and perswade him he is but an hypocrite O saith Satan now thou hast shewen what thou art see what a foule spot is on thy coat this is not the spot of a childe whoever that was a Saint commited such a sin after such a sort All thy comforts and confidence which thou hast bragg'd of were false I warrant you thus you see Satan at one blow dasheth all in pieces The whole fabrick of grace which God hath been rearing up many yeares in the soule must now at one puffe of his malicious mouth be blown down and all the sweet comforts with which the Holy Spirit hath seal'd up Gods love must be defaced with this one blot which Satan drawes over the faire copy of the Saints evidence Well soule for thy comfort know if ever the Spirit of God hath begun a sanctifying or comforting work causing thee to hope in his mercy he never is will or can be the messenger to bring contrary newes to thy soule his language is not yea and nay but Yea and Amen for ever Indeed when the Saint playes the wanton he can chide yea will frown and tell the soule roundly of its sin as he did David by Nathan Thou art the man this thou hast done and paints out his sin with such bloody colours as made Davids heart melt as it were into so many drops of water but that shall not serve his turn he tells him what a rod is steeping for him that shall smart to purpose one of his own house no other then his darling son shall rise up against him that he may the more fully conceive how ill God took the sin of him a childe a Saint when he shall know what it is to have his beloved childe traiterously invade his Crown and unnaturally hunt for his precious life yet not a word all this while is heard from Nathan teaching David to unsaint himself and call in question the work of God in his soule No he had no such commission from God he was sent to make him mourne for his sin not from his sin to question his state which God had so oft put out of doubt Secondly when they asperse the riches of Gods grace and so charge the Christian that withal they reflect upon the good Name of God then they are not of the Holy Spirit but from Satan When you finde your sins so represented and aggravated to you as exceeding either the mercy of Gods nature or the grace of his Covenant Hic se aperit diabolus this comes from that foule liar The Holy Spirit is Christs Spokesman to commend him to souls and to wooe sinners to embrace the grace of the Gospel and can such words drop from his sacred lips as should break the match and sink Christs esteem in the thoughts of the creature you may know where this was minted When you hear one commend another for a wise or good man and at last come in with a but that dasheth all you will easily think he is no friend to the man but some slie enemy that by seeming to commend desires to disgrace the more Thus when you finde God represented to you as merciful and gracious but not to such a great sinner as you to have power and strength but not able to save thee you may say Avant Satan thy speech bewrayeth thee SECT III. Thirdly another wile of Satan lies in cavilling at the Christians duties and performances by which he puts him to much toil and trouble He is at Church assoon as thou canst be Christian for thy heart yea he stands under thy closet-window and heares what thou sayest to God in secret all the while studying how he may commence a suit against thee from thy duty like those that come to Sermons to carp and catch at what the Preacher saith that they may make him an offender for some word or other mis-placed or like a cunning Opponent in the Schooles while his adversary is busie in reading his position he is studying to confute it and truly Satan hath such an Art at this that he is able to take our duties in pieces and so disfigure them that they shall appear formal though never so zealous hypocritical though enricht with much sincerity When thou hast done thy duty Christian then stands up this Sophister to ravel out thy work there
will he say thou playedst the hypocrite zealous but serving thy self here wandring there nodding a little further puft up with pride and what wages canst thou hope for at Gods hands now thou hast spoil'd his work and cut it all out into chips Thus he makes many poor soules lead a weary life nothing they do but he hath a fling at that they know not whether best pray or not heare or not and when they have prayed and heard whether it be to any purpose or not Thus their souls hang in doubt and their dayes passe in sorrow while their enemy stands in a corner and laughs at the cheat he hath put upon them as one who by putting a counterfeit spider into the dish makes those that sit at table either out of conceit with the meat that they dare not eat or afraid of themselves if they have eaten lest they should be poisoned with their meat Quest But you will say What will you have us do in this case to withstand the cavils of Satan in reference to our duties First let this make thee more accurate in all thou doest 't is the very end God aimes at in suffering Satan thus to watch you that you his children might be the more circumspect because you have one over-looks you that will be sure to tell tales of you to God and accuse thee to thy own self Doth it not behove thee to write thy Copy faire when such a Critick reades and scans it over Doth it not concern thee to know thy heart well to turn over the Scriptures diligently that thou mayest know the state of thy soule-controversie in all the cases of conscience thereof when thou hast such a subtile Opponent to reply upon thee Secondly let it make thee more humble If Satan can charge thee with so much in thy best duties O what then can thy God do God suffers sometimes the infirmities of his people to be known by the wicked who are ready to check and frump them for them for this end to humble his people how much more low should these accusations of Satan which are in a great part too true lay us before God Thirdly observe the fallacy of Satans argument which discovered will help thee to answer his cavil the fallacy is double First he will perswade thee that thy duty and thy self are hypocritical proud formal c because something of these sins are to be found in thy duty Now Christian learn to distinguish between pride in a duty and a proud duty hypocrisie in a person and an hypocrite wine in a man and a man in wine The best of Saints have the stirrings of such corruptions in them and in their services these birds will light on an Abrahams sacrifice but comfort thy self with this that if thou findest a party within thy bosome pleading for God and entering its protest against these thou and thy services are Evangelically perfect God beholds these as the weaknesses of thy sickly state here below and pities thee as thou wouldest do thy lame childe how odious is he to us that mocks one for natural defects a blear eye or a stammering tongue such are these in thy new nature Observable is that in Christs prayer against Satan Zech. 3.3 The Lord said unto Satan The Lord rebuke thee is not this a brand pluck't out of the fire As if Christ had said Lord wilt thou suffer this envious spirit to twit thy poor childe with and charge him for those infirmities that cleave to his imperfect state he is but new pluck't out of the fire No wonder there are some sparks unquencht some corruption unmortified some disorders unreformed in his place and calling and what Christ did for Joshuah he doth uncessantly for all his Saints apologizing for their infirmities with his Father Secondly his other fallacy is in arguing from the sin that is in our duties to the non-acceptance of them Will God saith he think'st thou take such broken groates at thy hand Is he not a holy God Now here Christian learn to distinguish and answer Satan There is a double acceptance There is an acceptance of a thing by way of payment of a debt and there is an acceptance of a thing offered as a token of love and testimony of gratitude He that will not accept of broken money or half the summe for payment of a debt the same man if his friend sends him though but a bent six pence in token of his love will take it kindly 'T is true Christian the debt thou owest to God must be paid in good and lawful money but for thy comfort here Christ is thy Pay-master send Satan to him bid him bring his charge against Christ who is ready at Gods right hand to clear his accounts and shew his discharge for the whole debt but now thy performances and obedience come under another notion as tokens of thy love and thankfulnesse to God and such is the gracious disposition of thy heavenly Father that he accepts thy mite Love refuseth nothing that love sends 'T is not the weight or worth of the gift but the desire of a man is his kindnesse SECT IV. A fourth wile of Satan as a troubler is to draw the Saint into the depths of despair under a specious pretence of not being humbled enough for sin This we finde singled out by the Apostle for one of the devils fetches We are not ignorant saith he of his devices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Sophistical reasonings Satan sets much by this slight no weapon oftener in his hand where is the Christian that hath not met him at this door here Satan findes the Christian easie to be wrought on the humours being stirr'd to his hand while the Christian of his own accord complains of the hardnesse of his heart and is very prone to believe any who comply with his musing thoughts yea thinks every one flatters him that would perswade him otherwise 'T is easier to die that soul into black which is of a sad colour already then to make such a one take the lightsome tincture of joy and comfort Quest But how shall I answer this subtile enemy when he thus perplexeth my spirit with not being humbled enough for sin c Answ I answer as to the former labour to spie the fallacy of his argument and his mouth is soon stop't First Satan argues thus There ought to be a proportion between sin and sorrow But there is no proportion between thy sins and thy sorrow Therefore thou art not humbled enough What a plausible argument is here at first blush For the major that there ought to be a proportion between sin and sorrow this Satan will shew you Scripture for Manasseh was a great sinner and an ordinary sorrow will not serve his turne He humbled himself greatly before the Lord. Now saith Satan weigh thy sin in the balance with thy sorrow art thou as great a Mourner as thou hast been a sinner so many
an All-wise God that cannot be out-witted and therefore will in the end but pay the workmen in greater damnation The foolishnesse of God is wiser then men yea then the wisdome of men and devils that is the meanes and instruments which God opposeth Satan withal What weaker then a Sermon who sillier then the Saints in the account of the wise world yet God is wiser in a weak Sermon then Satan is in his deep plots wherein the State-heads of a whole Conclave of profound Cardinals are knock't together wiser in his simple ones then Satan in his Achitophels and Sanballats and truly God chooseth on purpose to defeat the policies of hell and earth by these that he may put such to greater shame 1 Cor. 1.21 How is the great Scholar ashamed to be baffled by a plain Countrey-mans argument thus God calls forth Job to wrestle with Satan and his Seconds for such his three friends shewed themselves in taking the devils part and sure he is not able to hold up the cudgels against the fencing-Master who is beaten by one of the scholars God sits laughing while hell and earth sit plotting Psal 2.4 He disappointeth the devices of the crafty he breaketh their studied thoughts and plots as the words import Job 5.12 in one moment pulling down the labours of many yeares policy Indeed as great men keep wilde beasts for game and sport as the fox the boare c. so doth God Satan and his instruments to manifest his wisdom in the taking of them It is observed that the very hunting of some beasts affords not only pleasure to the Hunter but also more sweetnesse to the eater Indeed God by displaying of his wisdome in the pursuit of the Saints enemies doth superadde a sweet relish to their deliverances at last He brake the heads of Leviathan in pieces and gave him to be meat to his people After he had hunted Pharaoh out of all his formes and burrowes now he breaks the very braines of all his plots and serves him up to his people with the garnishment of his wisdom and power about CHAP. IX An Account is given how the All-wise God doth out-wit the devil in his tempting of Saints to sin wherein are laid down the ends Satan propounds and how he is prevented in them all with the gracious issue that God puts to these his temptations Quest But how doth God defeat Satan and out-wit his wiles in tempting his Saints Answ This God doth by accomplishing his own gracious ends for the good and comfort of his people out of those temptations from which Satan designes their ruine this is the noblest kinde of Conquest to beat back the devils weapon to the wounding of his own head yea to cut it off with the devils own sword thus God sets the devil to catch the devil and layes as it were his own counsels under Satans wings and makes him hatch them Thus the Patriarchs help't to fulfil Josephs dream while they are thinking to rid their hands of him To instance in a few particulars SECT I. First Satan by his temptations aimes at the defiling of the Christians conscience and disfiguring that beautiful face of Gods image which is engraven with holinesse in the Christians bosome he is an unclean spirit himself and would have them such that he might glory in their shame but God out-wits him for he turneth the temptations of Satan to sin to the purging them from sinne they are the black soap with which God washeth his Saints white First God useth the temptations of Satan to one sin as a preventive against another to Pauls thorn in the flesh to prevent his pride God sends Satan to assault Paul on that side where he is strong that in the mean time he may fortifie him where he is weak Thus Satan is befool'd as sometimes we see an army sitting down before a town where it wasts its strength to no purpose and in the mean time gives the enemy an advantage to recruit and all this by the counsel of some Hushai that is a secret friend to the contrary side God who is the Saints true friend sits in the devils Councel and over-rules proceedings there to the Saints advantage He suffers the devil to annoy the Christian with temptations to blasphemy atheisme and by these together with the troubles of spirit they produce the soule is driven to duty is humbled in the sense of these horrid apparitions in its imagination and secured from abundance of formality and pride which otherwise God saw invading him As in a family some businesse falls out which keeps the Master up later then ordinary and by this the thief who that night intended to rob him is disappointed had not such a soule had his spirit of prayer and diligence kept awake by those afflicting temptations 't is likely Satan might have come as a seducer and taken him napping in security Secondly God purgeth out the very sin Satan tempts to even by his tempting Peter never had such a conquest over his self-confidence never such an establishment of his faith as after his foule fall in the High Priests hall He that was so well perswaded of himself before as to say Though all were offended with Christ yet would not he how modest and humble was he in a few dayes become when he durst not say he loved Christ more then his fellow-brethren to whom before he had preferr'd himself what an undaunted Confessour of Christ and his Gospel doth he prove before Councels and Rulers who even now was dash't out of countenance by a filly maid and all this the product of Satans temptation sanctified unto him Indeed a Saint hath a discovery by his fall what is the prevailing corruption in him so that the temptation doth but stir the humour which the soul having found out hath the greater advantage to evacuate by applying those means and using those ingredients which do purge that malady cum delectu Now the soule sure will call all out against this destroyer Paul had not took such pains to buffet his body had he not found Satan knocking at that door Thirdly God useth these temptations for the advancing of the whole work of grace in the heart One spot occasions the whole garment to be washed David overcome with one sinne renewes his repentance for all Psal 51. A good husband when he seeth it rain in at one place sends for the Workman to look over all the house This indeed differenceth a sincere heart from an hypocrite whose repentance is partial soft in one plot and hard in another Judas cries out of his treason but not a word of his thievery and hypocrisie The hole was no wider in his conscience then where the bullet went in whereas true sorrow for one breaks the heart into shivers for others also SECT II. Secondly Satan by tempting one Saint hath a mischievous design against others either by encouraging them to sin by the example of such a one or discouraging them
of destroying his faith which he aimes at he is the occasion of the refining of it and thereby adding to its strength Secondly the love of tempted Saints is enkindled to Christ by their temptations and foiles in their temptations Possibly in the fit there may seem a damp upon their love as when water is first sprinkled upon the fire but when the Conflict is a little over and the Christian comes to himself his love to Christ will break out like a vehement flame First the shame and sorrow which a gracious soule must needs feele in his bosome for his sinful miscarriage while under the temptation will provoke him to expresse his love to Christ above others as is sweetly set forth in the Spouse who when the cold fit of her distemper was off and the temptation over bestirs her to purpose her lazy sicknesse is turned to love-sicknesse she findes it as hard now to sit as she did before to rise she can rest in no place out of her Beloveds sight but runs and asks every one she meets for him and whence came all this vehemency of her zeale all occasioned by her undutiful carriage to her husband she parted so unkindly with him that bethinking what she had done away she goes to make her peace If sins committed in unregeneracy have such a force upon a gracious soule that the thought of them though pardoned will still break and melt the heart into sorrow as we see in Magdalen and prick on to shew zeal for God above others as in Paul how much more will the sins of a Saint who after sweet acquaintance with Jesus Christ lifts up the heel against that bosome where he hath layen affect yea dissolve the heart as into so many drops of water and that sorrow provoke him to serve God at a higher rate then others No childe so dutiful in all the family as he who is return'd from his rebellion Again secondly as his own shame so the experience which such a one hath of Christs love above others will encrease his love Christs love is fuel to ours Ex iisdem nutrimur quibus constamus as it gives its being so it affords growth It is both Mother and Nurse to our love The more Christ puts forth his love the more heat our love gets and next to Christs dying love none greater then his succouring love in temptation The Mother never hath such advantage to shew her affection to her childe as when in distresse sick poor or imprisoned so neither hath Christ to his children as when tempted yea worsted by temptation When his children lie in Satans prison bleeding under the wounds of their consciences this is the season he takes to give an experiment of his tender heart in pitying his faithfulnesse in praying for them his mindfulnesse in sending succour to them yea his dear love in visiting them by his comforting Spirit Now when the soul hath got off some great temptation and reades the whole history thereof together wherein he findes what his own weaknesse was to resist Satan nay his unfaithfulnesse in complying with Satan which might have provok't Christ to leave him to the fury of Satan now to see both his folly pardoned and ruine graciously prevented and that by no other hand but Christs coming in to his rescue as Abishai to David when that gyant thought to have flaine him This must needs exceedingly endear Christ to the soul At the reading of such records the Christian cannot but enquire as Ahashuerus concerning Mordecai who by discovering a treason had saved the Kings life what honour hath been done to his sweet Saviour for all this And thus Jesus Christ whom Satan thought to bring out of the soules favour and liking comes in the end to sit higher and surer in the Saints affections then ever CHAP. X. A brief Application of the Point in two Branches Vse 1 THis affords a reason why God suffers his dear children to fall into temptation because he is able to out-shoot Satan in his own bowe and in the thing wherein he thinks to out-wit the Christian to be above him God will not only be admired by his Saints in glory for his love in their salvation but for his wisdom in the way to it The love of God in saving them will be the sweet draught at the marriage-feast and the rare wisdom of God in effecting this as the curious workmanship with which the cup shall be enamel'd Now wisdom appears most in untying knots and wading through difficulties The more crosse wards there are in a businesse the more wisdome to fit a key to the lock to make choice of such means as shall meet with the several turnings in the same On purpose therefore doth God suffer such temptations to intervene that his wisdom may be the more admired in opening all these and leading his Saints that way to glory by which Satan thought to have brought them to hell The Israelites are bid remember all the way that God led them in the wildernesse for fourty yeares Deut. 8.2 The History of these warres Christian will be pleasant to reade in heaven though bloody to fight on earth Moses and Elias talk't with Christ on Tabor an Embleme of the sweet communion which shall passe between Christ and his Saints in glory and what was their talk Luke 9.30 but of his death and sufferings It seems a discourse of our sufferings and temptations are not too low a subject for that blisseful state Indeed this left out would make a blemish in the faire face of Heavens glory Could the damned forget the way they went into hell how oft the Spirit of God was wooing and how far they were overcome by the conviction of it in a word how many turnes and returnes there were in their journey forward and backward what possibilities yea probabilities they had for heaven when on earth were but some hand so kinde as to blot these tormenting passages out of their memories it would ease them wonderfully So were it possible glorified Saints could forget the way wherein they went to glory and the several dangers that interven'd from Satan and their own back-sliding hearts they and their God too would be losers by it I mean in regard of his manifestative glory What is the glory wherein God appears at Zions deliverance those royal garments of salvation that make him so admired of men and Angels but the celebration of all his Attributes according to what every one hath done towards their salvation Now wisdom being that which the creature chiefly glories in and chosen by Satan for his first bait who made Eve believe she should be like God in knowledge and wisdome therefore God to give Satan the more shameful fall gives him leave to use his wits and wiles in tempting and troubling his children in which lies his great advantage over the Saints that so the way to his own Throne where his Wisdome shall at last as well as his mercy sit in
without it and much ado to go with it If the flesh be kept high and lusty then 't is wanton and will not obey if low then it 's weak and soon tires Thus the Christian rids but little ground because he must go his weak bodies pace He wrestles with a body of sin as well as of flesh this mutters and murmures when the soule is taking up any duty Sometimes it keeps the Christian from duty so that he cannot do what he would As Paul said I would have come once and again but Satan hindred me I would have prayed may the Christian say at such a time and meditated on the Word I heard the mercies I received at another but this enemy hindred 'T is true indeed grace swayes the Scepter in such a soule yet as School-boyes taking their time when their Master is abroad do shut him out and for a while lord it in misrule though they are whip't for it afterwards thus the unregenerate part takes advantage when grace is not on its watch to disturb its government and shut it out from duty though this at last makes the soul more severe in mortifying yet it costs some scuffle before it can recover its throne and when it cannot shut from duty yet then is the Christian wofully yok't with it in duty it cannot do what it doth as it would many a letter in its copy doth this enemy spoil while he joggs him with impertinent thoughts when the Christian is a praying then Satan and the flesh are a prating he cries and they louder to put him out or drown his cry Thus we see the Christian is assail'd on every side by his enemy and how can it be other when the seeds of war are laid deep in the natures of both which can never be rooted up till the devil cease to be a devil sin to be sin and the Saint to be a Saint Though wolves may snarle at one another yet soon are quiet again because the quarrel is not in their nature but the Wolfe and the Lamb can never be made friends Sin will lust against grace and grace draw upon sin whenever they meet SECT III. Vse 1 First this may reprove such as wrestle but against whom against God not against sin and Satan These are bold men indeed who dare try a fall with the Almighty yet such there are and a Wo pronounced against them Isa 45.9 Wo unto him that striveth with his Maker 'T is easie to tell which of these will be worsted What can he do but break his shins that dasheth them against a rock A goodly battel there is like to be when thorns contest with fire and stubble with flame But where live those giants that dare enter the list with the great God what are their names that we may know them and brand them for creatures above all other unworthy to live Take heed O thou who askest that the wretched man whom thou seemest so to defie be not found in thy own clothes it self Iudas was the Traitour though he would not answer to his name but put it off with a Master is it I and so mayest thou be the fighter against God The heart is deceitful Even holy David for all his anger was so hot against the rich man that took away the poor mans ewe-Lamb that he bound it with an oath the man should not live who had done it yet proves at last to be himself the man as the Prophet told him 2 Sam. 12. Now there are two wayes wherein men wrestle against God First when they wrestle against his Spirit Secondly when they wrestle against his Providence First when they wrestle against his Spirit We reade of the Spirits striving with the creature Gen. 6.3 My spirit shall not alwayes strive with man Where the striving is not in anger and wrath to destroy them that God could do without any stir or scuffle but a loving strife and contest with man The old world was running with such a cariere headlong into their ruine he sends his Spirit to interpose and by his counsels and reproofes to offer as it were to stop them and reclaim them As if one seeing another ready to offer violence on himself should strive to get the knife out of his hand with which he would do the mischief Or one that hath a purse of gold in his hand to give should follow another by all manner of entreaties striving with him to accept and take it Such a kinde of strife is this of the Spirits with men They are the lusts of men those bloody instruments of death with which sinners are mischieving themselves that the holy Spirit strives by his sweet counsels and entreaties to get out of our hands They are Christs his grace and eternal life he strives to make us accept at the hands of Gods mercy and for repulsing the Spirit thus striving with them sinners are justly counted fighters against God Ye stiffe-necked and uncircumcised in heart and ears ye do alwayes resist the Holy Ghost Now there is a twofold striving of the Spirit and so of our wrestling against it First the Spirit strives in his messengers with sinners They coming on his errand and not their owne he voucheth the faithful counsels reproofs and exhortations which they give as his own act Noah that Preacher of righteousnesse what he said to the old world is call'd the Preaching of the Spirit 1 Pet. 3.19 The pains that Moses Aaron and other servants of God took in instructing Israel is call'd the instruction of the Spirit Nehem. 9.20 so that when the Word which Gods Ministers bring in his Name is rejected the faithful counsels they give are thrown at sinners heels and made light of then do they strive with the Spirit and wrestle against Christ as really as if he visibly in his own person had been in the Pulpit and preached the same Sermon to them When God comes to reckon with sinners it will prove so then God will rub up your memories and minde you of his striving with you and your unkinde resisting him They whether they will heare or whether they will forbear shall know they had a Prophet among them Now men soon forget whom and what they hear ask them what was prest upon their conscience in such a Sermon they have forgot what were the precious truthes laid out in another and they are lost well were it for them if their memories were no better in another world it would ease their torments more then a little But then they shall know they had a Prophet among them and what a price they had with him in their hands though it was in fooles keeping They shall know what he was and what he said though a thousand years past as fresh as if it were done but last night The more zealous and compassionate the more painful and powerful he was in his place the greater shall their sin be found to break from such holy violence offered
the world is it cannot peaceably hold the Saints and wicked together but his intent is to shew what a complicated enemy mans wrath and Satans interwoven together we have to deal with First for the first how meanly doth the Spirit of God speak of man calling him flesh and blood Man hath a Heaven-borne soule which makes him a kin to Angels yea to the God of them who is the Father of Spirits but this is passed by in silence as if God would not owne that which is tainted with sin and not the creature God at first made it or because the soul though of such noble extraction yet being so immerst in sensuality deserves no other name then flesh which part of man levels him with the beast and is here intended to expresse the weaknesse and frailty of mans nature 'T is the phrase which the Holy Ghost expresseth the weaknesse and impotency of a creature by Isa 31.3 They are men and their horses are flesh that is weak as on the contrary when he would set out the power and strength of a thing he opposeth it to flesh 2 Cor. 10.3 Our weapons are not carnal but mighty and so in the text not flesh and blood but Powers As if he should say Had you no other to feare but a weak sorry man it were not worth the providing armes or ammunition but you have enemies that neither are flesh nor are resisted with flesh so that here we see what a weak creature man is not only weaker then Angels as they are Spirit and he flesh but in some sense beneath the beasts as the flesh of man is frailer then the flesh of beasts therefore the Spirit of God compares man to the grasse which soon withers Isa 40.6 and his goodlinesse to the flower of the field Yea he is called vanity Psal 62.9 Men of low degree are vanity and men of high degree are a lie both alike vain only the rich and the great man his vanity is covered with honour wealth c. which are here called a lie because they are not what they seem and so worse then plain vanity which is known to be so and deceives not Vse 1 First Is man but fraile flesh let this humble thee O man in all thy excellency flesh is but one remove from filth and corruption thy soule is the salt that keeps thee sweet or else thou wouldest stink above ground Is it thy beauty thou pridest in flesh is grasse but beauty is the vanity of this vanity This goodlinesse is like the flower which lasts not so long as the grasse appears in its moneth and is gone yea like the beauty of the flower which fades while the flower stands How soon will times plough make furrowes in thy face yea one fit of an Ague so change thy countenance as shall make thy doting lovers afraid to look on thee Is it strength alas it is an arme of flesh which withers oft in the stretching forth ere long thy blood which is now warm will freeze in thy veines thy Spring crown'd with May-buds will tread on Decembers heel thy marrow dry in thy bones thy sinews shrink thy legs bow under the weight of thy body thy eye-strings crack thy tongue not able to call for help yea thy heart with thy flâ—sh shall faile and now thou who art such a giant take a turne if thou canst in thy chamber yea raise but thy head from thy pillow if thou art able or call back thy breath which is making haste to be gone out of thy nostrils never to return more and darest thou glory in that which so soon may be prostrate Is it wisdome the same grave rhat covers thy body shall bury all that the wisdome of thy flesh I mean all thy thoughts shall perish and goodly plots come to nothing Indeed if a Christian thy thoughts as such shall ascend with thee not one holy breathing of thy soule lost Is it thy blood and birth whoever thou art thou art base-borne till borne againe the same blood runs in thy veines with the beggar in the street Asts 17.26 All Nations there we finde made of the same blood in two things all are alike we come in and go out of the world alike as one is not made of finer earth so not resolved into purer dust Vse 2 Secondly Is man flesh trust not in man Cursed be he that makes flesh his arme Not the mighty man robes may hide and garnish they cannot change flesh Psal 146. Put not your trust in Princes alas they cannot keep their crownes on their own heads their heads on their own shoulders and lookest thou for that which they cannot give themselves Not in wise men whose designes recoile oft upon themselves that they cannot performe their enterprise Amphora coepit institui currente rot â cur urceus exit Mans carnal wisdome intends one thing but God turnes the wheele and brings forth another Trust not in holy men they have flesh and so their judgement not infallible yea their way sometimes doubtful His mistake may lead thee aside and though he returns thou mayest go on and perish Trust not in any man in all men no not in thy self thou artflesh He is a fool saith the Wise man that trusts his heart Not in the best thou art or doest the garment of thy righteousnesse is spotted with the flesh all is counted by Saint Paul confidence in the flesh besides our rejoycing in Christ Phil. 3.3 Vse 3 Thirdly feare not man he is but flesh This was Davids resolv Ps 56.4 I will not fear what flesh can do unto me thou need'st not thou ought'st not to fear Thou need'st not What not such a great man not such a number of men who have the keyes of all the prisons at their girdle who can kill or save alive no not these only look they be thy enemies for Righteousnesse sake Take heed thou makest not the least childe thine enemy by offering wrong to him God will right the wicked even upon the Saint If he offends he shall finde no shelter under Gods wing for his sin This made Jerome complain that the Christians sins made the armes of those barbarous Nations which invaded Christendome victorious Nostris peccatis fortes sunt barbari But if mans wrath findes thee in Gods way and his fury take fire at thy holinesse thou needest not feare though thy life be the prey he hunts for Flesh can only wound flesh he may kill thee but not hurt thee why shouldest thou feare to be stript of that which thou hast resign'd already to Christ 't is the first lesson thou learnest if a Christian to deny thy self take up thy crosse and follow thy Master so that the enemy comes too late thou hast no life to lose because thou hast given it already to Christ nor can man take away that without Gods leave all thou hast is ensured and though God hath not promised thee immunity from suffering in this kinde yet he hath
undertaken to beare thy losse yea to pay thee a hundred fold and thou shalt not stay for it till another world Again thou ought'st not to feare flesh Our Saviour Mat. 10. thrice in the compasse of sixe verses commands us not to feare man if thy heart quailes at him how wilt thou behave thy self in the list against Satan whose little finger is heavier then mans loines The Romanes had arma praelusoria weapons rebated or cudgels which they were tried at before they came to the sharp If thou canst not beare a bruise in thy flesh from mans cudgel and blunt weapon what wilt thou do when thou shalt have Satans sword in thy side God counts himself reproached when his children feare a sorry man therefore we are bid Sanctifie the Lord and not to feare their feare Now if thou wouldest not feare man who is but flesh Labour First to mortifie thy own flesh Flesh only feares flesh when the soule degenerates into carnal desires and delights no wonder he falls into carnal feares Have a care Christian thou bring'st not thy self into bondage perhaps thy heart feeds on the applause of men this will make thee afraid to be evil spoken of as those who shuffled with Christ John 12.42 owning him in private when they durst not confesse him openly for they loved the praise of men David saith the mouth of the wicked is an open Sepulchre and in this grave hath many a Saints name been buried but if this fleshly desire were mortified thou would'st not passe to be judg'd by man and so of all carnal affections Some meat you observe is aguish if thou settest thy heart on any thing that is carnal wife childe estate c. these will incline thee to a base feare of man who may be Gods messenger to afflict thee in these Secondly set faith against flesh Faith fixeth the heart and a fixed heart is not readily afraid Physicians tell us we are never so subject to receive infection as when the spirits are low and therefore the antidotes they give are all cordials When the spirit is low through unbelief every threatening from man makes sad impression Let thy faith take but a deep draught of the Promises and thy courage will rise Fourthly comfort thy self Christian with this that as thou art flâ—sh so thy heavenly Father knows it and considers thee for it First in point of affliction Psal 103.14 He knoweth our frame he remembreth that we are but dust Not like some unskilful Emperick who hath but one receipt for all strong or weak young or old but as a wise Physician considers his Patient and then writes his bill men and devils are but Gods Apothecaries they make not our physick but give what God prescribes Balaam loved Balâ—ks see well enough but could not go an hairs breadth beyond Gods Commission Indeed God is not so choice with the wicked Isa 27.7 Hath he smitten him as he smote those that smote hâ—m In a Saints cup the poison of the affliction is corrected not so in the wickeds and therefore what is medicine to the one is ruine to the other Secondly in duty he knows you are but flesh and therefore pities and accepts thy weak service yea he makes apologies for thee The Spirit is willing saith Christ but the flesh is weak Thirdly in temptations he considers thou art flesh and proportions the temptation to so weak a nature 't is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a temptation as is common to man a moderate temptation as in the margin fitted for so fraile a creature Whenever the Christian begins to faint under the weight of it God makes as much haste to his succour as a tender mother would to her swooning childe therefore he is said to be nigh to revive such lest their spirits should faile SECT III. The second thing follows The conjuncture of the Saints enemies We have not to do with naked man but with man led on by Satan not with flesh and blood but Principalities and Powers acting in them There are two sorts of men the Christian wrestles with good men and bad Satan strikes in with both First the Christian wrestles with good men Many a sharp conflict there hath been betwixt Saint and Saint scuffling in the dark through mis-understanding of the truth and each other Abraham and Lot at strife Aaron and Miriam justled with Moses for the wall till God interposed and ended the quarrel by his immediate stroak on Miriam The Apostles even in the presence of their Master were at high words contesting who should be greatest Now in these Civil wars among Saints Satan is the great kindle-coale though little seen because like Ahab he fights in a disguise playing first on one side and then on the other aggravating every petty injury and thereupon provoking to wrath and revenge therefore the Apostle dehorting from anger useth this argument Give no place to the devil as if he had said Fall not out among your selves except you long for the devils company who is the true souldier of fortune as the common phrase is living by his sword and therefore hastes thither where there is any hope of war Gregory compares the Saints in their sad differences to two cocks which Satan the Master of the pit sets on fighting in hope when kill'd to sup with them at night Solomon saith Prov. 18.6 The mouth of the contentious man calls for stroakes Indeed we by our mutual strifes give the devil a staffe to beat us with he cannot well work without fire and therefore blows up these coales of contention which he useth as his forge to heat our spirits into wrath and then we are malleable easily hammer'd as he pleaseth Contention puts the soul into disorder and inter arma silent leges The Law of grace acts not freely when the Spirit is in a commotion Meek Moses provok't speaks unadvisedly Me thinks this if nothing else will should sound a retreat to our unhappy differences that this Joab hath a hand in them he sets this evil spirit betwixt brethren and what folly is it for us to bite and devoure one another to make hell sport we are prone to mistake our heat for zeal whereas commonly in strifes between Saints it is a fire-ship sent in by Satan to break their unity and order wherein while they stand they are an Armado invincible and Satan knows he hath no other way but this to shatter them when the Christians language which should be one begins to be confounded they are then neare a scattering 't is time for God to part his children when they cannot live in peace together Secondly the Christian wrestles with wicked men Because you are not of the world saith Christ the world hates you The Saints nature and life are Antipodes to the world fire and water heaven and hell may assoon be reconciled as they with it The Heretick is his enemy for truths sake the prophane for holinesse to both the Christian is an abomination
other works of God empty themselves as rivers into this sea losing their names or rather swelling into one of Redemption Had not Satan taken Gods Elect prisoners they would not have gone to heaven with such acclamations of triumph There are three expressions of a great joy in Scripture the joy of a woman after her travel the joy of harvest and the joy of him that divideth the spoil the exultaton of all these is wrought upon a sad ground many a paine and teare it costs the travelling woman many a feare the husbandman perils and wounds the souldier before they come at their joy but at last are paid for all the remembrance of their past sorrows feeding their present joyes Had Christ come and entered into affinity with our nature and return'd peaceably to heaven with his Spouse finding no resistance though this would have been admirable love and that would have afforded the joy of marriage yet this way of carrying his Saints to heaven will greaten the joy as it addes to the nuptial Song the triumph of a Conquerour who hath rescued his Bride out of the hands of Satan as he was leading her to the chambers of hell SECT III. Vse 1 Is Satan such a great Prince try whose subject thou art His Empire is large only a few priviledg'd who are translated into the Kingdome of Gods dear Son even in Christs own territories visible Church I mean where his Name is profest and the Scepter of his Gospel held forth there Satan hath his subjects As Christ had his Saints in Nero's Court so the devil his servants in the outward Court of his visible Church Thou must therefore have something more to exempt thee from his Government then living within the pale and giving an outward conformity to the Ordinances of Christ Satan will yield to this and be no loser As a King lets his Merchants trade to yea live in a forreign Kingdome and while they are there learn the language and observe the customes of the place this breaks not their allegiance nor all that thy loyalty to Satan When a Statute was made in Queen Elizabeths reign that all should come to Church the Papists sent to Rome to know the Popes pleasure he return'd them this answer as 't is said Bid the Catholicks in England give me their heart and let the Queen take the rest His subject thou art whom thou crownest in thy heart and not whom thou flatterest with thy lips But to bring the trial to an issue know thou belongest to one of these and but to one Christ and Satan divide the whole world Christ will bear no equal and Satan no Superiour and therefore hold in with both thou canst not Now if thou sayest Christ be thy Prince answer to these Interrogatories First how came he into the throne Satan had once the quiet possession of thy heart thou wast by birth as the rest of thy neighbours Satans vassal yea hast oft vouch't him in the course of thy life to be thy Liege Lord how then comes this great change Satan surely would not of his own accord resigne his Crown and Scepter to Christ and for thy self thou wert neither willing to renounce nor able to resist his power this then must only be the fruit of Christs victorious armes whom God hath exalted to be a Prince and a Saviour Asts 5.31 Speak therefore hath Christ come to thee as once Abraham to Lot when prisoner to Kederlaomer rescuing thee out of Satans hands as he was leading thee in chains of lust to hell Didst thou ever hear a voice from heaven in the Ministery of the Word calling out to thee as once to Saul so as to lay thee at Gods foot and make thee face about for heaven to strike thee blinde in thine own apprehension who before hadst a good opinion of thy state to tame and meeken thee so as how thou art willing to be led by the hand of a childe after Christ Did ever Christ come to thee as the Angel to Peter in prison rowsing thee up and not only causing the chaines of darknesse and stupidity to fall off thy minde and conscience but make thee obedient also that the iron gate of thy Will hath opened to Christ before he left thee then thou hast something to say for thy freedome But if in all this I be a Barbarian and the language I speak be strange thou knowest no such work to have passed upon thy spirit then thou art yet in thy old prison can there be a change of Government in a Nation by a Conquerour that invades it and the subjects not heare of this one King unthroned and another crowned in thy soule and thou hear no scuffle all this while The regenerating Spirit is compared to the winde John 3.8 His first attempts on the soule may be so secret that the creature knows not whence they come or whither they tend but before he hath done the sound will be heard throughout the soule so as it cannot but see a great change in it self and say I that was blinde now I see I that was as hard as ice now relenting for sin now my heart gives I can melt and mourne for it I that was well enough without a Christ yea did wonder what others saw in him to make such a do for him now have changed my note with the Daughters of Jerusalem and for what is your Beloved as I scornfully have ask't I have learn't to ask where he is that I might seek him with you O soul canst thou say 't is thus with thee thou mayest know who has been here no lesse then Christ who by his victorious Spirit hath translated thee from Satans power into his own sweet Kingdom Secondly whose law doest thou freely subject thy self unto the lawes of these Princes are as contrary as their natures the one a law of sin Rom. 8.2 the other a law of holinesse Rom. 7.12 and therefore if sin hath not so far bereav'd thee of thy wits as not to know sin from holinesse thou mayest except resolve to cheat thy own soul soon be resolved confesse therefore and give glory to God to which of these laws doth thy soule set its seal When Satan sendes out his Proclamation and bids sinner goe set thy foot upon such a command of God observe what is thy behaviour doest thou yield thy self as Paul phraseth it Rom. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphor from Princes servants or others who are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to present themselves before their Lord as ready and at hand to do their pleasure by which the Apostle elegantly describes the forwardnesse of the sinners heart to come to Satans foot when knock or call Now doth thy soule go out thus to meet thy lust as Aaron his brother glad to see its face in an occasion thou art not brought over to sin with much ado but thou likest the command Transgresse at Gilgal saith God this liketh you well Hos 4.5 As
a Courtier who doth not only obey but thank his Prince that he 'll employ him Need'st thou be long in resolving whose thou art did ever any question whether those were Jeroboams subjects who willingly followed his command Hos 5.11 Alas for thee thou art under the power of Satan tied by a chaine stronger then brasse or iron thou lovest thy lust A Saint may be for a time under a force sold under sin as the Apostle bemoans and therefore glad when deliverance comes but thou sellest thy self to work iniquity If Christ should come to take thee from thy lusts thou wouldest whine after them as Micah after his gods Thirdly to whom goest thou for protection as it belongs to the Prince to protect his subjects so Princes expect their subjects should trust them with their safety the very bramble bids Iudg. 9.15 If in truth ye anoint me King then put your trust under my shadow Now who hath thy confidence Darest thou trust God with thy soule and the affaires of it in well-doing Good subjects follow their calling commit State-matters to the wisdom of their Prince and his Councel when wrong'd they appeal to their Prince in his Laws for right and when they do offend their Prince they submit to the penalty of the Law and beare his displeasure patiently till humbling themselves they recover his favour and do not in a discontent fall to open rebellion Thus a gracious soule follows his Christian calling committing himself to God as a faithful Creatour to be ordered by his wise Providence If he meets with violence from any he scornes to beg aid of the devil to help him or be his own Judge to right himself No he acquiesceth in the counsel and comfort the Word of God gives him If himself offends and so comes under the lash of Gods correcting hand he doth not then take up rebellious armes against God and refuse to receive correction but saith Why should a living man complain a man for the punishment of his sin whereas a naughty heart dares not venture his estate life credit or any thing he hath with God in well-doing he thinks he shall be undone presently if he sits still under the shadow of Gods promise for protection and therefore he runs from God as from under an old house that would fall on his head and layes the weight of his confidence in wicked policy making lies his refuge like Israel he trusts in perversenesse when God tells him In returning and rest he shall be saved in quietnesse and confidence shall be his strength he hath not faith to take Gods Word for his security in wayes of obedience And when God comes to afflict him for any disloyal carriage in stead of accepting the punishment for his sin and so to own him for his Soveraign Lord that may righteously punish the faults of his disobedient subjects his heart is fill'd with rage against God and in stead of waiting quietly and humbly like a good subject till God upon his repentance receives him into his favour his wretched heart presenting God as an enemy to him will not suffer any such gracious and amiable thought of God to dwell in his bosome but bids him look for no good at his hand This evil is of the Lord why should I wait on the Lord any longer whereas a gracious heart is most encouraged to wait from this very consideration that drives the other away Because 't is the Lord afflicts Micah 7.6 Fourthly whom doest thou sympathize with he is thy Prince whose victories and losses thou layest to heart whether in thy own bosome or abroad in the world What saith thy soul when God hedgeth up thy way and keeps thee from that sin which Satan hath been soliciting for If on Christs side thou wilt rejoyce when thou art delivered out of a temptation though it be by falling into an affliction as David said of Abigail so wilt thou here Blessed be the Ordinance blessed be the Providence which kept me from sinning against my God but if otherwise thou wilt harbour a secret grudge against the Word which stood in thy way and be discontented thy designe took not A naughty heart like Amnon pines while his lust hath vent Again what musick do the atchievements of Christ in the world make in thy eare when thou hearest the Gospel thrives the blinde see the lame walk the poor gospellized doth thy spirit rejoyce in that houre If a Saint thou wilt as God is thy Father rejoyce thou hast more brethren borne as he is thy Prince that the multitude of his subjects increase so when thou seest the plots of Christs enemies discovered powers defeated canst thou go forth with the Saints to meet King Jesus and ring him out of the field with praises or do thy bells ring backward and such newes make thee haste like Haman mourning to thine house there to empty thy spirit swolne with rancour against his Saints and truth or if thy policy can master thy passion so far as to make faire weather in thy countenance and suffer thee to joyne with the people of God in their acclamations of joy yet then art thou a close mourner within and likest the work no better then Haman his office in holding Mordecai's stirrup who had rather have held the ladder this speaks thee a certain enemy to Christ how handsomely soever thou mayest carry it before men Vse 2 Secondly blesse God O ye Saints who upon the former trial can say you are translated into the Kingdome of Christ and so delivered from the tyranny of this usurper There are few but have some one gaudy day in a year which they solemnize some keep their birth-day others their marriage some their manumission from a cruel service others their deliverance from some imminent danger here is a mercy where all these meet You may call it as Adam did his wife Chavah the mother of all the living every mercy riseth up and calls this blessed this is thy birth-day thou wert before but beganst to live when Christ began to live in thee the father of the Prodigal dated his sons life from his returne This my son was dead and is alive It is It is thy marriage-day I have married you to one husband even Christ Jesus said Paul to the Corinthians Perhaps thou hast enjoyed this thy husbands sweet company many a day and had a numerous off-spring of Joyes and comforts by thy fellowship with him the thought of which cannot but endeare him to thee and make the day of thy espousals delightful to thy memory 'T is thy manumission then were the Indentures cancell'd wherein thou wert bound to sin and Satan when the Sonne made thee free thou becamest free indeed Thou canst not say thou wast borne free for thy father was a slave nor that thou boughtest thy freedome with a summe By grace ye are saved Heaven is setled on thee in the promise and thou not at charge so much as for the writings drawing
lesse then a God like fear and dread of them by that power he puts forth through divine permission in smiting their goods beasts and bodies as among the Indians at this day Yea there are many among our selves plainly shew what a throne Satan hath in their hearts upon this account such who as if there were not a God in Israel go for help and cure to his Doctours wizzards I mean And truly had Satan no other way to work his will on the soules of men but by this vantage he takes from the body yet considering the degeneracy of mans state how low his soule is sunk beneath its primitive extraction how the body which was a lightsome house is now become a prisoner to it that which was its servant is now become its Master it is no wonder he is able to do so much But besides this he hath as a spirit a neerer way of accesse to the soule and as a superiour spirit yet more over man a lower creature And above all having got within the soule by mans fall he hath now far more power then before so that where he meets not resistance from God he carrries all before him As in the wicked whom he hath so at his devotion that he is in a sense said to do that in them which God doth in the Saints God works effectually in them Gal. 2.8 1 Thes 2.13 Satan worketh effectually in the children of disobedience Eph. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word with the former places he is in a manner as efficacious with them as the holy Spirit with the other His delusions strong 2 Thes 2.11 They return not re infectâ The Spirit enlightens he blindes the mindes of those that believe not 2 Cor. 4.4 The Spirit fills the Saints Ephes 5.18 Why hath Satan filled thy heart saith Peter to Ananias Acts. 5.3 The Spirit fills with knowledge and the fruits of righteousnesse Satan fills with envy and all unrighteousnesse The holy Spirit fills with comfort Satan the wicked with terrours As in Saul vexed by an evil spirit and Iudas into whom 't is said he entered and when he had satisfied his lust upon him as Amnon on Tamar shuts the door of mercy upon him and makes him that was even now Traitour to his Master Hangman to himselfe And though Saints be not the proper subjects of his power yet they are the chief objects of his wrath his foot stands on the wickeds back but he wrestles with these and when God steps aside he is far above their match He hath sent the strongest among them home trembling and crying to their God with the blood running about their consciences He is mighty both as a tempter to and for sin knowing the state of the Christians affairs so wel able to throw his fire-bals so far into the inward senses whether they be of lust or horrour and to blow up these with such unwearied solicitations that if they at first meet not with some suitable dispositions in the Christian at which as from loose cornes of powder they may take fire which is most ordinary yet in time he may bring over the creature by the length of the siege and continued volleys of such motions to listen to a parley with them if not a yielding to them Thus many times he even wearies out the soule with importunity SECT II. Vse 1 First let this O man make the plumes of thy pride fall whoever thou art that gloriest in thy power hadst thou more then thou or any of the sons of Adam ever had yet what were all that to the power of these Angels Is it the strength of thy body thou gloriest in Alas what is the strength of frail flesh to the force of their spiritual nature thou art no more to these then a childe to a giant a worme to a man who could tear up the mountaines and hurle the world into a confusion if God would but suffer them Is it the strength of thy parts above others doest thou not see what fooles he makes of the wisest among men winding them about as a Sophister would do an Idiot making them believe light is dark bitter is sweet and sweet bitter were not the strength of his parts admirable could he make a rational creature as man is so absurdly throw away his scarlet and embrace dung I mean part with God and the glorious happinesse he hath in him in hope to mend himself by embracing sin Yet this he did when man had his best wits about him in innocency Is it the power of place and dignity got by warlike atchievement Grant thou wert able to subdue Nations and give lawes to the whole world yet even then without grace from above thou wouldest be his slave And he himselfe for all this his power is a cursed spirit the most miserable of all Gods creatures and the more because he hath so much power to do mischief had the devil lost all his Angelical abilities when he fell he had gained by his losse Therefore tremble O man at any power thou hast except thou usest it for God Art strong in body who hath thy strength God or thy lusts some are strong to drink strong to sin Thy bands shall therefore be stronger Isa 28.22 Hast thou power by thy place to do God and his Church service but no heart to lay it out for them but rather against them thou and the devil shall be tried at the same bar it seems thou meanest to go to hell for something thou wilt carry thy full lading thither No greater plague can befall a man then power without grace Such great ones in the world while here make a brave shew like chief Commanders and field-Officers at the head of their Regiments the common souldiers are poor creatures to them but when the Army is beaten and all taken prisoners then they fling off their scarfe and feather and would be glad to passe for the meanest in the army Happy would devils be Princes and great ones in the world be if then they could appear in the habit of some poor sneaks to receiv their sentence as such but then their titles and dignity and riches shall be read not for their honour but further shame and damnation Vs e 2 Secondly it shewes the folly of those that think it is such an easie matter to get heaven If the devil be so mighty and heavens way so full of them then sure it will cost hot water before we display our banners upon the walls of that new Ierusalem Yet it is plain many think otherwise by the provision they make for their march If you should see a man walking forth without a cloak or with a very thin one you will say Surely he fears no foule weather or one riding a long journey alone and without armes you will conclude he expects no thieves on the road All if you ask them will tell you they are on their way to heaven but how few care for
flowing from the same enlargement in duty and the like which Satan may for a time disturb yea deprive thee of but he cannot come to the rolls to blot thy name out of the book of life he cannot null thy faith make void thy relation dry up thy comfort in the Spring though dam up the stream nor hinder thee a happy issue of thy whole war with sinne though worst thee in a private skirmish these all are kept in Heaven among Gods own Crown-Jewels who is said to keep us by his power through faith unto salvation SECT III. The third boundary of the devils Principality is in regard of his subjects and they are described here to be the darknesse of this world that is such who are in darknesse This word is used sometimes to expresse the desolate condition of a creature in some great distresse Isa 150. He that walks in darknesse and sees no light sometimes to expresse the nature of all sin so Eph. 5.1 sin is called the work of darknesse sometimes the particular sin of ignorance often set out by the darknesse of the night blindnesse of the eye all these I conceive may be mean't but chiefly the latter for though Satan makes a foule stir in the soule that is in the dark of sorrow whether it be from outward crosses or inward desertions yet if the creature be not in the darknesse of sinne at the same time though he may disturb his peace as an enemy yet cannot be said to rule as a Prince Sin only sets Satan in the Throne so that I shall take the words in the two latter Interpretations First for the darknesse of sin in general Secondly for the darknesse of ignorance in special and the sense will be that the devils rule is over those that are in a state of sin and ignorance not over those who are sinful or ignorant so he would take hold of Saints as well as others but over those who are in a state of sin which is set out by the abstract Ruler of the darknesse the more to expresse the fulnesse of the sin and ignorance that possesseth Satans slaves and the Notes will be two First Every soul in a state of sin is under the rule of Satan Secondly Ignorance above other sins enslaves a soul to Satan and therefore all sins are set out by that which chiefly expresseth this viz. darknesse Every soule in a state of sin is under the rule of Satan under which point these two things must be enquired First the reason why sin is set out by darknesse Secondly how every one in such a state appears to be under the devils rule For the first First sin may be called darknesse because the spring and common cause of sin in man is darknesse The external cause Satan who is the great promoter of it he is a cursed spirit held in chaines of darknesse The internal is the blindnesse and darknesse of the soule we may say when any one sins he doth he knowes not what as Christ said of his murtherers Did the creature know the true worth of the soul which he now sells for a song the glorious amiable nature of God and his holy wayes the matchlesse love of God in Christ the poisonfull nature of sin and all these not by a sudden beam darted into the window at a Sermon and gone again like a flash of lightning but by an abiding light this would spoile the devils market and poor creatures would not readily take this toad into their bosomes sin goes in a disguise and so is welcome Secondly it is darknesse because it brings darknesse into the soul and that naturally and judicially First Naturally There is a noxious quality in sin offensive to the understanding which is to the soule what the eye and palate are to the body It discernes of things and distinguisheth true from false as the eye white from black It tryeth words as the mouth tasteth meats Now as there are some things bad for the sight and others bad for the palate vitiating it so that it shall not know sweet from bitter so here sin besots the creature and makes it injudicious that he who could see such a practice absurd and base in others before when once he hath drunk of this inchanting cup himself as one that hath for done his understanding is mad of it himself not able now to see the evil of it or use his reason against it Thus Saul before he had debauch't his conscience thinks the Witch worthy of death but after he had trodden his conscience hard with other foule sins goes to ask counsel of one himself Again sin brings darknesse judiciously such have been threatened whose eare God hath been trying to open and instruct and have run out of Gods school into the devils by rebelling against light that they shall die without knowledge Iob 36.10 12. What should the candle burn wast when the creature hath more minde to play then work Thirdly Sinne runs into darknesse Impostors bring in their damnable Heresies privily like those who sell bad ware loath to come to the Market where the Standard tries all but put it off in secret so in moral wickednesse sinners like beasts go out in the night for their prey loath to be seen afraid to come where they should be found out Nothing more terrible to sinners then light of truth John 3.19 because their deeds are evil Felix was so netled with what Paul spake that he could not sit out the Sermon but flings away in haste and adjourns the hearing of Paul till a convenient season but he never could finde one The Sun is not more troublesome in hot Countreys then truth is to those who sit under the powerful preaching of it and therefore as those seldome come abroad in the heat of the day and when they must have their devices over their heads to skreene them from the Sun so sinners shun as much as may be the preaching of the Word but if they must go to keep in with their relations or for other carnal advantages they if possible will keep off the power of truth either by sleeping the Sermon away or prating it away with any foolish imagination which Satan sends to beare them company and chat with them at such a time or by choosing such a coole Preacher to sit under whose toothlesse discourse shall rather flatter then trouble rather tickle their fancy then prick their consciences and then their sore eyes can look upon the light Froreseentem amant veritatem qui non redarguentem they dare handle and look on the sword with delight when in a rich scabbard who would run away to see it drawn Fourthly Sinne is darknesse for its uncomfortab'enesse and that in a threefold respect First Darknesse is uncomfortable as it shuts out of all imployment What could the Egyptians do under the plague of darknesse but sit still and this to an active spirit is trouble enough Thus in a state of sinne
is strange sinners should no more tremble at this who should they see but their swine or a beast bewitch't and possest of the devil run headlong into the sea would cry out as half undone and is not one foul more worth then all these what a plague is it to have Satan possesse thy heart and spirit hurrying thee in the fury of thy lusts to perdition O poor man what a sad change hast thou made Thou who wouldest not sit under the meek and peaceful Government of God thy rightful Lord art paid for thy rebellion against him in the cruelty of this Tyrant who writes all his Lawes in the blood of his subjects and why will you sit any longer O sinners under the shadow of this Bramble from whom you can expect nothing but eternal fire to come at last and devoure you Behold Christ is in the field sent of God to recover his right and your liberty His royal Standard is pitch't in the Gospel and Proclamation made that if any poor sinners weary of the devils Government and heavy laden with the miserable chaines of his spiritual bondage so as these irons of his sins enter into his very soule to afflict it with the senfe of them shall thus come and repair to Christ he shall have protection from Gods justice the devils wrath and sins dominion In a word he shall have rest and that glorious Usually when a people have been ground with the oppression of some bloody Tyrant they are apt enough to long for a change and to listen to any overture that gives them hope of liberty though reached by the hand of a stranger who may prove as bad as the other yet bondage is so grievous that people desire to change as sick men their beds though they finde little ease thereby Why then should deliverance be unwelcome to you sinners Deliverance brought not by a stranger whom you need feare what his designe is upon you but your near Kinsman in blood who cannot mean you ill but he must first hate his own flesh and whoever did that To be sure not he who though he took part of our flesh that he might have the right of being our Redeemer yet would have no kindred with us in the sinfulnesse of our nature And 't is sin that makes us cruel yea to our own flesh What can you expect from him but pure mercy who is himself pure They are the mercies of the wicked which are cruel Believe it Sirs Christ counts it his honour that he is a King of a willing people and not of slaves He comes to make you free not to bring you into bondage to make you Kings not vassals None give Christ an evil word but those who never were his subjects Enquire but of those who have tried both Satans service and Christs they are best able to resolve you what they are You see when a soul comes over from Satans quarters unto Christ and has but once the experience of that sweetnesse which is in his service there is no getting him back to his old drudgery as they say of those who come out of the North which is cold and poor they like the warme South so well they seldome or never go back more What more dreadful to a gracious soul then to be delivered into the hands of Satan or fall under the power of his lusts It would choose rather to leap into a burning furnace then be commanded by them This is the great request a childe of God makes that he would rather whip him in his house then turne him out of it to become a prey to Satan O sinners did you know which you cannot till you come over to Christ and embrace him as your Lord Saviour what the priviledges of Christs servants are what gentle usage Saints have at Christs hands you would say those were the only happy men in the world which stand continually before him His lawes are writ not with his subjects blood as Satans are but with his own All his commands are acts of grace 't is a favour to be employed about them To you 't is given to believe yea to suffer Such an honour the Saints esteem it to do any thing he commands that they count God rewards them for one piece of service if he enables them for another This I had saith David because I kept thy Precepts Psal 119.56 what was the great reward he got see v. 55. I have remembred thy Name O Lord in the night and kept thy Law then followes This I had He got more strength and skill to keep the Law for the future by his obedience past and was he not well paid think you for his pains There 's fruit even in holinesse the Christian hath in hand which he eats while he is at work that may stay his stomack until the full reward comes which is eternal life Rom. 6.22 Jesus Christ is a Prince that loves to see his people thrive and grow rich under his Government This is he whom sinners are so afraid of that when he sets open their prison and bids them come forth they choose rather to bore their eares to the devils post then enjoy this blessed liberty It is no wonder that some of the Saints have indeed when tortured not accepted deliverance that they might obtain a better resurrection But what a riddle is this that forlorne soules bound with the chaines of their lusts and the irresistible decree of God for their damnation if they believe not on the Lord Jesus should as they are driving to execution refuse deliverance This may set heaven and earth on wondring Surely dying in their sins they cannot hope for a better resurrection then they have a death I am afraid rather that they do not firmly believe they shall have any resurrection and then no wonder they make so light of Christs offer who think themselves safe when once earth't in this burrough of the grave But let sinners know 't is not the grave can hold them when the day of Assize comes and the Judge calls for the prisoners to the bar The grave was never intended to be a Sanctuary to desend sinners from the hand of justice but a close Prison to secure them against the day of trial that they may be forth-coming Then sinners shall be digg'd out of their burroughs and dragg'd out of their holes to answer their contempt of Christ and his grace O how will you be astonish't to see him become your Judge whom you now refuse to be your King to heare that Gospel witnesse against you for your damnation which at the same time shall acquit others for their salvation what think you to do sinners in that day wilt thou cry and shream for mercy at Christs hands Alas when the sentence is past thy face will immediately be covered condemned prisoners are not allowed to speak teares then are unprofitable when no place left for repentance either in Christs
people stand gazing as those who have lost the sight of their Preacher and at the end of the Sermon cannot tell what he would have Or those who preach only truths that are for the higher forme of Professours who have their senses well exercised excellent may be for the building up three or foure eminent Saints in the Congregation but in the mean time the weak ones in the family who should indeed chiefly be thought on because least able to guide themselves or carve for themselves these are forgotten He sure is an unwise builder that makes a Scaffold as high as Pauls steeple when his work is at the bottom and he is to lay the foundation whereas the Scaffold should rise as the building goes up So Paul advanceth in his doctrine as his hearers do in knowledge Heb. 6.1 Therefore leaving the principles of the doctrine of Christ let us go on unto perfection Let us It is well indeed when the people can keep pace with the Preacher To preach truths and notions above the hearers capacity is like a Nurse that should go to feed the childe with a spoon too big to go into its mouth We may by such preaching please our selves and some of higher attainments but what shall poor ignorant ones do in the mean time He is the faithful steward that considers both The Preacher is as Paul saith of himself a debt or both to the Greek and to the Barbarian to the wise and to the unwise Rom. 1.14 to prepare truths suitable to the degree of his hearers Let the wise have their portion but let them be patient to see the weaker in the family served also Fourthly a Minister may be accessary to the ignorance of his people when through the scandal of his life he prejudiced his doctrine as a Cook who by his nastiness makes others afraid to eat what comes out of his foule fingers Or when through his supercilious carriage his poor people dare not come to him He that will do any good in the Ministers calling must be as careful as the Fisher that he doth nothing to scare soules away from him but all to allure and invite that they may be toll'd within the compasse of his net Vse 3 Is the ignorant soul such a slave to Satan Let this stirre you up that are ignorant from your seats of sloth whereon like the blinde Egyptians you sit in darknesse speedily come out of this darknesse or resolve to go down to utter darknesse The covering of Hamans face did tell him that he should not stay in the Kings presence If thou livest in ignorance it shews thou art in Gods black bill he puts this cover before their eyes in wrath whom he means to turne off into hell 2 Cor. 4. If our Gospel be hid it is to those that perish In one place sinners are threatened they shall die without knowledge in another place they shall die in their sinnes John 8. He indeed that dies without knowledge dies in his sinnes and what more fearful doome can the great God passe upon a creature then this better die in a prison die in a ditch then die in ones sinnes It thou die in thy sinnes thou shalt rise in thy sinnes as thou fallest asleep in the dust so thou awakest in the morning of the resurrection if an ignorant Christlesse wretch as such thou shalt be araigned and judged That God whom now sinners bid depart from them will then be worth their acquaintance themselves being Judges but alas then he will throw their own words in their teeth and bid them depart from him he desires not the knowledge of them O sinners you shall see at last God can better be without your company in heaven then you could without his knowledge on earth Yet yet 't is day draw your curtains and behold Christ shining upon your face with Gospel-light hear wisdome crying in the streets and Christ piping under your window in the voice of his Spirit and Messengers How long will ye simple ones love simplicity and fools hate knowledge Turne you at my reproof behold I will pour out my Spirit unto you and make known my words unto you What can you say sinners for your sottish ignorance Where is your cloak for this sinne the time hath been when the Word of the Lord was precious and there was no open vision not a Bible to be found in town or Countrey when the tree of knowledge was forbidden fruit and none might taste thereof without licence from the Pope happy he that could get a leaf or two of the Testament into a corner afraid to tell the wife of his bosome O how sweet were these waters when they were forced to steal them but you have the Word or may in your houses you have those that open them every Sabbath in your Assemblies many of you at least have the offers of your Ministers to take any paines with you in private passionately beseeching you to pitie your souls and receive instruction yea 't is the lamentation they generally take up you will not come unto them that you may receive light How long may a poor Minister sit in his study before any of the ignorant sort will come upon such an errand Lawyers have their Clients and Physicians their Patients these are sought after and call'd up at midnight for counsel but alas the soule which is more worth then raiment and body too that is neglected and the Minister seldom thought on till both these be sent away Perhaps when the Physician gives them over for dead then we must come and close up those eyes with comfort which were never opened to see Christ in his truth or be counted cruel because we will not sprinkle them with this holy water and anoint them for the Kingdome of Heaven though they know not a step of the way which leads to it Ah poor wretches what comfort would you have us speak to those to whom God himself speaks terrour Is heaven ours to give to whom we please or is it in our power to alter the lawes of the most High and save those whom he condemns Do you not remember the curse that is to fall upon his head that maketh the blinde to wander out of the way Deut. 27.18 what curse then would be our portion if we should confirm such blinde soules that are quite out of the way to heaven encouraging you to go on and expect to reach heaven at last when God knows your feet stand in those paths that lead to eternal death No 't is written we cannot and God will not reverse it you may reade your very names among those damned soules which Christ comes in flaming fire to take vengeance on who the Apostle tells us are such that know not God and obey not the Gospel of our Lord Jesus Christ 2 Thes 1.8 And therefore in the feare of God let this provoke you of what age or sexe rank or condition soever in the world to
when meat is eaten and digested it is not to be found as it was received but the man is cheered and strengthened by it more able to walke and work then before by which you may know it is not lost so you may taste the truths the Christian heard in his spirit see them in his life Perhaps if you aske him what the particulars were the Minister had about faith mortification repentance and the like he cannot tell you yet this you may finde his heart is more broken for sin more enabled to rely on the promises and now weaned from the world As that good woman answered one that coming from Sermon ask't her what she remembred of the Sermon said she could not at present recal much but she heard that which should make her reforme some things as soon as she came home Secondly meditate on what thou hearest by this David got more wisdome then his teachers Observe what truth what Scripture is cleared to thee in the Sermon more then before take some time in secret to converse with it and make it thereby familiar to thy understanding Meditation to the Sermon is what the harrow is to the seed it covers those truths which else might have been pickt or washt away I am afraid there are many proofs turned down at a Sermon that are hardly turned up and lookt on any more when the Sermon is done and if so you make others believe you are greater traders for your souls then you are indeed as if one should come to a shop and lay by a great deal of rich ware and when he hath done goes away and never calls for it O take heed of such doings The hypocrite cheats himself worst at last Thirdly discharge thy memory of what is sinful We wipe our table-book and deface what is there scribled before we can write new There is such a contrariety betwixt the truths of God and all that is frothy and sinful that one puts out the other if you would retain the one you must let the other go CHAP. VI. Of the Spirituality of the devils nature and their extreme wickednesse Against spiritual wickednesse THese words are the fourth branch in the deseription Spiritual wickednesses and our contest or combate with them as such exprest by the adversative particle Against in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word Against the Spirituals of wickednesse which is say some against wicked spirits that is true but not all I conceive with many Interpreters not only the spiritual nature of the devil and the wickednesse thereof to be intended but also yea chiefly the nature and kinde of those sins which these wicked spirits do most usually and vigourously provoke the Saints unto and they are the spirituals of wickednesse not those grosse fleshly sinnes which the herd of beastly sinners like swine wallow in but sin spirituallized and this because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not spirits but spirituals The words present us with these three doctrinal Conclusions First the devils are spirits Secondly the devils are spirits extremely wicked Thirdly these wicked spirits do chiefly annoy the Saints with and provoke them to spiritual wickednesses First of the first SECT I. First they are spirits Spirit is a word of various acception in Scripture Amongst other used often to set forth the essence and nature of Angels good and evil both which are called spirits The holy Angels Heb. 1.14 Are they not all ministring spirits The evil There came forth a spirit and stood before the Lord and said I will perswade him 1 Kings 22.21 that spirit was a devil How oft is the devil call'd the unclean spirit foule spirit lying spirit c. Sin did not alter their substance for then as one saith well that nature and substance which transgrest could not be punish't First the devil is a spirit that is his essence is immaterial and simple not compounded as corporal beings are of matter and forme Handle and see me saith Christ to his disciples that thought they had seen a Spirit a Spirit hath not flesh and bones as ye see me have Luke 24.39 If they were not thus immaterial how could they enter into bodies and possesse them as the Scripture tells us they have even a legion into one man Luke 8.30 one body cannot thus enter into another Secondly the devils are spiritual substances not qualities or evil motions arising from us as some have absurdly conceived So the Sadduces and others following them deny any such being as Angel good or evil but this is so fond a conceit that we must both forfeit our reason and deny the Scriptures to maintain it where we finde their Creation related Col. 1.18 the fall of some from their first estate Jude 6. and the standing of others called the Elect Angels The happinesse of the one who behold Gods face and their employment are sent out to attend on the Saints as servants on their Masters heirs Heb. 1. The misery of the other reserved in chaines of darknesse unto the judgement of the great day and their present work which is to do mischief to the souls and bodies of men as far as they are permitted all which shew their subsistence plain enough But so immerst is sorry man in flesh that he will not easily beleeve what he sees not with his fleshly eyes upon the same account we may deny the being of God himself because invisible Thirdly they are entire spiritual substances which have every very one proper existence and thus they are distinguish't from the souls of men which are made to subsist in a humane body and together with it to make one perfect man so that the soule though when separated from the body it doth exist yet hath a tendency to union with its body again Fourthly they are though entire spiritual substances yet finite being but creatures God only is the uncreated infinite and absolutely simple Spirit yea Father of all other spirits Now from this spiritual nature of the devil we may further see what a dreadful enemy we have to grapple with First as spirits they are of vast intellectual abilities Sorry man while in this dark prison of the body hath not light enough to know what Angelical perfections are that they excel in knowledge all other creatures we know because as Spirits they come nearest by Creation to the Nature of God that made them the heavens are not lift higher from the earth then Angels by knowledge from man while on earth Man by Art hath leatn't to take the height of the stars of heaven but where is he that can tell how far in knowledge Angels exceed man 'T is true they have lost much of that knowledge they had even all their knowledge as holy Angels what now they know of God hath lost its savour and they have no power to use it for their own good What Jude saith of wicked men may be said of them What they
of these then the other There is hardly a fleshly lust but hath some spiritual sinne analogical to it as they say there is no species of creatures on the land but may be pattern'd in the sea Thus the heart of man can produce spiritual sinnes answering carnal lusts for whoredom and uncleannesse of the flesh there is idolatry call'd in Scripture spiritual adultery from which the seat of Antichrist is call'd spiritual Sodom for sensual drunkennesse there is a drunkennesse of the minde intoxicating the judgement with errour a drunkennesse of the heart in cares and feares for carnal pride in beauty riches honour there is a spiritual pride of gifts graces c. Now Satan in an especial manner assaults the Christian with such as these it would require a larger discourse then I can allow to runne over the several kindes of them I shall of many pick out two or three As first Satan labours to corrupt the mind with erroneous principles he was at work at the very first plantation of the Gospel sowing his darnel assoon almost as Christ his wheate which sprung up in pernicious errours even in the Apostles times which made them take the weeding-hook into their hands and in all their Epistles labour to countermine Satan in this design Now Satan hath a double design in this his endeavour to corrupt the mindes of men especially Professours with errour SECT I. First he doth this in despite to God against whom he cannot vent his malice at a higher rate then by corrupting his truth which God hath so highly honoured Psal 138.2 Thou hast magnified thy Word above all thy Name Every creature bears the Name of God but in his Word and truth therein contained 't is writ at length and therefore he is more choice of this then of all his other works he cares not much what becomes of the world and all in it so he keeps his Word and saves his truth Ere long we shall see the world on a light flame the heavens and earth shall passe away but the Word of the Lord endures for ever When God will he can make more such worlds as this is but he cannot make another truth and therefore he will not lose one iota thereof Satan knowing this sets all his wits on work to deface this truth and disfigure it by unsound doctrine The Word is the glasse in which we see God and seeing him are changed into his likenesse by his Spirit If this glasse be crackt then our conceptions we have of God will mis-repesent him unto us whereas the Word in its native clearnesse sets him out in all his glory unto our eye Secondly he endeavours to draw into this spiritual sin of errour as the most subtil and effectual means to weaken if not destroy the power of godlinesse in them The Apostle joynes the Spirit of power and a sound minde together 2 Tim 1.7 Indeed the power of holinesse in practice depends much on the foundnesse of judgement Godlinesse is the childe of truth and it must be nurst if we will have it thrive with no other milk then of its own mother Therefore we are exhorted to desire the sincere milk of the Word that we may grow 1 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if this milk be but a little dash't with errour it is not so nutritive All errour how innocent soever any may seem like the Ivy draws away the strength of the souls love from holinesse Hosea tells us Whoredom and wine take away the heart now errour is spiritual adultery Paul speaks of his espousing them to Christ when a person receives an errour he takes a stranger into Christs bed and it is the nature of adulterous love to take away the wises heart from her true husband that she delights not in his company so much as of her adulterous lover and do we not see it at this day fulfill'd do not many shew more zeal in contending for one errour then for many truths how strangely are the hearts of many taken off from the wayes of God their love cool'd to the Ordinances and Messengers of Christ and all this occasioned by some corrupt principle got into their bosomes which controuls Christ and his truth as Hagar and her son did Sarah and her childe Indeed Christ will never enjoy true conjugal love from the soule till like Abraham he turns these out of doors Errour is not so innocent a thing as many think it it is as unwholesome food to the body that poisons the spirits and surfeits the whole body which seldom passeth away and not break out into sores As the knowledge of Christ carries a soule above the pollutions of the world so errour entangles and betrayes it to those lusts whose hands it had escaped Thirdly Satan in drawing a soule into this spiritual sin hath a designe to disturb the peace of the Church which is rent and shattered when this fire-ship comes among them I hear saith Paul there are divisions among you and I partly beleeve it for there must be heresies 1 Cor. 11.18 19. implying that divisions are the natural issue of heresie Errour cannot well agree with errour except it be against the truth then indeed like Pilate and Herod they are easily made friends but when truth seems to be overcome and the battel is over with that then they fall out among themselves and therefore it is no wonder if it be so troublesom a neighbour to truth O Sirs what a sweet silence and peace was there among Christians a dozen years ago me thinks the looking back to those blessed dayes in this respect though they had also another way their troubles yet not so uncomfortable because that storme united this scatters the Saints spirits is joyous to remember in what unity and love Christians walk't that the Persecutors of those times might have said as their Predecessours did of the Saints in primitive times See how they love one another but now alas they may jeere and say See how they that loved so dearly are ready to pluck one anothers throats out SECT II. The application of this shall be only in a word of exhortation to all especially you who bear the Name of Christ by a more eminent Profession of him O beware of this soul-infection this leprosie of the head I hope you do not think it needlesse for 't is the disease of the times This plague is begun yea spreads apace not a flock a Congregation hardly that hath not this scab among them Paul was a Preacher the best of us all may write after and he presseth this home upon the Saints yea in the constant course of his preaching it made a piece of his Sermon Acts 20.30 31. he sets us Preachers also on this work Take heed to your selves and to all the flock for I know this that after my departure shall grievous wolves enter also of your own selves shall men arise speaking perverse things therefore watch And then he presents his
sorrow CHAP. IX Of Pride of Gifts and how Satan tempts the Christian thereto THe second spiritual wickednesse which Satan provokes unto especially the Saint is spiritual pride This was the sin made him of a blessed Angel a cursed devil and as it was his personal sin so he chiefly labours to derive it to the sons of men and he so far prevailed on our first Parents that ever since this sin hath and doth claim a kinde of regency in the heart making use both of bad and good to draw her chariot First of evil Pride enters into the labours of other sins they do but work to make her brave as subjects to uphold the state and grandure of their Prince Thus you shall see some drudge and droile cheat cosen oppresse and what mean they O 't is to get an estate to maintain their pride Others fawn and flatter lie dissemble and for what to help pride up some mount of honour Again it maketh use of that which is good it can work with Gods own tooles his Ordinances by which the holy Spirit advanceth his Kingdom of grace in the hearts of his Saints These often are prostituted to pride A man may be very zealous in prayer and painful in preaching and all the while pride is the Master whom he serves though in Gods livery It can take Sanctuary in the holiest actions and hide it self under the skirt of vertue it self Thus while a man is exercising his charity pride may be the idol in secret for which he lavisheth out his gold so freely It is hard starving this sin because there is nothing almost but it can live on nothing so base that a proud heart will not be lift up with and nothing so sacred but it will profane even dare to drink in the bowles of the Sanctuary nay rather then starve it will feed on the carcases of other sins Difficilè valde vitatur peccatum quod ex victoriâ vitiorum nascitur This minion pride will stir up the soule to resist yea in a manner kill some sins that she may boastingly shew the head of them and blow the creature up with the conceit of himself above others as the Pharisee who through pride bragged that he was not as the Publicane so that pride if not look't to will have to do every where and hath a large sphere it moves in Nothing indeed without divine assistance the creature hath or doth but will soon become a prey to this devourer but I am not to handle it in its latitude Pride is either conversant about carnal objects as pride of beauty strength riches and such like or about spiritual the latter we shall speak a little to I confesse for the former possibly a Saint may be catched in them no sin to be slighted yet not so commonly for ordinarily pride is of those perfections which are suitable if not proper to the state and calling we are in thus the Musician he is proud of the skill he hath in his Art by which he excells others of his rank The Scholar though he can play perhaps as well yet is not proud of that but looks on it as beneath him no he is proud of his learning and choice notions and so of others Now the life of a Christian as a Christian is superiour to the life of man as a man and therefore doth not value himself by these which are beneath him but in higher and more raised perfections which suit a Christians calling As a natural man is proud of perfections suitable to his natural estate as honour beauty so the Christian is prone chiefly to be puffed up with perfections suitable to his life I shall name three pride of Gifts pride of Grace pride of Priviledges these are the things which Satan chiefly labours to entangle him in SECT I. First Pride of Gifts By Gifts I mean those supernatural abilities with which the Spirit of God doth enrich and endow the mindes of men for edification of the body of Christ of which gifts the Apostle tells us there is great diversity and all from the same Spirit 1 Cor. 12.4 There is not greater variety of colours and qualities in plants and flowers with which the earth like a carpet of needle-work is variegated fOr the delight and service of man then there is of gifts in the mindes of men natural and spiritual to render them useful to one another both in civil societies and Christian fellowship The Christian as well as man is intended to be a sociable creature and for the better managing this spiritual Common-wealth among Christians God doth wisely and graciously provide and impart gifts suitable to the place every one stands in to his brethren as the vessels are larger or lesse in the body natural according to their place therein Now Satan labours what he can to taint these gifts and fly-blow them with pride in the Christian that so he may spoile the Christians trade and commerce which is mutually maintained by the gifts and graces of one another Pride of gifts hinders the Christians trade at least thriving by their commerce two wayes First pride of gifts is the cause why we do so little good with them to others Secondly why we receive so little good from the gifts of others First pride of gifts hinders the doing of good by them to others and that upon a threefold account First pride diverts a man from aiming at that end so far as pride prevails the man prayes preaches c. rather to be thought good by others then to do good to others rather to enthrone himself then Christ in the opinions and hearts of his hearers Pride carries the man aloft to be admired for the height of his parts and notions and will not suffer him to stoop so low as to speak of plain truths or if he does not plainly he must have some fine lace though on a plain stuffe such a one may tickle the eare but very unlikely to do real good to the soules alas it is not that he attends Secondly if this painted Jezabel of pride be perceived to look out at the window in any exercise whether of preaching prayer or conference it doth beget a disdain in the spirits of those that heare such a one both good and bad 'T is a sin very odious to a gracious heart and oft-times makes the stomack go against the food though good through their abhorrency of that pride they see in the instrument It is indeed their weaknesse but wo to them that by their pride lead them into temptation nay those that are bad and may be in the same kinde like not that in another which they favour in themselves and so prejudiced return as bad as they went Thirdly pride of gifts robs us of Gods blessing in the use of them The humble man may have Satan at his right hand to oppose him but be sure the proud man shall finde God himself there to resist him whenever he goes about any duty
on the sweet priviledges thou art interessed in by thy marriage to him Doest thou not bewray some of this spiritual pride working in thee O if thou couldest pray without wandering walk without limping believe without wavering then thou couldest rejoyce and walk chearfully It seems soule thou stayest to bring the ground of thy comfort with thee and not to receive it purely from Christ O how much better were it if thou wouldest say with David Though my house my heart be not so with God yet he hath made with me a Covenant ordered in all things and sure and this is all my desire all my confidence Christ I oppose to all my sins Christ to all wants he is my all in all and all above all Indeed all those complaints of our wants and weaknesses so far as they withdraw our hearts from relying chearfully on Christ they are but the language of pride hankering after the Covenant of works O 't is hard to forget our mother-tongue which is so natural to us labour therefore to be sensible of it how grievous it is to the Spirit of Christ What would a husband say if his wife in stead of expressing her love to him and delight in him should day and night do nothing but weep and cry to think of her former husband that is dead The Law as a Covenant and Christ are compared to two husbands Rom. 7.4 Ye are become dead to the Law by the body of Christ that ye should be married to another even to him who is raised from the dead Now thy sorrow for the defect of thy own righteousnesse when it hinders thy rejoycing in Christ is but a whining after thy other husband and this Christ cannot but take unkindely that thou art not as well pleased to lie in the bosome of Christ and have thy happinesse from him as with your old husband the Law Secondly a self applauding pride when the heart is secretly lift up so as to promise it self acceptation at Gods hands for any duty or act of obedience it performes and doth not when most assisted go out of his own actings to lay the weight of his expectation entirely upon Christ every such glance of the soules eye is adulterous yea idolatrous If thy heart Christian at any time he secretly enticed as Job saâ—th of another kinde of idolatry or thy mouth doth kisse thy hand that is dote so farre on thy own duties or righteousnesse as to give them this inward worship of thy confidence and trust this is a great iniquity indeed for in this thou deniest the God that is above who hath determined thy faith to another object Thou comest to open heaven-gate with the old key when God hath set on a new lock Doest thou not acknowledge tnat thy first entrance into thy justified state was of pure mercy thou wert justified freely by hit grace through the redemption that is in Jesus Christ Rom. 7.24 And whom are thou beholden to now thou art reconciled for thy further acceptance in every duty or holy action to thy duty thy obedience thy self or Christ The same Apostle will tell you Rom. 5.2 By whom we have accesse by faith into this grace wherein we stand If Christ should not lead thee in and all thou doest thou art sure to finde the door shut upon thee there is no more place for desert now thou art gracious then when thou wert gracelesse Rom. 1.17 The righteousnesse of God is revealed from faith to faith for the just shall live by faith We are not only made alive by Christ but we live by Christ faith sucks in continual pardoning assisting comforting mercy from him as the lungs suck in the aire Heaven way is paved with grace and mercy to the end Be exhorted above all to watch against this play of Satan beware thou restest not in thy own righteousnesse thou standest under a tottering wall the very cracks thou seest in thy graces and duties when best bid thee stand off except thou wouldest have them fall on thy head the greatest step to heaven is out of our own doors over our own threshold It hath cost many a man his life when his house on fire a gripplenesse to save some of the stufte which venturing among the flames to preserve they have perished themselves more have lost their soules by thinking to carry some of their own stuffe with them to heaven Such a good work or duty while they like lingring Lot have been loath to leave in point of confidence have themselves perish't O Sirs come out come out leave what is your own in the fire flie to Christ naked he hath cloathing for you better then your own poor to Christ and he hath gold not like thine which will consume and be found drossy in the fire but such as hath in the fiery trial past in Gods righteous judgment for pure and full weight you cannot be found in two places at once choose whether you will be found in your own righteousnesse or in Christs Those who have had more to shew then thy selfe have thrown away all and gone a begging to Christ Reade Pauls Inventory Phil. 3. what he had what he did yet all drosse and losse give him Christ and take the rest who will So Job as holy a man as trod on earth God himself being witnesse yet saith Though I were perfect yet would I not know my own soule I would despise my life He had acknowledged his imperfection before now he makes a supposition indeed quod non est supponendum If I were perfect yet would I not know my own soule I would not entertain any such thoughts as should puffe me up into such a confidence of my holinesse as to make it my plea with God like to our common phrase We say Such a one hath excellent parts but he knows it that is he is proud of it Take heed of knowing thy own grace in this sense thou canst not give a greater wound both to thy grace and comfort then by thus priding thy self in it SECT III. First thy grace cannot thrive so long as thou thus restest on it A legal spirit is no friend to grace nay a bitter enemy against it as appeared by the Pharisees in Christs time Grace comes not by the Law but by Christ thou mayest stand long enough by it before thou gettest any life of grace into thy soule or further life into thy grace If thou wouldest have this thou must set thy self under Christs wings by faith from his Spirit in the Gospel alone comes this kindly natural heat to hatch thy soul to the life of holinesse and increase what thou hast and thou canst not come under Christs wings till thou comest from under the shadow of the other by renouncing all expectation from thy own works and services You know Reubens curse that he should not excel because he went up into his fathers bed when other tribes encreased he stood at a little number By trusting in
me again and shew me both it and his habitation Mark not shew me my Crown my Palace but the Ark the House of God Secondly a gracious heart pursues earthly things with a holy indifferency saving the violence and zeal of his spirit for the things of heaven he useth the former as if he used them not with a kinde of non-attendency his head and heart is taken up with higher matters how he may please God thrive in his grace enjoy more intimate communion with Christ in his Ordinances in these he spreads all his sailes plyes all his oares strains every part and power thus we finde David upon his full speed My soul presseth hard after thee Psal 63. And before the Ark we finde him dancing with all his might Now a carnal heart is clean contrary his zeal is for the world and his indifferency in the things of God he prays as if he did not pray c. he sweats in his shop but chills and growes cold in his closet O how hard to pully him up to a duty of Gods worship or to get him out to an Ordinance No weather shall keep him from the market raine blow or snow he goes thither but if the Church-path be a little wet or the aire somewhat cold 't is apology enough for him if his pue be empty when he is about any worldly businesse he is as earnest at it as the idolatrous Smith in hammering of his image who the Prophet saith worketh it with the strength of his armes yea he is hungry and his strength faileth he drinketh not and is faint Isa 44.12 so zealous is the muck-worme in his worldly employments that he will pinch his carcase and deny himself his repast in due season to pursue that The Kitchin there shall wait on the shop But in the worship of God 't is enough to make him sick of the Sermon and angry with the Preacher if he be kept beyond his houre here the Sermon must give place to the Kitchin so the man for his pleasures and carnal pastime he tells no clock at his sports and knows not how the day goes when night comes he is angry that it takes him off but at any heavenly work O how is the man punish't time now hath got leaden heels he thinks all he does at a Sermon is to tell the clock and see how the glasse runs if men were not willing to deceive themselves surely they might know which way their heart goes by the swift motion or the hard tugging and slow pace it stirs as well as they know in a boat whether they row against the tyde or with it Thirdly the Christian useth these things with a holy feare lest earth should rob heaven and his outward enjoyments prejudice his heavenly interest he eats in feare works in feare rejoyceth in his abundance with feare as Iob sanctified his children by offering a sacrifice out of a feare lest they had sinned so the Christian is continually sanctifying his earthly enjoyments by prayer that so he may be delivered from the snare of them Thirdly the Christian is heavenly in his keeping of earthly things The same heavenly Law which he went by in getting he observes in holding them As he dares not say he will be rich and honourable in the world but if God will so neither that he will hold what he hath he only keeps them while his heavenly Father calls for them that at first gave them If God will continue them to him and entaile them on his posterity too he blesseth God and so he desires to do also when he takes them away Indeed Gods meaning in the great things of this world which sometimes he throwes in upon the Saints is chiefly to give them the greater advantage of expressing their love to him in denying them for his sake God never intended by that strange Providence in bringing Moses to Pharaho's Court to settle him there in worldly pomp and grandure a carnal heart indeed would have expounded Providence and imported it as a faire occasion put into his hands by God to have advanced himself into the throne which some say he might in time have done but as an opportunity to make his faith and self-denial more eminently conspicuous in throwing all these at his heels for which he hath so honourable a remembrance among the Lords Worthies Heb. 11.24 25. And truly a gracious soule reckons he cannot make so much of his worldly interests any other way as by offering them up for Christs sake however that Traitour thought Maries ointment might have been carried to a better market yet no doubt that good woman her self was only troubled that she had not one more precious to poure on her dear Saviours head This makes the Christian ever to hold the sacrificing knife at the throat of his worldly enjoyments ready to offer them up when God calls over-board they shall go rather then hazard a wrack to faith or a good conscience he sought them in the last place and therefore he will part with them in the first Naboth will hazard the Kings anger which at last cost him his life rather then sell an acre or two of land which was his birth-right The Christian will expose all he hath in this wotld to preserve his hopes for another Iacob in his march towards Esau sent his servants with his flocks before and came himself with his wives behinde if he can save any thing from his brothers rage it shall be what he loves best If the Christian can save any thing it shall be his soule his interest in Christ and Heaven and then no matter if the rest go even then he can say not as Esau to Iacob I have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great deal but as Iacob to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have all all I want all I desire as David expresseth it This is all my salvation all and my desire 2 Sam. 23.5 Now try whether thy heart be tuned to this note does heaven give law to thy earthly enjoyments wouldest thou not keep thy honour estate no not life it selfe to prejudice thy heavenly nature and hopes which wouldest thou choose if thou couldest not keep both a whole skin or a sound conscience It was a strange answer if true which the Historian saith Henry the fifth gave to his Father who had usurped the crown and now dying sent for this his son to whom he said Fair Son take the crown which stood on his pillow by his head but God knowes how I came by it to whom he answered I care not how you came by it now I have it I will keep it as long as my sword can defend it He that keeps earth by wrong cannot expect heaven by right CHAP. XIII An Exhortation to the pursuit of heaven and heavenly things Vse 3 THirdly Is it heaven and all that is heavenly that Satan seeks to hinder us of let this provoke us the more earnestly to contend for them
ch 4. v. 2 3 4. who had a minde to his Kinsman Elimelechs land and would have paid for the purchase but he liked not to have it by marrying Ruth and so missed of it Some seem very forward to have heaven and salvation if their own righteousnesse could procure the same all the good they do and duties they performe they lay up for this purchase but at last perish because they close not with Christ and take not heaven in his right A third sort are content to have it by Christ but their desires are so impotent and listlesse that they put them upon no vigourous use of means to obtain him and so like the sluggard they starve because they will not pull their hands out of their bosome of sloth to reach their food that is before them for the world they have mettal enough and too much they trudge far and near for that and when they have run themselves out of breath can stand and pant after the dust of the earth as the Prophet phraseth it Amos 2.7 But for Christ and obtaining interest in him O how key-cold are they there is a kinde of cramp invades all the powers of their soules when they should pray hear examine their hearts draw out their affections in hungrings and thirstings after his grace and Spirit 'T is strange to see how they even now went full soop to the world are suddenly becalm'd not a breath of winde stirring to any purpose in their soules after these things and is it any wonder that Christ and Heaven should be denied to them that have no more mind to them Lastly some have zeal enough to have Christ Heaven but it is when the Master of the house is risen and hath shut to the door and truly then they may stand long enough rapping before any come to let them in There is no Gospel preached in another world but as for thee poor soul who art perswaded to renounce thy lusts throw away the conceit of thy own righteousnesse that thou mayest run with more speed to Christ and art so possest with the excellency of Christ thy own present need of him and salvation by him that thou pantest after him more then life it self In Gods Name go on and speed be of good comfort he calls thee by name to come unto him that thou mayest have rest for thy soul There is an office in the Word where thou mayest have thy soule and its eternal happinesse ensured to thee Those that come to him as he will himself in no wise cast away so not suffer any other to pluck them away This day saith Christ to Zaccheus salvation is come to thy house Luke 19.9 Salvation comes to thee poore soul that openest thy heart to receive Christ thou hast eternal life already as sure as if thou wert a glorified Saint now walking in that heavenly City O Sirs if there were a free trade proclaimed to the Indies enough gold for all that went and a certainty of making a safe voyage who would stay at home But alas this can never be had all this and infinitely more may be said for heaven and yet how few leave their uncertain hopes of the world to trade for it what account can be gi-given for this but the desperate atheisme of mens hearts they are not yet fully perswaded whether the Scripture speaks true or not whether they may relie upon the discovery that God makes in his Word of this new-found land and those mines of spiritual treasure there to be had as certain God open the eyes of the unbelieving world as he did the Prophets servants that they may see these things to be realities and not fictions 't is faith only that gives a being to these things in our hearts By faith Moses saw him that was invisible Thirdly earthly things when we have them we are not sure of them like birds they hop up and down now on this hedge and anon upon that none can call them his own rich to day and poor to morrow In health when we lie down and arrested with pangs of death before midnight Joyful Parents one while solacing our selves with the hopes of our budding posterity and may be ere long knocks one of Jobs messengers at our door to tell us they are all dead now in honour but who knows whether we shall not live to see that butied in scorn and reproach The Scripture compares the multitude of people to waters the great ones of the world sit upon these waters as the ship floates upon the waves so do their honours upon the breath and favour of the multitude and bow long is he like to sit that is carried upon a wave one while they are mounted up to heaven as David speaks of the ship and then down again they fall into the deep We have ten parts in the King say the men of Israel 2 Sam. 19.45 and in the very next verse Sheba doth but sound a trumpet of sedition saying We have no part in David no inheritance in the son of Jesse and the winde is in another corner presently for it 's said Every man of Israel went up from after David and followed Sheba Thus was David cried up and down and that almost in the same breath Unhappy man he that hath no surer portion then what this variable world will afford him The time of mourning for the departure of all earthly enjoyments is at hand we shall see them as Eglons servants did their Lord fallen down dead before us and weep because they are not What folly then is it to dandle this vaine world in our affections whose joy like the childes laughter on the mothers knee is sure to end in a cry at last and neglect heaven and heavenly things which endure for ever O remember Dives stirring up his pillow and composing himself to rest how he was call'd up with the tydings of death before he was warme in this his bed of ease and laid with sorrow on another which God had made for him in flames from whence we hear him roaring in the anguish of his conscience O soule couldest thou get but an interest in the heavenly things we are speaking of these would not thus slip from under thee heaven is a Kingdom that cannot be shaken Christ an abiding portion his graces and comforts sure waters that faile not but spring up unto eternal life The quailes that were food for the Israelites lust soon ceased but the rock that was drink to their faith followed them this rock is Christ make sure of him and he will make sure of thee he 'll follow thee to thy sick-bed and lie in thy bosome chearing thy heart with his sweet comforts when worldly joyes lie cold upon thee as Davids cloathes on him and no warmth of comfort to be got from them When thy outward senses are lock't up that thou canst neither see the face of thy dear friends nor hear the counsel and comfort they would give
thee then he will come though these doors be shut and say Peace be to thee my dear childe feare not death or devils I stay to receive thy last breath and have here my Angels waiting that assoon as thy soule is breathed out of thy body they may carry and lay it in my bosome of love where I will nourish thee with those eternal joyes that my blood hath purchased and my love prepared for thee Fourthly earthly things are empty and unsatisfying We may have too much but never enough of them they oft breed loathing but never content and indeed how should they being so disproportionate to the vast desires of these immortal spirits that dwell in our bosomes A spirit hath not flesh and bones neither can it be fed with such and what hath the world but a few bones covered over with some fleshly delights to give it The lesse is blessed of the greater not the greater of the lesse These things therefore being so far inferiour to the nature of man he must look higher if he will be blessed even to God himself who is the Father of spirits God intended these things for our use not enjoyment and what folly is it to think we can squeaze that from them which God never put in them They are breasts that moderately drawn yield good milk sweet refreshing but wring them too hard and you will suck nothing but winde or blood from them We lose what they have by expecting to finde what they have not none find lesse sweetnesse and more dissatisfaction in these things then those who strive most to please themselves with them The cream of the creature floats a top and he that is not content to fleet it but thinks by drinking a deeper draught to finde yet more goes further to speed worse being sure by the disappointment he shall meet to pierce himself through with many sorrows But all these feares might happily be escaped if thou wouldest turn thy back on the creature and face about for heaven labour to get Christ and through him hopes of heaven and thou takest the right road to content thou shalt see it before thee and enjoy the prospect of it as thou goest yea finde that every step thou drawest nearer and nearer to it O what a sweet change wouldest thou finde As a sick man coming out of an impure unwholesome climate where he never was well when he gets into fresh aire or his native soile so wilt thou finde a cheering of thy spirits and reviving thy soule with unspeakable content and peace Having once closed with Christ first the guilt of all thy sinnes is gone and this spoil'd all thy mirth before all your dancing of a childe when some pin pricks it will not make it quiet or merry well now that pin is taken out which robbed thee of the joy of thy life Secondly thy nature is renewed and sanctified and when is a man at ease if not when he is in health and what is holinesse but the creature restored to his right temper in which God created him Thirdly thou becomest a childe of God and that cannot but please thee well I hope to be son or daughter to so great a King Fourthly thou hast a right to heavens glory whither thou shalt ere long be conducted to take and hold possession of that thy inheritance for ever and who can tell what that is Nicephorus tells us of one Agbarus a great man that hearing so much of Christs fame by reason of the miracles he wrought sent a Painter to take his picture and that the Painter when he came was not able to do it because of that radiancy and divine splendor which sate on Christs face Whether this be true or no I leave it but to be sure there is such a brightnesse on the face of Christ glorified and that happinesse which in heaven Saints shall have with him as forbids us that dwell in mortal flesh to conceive of it aright much more to expresse 't is best going thither to be informed and then we shall confesse we on earth heard not halfe of what we there finde yea that our present conceptions are no more like to that vision of glory we shall there have then the Sunne in the Painters table is to the Sunne it self in the Heavens And if all this be so why then do you spend money for that which is not bread and your labour for that which satisfieth not yea for that which keeps you from that which can satisfie Earthly things are like some trash which doth not only not nourish but take away the appetite from that which would Heaven and heavenly things are not relished by a soule vitiated with these Manna though for deliciousnesse called Angels food yet but light bread to an Egyptian palate But these spiritual things depend not on thy opinion O man whoever thou art as earthly things in a great measure do that the value of them should rise or fall as the worlds exchange doth and as vain man is pleased to rate them think gold dirt and it is so for all the royal stamp on it Count the swelling titles of worldly honour that proud dust brags so in vanity and they are such but have base thoughts of Christ and he is not the worse slight heaven as much as you will it will be heaven still and when thou comest so far to thy wits with the Prodigal as to know which is best fare husks or bread where best living among hogs in the field or in thy Fathers house then thou wilt know how to iudge of these heavenly things better till then go and make the best market thou canst of the world but look not to finde this pearle of price true satisfaction to thy soul in any of the creatures shops and were it not better to take it when thou mayest have it then after thou hast wearied thy self in vaine in following the creature to come back with shame and may be misse of it here also because thou wouldest not have it when it was offered VERSE 13. Wherefore take unto you the whole Armour of God that ye may be able to withstand in the evil day and having done all to stand THe Apostle in these words re-assumes his former Exhortation mentioned verse 11. and presseth it with a new force from that more particular discovery which he gives of the enemy verse 12. where like a faithful Scout he makes a full report of Satans great power and malice and also discloseth what a dangerous design he hath upon the Saints no lesse then to despoil them of all that is heavenly from all which he gives them a second Alarm and bids them Arme arme Wherefore take unto you c. In the words consider First the exhortation with the inference Wherefore take unto you the whole Armour of God Secondly the argument with which he urgeth the exhortation and that ss double First That ye may be able to withstand in the evil
without any such a burden that therefore he was grown weaker you would soon tell him where his mistake lies Temptation lies not in the same heavinesse alway upon the Christians shoulder observe therefore whether Satan is not more then ordinary let loose to assault thee whether thy temptations come not with more force and violence then ever possibly though thou doest not with the same facility overcome these as thou hast done lesse yet grace may act stronger in conflicting with the greater then in overcoming the lesse The same ship that when lightly ballasted and favoured with the winde goes mounting at another time deeply laden and going against winde and tide may move with a slow pace and yet they in the ship take more pains to make it sail thus then they did when it went faster Secondly positively how thou mayest conclude that grace is declining and that in a threefold respect First in reference to temptations to sin Secondly in reference to the duties of Gods worship Thirdly the frame of thy heart in worldly employments First in reference to sin and that is threefold First when thou art not so wakeful to discover the encroachings of sin upon thee as formerly at one time we finde Davids heart smote him when he but rent the skirt of Sauls garment at another time when his eye glanced on Bathsheba he takes no such notice of the snare Satan had him in and so is led from one sin to another which plainly shewed that grace in him was heavy-eyed and his heart not in so holy a frame as it had been If an enemy comes up to the gates and the sentinel not so much as give an alarm to the City of his approach it shewes he is off his guard either fallen asleep or worse If grace were awake and thy conscience had not contracted some hardnesse it would do its office Secondly when a temptation to sin is discovered and thou findest thy heart shut up that thou doest not pray against it or not with that zeal and holy indignation as formerly upon such occasions it is a bad signe that lust hath got an advantage of thy grace that thou canst not readily betake thy selfe to thy armes Thy affections are bribed and this makes thee so cold a Suitour at the throne of grace for helpe against thine enemy Thirdly when the arguments prevailing most with thee to resist temptations to sin or to mourn for sin committed are more carnal and lesse Evangelical then formerly may be thou remembrest when thy love to Christ would have spit fire on the face of Satan tempting thee to such a sin but now that holy fire is so abated that if there were not some other carnal motives to make the vote full it would hazard to be carried for it rather then against it and so in mourning for a sin there is possibly now some slavish arguments like an onion in the eye which makes thee weep rather then pure ingenuity arising from love to God whom thou hast offended this speaks a sad decay and the more mixture there is of such carnal arguments either in the resisting of or mourning for sin the greater the declination of grace is Davids natural heat sure was much decayed when he needed so many cloathes to be laid on him and he yet feel so little heat the time was he would have sweat with fewer I am afraid many their love to Christ will be found in these declining times to have lost so much of its youthful vigour that what would formerly have put them into a holy fury and burning zeal against some sins such as Sabbath-breaking pride of apparel neglect of family-duties c. hath now much ado to keep any heat at all in them against the same Secondly in point of duties of worship First if thy heart doth not prompt thee with that forwardnesse and readinesse as formerly to hold communion with God in any duty possibly thou knowest the time when thy heart echoed back to the motions of Gods Spirit bidding thee Seek his face Thy face Lord will I seek yea thou didst long as much till a Sabbath or Sermon-season came as the carnal wretch doth till it be gone but now thy pulse doth not beat so quick a march to the Ordinances publick or secret nature cannot but decay if appetite to food go away a craving soule is the thriving soule such a childe that will not let his mother rest but is frequently crying for the breast Secondly when thou declinest in thy care to performe duties in a spiritual sort and to preserve the sense of those more inward failings which in duty none but thy self can check thee of It is not frequency of duty but spirituality in duty causeth thriving and therefore neglect in this point soon brings grace into a consumptive posture Possibly soul the time was thou wert not satisfied with praying but thou didst watch thy heart strictly as a man would every piece in a summe of money he payes lest he should wrong his friend with any brasse or uncurrant coin thou wouldest have God not only have duty but duty stamp't with that faith which makes it currant have that zeal and sincerity which makes it Gospel-weight but now thou art more careless and formal O look to it poor soul thou wilt if thou continue thus carelesse melt in thy spiritual estate apace Such dealings will spoil thy trade with heaven God will not take off these slighty duties at thy hands Thirdly when a Christian gets little spiritual nourishment from communion with God to what it hath done The time hath been may be thou couldest shew what came of thy praying hearing and fasting but now the case is altered There is a double strength communion with God imparts to a soule in a healthful disposition strength to faith and strength for our obediential walking doest thou hear and pray and get no more strength to hold by a promise no more power over or brokennesse of heart under thy usual corruptions what come down the Mount and break the Tables of Gods Law assoon as thou art off the place as deep in thy passion as uneven in thy course as before there is a sure decay of that inward heat which should and would if in its right temper suck some nourishment from these Thirdly by thy behaviour in thy worldly employments First when thy worldly occasions do not leave thee in so free and spiritual a disposition to return into the presence of God as formerly may be thou couldest have come from thy shop and family-employments to thy closet and finde that they have kept thee in frame yea may be delivered thee up in a better frame for those duties but now 't is otherwise thou canst not so shake them off but they cleave to thy spirit and give an earthly savour to thy praying and hearing thou hast reason to bewail it when nature decayes men go more stooping and 't is a signe some such decay is in thee
that thou canst not as thou usest lift up thy heart from earthly to spiritual duties They were intended as helps against temptation and therefore when they prove snares to us there is a distemper on us If we waxe worse after sleep the body is not right because the nature of sleep is to refresh if exercise indisposeth for work the reason is in our bodies So here Secondly when thy diligence in thy particular calling is more selfish possibly thou hast wrought in thy shop and set close at thy study in obedience to the command chiefly thy carnal interests have swayed but little with thee but now thou tradest more for thy self and lesse for God O have a care of this Thirdly when thou canst not bear the disappointment of thy carnal ends in thy particular calling as thou hast done thou workest and gettest little of the world thou preachest and art not much esteemed and thou knowest not well how to brook these The time was thou couldest retire thy self into God and make up all thou didst want elsewhere in him but now thou art not so well satisfied with thy estate rank and condition thy heart is fingering for more of these then God allowes thee this shews declining children are harder to be pleased and old men whose decay of nature makes them more froward and in a manner children the second time then others labour therefore to recover thy decaying grace and as this lock grows so thy strength with it will to acquiesce in the disposure of Gods Providence CHAP. IV. A word of counsel for the recovery of declining grace WE come now to give a few directions to the Christian how to recover decaying grace Enquire faithfully into the cause of thy declining The Christians armour decays two wayes either by violent bartery when the Christian is overcome by temptations to sin or else by neglecting to forbish and scoure it with the use of those means which are as oile to keep it clean and bright Now enquire which of these have been the cause of thy decay It is like both concurre First if thy grace be weakened by any blow given it by any sin committed by thee there then lies a threefold duty upon thee towards the recovery of it First thou art to renew thy repentance It is Christs counsel Rev. 2.5 to Ephesus Repent and do thy first works where it is not only commanded as a duty but prescribed as a means for her recovery as if he had said Repent that thou mayest do thy first works So Hosea 14.2 The Lord sets back-sliding Israel about this work bidding her take words and turn to the Lord and v. 4. he then tells her he 'll take her in hand to recover her of her sins I will heale their back-slidings a repenting soule is under promise of healing and therefore Christian go and search thy heart as thou wouldest do thy house if some thief or murderer lay hid in it to cut thy throat in the night and when thou hast found the sin that has done thee the mischief then labour to fill thy heart with shame for it and indignation against it and so go big with sorrow and cast it forth before the Lord in a heart-breaking confession better thou do this then Satan do thy errand to God for thee Secondly when thou hast renewed thy repentance forget not delay not then to renew thy faith on the promise for pardon Repentance that is like purging physick to evacuate the peccant humour but if faith come not presently with its restorative the poor creature will never get heart or recover his strength A soule may die of a fluxe of sorrow as well as of sin faith hath an incarnating vertue as they say of some strengthening meats it feeds upon the promise and that is perfect converting or rather restoring the soule Psal 19.7 Though thou wert pined to skin and bones all thy strength wasted yet faith would soon recruit thee and enable every grace to perform its office chearfully Faith sucks peace from the promise call'd peace in beleeving from peace flowes joyes Being justified by faith we have peace with God Rom. 5.1 and v. 2. We rejoyce in the hope of glory and joy affords strength The joy of the Lord is our strength Thirdly back both these with a daily endeavour to mortifie those lusts which most pevail over thy grace Weeds cannot thrive and the flowers also when grace doth not act vigorously and freely conclude it is opprest with some contrary lust which weighs down its spirits and makes them lumpish even as superfluous humours do load the natural spirits in our bodies that we have little joy to stir or go about any businesse till they be evacuated and therefore ply this work close it is not a dayes work or two in the yeare like Physick at spring and fall nothing more vain then to make a busle as the Papists do at their Lent or as some unsound Professours among our selves who seem to bestir themselves before a Sacrament or day of Fasting with a great noise of zeal and then let those very lusts live peaceably in them all the yeare after No this is child-play to do and undo thou must mortifie daily thy lusts by the Spirit Rom. 8.13 Follow but this work conscionably in thy Christian course making it thy endeavour as constantly as the labouring man goes out every day to work in the field where his calling lies to watch thy heart and use all means for the discovery of sin and as it breaks forth to be humbled for it and be chopping at the root of it with this axe of mortification and thou shalt see by the blessing of God what a change for the better there will be in the constitution of thy grace thou who art now so poor so pale that thou art afraid to see thy own face long in the glasse of thy own conscience shall then reflect with joy upon thy owne conscience and dare to converse with thy self without those surprizals of horrour and feare which before did appale thee thy grace though it shall not be thy rejoycing yet it will be thy evidence for Christ in whom it is and lead thee in with boldnesse to lay claim to him while the loose Christian whose grace is over-grown with lusts for want of this weeding hook shall stand trembling at the door questioning whether his grace be true or no and from that doubt of his welcome Secondly if upon enquiry thou findest that thy Armour decays rather for want of scouring then by any blow from sin presumptuously committed as that is most common and ordinary rust will soon spoil the best armour and negligence give grace its bane as well as grosse sins then apply thy self to the use of those means which God hath appointed for the strengthening grace if the fire goes out by taking off the wood what way to preserve it but by laying it on again First I shall send thee to the Word of
hast had against them some of them thou wilt finde poor and persecuted yet Christ is not ashamed to call them brethren neither must thou If thou findest thy heart now in such a disposition as suits these Interrogatories I dare not deny the banes yea I dare not but pronounce Christ and thee Husband and Wife Go poor soul if I may call so glorious a Bride poor Go and comfort thy self with the expectation of thy Bridegrooms coming for thee and when the evil day approaches and death it self draws nigh look not now with terrour upon it but rather revive with old Jacob to see the chariot which shall carry thee over unto the embraces of thy husband whom thou hearest to be in so great Honour and Majesty in Heaven as may assure thee he is able to make thee welcome when thou comest there Amongst the all things which are ours by being Christs the Apostle forgets not to name this to be one Death is ours And well he did so or else we should never have look't upon it as a gift but rather as a judgement Now soul thou art out of any danger of hurt that the evil day can do thee Yet there remains something for thee to do that thou mayest walk in the comfortable expectation of the evil day We see that gracious persons may for want of a holy care fall into such distempers as may put a sting into their thoughts of the evil day David that at one time would not feare to walk in the valley of the shadow of death is so affrighted at another time when he is led towards it that he cries Spare me O Lord that I may recover my strength before I go hence Psal 39. The childe though he loves his father may do that which may make him afraid to go home Now Christian if thou wouldest live in a comfortable expectation of the evil day First labour to die to this life and the enjoyments of it every day more and more Death is not so strong to him whose natural strength has been wasted by long pining sicknesse as it is to him that lies but a few dayes and has strength of nature to make great resistance Truly thus it is here that Christian whose love to this life and the contents of it hath been for many years consuming and dying will with more facility part with them then he whose love is stronger to them All Christians are not mortified in the same degree to the world Paul tells us he died daily He was ever sending more and more of his heart out of the world so that by that time he came to die all his affections were pack't up and gone which made him the more ready to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ready to be offered up 2 Tim. 4.6 If it be but a tooth to pull out the faster it stands the more pain we have to draw it O loosen the roots of thy affections from the world and the tree will fall more easily Secondly be careful to approve thy self with diligence and faithfulnesse to God in thy place and calling The clearer thou standest in thy own thoughts concerning the uprightnesse of thy heart in the tenure of thy Christian course the more composure thou wilt have when the evil day comes I beseech thee O Lord saith good Hezekiah at the point of death as he thought remember now how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight This cannot be our confidence but it will be a better companion then a scoulding conscience if the blood be bad the spirits will be tainted also the more our life has been corrupted with hypocrisie and unfaithfulnesse the weaker our faith will be in a dying houre There is great difference between two children that come home at night one from the field where he hath been diligent and faithful about his fathers work and another that hath played the Truant a great part of the day the former comes inconfidently to stand before his father the other sneaks to bed is afraid his father should see him or ask where he hath been O Sirs look to your walking These have been trying times as ever came to England It has required more care and courage to keep sincerity then formerly And that is the reason why it is so rare to finde Christians especially those whose place and calling hath been more in the winde of temptation go off the stage at death with such a Plaudite of inward peace in their bosomes Thirdly familiarize the thoughts of the evil day to thy soul Handle this serpent often walk daily in the serious meditations of if do not run from them because they are unpleasing to flesh that is the way to increase the terrour of it Do with your souls when shy of and scared with the thoughts of affliction or death as you use to do with your beast that is given to bogle and start as you ride on him When he flies back and starts at a thing you do not yield to his fear and go back that will make him worse another time but you ride him up close to that which he is afraid of and in time you break him of that quality The evil day is not such a scareful thing to thee that art a Christian as thou shouldest start for it Bring up thy heart close to it Shew thy soul what Christ hath done to take the sting out of it what the sweet promises are that are given on purpose to overcome the feare of it and what thy hopes are thou shalt get by it These will satisfie and compose thy Spirit whereas the shunning the thoughts of it will but increase thy feare and bring thee more into bondage to it CHAP. VIII The second Argument with which the Exhortation is pressed drawn from the assured victory which shall crown the soules conflict if in this Armour where several Points couched in the Argument are briefly handled WE come now to the second Argument the Apostle useth further to presse the exhortation and that is taken from the glorious victory which hovers over the heads of believers while in the fight and shall surely crown them in the end this is held forth in these words And having done all to stand The phrase is short but full SECT I. First observe Heaven is not won with good words and a fair Profession Having done all The doing Christian is the man that shall stand when the empty boaster of his faith shall fall The great talkers of Religion are oft the least doers His Religion is in vaine whose Profession brings not letters testimonial from a holy life Sacrifice without obedience is Sacriledge Such rob God of that which he makes most account of A great Captain once smote one of his souldiers for railing at his enemy saying that he called him not to raile on him but to fight against him and kill him 'T is
if they be not worth sending this messenger to Heaven truly they are worth little Thirdly consider that although the Christian be secured from a total and final apostasy yet he may fall sadly to the bruising of his conscience enfeebling his grace and reproach of the Gospel which sure are enough to keep the Christian upon his watch and the more because ordinarily the Saints back-slidings begin in their duties As it is with tradesmen in the world they first grow carelesse of their businesse often out of their shop and then they go behinde-hand in their estates So here first remisse in a duty and then fall into a decay of their graces and comforts yea sometimes into wayes that are scandalous A stuffe loseth its glosse before it weares The Christian the lustre of his grace in the lively exercise of duty and then the strength of it Secondly take heed of abusing this doctrine unto a liberty to sin shall we sin because grace abounds grow loose because we have God fast bound in his promise God forbid none but a Devil would teach us this Logick It was a great height of sin those wretched Jewes came to who could quaffe and carouse it while death look't in upon them at the windows Let us eat and drink for tomorrow we shall die They discovered their Atheisme therein But what a prodigious stature in sin must that man be grown to that can sin under the protection of the promise and draw his encouragement to sin from the everlasting love of God Let us eat and drink for we are sure to live and be saved Grace cannot dwell in that heart which drawes such a cursed conclusion from the premisses of Gods grace The Saints have not so learn't Christ The inference the Apostle makes from the sweet priviledges we enjoy in the Covenant of grace is not to wallow in sin but having these promises to cleanse our selves from all filthinesse of flesh and spirit 2 Cor. 7.1 'T is the nature of faith the grace that trades with Promises to purifie the heart Now the more certain report faith brings of Gods love from the promise to the soule the mote it purifies the heart because love by which faith works is thereby more inflamed to God and if once this affection takes fire the room becomes too hot for sin to stay there SECT VI. The fourth note and last is That it will abundantly recompence all the hardship and trouble the Christian endures in this war against sin and Satan that he shall be able when the war is ended to stand In mans wars all do not get by them that fight in them the gaines of these are commonly put into a few pockets The common souldiers endure most of the hardship but go away with little of the profit they fight to make a few that are great yet greater and are many times themselves turn'd off at last with what will hardly pay for the cure of their wounds or keep them from starving in a poor Hospital But in this war there is none loseth but he that runs away A glorious reward there is for every faithful souldier in Christs Camp and that is wrapt up in this phrase Having done all to stand Now in this place to stand imports three things which laid together will clear the point First to stand in this place is to stand Conquerours An Army when conquered is said to fall before their enemy and the Conquerour to stand Every Christian shall at the end of the war stand a Conquerour over his vanquish't lusts and Satan that headed them Many a sweet victory the Christian hath here over Satan But alas the joy of these Conquests is again interrupted with fresh alarms from his rallied enemy One day he hath the better and may be the next he is put to the hazard of another battel much ado he hath to keep what he hath got yea his very victories are such as send him bleeding out of the field Though he repulses the temptation at last yet the wounds his conscience gets in the fight do overcast the glory of the victory 'T is seldome the Christian comes off without some sad complaint of the treachery of his own heart which had like to have lost the day and betrayed him into his enemies hand But for thy eternal comfort Know poor Christian there is a blessed day coming which shall make a full and final decision of the quarrel betwixt thee and Satan Thou shalt see this enemies Camp quite broke up not a weapon left in his hand to lift up against thee Thou shalt tread upon his high places from which he hath made so many shots at thee Thou shalt see them all dismantled and demolished till there be not left standing any one corruption in thy bosome for a devil to hide and harbour himself in Satan at whose approach thou hast so trembled shall then be subdued under thy feet he that hath so oft bid thee bow down that he might go over thy soule and trample upon all thy glory shall now have his neck laid to be trodden on by thee Were there nothing else to be expected as the fruits of our watching and praying weeping mourning severe duties of mortification and self-denial with whatever else our Christian warfare puts us upon but this our labour sure would not be in vain in the Lord. Yea blessed watching and praying happy tears and wounds we meet with in this war may they out at last end in a full and eternal victory over sin and Satan Bondage is one of the worst of evils The baser an enemy is the more abhorred by noble spirits Saul feared to fail into the hands of the uncircumcised Philistines and to be abused by their scornes and reproaches more then a bloody death Who baser then Satan what viler tyrant then sin Glorious then will the day be wherein we shall praise God for delivering us out of the hands of all our sins and from the hand of Satan But dismal to you sinners who at the same time wherein you shall see the Saints stand with crowns of victory on their heads must like fettered captives be dragg'd to hells dungeon there to have your eare bored unto an eternal bondage under your lusts And what more miserable sentence can God himself passe upon you Here sin is pleasure there it will be your torment Here a sweet bit and goes down glib but there it will stick in your throats Here you have suitable provision to entertain your lusts withal Palaces for pride to dwell and strut her self in Delicious fare for your wanton palates houses and lands with coffers of silver and gold for your covetous hearts by their self-pleasing thoughts to sit brooding upon but you will finde none of these there hell is a barren place nothing grows in that land of darknesse to solace and recreate the sinners minds You shal have your lusts but want the food they long for O what a torment must
the light 214 Love Saints the object of Gods love in a threefold respect 30 31 The best way to quench our love to the creature is to set it on Christ 79 Satan ambitious to tempt after manifestations of Gods love and why 96 Why God communicates his love to Saints after their falls 149 Saints love to Christ advanced by their temptations 150 How this comes to passe 151 Gods love to the soul sometimes an occasion of pride 302 Saints should watch against this 303 How to prevent it ib. M. Man Man is flesh 174 Why seeing his better part is a spirit is he called flesh 175 Man not to be trusted in 176 Memory How to remember what we hear 248 Ministers Ministers duty towards the ignorant 235 Four wayes they may be guilty of their peoples ignorance 236 Ministery Ministery of the Word the means to get knowledge 246 Motions Satan annoyes Saints with sinful motions 260 Saints should resist thsee motions for three reasons 262 Helps against them 26â— O. Obedience Obedience strong or weak as our faith is on the power of God 34 Weak endeavours with sincerity accepted by God as full obedience 373 Old-age The misery of old-age yoked with ignorance 241 P. Parents Parents duty to instruct their children and why 229 230 Parts What fooles men of the greatest parts are without grace 55 Perfection Perfection of grace to be prest after and why 77 78 How God confutes those that dream of perfection here c. 80 Persecute When wicked men persecute us we should pity them and save our wrath for the devil 181 Perseverance See falling away Perseverance necessary 9 How to persevere in our Christian course against all opposition 12 Without true grace no perseverance 377 Where true grace is that soul shall persevere 381 The doctrine of perseverance not to be abused 388 Pity God's pity to the fraile nature of his children in three particulars 178 Pleasure The sinners pleasures but short 209 Policy Sinful policy thrives not with Saints 105 It makes men like the devil 110 Poverty Not poverty but ignorance makes miserable 241 Power Satans power discovered in five particulars 196 Saints not to be dismayed at his power and that for three reasons 204 205 Prayer Prayer sometimes answered when it is not perceiv'd and in what cases this is 43 44 Preach What truthes are to be preached often 331 Against lazy Preachers 333 Preferment To stand before God in Heaven the highest preferment 394 Prevent God to be admired for preventing mercy 258 Pride Pride makes use of good and evil to draw her chariot 273 Pride double carnal and spiritual The Saint commonly in most danger of the latter and why 274 Pride of gifts See Gifts Pride of grace See Grace A mannerly pride how it hinders from Christ 290 291 It hinders from peace 292 A self-applauding pride what it is and the evil of it 294 Pride of priviledges what 299 Prince Satan a great Prince 183 How he obtained it 185 Trialls whether Christ or Satan be our Prince 187 188 The blessednesse of those that have Christ to be their Prince 193 See Christ Prison How Paul spent his time in prison Profession Heaven not won by good words and a faire Profession 371 Profit How to profit by the Word 247 248 Promise The end of the Promises to give security to the Saints faith 34 Not to endeavour an establish't faith on them is to undervalue them ib. In claiming the benefit of the Promise we must keep close to the condition 41 When absolute Promises stand the soul in great stead 136 Protection An unregenerate soule cannot claim Gods protection 55 Providence Dark Providences used by Satan to trouble Saints 133 Q. Question Satan pusles the Christian with nice questions 130 R. Reserve Satan hath his reserves to fall on when former temptations are beaten back 101 Retreat Satans politick retreats 102 Rich. Rich men poore with knowledge 242 Rule The time when Satan rules 209 The place where 211 The subjects whom he rules 212 Now to get from under Satans rule 221 His policy to keep sinners under his rule 222 S. Satan The reason why Satans conquests are so great 97 Of Satans rule 209 Of Satans wiles See Wiles Scripture Obscure Scriptures most mused on by tempted soules 102 Satans policie therein and what is to be done 133 Security The danger of security 363 Sense Affliction grievous to sense 353 Sincerity Sincerity a comfort in the evil day 370 Sinne. In troubles of conscience for the greatnesse of sinne what to do 39 Satan hath a strange Art in aggravating the Saints sins 116 How he fathers his own sin upon the Christian 115 Satans method to tempt to sin before he troubles for sinne 128 Why sin is call'd flesh 129 The state of sin a state of misery 217 The devils design in tempting to sin an argument to hate it 258 Sin hardens the heart 305 Sins against rebukes of conscience very grievous 365 We must not take liberty to sin because if true Christians we shall not fall away 389 Sinner The sinner and Satan friends when they seem to fight 57 Every sinner under Satans rule 213 The sinner an unserviceable creature 215 Singularity How it is necessary in the Saints 7 Sloth The difficulty of recovering a soule out of spiritual sloth 83 Solicitour Christ in heaven the Saints Solicitour and his faithfulnesse therein 32 33 Spiritual Of spiritual sins and how Satan annoyes the Saints with them 259 How to know our spiritual state 251 Stability The stability of the Saints not from their grace but from God reinforcing their grace 20 Strength A Christians strength in God not in himself 13 God takes it kindly we will make use of his strength 42 Lesse assisting strength given to advance accepting grace 46 The sweetnesse of being at Gods finding for assisting and comforting strength 19 A Christian when foiled stronger then another when a seeming Conquerour over the same temptation in two respects 71 72 Subtilty Satans subtilty in drawing to sin 98 Suffering No reason to be proud of our suffering for God 300 T. Tempt Temptation Satan chooseth the best season to tempt 93 How the presence of the object gives force to the temptation 96 Satans subtilty in tempting 98 His approaches in tempting are gradual 100 The same sin Satan tempts to purged by the temptation 143 Satan in tempting one Saint hath a designe against others 144 How God disappoints him 144 145 Why God suffers his Saints to be tempted 152 Temptation to one sin God orders to prevent another 143 Thoughts How thoughts good for the matter may be sinful 266 Trouble Satan the troubler of the Saints for sin 114 Troublers of the Saints thereby prove themselves Satans children 125 Foure wayes wicked men may trouble the Saints spirits 126 The mercy of being kept out of Satans hands as a troubler 127 It s dangerous in temptation to keep our troubles secret 137 The Saints troubles but short 211 The Christians life in this world full of trouble 349 Trust To trust God when he withdraws yea frowns very hard 8 The evil of trusting to the strength of grace 286 287 U. Unregenerate Unregeneracy a state of ignorance 50 Unthankfulnesse Unthankfulnesse for what we have hinders our receiving what we would have 48 Uprightnesse See Sincerity W. Waiting Waiting on God under discoucouragements a signe of strong grace 50 Such are assured to speed well at last 50 51 War How hard to war with bosome-sins 5. Weak Encouragements to the weake in grace to presse for more 80 Weak endeavours with sincerity accepted by God through Christ as full obedience 373 A cordial to weake believers 387 Wicked Wickednesse The attempts of the wicked against the Saints are folly and why 16 Wicked men trouble the Saints 180 The devils wickednesse 253 The wickednesse of mans nature 256 Wicked men the worse for affliction 356 Wiles Christians should labour to know Satans wiles 112 How we may know them ib. Wisdome The Wisdome of God in baffling Satan 140 Great wisdome to provide for the evil day 360 Word How to profit by the Word 247 248 Wrath. The devil is in the wrath of wicked men Wrestling The Saints life is a wrestling 159 It s dangerous wrestling with God 161 How sinners wrestle against the Spirit 162 163 How against Providence in two particulars 164 165 Several sorts that wrestle against sin but not lawfully 166 167 How we are to wrestle against sin 168 Y. Youth Youth the best time to get knowledge 240 FINIS 2 Tim. 2.4 Doct. Gen. 22 1â— Judg. 17. v. 2 37. Joh. 7.13 2 Sam. 2.22 Job 13.15 Heb. 2. Doct. John 17. Rom. 8. Ps 138.2 Act 16.14 Isa 48.17 Rom. 9.16 Doct. Mat. 8.2 Doct. Zech. 3. Psal 91.1 Observ Observ Jer. 23.32 Gen. 3.21 Jude 20. 1 Pet. 1.3 Tit. 1.1 Eph. 4.24 Vse Heb. 12.1 Acts 1.4 Ioh. 15.2 Rom. 5.3 Vse Doct. 1 Thes 5.16 17. 1 Pet. 1.13 Luke 4.13 Ps 119.99 2 Pet. 1.11 Doct. Ezek. 1.2 6 8. 1 Sam 24 1. 1 Sam. 13.3 Mat. 4 4 5 Pro. 30.19 Deut. 18.17 Numb 16 2 19. Numb 16 3 19 2. Cor. 10.10 Answ 1. Pro. 19.22 2 Cor. 2.11 2 Chro. 33 12. Acts 5.31 Zech. 12.10 Acts 2.37 2 Co. 5.11 1 Joh. 3.21 1 Sam. 16.7 Deut. 25.19 Psal 77. Answ 1. Joh. 14.30 Ps 19.13 1 Kings 22.35 Rom. 3.24 Rom. 4.5 Rom. 14.1 Heb. 13.5 Judg. 5.25 Doct. 2 Cor. 12.9 Jam. 5.11 Peâ—s 1. Isa 10.5 Ps 17.13 Isa 10.15 Joh. 21.15 2 Sam. 21. Doct. Acts 7.51 Ezek. 2.5 Isa 44.25 * Mic. 6.9 Heb 12 1â— Vse Doct. Mal. 3.1 2 Sam. 3.26 Isa 10.7 Tit. 2.12 1 Cor. 15.24.25 Doct. 1. Vse Mat. 11.28 Iâ—… 11.10 Heb. 2.14 15. Heb. 4.15 Phil. 1.29 Heb. 11.3 Luke 15. Doct. 2. Job 36. Prov. 1.21 22 23. Doct. 2. Heb. 3.10 Vse Job 33.17.19 1 Sam. 17.28 Vse Job 9.21 Luke 10.12 * See Dr. Gouge oâ— the place Doct. Gen. 33.9 11. Doct. Ezek. 18. Doct. Heb. 12.11 Jud. 2.15 Dan. 4.31 33. Doct. 2. Doct. 1. Rom. 13.10 Vse Doct. 2. Vse Doct. 3. Heb. 13.5 2 Cor. 2.17 Jer. 37.10 Lev. 26. Dan. 11.25 Cant. 1.12