Demonologia sacra, or, A treatise of Satan's temptations in three parts / by Richard Gilpin.

CHAP. XVI. Of Satan's third grand Policy for maintaining his Possession; which is his feigned Departure. (1.) By ceasing the pro∣secution of his design; and the cases in which he doth it. (2.) By abating the eagerness of pursuit; and how he doth that. (3.) By exchanging Temptations; and his Policy therein. The advantage he seeks by seeming to fly. Of his (4.) Stratagem for keeping his Possession, which is his stopping all ways of retreat; and how he doth that.

BEsides the two former Designs (of finishing Sin, and keeping all in quiet) by which the Devil endeavours to maintain his Possession, he hath a third grand subtilty, which is this; He keeps his hold by feigning himself dispossessed and cast out. Of this we have a full account, Luk. 11. 24. When the unclean Spirit is gone out of a Man, he walketh thorow dry places, seeking rest: and finding none, he saith, I will return unto my house whence I came out. Christ had there noted that 'tis Satan's great Principle to do nothing by which his Kingdom may be divided, or undermined. Satan will not be divided against himself, and yet very seasonably he tells us, that for an advantage he will seem to quit his Interest, and upon design he will sometimes so carry himself that he may be deemed and supposed to be gone out of a Man: As those that besiege Forts or walled Towns, do sometimes raise the Siege and feign a departure, intending thereby to take a sudden advantage of the carelesness of the besieged. In the explanation of this Policy, I shall, (1.) Shew how many ways he feigns a departure, (2.) Ʋpon what designs he doth it.

There are three ways whereby Satan seems to forsake his In∣terest.

First, He frequently ceaseth the prosecution of a Design, which yet he hath in his Eye and Desire, when he perceives that there are some things in his way that render it not feasible, nay he forbears

to urge Men to their darling sins, upon the same score: and who would not think Satan cast out in such a case? When a Man spits out the sweet Morsel which heretofore he kept under his Tongue, and sucked a sweetness from it; when Men of noted Iniquities abstain from them, and become smooth and civil, who would not think but that the unclean Spirit were gone? This way and course he puts in practice in several cases.

First, When he perceives some extraordinary occasion puts any of his Subjects into a good mood or humor of Religion. Wicked Men are not ordinarily so highly bent upon evil ways, but that they may be at sometimes softned and relaxed. Pharaoh (who is most eminently noted for a heart judicially hardned) at the ap∣pearance of the Plagues upon himself and Egypt, usually relented somewhat, and would confess he had sinned, and that fit would continue upon him for some little time. But very frequently 'tis thus with others, an extraordinary occasion melts and thaws down the natural affections of Men, (as a warm day melts the Snow upon the Mountains,) and then the stream will for a time run high and strong, at which time Satan sees 'tis in vain to urge them. Thus Men that receive an eminent kindness and delive∣rance from God, what is more common than for such Men to say, Oh! we will never be so wicked as we have been, we will never be drunk more, the World shall see us reformed and new Men: These are indeed good words, and yet though Satan knows that such expressions are not from a good heart, (as that of Deut. 5. 29. implyes, They have well said, O that there were such an heart in them,) he ne∣vertheless thinks it not fit then to press them to their usual wick∣edness at that time: for natural affections raised high in a profession of Religion will withstand Temptations for a fit, and therefore he for∣bears till the stream run lower. What a fit of affection had the Israelites when their Eyes had seen that miraculous deliverance at the Red Sea? What Songs of rejoycing had they? what resolves never to distrust him again? Psal. 106. 12. Then believed they his words, they sang his praise: Satan doth not presently urge them to murmuring and unbelief, (though that was his design) but he stays till the fit was over, and then he could soon tempt them to forget his works. How like a Convert did Saul look, after David had convinced him of his integrity, and had spared his life in the Cave? he weeps and acknowledgeth his iniquity, justifies David, owns his kindness, and seems to acquiesce in his succession to the

Kingdom. The Devil had no question a great spite at David, and 'twas his great design to stir up Saul against him, and yet at that time he could not prevail with him to destroy David, though he might easily have done it; he was then in a good mood, and Sa∣tan was forced to give way to necessity, and to seem to go out of Saul for the present.

Secondly, He also ceaseth from his design when he sees he can∣not fit his Temptation with a sutable opportunity. What could be more the Devil's design, and Esau's satisfaction, than to have had Jacob slain? Esau professeth, it was the design of his heart, and yet he resolves to forbear so long as his Father Isaac lived, Gen. 27. 41. The days of my Father's mourning are at hand, then (but not till then) will I slay my Brother Jacob. The Devil often sows his seed, and yet waiteth and hath long patience, not only in watering and fitting the hearts of Men for it, but also in expectancy of fit opportunities; and in the mean time, he forbears to put Men upon that, which time and occasion cannot fitly bring forth to practice. The Prophet, Hosea 7. 4. speaks of that People, as notoriously wicked, they are all adulterers; but withall, he ob∣serves that they forbare these enormous abominations for want of fit seasons, their heart was as an Oven heated by the Baker, suffici∣ently enflamed after their wickedness, and yet the Baker after he had kneaded the dough, prepared all the ground-work of the Temp∣tation, ceased from raising, sleeping all the night till all was leavened; that is, though their hearts were enraged for Sin, yet the Devil doth wait till occasions present themselves, and becomes in the mean time like one asleep. Now while the Devil thus sleeps, the fire that is secretly in the heart, being not seen, Men gain the good opinion of Converts with others, and often with themselves, not knowing what Spirit they are of, because Satan ceaseth (upon the want of occasions) to tempt and provoke them.

Thirdly, Our Adversary is content to forbear, when he per∣cieves that a restraining grace doth lock up the hearts and hands of Men. When a stronger than he cometh, who can expect less but that he should be more quiet? that God doth restrain Men some∣time when he doth not change them, needs no proof, that Satan knows of these restraints, cannot be denyed; who can give an account of these communings and discourses that are betwixt God and Satan concerning us? his pleadings in reference to Job, were as unknown to Job (till God discovered them) as his

pleadings concerning our selves are to us. Besides, who can tell how much of God's restraining grace may ly in this, of God's li∣miting and straitning Satan's Commission? Now the Devil hath not so badly improved his observations, but that he knows 'tis in vain to tempt where God doth stop his way, and tye up Mens hands. Abimeleck was certainly resolved upon wickedness when he took Sarah from Abraham, Gen. 20. 2. and yet the matter is so carried for some time, (how long we know not,) as if the Devil had been asleep or forgot to hasten Abimeleck to his intended wickedness; for when God cautions him, he had not come near her, vers. 4. the ground of all this was neither in the Devil's backward∣ness, nor Abimeleck's modesty, but Satan lets the matter rest; because he knew that God withheld him, and suffered him not to touch her.

Fourthly, When Men are under the awe and fear of such as carry an Authority in their Countenances and Imployments, for the discouraging of Sin. Satan (as hopeless to prevail) doth not solicite to scandalous Iniquities. Much of external Sanctity, and Saint-like behaviour ariseth from hence; the faces and presence of some Men have such a shining splendor, that Iniquity blusheth and hideth its head before them. Sin dare not do what it would, so great a reverence and esteem of such persons, is kept up in the consciences of some, and so great an awe and fear is thence de∣rived to others, that they will not, or dare not give way to an insolency in evil. The Israelites were generally a wicked People, yet such an awe they had of Joshua, and the Elders that outlived Joshua, who had seen all the great works of the Lord, that Satan seemed to be cast out all their days. Who could have thought Joash had been so much under Satan's power, that had observed his ways all the time of Je oiada the Priest? Then he did that which was right in the sight of the Lord; Satan was content to let him alone, because Jehoiada's life and authority did overawe him, but after his death Satan returned to his Possession, and the King hearkened to the Princes of Judah, and served Groves and Idols. The like is observed of Ʋzziah, the reverence that he had for Zechariah, who had understanding in the visions of God, discouraged the Tem∣pter from soliciting him to those evils which afterward he engaged him in: Satan is willing (when he perceives the awe and au∣thority of good Men stands in his way) rather to suspend the prosecution of his design, than by forcing it against so strong a current to hazard the Shipwrack of it.

Fifthly, He also makes as if he were cast out, when he perceives the consciences of Men are scared by threatned or felt judgments; he forbears to urge them against the pricks, when God draws his Sword, and brings forth the glittering Spear. Balaam's Ass would not run against the Angel that appeared terribly against him in his way. The Devil knows the power of an awakened Conscience, and sees it in vain to strive against such a stream; and when it will be no better, he withdraws. As great a power as the Devil had in Ahab, when he was affrighted and humbled, he gave way, and for that season drave him not on to his wonted practice of wickedness. He also carried thus to the Ninevites, when they were awaked by the preaching of Jonah, then we see them a reforming People, the Devil surceased to carry them into their former provocations. How frequently is this seen among Professors, where the Word hath a searching power and force upon them? Sin is so curbed and kept under that 'tis like a root of bitterness in Winter, lying hid under ground, Satan for∣bearing to act upon it or to improve it, till the storms and noise of Judgments cease, and then usually it will spring up and trouble them. If Satan hath really lost his hold, he ceaseth not to molest and vex even awakened consciences, with urgent solicitations to Sin; but if he perceive that his Interest in the hearts of Men remains sure to him and unshaken, then (in case of afrightment and fear of wrath) 'tis his policy to conceal himself, and to dissemble a departure.

Sixthly, Satan is also forced to this, by the prevailing power of Knowledg and principles of Light, where the Gospel in profession, and preaching, displays abroad his bright beams, then whatever shift Men make to be wicked in secret, yet the light is as the sha∣dow of death to them, and 'tis even a shame to speak of these things in publick. Here Satan cannot rage so freely, but is put to his shifts, and is forced to be silent, whilst the power of the Gospel cuts off half his garments. Men begin to reform, some are clean escaped from errour, 2 Pet. 2. 18. others abandon their filthy lusts and scandalous sins, and so escape the pollutions of the World through the knowledg of our Lord and Saviour Jesus Christ, ver. 20. Yet under all these great alterations and appearances of amendment, the Devil is but seemingly ejected; for in the place mentioned, when the Light declines, those that were escaped from Errour, and those that had fled from sinful Pollutions were both entangled again

and carried to the same pitch, (and a great deal further) of that Sin and Errour in which they had been formerly engaged.

These are the Six Cases in which Satan ceaseth the Prosecution of his Design; which was his first Policy in feigning himself to be cast out, but he further dissembles a flight, when he thinks it not fit to cease wholly.

By abating his Pursuit, by slacking his Course: and this he doth,

First, When he Tempts still, but yet less than formerly; so great is his cunning and patience, that when he cannot get what he would have, he contents himself with what he can get, rather than lose all. He desires, that Men would give up themselves fully and freely to his service: but if they like not this, he is willing to take them (as one speaks) as retainers, and to suffer them to take a liberty, to come and go at pleasure. He hath two main ends in tempting Men to Sin, one is to avenge himself upon God in open defiance and dishonour of his Name; the other is the ruine and perdition of Souls: if he could, he would have these two ends meet in every Temptation; yet he pleaseth himself with the latter, when he cannot help it, and in that too, he sa∣tisfies himself sometimes with as small an Interest as may be, so that his Possession and Interest be but preserved. He knows that one Sin, loved and embraced, brings Death for its Wages. A leak unstopped and neglected may sink the Ship as well as a great Storm; and therefore when he perceives the Consciences of Men shie and nice, he is willing they come to him (as Nicodemus came to Christ) by night in private, and that by stealth they do him service.

Secondly, He sometimes offers Men a Composition, and so keeps his hold privately, by giving them an Indulgence and Tolleration, to comply with Religious duties and observations. Pharaoh con∣descended, that Israel should go and serve the Lord in the Wil∣derness, upon condition, that their Wives Children and Substance were left behind: so Satan saith to some, Go and serve the Lord, only let your heart be with me, leave your Affections behind upon the World. That serious warning of Christ, Ye cannot serve two Ma∣sters; ye cannot serve God and Mammon, evidently shews, that the Devil useth to conceal his Interest in the hearts of Sinners, by offering such terms; and that Men are so apt to think, that Sa∣tan is gone out, when they have shared the heart betwixt God

and him; that they stand in need of a full discovery of that Cheat, and earnest caution against it: the Devil was forced to yield, that Herod should do many things at the Preaching of John, yet he maintained his possession of his heart, by fixing him in his resolved Lust, in the matter of Herodias: and this gives just ground of complaint against the generality of Sinners; Ye re∣turn, but not to me, not with your whole hearts: have ye fasted to me? have ye mourned to me? they come and sit as my people, but their hearts are after their covetousness.

Thirdly, Satan hath yet another wile by which he would cheat men into a belief, that he is cast out of the heart; and this is a subtile way that he hath to exchange Temptations. How weak and childish are Sinners that suffer themselves thus to be abused? When they grow sick and weary of a Sin, if the Devil take that from them, and lay in the room of it another as bad, or the same again, only a little changed and altered; they please themselves that they have vomited up the first, but consider not, that they have received into their embracement another as bad, or worse. Concerning this exchange, we may note two things:

First, That sometimes he atteins his end, by exchanging one hei∣nous Sin for another as hainous, only not so much out of fashion. As the customs, and times, and places give laws and rules for Fashi∣ons; according to which, the decencies, or indecencies of Garbs and Garments are determined: so is it sometimes with Sin, Men and Countries have their darling Sins; Times and Ages also have their peculiar Iniquities, which (in the judgment of Sinners) do cloath them with a fitness, and suitableness. Sometimes Men grow weary of Sins, because they are every where spoken against; because Men point at them with the finger, the Devil in this case is ready to change with them. Drunkenness hath in some Ages and Places carried a brand of Infamy in its forehead; so hath Uncleanness and other Sins: when Sinners cannot practise these with credit and reputation, then they please themselves with an alteration: he that was a Drunkard, is now it may be grown ambitious and boasting: he that was Covetous, is become a prodigal or profuse Waster; the heart is as vain and sottish as before, only their Lusts are let out another way, and run in ano∣ther channel. Sometimes Lusts are changed also, with the change of Mens condition in the World; Poverty, and Plenty, a private, and a publick Station have their peculiar Sins: he that of poor

is made rich, leaves his Sins of Distrust, Envy, or Deceitful Dealing, and follows the Byas of his present state to other wick∣ednesses equally remarkable; and yet may be so blinded as to apprehend, that Satan is departed from him.

Secondly, We may observe, that Satan exchangeth Sins with Men, in such a secret private manner, that the change is not easily discovered; and by this shift he casts a greater mist before the Eyes of Men: thus he exchanged open Prophaness, into secret Sins: Filthiness of the flesh, into filthiness of the Spirit. Men seem to reform their gross Impieties, abstaining from Drunken∣ness, Swearing, Adulteries, and then (it may be) they are taken up with Spiritual pride, and their hearts are puffed up with high conceits of themselves, their gifts and attainments; or they are entangled with error, and spend their time in doting about Questi∣ons that engender strife rather than edifying; or they are taken up with Hypocrisies: thus the Pharisees left their open iniquities, wash∣ing the out-side of the Cup and Platter; and instead of these, indeavoured to varnish and paint themselves over; so that in all this change, they were but as Graves that appeared not. Or they acquiess in Formality, and the outwards of Religion; like that proud Boaster, Lord, I thank thee I am not as other Men are, &c. In all these things the Devil seems cast out, and Men reformed, when indeed he may continue his Possession; only he lurks, and hides himself under the stuff. These wayes of Sinning are but finer poysons, which, though not so nauseous to the stomack, nor so quick in their dispatch, yet may be as surely and certainly deadly; such fly from the Iron Weapon, and a Bow of Steel strikes them through.

Having thus explained the three wayes by which Satan pre∣tends to depart from Men, I must next shew his Design in ma∣king such a pretence of forsaking his Habitation.

First, That all this is done by him only upon Defign, may be easi∣ly concluded from several things hinted to us in the fore-cited place of Luk. 11. As (1) he doth not say, that the Devil is cast out, as if there were a force upon him, but that he goeth out, 'tis of choice, a voluntary departure. (2) That his going out (in this sense) is notwithstanding irkesome and troublesome to him. The Heart of Man (as one observes) is a Palace in his estimation, and dispossession (though upon Design) is as a Desart to him that affords him little ease or rest. (3) That his going out, is not a

quitting of his Interest, he calls it his House still, I will return to my house, saith he. (4) He takes care in going out to lock the door, that it may not be taken up with better Guests; he keeps it empty and tenantable for himself: he tempts still, though not so visibly, and strives to suppress such good Thoughts and Motions as he fears may quite out him of his Possession. (5) He goes out, cum animo revertendi, with a purpose of returning. (6) His Secession is so dexterously and advantagiously managed, that he finds an easie admittance at his return; and his Possession confirmed and enlarged: They enter in, and dwell there.

Secondly, The advantages that he designes by this Policy are these chiefly. (1) By this means Men are dangerously con∣firmed in their securities. Thus the Pharisee blessed himself, Lord, I thank thee, &c. They please themselves with this supposition, that the Devil is cast out; and upon this, they cease their War and Watchfulness. As Saul when he heard that David had es∣caped, went not out to seek after him: so these trouble not them∣selves any further to enquire Satan's haunts in their Hearts; thus he sits securely within, whilst they think he is fled from them. (2) By this means also he fits Men as Instruments to serve his turn in other works of his: he must have in some cases, handsom tools to work withal; all Men are not fit Agents in Persecution, either to credit it, or to carry it through with vigour and zeal: for this end he seems to go out of some, that under a smoother and pro∣fession-like behaviour, (when they are stirred up to Persecute) the rigour might seem just. Thus devout and honourable Women were stirred up to Persecute Paul and Barnabas; the Devil had gone out so far, that they had gained the reputation of devout, and then their Zeal would easily take fire for Persecution, and withal put a respect and credit upon it: for who would readily suspect that to be Evil, or Satan's Design, which is carryed on by such Instruments? Besides, if he at any time intends to blemish the good ways of God by the miscarriages of Professors, he fetcheth his Arrow out of this Quiver usually; if he brings a refined Hypocrite to a scandalous Sin, then doth the Mouth of Wickedness open it self to blaspheme the Generation of the Just, as if none were better: such Agents could not be so com∣monly at hand for such a Service, if Satan did not in the wayes aforementioned seem to go out of Men. (3) 'Tis ano∣ther part of his Design after a pretended departure, to take

the advantage of their security, to return with greater strength and force: this Christ particularly notes, Then taketh he seven Spirits worse than himself, &c. Such (as Peter tells us) being again entangled, are totally overcome, and their latter end is worse with them than their beginning. How many might I name, (if it were convenient) that I have known and observed exactly, answering this description of the Apostle, that have for some years left off their wicked ways, and engaged for a profession of Religion; and yet at last have returned like the dog to his own vomit again? The Devil, when he fights after the Parthian manner, is most to be feared; when he turns his back, he shoots most envenomed Arrows, and whom he so wounds, he commonly wounds them to the Death.

The Fourth and last Stratagem of Satan for the keeping his Possession, is to stop the Way; to barracado up all Passages, that there may be no possibility of escape, or retreat: when he per∣ceives that his former wayes of Policy are not sufficient, but that his Slaves and Servants are so far inlightned in the discovery of the danger, that they are ready to turn back from him; then he bestirs himself to oppose their revolt: and as God sometimes hedgeth up the way of Sinners with thorns, that they should not follow their old Lovers, so doth Satan; to which purpose,

First, He endeavours to turn them off such resolutions, by threatning to reduce them with a strong hand: here he boasts and vaunts of his Power, and Sinners weakness; as Rabshekah did against Hezekiah, What is that confidence wherein thou trustest? have the Gods of Hamath and Arpad, &c. delivered their Land out of my hand? Have those that have gone before you been able to deliver them∣selves from me? Have they been able to rescue themselves? Did I not force those that were stronger than you? Did I not make David num∣ber the People? Did I not overcome him in the matter of Uriah? Did I not compel Peter to deny his Lord, notwithstanding his solemn profession to the contrary? And can you think to break away from me so easily? By this means he would weaken their heart, and enfeeble their Resolutions, that they might sit down under their Bondage, as hopeless ever to recover themselves from his snare; but if these affrightments hinder not, if notwithstanding these brags, Sinners prepare themselves to turn from Sin to God: then,

Secondly, He improves all he can, that distance which Sin hath made betwixt God and them. Sins of ordinary infirmity and common incursion do not so break the peace of God's Children, as Sins of

an higher nature do: even in the Saints themselves, we may ob∣serve, after notorious transgression, (1) That the acquaintance and familiarity 'twixt God and them, is immediately broken; what a speedy alteration is made? How suddenly are all things chan∣ged? God hides himself; the Sun that shined but now, and did afford a very comfortable and cherishing heat, before we are aware, is now hid in a cloud; our warmth and refreshments are turned into cold and chilness. There is also a change on our part, and that suddenly; as in the Resurrection, we shall be changed in the twinkling of an eye: so here in a moment, our joyes flag and decay, our delights grow dull, our activity is impaired, we are bound and frozen up, and 'tis altogether Winter with the Soul. (2) It may be noted, that this begets an estrangement in us, and we so carry it, as if we had resolved not to renew our League with God: for though we are not altogether so desperate as to make formal Resolutions of continuing in Sin, of casting off God, and bidding an everlasting farewel to our former acquaintance; though we do not say, we will now undoe our selves quite, and harden our selves in our Rebellion; yet Sin hath left us in such a maze, and filled us with so many damps and misgiving thoughts, that we do not think of returning, we are at a stand, and like a mighty man astonished that cannot find his hands: we perceive we have lost so much, and have run into such great unkindnesses, that, like broken Merchants, nothing is more irksome and tedious, than to review our ways, or look into our debt-books; instead of this, we endeavour to divert our thoughts, to cast off care, as if we con∣ceived that time would eat it out, and that then of course we might fall into the old channel of freedom and comfort. (3) When we return at last, oh! with what bashfulness and amaz∣edness do we appear at our next Supplications; what blushing, what damps, what apology? Nay sometimes as the Man without the Wedding Garment, we are speechless; how rightly doth such a Man resemble the Publican Confessing, and the Prodigal suppli∣cating, while consulting what to say for himself, he now begins to feel, with what sense and feeling the Prophets and holy Men of old used to express themselves in their Confessions; We blush, we are ashamed, astonished and confounded. This distance Sin makes betwixt Saints and God sometimes; but betwixt God and the un∣converted it is far greater: now, when either an unconverted Sinner, or a fallen Saint puts himself to look to God for Reconciliation,

then doth the Devil labour to improve this for their hindrance: that he accuseth us to God, is evident by Satans standing at Joshua's right hand; how he accuseth God to us we know. He tells us, 'tis in vain to seek to make up our Peace after so great Provocations; urging, that he is a jealous God, of pure eyes: highly resenting the affronts we have given him, &c. Nay, he goes so high this way, that God is put to it in Scripture (of purpose to furnish us with an Answer to these Objections) to proclaim, that he is slow to anger, not easily provoked: that if Men return from the evil of their ways, he will return to them, accept, and pity them, &c.

Thirdly, If this divert them not, but that they still persist in their resolves, then he follows after them with an high hand; sometimes, (as Pharaoh did with Israel) he grows severe and im∣perious with them, and redoubles the tale of their bricks; he force∣eth them to higher and more frequent iniquities: sometimes (as the same Pharaoh) he musters up all his Chariots and Horse-men to pursue after them, and in the highest diligence imaginable, he brings forth his greatest power, besetting them on all sides with Temptations and Allurements of Pleasures and Delight: Where he perceives his time to be short, and his Power shaken, he comes down in resolves to try his utmost Strength. And hence is it that Con∣verts complain, that when they begin in earnest to look after God, they are most troubled with Temptations. Besides this, what ever he can do to make them drive heavily, shall not be wanting. Sometimes he makes attempts upon their thoughts and affections, which are as their Chariot wheels; and if these can be knocked off any way, it retards them. Sometimes he casts stumbling-blocks in their way; if any prejudice may divert them, if Threatnings or Penalties can hinder; if the frowning of Friends, or any thing else can put a stop to their Proceedings, he will have them ready. Sometimes he endeavours to retard them by sollicitations of ac∣quaintance, offers of former occasions and opportunities of sin∣ning, or what ever else may be as a remora to their intentions.

Fourthly, But if none of these serve, then as his last shift, he proclaims open War against them, pursues them as Enemies and Re∣bels: now he begins to accuse them, for that which they did by his Advice and Temptation. Now Sins that were called little are aggravated. Now that day of Repentance, which he was wont to say was long, he tells them 'tis quite spent, that the Sun of their hope is set; nothing now doth he suggest but Hell, Damnation,

and Wrath; he makes them (as it were) see it, hear it, and feel it in every thing; that interest in their hearts which he dissem∣bled before, now he stands upon and asserts, and will not be beat off, designing in all this, either to make them weary of these new re∣solves by this unusual disquietment, and hostility, or to precipitate them upon some desperate undertaking, or at least to avenge him∣self upon them, in venting his Malice and Rage against them; but of this more afterward.

Notes

• 1 Sam. 24. 16. & 26. 21.
• Jos. 2. 7.
• 2 Chron. 24. 2.
• Vers. 17.
• 2 Cron. 26. 5.
• Vers. 16.
• Heb. 12 15.
• Ephes. 5. 12.
• Greenhams Works p. 793.
• Mat. 23. 26.
• Luk. 11. 44.
• Greenham, p. 796.
• Acts 13. 50.
• 2 Pet. 2. 20.
• Terga verten∣tes metuendi Parthi.
• Hos. 2. 6.
• Zech. 3. 1.