A sanctuary for the tempted: being a discourse on Christ's friendly admonition to Peter Wherein the fall and rising of Peter, is at large considered: the craft, potency, and malice of Satan (that arch-enemy of our salvation) discovered: his various wiles. stratagems and machinations invalidated: several choice and excellent Gospel-truths handled, and cleared (from the calumnies and objections of gainsayers.) ... Delivered in sundry sermons, at first; and now, published for the benefit of God's church in general. To which is added, four sermons, preach'd upon sacramental occasions. By Thomas Powel, preacher of the Gospel, and one, whom Satan hath winnowed.

A Sanctuary for the Tempted: BEING 〈◊〉〈◊〉 Discourse on Christ's Friendly Ad∣monition to Peter.

Luk. 22. 31, 32.

And the Lord said, Simon, Simon, Behold, Satan hath desired to have you, that he may sift you as Wheat:

But, I have prayed for thee, that thy Faith fail not; and when thou art Conver∣ted, strengthen thy Brethren.

A Porch or Entrance into the Words; toge∣ther with the Propositions resulting there-from.

MAN'S Life (saith St. Iames) is a Vapour; but a Chri∣stian's Life (saith St. Paul) is a Warfare. We are no sooner born Christians, but we Enter our selves Souldiers; and fight we must against the Devil, the World, and our own

Selves. There is not one Saint, bu•…•… what has experienced more or le•…•… the Tempations of Satan, the Flatter•…•… of this World, and the Deceitfulne•…•… * 1.1 of their own Hearts. David must b•…•… dejected, Paul must be buffetted, an•…•… Peter winnowed; and all, before the•…•… go hence, and be seen no more. Th•…•… latter of which Renowned Worthie•…•… (scil. Peter) is Him, whom our Saviou•…•… in the Text call'd Simon, Simon•…•… Putting him in mind of three things•…•… First, Of his Fall, to humble him•…•… Secondly, Of his Rising, to comfor•…•… him: Thirdly, Of his Duty, to quic∣ken him to Christ. First, Peter i•…•… put in mind of his Fall, in thes•…•… Words:

And the Lord said, Simon, Simon•…•… Behold, Satan hath desired to have yo•…•… that he may sift you as Wheat.

Wherein you may for Explication'•…•… sake observe; (1.) The Person speak∣ing. (2.) The Person spoken to (3.) The Matter spoken of. First The Person speaking, who is described by his Title [Lord]: And the Lor•…•… said.] The Lord: Who is this Lord?

I answer, He is Iesus Christ, who is stiled Lord not only here, but else∣where. He is frequently in Scrip∣ture called, The Lord our Righ∣teousness, and The Lord our Saviour. So that this Lord, who speaks un∣to Peter, is Iesus Christ, the Eternal Son of God: And the Lord said.—∣Secondly, The Person spoken to, in these Words; Simon, Simon: His Name is repeated twice, a Figure that we call an Epizeuxis, which notes unto us the Singular Affection and Good Will of the Mind. Simon, Simon, signifies thus much; Mi Cha∣rissime * 1.2 Simon, My most dear Simon: This Ingemination, and Doubling of his Name is to stir him up to a seri∣ous Attention.

But doth our Saviour speak only unto Peter? I Answer, He speaketh * 1.3 unto All, though Peter's Name is only instanc'd: the reason whereof is thought to be this; Our Saviour by speaking unto Peter, doth also admo∣nish the rest of the Disciples; being such, as were to be tryed, sifted and winnowed, as well as Peter: But,

Peter's Fall (according to our Saviour's Prediction) was to be more than or∣dinary, (in regard, that his Self-Con∣fidence was more than ordinary:) Therefore, our Saviour speaks parti∣cularly unto him, he being particu∣larly and specially eyed in the Pre∣diction.

Thirdly, The Matter spoken of: and that is, Peter's Fall; which our Saviour sets forth by a Metaphorical Speech:

Behold, Satan hath desired to have you, that he may sift you as Wheat.

Or the Words may be read thus: Behold, Satan hath desired to have you, that he may sift you as Wheat; or, to sift you as Wheat.

The Word [Behold!] is variously accepted: Here it is to be taken as a Note of Attention to a Matter of great Importance.

Satan * 1.4 hath desired to have you, that he may sift you as Wheat:

That is; Satan hath asked Leave of God to try, sift and winnow •…•…hee, O Peter, even as Wheat, which •…•…s shaken up and down in the Sun, •…•…carce ever lying still. Here is the Malice of Satan, principally aiming •…•…t the Ruin of the Best: He passeth •…•…y Wicked Men, as his own Slaves •…•…nd Vassals, of whom he is already •…•…ure. He is ambitious to cast them •…•…own, whom he seeth standing.

Secondly, Peter is put in mind of his Rising, to comfort him: And this is done by our Saviour's giving •…•…ut the Promise of Perseverance, as a present Comfort unto him upon this sudden sad News; and as a fu∣ture Comfort unto him, whensoever it should be with him, as it was Pre∣dicted.

But I have Prayed for thee, that thy Faith fail not,——

—Or, Be wholly Eclipsed, as it is in the Original.

Thirdly, Peter is put in mind of his Duty, to quicken him unto Christ.

When thou art Converted, strengthen thy Brethren.

That is; When thou returnest a∣gain. For, we must note, That Peter was Converted from the state of Sin * 1.5 before; but now from a particular Fall.———

—Strengthen thy Brethren:

That is, Confirm all the Faithful.

Piscator upon these Words, Streng∣then or Confirm thy Brethren, Para∣phraseth thus:

[That Peter ought by his Example to comfort the Weak in grief, and those that fear; lest the Magnitude and Multitude of their Sins should hinder their obtaining Remission of God: For, as Peter fell foully, in that he denyed his Lord and Master; yet by flying to Repentance, and the Grace of God in Christ, had his Sins remitted; so, they that have fallen foully with Peter, may by flying to Repentance, and the Grace of God in Christ, find the same Mercy, as Peter did.]

From the Words thus opened, re∣sult these five Propositions:

Propos. 1.

That no Christian is so Eminent, but at some time or other may be re∣markably foil'd by Satan.

See this made good in Peter, the Basis and Foundation of the Proposi∣tion. Was Peter an ordinary Christi∣an? a weak Believer? a small Instru∣ment in the Hands of Christ? You know, he was not; yet see this Truth verifyed in Peter, that strong Believer and eminent Apostle of Ie∣sus Christ.

Propos. 2.

That Satan dares not enter the Lists with any true Believer, unless he hath Commission, or (at least) Permission from God.

Simon, Simon, Satan hath desired to have you.——

—But he is fain to ask Leave of God first: For, without Leave, he can do nothing at all to thee.

Propos. 3.

That Satan in all his Assaults strikes principally at Faith:——

—Satan hath desired to have you, tha•…•… he may sift you as Wheat.

That is; Sift the Faith (which is i•…•… you) as Wheat.

Propos. 4.

That the Faith of Elect Believe•…•… is so secure, and that by Vertue of the Intercession of Christ, as that it shall never totally and finally fail; let the Devil strike never so hard, or never so often at it.——

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

Propos. 5.

That those, whom God hath done much for, should be much in doing for others.—

—When thou art Converted, strengthen thy Brethren.

All these in their order: with the First I shall begin.

CHAP. 1.

I Begin with the first Doctrine, which is this:

No Christian is or hath been so Emi∣nent, but at some time or other may be remarkably foil'd by Satan.

I shall for the clearing of this Point unto you, speak something by way of Explication; and that concerning 1. A Christian that is Eminent. 2. Sa∣tan. 3. Our being remarkably foil'd by Satan.

SECT. 1.

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

First, By an Eminent Christian, I understand not one of a low Pitch and Stature; Every Dwarf is not a strong Believer, nor every Shrub a stately

Cedar in Libanon. But, when I speak of an Eminent Christian, I mean not a Babe in Christ, but a Strong Man in Christ: I mean not not one, whose Stomach is so weak, that he can di∣gest nothing but * 1.6 Milk; but one, in respect of whose Attainments, can digest strong Meat.

Secondly, By an Eminent Christian, I understand not one of a middle Sta∣ture, indifferent Size or Pitch, one that may be easily matched: But, by a Christian that is Eminent, I un∣derstand one, who excells many, and may be term'd a Man of Men; or, Multis è millibus unus, one of a Thou∣sand, a None-such in his Generati∣on.

Thirdly, By an Eminent Christian I understand one, who hath learnt the hardest and most difficult Les∣sons; such as these: Denying him∣self, taking up the Cross, following the Lamb where-so-ever he goeth, Submissiveness under the most smar∣ting Rod, and content in all Conditi∣ons what-so-ever.

Fourthly, By an Eminent Christian I understand one, who has been in the Fire of Affliction; gone through many Troubles, wrestled with many Difficulties; and thereby, hath given 〈◊〉〈◊〉 Specimen of his Eminent Attain∣ments.

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

SECT. II.

Secondly, I am to speak something •…•…oncerning Satan, by whom is •…•…eant the Devil; who hath his

Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Englished Satan, from Sitnah in Hebrew, which signifies Ha∣tred or Spitefulness; as Mr. Ainsworth on the Word observes. Some say again, That Sitnah cometh rather 〈◊〉〈◊〉 Satan, Adversarius; because the Devi•…•… is an Adversary to God, and the So•…•… of God. Divers Names and Epithite•…•… are given unto Satan in Scripture * 1.7 whereby much of his Nature and Disposition may be read. Some times he is called Beelzebus or Bah•…•… zebus, Muscarum Dominus, Master 〈◊〉〈◊〉 the Flies: The Greeks call hi•…•… (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) an Accuser, for his Calum∣nies and Slanders; and (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) th•…•… vil One, and so likewise Tempter for he Tempts the Faithful by st•…•… dying, how to drive them into Si•…•… Satan, he is fitly called a Tempt•…•… for his Suggestions; a Lyon, for h•…•… Devouring; a Dragon, for his Cr•…•… * 1.8 elty; and a Serpent, for his Subtilty As his Names are, so is he; as Fa•…•… answers to Face, so do Satan's Nam•…•… answer to his Nature: And indee•…•… he hath the worst Names, and th•…•… worst Nature, of all created Creature•…•…

SECT. III.

In the Third and Last Place I am •…•…o speak concerning our being re∣•…•…arkably foiled by Satan: And now, * 1.9 when I say thus, I do not mean, that Eminent Believers may be so foil'd •…•…y Satan, as never to return again; 〈◊〉〈◊〉 for, though true Believers may be •…•…oil'd by Satan, and that remarka∣•…•…ly too; yet, if True Believers, they •…•…hall rise, and even foyl Satan, who once foyl'd them.) But, by being re∣markably foyl'd by Satan, I mean, Satan's getting such Advantage of them at some time or other, as it cannot but be very observable and remarkable.

CHAP. II.

WE have finished the Explica•…•… tory Part of this Doctrine it remains now, that we prove it And, Can you tell me of any (eithe•…•… in the Old or New-Testament) tha•…•… have been Famous for any Grace 〈◊〉〈◊〉 Vertue, but Satan hath gotten th•…•… Advantage of them, even as to tho•…•… Graces and Vertues, which like 〈◊〉〈◊〉 number of Glorious Suns did shin•…•… in them, and very perspicuously shewed themselves? I will give yo•…•… a few Instances.

SECT. I.

First, I shall begin with Abraham, that Holy Patriarch, that Eminent Believer; who for his Eminency in Faith is called, The Father of the Faithful: And such Instances we have Recorded in Scripture, as that

the like have not been known: viz. His going from his Father's House into a a 1.10 strange Land, when God bid him. His believing the b 1.11 Promise of God, concerning his having of an Heir, notwithstanding his Age, and Sarah's Barrenness. His being Cir∣cumcised when he was c 1.12 Ninety and Nine Years old, because God com∣manded him. His offering up Isaack his d 1.13 Son, his only Son, the Son of the Promise, the Son whom he lov'd, because God commanded him: And, Oh! What an Heroick Faith was this? It makes the strongest in Faith to this Day stand amazed. And yet, notwithstanding these Noble Exploits of Abraham's Faith, as afore∣mentioned, Satan foyl'd him in one thing of a far lesser moment, than any of those Pinches, that God did before bring him to; viz. In the Case of Abimelech, and Sarah his Wife; the Story you may read at •…•…arge, in Gen. 20. 11.

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

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

Lord, what then shall I do? what will become of poor Me! if Satan foil'd Abraham, a Man so strong in Faith? Where must I go? What must I do, who am so weak in Faith? Whence is it, that Satan doth not only assail me, but ruine me, considering what a Dwarf I am to

proper Abraham, and what a Shrub I •…•…m to such a Cedar as he? Yea Lord, when I consider the vast Dispropor∣tion between me and others, and that Satan seeks to destroy me, as well as them, I admire, how it is that I am kept? But when I do on the other hand consider tha•…•… Power, which is concern'd in the Perseve∣rance of Believers, whether Weak or Strong, I am then resolv'd, and by it my Admiration is turn'd into Praises; seeing clearly from thence, that a Weak Believer, with thy As∣sisting Presence, can better Encoun∣ter with Satan, than one under the With-drawings of thy Self can do, that formerly was Strong, and very Eminent for his Conquests and Victo∣ries. All that remains, O Heavenly Father, is only this; My Work is great, my Strength is small, E∣nemies many, and Time short; so that, what I desire of thee, is, To give me a Tast of Heaven before I come there, and afford me some Draughts of Comforts out of the Pro∣mises; that I may, notwithstanding

my Infirmness, and the number of my Troubles, be still Aspiring after those Pleasures and Beatitudes, that are Above.

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

Now the Man Moses was very Meek, * 1.14 above all the Men, which were upon the Face of the Earth.

But read Chapter Twenty of the same Book, and Verse Ten, and there you shall read another Character of Moses. One would think, that it * 1.15 was impossible, for such a passionate Expression to drop out of Moses's Mouth: Yea, his Speech was Passio∣nate and Blasphemous, and God was sorely angry with him for it; and because of that, Moses only had a Sight of Canaan.

3. A Third Instance is that of Iob; a Patient Man, a Holy Man, a Per∣fect Man: Who more Upright than Iob? He had not his Fellow on

Earth. See what a Character God gives him, Iob 1. 8.

And the Lord said unto Satan, Hast * 1.16 thou considered my Servant Iob, that there is none like him in the Earth; a Perfect and an Upright Man; one that feareth God, and escheweth Evil?

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

4. The next Instance, is that of Holy David; a Valiant Man, much * 1.17 Endowed with Faith, and his Encomi∣um is, A Man after God's own Heart; and yet this good Man, David, not∣withstanding his having a Promise from God, that he should be King,

(which was Grounds enough for Faith to Act upon) yet David's Faith did at last so stagger, (in regard of the many and great Difficulties, that he was to go through) that he fear'd, lest he should Perish by the Hands of Saul, forgetting his former Ex∣pressions.

Yea, Though I walk through the Val∣ley of the Shadow of Death, I will fear * 1.18 no Evil: for thou art with me; thy Rod, and thy Staff, they Comfort me.

I will not be afraid of Ten Thousands * 1.19 of People, that set themselves against me.

Many Instances we have also in the New-Testament, that may demon∣strate the Truth of this Point: I shall only allude to that of Peter; That no Christian is, or hath been so Eminent, but at some time or o∣ther may be remarkably Foil'd by Satan: See this verify'd in Peter. Who more strong in Faith, Love and Holy Courage, than Peter? His Name was Simon, which signifies an Obedient Hearer; and Peter, which signifies Strong and Confident, like a

Rock, Invincible. Nay, so Confi∣dent he was, that when our Lord * 1.20 told him, He should deny him, he could scarce credit it: Lord, I am rea∣dy to go with thee (saith he) both into Prison, and to Death. But, what saith our Saviour unto him?

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

So that, Satan was too Strong for Weak Peter: He that thought, his Faith was strong enough to Encoun∣ter with the whole World, most shamefully suffered (a Maid) a Wo∣man, and the Weaker Vessel to dis∣countenance him. Well might Pe∣ter go out and Weep bitterly, rea∣soning the Case thus with him∣self:

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

I a Rebellious Sinner, to Deny Him * 1.21 that saved me, and by his Death, Redeemed me! And was I so Wick∣ed, as having Denyed him Once, I must proceed to Deny him Thrice together; and that with Oathes, Curses, and Bannings! Hath my Protestations, and Confident Bold∣ness come to this Issue! Have I shew∣ed my self so Cowardly, and such an Impotent Weakling, that I could not remain Constant till the Mor∣row?

This Last Day I protested, If all the World were offended, yet I * 1.22 would not be offended: Yea, I was ready to lay down my Life for Christ, my Lord; and yet, lo! before the Cock crew Twice, I had Denyed him Three times!

O Perjured Wretch, that I am! How have I Transgrest! and what 〈◊〉〈◊〉 Ship-wrack have I made of my Faith!

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

For, What could I have done more * 1.23 •…•…heinously against him, unless I had joyned with the Wicked, to take his Life from him? Iudas did but Betray him, and Sell him for Money; and I have voluntarily Denyed him, with∣out Hire, and without Money.

The World hereafter, and all Po∣sterities shall take knowledge of my * 1.24 Sin. My Name deserves to go with a Brand upon it, like the Name of Ieroboam: My Name cannot once be mentioned, but my Sin must likewise be remembred.

And surely, Peter had great cause for going out, and Considering thus

with himself; considering the Great∣ness of his Sin, he had great cause to Weep as he did.

For, if Annah had cause to Weep for her Barrenness, much more cause * 1.25 had Peter for his then Barrenness of Faith.

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

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

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

Many Causes, we see, may procure * 1.26 Tears; but sure, to Deny Christ, as Peter did, is a Cause, that should

even Dissolve all Eyes into Tears. If •…•…he Eye be dry at any time, it ought •…•…n no case to be dry, when we should •…•…eep for Sin: And withal take this •…•…y the way, No Tears are lost, that •…•…all from the Eyes of Godly Men; •…•…or God catcheth them, before they can fall to the Ground, and he treasu∣•…•…eth them up in his Bottle.

Thus you see, Strong Believers, * 1.27 Eminent Christians, Patriarchs, Pro∣phets and Apostles have all been (more or less) Tempted, Dejected and Foyl'd by Satan.

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

The chief Ends of God's Record∣ing the Falls of his Saints, are these two: The one is, to keep such, who fall through Weakness and Infirmi∣ty, from utter Desparation: And the other is, That their Falls may be as * 1.28 Land-Marks, to warn others that stand, to take heed lest they Fall.

If this Treatise therefore should come into the Hands of those, who are not Spiritually Wise, and this Pa•…•… especially be view'd by them; and Satan by the Help of their Ignorance, causes them to make that use of Good * 1.29 Mens Failings, which neither God or the Author design'd in reckoning them up; Let him look upon this, which immediatly follows: When Satan shall tell thee of other Mens Sins to draw thee to sin, do thou think on the same Mens Sufferings, Sorrows, and Repentance, which they have gone thorow for the same, to keep thee from Sin: Yea say, Oh my Soul! if thou sinnest with David and Peter, thou must suffer with Da∣vid and Peter.

CHAP. III.

THat God's Children are subject to their Slips and Falls, De∣•…•…ayings and Declinings, we have al∣•…•…eady prov'd.

It will not now be unnecessary or •…•…mpertinent, if we proceed to give •…•…ome Reasons of the Point, or Re∣•…•…olve this Question:

Why doth God permit Satan to •…•…oyl Believers, and such that are E∣•…•…inent? The Solution whereof, shall •…•…atisfactorily be given in these follow∣•…•…ng Reasons.

SECT. I.

First, To let us know, that Strong •…•…elievers are as uncapable to wrestle •…•…ith Satan, as the Weakest, if God •…•…oth but with-draw. That some Christians are so Victorious, is not •…•…f themselves, or from their own

Strength; but by Vertue of the a∣bundance of * 1.30 Strength, that is in Christ their Saviour. Should a Be∣liever alwayes Win, and never Lose; alwayes Conquer, and never be put to Flight; what would the World think of him? Surely, he would be Idolized▪ * 1.31 and esteemed as God among us. An•…•… therefore it is, that many times Go•…•… suffers his Children, even in thei•…•… greatest Strength and highest Valou•…•… to Fall, and that foully; to be Foil'd and that Remarkably. When Pa•…•… had the abundance of Revelations, then the Messenger of Satan cam•…•… * 1.32 to Buffet him; and when Peter mad•…•… a great Ostentation of his Faith Love and Courage, then did Sata•…•… * 1.33 Winnow him, and that to some pur∣pose. Oh! God is a Wise God! h•…•… would not have Pride to Reign in th•…•… Hearts of his Children; therefore, * 1.34 he is pleas'd to take this way, 〈◊〉〈◊〉 purge it out; and indeed, it is a ra•…•… way, in as much, as Pride by it 〈◊〉〈◊〉 wholly expelled, and no Room fo•…•… * 1.35 Boasting there is left. God love•…•… that his Children, while they are i•…•…

this World should be kept a little 〈◊〉〈◊〉 awe; and that he doth, by giv∣•…•…g Satan sometimes Commission, •…•…nd arming him with Strength, to •…•…t him for the Battle. Saints, they do * 1.36 •…•…ometimes Rejoyce here on Earth; •…•…ut they must not Triumph, •…•…ll they •…•…ome to Heaven: They must have •…•…any sharp ‖ 1.37 Conflicts, terrible Com∣•…•…ats, and very great Contests, be∣•…•…ore * 1.38 the Victory can be •…•…tained. •…•…torming and Fighting, Wrestling •…•…nd Contending, is the whole Life •…•…f a Christian here below: There •…•…s no Rest for the Sole of his Foot, •…•…ill he comes to Heaven; and there •…•…e shall enjoy an Everlasting, Uni∣•…•…ersal and Un-interrupted Rest.

Secondly, God permits Satan some∣•…•…mes to foyl Eminent Christians, •…•…at they may be more Eminent. •…•…his, perhaps, may not easily be ap∣•…•…rehended by some; that Christians •…•…y their Falls should be * 1.39 Lifted-up;

by their Troubles should be Adva•…•… ced; by their Foiles should be E•…•… alted; and by their Temptation•…•… should become more Famous than ev•…•… Why? this is no more to be Adm•…•… red, than to be Believ'd: The mo•…•… Violent Satan's Assaults are, the mo•…•… Instruction, Comfort and Benefit gracious Heart gains thereby. Wa•…•… thou Renowned (O Christian!) b•…•… fore Satan foyl'd thee, for Faith, Lo•…•… and Holy Courage? Why? the•…•… shall be made more Conspicuou•…•… than ever before; and more Famo•…•… shalt thou be in the same, than ev•…•… thou wast. The burning Fire of S•…•… tan's Violent Assaults shall Puri•…•… and Refine all these Holy Grac•…•… that God hath Endowed thee wit•…•… The Devil's End indeed, is thy D•…•… struction; and that he might 〈◊〉〈◊〉 foyl thee, as never to let thee R•…•… more: His Designe is, to make the•…•… who wast so Famous, Infamous: 〈◊〉〈◊〉 would fain stain thy Glory, subve•…•… thy Faith, and get the upper-ha•…•… of thee. But here is thy Comfo•…•… O Believer! God's Designe, and S•…•…

•…•…an's † 1.40 Designe are Diversa & Oppo∣•…•…ta; There is no Harmony between •…•…em: The one would Ruin thee, •…•…ut the other will Reforme thee: •…•…he one would Defame thee; but •…•…e other will Renown thee, by •…•…ausing such Graces to Act in thee, •…•…ther when or after thou art foyl'd, •…•…s have not (perhaps) shew'd them∣•…•…lves for many Years, when thou wast •…•…pon thy Legs. The Instance in Re∣•…•…entance: Perhaps Peter had not wept •…•…r a great while, till he Denyed his •…•…ear Saviour. We read indeed of •…•…s Eminency in Faith and Love, •…•…fore his Fall; but after his Fall •…•…e find Peter as Eminent in True •…•…epentance, and Godly Sorrow. He •…•…nt out, and * 1.41 Wept bitterly: Herein •…•…ter was the true Pourtraicture, and •…•…e lively Anatomy of a Repentant •…•…nner: So that, Peter's Fall was his •…•…sing; and hereby he became Fa∣•…•…ous in a Grace, that the Scripture •…•…as silent in, as to him. And so, •…•…b (before Satan troubl'd him) was •…•…okt upon (as indeed he was) as a •…•…oly, Perfect, Just and Upright

Man; so God reports of him, whic•…•… indeed rendred him exceeding Fa∣mous: and yet we find, that th•…•… Holy Ghost (by Iob's own Mouth•…•… tells us, that notwithstanding hi•…•… Fame before, Impatiency and Mi•…•… carriages during the sore Conflic•…•… that he had, yet after the End 〈◊〉〈◊〉 his Troubles he was more Famo•…•… than before; in that he did b•…•… Hear of God formerly with the Hear∣ing of the Ear; But now (saith he) mi•…•… Eye seeth thee, Job 42. 5.

Thirdly, God permits Satan to fo•…•… Eminent Believers, that they may b•…•… capable of administring Help, Suc∣cour and Comfort to those of thei•…•… Brethren, whom Satan hath al•…•… foyl'd; and therefore, Satan by Fight∣ing fights against himself; in tha•…•… there is not so much as one Believing Soul, whom he * 1.42 tempts, but it turn∣eth (at last) to the Benefit of tha•…•… Soul, and others, as God by his Di∣vine Wisdom doth order it. An•…•… therefore this is laid down, as on•…•… Reason, why our Lord Iesus wa•…•…

Tempted, that he might succour those who were Tempted. It is the Property of the Tempted to Succour •…•…he Tempted: and none can so well Condole with poor Tempted Souls, as such, who have been Tempted.

Fourthly, God permits Satan to foyl Eminent Believers, that he may more Eminently Display his ‖ 1.43 Power, Mercy and Faithfulness, by the raising •…•…hem up again: His Power, in Re∣•…•…king the Tempter; Mercy, in lay∣•…•…ng no more upon us, than we can •…•…ear; Faithfulness, in being as good •…•…s his Promise, suffering not so much •…•…s one Iota's Variation. God pre∣•…•…ers his own Glory above all things •…•…hat so ever; and exceedingly it is •…•…dvanced in the Ups and Downs of •…•…oly Saints.

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

Were Believers never to be di∣sturb'd

here below, but to be al∣wayes at rest; surely, they woul•…•… intirely make this World the Plac•…•… of their Residence: saying, It is go•…•… for us to be here: Little Panting and Breathings they would the•…•… have after Communion with God i•…•… Glory; but even satisfy themselv•…•… with an Earthly Eternity. But now Satan molesting and disturbing the•…•… Peace, doth put an Edge to the•…•… Desires so that they long (a•…•… exceedingly long) to be Dissolved, a•…•… be with Christ in the Heaven of Hea∣vens, where there shall be no Si•…•… or Temptation unto Sin, and whe•…•… the Fiery Darts of Satan cannot rea•…•… or come near them. While we a•…•… here, we are pester'd with such Cor∣ruptions and Temptations, as th•…•… we are even at our Wits end, know∣ing not, what to do; yea, by the•…•… we are rendred Captives, though u•…•… willing Captives. Sometimes th•…•… are so violent, that they would fai•…•… draw our † 1.44 Souls unto the Devi•…•…

had not our sweet Saviour Mercy on us; and did not he furnish us with Strength and Skill, we should even be slain by the Hands of Satan, and thousands of Corruptions, that do compass us about. And so it pleaseth God, that it should be, he would not have us to be of this World, because the Captain of our Salvation, and Eldest Brother was not: Because, Heaven is our Countrey, thence was our Descent, and thither-wards we should steer our Course. Travellers * 1.45 Change their Climate, but not their Disposition. Let them come in what Place so-ever, they have still a Linge∣ring Mind Home-wards: And so it is (more or less) with every true Hea∣ven-Born Child of God. And why doth God permit us sometime to be foyl'd by Temptations and Corrupti∣ons, but that our Desires might be whetted, and made more acute and sharp, in Aspiring after those Tran∣scendent Pleasures and Beatitudes A∣bove?

CHAP. IV.

COntaining part of the Application of the Point.

SECT. I.

Is it so, That no Christian hath been so Eminent, but at some time * 1.46 or other may be remarkably foyled by Satan? Then from hence I do infer, That Satan is a Christian's ‖ 1.47 E∣nemy.

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

Ergo, He is our Enemy.

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

And truly, Sirs, if Satan is our E∣nemy

(as indeed he is) we had need stand off and beware. Belie∣vers, this Message I have to bring unto you this Day; Satan is your E∣nemy; and, I hope, none of you will deny it; or else I would call back the word Believers again: Be∣cause, assured I am, that none so much as Believers can speak of Sa∣tan's Enmity, and by Experience seal to this Truth. Satan indeed is our Enemy: And that ye may under∣stand, what a kind of Enemy it is, that you have to Encounter; I shall endeavour to unmask him in Three things, (Two especially) that do re∣side in Satan, as their proper Seat: 1. Subtilty. 2. Malice. 3. Potency.

First, Satan is not only * 1.48 Subtil, but Subtilty it self; Subtilty in the Abstract: Yea, this Corrupt Quali∣ty is in the Devil formally, and ca∣sually. Subtilty is in Satan, as the Subject of it: He is the God of it. Subtilty is in Satan, as the Fountain of it: As he is the God of it, so he is the Giver of it; and therefore,

who-ever learns † 1.49 Subtilty, learns 〈◊〉〈◊〉 of the Devil. Let none therefo•…•… brag of their Subtilty, and corrup•…•… Wit; for the more they have of tha•…•… the more they are like the Dev•…•… their Father, and his Children the•…•… are, having his Image imprinted o•…•… them. Satan is a Subtil Adversary For his Policy and Craft it is, tha•…•… he is cálled a Serpent; and for hi•…•… long experienced Policy and Craft i•…•… is, that he is called an Old Serpen•…•… * 1.50 Satan was too Crafty for Man, i•…•… the State of Perfection; much more in the State of Depravation: An•…•… what shall I say? A Christian is mor•…•… endangered by Satan's Subtilty, tha•…•… any thing else. It is reported of Iu∣lian, That by his Craft he drew more from the Faith, than all his persecuting Predecessors could do by their Cruelty: So, Satan doth more hurt in his * 1.51 Sheeps-Skin, than by Roaring like a Lyon. And because of this, I shall the longer dwell on this same Head, viz. Satan's Subtilty; and I shall consider it in two main things, that he principally designes

upon Believers. The First is, Temp∣•…•…ing them to a Sinful Licentiousness; and the Second is, Tempting them unto a Sinful Despair. First, I shall speak of Satan's Tempting Believers unto a sinful Licentiousness: And his Subtilty in carrying-on of his De∣signe, doth shew it self in these three things: 1. In the Seasons of Temp∣tations: 2. In the Temptations them∣selves: 3. In the Methods of his Temptations.

SECT. II.

First, Satan shews his exceeding great Subtilty, in the time that he Tempts: All Seasons please not Satan; but so Politick he is, that he chooseth those Seasons that may prove most ‖ 1.52 Advantageous unto him. There's Time, and the Tempestivity of Time: Now, it is the * 1.53 Tempesti∣vity of Time (we know) that gives the greatest Facility and Dispatch un∣to any Business. There's Time, and the Opportunity of Time; But Sa∣tan's Craft appears, in choosing this

Opportunity of Time; which, 〈◊〉〈◊〉 diligently made use of, he knows▪ that may † 1.54 happen then, which may never again. Unto every thing (sait•…•… the Wise Man) there is a Season, Eccles. 3. 1. Christ can speak a Wor•…•… in Season; and Satan (saith one) ca•…•… * 1.55 Tempt in Season.

And now, there are five Advanta∣geous Seasons, that Satan makes use of, in tempting Believers unto a sin∣ful Licentiousness: And the First is, * 1.56 Before Believers come to be Belie∣vers. And now, this is the most Advantageous Time of all; in that he hath an old sinful Nature to work upon, without the least Opposition being held unto him.

Nature not Refined, doth contri∣bute much to Satan's Help; it be∣ing (as I may term it) Matter fit∣ted for all his Temptations to be workt upon. Is not Man Corrupt all over, even from Top to ‖ 1.57 Toe: But especially, in the † 1.58 Five Facul∣ties of the Soul. All which do side with the Devil: So that, much Ad∣vantage the Devil gets, before Elect

Believers are effectually Called. What is the Understanding, but the first Door, that the Devil knocks at? Do not the Conceptions of Sin be∣gin in the Understanding? Do not the Seeds of Error and Heresie grow up naturally in it, without any Tea∣cher? Is not the Memory dull and slippery? Do we not forget all good things, that we should remem∣ber? and do we not with readiness remember, that which we should not, retaining Errours and Vanities (as Tales and Playes) much more than Godly Matters? Is not the Will the Chair of Lust, which should be the Throne of Grace? What an Impotency is there in it, to will a∣ny thing that is Good? and, How is it enslaved to Sin and Satan, so that it only desireth and lusteth af∣ter that which is Evil? And are not the Affections also Corrupted, such as Love and Hatred, Ioy and Sor∣row, Hope and Fear, Anger and De∣sire, &c? Are not all these subject to Excess, and being setled on wrong Objects? Lastly, Is not the Consci∣ence

Corrupt also, very much distem∣per'd and defil'd, both in giving Di∣rections in Things to be done, and in giving Judgment upon Things done? Doth it not often-times be∣come a Blind Guide, forbidding to do a thing, which God alloweth, and commanding to do things which God hateth, 1 Cor. 8. 7. Col. 2. 21. Ioh. 16. 2? All which things well pensitated and considered, it will be very obvious, that the time of Elect Believers Unconverted Estate is an Advantageous Season for Satan to work in.

Secondly, The time of a Believer's * 1.59 High Estate, is another Advantage∣ous Season, that Satan makes use of in Tempting. It often falls provi∣dentially out, that when Elect Be∣lievers are called, God exalts them not only above others in the Church, but also above others in the State; as that they are thereby rendred ve∣ry Capable of doing extraordinary Service for God either way. Then Satan thinks it high Time to be pulling

them down, either by putting them •…•…ut of their Authority, or driving •…•…hem into some gross Enormity or •…•…ther; whereby their former Glory and Eminency in Holiness, and true Sanctity may be stained and dimi∣nished. This is evident in that of Ioseph, who when he was just upon his Preferment, and being Advanced, Satan thence conjecturing, what use •…•…e would be in such a Place, assaults him with his Mistriss: Other like Instances we also have, as David and Solomon.

Thirdly, The time of Christian's ‖ 1.60 Low Estate as well as his High E∣state, is a Season of Satan's Temp∣ting; for he doth (as I told you be∣fore) fore-cast for the Time of Man's greatest Weakness, and thereto he reserves his strongest Assaults. Now, a Man is most Weak, when he is un∣der any Trouble either in Mind or Bo∣dy; and then is the time, that Sa∣tan works in: When a Deluge of Afflictions is let-in upon a Believer. When Deep calleth unto Deep at the

Noise of thy Water-Spouts: all th•…•… * 1.61 Waves and thy Billows are gone ove•…•… me. And is not this evidenced in ou•…•… Saviour, who when he was in th•…•… Wilderness, and began to be Hung∣ry, the Devil (supposing him the•…•… to be Weak for want of Food) tempts him.

Fourthly, A Time of † 1.62 Licentious∣ness, is another Advantageous Sea∣son, that Satan makes use of to temp•…•… in: He knows, that then is the on∣ly Season to spread Snares of those kind abroad. The Season, in which Sin is most Tolerated, Satan knows, is the Time, in which he must work: When and where Sin is Tolerated, then and there Satan knows, he can best plead and argue it out with the Soul. Now (saith Satan) Godli∣ness is frown'd, but Ungodliness is smil'd upon: Be you therefore Ungodly, that the World may look pleasant on you; but not Godly, because few or none coun∣tenance it.

Fifthly and Lastly, The Time in which a Christian is most Negligent, •…•…s another Advantageous Season, that •…•…atan makes use of to Tempt in. While the Men * 1.63 slept, the Envious Man came and Sowed Tares, Matth. •…•…3. 25. When all are secure, then •…•…he Thief breaks in; and when Chri∣•…•…tians are off their Watch, and lets down their Care, then Satan Tempts. Sirs, whil'st you are sleepy and pray∣erless, stretching your selves on a Bed of Ease, you even lay a Cushion for Satan to lie down by you: Temp∣•…•…ations do thereby enter into you, and ye into Temptations.

SECT. III.

Secondly, Satan shews his exceed∣ing great Subtilty in the Temptati∣ons themselves, being mixt with Po∣licy and Craft in the highest De∣gree. Satan's Temptations are his ‖ 1.64 Stratagems; and his Stratagems are Stratagems indeed. Now, the De∣vil's Temptations are several; chiefly these: 1. To Atheism. 2. Security. 3.

Love of the World. 4. Hypocrisie. 5. A False Faith.

SECT. IV.

I shall now shew some-what o•…•… Satan's Subtilty in Tempting to A∣theism; and what Article is there o•…•… our Faith, but Satan many time•…•… makes poor Souls call into Question•…•… I might insist on every one of them▪ and so shew you, how it is, that h•…•… Cavils at them; but I shall only speak of the Chief, viz. The † 1.65 Be∣ing of a God, and so shew you, what Satan hath against this Primordial Ve∣rity; and also furnish you with An∣swers sufficient to stop the Mouth of this Roaring Lyon; and prop up thy Faith in this Point.

The First pretended Ground of Atheism is this:

What Reason (saith the Devil) is there for thee to believe One, whom thou or no Body did ever see? Thou didst never * 1.66 see God, neither know'st thou any, that did see Him; and yet, notwithstanding this, what a Talk is there of this supposed Deity? We must Walk with Him, we must not Offend Him: but, How can we Walk with one, we see not; and Offend one, who is not?

Answ.

What of all this (may the Soul an∣swer?) Because I see ‖ 1.67 not the Wind, is there no Wind? and because 〈◊〉〈◊〉 see not my Soul, have I not one? What absurd Ratiocination is this? More-over; I see God (saith the Soul,) which positively Denyes, what yo•…•… have Asserted: for do I not see him (though not as he is) in the Work•…•… of Creation and Providence? Do no•…•… the Works of God shew, that ther•…•… † 1.68 is a God, Rom 1. 20? When we see a stately House, although we see not the Man that Built it, al∣though also we know not the Time, when it was Built; yet conclude n•…•… otherwise we can, but that som•…•… Wise Artificier had a hand in it: Th•…•… House surely (say we) did not Buil•…•… it self. And therefore, when we take a View of the Theatre of Hea∣ven and Earth, we conclude, That surely the Finger of God has been there. Is not every Creature in Hea∣ven and Earth a loud Preacher of

this Everlasting Truth? And doth not Man, the Microcosm or Little World, shew, that there is a God? Could any make a Man, but One Wi∣ser and Greater than Man? Who taught the Birds to Build their Nests, and the Bees to make a Common-Wealth? What Power of Man or Angels can make one Pile of Grass, or put Life into the least Flie, if once Dead? All which demonstrates the Being of a God. But because this Infinite Being cannot be demonstrated unto Sense, therefore the Atheist is so Impudent as he is; because he can∣not Digito monstrari & dicier, hic est, Point at him with our Fingers, &c. Is not this Irrational, that Sense should be made the only Umpire of all kinds of Beings? Must not all In∣tellectual Beings be proscribed out of the Order of Nature, because they cannot pass the Scrutiny of Sense?

Then will not Colours (by the same Reason) be dash'd out, because they cannot be heard? all Noises silenced, because they cannot be seen?

The Second pretended Ground of Atheism is this:

Behold (saith the Devil!) whether this can stand together; viz. * 1.69 Three Persons Distinct in Subsistence, but One in Substance, Being or Essence; and not divided into Divers Essences, Natures or Parts: This is against Reason; and though it is, yet thou must believe it, if thou believest, that God is.

Answ.

This (the Soul may say) is not a∣gainst Reason, but it is above Rea∣son. We cannot by the Light of Nature (saith ‖ 1.70 one) know the My∣stery of the Trinity, nor the Incarna∣tion of Iesus Christ. But when by Faith we receive this Doctrine, we may illustrate it by Reason. As the Sun begetteth his own Beams, and

from thence proceeds Light and Heat; and yet there is none of them before another, otherwise than in re∣spect of Order and Relation: that is to say, That the Beams are begotten * 1.71 of the Body of the Sun; and the Light and Heat proceedeth from both. So likewise, from one Flame of Fire proceed both Light and Heat; and yet but one Fire. Again, In Waters there is the Well-Head, and the Spring boyling out of it, and the Streams flowing from them both; * 1.72 and all these are but one Water. And so there are Three Persons in One God∣head; yet but One God. Lastly, In Man the Understanding cometh from the Soul, and the Will from both.

The Third pretended Ground of Atheism is this:

Nay, this is not all (saith the Evil One,) there is another Absurdity in your

Deity; and that is this: If thou be∣lievest, that there is a God; thou must believe also, that he is from Eternity and to Eternity, (i. e.) One who has neither * 1.73 Beginning nor Ending: This is owned by all that profess your Deity, viz. Eternity, as that which necessarily pertains unto Him, as God; which to me is so strange, wonderful, and above Reason, as that I cannot but call it in question, and therefore necessarily the Being, whereof it is predicated. What say'st thou (O Soul!) concerning this?

Answ.

To this the Soul may reply: Avoyd Satan! for who art thou, that char∣gest the Holy One with Folly, and the Great God of Heaven and Earth with Absurdity? Know therefore, that to believe what thou say'st, is the grea∣test Folly in the World; Because thou art a Lyar, and the Truth is not in thee. But to believe, that God is

Eternal, is the greatest Reason in the World; because He who is † 1.74 Truth it self, hath said so; 1 Tim. 1. 17. Isa. 41. 4. and 44. 6. Psal. 90. 2. Rev. 6. 11.

The Fourth pretended Ground of Atheism is this:

Oh! (saith Satan) this is not all: For, if thou believest, that there is a God; thou must then believe, that he is ‖ 1.75 Unchangeable. In Contradicting of which, there needs no other Instances than these which follow, wherein his Changeableness doth very much ap∣pear.

Instance I.

That God is Changeable (saith the Devil) may appear, in that he was made * 1.76 Man.

Confutation.

This the Soul may Confute by answering Satan after this manner: That God became Man, was not by any Conversion or † 1.77 Change of the Divinity, but by the Assumption o•…•… the Humanity.

Instance II.

If God alters not his Mind, why 〈◊〉〈◊〉 he said to Repent.

Confutation.

Repentance is Attributed to God in Scripture; but not to signifie any Mutation or Change in his Nature, only in his Actions. God is said to * 1.78 Repent, not because he Changeth; but because he doth, as we do, when we Repent. And now, what is it that we do, when we Repent? Why? we cease to do, what we did; and destroy, what we formerly made. And upon this score God is said to

Repent: not that he doth so Repent, as to Change his Mind; but because he altereth his † 1.79 Works, and thereby doth but fulfil, what he long ago de∣termined.

Instance III.

There are many things Threatned and Promised by God in his Word, that do never come to pass; which cannot be any otherwise, but a very great Impeach∣ment to his Unchangeableness.

Confutation.

The Threatnings and Promises of God considered, as not Absolute, but Conditional; the Condition where∣of being answered, the Non-Ac∣complishment or Execution of the same doth not make any ‖ 1.80 Change in God. And thus you see these In∣stances that Satan has brought, where∣by

to prove God's Mutability, made Insignificant. He, who would see more of God's Unchangeableness Prov'd, Clear'd and Open'd, let him peruse Excellent Mr. Pearces Book, Entituled, A Beam of Divine Glory.

The Fifth pretended Ground of Atheism is this:

This is not all (saith Satan;) for if you believe, that there is a God; you must also believe him to be * 1.81 Omni∣present, that is, Every where at once: And how can it be?

Answ.

That there is a General † 1.82 Presence of God, nothing is more evident. Whither shall I flee from thy Presence, saith Da∣vid, Psal. 139. 7. Nothing is im∣possible with God; and therefore, that he is Essentially ‖ 1.83 Every where, is not Impossible: Ier. 23. 24. Can any hide himself in secret Places, that I should not see him, saith the Lord? Do not I fill Heaven and Earth, saith

the Lord. Prov. 15. 3. The Eyes of •…•…he Lord are in Every Place, beholding •…•…he Evil and the Good.

These with many others, do make •…•…od's Omnipresence and Omniscience ve∣•…•…y Conspicuous.

The Sixth and Last pretended Ground of Atheism is this.

This is not all (saith Satan:) for if •…•…ou believe, there is a God; you must al∣•…•…o believe him to be * 1.84 Omnipotent, (i. e.) One, who can do all things, •…•…ither with Means, without Means, or •…•…ontrary to Means, and against all Op∣•…•…osition what-so-ever: And do you think, there is any Existing so Almigh∣ty? Why is it then, that the Interest of God (which you call it) is so opposed in the World, as it is.

Answ.

To which the Soul may Answer: That God is ‖ 1.85 Almighty, I do firmly Believe; and that he can do Things either with Means, without, or con∣trary to Means, is a Verity, that 〈◊〉〈◊〉 do not at all question. And tha•…•… God's Interest in the World is often∣times opposed, is not, but that he ca•…•… Advance his own Interest witho•…•… Opposition; but he permits it to be opposed, that the Glory of his Omni∣potency and Wisdom, in effecting such and such things (notwithstanding Op∣position) may shine forth more Per∣spicuously. And thus I have give•…•… you a Sight of the Wiles of Satan, especially those that he makes use o•…•… in Tempting to Atheism; abusing 1. The Invisibility of God. 2. The Tri∣nity of Persons in One Diuine Essence, 3. Several of his Incommunicable At∣tributes.

SECT. V.

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

Temptation I.

One way that Satan hath to make •…•…oor Souls Secure, is by presenting God unto them, as a God only of Mercy. * 1.86 O! (saith the Devil) why •…•…rt thou so concern'd about thy Salva∣•…•…ion? Dost thou think, God that Made •…•…hee, will be so Cruel to Damn thee? •…•…nd He who Form'd thee, will not Save •…•…hee? Alas! God is more ready to Pardon, than to Punish! Mercy is his •…•…areling Attribute; but Judgement is his Strange Work! And thus Satan doth to make Souls Careless and Fearless; Careless of their Salvation, and Fearless of their Damnation.

Reply.

To Repel this Temptation, must be by considering, that as God is Mer∣ciful, so he is Just: Just in himself, and so will Punish all Sin; Merci∣ful in the Face of Christ, and so will Punish no Sin, he having in our stead born the Punishment: A Just God towards an hard-Hearted Sinner; a Merciful God towards an Humble Sinner. God is not all Mercy, and no Justice; nor all Justice, and no Mercy: Submit to him, his Mercy embraceth thee; Resist him, his Justice pursues thee. Do not the Devils themselves, and all the Howl∣ing Reprobates in Hell shew, that God is ‖ Just? Is not Hell and Sodom * 1.87 a Monument of God's Iustice? And are not all the Crosses, Losses, Sick∣nesses and Diseases that be in the World, Tokens of God's Displeasures? Besides, Doth not the pouring-out of his Wrath upon Iesus Christ, his dearly Beloved Son, shew, that our God is a Just Iudge? More-over, to

argue from Grace to Sin, from Love to Lust, from Mercy to Iniquity, from Immunity to Impiety, is the Dialect of Hell, and the Sophistry of the Prince of Darkness: To sin (I say) because Grace abounds, is the Devil's Logick; and who-so-ever useth such kind of Language, you may write, THIS SOUL IS LOST. In fine, The Apostle, Rom. 12. 1. and the Saints all a-long have made God's † 1.88 Mercy the greatest Motive to Re∣pentance.

Temptation II.

Another way that the Devil mak∣eth use of to make poor Souls Se∣cure, is by telling them; That all the World are Sinners, as well as them, and they may make as good a Shift as the rest. What if you do go to Hell? You shall not go * 1.89 alone; you shall have others with you.

Reply.

Here is Audacity and Absurdity: One would think, that the Devil should be ashamed to argue thus, considering what a Scholar he is in Logick, Philosophy and School-Divinity; and yet by Raciocination of this kind doth he prevail upon dark Souls. Such kind of Reason (if it may be called Reason) in effect is thus much:

Some have Cut their Throats, I must do it also; because in it I shall do no more, than what others have done before me. A great Multitude of People are resolv'd to run into the River of Thames, to see, how they can tread Water, and Dance upon it; therefore I must do the like, because with me I shall have Company; though in the Close, I shall lose my Life. I'le leave you to apply it.

Temptation III.

The next thing that Satan doth to make poor Souls secure, is by tel∣ling them, That Christ is a ‖ 1.90 Savi∣our; and what, though they do sin, Christ has Dy'd, and is Risen again for their Justification.

Reply.

It is true, Christ is a Saviour; but if He is not † 1.91 My Saviour (may the Soul say) what doth this argue for me? Christ hath Dyed; but if I cannot believe, his Death and Suffe∣rings will be of little Advantage unto me: He is Offered; but if I do not Receive Him, I shall not be Sav'd. There may be Vertue enough in a Plaister to Heal a Sore; but if it be not

Applyed, it will not Heal my Sore: So, there is Vertue enough in Christ to Wash and Cleanse; but if it be not Applyed to my Soul by * 1.92 Faith, it won't Wash or Cleanse me.

Temptation IV.

Surely (saith Satan) God loves thee, or else he would not Bless thee in thy Outward Estate; as in thy Corn, Chil∣dren, Calling and Friends.

Reply.

Seriously consider (O Soul!) that God's Love is Two-fold, Common and Special: God's ‖ 1.93 Common Love, I rec∣kon, is that which all partake of, viz. Good Men, and Bad Men. Now, for any to have a great Estate, and to Prosper therein, together with his Wife and Children, is that which is common to all, some only ex∣cepted. Now, it is not Common Fa∣vour, but Special Favour, that must save thee, and a Token or Evidence of it will Comfort thee: but this

thy * 1.94 Prosperity in the World is not; being that which is more ordinary to those who go to Hell, than such who go to Heaven: And therefore, let not the Children of God grudge and repine at the Wicked Man's Prosperity; because all the Wicked shall have Misery enough Hereafter, for the little present † 1.95 Pleasure, that they enjoy Here. They that have their Heaven Here, are in danger to lose it Here-after: God seldom gives his Children Heaven and Earth too. Nihil infelicius felicitate peccantium, saith St. Augustine; The Wicked Man's Felicity is great Infelicity. Doubtless hence it was, that David prayed: Deliver me from the Wicked, who have their Portion in this Life only, Psal. 17. 14.

Nothing is so great a Signe of God's Curse, as the Prosperity of the ‖ 1.96 Wick∣ed: The Lord will proportion Tor∣ment to all the Pleasure the Wick∣ed have had. Revel. 18. 7. How much

She hath lived Deliciously, so much Tor∣ment and Sorrow give Her.

That Story of the Roman, who was by the Court-Marshal Condem∣ned to Dye for breaking his Rank to steal a Bunch of Grapes, is preg∣nant to our purpose: For, as he was going to Execution, some of the Souldiers envyed him, that he had Grapes, and they had none; Saith he, Do you envy me for my Grapes? I must pay dear for them. So, Wicked Men shall pay dear for their great Grandieur, Dignities and Offices. How art thou fallen from Heaven, O Lucifer, Son of the Morning! Isa. 14. 12.

Temptation V.

The Thief on the Cross, (saith Sa∣tan) though a Sinner during his whole Life; yet Repenting, was saved: So, (saith Satan) if thou canst but Re∣pent or Reform an Hour before thou Diest, doubt not, but God will have Mercy on thee.

Reply.

It is true, the Thief Repenting and Believing in Christ, was saved at the very Last; But was not this * 1.97 Mi∣raculous? Did not Christ now upon a special Occasion, to shew the Ef∣fect of his Blood, the Power of his Passion, and to demonstrate unto the World his Deity, even now at his lowest Ebb of Humiliation, shew his Power in the Conversion of the Thief? Must this Extra-ordinary Ex∣ample now be propounded, as a Pre∣sident for ever, that was but once Miraculous, and Wrought upon spe∣cial Occasion? But further consi∣der,

First, It is not Impossible, but that this was the First Time of the Call of this poor Thief, that he never heard Christ's Sermon before, or had any Outward Call before this time: and so his Sins being of Ignorance, might excuse in part, as Paul speak∣eth of his; The Lord shewed Mercy, because I did them Ignorantly, 1 Tim.

1. 13. But now thou canst not plead this Ignorance, in-as-much as thou hast lived under the Gospel, and hast had an Outward Call by the Preaching of the same.

Secondly, This Example of the Pe∣nitent Thief, as it was Extraordinary, so we see it ‖ 1.98 Singular; the Scrip∣tures not leaving us one Exam∣ple more of the like. Now, Par∣ticular Examples are not to be urged for a General Practice, especially in so weighty a Thing, as the Salvation of the Soul is: If therefore Satan doth suggest unto thee of Repenting at thy own † 1.99 Pleasure, tell him from me; That it is a Thousand-fold more probable, that thou shalt Die, as thou hast lived, and so be Damned; ra∣ther than to have such a Singular Grace given thee, and Mercy shew'd at the last Hour.

Many more Temptations of Satan probably there are unto Security; but I shall add no more.

SECT. VI.

The Third thing that Satan Tempts unto, is, The Love of the World. Ah! (saith Satan) All these things (the * 1.100 Kingdoms of the World, and the Glory of them) will I give thee, if thou wilt fall down and Worship me. Here are fine and brave things, Grandeur and Gallantry; Pleasures, Pomp and Profit: Here are the Lusts of the Eye, the Flesh and Pride of Life. And thus Satan doth in making poor Souls fall in Love with the * 1.101 World.

Now, there are several Antidotes, that might be prescribed, to expel this Poison, which Satan would fain invenom poor Souls with. Consider the World in its Honour, Pleasures and Profits, and you shall find abun∣dance of Deceit in all these. 1. What is the Honour and Glory of this World, but fading and dying? Is it not a Gilded Misery? a secret Poy∣son? a hidden Plague? the Engineer of Deceit? Mollerus on Psal. 73. 20.

tells the World, ‖ 1.102 Honours and Dig∣nities are but as idle Dreams, Splen∣did Braveries, and Lucid Phantasies▪ St. Matthew calls the World's Glory 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Opinion: St. Luke calls •…•…∣grippa's Pomp, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Phantasie or Vain Shew: And St. Pa•…•… calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Mathematical Figure; which is a meer Notion, and nothing in Substance. How many have been blown to Hell, while they have fail∣ed with the Wind of Popular Ap∣plause? Doth the Honour of this World make a Man really the Bet∣ter? Surely no; but often the Worse: Is it not Magnum Nihil, a Great Nothing, and a Glorious Phan∣tasie? What is become of Proud Ha∣man and * 1.103 Pharaoh? And what will become of thy Honour, when thou art in the Grave, when Death makes its Approach towards thee? Will the Glory and Honour of this World stand thee instead at the Day of

Iudgement? Will not Heaven's Glory •…•…en transcend it? Wilt thou not •…•…hen be mad with thy self, to think, •…•…hat Heaven's Glory was once offered •…•…nto thee; but thou to chose the World's, refusest Heaven's?

Secondly, Consider this World in the Pleasures of it; And what are they? Be they Satisfying? No: And are they not ‖ 1.104 Killing? Yea. Some of the † 1.105 Philosophers did place Men's Hap∣piness in the Pleasures of this World; which are but the sad Transformati∣ons of Men into * 1.106 Bruits, sayes that Worthy Gentleman, Mr. Polhil. And yet, how many are there, that cannot refrain themselues from these ‖ Sensual Pleasures; but whose De∣light in them is Inordinate, singing the Epicurean's Divinity; Ede, bibe, lude, post mortem nulla voluptas; Let us Eat, Drink and be Merry; for to Morrow we shall Die? Carnal Man is for the Things of the Flesh, plea∣sing his Flesh, and loving that which is Fleshly: But consider (O vain Man, that pursues so hotly after the Plea∣sures

of this World) these three things; Death, † 1.107 Iudgement and •…•…ter∣nity. Let the Remembrance of Him that was Crucifyed, Crucify in thee all the Desire of Pleasures: Let the Remembrance of Hell-fire quench in thee all the Fire of Lust. Com∣pare the short Moment of Pleasure with Eternal Punishment. Pleasures do but Captivate our Hearts, that they cannot be free in the Love of God.

Thirdly, Consider this World in that which they call the Profits of it, and you may easily understand the * 1.108 Vanity of them. This Life is the Way to our Eternal Country: What then do much ‖ 1.109 Riches profit? They do rather burden the Traveller: Christ, the King of Heaven, is the Riches of God's Servants. The true Treasure must be within a Man, and not without him: That is the True Treasure, which thou canst carry a∣way with thee to the General Iudge∣ment; but all these outward Goods are taken from us in Death. Riches

do but take themselves Wings, and fly away: Nothing more uncertain, than they; Fading, Dying and Pe∣rishing they are: For their Transi∣toriness they may be compared un∣to a Shadow, a Ship, a Bird, an Ar∣row, a Post that passeth by. Com∣forts here below, are no † 1.110 Comforts; though supposed, and so eagerly pur∣sued after by Faithless Men and Wo∣men: Luther did solemnly protest, God shouldnot put him off with these things here Below. Things present may be Pleasing, but then they are not Permanent.

SECT. VII.

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

Reply.

But hereunto the Soul may Answer in this Form:

First, Thou may'st tell the Devil, That it is true, by having the Form of Godliness, thou may'st seem Ho∣ly, Pious and Religious among Men, in the Sight of Men; but not in the Sight of God. Thou may'st indeed deceive Men, but thou canst not ‖ 1.111 de∣ceive God: He is privy to all thy Treachery, though thou keeps it un∣der Lock and Key. Thy Heart he can read without a Commentary: Time will not be long, when God shall pull off thy Paint, unmask thee, and put thee in thy Proper Dress. Though thou goest among Men for an Eminent Saint; yet at the Day of Iudgement God shall show, what a Devil Incarnate thou art, what a Gild∣ed Hypocrite thou hast been.

SECT. VIII.

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

Reply.

Tell the Devil, That * 1.112 Presumption is not Faith; and that the Faith, which will enable thee to lay hold on Christ, will also enable thee to walk in Him: And though Faith Justifies us not, yet Works there must be to Justify our Faith.

SECT. IX.

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

First, He paints his Temptations with pleasing Colours, and Plausible Pretences: If Satan's Temptations

were to appear like themselves, the Heart of Man would not consent so soon, as many times it doth; but rather flee from the same. Hence therefore it is, that Satan, very fre∣quently Transforms himself into an Angel of Light, 2 Cor. 11. 14. The Devil knows very well, that unless he is Disguised, he cannot prevail, and have what he designes upon the Souls of Men and Women. Many Vices there are, that the Devil Tempts us unto; and this he doth by giving them † 1.113 pretty Names and Titles: As for Instance:

When he Tempts to Pride, he pre∣sents it to the Soul under the Name and Notion of Neatness and Comli∣ness. Covetousness he calls Good Hus∣bandry; Drunkenness, Good Fellowship; Riotness, Liberality; and Wantonness, a Trick of Youth.

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

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

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

He sometimes draws back, that the Christian by following him, and go∣ing out of the Trenches, may sud∣denly on the Plains be foyl'd.

Fourthly, He doth in his Temptati∣ons reserve still fresh On-sets, as oc∣casion

shall require. Satan (Com∣mander-like) hath more Assaults to bring on, as others do decay: When one Temptation is beat back, he can soon come on with another. There∣fore Soul, cry not Vici, Vici, when thou over-comest one Temptation or so; but let this Rule be observed by thee, scil.

When one ‖ 1.114 Temptation is over-come, expect another.

CHAP. V.

I Have treated of Satan's Subtilty, in Tempting unto a Sinful Li∣centiousness: I shall now consider it in his Tempting Believers unto a Sinful Despair. And Satan's Subtilty, as in the former, so in this, it shews it self in Two things. 1. In the Sea∣sons of Temptations. 2. In the Temp∣tations themselves.

SECT. I.

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

First, Satan Tempts to Despair, af∣ter great Manifestations of God's Fa∣vour and Love to the Soul. When God smiles and opens himself a little Familiarly unto us, we grow Wan∣ton; and thereupon God * 1.115 with-draws, we sink in our Faith, and Satan eyes us on to Despair, by making of us to conclude; That because God is with∣drawn, he will never come again. There is not a larger, and more preg∣nant Proof for this, than Peter. Had ever any a greater Testimony from Heaven, than Peter? Who making an Excellent Confession of his Faith, Matth. 16. 17. Christ immediately pronounceth him Blessed, puts a sin∣gular Honour upon him, and makes

him the † 1.116 Representative for all the Saints. Now without doubt, this Favour to Peter stirred up the En∣vious Spirit the sooner to Assail him. No marvel it was, that Satan did shew his Spite, even when and where Christ loved most dearly: Therefore, soon after we find the Devil at Peter's Elbow, making him his Instrument to Tempt Christ; who soon espyed his Cloven Foot, and therefore Re∣bukes Peter, with a Get thee behind me Satan.

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

Secondly, Satan Tempts to Despair at the Hour of Death; ‖ 1.117 and indeed, his Assaults are usually sharpest then: And the Reason why he is so busy with Christians when they come to Die, is, because he knows, his time

is then very short. As our Extre∣mity is God's Opportunity to help us; so likewise it is the Devil's Opportu∣nity, in what he can to destroy us. When Death approacheth, we are Weak, and our Strength beginning to decay, Satan thereupon furiously Assails us; yea, he doth reserve his firiest Darts, his deadliest Poyson and his sharpest Sting, till he meets us on our Death-Bed.

SECT. II.

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

SECT. III.

First, Satan Tempts to Despair, by making Sin * 1.118 very Great, and draw∣ing up a Black Charge against the Soul. Thy Sins (saith Satan) are ve∣ry many, and very great; nay, they are Infinite, for as much as they have been against an Infinite God: Thou knowest very well, that thy Sins are of no Ordinary Dye, and that the Wages of the least Sin is Death.———∣Sin Indefinitely, whether great or small: And therefore how canst thou (saith Satan) expect Mercy, who art a Sinner? Mercy from God, whom thou hast offended and provoked to Wrath? Surely, if ever any shall be Damn'd, thou shalt: Thou especially, because thou hast been more than an Ordinary Sin∣ner.

Remedy.

Truly, when Satan doth Assail us in this kind, I know no other way to Foil him, than by Answering him

as the Sick Man; who, when he was Dying, the Devil appeared, and shew'd him a Parchment, that was very long, wherein was written on every side the Sins of the poor Sick Man. Seest thou? Behold thy Vertues, (saith Satan!) Unto which he Re∣plyed. It's true Satan; but thou hast not s•…•…t down all: for thou should'st have added; The Blood of Iesus † 1.119 Christ Cleanseth us from all Sins.

When Satan tells thee of thy Sins, do thou tell him of Christ's ‖ 1.120 Blood; whose Blood is of a deeper Purple, than thy Sins: There is as much Vertue in the Blood of Christ, as there can be Venom in thy Sins. Tell the Devil, (O poor Soul!) That though thy Sins have been a∣gainst

an Infinite God, yet there is In∣finite Mercy to Answer thy Sins: God can easily drown and swallow up all thy Sins in the Ocean of his Mercy. When the Tempter Magnifies thy Sins, do thou then Magnify thy * 1.121 Sa∣viour and Physician. That I am a Sinner, it is true; but who else doth Christ Save? That I am Ungodly, it is true; but who else doth God Justify? Pore not so much upon thy Sins, as quite to forget thy Sa∣viour. The Devil tells thee of thy Disease, do thou tell him of thy Re∣medy: Thou art Miserable, by rea∣son of Sin; but thou may'st be Hap∣py and Restored again, by the Grace of God. There is no Misery on this side of Hell and the Grave, but God (out of his Infinite Free Grace) hath appointed some Means proper for the same; viz. Hearing, and Reading the Word for the Unconverted; Prayer, and Receiving of the Sacrament for the Weak in Gifts and † 1.122 Graces; and Christ unto all in general, who will Receive Him by Faith, Mat. 11. 28. Let thy Sins be never so great, Con∣fess

them but Humbly and Brokenly, and thou shalt find Mercy. David u∣sed the Aggravations of his Sins, as an Argument with God to Pardon them: Pardon my Sins, because they are very great.

SECT. IV.

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

Remedy.

The only way to give Satan the Fall in this Respect, is by Answer∣ing him in this wise: God may Chide bitterly, Look sowerly, and Strike heavily even when and where he Loves most dearly. And more∣over; That God is not so ‖ 1.123 Angry, but while thy Soul is on this side of

Eternity, thou may'st Pacify him, by what he hath appointed, as the Means, whereby those, who have sin'd against him, may now be Re∣conciled unto him; viz. The Suffe∣rings of the Lord Iesus, which have satisfied Divine Iustice to the full. God is Love, and he writes not Injuries in Marble.

SECT. V.

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

Remedy.

The only way to invalidate Satan's Arguings in this Respect, is by con∣sidering, that he hath no Skill in the Black Book of Reprobation. Neither Good nor Evil Angels can look into the Book of God's Decrees: There∣fore

thou canst not; for thou needst not: Hast thou not the Book of thy Heart? look into it, and see what is Written therein. He that finds the Bible Copied out into his Heart, his Nature Transform'd, the Byass of his Will turned, the Signature and Engravings of the HolyGhost upon him, looks not like a Reprobate. When you see the Fruits of the Earth spring up, you conclude, the Sun has been there. 'Tis hard to climb up into * 1.124 Election; but if we find the Fruits of Holiness springing up in our Hearts, we may conclude, the Sun of Righteo•…•…sness hath Risen there. By our Sanctifi∣cation (saith one) we must Calcu∣late our Election. The Infa•…•…lible Signes of Election (in my Opinion) should satisfy any one, touching his Election: Why now? Hast thou not the Saving Graces of † 1.125 Faith, Love and Repentance? What are these, but the Infallible Signes of Electi∣on?

Being not unsensible of the Intri∣cacy, which attends this Subject of ‖ 1.126 Election, and how the Devil puzzles many poor Souls by some Nice Questions resulting there-from. Some∣thing already I have said of it: But I do find much thereof for Substance, Elegantly treated by the Elegant Cul∣verwel in his White-Stone; the Read∣ing of which did exceedingly re∣fresh my Soul; and therefore ho∣ping, that it may have the like Effect upon thee, I shall here insert it; knowing, that I cannot mend it my self, what-ever others may be able to do. The Lines are these:

That Astrologer (sayes he) was deservedly Laught at, that was so in∣tensly gazing upon the Stars, so admi∣ring their Twinkling Beauties, as that unawares he tumbled into the Water; where-as before, if he had been but pleased to look so low as the Water, he might have seen the Stars there represented in that Crystal-Glass. Such as will needs be prying into Stars, that will Ascend up into Heaven, and gaze upon * 1.127 Ele∣ction; they do but dazle thine Eyes,

and sometimes by this are over-whelm'd in the Depths of Satan: where-as they might easily see the Stars in the Water; they might see Election in Sanctifica∣tion. Now, † 1.128 Vocation does plainly and easily appear by that great and eminent Alteration, which it brings along with it. It is a powerful Call; 'tis an aud∣ible and quick'ning Voice; the Voice of the First Trumpet, that awakens Men out of the Graves, and makes them Happy, by having their Part in the First Resurrection; great and sudden Alte∣rations, they are very Discernable.

Now, here's a most notorious and signal Change made; Old things are past away, and all things are become New: Here's a Change from Death to Life, from Darkness to Light; and what more Discernable than this? A Living Man may know, that he is Alive, and that without any further Proof or Demonstration, what-ever the Scepticks Old or New would perswade us to the contrary. Will you not allow a Man to be certain, that he Lives, till a Iury of Life and Death hath past upon him?

Could not the Blind Man in the Gos∣pel (think you) perceive, when his Eyes were opened? Could he not easily tell, that now he could see, and discern Variety of Objects? or must he only conjecture, that he sees, and guess at a Sun-Beam? Must he still at Noon-day go groping in Uncertainties? And is there not an easie and sure Difference between those thick Veils and Shadows of the Night, between those Dark and AEthiopick Looks, and the Virgin-Blushes of the Morning; those Beauti∣ful Eye-lids of the Day? The Smilings

and Flow'rings out of Light, much more the Advancement of Light to its Zenith and Noon-day-Glory? And why then cannot an Intellectual Eye discern as well, that now it sees? that now it looks upon God with an Eye of Love, with an Eye of Faith, with an Eye of Con∣fidence? and that now God looks upon him with an Eye of Tenderness and Compassion, with an Eye of Grace and Favour, with an Eye of Delight and Approbation? Who but an Anaxagoras will go about to perswade a Man, to dis∣believe his Eyes? And if a Corporal Eye deserve such Credit, why may not a Spiritual Eye then expect as much? Say not then in thine Heart, Who shall Ascend into Heaven, to bring down Assurance from Above? Who shall Un∣clasp the Book of Life, that is Sealed, and turn thee to thy Name? or who shall bring thee a Certificate, that it is Written there? Behold, it is nigh thee, even in thine Heart: The Work of Grace there the Law Written on the Tables of thine Heart, by the Finger of the Spirit, is the Exemplification and Counterpane of that Decree. The

safest Way, the best Way, the only Way to make sure of Election, is first to make sure of thy Vocation.

SECT. VI.

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

Remedy.

The only way to stop Satan's Mouth in this Respect, is by Assenting thus far: That I am Unworthy, it is true; and that I do not † 1.129 deserve a Crumb of Bread, or Drop of Water, it is a∣like true: And yet I do not erre, if I say;

I am Unworthy, and yet Worthy: I deserve Nothing, and yet Merit what I Have.

Unworthy, and yet Worthy, (like the Spouse in the Canticles) Black, and yet Comely; Black in Her Self, and yet Comely in Her Beloved.

SECT. VII.

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

Remedy.

What of all that? (may the Soul Reply;) A little Faith is ‖ Faith, as * 1.130 a Sparkle of Fire is Fire. Faith, though weak, yet it will Entitle us unto Christ. A Child's Hand can receive a Pearl, as well as the Hand of a Gyant: Out of this little Grain of Mustard-Seed Heaven will grow. In this Smoking Flax there's a Di∣vine Spark: Though the Smoke of

Doubts and Temptations muffle it up in Obscurity, it will break out at last into Flames of Love and Ioy. Our Imperfect Faith will entitle us unto a Perfect Righteousness.

SECT. VIII.

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

SECT. IX.

Seventhly, Satan Tempts to Despair, by causing the Soul to think much on the Sharpness of Death. Thou Gloriest now, (saith Satan) but ere long thy Condition shall be changed; Thou Rejoycest, but yet know, that still thou art a * 1.131 Dying Creature. It is not thy Faith, Love and Hope, that can shroud thee from Death, which is the King of Terrors: That Universal

Monarch, which hath made even the Strongest and Stoutest to stoop unto him.

Remedy.

What though Death (may the Believing Soul say) is stiled The King of Terrors? yet if I am a ‖ 1.132 Child of God, it can do me no hurt. 'Tis an Enemy (I know) to the Mortal Part; but a Friend to the Spiritual.

The Bee by Stinging looseth its Sting; so Death, while it Stung Christ on the Cross, hath quite lost its * 1.133 Sting to a Believer. Death is the Gate of Life: It puts off our Rags, and gives us Change of Rayment. All the Hurt it can do us, is to put us in∣to a better Condition. The Devil therefore is a Liar, in saying, That it is not our Faith, Love and Hope, that will Exempt us from Death:

Whereas we know well enough, that though we shall not be freed from Death; yet by having Faith in Ie∣sus Christ, we shall be freed from that which renders Death so Formi∣dable, viz. its Sting. Death's Pale Face looks Ruddy in the Blood of Sprinkling: Death will free us from all Corporal and Spiritual † 1.134 Maladies: It is our Best and Last Physician: It will Cure the Aching Head, and the Unbelieving Heart. Sin was the Mid-wife, that brought Death into the World; and Death shall be the Grave to Bury * 1.135 Sin. Why then should we be unwilling to Die, see∣ing Death gives us a Receipt of Ease from ‖ 1.136 Infirmities and Weaknesses, from all Aches and Pains, Griefs and Grip∣ings, Distempers and Diseases both of Body and Soul. Here Sin will keep House, whether we will or no: E∣vil Thoughts are continually arising out of our Hearts, as Sparks out of a Furnace. When we would Pray, the Heart is as a Viol out of Tune: When we would like a Bird flie up to Heaven upon the Wing of Me∣ditation,

our Corruption (like a String tied to the Leg) pulls us down again: But after † 1.137 Death we shall be Proud no more, grieve the Spirit no more. Come hither there∣fore, (Oh ye Trembling Souls!) who through the Fears of Death have all your Life-time been subject to Bondage; Set your Feet upon the Neck of this King of Terrors: As∣sume that Triumphant Challenge of the Apostle; Oh Death! where is thy Sting? Oh Grave! where is thy * 1.138 Vi∣ctory? 1 Cor. 15. 25. The Glimme∣ring Presence of God with a Believer here below may Conquer the Fear of Death: But how much more (me∣thinks) should the Consideration of the full Enjoyment of him after Death? Faith gives us a Propriety in Heaven, and Death gives us a Pos∣session in Heaven. Death is only a Dirty Lane, (saith one) through which the Saint passeth to a King∣dom, to a great Kingdom, to a glorious Kingdom, to a quiet King∣dom, to an unshaken Kingdom, to a durable Kingdom, to a lasting

Kingdom; yea, to an Everlasting Kingdom. Death is a dark, short Way, through which the Saints pass to the Marriage-Supper of the Lamb.

Ever with the Lord: (saith an E∣minent * 1.139 Divine) This puts Lillies and Roses into the Gastly Face of Death, and makes the King of Terrors to out∣shine Solomon in all his Glory.

[A few Lines that Comforted me once in the same Case, I will adven∣ture here to Transcribe out of that Little, Useful * 1.140 Treatise of Reverend Mr. Wadsworth, my Spiritual Father, viz.]

Oh! when Death draws near, do not startle: Cry not out, as one undone; as if when thou Di∣est, thou must needs totally Pe∣rish: But rather then lift up thy Head, and Triumphantly proclaim to the Standers by; Now doth the Day, the Hour, the Moment of thy Redemption draw nigh!

Now art thou drawing near thy Home: Heaven is within Sight,

and its Melody almost within Hear∣ing. Thy Lord hath the Curtain in his Hand ready to draw it, to shew thee all that Glory, that hi∣therto he hath been but telling thee of; and give thee a Possessi∣on of all that, which hitherto thou hast enjoyed only in Hopes and Title. What dost thou fear, and shrug and tremble at, my Soul? Thou peevish froward Creature! Shall thy Father tell thee, thou must go Sleep, and lay his Com∣mands upon thee, to lie down in Peace? Shall thy dear Lord and Saviour stand by, perswading thee so to do; and by the Sweet and Glorious Promises of Eternal Life, and Living with him in the Hea∣vens, allure thee quietly to obey thy Father and Himself, to go to Rest? Shall he sing thee a Lullaby of his own falling Asleep, and his entring Paradise, that Day he Died with the Soul of his Converted Prodigal; and of his Rising again in Body the Third Day, being a cer∣tain Pledge of the Resurrection of

thine hereafter; and all this while gently rock thee in his tender Arms? Shall his Angels stand waiting, to convey thy departed Soul home with Songs of Try∣umph? And shall nothing of all this abate thy Fears, silence thy Complaints, and bring thee to a Chearful Submission? Art thou still amazed, and so affrighted, as if so Gracious a Father, and so Tender-hearted a Redeemer were but commanding thee to thy Hurt, and treacherously alluring thee to thy Undoing; as if he were a∣bout to Butcher thee, and make thy Bed and Chamber the Sharn∣bles? O wretched Unthankful Soul! either mend this Behaviour, or I will doubt, whether thou e∣ver hadst any Saving Knowledge of God or Iesus Christ: For how canst thou be said either to know or love them, when thou darest not trust them? Fear not then, my Soul; but boldly throw thy self into his Arms, who will cer∣tainly keep that safe, which thou committest unto him.

I cannot omit also two or three Pregnant Lines, which you may find in a † 1.141 Treatise of Famous Dre∣•…•…incourt, that French Protestant Di∣vine.

There are certain Pictures with two Faces; the one Represents most ugly Features, and the other, Beautiful and Pleasant things. This is the True Emblem of Death; for it may be Painted with a fear∣ful Face, a Lean Body and Iron Hands, that snatch from us our Goods and our Honours; and that divide our Persons, dragging our Bodies into a loathsom Sepulchre: If we look upon Death in this man∣ner, we can do nothing less, but Tremble and Fear. But on the o∣ther Hand, we may look upon it as a Powerful Deliverer, that un∣looseth all our Fetters, breaks our Chains to pieces, lifts up our Souls to the highest Glory and Happi∣ness: And if we consider this, there is nothing more Lovely than Death, and nothing more to be de∣sired.

CHAP. VI.

THus far touching Satan's Sub∣tilty: I shall now speak a lit∣tle touching Satan's Malice. As he is a Subtil Spirit, so he is a Malicious, Envious Spirit. The several Names that Satan hath, do declare, how ma∣liciously he is affected towards the Children of Men. 1. Satan; because he Mortally hates Men. 2. Devil; because he Slanderously accuseth them to God and Man, Iob 1. •…•…1. and 2. 5. Rev. 12. 8, 9, 10. 3. The Old Serpent, for his Subtil Temptations. 4. The Great Dragon, for his Destroy∣ing of many, Rev. 12. 8, 9.

Further-more; The Malice of Sa∣tan appears by those Evil Offices, which he performeth in Common a∣gainst the Godly, and the Wicked: And they are either such, as respect the Body, and the things belonging thereunto; or such, as respect the ‖ 1.142 Soul.

SECT. I.

Now, the Devil many times for Man's Sin is permitted First, To •…•…urt the Creature, that should serve •…•…or our Comfort, as the Air, Sea, •…•…rees, &c. Rev. 7. 1, 3. Secondly, To •…•…buse the * 1.143 Bodies both of Men and •…•…easts, for the effecting of his wick∣•…•…d Purposes. Thirdly, to delude the •…•…enses, making Men to believe things •…•…o be such, as they are not; as he •…•…id by Iannes and Iambres in Egypt, •…•…nd by the Witch of Endor. Fourthly, To Inflict Sickness and Evils upon the Bodies of Men, and to Torment and Pain them; as in Iob, and the Egyp∣•…•…ians. Fifthly, To strike some Dumb. Sixthly, To Enter-into, and really to Possess the Bodies of Men, using them •…•…n most fearful sort, as Matth. 8. 16. and 12. 28. Seventhly, To Inflict Death upon the Bodies both of Men and Beasts.

SECT. II.

The Devil many times for Man's Sin is permitted to hurt the † 1.144 Soul: First, By depriving some of the Use of their Reason by Frensie and Mad∣ness. Secondly, By troubling and tor∣menting some with Grief and Vexa∣tion of Soul. Thirdly, By Abusing some with Passions and Melancholy Fits, as Saul, 1 Sam. 16. 14. Fourth∣ly, By Seducing others, 1 King 22. 21, 22. 2 Cor. 4. 4. Fifthly, By ma∣nifold and fearful Temptations to Si•…•… and Wickedness. Sixthly, By Pre∣vailing in such Temptations. Seventh∣ly, By Accusing before God those, with whom they have so prevailed. Eight∣ly, By Hind'ring Men from doing Good things.

CHAP. VII.

IN the Third place, Satan is a ‖ 1.145 Po∣tent Enemy; which appears from 1. His Names. 2. His Nature. 3. His Number. 4. His Order and Unity. 5. The Mighty Works that are Attri∣buted to him.

SECT. I.

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

SECT. II.

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

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

Secondly, The Spirituality of their Nature. The Weakness of Man is from his Flesh: His Soul made for great Enterprizes, but weighed down with a Lump of Flesh, is forced to

Row with a Strength suitable to its weak Partner: But now, the Devils being Angels, have no such Incum∣brances; no Fumes from a Fleshly Part to cloud their Understanding, which is Clear and Piercing; no Clog at their Heel to retard their Motion, which for Swiftness is set out by the Wind, and Flame of Fire: Yea, being Spiritual, they cannot be Resisted with Carnal Force; Fire and Sword hurt not them. The An∣gel which appear'd to Manoah, went up in the Fire that consumed the Sa∣crifice; though such hath been the Dotage, and is at this Day of Su∣perstitious Ones, that they think to Charm the Devil with their Carnal Exorcisms. Hence the Romish Reliques, Cross, Holy-Water; yea, and among the Iews themselves in Corrupter Times, who thought by their Phi∣lacteries and Circumcision to scare a∣way the Devil; which made some of them Expound that Cant. 3. 8. of Circumcision: Every Man hath his Sword on his Thigh, because of Fear in the Night.

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

SECT. III.

Thirdly, The Number of Devils adds to their Power. What Lighter than the Sand? yet Number makes it Weighty. What Creature less than Lice? yet what Plague greater to the Egyptians? How Formidable then Devils be, who are both for Nature so Mighty, and for * 1.146 Number such a Multitude? There are Devils enough to Beleague the whole Earth: Not a Place under Heaven, where Satan hath not his Troops; Not a Person, without some of these Cursed Spirits haunting and watching him where-ever he goes: Yea, for some special Service he can send a Legion, to keep Garrison in one Single Per∣son, as Mark 5. And if so many can be spared to attend One, to what a Number would the Muster-Role of Satan's whole Army amount, if known? And now tell me, If we are not like to find our March diffi∣cult to Heaven, (if ever we mean to go thither) that are to pass through

the very Quarters of this Multitude, who are scattered over the Face of the Earth? When Armies are Dis∣banded, and the Roads full of De∣bauch't Souldiers, wandring up and down, it's dangerous Travelling; we hear then of Murders and Robberies from all Quarters. These Powers of Hell are that Party of Angels, who for their Mutiny and Disobedience were cashier'd Heaven, and thrust out of that Glorious Host; and ever since they have straggled here Be∣low, endeavouring to do Mischief to the Children of Men, especially them that Travel in Heaven-Road.

SECT. IV.

Fourthly, Their Unity and Order makes their Number Formidable. We cannot say, there is Love a∣mong them, that Heavenly Fire can∣not live in a Devil's Bosom; yet there is Unity and Order as to this: They are all agreed in their Design against God and Man: So their Uni∣ty and Consent is knit together by

the Ligaments not of Love, but of Hatred and Policy; Hatred against God and his Children, which they are filled with; and Policy, which tells them, That if they agree not in their Design, their Kingdom can∣not stand. And how true they are to this their Wicked Brother-hood, our Saviour gives a fair Testimony, when he saith; Satan Fights not a∣gainst Satan. Did you ever hear of any Mutiny in the Devil's Army? or, That any of these Apostate An∣gels did freely yield up one Soul to Christ? They are many, and yet but one Spirit of Wickedness in them all. My Name, said the Devils, (not Our Name) is Legion.

SECT. V.

Fifthly, The Mighty Works that are Attributed to these Evil Spirits in Scripture, declare their Power; and these either respect the Elementary, Sen∣sible or Intellectual Part of the World. The Elementary: What dreadful Effects this Prince of the Power of the Air is

able to produce on that, see in the Word: He cannot indeed make the least Breath of Air, Drop of Water, or Spark of Fire; but he can, if let loose (as Reverend Mr. Caryl saith on Iob 1.) go to God's Store-House, and make use of these in such sort, as no Man can stand before him: He can hurle the Sea into such a ‖ 1.147 Commotion, that the Depths shall Boyl like a Pot, and disturb the Air into Storms and Tempests, as if Hea∣ven and Earth would meet. Iob's Children were Buried in the Ruins of their House by a Puff of his Mouth; yea, he can go to God's Ma∣gazine, (as the same Author saith) and Let off the Great Ordinance of Heaven; causing such dreadful Thun∣der and Lightning, as shall not only Affright, but do real Execution, and that in a more dreadful Way, than in the Ordinary Course of Nature. If Man's Art can so sublimate Nature, as we see in the Invention of Powder, that hath such a strange Force; much more able is he to draw forth its Power. Again, Over the Sensitive

World his Power is Great; not only the Beasts, as in the Herd of Swine, hurried by him into the Deep; but over the Bodies of Men also, as in Iob; whose sore Biles were not the Breakings-out of a Distempered Na∣ture, but the Print of Satan's Fangs on his Flesh; doing that suddenly, which in Nature would have requi∣red more time to Gather and Ri∣pen.

CHAP. VIII.

COntaining the Second Deducti∣on.

SECT. I.

If it be so, That such who are most Eminent and Renowned, may Fall; * 1.148

then this consequently follows: Let him that Standeth, take heed lest he Falls. This is the same Exhortation, that the Apostle makes use of in 1 Cor. 10. 12.

Oh Christians! Consider, though now you are in your Beauty, Vi∣gour and Strength; yet a Time may come, wherein your Strength may be over-Match'd, and Satan may be too Hard for you. † 1.149 Peter was Con∣fident, that he should keep close to his Master, in the Face of all Diffi∣culties whatsoever; but Satan was too hard for him. Peter presumed upon his own Strength. 'Tis Just with God, that he who trusts to Him∣self, should be left to himself: Self-Iealousie is very good. Man is a Proud piece of Flesh: He is apt to be highly opinionated of himself. That which is my aim at this time, is, That Christians would deny all Super∣cilious Thoughts of themselves; and not as Peter, who denyed Christ for want of denying Himself: Not as * 1.150 Pendleton, who was Confident of himself, and said:

This Fat of mine shall melt in the Fire for Christ.

But instead of that, his Courage melted.

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

Porphyry, Iulian, Cardinal Pool, Gardi∣ner, Iudas.

Nay, some Saints, through God's with-drawing the Influence of his Spirit, have for a time Relapsed: As Cranmer, and Origen, whose Heart fainted in the Seventh Persecution, and he Offered Incense to the Idol. Who, that knows the Fierceness of a Try∣al, or the Falseness of his Heart, will not Fear? The † 1.151 Trembling Reed oft stands, when the Confident Ce∣dar falls.

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

SECT. II.

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

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

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

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

How is it with thee now (O Chri∣stian) in thy present Course? Art thou Converted, and Born again? Doest thou Walk with God? Doest thou Live with God? Suppose an hour of Temptation should come, How dost thou think, thou couldst endure it? Suppose, that now thou wast to ‖ 1.152 Burn at a Stake, and the Fire was kindled before thee, Would'st thou embrace it, rather than Deny

Christ? Put, I beseech thee, such Practical Questions, and Soul-search∣ing Queries as these are, to thy self; and as thou findest thy Heart to Echo there-unto, accordingly thou may'st judge, how it would be with thee in a time of Tryal. What? am I now in my Graces, and my Obe∣dience? Do I Love Christ, Believe in Christ, and Abide in Him? Is my O∣bedience also Sincere, Impartial, E∣vangelical, Universal and Perpetual? By thy Active Obedience, guess (O Christian) what thy Passive may be.

Enter therefore (O my Soul) into thy Closet, and there Rip up thy Self; Dissect and Anatomize thy En∣trails: It is good to Try thy Self now, because (as afore-said) thou may'st guess a little thereby, how thou wouldst endure an Hour of Temptation, should it come. Besides, it may * 1.153 Prevent God's Trying of thee: Would we but † 1.154 Try our selves in Secret, God would forbear Trying of so much as he doth: But know, If thou wilt not Try thy Self alone,

by the Sun-Light of God's Word, thou shalt be Tryed by the Candle-Light, the Fire-Light of his Dreadful Works. The Flail of Tribulation will discover the Chaff from the Wheat; and the Fire of Affliction, the Dross from the Gold. How doest thou think to Welcome a Prison, Kiss a Stake, Smile at Torments, Look a Vio∣lent Death in the Face, with Colour in thy Cheeks, and Courage in thy Heart? How doe'st thou think to endure such a Fiery Tryal, that never did'st Try thy Self afore∣hand?

SECT. III.

Secondly, The only way to Stand in Tryal, is to Expect them: This is one Chief Expedient. No Man what∣so-ever, how Good, Just, Pious, Wise so-ever, can by any Means expect to be exempt from one kind of Trouble or other, at one Time or another, in one Measure or another; and therefore, why dost thou promise to thy self Safety and Security? If thou

art a Christian, thou must be Tryed: Christ thy Captain was Tryed, al∣though there was not any Fuel at all in him, to invite Satan's Tempta∣tions. This Life is a Ring of ‖ 1.155 Mi∣sery; We only Change our Troubles, not Finish them. Man's Life and Misery are Twins: We may as well separate Weight from Lead, as † 1.156 Trouble from a Man's Life. We came in∣the World with a Cry, and we go out with a Groan: And who will not say, but these are Tryals; and Man is Born unto them, even as the Sparks fly upward: And therefore, if here is not Grounds to expect them, I know nothing at all. Now, he that expecteth Trials, will doubtless pre∣pare for them: What Man that is subject to sudden Qualms, but will have some Comfortable Waters to take, when-so-ever they come again. You are Wise, and know how to Apply it.

SECT. IV.

Thirdly, Trust not thy Self against such a Time. This is Self-Confidence; and you know, that was the Undoing of Peter, and others, that I have already instanc'd: Believe thy own Weak∣ness. The Vine being weak, Twists about the Elm to support it: A good Christian being Conscious of his own Imbecillity, Twists by Faith about Christ. Alwayes when a Trial comes, go out of Self to * 1.157 Christ, or else thou Fallest.

SECT. V.

Fourthly, Wean thy Self from the Love of the World, and Converse with things Above. Let thy Thoughts, Hopes and Desires Ascend up to Heaven. Many are Foil'd by Satan, through setting too great an Estimate upon the World; the greatest Engine that the Devil hath, whereby to En∣chant and Ensnare poor silly Souls. Who more free from Temptation

than such, that set lightly by the Things of this Life: But alwayes ob∣serve, such that Love the † 1.158 World In∣ordinately, and are plung'd in the Business thereof, are seldom or never freed from a Temptation.

SECT. VI.

* 1.159 Fifthly, Give thy self to Prayer: Prayer sets God at Work. And one of the greatest Preparatives for Try∣als, we have: When Christ Prayed, he met Iudas. This is the Complea∣tion of all that I have said before: PRAY. Lead me not into Temptation, * 1.160 but Deliver me from Evil.

And for this thing I besought the Lord Thrice.

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

CHAP. IX.

COntaining the Third, Fourth, Fifth, Sixth and Seventh De∣duction.

SECT. I.

If it be so, That such, who are Emi∣nent, may Relapse; then let us not * 1.161 Censure all that have Relaps'd, and been Guilty of Miscarriages. Emi∣nent Christians have been over-taken with a Fault; and therefore be Ten∣der in your Judging; and not be as some, who are Censorious and Rash, mis-judging the Cases of such, that have been over-come by a Temptati∣on. The Tempted are to be Suc∣coured, much less Censured: Sure∣ly, such have not Learnt Christ, who have not learnt this. So that there is great Cause of Lamentation, when we consider, what little Commiseration is shew'd unto the Tempted, even by them that pretend very much unto Religi∣on.

Ah! It grieves me exceedingly, I can truly say; because I see not that Sympathy in the Professors of this Age, as there ought to be. What Cen∣sures and Reproofs do we abound with, (to our Shame be it spoken?) We should consider our Selves, as of the Body, and such that may be Tempted. Gal. 6. v. 1.

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

I am verily perswaded, that scarce any Age hath afforded less of Souls, that understand the Doctrine of Temp∣tation, than this: And therefore it is, that a Loving Charitable, Sym∣pathizing and Gaining Carriage is no more manifested unto such, that are attended with Temptations. Thou that Censurest those that are Temp∣ted, may'st as well Censure our Sa∣viour himself; for he was Tempted. * 1.162 Thou hast more Reason (O Man) to be Jealous of thy Self, that hast not been Tempted; than others, that

have been Tempted. More-over, none are able to Speak a Word in Sea∣son unto such that are Tempted, than those who have been in like∣manner Exercised.

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

SECT. II.

If it be so, That the Confident Cedar may Fall, such who are Emi∣nent * 1.163 in Christianity, may be subject to Lapses; then let not Christians themselves, as well as others, think Evil of themselves, because they may sometimes Halt, and have a Fall. How many Christians have I heard concluding Evil from their Tempta∣tions; as if no such Promise as this was in the Bible? viz.

‖ 1.164 All things shall work together for Good, for them that love God.

All Things; that is, the Best Things, and the Worse Things: Good Things, and Evil Things certainly are inclu∣ded in All Things; and if Evil Things as well as Good Things, then surely Temptation: And if so, Why then do some say, as I have heard; I am not a Child of God, because I am † 1.165 Temp∣ted: Rather from thence conclude, That thou art a Child of God. They are Bastards, and not Sons, that have not been Tempted more or less. God had one Son without Sin, but no Son without Stripes: Christ the Cor∣ner-Stone was Tried; the rest of the Stones in the Heavenly Building must also be Tried. Why murmurest thou because of thy Temptations, thinking amiss of thy self because of them; when-as thou can'st not be a Refined Christian, before thou passest through this Furnace? Since then it is so, content thy self; believing, that unless God had intended Good to thee, thou shouldst not have been Tempted, as thou hast been: and

say; Take (O Lord) the Trial of thy own Grace, bestowed upon thy Unworthy Servant.

SECT. III.

If it be so, That Satan may Foil E∣minent * 1.166 Christians; then learn, whence it is, that Satan is a Proud Spirit: Pride indeed he had, before ever he Foil'd our First Parents, and our Selves; for * 1.167 Pride it was, that made him a Devil: Yet doubtless, this adds much to his Pride, That he some∣times by Permission doth over-throw many of our Brave Christians. Satan did much Rejoyce, when he had gotten Advantage of Peter, One so Eminent in the Church of Christ. Oh! therefore Believers, beware of Satan's Devices; because if thou Fal∣lest, he will Triumph.

SECT. IV.

If this be so; then we may hence learn, That if Eminent Believers do * 1.168 Over come Satan, it is not in and by

their own Strength: But when they are Foil'd, it is, because they went against him in their own Strength. Of our selves we can do nothing; it is God in † 1.169 Christ, that must do all for us. If we Fight alone with the Go∣liah of Hell, we are sure to be van∣quished. Separate the Soul from the Body, and it is incapable of Action or Service: And so, take God from the Soul, and it will be incapable of Wrestling with such a Mighty Spi∣rit, as the Devil is. Let Believers be like the Vine, that being weak, twists about the Elm to support it: Being Conscious of our own Imbecillity, we should twist by Faith about Christ, 2 Cor. 12. 9.

And in Him we are more than ‖ 1.170 Con∣querours

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

Sampson's Strength lay in his Hair, Ours lies in our Head Christ. Iesus Christ hath laid his Feet upon the Neck of that Old Serpent; and will enable you so to do, if you will trust in him, and accept of him as

the Captain of your Salvation. If Christ Iesus doth but bring in his Auxiliary Forces, Satan shall then be trodden down.

SECT. V.

If this be so; then from hence we * 1.171 may learn, What a mighty Power of God that Power is, which is con∣cern'd in the Preservation of a Be∣liever.

What a Mighty Power of God is concern'd in our Preservation, as we are Creatures? more, as we are Chri∣stians. Consider Man, as he is a Crea∣ture, and we may stand amaz'd at the exceeding Great Power of God in his Preservation! What a Tender thing is Man, when he is in the Womb of his Mother? and how subject is he to Mis-carrying, even while he is there? And what Expectation is there of his Coming forth into the World, mingled with Hopes and Fears, lest he should become Abor∣tive? And Lo! God in time brings him forth; and a Perfect Man he is,

as to the Limbs and Lineaments of his Body; notwithstanding the Perils and Dangers, that encompassed him about, when he was but an Embryo in the Womb.

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

But further Consider him, as a Christian; and so you may have a greater Prospect of the Admirable * 1.172 Power of God. A Soul is no sooner New-Born, but immediately Trials, Agonies and Conflicts do come in up∣on him, as a great Tempestuous Sea. The first Cry (sayes one) of the New-Born Infant Allarums all the De∣vils of Hell. The Devil and the World set themselves in Battle-Array against the Children of God: And one would think it impossible, for one to become a Christian: Nay in∣deed,

all things considered, and it is a Miracle to be a New-Creature.

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

CHAP. X.

COntaining the Eighth and Last De∣duction.

SECT. I.

If this be so; then hence I infer * 1.173 the Reason, Why many of God's own Children walk with sad Countenan∣ces, hanging down their Heads like so many Bull-Rushes? 'Tis because the Devil many times Bruises them by

Falls, and breaks their Bones; inso∣much that they can have no Rest at all. We should be in a perpetual Shine, were it not for Showers of Rain ever and anon falling from the Eyes, by reason of Cruel Buffetings from Satan. Here we are troubled with a Vigilant, Subtil Adversary, that breaks our Peace, and Disquiets us exceedingly: Were it not for a Tempting Devil, and a Deceitful Heart, what brave Lives might we live? But because these attend us, therefore are we oft-times disquieted, our Strength declines, and our Knees wax feeble. Good Lord, vouchsafe therefore thy Strength, and let thy Com∣forts delight our Souls; else the Devil, that Nimrod and Cruel Hunter, will pur∣sue our Souls even unto Death. This Creates in us Longings after Heaven, because then we shall be Tempted no more: Here we are in a perpe∣tual Hurry, and in a constant Flu∣ctuation. Our Lives are like the Tide, sometimes Ebbing, and some∣times Flowing. What is this Life, but a Warfare? When one Tempta∣tion

is over, another comes. Would to God, the Winter was past, and the Singing of the Birds were come! Were we but in Heaven, we should be out of Gun-shot: Heaven is a Place of Rest; no Bullets of † 1.174 Temp∣tation flie there. We long, till Death sound a Retreat, and calls us off the Field, where the Bullets flie so thick, to receive a Victorious Crown; where, not the Drum, or Canon; but the Harp and Viol shall be ever sound∣ing:

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

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

SECT. II.

If this be so; hence I infer the * 1.175 Necessity of a Spiritual Armour, which Demonstrateth its self in two things. 1. In that it is Commodious for a Souldier; besides, it is Commanded, Ephes. 6. 11. 2. In that if we have

it not, Satan will get Advantage of us.

But say you, What is this Ar∣mour? * 1.176

I Answer; It is that Concatena∣tion * 1.177 of Graces, which you Read of in the Ephesians.

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

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

SECT. III.

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

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

There are Three things, that the Christian Souldier should Watch over. * 1.178 1. The Forts or Bulwarks of the Soul. 2. The Ports of the Soul. 3. The Ad∣jacent Out-works.

First, The Christian's Watch must be set over the Understanding; for the Understanding or Intellectual Part of Man is the First Door, that the De∣vil knocks at; or it is the Fist Custo∣mer, that he opens his Wares unto: It is the First Shop, wherein Sin is Anvil'd; the Conceptions of Sin be∣gin there. At this also do all Here∣ticks let fly their Cunning and Poy∣sonous Arrows: Nay, Original Cor∣ruption breaks out of thence, infinite Swarms of vile, vain, strange, hide∣ous Cogitations.

And therefore above all the Watch∣ings, watch the Understanding; that first Wheel, common Spring, or

prime Commander in the Soul. Watch for it, that the Saving Light of the Knowledge of Iesus Christ may arise, and dwell within it; and that there may be wrought in it not only an Apprehension of Divine Truths, but also a Subjection unto them, Practical Convictions of Good and Evil; with that Efficacious Success, that what is Good, may be Approved; and what is Evil, may be Condemned by you. More-over, that your Understandings may be the Seat of Heavenly Wis∣dom, Divine Meditations, and Right Principles to direct the Will, compose the Affections, and lead your Conver∣sations in the many particular Acts and Wayes of them, according to that Righteous and Un-erring Rule, I mean, the Word of God.

Watch over it, that it be not Cap∣tivated by the Powers of Ignorance and Blindness, (How can you obey that Will of God, which you know not?) nor be ensnared by the Sub∣tilty of Heresies, or Apostacies; much∣less, that it be over-run with A∣theism, Profaneness, Blasphemies a∣gainst

God, his Truths, Wayes, or Servants.

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

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

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

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

If the Will be Corrupt, it is the only of Slaves, the Sink of the deep∣est Rebellion, Perversness, Resistance, and Extreamest Malice against Christ, and his Doctrine and Precepts: No∣thing makes us more Desperately to hold out against all Heavenly Counsels, Discoveries, Mercies, Entreaties, Moti∣ons, than it. How often (saith Christ) would I have gathered your Children, and ye would not. But if it be Re∣newed, and made Good, it is now a Vital Spring, and of a large Use and Service to Christ and Grace. As when a great City yields, this brings many

Dorps or Villages under Contribution: So when the Will yields to Christ, acknowledgeth his Scepter, and em∣braceth his Laws, all the Faculties of the whole Man fall in with it, and become Tributaries.

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

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

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

Now VVatch, lest while you vain∣ly Boast in the Strength and Liberty of your Wills, you be not at the same

time invasall'd and imbondaged to the Service of your Vile and Car∣nal Affections. It is a Ridiculous thing, to hear a Iay-Bird vaunt of his Descent and Blood; and it is as sad a thing, to observe a person proudly arguing for Liberty, whose Will yet is fetter'd and intangled, and held with the strongest Bonds of foulest Sins.

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

Thirdly, The Watch must be enlar∣ged unto a Third Fort, which is our Affections; which are to the Soul, as the Souldier to the Centurion:

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

Some call them, the Messengers of the * 1.179 Will; others call them the Wheels, the Chariots, the Wings, the Feet of the Soul.

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

Dis-ordered Affections and Predomi∣nant, they are nothing else, but so many Fire-Brands of Confusion, Land-Floods exceeding all Reason; yea, Deluges to bear down our Graces. What Euripides spake of Sorrows, is as true of all Inordinate Affections, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As in a sudden Fray many a Man is woun∣ded, so by Tumultuous Affections ma∣ny a Sin is increased; and the De∣vil (like Thieves in Uproares) is most diligent about us, when our

Affections are Distempered within us: He can Master us most easily, when we can most difficultly Master our selves. But if the Affections be right∣ly set and composed, they are then the sweetest Spring of Duty, the gentlest Hand-Maids of Grace, our best Sails for a Course of Piety, the Activest Weapons against Iniquity; our Flames in Prayer, and Wings to Heaven. Therefore Watch these Af∣fections: They are a Cole quickly Kindled, but not so quickly Extin∣guished.

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

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

If your Hatred should be directed

not against Sin, but Good Men; or which is worse, against Goodness it self:

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

But stay not here; Watch likewise your Aff•…•…ctions for their Order and

Measure: it is difficult to keep and observe these. O! How much Ho∣liness of Heart, and how large an In∣fluence of Spiritual Wisdom is requi∣red to Guide the Affections with an even and befitting Pulse, to keep those Mettals in an Expedient Heat, That I should utterly Hate and Ab∣hor the Sin, and yet Mercifully Pi∣ty and Love the Person! Be at the same time throughly Zealous, and yet abundantly Meek! Contend earnestly for the Faith, & yet all this Contending to be carried without any Contentious∣ness! Beat down Errors, and yet not Revile Persons! Patiently bear Afflictions and Injuries with Silence, and yet not Slight any Suffering with Unsensibleness! That when I do Be∣hold much Mercy, yet I should Fear! And when I Feel much Sin, yet I should Hope! Not Presume, nor yet Despair! But temper Faith and Fear, Grief and Hope together.

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

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

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

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

Well! be Advised in time! Great Sins will make Great Wounds in Con∣science; yea, and Little Sins Com∣mitted

against the Light of Conscience, will occasion great Stirs and Trou∣bles. Speak no more against Consci∣ence! Write no more against Consci∣ence! Flatter no more against Consci∣ence! Live not in any Sin! do no∣thing against Conscience!

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

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

O therefore Watch to Conscience! Get it Renewed and Purged from Dead Works! Obey it, when it brings Light from Heaven to Command! Wound it not by Corrupt Errors and Practio•…•…s! Keep it Undefiled, and Resolute. Farewel Peace! farewel Comfort, Hope, God, Heaven, Hap∣piness, if you Sell your Conscien∣ces!

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

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

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

Therefore set a Strict Watch upon this Port, or Sense of Seeing. Iob did so: He made a Covenant with his Eyes. And Solomon Advises the Iunk∣er not to Look on the Wine, when it gives its Colour in the Glass: And al∣so not to Come near the Doors or Pre∣sence of the Strumpet. Epiphanius saith, That in the Old Law, when any Dead Body was carryed by any House, they were enjoyned to shut their Doors and Windows. And in a Moral Sense the same Counsel were good for us: When any Objects are apt to come in at the Windows of our Eyes, En∣tising,

Alluring us to Sin, shut the Windows presently, lest Death should Enter by them.

My Eye (saith Ieremy the Prophet) affects my Heart: Some read it thus; My Eye hath Sacked or † 1.180 Rifled my Soul. How Genuine that Reading is, I stand not on; only this, A Careless Eye may quickly make a Graceless Soul.

The same might be said for ano∣ther of our Ports, viz. our Hearing: It is a double Wicket, and hath a double Lock. Not that we should be ready to Hear Much, but Well. Generally we account Hearing the Sense of Discipline; and so it is, ei∣ther of Good or Evil: But Natural∣ly more open to Syren's Songs, than to Heavenly Ditties; to Ziba's Slan∣ders, Doeg's Informations; to Flatte∣ries, to Evil Counsels, Speeches, Se∣ductions; rather than to the Precepts, and Afflictions, and Reproofs of God. And therefore not without Cause doth Christ double the Guard at this Port: Take heed, what you Hear; and,

Take heed how you Hear. He Watch∣eth well at this, who delights to Hear the Voice of Christ, and to follow it.

Thirdly, The Out-works to be Watch∣ed.

The Out-works are our Conversati∣ons: These Works of ours are that Part of our Camp, which faces to∣wards the World, the Eyes of Men.

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

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

Answerable to it is St. Pauls Ad∣monition to the Philippians:

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

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

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

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

SECT. IV.

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

Stand therefore at a great ‖ 1.181 Distance from Satan: Take heed of Nibling and Playing with the Devil's Golden-Bait, lest the Hook catches you. Go not near the House of the Harlot; but Fly from all Appearance of Evil, 1 Thes. 5. 22.

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

SECT. V.

Thirdly, Delight not so much as in * 1.182 One Sin; Reserve not One Be∣loved Lust: Cherish not One Dali∣lah upon the Lap of thy Soul; for if thou dost, it will break thy Peace, and give thee (as Sampson) into the Hands of the Philistines. One Sin is enough to entice the Devil, to entice thee: One Flaw in a Diamond takes away the Lustre and Price: One Puddle, if we wallow in it, will De∣file us: One Turn may bring a Man quite out of the VVay: One Hole in a Ship will Sink her: One Dram of Poison may poison a Man: One Stab at the Heart may kill: So One Sin Allowed, Retained, Cherrished and Practised, will certainly undo a Man. Satan can hold a Man sast e∣nough by One Sin, that he allows and Lives in; as the Fowler can hold the Bird fast enough by One Wing, or by one Claw.

One Sin is enough to make the Devil run after you: One Sin (I say)

is enough to make the Devil adven∣ture upon you; it is enough to En∣courage him in Assailing you. For Sins are the Devil's In-mates; and if you give way to them, they will make way for him. Say therefore unto all your Sins, as Ephraim to his Idols; Get ye hence, I have no more to do with you. Cast them out, and shut the Doors against them; and if they make Signes for Admittance, give them none at all: But say to them, I know you not; than God to say to you, I know you not!

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

SECT. VI.

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

Thy † 1.183 Word have I hid in mine Heart, that I might not sin against thee.

I have hid it as a Treasure, that I might not lose it; and as a Rule, that

I might not Sin against thee.

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

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

Now the VVord of God is one of these Spiritual VVeapons, viz. The Sword of the ‖ 1.184 Spirit: And there is no Sword, but the Two-Edged-Sword of the Spirit, that will be found to be Metal of Proof, when a Soul comes to Fight with the Devil. 'Tis not a Spitting at Satan's Name, nor Cros∣sing your Selves, nor Leaning to your own Resolutions, that will get you the Victory. 'Twas not David's Sling nor Stone, that gave him the Honour and Advantage of setting his Feet upon Goliah; but his Faith, In the Name of the Lord of Host. The VVord of God Read, Heard and Me∣ditated is a Sovereign Remedy against the Devil's * 1.185 Temptations. The VVord, that Sword well handled in its Pre∣ceptive, Promissive and Threatning

Part, will send the Devil packing. A few big Words of our own will not make this Mighty and Crafty Foe to fly the Field: It must be done by the Word, which is mighty through God. Learn of * 1.186 Christ (saith Luther) to have our Bible at com∣mand, and Satan will not dare to stay: For all the Devils in Hell cannot stand before the Breath of the Lords No∣strils.

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

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

SECT. VII.

Fifthly, and Lastly, Give thy self to † 1.187 Prayer: Prayer sets God at work; and Satan is sooner Conquer'd by that, than by Disputing. Eve dis∣putes, and falls in Paradise. Were we not better at Praying than Dis∣puting, Satan would quickly get the Mastery of us. Prayer is a ‖ 1.188 Sacrifice to God, a Scourge to the Devil, and a Shelter to the Soul.

Doth the Devil, that Mighty Nim∣rod and Hunter, pursue thee? Draw nigh to God, and he will undertake * 1.189 for thee: Look up to the Captain of thy Salvation: And when a Tempta∣tion comes, say; Ah Lord! Here is a Temptation, that would Force me, that would Deflour my Soul; and I have no Strength to with-stand it. Oh! Help, help, for thy Honour's sake! for thy Son's sake! for thy Pro∣mise sake!

Immure thy self (O my Soul!) as in a Curious Labyrinth, from the tu∣multuous World; and like a Spiri∣tual

Daedalus, take to thy self the Wings of Faith and Prayer; and so fly into the midst of Heaven, among the Cherubims, where thou shalt be secured from the Violent † 1.190 Assaults of that Red Dragon, and Roaring Ly∣on.

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

By ‖ 1.191 Prayer Fire hath been quench∣ed, Waters divided, the Mouths of Lyons stopped, Iron-Gates opened, Sin subdued, Grace bestowed, Kingdoms supported, Church-Enemies scattered; the Blind Restored, the Dead Enliven∣ed, Devils Dispossessed, and the Bles∣sed God Himself Conquer'd. Prayer is the Mid-wife, to bring all those Mercies into the World to the Belie∣vers, which are Conceived in the Womb of the Promises.

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

For this I besought the Lord thrice, 2 Cor. 12. 7.

Though thou art Encompassed with the Black Guard of Hell, yet Praying without † 1.192 Ceasing will set thee at Liberty: If thou art (like the Psalmist) over-whelmed with Sor∣row, this Sighing into God's Ears by Prayer will ease thy Heart. Prayer is not only a Store-House of Mercies, but a Fort Royal to Defend the Soul a∣gainst Miseries.

CHAP. XI.

I Have now Finished the First Do∣ctrine; and therefore shall pro∣ceed to the Second that the Words afford;

Viz.

That Satan dares not Enter the Lists with any True, Sincere Believer, except he hath Commission, or (at least) Per∣mission from God.

The Devil (as we commonly phrase it) is held in a Chain: He and his Instruments are under the Restraint of the Power of God.

The Devil dares not Enter the Lists; that is, He dares not so much as Challenge a Believer into the Field, without God bids him: He cannot so much as meddle, touch, or handle, except God gives forth the Word.

That this Comfortable Point of Doctrine may be rightly managed, we shall do Three things.

First, Prove, That Satan dares not meddle with True Believers, except he hath Commission, or (at least) Permission from God. Secondly, Lay down some Reasons for it. Thirdly, Make Improvement thereof by way of Application.

SECT. I.

First, For the First; and we need go no further than the Text; in which we have an Account of God's Dealing with Peter, and Satan's Deal∣ing with Peter: Also, And how that

Satan could do nothing to Peter, till he petitioned to God, and had a Grant. But I shall prove this more largly in these Instances follow∣ing.

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

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

The Third Instance, is that of A∣hab; whom the Devil could not Se∣duce to his Destruction, without Per∣mission; 1 King. 22. 21.

What shall we say? The Devil could not have Entred into Iudas without a Permission; nor Iudas Be∣trayed our Lord without a Permis∣sion.

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

SECT. II.

The Reasons of this Point of Doctrine are these:

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

Secondly, As God has set Bounds

and Limits to Satan's Power, as his Power is not Absolute; so it is not Independent: It is Dependent, it hangs upon the Power of God.

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

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

Fifthly, Though Satan is Ruler, yet it is only of this Lower World; not of the Heavenly. The Highest the Devil can go, is the Air, called, The

Prince thereof: He hath nothing to do with the Upper World. Heaven fears no Devil; and therefore, its Gates stand alwayes open. Never durst this Fiend look into that Holy Place, since he was first Expell'd; but Rangeth to and fro here Below, as a Vagabond Creature. Is not then this Matter of Joy, that Satan hath no Power there, where the Saints Hap∣piness lies.

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

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

SECT. III.

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

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

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

SECT. VI.

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

SECT. V.

Thirdly, From hence we may learn, That the Way to be freed from Sore Conflicts, Temptations and Combats, is by Appeasing the Angry God: And if he doth but call-in his Commissi∣on, Satan must be forced to stop. For it is God, that gives Leave to Satan,

to do what he doth; and therefore, if this God be thy Friend, Satan can do you no Harm, no Hurt, no Mis∣chief. Maintain then intimate and close Communion with thy God; who shall for thee bruise Satan and tread him under thy Feet. Acquaint now thy self with God, and thereby Good shall come unto thee.

CHAP. XII.

Containing divers other Uses.

IF it be so, as we have already pro∣ved, viz. That Satan cannot meddle with a Child of God, except he hath Commission, or (at least) Permission from God: Then,

SECT. I.

First, Let not Believers be over∣much dejected, or cast down; because

Satan cannot meddle with them, ex∣cept their Father gives them Leave. There are Things that should ex∣ceedingly comfort Believers in their Conflicts.

First, The Cause is Good; it is called, The * 1.193 Good Fight of Faith: 'Tis about Heavenly Things, this Dispute is; Ephes. 6. 12. 'Tis to Defend your own Rights and Liberties.

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

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

If the Lord be † 1.194 with us, it matters not then, who be against us.

Thirdly, Iesus Christ is the Captain of your Salvation, and under him you Fight: And Iesus Christ is such

a Captain, as never turn'd his back; was neuer Foil'd; but went alwayes on Conquering, and to Conquer. Nil desperandum Christo duce, & au∣spice Christo: Look to Iesus, who is the Leader, and Bringer-up, the Au∣thor, and will be the Finisher of your Faith: And now, What a bet∣ter Encouragement would you have, than to Fight under the Conduct of such a Successful General?

Fourthly, You are to Fight with a ‖ 1.195 Conquered Enemy; One, that hath been Conquered by Iesus Christ, and by many of your Brethren: The De∣vil is not so Dreadful, as he was be∣fore Christ Dyed. The Prince of Peace hath Conquered the King of Terrors: and many of your Brethren have Confuted and Defeated him many times.

Fifthly, You are provided with Armour of Proof, (Armour of God's Making, as well as of God's Appoin∣ting) and there is None like it. You have the same Sword, that Iesus Christ, and your Brethren have Con∣quered the Devil by: And the same

Shield of Faith, to quench his Fiery Darts with. This Armour is Mighty through God; 2 Cor. 10. 3.

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

Seventhly, God hath promised you * 1.196 Success and Victory: He will tread Satan under your Feet shortly, Rom. 16. 20. He shall be cast out, and you shall Over-come him; Rev. 12. 9, 10, 11.

SECT. II.

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

SECT. III.

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

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

First, That we may be Humbled. * 1.197 2 Cor. 12. 7. And least I should be Ex∣alted above Measure, through the A∣bundance of the Revelations, there was given to me a Thorne in the Flesh,

the Messenger of Satan to buffet me, lest I should be Exalted above Mea∣sure.

The Thorn in the Flesh was to prick the Bladder of Pride. Better is that Temptation which * 1.198 Humbled me, than that Duty, which makes me Proud,

Pride is apt to swell like a Bladder, even in the Best Saints; and there∣fore the Messenger of Satan is very useful, as God Orders and Disposes it. Notwithstanding, our being Vile in Progress, Egress, and Ingress, be∣fore we were brought forth; we were as stinking Seed, and our Life but as a Sack of Dung, and after Death, Meat for Worms: Yet (I say) How incident is Pride unto us? And, How would it play King in the Heart; but now Temptations cure this? No Gold that comes out of the Fire, is more Refined than God's Saints, that have been in the Furnace of Temptations; because † 1.199 Humiliation is

the Product thereof. Temptations Humble us in this Life, that we might be Exalted in the Life to come If thou desirest to Ascend where God the Father sitteth, thou must put on Humility, which Christ the Son Teacheth. The truly Hum∣ble Soul is a Delectable Seat and Bed, saith St. Austin.

Secondly, That we may be Proved and Tryed: Fire proves Gold; and so Temptations prove our Graces. ‖ 1.200 Faith shaken by Adversity, is con∣firm'd more strongly in the Rock of Salvation. When the Whirling-Winds, & the Stormy Weaves did beat upon the Ship, then it appeared, of how little Faith some of the Disciples were. In the Dayes of Queen Mary, her Sister Elizabeth was Lockt up close in Pri∣son: At first, she was much daun∣ted; but afterward she breaks forth in∣to this Speech: The † 1.201 Skill of a Pilot is unknown, but in a Tempest; The Valour of a Captain is unseen, but in a ** 1.202 Battle; And the Worth of a Christian does not appear, but in a

Time of Tryal and Temptation. Strong Windes, Storms and Tempests try, what our Foundation is; whether we be Built upon the Rock, or the Sands. Men do not know their own Hearts, till Troubles come: They never thought, they had so much Pride, so much Impatience, so much Unbelief: They thought, they could have submitted to the Hand of God; that they could have born more than is now upon them, with Patience and Meekness. But, now they find their Wretched Hearts murmur, re∣pine, fret and vex: Now they find Corruptions stir exceedingly.

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

Thirdly, That we may be Reform∣ed. Isa. 27. 9.

By this therefore shall the Iniquity of Jacob be Purged; and this is all the

Fruit to take away his Sin.

When Physicians ‖ 1.203 Purge the Body, they Purge out that which is Good, as well as that which is Evil: But God Purgeth out only the Evil. As Aloes kill the Worms, so do fiery Tryals and sharp Temptations kill the Lusts, that are in our Hearts. What the Flayl is to the Corn, it brings it from the Straw; what the File is to the Iron, it takes of the Rust; and what the Fire is to Gold, it purgeth it from Dross; that is Temptation to the Gra∣ces of God's People. Zach. 13. 9. I will Refine them as Silver, and will Try them as Gold.

Fourthly, That we might be instru∣cted: Instruction doth alwayes go a∣long with God's Rod; and his House of Correction is the * 1.204 School of Instru∣ction. † 1.205 Those that are Tempted, do better understand Scripture (sayes Lu∣ther) but those who are secure in their Prosperity, read them as a Verse in Ovid.

Three Things we are instructed in by Temptations: 1. The Malice of

Satan. 2. The Calamity of this Life. 3. That Security must be avoyd∣ed.

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

Secondly, Temptations shew, what a Miserable * 1.206 World this is: Were we Above, Temptations could not reach us; but here Below, Temptations at∣tend

us: The Devil can shoot his Darts any where here, even in those Places where we Worship God. What then shall we say? This World is but a Fluctuating Sea of Troubles; and the Sweetest Comforts contain'd therein, are but as Gall and Worm-wood.

Thirdly, Temptations do inform us of the Evil of Security, and that it must be avoided, if we would be truly Secure. Security is oft-times the Cause of Temptation, and Temp∣tation is oft-times the Remedy of ‖ 1.207 Security. Temptations are like the Prick at the Nightingale's Breast, that awakens her, and puts her upon her sweet and delightful Notes: Yea, the Rust of Security is Fil'd off by Temptations. The Afflictions of the Godly (sayes one) are Bitter Arrows, sent from the Sweet Hand of God to slay our Security.

Fifthly, Another End that God hath in suffering us to be Tempted, is, That we might be quickened to Du∣ty; especially, that of Prayer. The more furiously Satan Tempts, the

more frequently and fervently the Soul doth † 1.208 Pray. When the Mes∣senger of Satan did buffet Paul, his very next Work was to go to Prayer. 2 Cor. 12. 8.

For this thing I besought the Lord thrice.

When we are at Peace, God sel∣dom hears from us; but when we are at Wars, How fervently and frequently do we seek the Lord our God? What * 1.209 Praying then without Intermission is there? A Christian's Life then is all Prayer, only Prayer, and nothing but Prayer. The Deer being shot with the Dart, runs fa∣ster to the Water: So the Soul whom Satan shoots with his Fiery Darts, runs faster to the Throne of Grace. Our Devotions are quickened, and excited by the sensible Feeling of God's Fa∣therly Correction; which all his Chil∣dren are Partakers of. Therefore quarrel not with God's Divine Provi∣dences,

in permitting your Souls some∣times to be Hurried with Satan.

Sixthly. We are Tempted, that it might appear, that we are Sons, and not Bastards; Heb. 12. 8. And is it not a Blessed thing, to know our selves to be the Children of God? Why? this is oft-times attained to by Chastisements: For those whom God Loveth, he Rebuketh. Afflictions are Love-Tokens from God, and they do demonstrate his Favour unto us: God Afflicts with the same Love that he Adopts. God is most † 1.210 Angry, when he shews no Anger., saith Bernhard. God has (as one excellently observes) one Son without Sin, but no Son without Stripes. God has Thoughts of Love in all that he doth to his People: The Grounds of his Dealing is Love, the Manner of his Dealing is Love, and the Ends of his Dealing is Love. The Saints Troubles are not Penal, but ‖ 1.211 Medicinal: They arise not from Vindictive Iustice, but from a Fatherly Love.

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

Eighthly, God permits us to be Tempted, that we might be Cauti∣oned and VVarned: Temptation, the

Lesser Hell, makes God's Children to beware of the Greater Hell. A Chri∣stian's * 1.212 Woes are his VVarnings: Warnings to himself, and Warnings to others. And hence they are strict and precise: Have they Committed such a Sin through Temptation, They will for the Time to come beware: So that, if a Temptation of that kind (like Ioseph's Mistress) sollicites un∣to Evil, they will flee from it.

Ninethly, God permits us to be Tempted for the Exercise of our Graces: It is one thing to have Grace, and another thing to exercise Grace: And Grace in its Exercise, it is that Pleaseth and Delighteth God. Now Afflictions and Temptations do stir up the Grace of God within us, and they do keep our Graces in Vigour: For it is † 1.213 Grace in its Actings, that Re∣semble God; who is Himself a Pure Act, alwayes in Action: And every Thing, the nearer it comes to God, the more it hath its Perfection in Working. When Spices are Beaten, then they send forth their Fragrant

Smell: So when God's Servants are in the Furnace of Tryals, then their Graces send forth their Sweetness. Grace is alwayes the better for its wearing. A Tool that is daily used, is kept Bright and Shining: And so Grace, when it is most Exercised, it is most Glorious and Beautiful. God is highly displeas'd, when Graces in our Souls lye Dormant: God loves that his Children should be in Ex∣ercise: For the Soul without Action, is like the Instrument not Play'd up∣on, or like a Ship alwayes in Ha∣ven.

Tenthly and Lastly, We are Temp∣ted, that we may be Glorifyed: The more Temptations we have now, the more ‖ 1.214 Glory we shall have here∣after. Gerhard in his Meditations saith thus: Christ Descended first into Hell, and afterwards he Ascen∣ded up to Heaven; and so it must be with all the Faithful: They must first Descend into the Hell of Temptation, before they can Ascend up to Hea∣ven: And therefore, the more Temp∣tations

here, the more Glory will be heaped up in Heaven. Rom. 8. 17.

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

Nay further, Our Temptations will also Sweeten as well as Augment Hea∣venly Glory.

The Philosopher Zeno said; Plea∣sures were nothing worth, if Torments sometimes were not Experienced. Ter∣tullian hath a very Pathetical Expres∣sion, and very pregnant to the Mat∣ter in hand: * 1.215 The Greater the Com∣bates, the Greater are the following Rewards. Temptations do but add Pearles unto our Crown: No Wearing of the Crown, but by Bearing of the Cross.

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

That I may after this Languish∣ing Life see Christ in Glory, and be Partaker of so great a Good; VVhat though Sickness weakens me, Labours oppress me, VVatch∣ings spends me, Cold be-nums

me, Heat inflames me; nay, though my whole Life be spent in Sighs and Sorrows; VVhat is all to that Rest, which shall ensue in the Life to come?

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

Look upon all Satan's Fiery Darts, to be but as the VVaves tossing * 1.216 the Ark, yet saving Noah: Or as the Whale, swallowing up (yet pre∣serving) Ionah: Or as the Dragon, pursuing the Woman, yet procuring her greater Preservation: Or as the File, grating the Iron, yet making it Clearer and Brighter than before: Or as the Mill, grinding the Wheat, yet making it Useful: Or as the Coals, heating Perfume, yet making it thereby more Odoriferous.

CHAP. XIII.

I Have now done with the Second Point of Doctrine; and there∣fore shall proceed to the Third the VVords do afford;

Viz.

That Satan in all his Assaults strikes principally at Faith.

This is that which he makes as his Butt, at which he shoots; viz. our Faith: This he would fain wea∣ken, and (if he could) shatter to Pieces. But that this Point may be rightly improved, this Method shall be us'd.

1. What this Faith is? 2. What that Faith is which the •…•…il strikes at? 3. Confirm the Point. 4. Assigne some Reasons for the same. 5. Make Appli∣cation.

SECT. I.

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

Sometimes it is taken Objectively; and so it imports the Gospel or Ob∣ject * 1.217 of Faith: Thus St. Paul Preached the Faith, Gal 1. 23. That is, the Gospel, which is the great En∣gine, that lets down God's Faith to Men, and catches up Men's Faith to God.

Sometimes it imports a Dogmatical or Historical Faith, which is an As∣sent to the Word of God, as True and Infallible: Thus the very Devils be∣lieve a God; and (which is more than many Sinful Worms) they Trem∣ble; Iam. 2. 19.

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

Sometimes it imports Saving Faith. called by the Apostle Precious Faith, 2 Pet. 1. 1.

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

SECT. II.

Secondly, What is that ‖ 1.218 Faith, which the Devil strikes at? VVhy? it is Saving Faith; Because that Faith doth apprehend Christ, and his Merits, and fetches from thence Power a∣gainst the Devil: And therefore he strikes at it. So that, when-ever we talk of a Faith, that the Devil strikes at, we must still understand a Saving Faith.

SECT. III.

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

Now this appears in these Things.

First, In that God's Childrens Faith hath very often Strong Conflicts and Combates; in so much that they are forced to cry out, and say; Wo is me! VVhat shall I do? VVhat shall I do? The Saints † 1.219 Faith, and the Devil's Temptations do oft-times strive together; like the Sun, and the Cloud, (to me) a fit Emblem thereof: One would get the Mastery, and the O∣ther would get the Mastery.

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

SECT. IV.

The Reasons of the Point may be these.

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

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

But you must observe, That this Prelation of it before Faith, hath a particular Respect to the Saints Bles∣sed Estate in Heaven; where Love remains, and Faith ceaseth: In which regard, Love indeed is the Greater; because it is the End of our Faith.

We apprehend by Faith, that we may Enjoy by Love: But if we con∣sider the Christians present State, while Militant on Earth; in this respect, Love must give place to Faith. 'Tis true, Love is the Grace, that shall Tri∣umph in Heaven; but it is Faith, not Love, which is the Conquering Grace on Earth. 1 Ioh. 5. 4.

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

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

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

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

First, In that the Apostle Recom∣mends it to us above all Things what∣so-ever. Ephes. 6. 16.

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

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

Son, going into the VVars, when she gave him a Shield;

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

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

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

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

Secondly, The Commendations that are given to Faith above other Gra∣ces, shew that it hath the Prehemi∣nence: For you shall observe, that in the same Action, wherein other Graces are eminently Exercised, as well as Faith; even then Faith is

taken notice of, and the Crown set upon Faith's Head, rather than any of the other. We hear nothing al∣most of any other Grace, throughout the whole Eleventh of the Hebrews, but Faith: By Faith, Abraham; by Faith, Jacob, and the rest of those Worthies did all those Famous Ex∣ploits. There was a Concurrence of the other Graces with Faith in them all: But all goes under the Name of Faith.

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

Thirdly, The High Office that Faith busieth it self about, shews its Pre∣heminence above other Graces. Now the Office of Faith is two-fold. 1. The

Office of Faith is to Unite us unto Christ. * 1.220 Faith, and the Holy Spirit, are the Bonds of the Spiritual Union: The Spirit on Christ's part, and Faith on Ours. Hence it is, that Faith is cal∣led, Vinculum Unionis, the Ingrafting Grace. And in this it appears, that Faith doth more especially Excel all other Graces: Other Graces make us like Christ; but Faith makes us one with Christ. By Love and Humility we imitate Christ; but by Faith we are implanted into Christ. 2. To Ju∣stify us.

Being Iustified by Faith, we have * 1.221 Peace with God.

Not Justified by Love, Repentance, Patience, or any other Grace, beside Faith. O how harsh doth it sound in a Christian Ear, Iustifying Patience, Iustifying Repentance! If they were concern'd in the Act of Iustification, as Faith is, the Name would as well be∣come them, as it doth Faith it self: But we find Iustification Appropriated on∣ly to Faith; and all other Graces are hedg'd out, from having to do in the Act of Iustification, though sup∣posed

and included in the Person Ju∣stified. Faith (I say) Justifies us not Qualitative, but Relative, in that it apprehends the Righteousness of Christ, the Subject matter of our Iustifica∣tion. That we are Justified, is not by any Vertue that lies in Faith; not in Faith considered purely, as a Grace, but as it hath Respect to the Object: The Vertue is not in Faith, but in Christ.

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

First, Faith finds all the Graces with work. As the Rich Trades∣man gives out his Wool, some to this Man, and some to that; who all Spin, and work of the Stock he gives them out: So that, when he ceas∣eth to Trade, they must also; because they have no Stock, but what he af∣fords

them. Thus Faith gives out to every Grace, what they Act up∣on: If Faith Trades not, neither can they. To instance in one or two Graces, for all the rest: Repentance; This is a Sweet Grace, but set on work by Faith. Niniveh's Repentance is attributed to their Faith: Ionah 3. 5.

The People of Niniveh believed God, and proclaimed a Fast, and put on Sack∣cloath.

All is whist and quiet in an Un∣believing Soul: no News of Repen∣tance, nor Noise of any Complaint made against Sin, till Faith begins to stir. When Faith presents the Threat∣ning, and binds the Truth and Ter∣rour of it to the Conscience, then the Sinner hath something to work up∣on.

Secondly, As Faith sets the other Graces on work, by actuating their Objects, about which they are Con∣versant: So Faith doth assist them in working, by fetching Strength from Christ. Christ is the Magazine, and Faith the Radical Grace, sucks

Vertue, Vigour and Strength from this Magazine.

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

Now in all these, the Excellency of Faith discovers it self. More∣over,

Faith is a Tree, the Root whereof is a Sound Knowledge of God, and his Wayes; The Branches thereof, is As∣sent

and Application: And the Fruits of it is the Production of Good Works. Yea, so Excellent is Faith, that it is compared to the most Excellent of Creatures.

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

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

SECT. V.

Secondly, Satan strikes principally at our Faith, because our Faith strikes principally at him: The Devil can∣not abide our Faith, because our Faith cannot abide him. This Shield of Faith strikes at the Devil, by Disco∣vering his Policies, Unmasking his

Deceit, Frustrating his Designes, Di∣verting his Intentions, seeking Con∣firmation in the Word, fetching Strength from Christ.

SECT. VI.

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

By Faith we stand, Rom. 11. 20.

As a Souldier under the Protection of his Shield stands his Ground, and doth his Duty; notwithstanding all the Shot that are made against him,

to drive him back: But if Faith fails, then every Grace is put to the Run and Rout. Abraham's Simplici∣ty and Sincerity, how was it put to Disorder, when he dissembl'd with Abimelech concerning his Wife? And why? but because his Faith failed him. Iob's Patience received a Wound, when his Hand grew wea∣ry; and his Shield of Faith, which should have covered him, hung down. Indeed, no Grace is safe, if from un∣der the Wing of Faith: Therefore, to secure Peter from falling from all Graces, Christ tells him, He had pray∣ed, that his Faith should not fail. This was the Reserve, that Christ took care should be kept, to Recover his other Graces, when Foiled by the E∣nemy; and to bring him off that En∣counter, wherein he was so sadly Bruised and Broken. It is said, That Christ could not Do many Mighty Things in his own Country, because of their Unbelief, Matth. 13. 58.

Neither can Satan do any great Hurt to the Christian, so long as Faith is upon the place: It is true, he

aims to Fight Faith above all; as that which keeps him from coming at the rest; but he is not able long to stand before it. Let a Saint be never so Humble, Patient, Devout; Alas! Satan will easily pick some Hole or other in these Graces, and break-in upon him, when he stands in the best Array; if Faith be not in the Field, to cover these. This is the Grace that makes him face about, and take him to his Heels; 1 Pet. 5. 9.

CHAP. XIV.

IF this be so, That the Devil in all his Assaults strikes principally at Faith; Then hence I infer (1.) The Believers Happiness. (2.) The Un∣believers Misery.

SECT. I.

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

First, A Shield is a Piece of Ar∣mour, that is intended for the De∣fence of the whole Body: Other Pie∣ces are only for some particular Part of the Body; as the Helmet for the Head, Plate for the Breast; but the Shield for the Whole. It was used therefore to be made very Large: For its Broadness called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Gate

or Door, because so long and large, as in a manner to cover the whole Body. To which that Place alludes; Psal. 5. 12.

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

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

It defends the whole Man: Every Part of the Christian by it is Preser∣ved. Sometimes the Temptation is levell'd at the Head: Satan, he will be Disputing against this Truth and that, to make the Christian (if he can) call them into question; meerly because his Reason and Un∣derstanding cannot Comprehend them: And he prevails with some upon this very Account, to blot the

Deity of Christ, with other † 1.222 Mysterious Truths of the Gospel, quite out of their Creed. Now Faith interposeth between the Christian, and this Ar∣row: It comes into the Relief of the Christians weak Understanding, as seasonably, as Zerujah did to David, when the Giant Ishlilenob thought to have Slain him. I'le trust the Word of God (saith Faith) rather than my own Pur-blind Reason.

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

SECT. II.

Secondly, The Unbelievers Misery, in that he hath no Shield to bear off Satan's Blows: An Unbeliever is an unarmed Man; and therefore it is, that the Devil takes him Prisoner

without any Difficulty, and Rules in his Heart freely: A Temptation over∣comes such an one, without little or no Resistance. Nay, an Unbeliever chooseth rather to be taken Prisoner * 1.223 by the Devil, than to dye a Conquerour in the Quarrel of God. What then shall I say?

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

SECT. III.

Secondly, If this be so, Then here is a Use of Exhortation, which hath * 1.224 a double Aspect: 1. To such as have Faith. 2. To such as have not Faith.

SECT. IV.

First, You that have Faith, highly * 1.225 prize it, and value it at a great Rate:

This is the Hand, that Receives the Pearl of Price, Christ Iesus, that In∣estimable Iewel. Take heed of Shal∣low Conceits of Faith; put an equal Estimate upon it: Value it, I say, and that for Two Reasons chiefly (1.) Be∣cause it is Hard to be gotten. (2.) Be∣cause it is Useful to such that have it.

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

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

Secondly, Faith is very useful to such that have it. Its Usefulness ap∣pears in these Three Particulars.

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

Secondly, Faith is Useful in an Art of Spiritual Extraction, that it hath: Faith can Extract Good out of Evil. An Unbeliever can see nothing in Affliction, but a Lump of pining Grief and Sorrow; But a Believer knows, that there is a Blessing in it: The Sharpness of it may let out his

Corruption; the Suddenness of it may Alarum his Spiritual Watch; and the Bitterness of it may Wean him from the Breast of the Creature. Faith explains that Paradox; Can a Man gather Grapes of Thornes, or Figs of Thistles: Yea, out of Tryals and Per∣secutions, Faith can Extract Ioy and Peace.

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

SECT. V.

Secondly, Cherish Faith: This is * 1.226 (as I have told you) the Cardinal

Grace. For the Sake of God, and for the sake of your Soul, Water this Root.

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

First, Such who have Faith in a Great Measure. And that which I have to say unto you, is Grow: Though you have a great deal of Faith, yet you have need of more; and it is possi∣ble for you to have more: For God hath allotted unto every Believer such a Degree of Grace, unto which he must attain before he is to be taken up in Glory. The more Strong you are, the more Formidable you shall be to the Devil. Sirs, Dream not of a Perfection in this Life: Though you have much Faith, yet you have need of more; and therefore go For∣ward; because not to go Forward, * 1.227 is to go Backward. Could the Hea∣then-Painter be so intent and industri∣ous upon his Trade of Painting, that he could say; Nulla Dies sine lineâ,

Not a Day without a Line; and all, that he might Excel in that Art; and, Shall not Christians be more intent upon in their Attendance to the Work of Grace in their Souls?

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

Motive I.

First, God calls for it; And shall we deny it? 1 Thes. 4. 1.

Further-more, Then we beseech you, Brethren, and Exhort you by the Lord Jesus, That as ye have Received of us, how ye ought to walk, and to please God; so you would abound more and more.

The Winds and Seas Obey God; Shall We be Rebels? Let us rather give an Answer like the Eccho! Lord, we will Grow: Do thou Bless thy Word and Sacraments to us; Purge us; Cleanse us; Water us; Manure us; make us Capable of Growth; and let us Day∣ly Grow in every Grace, and never give over till our Dying Day: Say; Lord make us every Day Better, and Best of all at last.

Motive II.

Secondly, God is Honoured by our Growth: A High-grown Faith Glo∣rifies God. The Husband-man is Ho∣noured, when his Field and Orchard is Fruitful: Let God be Honoured by our Fruites of Piety, Charity, Righte∣ousness, Patience and Obedience; that Men may say, It is a Good God, and a Good Gospel, that hath wrought on this People.

Motive III.

Thirdly, God gives his Word, and Ministers and Sacraments for this End: All our Preachers call for Growth. Let not God say:

I have given them the Great Things of my Law; but they esteemed them as a Vain Thing.

Let not the Preachers say; We have Laboured in vain; and have been beating the Air, and Plowing upon the Sea-Shore.

Motive IV.

Fourthly, If you Grow not, you

will Perish by the Hands of Satan; that is, The Devil will get the Ad∣vantage of you. The Tree that Grows not, must be Hewn down, and cast into the Fire: And is it not better to be Flourishing, than Perishing? If we take not pains to grow Better, we must suffer Pains for being Worser.

Motive V.

Fifthly, The Truth of your Faith appears by the Growth of it; Faith may be Little; but if it be True, it will not alwayes be Little. Those that are of God's own Planting, are Flourishing in their Old Age. If you begin in Hypocrisie, you will end in Apo∣stacy: A sound Young Convert proves an Old Disciple. O let it not be said; Ye did Run well, You had Good Affecti∣ons, You were once Zealous! Let your Soundness appear by your Growth and Perseverance.

Motive VI.

Sixthly, A Growing Christian hath most Comfort. There is Ioy in Know∣ledge;

The more Knowledge, the more Comfort.

Let him that Glorieth, Glory in this; That he knoweth Me, Jer. 9. 23.

There is Joy in Believing, Rom. 15. 13.

The more Faith, the more Ioy. The Growing Christian gets the strong∣est Evidences of God's Favour, of God's Spirit working in him: His Acts of Growth, and Fruites of Obe∣dience, are Seeds of Ioy, and the Ground∣work of Consolation.

Motive VII.

Seventhly, The Growing Christian wins Others: Those which Decline, do make as if there were not that Power in God's Ordinances, that Sweet∣ness in the Promises, as was expected: As if a Godly Life had not the Con∣tentments, nor God's Rewards were so Sure, nor his Wayes so Happy, as Men take them to be: And there∣fore they give over. But he that Grows Better and Better, and holds on; notwithstanding Opposing Here∣sies, Schisms, Reproaches, and Pleasant Baits, and Sweet Allurements; He

proclaims Vanity in the Creature, Sa∣tisfaction in God, Power in his Word, Amiableness in Grace; He brings Credit on God's Family, Honour to the Truth. Others see something in him, which is Supernatural; They de∣sire to be like him: They are Almost, yea, sometimes Altogether perswa∣ded to become Professors: They are drawn to Taste of God's Goodness, to Wait at the Gates of Wisdom, to Read the Bible, to Pray, to make Conscience of their Wayes, by the constant Example of the Holy, Hum∣ble, Diligent, Conscionable, Growing Christian.

These are the Words to them that have Faith in a Great Measure: They must not be at a Stand, but Grow.

SECT. VI.

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

First. Be Thankful for what thou hast, and that is the way to get more: He that is most Thankful, shall be

most Thriving. What? though thy Faith is Little, yet art thou not in a better Condition, than those who have None at all. All Men have not Faith: It is a Rare Iewel. When Christ comes, shall he find Faith on the Earth?

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

Lord increase our Faith.

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

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

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

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

Seventhly, and Lastly, By a Pati∣ent Waiting on God; Psal. 40. 1, 2, 3.

Quest. But will a Weak Faith Save me?

Answ. Yes: For it Ingrafteth us into Christ, maketh us Just in God's Sight, ga∣thereth * 1.228 us into the Family of God's Children, and giveth us Victory over Sin and Satan; Ioh. 15. 1. Ioh. 1. 12. Gal. 3. 7. Isa. 42. 3. Isa. 40. 11. 1. Ioh. 5. 4.

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

SECT. VII.

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

CHAP. XV.

I Am to Lay down some Considera∣tions or Motives, inducing to get Faith, which shall be derived from the Misery of such that are Faithless; and that in these following Sections.

SECT. I.

First, You cannot please God, Heb. 11. 6. And wherefore are you Made,

if not to Please God? This is the End of your Creation and Beings. The Creatour would fain take Com∣placency and Delight in you; but while you are Faithless, he cannot. Unbelievers are not the Objects of God's Desire; because such can give no Credit to the Report in the Gos∣pel. Faith Pleases God, but Unbelief ‖ 1.229 Displeases him.

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

He that Believeth not, hath made God a Lyar.

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

He upbraided them with their Unbe∣lief, and Hardness of Heart. Unbelief and Hardness of Heart are linked to∣gether.

Thirdly, Unbelief is the Root of A∣postacy. Heb. 3. 12.

An Evil Heart of Unbelief, in de∣parting from the Living God.

Unbelief Virtually includes all o∣ther Sins: It is a Big-bellied Sin.

Finally, As Faith is the Chiefest a∣mong Graces, so Unbelief is the Chief∣est among Sins.

SECT. II.

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

〈32 pages missing〉〈32 pages missing〉

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

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

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

There are divers Arguments, where∣by the Saints Perseverance is clearly Evinc'd, and Prov'd against the Op∣posers thereof: but I am only con∣fined to make use of one among them; and therefore to use any of the rest, would be justly deemed a Di∣gression.

Arg.

What-so-ever our Lord Iesus Christ hath Prayed for, shall certainly * 1.230 come to pass: But he hath Pray∣ed for the Saints Perseverance, or that they may not fall away To∣tally and Finally from Grace.

Ergo, The Saints shall Perse∣vere.

The Major is proved from Iohn 11. 42.

And I know (sayes Christ to the Fa∣ther) that thou hearest me alwayes.

That Christ now doth Pray for Saints Perseverance, is evident from my Text.

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

Now the great Thing, that remains in the Agitation of this Blessed Truth, (though much Controverted) is to Illustrate the Potency of our Sa∣viour's Intercession; on which depends the Perseverance of our Faith. Now the Potency of it appears, if we con∣sider these Three Things: 1. The Person that Intercedes. 2. The Inter∣cession it self. 3. The Persons for whom this Intercession is made.

SECT. III.

First, If we consider the Person that Intercedes, being the Lord Iesus Christ himself; who is Admirable for his Excellent Qualifications, and Great In∣terest, that he hath in Him, with whom he Intercedes. As to his Qua∣lifications; He is an Advocate, that is Wise, Faithful, Just and Tender∣hearted; and therefore doubtless, will Plead for us after a Perfect, Ex∣quisite and Infallible Manner. As to his Interest in Heaven, it is Great. For God, with whom he Intercedes, is his Father: Now, Who can Speed

better in this Suit, than God's own Son? Iesus Christ is the Son of God Two manner of wayes: 1. By E∣ternal Generation, according to his Godhead; Psal. 2. 7. 2. By Grace of Personal Union, according to his Man∣hood; Luk. 1. 35.

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

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

Ask of me, and I will Give thee.

SECT. IV.

Secondly, If we consider the Inter∣cession it self, 1. In its Nature. 2. In its Perpetuity. First, In its Nature; which is a Presenting his Person, Suf∣ferings and Merits unto his Father, for what he desires. Father (sayes Iesus Christ) let such a Soul Perse∣vere. Why so (may the Father Re∣ply?) Because (sayes Christ) I Suf∣fered to this end. So that God the Father, according to his Iustice, which is Unspotted, sayes to his Son; Be 〈◊〉〈◊〉 unto thee as thou wilt. So, that Matter of our Saviours Request is but Just and Reasonable: What Christ desires, is not desired Gratis, upon Terms unbecoming the Holiness and •…•…ighteousness of God to grant. Iesus Christ can Plead Merit in his Prayers. •…•…inally, God the Father is under a Co∣•…•…enant, Tye and Bond to do what he •…•…ks. For he Promised us to Christ, (on Condition of his Dying for us) 〈◊〉〈◊〉 be his, and Ruled by Him as he pleased: Where-upon Christ Accep∣ted,

and a Body was Prepared for him; and so he became Obedient un∣to Death, even unto the Death of the Cross. So that this Number for whom Christ Dyed, is really his, ac∣cording to the Faederal Transaction between the Father and Him. Ac∣cordingly also the Mercies that Christ Intercedes for, are as due to him, as the Hire of the Labour is, when the Work is Faithfully done.

Secondly, Let us consider our Sa∣viours Intercession, in the Perpetuity o•…•… it:

He ever Liveth, to make Intercessio•…•… for us, Heb. 7. 25.

Our Names are alwayes upon th•…•… Heart and Shoulders of this our Grea•…•… High-Priest before God. † 1.231 Christ's In∣tercession is Importunate and Perpetu∣al. From hence we may draw (sait•…•… ‖ 1.232 Mr. Flavel) abundant Encouragemen•…•… against all Heart-Straitnings, and Dead ness of Spirit in Prayer.

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

Though the Vigour of thy Affe∣ctions may sometimes Decay in Du∣ty; yet know then, even then Christ maketh Intercession: When thy Pray∣er is done, Christ's Prayer is still go∣ing on. His Praying is a Praying with∣out ceasing: Yea, he Incessantly Prays for us.

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

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

Many things here occur, that hin∣der the Permanency, and the Poten∣cy of our Prayers: But Christ in Hea∣ven meets with nothing, that inter∣rupts his Praying to, and Interceding with the Father on our Behalf. Christ Iesus is now in the Exaltation of his Prophetical, Sacerdotal and Regal Office; and therefore what he Wills, is Gran∣ted.

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

SECT. V.

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

SECT. VI.

Having Finished the Doctrinal Part, viz. Christ's Intercession, which is an Act of his Priestly Office, is on Grounds of a Believers Perseverance in Faith: I shall only Answer this In∣quiry,

that may be made about the Intercession of Christ.

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

Answ.

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

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

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

SECT. VII.

For-as-much, as I have only been admitted to make use but of one Ar∣gument, for the Asserting of Believers Perseverance, viz. Christ's Intercession, which the Doctrine only contained: I shall therefore furnish you only

with some Scriptures, that may E∣vince this Truth, now in the Close. For loath I am, to leave such a Com∣fortable Doctrine (as this is) Dark; Although what has been said already about it, might suffice; yet in re∣gard that the Holy Scriptures do a∣bound with Arguments for it, I shall just touch upon them, and that shall be all.

CHAP. XIX.

Containing Eleven Arguments from Scripture, for Believers Perseve∣rance; with the Iudgement of the Learned, Antient and Modern a∣bout it.

SECT. I.

Arg. 1.

First, The Father in his Election is Insallible. Matth. 24. 24.

For there shall arise False Christs,

and False Prophets, and shall shew great * 1.233 Signs and Wonders; Insomuch, that (if it were possible) they shall Deceive the very Elect.

Those whom God hath Determin∣ed to be Saved, shall be Saved, let the Power of Devils, Power of Corruptions, and Power of this World work joyntly together against the Children of God. The Elect cannot be Deceived: There is an Impossibile in the Case. Rom. 8. also and vers. 30.

More-over, whom he did Predesti∣nate, them he also Called; and whom he called, them he also Iustified; and whom he Iustified, them he also Glori∣fied.

2 Tim. 2. 19. Neverthess, the Foun∣dation standeth Sure, having this Seal, The Lord knoweth them that are his.

Arg. 2.

Secondly, The Son in his Redempti∣on shall not be frustrated; Heb. 2. 14. Isa. 42. 7. Rev. 3. 7. Matth. 1. 11. Tit. 2. 14.

Certainly, Christ Dyed to some purpose: He would not have Deser∣ted his Father's Bosom and Palace for nought.

Arg. 3.

Thirdly, The Spirit in Application of the Benefits of Christ's Passion, is Irresistible and Unchangeable; Zach. 36. 25, 26, 27, 28, 29. Isa. 11. 6. Luk. 3. 5.

SECT. II.

Arg. 4.

Fourthly, The Regeneration of God's People is Perpetual; 1 Pet. 1. 2, 3. 1 Ioh. 3. 9. Iam. 1. 21. Ioh. 1. 14.

Arg. 5.

Fifthly, The Love of God to his Chosen Ones is Unchangeable; Ioh. 13. 1. Ier. 31. 3. Isa. 54. 4, 5, 6, 7, 8. 10.

Arg. 6.

Sixthly, Their Union with their Head, Christ Iesus, is Unseparable;

Ioh. 10. 28. Matth. 16. 18. Hos. 2. 19.

Arg. 7.

Seventhly, The Kingdom and Domi∣nion of Christ within them is Invinci∣ble; Luk. 1. 33. Luk. 21. 22. Dan. 2. 44. Psal. 2. 9.

Arg. 8.

Eighthly, The Power by which they are Supported is Unconquerable; 1 Pet. 1. 4, 5. Psal. 73. 24. 1 Cor. 1. 8, 9.

Arg. 9.

Ninethly, No Temptation shall ut∣terly cast them down; 1 Cor. 10. 13. Matth. 8. 26.

Arg. 10.

Tenthly, The Saving Gifts and Gra∣ces of God's Spirit are without Repen∣tance; Rom. 11. 29. Ier. 32. 40, 41.

Arg. 11.

Eleventhly, All turn for the Best to them, that Love God; Rom. 8. 28.

All these Arguments (Christian Rea∣der) in my Mind, do so Evince the Truth, that no Grounds of Doubting can be left.

SECT. III. Testimonies Antient. 1.

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

Saint Chrysostome on Luk. 22. vers. 32. * 1.234

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

—seems to be of this Opinion:

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

As for Augustine, 'tis well known, he writ a whole Book of the * 1.235 Perse∣verance of the Saints; in which he has these Excellent Expressions:

‖ 1.236 Perseverance is a continual Profes∣•…•… of Faith, and Demonstration of the •…•…its of Faith: Because the Elect al∣•…•…es Retain their Faith, and some •…•…its of it. They are alwayes as the •…•…ee planted by the River-side, Psal. 1. vers. 3.

They are alwayes held up by the Hand 〈◊〉〈◊〉 Jehovah, and therefore cannot fall.

They are alwayes like Mount Zion, •…•…hich cannot be Removed, Psal. 25. •…•…rs. 1.

Bernhard in his Epistle 129. and Ser. •…•…7. Cant. hath many Excellent Things •…•…out Perseverance.

Those who would be further Satis∣•…•…d, as to the Judgment of the Fa∣•…•…rs, may find Passages enough for •…•…at end, Collected to their Hands, 〈◊〉〈◊〉 Dr. Kendal's Sancti Sanciti, in Eng∣•…•…h; and in Latin in Hier. Zanch. De •…•…rs. Sanct. in Miscell. V. 3. Oper.

† 1.237 Alsted, in his Famous Book of Theology saith; That Perseverance is a Gift, and such a Gift, whereby God doth so firmly keep his Elect in a State of Grace, as that they shall never fall from thence.

Dr. Wolleby in his System of Divini∣ty, hath Five Arguments deduced. * 1.238

• 1. From the Certainty of our Ele∣ction; Matth. 24. 24. 2 Tim. 2. 19.
• 2. The Certainty of our Vocation; Rom. 11. 29.
• 3. The Certainty of our Faith, though Weak, if it be True.
• 4. The Certainty of our Iustifica∣tion; Rom. 8. v. 1.
• 5. The Certainty of our Sanctifica∣tion; Phil. 1. 6.

Calvin was clearly for this Point, as you may see in his Instituti∣ons. * 1.239

Luther's Words about this Doctrine are many, in divers of his Writings: One Passage of his especially I can∣not omit; which I find quoted by Dr. Manton in his Notes on Iude, pag. 58.

‖ 1.240 As 'tis impossible to sever the Lea∣ven and the Dough, when they are once mingled and kneaded together; So Christ and a Believer, when they are United together, there is no Parting more.

Melancthon on these Words,—

[Quis separabit nos a dilectione * 1.241 Dei?

Who shall separate us from the Love of God?]—

—has these Famous Lines, which I shall Transcribe:

Conclusio est totius Consolationis, Cum Deus diligat nos propter Meri∣tum & Intercessionem Filii, certissimum est, servaturum esse Ecclesiam, etiam∣si est infirma, & horribilibus Furoribus Diabolorum & Impiorum oppugna∣tur.

Disputant autem hîc aliqui, An possit Electus amittere Dilectionem, quâ Deum diligit? Haec Questio aliena est ab hoc loco. Dictum est autem alibi; Electos posse labi, sicut lapsi sunt Adam, Eva, Aaron, David.

Paulus autem hic loquitur de Dile∣ctione,

qua Deus universam Ecclesi∣am diligit, & loquitur de Conserva∣tione Universae Ecclesiae. Deinde eti∣am de singulis Membris, quae reverae per Fidem sunt Ecclesiae Membra.

Haec Dilectio in Promissione reve∣lata est, quae affirmat Deum semper collecturum esse Ecclesiam, quae in totâ Eternitate fruetur ejus Vitâ, Justitiâ, & Laetitiâ, juxta Dictum, Portae Infe∣rorum non praevalebunt adversus eam.

Adfirma•…•… item Promissio Conversos, qui verâ Fide inseruntur Christo, di∣ligi â Deo: ut Johan. 14. dicitur; S•…•… quis diligit me, sermonem meum ser∣vabit. De hâc Certitudine hic loqui∣tur, quâ Conservationem universae Ec∣clesiae scimus certam esse. Certò etia•…•… scimus, singulos perseverantes in Fide, salvos fore. Addit igitur, Servabitur Ecclesia, etiamsi erunt magna Certa∣mina; & oppugnabitur variis modis, dulcedine Vitae, metu Mortis, insidi is Diabolorum, terroribus Tyranno∣rum & Exercituum. Nam Tyranno•…•… nominat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Exercitus autem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, videlicet, Tota agmina persequen∣tium

SECT. IV. Modern Testimonies. 2.

WE † 1.242 are in a better State by Christ, than we should have been in, if we had continued in Adam; speaking of Perseverance.

I shall Transcribe a Letter concer∣ning Falling away from Grace, by that Incomparable Prelate, * 1.243 Ioseph Hall.

My good Mr. B. you send me Flowers from your Garden, and look for some in return out of mine: I do not more willingly send you these, than I do thankfully receive the other. I could not keep my Hand from the Paper, upon the Receipt of your Letters, though now in the Midst of my Atten∣dance. As my Desire of your Sa∣tisfaction calls me to Write some∣thing; so my other Employments force me to Brevity, in a Question

wherein it were easie to be end∣less.

I am sorry, that any of our New Excuti-fidians should pester your Suffolk; although glad in this, that they could not light upon a Soyl more Fruitful of able Oppugners. It is a Wonder to me, to think, that Men should labour to be Wit∣ty to rob themselves of Comfort. Good Sir, Let me know these New Disciples of Leyden, that I may Note them with that Black Coal they are worthy of: Troublers of a better Peace than that of the Church, the Peace of the Christian Soul. They pretend Antiquity; What Heresie doth not so? What marvel is it, if they would wrest Fathers to them, while they use Scripture it self so Violently? For that their First Instance of Hymeneus and Alexander, how vain is it, like themselves?

Nothing can be more plain, than that those Men were Gross Hypocrites; who doubts therefore, but they might fall from all that

Good, they pretended to have: What is this to prove, that a True Child of God may do so? But (say they) these Men had Faith, and a Good Conscience: True, such a Faith, and Goodness of Consci•…•…nce, as may be incident unto a Worldly Counterfeit. Yea, but (they re∣ply) a True Iustifying Faith: I think, such an one as their own; Rather, I may say, These Men de∣serve not the Praise of Hymeneus his Faith; which is nothing in this place, but Orthodox Doctrine. How oft doth St. Paul use the Word so to his Timothy. 1 Tim. 4. 1.

In the latter Times some shall de∣part from the Faith (Interpreted in the next Words) And shall give Heed to Spirits of Error, and Do∣ctrines of Devils. And 2 Tim 3. 6. he describes his False-Teach∣ers by this Title, Reprobate, concern∣ing the Faith; which I think, no Man will Expound of the Grace, but the Doctrine. Yet (say they) there is no necessity binds us to that Sense here. But the Scope of

this Place compared with others, may Evince it. That which fol∣lows, plainly points us to this Meaning, (that they might learn not to Blaspheme:) Their Sin was therefore an Apostacy from the Do∣ctrine of the Gospel, and casting foul Aspersions upon that Professi∣on: So that an Opposition to whole∣som Doctrine was their Ship∣wrack. They except yet: A Good Conscience is added to this Faith: Therefore it must needs be meant of Iustifying Faith. Do but turn your Eyes to 1 Tim. 3. 9. where (as in a Commentary upon this Place) you shall find Faith, and a•…•… Good Conscience so conjoyned, that yet the Doctrine, not the Vertue o•…•… Faith is signified: St. Paul describe•…•… his Deacon there, by his Spiritua•…•… Wealth.

Having the Mystery of Faith i•…•… Pure Conscience, no Man can be s•…•… Gross, to take the Mystery of Fait•…•… for the Grace of Faith; or for an•…•… other, than the same Author (i•…•… the same Chapter) calls The My∣stery

of Godliness. It is indeed fit, that a Good Conscience should be the Coffer, where Truth of Chri∣stian Doctrine is the Treasure. There∣fore both are justly commanded together: And likely each accom∣panies other in their Loss. And that of Irenaeus is found true of all Hereticks; Sententiam impiam, vi∣tam luxuriosam, &c. Yea, but Hymeneus and Alexander had both these then, and lost both.

They had both in outward Pro∣fession, not in inward Sincerity: That Rule is Certain and Eternal; If they had been of us, they had con∣tinued with us. Nothing is more ordinary with the Spirit of God, than to suppose us such as we pre∣tend; that he might give us an Example of Charity in the Censure of each other: Of which kind is that noted Place, Heb. 10. 29. And counted the Blood of the Testa∣ment, where-with he was Sanctified, an Unholy Thing: And those unu∣sual Elogies, which are given to the Churches, to whom the Apo∣stolical

Letters were Directed.

This Place therefore intends no other, but that Hymenaeus and Alex∣ander, which were once Professors of the Christian Doctrine, and such as lived orderly, in an Unblame∣able, and outwardly Holy Fashion to the World; had now turn'd their Copy, cast off the Profession which they made, and were fallen both to Loosness of Manners, and Calumniation of the Truth they had abandoned.

For that other Scripture, Rom. 8. 12, 13 no Place can be more ef∣fectual, to cut the Throat of this Uncomfortable Heresie. St. Paul writes to a Mixt Company: It were strange, if all the Romans should have been truly Sanctified. Those which were yet Carnal, he Threats with Death: If ye live after the Flesh, ye shall Die.

Those which are Regenerate, (contrary to the Wicked Paradox of those Men) he assures of Life: If ye Mortify the Deeds of the Flesh by the Spirit, ye shall Live.

How doth he Exclude the Spirit of Bondage to Fear, which these good Guides would lead in again? How confidently doth he aver the Inward Testimony of God's Spirit to ours; and ascribes that Voice to it, which bars all Doubt and Disappointment; and tells us by the Powerful Assurance of this Abba, We are Sons, and if Sons, Heirs, Co-heirs with Christ?

Let them now go on, and say; That God may Dis-inherit his own Son, that he may Cast off his A∣dopted: But, say they, to the same Regenerate Persons he applies these Two Clauses; and saith at once, Ye have Received the Spirit of A∣doption; And yet, If ye walk after the Flesh, ye shall Dye. What fol∣lows of this Commination? Any Assertion of the Possibility of Apo∣stacy in the Regenerate? Nothing less. These Threats are to make us take better hold, and to walk more warily. As a Father that hath set his Little Son on Horse∣back, (it is Zanchies Comparison)

bids him hold fast, or else he shall fall, though he uphold him the while; that both he may cause him hereby to sit fast, and call the more earnest for his Suppor∣tation. But the Scope of the Place plainly extorts a Division of Car∣nal Men and Regenerate. The Threats are propounded to the One, the Promises and Assurance to the Other: And therefore no Touch from hence, of our Uncertainty in a Confessed Estate of Renovati∣on.

For that Matth. 12. 43. The A∣podosis, or Inference of the Parable might well have stopt the Mouths of these Cavillers: For you shall find in the End of it: So shall it be with the Wicked Generation. I sup∣pose, no Man will be so Absurd, as to say, These Iews had former∣ly received True Iustifying Faith: How should they, when they re∣jected the Messias? And yet of them is this Parable spoken by our Saviours own Explication. Maldo∣nate himself, a Learned & Spightful

Iesuite, can Interpret it no other∣wise. Ideo Christus hoc dixit, ut doceret, pejores esse Iudaeos, quàm si nunquam Dei legem & cognitionem accepissent. And to this purpose he cites Hilary, Hierom, Beda. And this Sense is so clear, that unless the Seven Devils had found Har∣bour in the dry Hearts of these Men, they could not so grosly Per∣vert it. Quench not the Spirit, 1 Thess. 5. will never prove a Fi∣nal or Total Extinction of Saving Grace The Spirit is Quenched, when the Degrees of it are abated; when the Good Motions thereof are by our Security let fall. We grant, the Spirit may be Quench∣ed in tanto, not in toto. Or if we should so take it, as they desire; I remember Austin Parallels this Place with that other to Timothy; Let no Man despise thy Youth: Note (saith he) That the Spirit can be Quenched, or that Contempt can be avoided; but that in the one we may not endeavour to do that, which may tend towards this

Wrong to the Spirit; and in the other, that we should be careful not to do that, which may pro∣cure Contempt. The Place I re∣member not directly; But Nume∣ros memini, si verba tenerem: But in all likelihood, that Place sounds quite another way; as may ap∣pear by the Connexion of it with those two Sentences follow∣ing. As if he should have said; Discourage not the Graces, that you find in any of your Teachers; Despise not their Preaching; Try their Doctrines. And now, What is this to the Falling away from Grace? Which of us do not Teach the Necessity of Perseverance? He only that Endures to the End, shall be Saved. Be Faithful to the Death, and, &c.

But he that hath Ordained we shall be Saved, hath Ordained our Perseverance, as a Mean to this Sal∣vation; and hath appointed these sharp Advices, as the Means and Motives of our Perseverance: So as he that shall be Saved, shall also

Endure to the End; Because no Man shall pluck them out of my Hand, saith Christ. How evident∣ly doth the Spirit of God proclaim our Certainty against these Doubt-Mongers? Every where is he as full of Assurance, as these Men of Dis-comfort. He that is Born of God, sinneth not, neither can sin; because * 1.244 he is Born of God, and the Seed of God remains in him: What an Invincible and Irrefragable Consola∣tion is this? The Seed of Life is Sown in the Hearts of the Elect; •…•…ho they could be Dead to them∣selves, yet to God they cannot. And what a Supposition is that of Christ; That if it were possible, the very Elect should be Deceived? De∣sponsabo te mihi in perpetuum; and a Thousand of this Strain; which your Exercise in those Holy Leaves hath (I doubt not) abun∣dantly furnisht you withal. Hold fast then (my Dear Friend) this Sure Anchor of our Undeceivable Hope: And Spit in the Face of Men or Devils, that shall go about to

slacken your Hand. Let thes•…•… Vain Spirits sing Despair to them∣selves: For us, We know whom w•…•… have Believed.

Thus hath my Pen run it se•…•… out of Breath, in this so Impor∣tant a Demand; and much ado have 〈◊〉〈◊〉 had to Restrain it: Neither woul•…•… I give you one Hour's Intermissio•…•… to my Answer; which I know•…•… your Love cannot but accept, all that which comes from an Heart Zealous both of God and You.

I shall now add the Testimony of Another; who speaking of a Belie∣vers * 1.245 Perseverance, the Grounds of it tells us thus:

There are some Grounds on Go•…•… the Father's Part; viz. His Ever∣lasting Love, and All-sufficien•…•… Power. 2. There are Grounds o•…•… Christ's Part; His Everlasting Me∣rit, and Close Union between hi•…•… and us, and Constant Intercession•…•… 3. On the Spirits Part, there is 〈◊〉〈◊〉 Continual Influence, so a to main∣tain

the Essence and Seed of Grace, &c.

Another also sayes this:

Are you in Christ Iesus? Here's Comfort as to your Perseverance, * 1.246 Stability and Fixedness in the State of Grace.

Another also sayes, speaking of Be∣lievers * 1.247 Union with Christ:

Here we may consider the Main Foundation and Reason of the Saints Perseverance.

CHAP. XX. Containing a Use of Information an•…•… Reprehension.

SECT. I. Use 1. Of Information.

IS it so then, That the Faith of E∣lect Believers is so Secure by Ver∣tue of Christ's Intercession, as that i•…•… shall never Totally and Finally fail, le•…•… the Devil strike never so hard, or ofte•…•… at it?

Then hence may be infer'd th•…•… Excellency of the Gospel, above tha•…•… of the Law; of the Second Adam, a∣bove that of the First; of the Evan∣gelical Righteousness, above that of th•…•… Legal. Sirs, Adam was created Per∣fect, but he could not keep himsel•…•… so; for being left in that State to the Freedom of his own Will, he soo•…•… fell: But we that are under the Gospel-Dispensation,

are not left to the Free∣dom of our own Will. Here's our Excellency! Here's our Happiness! and Here's our Unspeakable Privi∣ledge! That if once we can but get into Christ, we need not fear a Final Apostacy. I do not disswade from the Duty of Fear, but from the Sin of Fear. 'Tis not here in and out; in to Day, and out to Morrow: But 'tis Once in Christ, and Ever in Christ; Once a Believer, and ever a Believer. •…•…ve hath Thrown us down, but Christ hath Rais'd us up: Eve's Tree •…•…f Knowledge of Good and Evil hath Thrown us down; but Christ the Tree of Life, hath Rais'd us up. St. * 1.248 Gregory is no afraid to say; O •…•…ppy! happy, happy Man was Adam, •…•…hat ever he so Sin'd and Transgress'd; •…•…cause by this Means both He and We •…•…ve found such Plentiful Redemption, •…•…ch Inestimable Mercy, such Super∣•…•…undant Grace, such Felicity, such E∣ternity, and such Life by Christ's Death! As the Death of the Lion was Sampson's Sustenance, so Christ's •…•…all is our Honey; and the Bitter

Death of Christ on the Cross, is the Sweet Life of Man, and the Basis of 〈◊〉〈◊〉 Believer's Perseverance.

SECT. II. Use 2. Of Reproof and Terrour.

Secondly, If this be so, Then this strikes Terrour to the Devils, and Re∣proof to such (who-ever they be) that do Oppose this Soul-Chearing Doctrine. Terrour unto the Devils, in that they may strike hard, and a∣gain, and again; yet the Faith o•…•… Elect Believers shall not Fail. Repro•…•… unto ‖ 1.249 such, who are not ashamed to say; That God may Crown a Man one Day, and Un-crown him the next: Such who blush not to say; That a Man may be Happy, and Mi∣serable; under Love, and under Wrath; an Heir of Heaven, and a Fire-brand of Hell; a Child of Light, and a Child of Darkness; and all in an Hour's time: What Miserable Comforters are these? And, What Soul-disquieting, unsettling and distracting Doctrine is this!

CHAP. XXI. Containing a Use of Caution, Com∣fort and Counsel.

SECT. I. Use 3. Of Caution.

THirdly, By way of Caution: Take heed of Presuming, in saying 〈◊〉〈◊〉 thy self; Thou art Secure, and therefore mayest do as thou lists. Let not this Doctrine open a Gap to •…•…iousness, and puff you up with Pride. Such that take this to be the Scope of this Doctrine, do much mi∣stake it. This is just as if a Man should say;—

I am now in the Bosom of Grace, but I would be cast down into Hell.

Who would argue thus? 'Tis the Devil's Divinity, and just as if a Man should say;—

Because God hath decreed how long

I shall Live, (Job 14. 5.) therefore I will not eat Bread, but live in the Neglect of all Means that preserve Life.

We must remember this, That God hath joyned the End and the Means together.

2 Thess. 2. 13 But we are bound to give Thanks alwayes to God for you, Brethren, Beloved of the Lord; be∣cause God hath from the Beginning chosen you to Salvation, through San∣ctification of the Spirit, and Belief of the Truth.

Though your Time here below is an Appointed Time, yet you must carefully avoyd Poison; and Eat, and Drink, and use Physick to Preserve your Life.

We do not say, (saith Dr. Manton) * 1.250 That a Believer is so sure of his Con∣servation in a State of Grace, as that he needeth not to be wary and jealous of himself: 1 Cor. 10. 20. Let him that Standerh, take heed, lest he Fall. There is a Fear of Caution, as well as a Fear of Diffidence and Distrust:

And there is a great deal of Difference between weakning the Security of the Flesh, and our Confidence in Christ. None more apt to suspect themselves, than they that are most sure in God; lest by Improvidence and Unwatchfulness they should yield to Corruption. Christ has Prayed, That Peter's Faith might not fail; yet he biddeth him, with the rest of of the Apostles, To Watch, Luk. 22. 40, and 46.

SECT. II. Use 4. Of Comfort.

Fourthly, Here is a Use of Comfort to us, that are Believers, and that have an Interest in Christ's Intercessi∣on. Here is Comfort under Fears of Barrenness, and here is Comfort un∣der Fears of Falling away.

First, Here is Comfort under Fears of Barrenness: I am afraid (saith the Soul) lest my Faith quite Fails, and so grow Dead at last; proving just like the Barren Fig-Tree in the Gos∣pel, which was Cursed. But for thy

Comfort know, Christ prayeth, Tha•…•… thy Faith may not fail. T'is granted, the Devil will Sift thee, and Winnow thee, and Level all his Temptations a∣gainst thy Faith. Thou art a Branch of that Vine, Christ Iesus; therefore shalt never cease yielding of Fruit. As long as there is a Fulness in Christ, Believers shall never Want. This Holy Vine (Christ,) being Replenish∣ed with Sap, the Branches cannot choose but be Fruitful. As long as the Root Lives, the Branches shall never Die. Besides,

Saints should read † 1.251 Promises, that are made to them in case of Spiritual Barrenness.

I am the Lord thy God, which Teash∣eth thee to profit, Isa. 48. 17.

In the Wilderness shall Waters break out, and Streams in the Desert; and the * 1.252 Parched Ground shall become a Pool, and the Thirsty Land Springs of Water, Isa. 35. 6, 7.

Secondly, Here is Comfort under Fears of Falling away. I am afraid (saith the Christian,) that I shall be quite out of Breath, before I get to

Heaven; either I shall be blown down by Satan's Temptations, or faint un∣der Sufferings. But know, thou hast Omnipotency to Support thee; Thy Faith is Sheltered under the Wing of Christ, and Supported by the In∣tercession of Christ: So that it is Se∣cure, let the Devil strike never so hard, or often at it.

Adam, that Grew upon his own Root of Innocency, soon Withered: But thou hast Christ for thy Root; therefore thy Grace shall Flourish in∣to Perseverance. Believers, Christ holds you: 'Tis not your Holding of Christ, but Christ's Holding of you, that Preserves you. He it is, that for thee Repels the Force of Temptation, Over-powers the Rellicks of Corrup∣tion, and increaseth the Sparkles of Grace.

SECT. III. Use 5. Of Counsel.

Fifthly, Here is a Use of Counsel, which hath a Double Aspect: 1. To Believers. 2. To Unbelievers.

First, To Believers. Doth Christ in Heaven Intercede for you? Then (first) keep you close to your Duty on Earth. Christ neglects not Pray∣ing for you in Heaven; do not you then neglect Praying for your selves on Earth. Christ is ready in Heaven, to present your Petitions to God, up∣on your presenting your Petitions to him. (1.) If Christ ceaseth not Pray∣ing for you, do not you cease then Praying for your self. (2.) If Christ Prays and Pleads for you in Heaven, then do you Plead for him on Earth. Believers themselves have oft-times many Accusers; viz. The Devil, E∣vil Men, and Conscience; and when any of these do Accuse them, Christ is then ready in Heaven to Plead. Seeing then, that Christ Intercedes for

you, and Pleads for you, when you are Accused and Dishonoured; do you Plead for Him, for his Honour, and for his Interest when Asperss'd by the World. (3.) Doth Christ in Heaven Intercede for Believers? Then let Believers ascribe Perseverance to him; looking upon it, as his own Gift. Let Christ have what is Due from you: Pay (I say) the Tribute of your Gratulation unto him.

Secondly, To Unbelievers. Doth Christ Intercede in Heaven for Believers? Then what will become of Unbelievers? Hereupon I advise you, to Repair to ‖ 1.253 Christ. No Interest in Christ, no Interest in his Intercession: Therefore, instead of Christ's Blood Crying to God for you, it shall Cry to God a∣gainst you. He that is an Interces∣sor for some, shall be an Accuser to others: Yet now, every Unbeliever despiseth Christ's Intercession, and treadeth it under Foot. Christ's Death, Victory, Conquest, Merits, Spirit, Gra∣ces and Intercession are nothing at all to Persons, that are in an Unbelie∣ving

State. No Interest in any of these Benefits, unless you have U∣nion with the Donor of them: 'Tis Union with Christ, that gives us a Title to all the Priviledges of Christ. If thou hast not Christ, thou hast none of Christ's. How Deplorable therefore is the Case of Christ-less Souls? They cannot argue any thing of Comfort, from what he has done: Christ's Death, Merits and Sufferings avails them not. Here is no Com∣fort to be spoken to you, till you get into hrist.

Ah then! What do Men and Wo∣men do, in rejecting the Tenders of Grace, and the Offers of Christ in the * 1.254 Gospel? To Day therefore, if you will Hear his Voice, Harden not your Hearts. Verily, he that now waits, and stands at the Door Knocking, will ere long give over, and Knock at your Hearts no more. Possess your Souls therefore with an Holy Impatience, until such time you can say; Christ is come! Christ is come! Methinks, it should be a Burden for

you to Live, unless Christ is Formed in you: An Interest in him will ren∣der your Lives Pleasant, and your Death Gainful. Be convinced there∣fore, of the Absolute Need of a Sa∣viour; by considering, that till you are in him, you can have no Inte∣rest in his Intercession and Satisfacti∣on, the Great Effect of his Priestly Office: That no Mercy will be a Mer∣cy unto you, till then; but rather Curses, and given in Judgment to you. And this is the Exact Pour∣traiture of every Christ-less Man and Woman.

CHAP. XXII. Wherein part of the Last Doctrine is handled.

SECT. I.

The Fifth and Last Doctrine is this:

Doctrine.

Those whom God hath Done much for, should be much in Doing for others.

When thou art Converted, streng then thy Brethren.

I Shall Prosecute this Dostrine in this wise: 1. In what Sense we are to understand God's Doing much for a Per∣son. 2. What it is that such whom God has Done much for, should be in Doing for others. 3. Confirm the Doctrine. 4. Apply it.

SECT. II.

First, In what Sense we are to un∣derstand God's Doing much for a Per∣son; or when it may be said, God doth much for a Person. Now God may be said to do much for a Per∣son Two wayes: 1. To his Body. 2. To his Soul.

(1.) To his Body. By Body, I un∣derstand all Things relating there∣unto; as Life, Health, Estate, Good Name, and Negotiations.

First, God has done much for such, whose Threads of Lives he has length∣ned out: Once thou wast Heart∣sick, Crazy, and by no means could hold up thy Head, expecting Death every moment; and by reason of exceeding Tortures, it was a Burden for thee to Live. Medicines proved Ineffectual, Physitians Despaired, Friends gave thee over; and a Dead Man thou wast in the Expectation of all. Yet lo! † 1.255 God Miraculously raises thee up, smiles on thee, by Renew∣ing

thy Life; and with Good Heze∣kias, adds Fifteen Years more unto thee.

Now here God Does much for a Person, with Respect to his Life.

Secondly, God has done much for such, whose Healths he has Preserved▪ Soundness of Body is a great Mer∣cy: What is Life? what is Riches? what is Honour, without Health? These Things ('tis granted) in Con∣junction with Health, are Pleasing unto Man: But Health not Enjoyed, will render all the former things Un∣profitable.

Now here God Does much for a Person, with Respect to his Health.

Thirdly, Estate. Omni rerum copia affluet: Once thou wast Poor; not a Penny in thy Purse, nor a Piece of Bread in thy Cubboard. But now thy Case is changed from Worse to Better: The Candle of Prosperity shines upon thee, and an Flourishing Estate thou hast now about thee.

Here is God's Doing much for a

Person, with Respect to his Estate.

Fourthly, God's Doing much for a Person, is sometimes discover'd in a Man's Good Name, being Bestowed and Preserved. Once a Cloud of In∣famy and Reproach was drawn over thy Name; but now it is dissipated and scattered. A Good * 1.256 Name is one of the Greatest Blessings upon Earth; No Chain of Pearl doth so Adorn, is this. How many are there in the World, that are still paring off the Credit of their Neighbours? And they make thick Parings; they sometimes pare off all that is Good; nothing is left but the Core. The Children of God are thus oft-times served: It was David's Complaint; Psal. 35. 11.

They laid to my Charge, Things which I knew not.

Surius the Iesuite, reported of Lu∣ther; That he learnt his Divinity of the Devil, and that he died Drunk: But Melancthon, who wrote his Life, affirms; That he died in a most Ho∣ly, Pious manner, and made a most

Excellent Prayer before his Death. Has God now preserved or delivered thy Good Name from the Unmerci∣fulness of others, What is this, but a doing much for thee, with Respect to thy Name?

Fifthly and Lastly, God has done much for those, whom he hath Bles∣sed in their Negotiations. When thou didst first set forth in the World, what Cares and Fears did distract thee, lest thou shouldst not do well, and so become Bankrupt? But now, contrary to thy Fears, God has Pro∣sper'd thee; and a Brave Trade thou hast, and Blessed thou art in thy Building, Planting, Journeying; or what ever thou goest about: The Ho∣ney-Comb of a Blessing shall be still dropping upon thee.

Thus much concerning God's Good∣ness with Respect to the less Noble Part of a Man; viz. His Body.

SECT. III.

I now come to consider in what Sense God may be said to do much for a Person's † 1.257 Soul, which is the most Noble Part of him. The Body is but a Shadow, the Soul is the Sub∣stance: The Body is but a Shell, the Soul is the Kernel: The Body is but a Cabinet, the Soul is the Jewel. The Soul is the Man of the Man: The Soul of Plato is Plato..

But to proceed to the Point in Hand, viz. How God may be said to do much for our Souls; see made forth, as followeth.

SECT. IV.

God can never be said (in a strict Sense) to do much for the Soul of a Man, till such time he Converts it to Himself: So that, it will not be out of the way, to Enquire a little into the Nature of True Conversion. But this would be too large a Field for me

to enter in; and therefore, I shall only touch briefly upon it.

SECT. V.

True Conversion consists in a Change upon the Inward and Outward Man: 1. In a Change upon the Inward Man; which I shall only insist on.

First, The Understanding is turned from Darkness unto Light. Horrible Ignorance of God, and the Things of Salvation, covers the Soul of every Man, as Darkness upon the Face of the Deep. Unconverted Persons are therefore called Darkness in the very Abstract, (Ephes. 5. 8.) and that be∣cause of their Original, Acquired and Judicial Blindness, which their Minds are possest with. All the World is said to sit in Darkness; From whence may be gathered, That by ‖ 1.258 Nature we are desperately Ignorant about God, and the Things of God: Which made our Saviour to say to Peter upon his Confession;

Flesh and Blood had not Revealed these Things unto him.

In the State of Integrity, our Minds were furnished with all Glorious Perfe∣ctions and Abilities, as the Firmament with Stars: There was Sapience in re∣spect of God, Science in respect of all Natural Things to be known, and Pru∣dence in respect of all Things to be done.

But since the Fall, Man has recei∣ved such a Bruise in his Understand∣ing, as that unless God Recovers it, it will remain for ever Irrecovera∣ble. Therefore the first Thing that God doth, in order to Conversion, is to set up a Light in the Soul, and take off that Vail of Darkness, which has over-spread it. So that, God does much for the Soul, in helping of the Understanding, and doing much for it.

Secondly, Our * 1.259 Memories are in part (by Conversion) Cured. Oh! the Sinful Weakness, Barrenness and Pollution of our Memories! How Te∣•…•…acious is it, with Respect to Evil?

But, How Fallacious is it, with Re∣spect * 1.260 to Good? Why is it, that ma∣ny can better Remember a Piece of News, than a Line of Scripture? That little Children can better Remem∣ber Obscene Songs and Ballads, than the Principles of Religion, or a Good Ser∣mon? The Memory by Nature, is like a Sieve, that lets the Corn and Weighty Grain fall through; but the Light, Refused Stuff, that it Re∣tains: Thus what is Solid, and would do thy Soul Good, that quickly pas∣seth away. Hence it is, that many of our Hearers are so Unprofitable as they are: They forget the Good Sermons they Hear; and go from Church no more better'd, than the Stones in the Wall: But now, where God intends to do much for the Soul, he then does help the Memory, and Cures it in part of its Weakness, Pollution and Unfaithfulness. The Memory will then Retain all manner of Good; something of Good in eve∣ry Thing: or at leastwise, it will be better in Remembring Spiritual Things, than Carnal Things. If not

all the Sermon, part of the Sermon the Soul can now carry away with her: Yea, and she can tell what Sermon among divers, so many Years past, at such a Time, in such a Place, and by such a Person, did her good. So that a Wonderful Change is here pass'd upon the Memory, to the just Admi∣ration of the Free-Grace of God.

Thirdly, Where True Conversion is, a Change is also on the ‖ 1.261 Will of Man; that Great Faculty, which will either be the Chair of Lust, or Throne of Grace. We may say of it, what the Prophet did of the Figs; Those which were Good, were very Good; and that were Bad, were very Bad. The Will in Innocency was Regular; It did Eccho to God's Will: But since the Fall, though it retains its Free∣dom in Moral Actions; yet as to Spiritual, it is depraved. If the Will could cease from Sinning, (saith Bern∣hard) there would be no † 1.262 Hell. Since the Fall the Will is not only Impotent, but Obstinate. Acts 7. 51.

Ye have alwayes Resisted the Holy-Ghost.

But now, when God proceedeth in the Work of Conversion, he doth in part also Cure the * 1.263 Will of its De∣pravity; which consisteth in its Crookedness, Perversness and Stub∣bornness. Before it was Inflexible, but now it is made Flexible: And our Noble Faculties, as Understanding and Memory, do not so much depend upon the Power of the Will for their Actings; though we shall not have (till we are in Heaven) such an U∣niversal Dominion over all the Pow∣ers of our Soul. So that they may Act, what Time and what Measure we please: Yet it is most certain, that when we are New Born, we then learn to † 1.264 Deny our Wills; So that our Affections shall be no more subject to it, with respect to their Rise, Progress and Degree. And thus God is said to do much for the Soul, when he doth much for the Will.

Fourthly, True Conversion consisteth

in a Change upon the ‖ 1.265 Affections: For that these Affections by the Fall are Polluted, is evidently and pal∣pably manifested in the Dominion and Tyranny they have over the In∣tellectual Part of Man. When the Iudgment should Govern the Affecti∣ons, the Affections do the Iudgment: A Man doth now for the most part Reason, Believe and Will according to his * 1.266 Affections and Passions. Ari∣stotle observed this, when he said; Prout quisque Affectus est, ita Iudicat; As every Man is Affected, so he Judg∣eth. They are Unruly and Irregular in their Motions and Risings, in their Progress and Degrees; and the Ob∣jects, that for the most part they Center in. But now, when God pro∣ceeedeth in the Work of Conversion, then these Affections shall be Restrain∣ed, Held-in and Ordered. Love and Hatred shall keep to their right Cen∣ters, and move towards their proper Objects; To Love nothing but Good, to Hate nothing but Evil.

Fifthly and Lastly, Here is a Change on Conscience. Now † 1.267 Conscience is a Part of Understanding in the Reaso∣nable Creatures, determining of their Particular Actions with or against them. Now that this, as well as the other Faculties of the Soul, (without a Change) is Polluted, appears in its Blindness, and so it of-times mis∣guides. In its Senslesness and Stu∣pidity, though Lusts as so many Thieves come to steal the Soul away; yet this Dog doth not so much as give one Bark. Sometimes Conscience Accuseth and Excuseth falsly: But now, when God proceedeth in the Work of Conversion, then This in the first Place is awakened, and stirr'd up to do its Office. It will then deal plainly even with the Greatest, and will tell them their own without Flattery; and Trace them in all their Actions, and Haunt them where so∣ever they go.

And thus I have shewed, when God may be said to do much for our Souls; viz. When he Converts them

unto Himself: And wherein this Con∣version consists, has been shewed; viz. God's Working upon, and Chang∣ing and Renewing the Five Faculties of the Soul; viz. Understanding, Memory, Will, Affections and Consci∣ence.

CHAP. XXIII.

I now come to shew, What it is, that those whom God has done much for, should be in doing for others. Now questionless, every Man, (e∣specially such a Man, whom God has •…•…one much for) ought to Resemble him; which is that also God justly requires and expects. VVherefore, Has God done much for thy Body in the Sense above VVritten? But that thou shouldst do much for the Bodies of others also. Has God done much for thy Soul in the Sense above VVritten? Do thou also much for the Soul of others,

answering (according to the endeavors) what God has done for thy Soul? Or has God done much for both, viz. Body and Soul? Then do thou endeavour to do Good both to the Bodies and Souls of others; which probably may be Comprehended in these following Sections.

SECT. I.

First, Do much for others, in point of Instruction and Reprehension; A So∣lemn and Great Work, if Piously per∣formed.

Much Pains should be taken in the Instruction of one another: Nay, we should be often Admonishing, and Reproving too, if occasion be. The Converted need our Instruction, the Unconverted need our Reproofs. Da∣vid tells God what shall follow upon the Ioys of Salvation being Restored to him. Psal. 51. 13.

Then will I Teach Transgressors thy Wayes, and Sinners shall be Converted unto thee.

You and I should have Instructed one another; Have we done it? You and I should have Reproved one another; Have we done it? In the Scriptures we find the Saints Repro∣ving one another: Moses Reproving Aaron, Exod. 32. 21. Nathan Repro∣ing David, 2 Sam. 11. Paul Repro∣ving Peter, Gal. 2. 11. Sometimes you shall hear Cursing and Swearing in your Presence: Sometimes you shall behold Covetousness, Pride, Pas∣sion, Anger and Uncomliness. Here now are Opportunities of doing Ser∣vice for God, of Appearing and Wit∣nessing for him against these Vices. Therefore do not say; I am loath, or, I am afraid to speak; it will be ill ta∣ken: I shall do no Good by Testifying; or, I shall be accounted a busie Body. Away with all these Petty Objections, and attend to Duty, leaving the Is∣sue and Event to God; only beg Wisdom, which is profitable to Di∣rect. If we would not partake of the Sins of others, we must then fall upon Reproving-Work. Ephes. 5. 11.

And have no Fellowship with the Un∣fruitful Works of Darkness; but rather Reprove them.

As there is a Holy Silence under God's Correction; Aaron held his Peace: So there is a Sinful Silence under Man's Corruption; For Eli held his Peace also: Aaron's Silence was a Good Silence; but Elie's Silence was a Naughty Silence.

SECT. II.

Secondly, Do much for others, in leaving Patterns, that may Survive you, and Live, when you are Dead; I mean, Live Exemplarily, as Paul: Phil. 3. 17.

Brethren (saith he) be Followers together of me; and mark them which walk so, as ye have us for an En∣sample.

This great Apostle denied himself, to make himself an Example to o∣thers. Take heed of Scandals, and Visible Infirmities, which discourageth many to take up with Religion.

‖ 1.268 Examples are very Prevalent In •…•…ramque partem; Either one way or other, either for Good or E∣vil.

Oh! That the Professors of this Age, who are most Defective here∣in, would but be perswaded, to live Lives for Posterity! Live Holy there∣fore, that others imitating your Ho∣liness, may be Holy also. But, How little Convincing, Converting and Edifying are the Lives of most now a-dayes: Not considering, that their Examples (one Day) shall have a Resurrection, as well as their Bodies. Ah! How few are those, that are Writing Copies, for Posterity to Write after! And, VVhere now a-dayes is Singularity of Life? Have not such Reason to question, Whether the Root of the Matter is in them? For though Good Works Justifies us not be∣fore God, yet they Justify us before Men; and they are necessary for the Manifestation of our * 1.269 Faith, and the Glory of Christ our Redeemer. Me∣thinks, I cannot speak enough of such a Subject as this is, which is of

very great Moment; viz. The Trans∣mission of Patterns to Posterity. But I must conclude this Particular with the Exhortation of our Saviour, that agrees with what I have been speak∣ing. Matth. 5. 16.

Let your Light so shine before Men, that they may see your Good Works, and Glorify your Father which is in Heaven.

SECT. III.

Thirdly, Do much for others, in Succouring and Relieving them, both with Respect to Body and Soul. Here are Poor Saints: Some want Food; some Cloathing; some Lodging; some Money. You now that are Able, should follow Iob's Exam∣ple.

I have not with-held the Poor from their Desire, nor caused the Eyes of the * 1.270 Widow to fail; nor Eaten my Morsel alone, but the Fatherless hath Eaten of it also. Neither have I seen any to Perish for want of Cloathing, or any Poor without Covering. But his Loins

have Blessed me, and he was warmed with the Fleece of my Sheep. The Stranger did not Lodge in the Street; but I opened my Door to the Travel∣ler.

Let us therefore Feed the Hungry, * 1.271 give Drink to the Thirsty, Lodge the Harbourless, Cloath the Naked, Vi∣sit the Sick and Imprisoned. Let us imitate Tabitha, to make Coats and Garments for Widows. There is no∣thing lost by doing our Duty: An Estate may be ‖ 1.272 Imparted, yet not Im∣pared. Has God let the Candle of Prosperity to Shine upon thee? Light then thy Neighbour that is in the Dark, and thou shalt not by it have the less Light thy self. What-ever is Disbursed to Pious Uses, God doth bring it in some other way; as the Loaves in breaking Multiplied, or as the ** 1.273 Window's Oyl Increased by pour∣ing out.

Let us put on Bowels of Mercy, and be ready to Indulge the Miseries and Necessities of others:

Be ye Merciful, as your Father also is Merciful. * 1.274

Our Fingers should drop with the Myrrhe of Liberality. Augustine sayes excellently; * 1.275 Give those Things to the Poor which you cannot keep, that you may Receive those Things which you cannot lose.

St. Ambrose calls Charity the Sum of Christianity; and the Apostle makes it the very Definition of Religion. Iam 1. ult.

Pure Religion, and Undefiled before God, and the Father, is this, To Visit the Fatherless, and the Widows in their Affliction.

Without doubt, such that are † 1.276 Cruel to the Poor, do Unchristian themselves. Unmercifulness is the Badge of Heathenism; but Merciful∣ness is the Badge of ‖ 1.277 Christianity.

To abound in Works of Mercy, is to be Diffusively Good; and to be Diffusively Good, is the great End of

our Creation. Eph. 2. 10.

Created in Christ Jesus to Good Works.

He that doth not answer his End in Respect of Usefulness, shall not enjoy his End in Respect of Happi∣ness. Every Creature answers the End of its Creation; The Star Shines, the Bird Sings, and the Plant Bears: Besides, we our selves Live upon Charity. We go a Begging to the Creation: One Creature gives us Wool, another Oyl, and another Silk. Nay, shall I tell you, concerning this Duty of Charity, or ‖ 1.278 Alms-Giving, you may take notice of these Things: 1. No Duty more Commanded, than this of Charity. 2. No Duty more Commended and Extolled, than this. 3. No Duty hath more Choice and Precious † 1.279 Promises annexed to it, than this. 4. No Duty tends more to the proselyting and making others

to Embrace our Religion, than this. 5. No one Duty hath greater Re∣wards attending it, than this.

I have met with a Notable Story to this Purpose, which I shall here Relate; wishing, that it might have the same Effect, as upon some it hath had: The Story is this.

Synesius, a Good Bishop of Cyrene, laboured much, and a long Time with one Evagrius, an Heathen Philoso∣pher, to Convert him to the Christi∣an Faith, but all in vain: The Phi∣losopher still objecting, That the Chri∣stian Religion Taught many strange and improbable Things: Among others;

That he that hath Pity on the Poor, Lendeth to the Lord; and, He that Giveth to the Poor and Needy, shall have Treasure in * 1.280 Heaven, and shall Receive an Hundred Fold from Christ; toge∣ther * 1.281 with Eternal Life.

Things (saith he) to be Derided, rather, than Believed. The good Bi∣shop

notwithstanding ceased not to Travel with him: Assuring him by ma∣ny Arguments, That these Things were True; and at last prevailed: So that * 1.282 the Philosopher, and all his Children were Baptized. A while after he com∣eth to Synesius, and bringeth with him Three Hundred Pounds of Gold for the Poor: Bids him take the same; but would have a Bill under his Hand, that Christ should Repay it him in another World. Synesius took the Money for the Poor, and gave him such a Bill under his Hand, as he desired. After∣wards, the Philosopher being near his Death, commanded his Sons; That when they Buried him, they should put Synesius Bill into his Hand in the Grave, * 1.283 which they did. The Third Day after he was Buried, the Philosopher seemed to appear to Synesius in the Night; and said to him: [

Come to my Sepulchre, where I lye, and take thy Bill; for I have Received the Debt, and am satisfied: which for thy As∣surance, I have Subscribed it with mine own Hand.

] The Bishop not well knowing the Meaning hereof, sent to

his Sons; who told him all. Where∣upon taking them, and the Chief Men of the City with him, he went to the Grave, and found the Paper in the Hand of the Corps, thus Subscribed: [Ego Evagrius Philosophus, tibi San∣ctissimo Domino Synesio Episcopo salutem: Accepi debitum in his li∣teris manu tua conscriptum, ‖ 1.284 satis∣factumque mihi est; & nullum con∣tra te habeo jus propter aurum quod dedi tibi, & per te Christo, Deo & Salvatori nostro.] That is;

I E∣vagrius the Philosopher, to the most Holy Sir, Bishop Synesius, greeting: I have Received the Debt, which in * 1.285 this Paper is written with thy Hand; and I am satisfyed: and I have no Action against thee for the Gold which I gave thee, and by thee to Christ, our God and Saviour.

Whence plainly it appears, That the Seeds of our Liberality shall have an Harvest of Happiness. Eccles. 11. 1, 2.

Cast thy Bread upon the Face of the

† 1.286 Waters; for thou shalt find it after many Dayes.

I have dwelt the longer here, be∣cause the Love of many has waxed Cold.

SECT. IV.

Fourthly, Comfort the Feeble-mind∣ed, * 1.287 and Support the Weak. Speak a Word in Due Season to the VVea∣ry.

Once thou wast VVeak thy self; Remember therefore, I pray, your Low Estate, and how glad thou wouldst have been to receive Com∣fort from any; and God was so Compassionate, as that he stir'd up some Godly and Painful Minister to Admonish thee, and to remove all those Lets and Impediments, that di∣sturb'd the VVell-being of thy Soul: And lo! what he said unto thee, is Blessed; and thou art now upon thy Legs, and hast renewed thy Strength as an Eagle. Stand up then, and shew thy self a Son of Consolation:

Wherefore has God done all this for thee, but that thou shouldst be ca∣pable of doing Good to others? Oh! the Groans, Sighs, Sobs, and Breath∣ings of Souls that are in Conflicts with the Devil! And art thou a Stander by, and a Spectator of them, but do'st not so much as put thy Hand to * 1.288 help, art no wise Affect∣ed, thy Bowels within thee not at all moved? How Dis ingenuous is this? Does it not argue either Ig∣norance or Ingratitude: Ignorance, in that thou hast not been so Tried thy self; and therefore knowest not how to Pity others. Ingratitude, in that it was once thy own Case; but thou hast forgotten it, or at least∣wise, would if thou couldst: and therefore takest not Notice of Souls thus Tempted, Tried, Afflicted. I shall only add this; I am verily per∣swaded, there is as little Compassion shewed to Weak, Desponding, Temp∣ted, and Oppressed Believers, as ever, if not less: The Consideration where∣of, I must needs tell you that are my Hearers this Day, grieves me as much

as any thing; and puts me much upon Prayer untó God, That he would be pleased to continue my Condole∣ing Heart towards the Tempted; which through Grace I can say, is much: Yet still I would rather have it Increased, than Diminished.

SECT. V.

Fifthly and Lastly, Those whom God has done much for, should be much in doing for others, by Praying with, and for others.

Although God will have but One Intercessor in Heaven, yet he requir∣eth Many on Earth. Here we may, yea, we must be Trading one with another; viz. Prayers for Prayers, Ministers with People, and People with their Ministers, and one Saint with a∣nother.

Oh! What a Trade did Paul Drive * 1.289 this way? I have sometimes thought, what a Catalogue of Churches and Saints he had to Commend to God in his Dayly Prayers.

How many Churches did he usu∣ally Pray for? He saith to the Church of Rome in these Words:

God is my Witness, That without Ceasing, I make mention of you always in * 1.290 my Prayers.

The like for the Church at Ephe∣sus:

I cease not to give Thanks for you, * 1.291 making mention of you in my Prayers.

So for the Church at Philippy.

I remember you alwayes in every Pray∣er of mine for you all, making Request with Ioy.

So the Church at Thessalonica:

We give Thanks to God alwayes for * 1.292 you all, making mention of you in our Prayers; Remembring without ceasing your Work of Faith, Labor of Love, and Patience of Hope in our Lord Jesus Christ.

And doubtless, had he Written E∣pistles to all other Churches, we should have heard of his Prayers for them. Neither did he Pray only for Church∣es, but also for several Saints in Par∣ticular: For he saith; That he Pray∣ed for Timothy Night and Day; that * 1.293

is, Morning and Evening; the Whole put for the Part. And as for Phile∣mon, he saith; That he made menti∣on * 1.294 of him alwayes in his Prayers.

To conclude; The least we can do for one another, is to be Earnest at the Throne of Grace.

CHAP. XXIV. A Brief Application of the Point.

SECT. I. Use of Information.

THe First Use that this Doctrine affords us, is a Use of Informa∣tion. If it be so, That those whom God hath done much for, should be much in doing for others: Then hence * 1.295 we may learn, That such who are defective, and wanting herein, are

Guilty of the Highest Ingratitude a∣gainst God.

Wherefore (O Man) has God done so much for thee, but that thou shouldst do something for Him? And where∣in canst thou better manifest a Do∣ing much for Him, than doing much for his Members. Mercy calls for Du∣ty. Let some-thing be done by way of Retaliation; though Retaliation in our strict and proper Sense cannot be made unto God. To be Ungrate∣ful for Mercy, is like Absolom; who as soon as David Kissed him, and took him into Favour, Plotted Trea∣son against him. ‖ 1.296 Ingratitude puts an Accent upon Sin, and makes it out of Measure Sinful.

If so be you cannot Lay your Selves out for the Good of Others, what then do you in Testimony of Thankful∣ness to that God, who has done so much for you. O Ungrateful! Worse than the very Beasts, for they are wrought upon with Kindness; Isa. 1. 3.

This is † 1.297 dealing with God, as we do with the Thames: The Thames brings us in our Riches, our Gold, Silks, Spices:

and we throw all our Filth into the Thames, &c.

If Mercy be not a Load-Stone to Draw thee to Duty, Iudgment shall Compel thee. Methinks, God's Good∣ness * 1.298 should be a Whet-Stone. Do for others: If thou askest me, why? the Reason is plain; Because God has done for thee. Therefore not to do any Good, argues want of a Deep Sense and Impression of God's Signal Favours on us. Beware therefore of going on any more in a Dissolute Course.

SECT. II. Use of Caution.

Secondly, By way of Caution: Take heed of Persisting in this Cursed Sin of Ungratefulness. Though God has been Patient for a great while, yet the Lease of his Patience will at last be Run out. Nothing so Cold as Lead, yet nothing more Scalding when it is Melted. The Sweetest Wine dege∣nerates into the Sharpest Vinegar.

Nothing Blunter than Iron; yet when Sharpened, it hath an Edge that will cut Mortally. Nothing Smoother than the Sea; yet when stir'd into a Tempest, nothing Rag∣eth more. Just so is it with the Patience and Goodness of God: What Sweeter than the same? Yet the A∣buse of them, turns them to Fury and sore Wrath.

SECT. III. Use of Comfort.

Thirdly, By way of Comfort to such, that do Testify their Thankfulness to God for his Bounties, in being Use∣ful in their Places and Generation. You do but Oblige God to do more for you: And without doubt, the more you do for God, the more God will do for you. If God heaps the Coals of his Mercy upon the Heads of his Enemies; What then would he do for you, that should walk Thankfully. As we commonly do follow them with our Compensati∣ons,

that are most ** 1.299 Thankful; So God doth vouchsafe his Benefits most, where he thinks they may be Ac∣knowledged. And as we will not bestow our Alms on a Mendicant, that can neither Cringe nor Bow; So God will not bestow his Favours on any, but what shall Worship Him, and give Thanks unto him. If there∣fore our Lives be singularly Con∣vincing and Converting, Exemplary and Gratulatory; you will thereby the more attract Divine Indulgence unto you. Therefore, Who would not but be Comforted with this; namely, That if any express their Thankfulness unto God, by Useful∣ness in their Places, they shall not be Guilty of that Monstrous Word, INGRATITUDE! But not only so: They who manifest their Thank∣fulness, shall more infinitely oblige God unto them for the Future. Finally, God will Reward them according to their Works.

SECT. IV. Use of Counsel.

Fourthly, Be Exhorted unto Thank∣fulness, and Acknowledgement of the manifold Mercies of God.

Has the All-Merciful God been Mer∣ciful to thee? Express then thy Thank∣fulness for the same, in being Mer∣ciful unto others. Has the Graci∣ous God done much for thee? Ex∣press then thy Thankfulness unto Him, by doing much for others.

Motives here-unto are these; and pray observe them.

Motive 1.

First, 'Tis Equity, that thou shouldst do for others, ‖ 1.300 as God has done for thee. Methinks, if Unmer∣ciful Men did but consider this, they would not do as they do: Such Ex∣tortion and Oppression would not be, as is. Families would not be Ruined; Kingdoms would not be Depopula∣ted, as they are. One Màn would

not be a Devil to another, as now it is with a Witness.

You that are Cruel and Unmer∣ciful, bear with me, if I put a few Questions to you. Have you Recei∣ved such Unkindness at the Hands of God, that you deal so Unkindly with others? Has God dealt so Se∣verely with you, that you can deal no more Mildly with others? Has God fell upon you with Stroke after Stroke, that you lay so much upon others? Did God ever punish thee, without giving Warning, that thou art so Rigid with others, and takest so much Advantage of them? Speak, if thou canst. Art thou Speechless? Blush then, for Shame; and Repent of Unreasonable Madness. Sup∣pose now it should fare as ill with thee, as it hath done with others: Suppose, what thou hast wished to, and brought upon others, should come on thy self; What, would'st thou say then, Lord be Merciful to me, a Sinner? Will not thy Conscience say or suggest, 'Tis Just with God, it should be so? Hence learn then; Do by o∣thers,

as thou would'st have God do by thee.

Motive 2.

Secondly, Consider; To do much for others, is but what your Brethren (that are gone before you) have done. I could give you a Cloud of Witnes∣ses for this: See first Scriptural Ex∣amples.

Christians, Acts 2. 45. & 4. 34. * 1.301

Women, Luk. 8. 23. The Poor Wid∣dow, Mark 12. 2. Dorcas, Acts 9. 36.

Paul, Acts 24. 17. Cornelius, Acts 10. 2. Iob, Chap. 31. 16. 21. Bar∣nabas, Acts 4. 36, 37. Zacheus, Luk. 19. 8. Phebe, Rom. 16. 2. Hebrews, Chap. 6. 10. Philemon, Verse 5. 7. The Vertuous Woman. Prov. 31. 20. Obadiah, 1 King. 18. 13. Onesiphorus, 2 Tim. 1. 18.

Examples that we find in Ecclesi∣astick * 1.302 Histories, may also be produ∣ced.

Holy Master Bradford, in a Hard * 1.303 Time Sold his Chains, Rings and Iew∣els, to Relieve those that were in

Want. And 'tis further Reported of him; That he counted that Hour lost, wherein he did not some Good, by his Tongue, Pen or Purse.

Trajan the Emperor, did Rend off a Piece of his own Robe, to wrap his Souldiers Wounds.

The Iews also are noted in this kind.

I could tell you also of Heathens Titus Vespasian was so inured to Works of Mercy, that remembring he had Given nothing that Day, cried out; Diem perdidi, I have lost a Day.

Modern Testimonies might be also * 1.304 here instanc'd; viz.

Mr. Bolton, Mr. Whately of Banbury, Mr. Bruen in the County Palatine of Chester, Mr. Thomas Gataker, Mr. Iohn Dod, Dr. William Gouge, Dr. Harris, Mr. Richard Greenham; Cum multis aliis.

I might also here-unto add those in our own Age, lately Deceased: But I shall only mention that never to be forgotten Man, (I am sure, by me) Mr. Thomas Wadsworth; who

had Christ Iesus Pourtrayed in his Life, as much as any Man, in respect of all Things what-so-ever. One, that never knew, what a Temptation to Pride did mean; which, I believe, scarce any one (besides himself) could say. Eminent especially for Sincerity, Integrity and Charity: That would go up and down his Parish, doing Good; buying Cloaths for the Poor, that they might have no Ex∣cuses for their Absence from the Church.

Newington, Southwark and Theo∣balds will tell you, what a Man he was.

Motive 3.

Thirdly, Consider; God's End in doing Good to thee, is that thou might'st be Capable of doing Good to others. Abilities are not for thy Self only, but for Others: And if a Man doth not Improve what God has Given him, for the Benefit of Others, even that which he hath, God may justly take away.

Has God Given thee Wit, Learning and Understanding? be then Thank∣ful to God for the same; and use them well for thine own Good, and the Good of others.

Has God Given thee the Inward Graces of his Spirit? Give God the Glory thereof, and Imply them for the Benefit of others. Instruct the Ignorant; Confirm the Weak; Com∣fort the Distressed; Reduce the Wan∣dring; and Bind up the Broken-hear∣ted.

Has God Given thee Riches? Be Rich then in Good Works, and lay up Treasure in Heaven.

Motive 4.

Fourthly, Consider; What you do for any Poor * 1.305 Member of Christ, Christ will take as done to Himself.

What Good you do to any of Christ's, he will take it as done to Himself; and what you do not to His, he will take as not done to Himself; Matth. 25. 35, 36, 37, 38, 39, 40.

If a Cup of cold Water, given to a Disciple of Christ, hath a Reward attending it; surely then, Things of a far greater Moment Christ will take notice of.

Motive 5.

Fifthly, Would you not Resemble your Redeemer, Christ Iesus? Imi∣tate him, and Write after so fair a Copy, as He is, that has neither Blot nor Blur in it. Christ Iesus now is a Great Exemplar herein: As he is full of Merit, so he is full of Bounty. When he was upon the Earth, he went up and down, doing Good.

CHAP. XXV. Containing more Motives.

SECT. I.

Motive 1.

COnsider; Would you be wil∣ling, that Persons in Miseries, Respecting either Body or Soul, or both, should be laid at your Doors, in your not Succouring and Admini∣string Help unto them.

When you can do Good, and will not, know, that you neglect Du∣ty; and that God may justly de∣prive you of what you have, and make you as Desolate as others. Having therefore an Opportunity, make use of it; for you know not how soon the Ballance of ‖ 1.306 Provi∣dence may be turned, as to thy self: Thou that art Rich to Day, may'st be

† 1.307 Poor to Morrow. Nebuchadnezzar, a Mighty Conqueror, was turned a Grazing among the Oxen. A Great Haman is Feasted with the King one Day, and made a Feast for the Crows the next. Adonibezek, a Mighty Prince, was made a Fellow-Commo∣ner with Dogs. So Herod.

Belisarius, a most Famous General under Iustinian the Emperor; after all his Noble Atchievements, had his Eyes put out in his Old Age, by the Empress Theodora: And at the Tem∣ple of Saint Sophy, fain to Beg; Da∣te panem Belisario, &c. Give a Crust to Old Belisarius; whom Vertue Ad∣vanced, but Envy hath brought into Misery. Pythias Pined to Death for want of Bread, who once was Able to Entertain and Maintain Xerxes his vast Army. Great Pompey had not so much as Room to be Buried in: And William the Conqueror's Corps lay Three Dayes unburied; his •…•…nterrement being hindred by one, that claimed the Ground to be his. Cum multis aliis.

It is Wisdom in this Sense, (saith a Worthy * 1.308 Divine) to consider others. Remember, how soon the Scene may al∣ter: We may be put in the Poor's Dress; and then it will be no small † 1.309 Comfort to us, to think, that we Re∣lieved others, when we were in Capacity to do it.

Verily, my Friends, this is not con∣sidered: For would People but con∣sider this, Mercy and Goodness, Boun∣ty and Compassion would Flourish more than they do. There would not be (I say) so many Cubboards Empty, Purses Moneyless, and Wounds not Cured or Bound up.

Motive 2.

Secondly, Consider, That the ‖ 1.310 Eyes of God, of Christ, of Angels, of Devils, of Sinners, of Saints, of Good and Bad are alwayes upon you: Therefore let

this Motive, above all the rest, be as a Spur to all Vertue, and a Whet Stone to all Duty. God takes Notice of all thy Actions: Thy Tears in Secret he Bot∣tles up, thy Prayers in Secret he Re∣gisters; and what thou givest to Pi∣ous Uses, he writes down in thy Me∣morandum Book.

The Good Angels and Saints Ho∣nour thee for this: The Devil, and his Children see hereby thy Faithful∣ness to God-ward, and thy Goodness to Man-ward.

Motive 3.

Thirdly, I know not of a Bet∣ter than this, whereby to induce you unto a Publick Spirit; viz. You shall have your * 1.311 Reward. If there be Degrees of Torments in Hell, then doubtless, there are Degrees of •…•…lory in Heaven; And whose Glory shall be Multiplied, but such that * 1.312 have done most Good, when they were on Earth? All the Seeds of Liberality that you Sow on Earth, shall turn to a Fruitful Crop in Hea∣ven.

You shall be paid with Over∣plus: For a VVedg of Gold, which you have parted with, you shall have a VVeight of Glory: For a Cup of Cold Water, you shall have Rivers of Pleasure.

The End of the Salve for Soul-Sores; together with the Duty of Such, whom God has dealt Bounti∣fully with.

FINIS

Notes

• * 1.1

  Vita ista si∣ne tentatio∣ne duci non potest. We cannot live with∣out Temp∣tations, saith Augustine.
• * 1.2

  Piscat. in Loc. Brugensis in Loc.
• * 1.3

  The Assem∣bly's Notes on the Place
• * 1.4

  Satanas ex petivit, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Expetiit, Quaesivit, Postulavit, Depoposcit, Petiit vos si∣bi dedi; Allusio ad Jobi Historiam. Pool's Synopsis Crit. Com. in Luc. 22. 31. Eos quaerit dejicere, quos vi∣det stare. Cyprian. Lib. 3. Epist. 1.
• * 1.5

  Leigh in Loc.
• * 1.6

  Milk is u∣sed to denote weak Nou∣rishment, & is opposed to strong Meat. And thus Milk notes the first Principle of the Oracles of God, the Alphabet of Christian Religion.
• * 1.7

  Leigh's Cri∣tica Sacra.
• * 1.8

  Convenieunt rebus nomi∣na sepe suis. Ovid.
• * 1.9

  Some fall as Wood or Cork into the Water, sink at first, but get up a∣gain, being helped by the Hand of Divine Grace. Thus Believers may fall: Some fall as Lead or Stone, even into the bot∣tom of Hell, •…•…s Pharoah's Host into the Bottom of the Sea: Thus •…•…e Wicked fall.
• a 1.10

  Gen. 12.
• b 1.11

  Gen. 15. 16.
• c 1.12

  Gen. 17. 24.
• d 1.13

  Gen. 22.
• * 1.14

  The Iudg∣ments of God upon Sinners are in Ter∣rorem.
• * 1.15

  The Exam∣ples of God's Mercy to Saints, are for Props to our Faith, and Spurs to Holiness.
• * 1.16

  Something we have Re∣corded of Job's Impa∣tience, as well as of his Patience. Holy Job (saith one) had his Out∣bursts.
• * 1.17

  David was a Man (for the most part) Ele∣vated, yet sometimes Dejected.
• * 1.18

  Psal. 23. 4.
• * 1.19

  Psal. 3. 6.
• * 1.20

  Confidence is good, ac∣cording to the Good∣ness of the Subject, that it Reposeth upon. Where∣fore, Con∣fidence in God, the on∣ly Soveraign Good, perfect, solid and immutable, is the best of all, and the only, that can give Assurance and Content to the Soul: He that hath such a Confidence, is half in Paradise al∣ready; he shall not Fall with Peter, but shall always re∣main Firm, Safe, Meek, Serene, and too Strong for all his Enemies. Du Moulin.
• * 1.21

  Some say, That Peter after his sad Fall, was e∣ver & anon Weeping, and that his Face was e∣ven furrow∣ed with con∣tinual Tears
• * 1.22

  Clement otes, That Peter so Re∣pented, that all his Life after, every Night when he heard the Cock crow, he would fall upon his Knees; and weeping bitterly, would beg Pardon for his Sin.
• * 1.23

  Many there are, that can sin with Da∣vid and Pe∣ter, but can∣not Repent with David and Peter.
• * 1.24

  St. Cyril, upon the Weeping of Peter saith, Lo∣cum flendo recipit, quem ne∣gando perdidit: He found that in Weeping, which he lost by Denying.
• * 1.25

  Luther in∣genuously confesses, That before his Conver∣sion he met not with a more dis∣pleasing Word in all his Study of Divinity, than Re∣pent; but afterward he took de∣light in the Work, (Paenitens de peccato dolet, & de dolore gaudet.)
• * 1.26

  Peter falls dreadfully, but rises by Repentance sweetly: A Look of Love from Christ melts him into Tears.
• * 1.27

  The Saints, though they do sin, yet it is not (Vo∣luntate ple∣na, sed se∣mi-plena,) with a whole Will, but, as it were, with a half Will, an unwilling Willingness.
• * 1.28

  Multorum disce Exem∣plo quae facta ris, qua fu∣gias. Cato.
• * 1.29

  When you hear of any Man's Slip∣ping, say as Bernard, (Ille hodie, & ego cras.) He fell to Day, so may I to Mor∣row.
• * 1.30

  A Weak Believer, & a Strong Christ can do all things. Bolton.
• * 1.31

  Mortalis Divûm au∣xilium desi∣derat omnis. Ovid.
• * 1.32

  2 Cor. 12. 7.
• * 1.33

  Sequitur su∣perbos ultor a tergo De∣us. Sen.
• * 1.34

  God Resist∣eth the Proud.
• * 1.35

  Let God a∣lone, to choose what's Good.
• * 1.36

  Nunquam bella bonis, nunquam certamina desunt. Hor.
• ‖ 1.37

  Interdum miscentur tristia laetis.
• * 1.38

  Certandum est, nulli ve∣niunt sine Marte Tri∣umphi. Mar.
• * 1.39

  Vita no∣stra in hac peregrinati∣one non po∣test esse sine tentatione, quia profect∣us noster per tentationem fit, nec sibi quisquam in∣notescit, nisi sit tentatus; •…•…ec potest coronari, nisi qui vicerit; nec potest vincere, nisi qui •…•…rtaverit; nec potest certare, nisi inimicum & tentationes •…•…abuerit. Aug.
• † 1.40

  Qui no n facit Diaboli voluntatem, in eum non habet pote∣statem. Al∣sted.
• * 1.41

  Pliny writes, That the Tears of the Vine do Cure the Le∣prosie of the Skin: So the Tears of the Faith∣ful, grafted into the True Vine Christ Jesus, do Cure t•…•…e Le∣prosie of Sin
• * 1.42

  To pity the Tempted, is the least we can do.
• ‖ 1.43

  Be sure, praise God, when thou receivest Power a∣gainst Sin & Temptati∣on, and you shall experi∣ence all his Attributes, especially these con∣cern'd in thy Conflicts.
• † 1.44

  What the Philosopher saith of the Soul, it is in every part; where there is Life, there is the Soul: for the Soul is the Life. So, what∣ever is in us, comes from us, or •…•…s acted by us, is sinful: If Christ's Love is not gr•…•…∣ter than our Lusts, his Mercy, than our Iniquity, we sh•…•… inevitably perish.
• * 1.45

  Coelum non animum mutat, qui trans mare currit. Hor.
• * 1.46

  Deduct. 1.
• ‖ 1.47

  That Sa∣tan is our E∣nemy is evi∣dent, if we do but consider, that he wounds us with these several Darts of 1. Diffidence. 2. Concupiscence. 3. Avarice. 4. Pride. 5. Luxury.
• * 1.48

  Satan is a Subtil Ene∣my.
• † 1.49

  Subtle Persons like the Devil, who is a sub∣til Enemy. For he hath bin learning his Policies ever since he discarded himself from Heaven.
• * 1.50

  Rev. 12. 9.
• * 1.51

  The De∣vil (saith one) is not alwayes a Lyar, but he is always a Deceiver.
• ‖ 1.52

  Apta fe∣runt mag∣nam tempo∣ra rebus o∣pem. Mant.
• * 1.53

  A fic Sea∣son much ad∣vantages a∣ny Affair.
• † 1.54

  Accidit in puncto, quod non speratur in anno.
• * 1.55

  Mr. Gur∣nal.
• * 1.56

  Satan hath great Advantage in tempting the Elect, before their Faith in Christ.
• ‖ 1.57

  A capite ad calcem.
• † 1.58

  There are five Facul∣ties of the Soul. 1. Un∣derstanding. 2. Memory. 3. Will. 4. Affection. 5. Consci∣ence. All which are corrupt; yea, even them of Elect Belie∣vers before Conversion; during till which time, is Satan's Season of Tempting them into a sinful Licen∣tiousness: and a very Advantage∣ous Season it is, in as much as all the a∣fore-said Faculties are capable of any Work, that the De∣vil shall em∣ploy them a∣bout.
• * 1.59

  God's Chil∣dren some∣times advan∣ced in this World.
• ‖ 1.60

  The Con∣dition of God's Chil∣dren may sometimes be very low.
• * 1.61

  Psal. 42. 7.
• † 1.62

  This pre∣sent Age is too Licenti∣ous.
• * 1.63

  Vigilate & Orate should be the Motto of e∣very Christi∣an.
• ‖ 1.64

  Many are the Machi∣nations and Stratagems of Satan.
• † 1.65

  Many through the Prevalency of Temptati∣ons have cal∣led the Truth of God's Es∣sence into question; yea (with Pha∣raoh) they have said, Who is the Lord, Exod. 5. 2? and with the Fool, that said in his Heart, There is no God. Psal. 14. 1. [The Fool hath said in his Heart, There is no God.]

  It is rather an Option, than an Opinion; that is (fai•…•… Austin) He could be content, there were None. [In his Heart,] that is, None dare speak it, though he may think it. [The Fool.] Every wicked Man is a Fool.

  Haec Phrasis hunc sensum admittere potest: Impius sibi hoe persuadere conatur, aut sibi aliter tamen senti∣enti, & convicto satis imponere satagit, Non esse Nu∣men, verum hoc ipsum nequit. 2. Impius dicit in corde suo, id est, ita secum tacite loquutus est Impius, Non est Deus, vel, Utinam non esset Deus. In corde dicere, nihil aliud significat, quam tacite secum contendere, & quasi murmurando quippiam proferre. Nisi enim ea Phrasis ita acciperetur, non potuisset Esaui cogitatio, si tantum cordis fuisset, non oris, citra peculiarem Reve∣lationem Rebeccae innotuisse. 3. Impius dicit in corde suo, non est Deus, id est, Deus non est Objectum cogitatio∣•…•…um ejus, neque circa Divina solicitus est, prophanis •…•…ntentus; praesertim cum ita vivat, ac si non esset Deus, ac nullo sensu, aut reverentia Numinis tangeretur. Pauli Voe•…•…ii Theolog. Naturalis Reformata, c. 2.
• * 1.66

  The In∣sivibility of God brought as an Argu∣ment (by Satan) a∣gainst his Existence.
• ‖ 1.67

  Deus est, quicquid vi∣des, & De∣us est, quic∣quid non vi∣des.
• † 1.68

  The Foun∣dations of all Religion lie in Two things, That there is a God, who Rules the World; and, That the Souls of Men are capable of subsisting after Death: So that, if these things be not suppo∣sed, as most agreeable to Human Rea∣son, we can∣not imagine, upon what Grounds Mankind should em∣brace any way of Reli∣gion at all. For, if there be not a God, whom I am to serve, & if I have not a Soul of an Immortal Nature, there can be no sufficient Obligation to Religion, nor Motive inducing to it: Doctor Prideaux, in his Eighth Lecture, De Salute Ethnicorum; and Doctor Stillingfleet's Origines Sacrae. Caput est primum Divinae legis, ipsum Deum nosse. Lactantius.
• * 1.69

  The Tri∣nity cavilled at, and brought as an Argu∣ment (by Satan) to prove, that God is not.
• ‖ 1.70

  Esquire Leigh's Treatise of Divinity: The Myste∣ry of the Trinity (af∣ter a sort) shaddowed out by Four Resemblan∣ces.
• * 1.71

  See Bishop Usher his Body of Di∣vinity. A Person is a distinct Sub∣sistence of the whole God-head.
• * 1.72

  Nam plu∣ra infinita esse neque∣unt, quia sic forent plura summa & prima. Aug. In this My∣stery there is Alius & Alius, Another and Another: but not, Aliud & Aliud, Another thing, and Another thing.

  The Doctrine of the Trinity is, That there are Three Per∣sons in one and the same Substance, Nature and Essence. What a Person in this Sense is, I have shewed you already: God the Father, is the First Person; God the Son, is the Second Person; God the Holy Spirit, is the Third Person. All these are Co-equal, Co-eternal and Co-essential; for though they are Distinguished, yet not in their Natures and Being, but in their Names, Orders and Actions. And that there is a Unity in Trinity, viz. Three Per∣sons, yet One in Substance, Nature and Essence, we must believe, let Reason suggest what it will; (though th•…•… same may be illustrated by Reason, as above) because Scrip∣ture, which is Infallible, doth so declare: 1. See the Old-Testament, where the Trinity speaketh in the Plural Number:

  And God said, Let us make Man in our Image af∣ter our Likeness, Gen. 1. 26. Isa. 6. 3. The Angels i•…•… respect of the Three Persons do cry three times, Holy, Ho∣ly, Holy!

  And so in the New-Testament this Doctrine is mighty clear, as Matth. 3. 16, 17. where the Father, the First Person of the Trinity, is Heard and Seen; so that there is one. The Holy Ghost in the Shape of a Dove is Seen, and not Heard; there is another: And then Jesus Christ in his Assumed Nature is both Seen and Heard: So that this is good, Qui nescis Trinitatem, ito ad Jordanem. More-over, we are Baptized in the Name of the Father, Son and Holy Ghost, Matth. 28. 19. Lastly, the 2 Cor. 13. 14. The Grace of our Lord Iesus Christ, and the Love of God, and the Communion of the Holy Ghost be with you All.

  Those Scriptures may suffice to prove, That there are Three Persons in the Divine Essence. And now, that these Three are One, I prove from those two Places in Scripture: The one is in the Old-Testament, and the other is in the New.

  Deut. 6. 4. Hearken, O Israel; the Lord our God is One Lord: In the Hebrew thus:

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Jehovah Elohenu Jehovah Echad. It signifies thus much; That the First Jehovah, is God the Father; the Second Word Elohenu, our God, is God the Son; the Third Word Jehovah, is God the Holy Ghost; and the Fourth Word Echad, that is One, is to shew the Unity of Essence in the Plurality of Per∣sons.

  The Jews did own the Doctrine of the Trinity, though now they deny it; for their Antient Rabbies did prove the Trinity out of the Old-Testament; and Rabbi Simeon, the Son of Johai, alledged this same afore-mentioned place for the Proof thereof. And many other Passages might be taken out of the Writings of the Antient Rabbies to confirm this Truth; but this is already performed by Ga∣latinus in his Books De Arcanis Catholicae Veritatis.

  The Place in the New-Testament is this, which may serve for all; 1 Joh. 5. 7. For there are Three, that bear Record in Heaven, the Father, the Word, and the Holy Ghost: and these Three are One.

  To conclude; Singula sunt in singulis, & omnia in sin∣gulis, & singula in Omnibus, & Unum omnia. Aug. lib. 6. De Trin. Cap. ult.

  O Deus est indivisè Unus in Trinitate, & incon∣fusè Trinus in Unitate. Iustin.

  Who can (saith Mr. Watson, in his late Treatise of Self-Denyal) with the Plum-line of Reason fathom the Trinity, which is Puteus profundus, a Deep Well.
• * 1.73

  'Tis here to be noted, That Satan labours to argue from the Won∣derfulness of God's Attribute, his Non-Ex∣istence, or at leastwise, that God is not so Wonderful, as he is Revealed in Scripture to be; and that you should not conceive of God aright.
• † 1.74

  God is Truth it self; and that he is E∣ternal, is as True as him∣self. Eternity is a Being without Limitation of Time: Time is the Continuance of Things past, present and to come. All Time hath a Beginning, a Vicissitude, and an End, or may have; but God's Essence is bounded by none of these Hedges.
• ‖ 1.75

  God's Im∣mutability cavilled at.
• * 1.76

  Christ's Incarnation cavilled at.
• † 1.77

  Deus est Immutabi∣lis, mutans omnia, nun∣quam novus, nunquam ve∣tus. Aug.
• * 1.78

  Deus poe∣nitere dici∣tur, quando mutat fac∣tum. Pet. Mar.
• † 1.79

  Deus mutat ope∣ra, non mu∣tat consili∣um. Aug. Repentance in God is only to signify unto us his high Dis∣pleasure; because when we Repent, we are highly displeased at a thing.
• ‖ 1.80

  Deus mu∣tat sententi∣am, sed non Decretum, saith Pro∣found Brad∣wardine, in his Book De Causa Dei.
• * 1.81

  God's U∣biquity ca∣villed at.
• † 1.82

  Empedo∣cles the Phi∣losopher said well, That God is a Circle, whose Centre is e∣very where.
• ‖ 1.83

  Nusquam est Deus, & Ubique est, saith Chry∣sostom in Coll. 2. Hom. 5. God is Re∣pletively e∣very where, though In∣•…•…lusively no where. Deus intimior nobis intimo nostro, God is nearer to us, than we are to our selves, said a poor Heathen. God is Higher than the Heaven, Deeper than Hell, Broader than the Earth, and more Diffuse than the Sea. Bern.
• * 1.84

  God's Omnipotency cavill'd at.
• ‖ 1.85

  Of all the Attributes of God this only is men∣tioned in the Creed, I Be∣lieve in God, the Father Al∣mighty; be∣cause our Faith is spe∣cially to be fixed on the Power of God and Christ.
• * 1.86

  So Sub∣til is the Devil, that Proteus-and Chamelion-like he can turn himself into any Shape or Colour; ra∣ther than fail, he will (though he cannot en∣dure the Light) Turn himself into an Angel of Light; and hath got the knack and faculty of speaking Scripture to deceive. Mr. Ven∣•…•…ing.
• * 1.87

  †The Scrip∣tures are a Prospective- Glass of God's Iu∣stice, as well as of his Mercy.
• † 1.88

  If God's Mercy is not a Load-stone to draw thee to Him, it will prove a Mill-stone to sink thee into Hell.
• * 1.89

  I have heard of some that have said, They did not much care whether they went to Hell, so that they had Company with them: But surely, such do not consider, that there shall be no Bowls of Wine in Hell. Sir Francis Bacon, in his History of Henry the Seventh, tells us, That it was a Common Word with the Lord Cordes, (who was Prophane, Popish and Atheistical) That he could be content to lie Seven Years in Hell, so he might win Calice from the English. This Popish Lord was worse than the Devil; for he acknow∣ledgeth Four Articles of our Faith, Matth. 8. 29. And And behold, they cryed out, What have we to do with thee, Iesus, thou Son of God? Art thou come hither to destroy us before the Time? From whence observe, 1. God is acknowledged. 2. Christ. 3. The Day of Judgement. 4. That they shall be Tormented then. They who scorn Hell and the Day of Judgement, are worse than Devils.
• ‖ 1.90

  The Uni∣versal Point, the Devil likes.
• † 1.91

  Condem∣nat me vita mea, sed no∣men Jesu salvavit me; O bone Je∣su, sis eti∣am mihi Je∣sus. Ger∣hard. Medi∣tat.
• * 1.92

  Faith in Christ saves us.
• ‖ 1.93

  The whole Turkish Empire is nothing else, but a Crust cast by our Father to his Dogs; and it is all they are likely to have: Let them make themselves merry with it, saith Lu∣ther.
• * 1.94

  Gregory being advan∣ced to Pla∣ces of great Preferment, professed, that he was exceedingly terrified with the Speech of Abraham to Dives, Luk. 16. 25. Son Re∣member, thou in thy Life-time receivedst thy good things.
• † 1.95

  Nimis de∣licatus es Christiane, qui voluptatem hoc seculo concupiscis. Ter∣tullian.
• ‖ 1.96

  The Pros∣perous E∣state of the Wicked is Matter ra∣ther of Pi∣ty, than En∣vy. Let Rich Men read these Scrip∣tures, Hos. 13. 11. Psal. 37. Psal. 78. 30, 31. Prov. 1. 32. Luk. 12. 16. •…•…o the 22. Eccles. 5. 12. 13.
• * 1.97

  See Mr. Smith's Ad∣mirable Con∣vert. pag. 80.
• ‖ 1.98

  God Sa∣ved one at the last, that none might Despair; and but One, that none might Pre∣sume.
• † 1.99

  Qui pro∣misit poeni∣tenti veni∣am, non pro∣misit peccan∣ti poeniten∣tiam. Aug.
• * 1.100

  Matth. 4. 9.
• * 1.101

  Cardinal Burbon would not lose his Part in Pa∣ris, for his Part in Pa∣radise. Act. and Mon. Fol. 899.
• ‖ 1.102

  Honour, Riches and Pleasures are the three Deities, that World∣lings Adore and Sacri∣fice their last Thoughts unto Morn∣ing and E∣vening.
• * 1.103

  Before the Pope sits in his Chair, (at his En∣thronizati∣on) a Triple Crown is put on his Head, a Wad of Straw set on fire before him, and one appointed to say, Sic transit Gloria Mundi: The Glory of the World is but a Blaze.
• ‖ 1.104

  Bernard calls those Pleasures of this World Dulce Ve∣nenum.
• † 1.105

  Treatise of Precious Faith, pag. 11.
• * 1.106

  Brutales sunt volup∣tates. Ger∣rard. Medi∣tat.
• † 1.107

  Obverse∣tur animo memoria ju∣dicii Divini, ne te in ser∣vitutem ab∣ducat p•…•…r∣versum judi∣cium appeti∣tus sensitivi. Gerhard. Meditat.
• * 1.108

  Vanity of Vanity, all is Vanity, was Solo∣mon's Ser∣mon.
• ‖ 1.109

  Riches are but the Golden Dust of this World, that puts out the Eye of the Soul.
• † 1.110

  Mundus turbatur & amatur; The World is troubled and trouble∣some, (saith Austin) yet too much lo∣ved.
• ‖ 1.111

  Deus nec fallere, nec falli potest. Aquin.
• * 1.112

  Impii prae∣sumendo spe∣rant, & spe∣rando pere∣unt. Trap.
• † 1.113

  Turpiora sunt vitia quae virtu∣tum specie celantur. Ier. The most dangerous Vermin may oft∣times be found under the Fairest and Sweetest Flowers, and the fairest Glove is often drawn upon the foulest Hand, and the Richest Colours are often put upon the filthiest Bodies: So are the fairest and sweetest Names upon the greatest and most horrible Vices and Errors, that be in the World. Saepe latet molli coluber sub graminis umbrâ. Mant.
• ‖ 1.114

  Ubi una tentatio vi∣cta est, ex∣spectanda est alia. Alsted.
• * 1.115

  The Spi∣rit is going and coming, (saith Holy Mr. Lati∣mer. A Christi∣an's Light may some∣times be E∣clipsed, and his Ioy and Comfort put out.
• † 1.116

  The Ex∣periences of most Christi∣ans will con∣firm, what is here Assert∣ed.
• ‖ 1.117

  What is said of the Natural Serpent, (Nunquam nisi mori∣ens produ∣citur in lon∣gum: He never is seen at length, till Dying) may be said of this Mystical Serpent: He never strains his Wits and Wiles more, than when his time is short.
• * 1.118

  Satan hath learnt his Art very well. When he has a mind to Tempt to Sinful Li∣berty, then he will en∣deavour to extenuate and lessen Sin: And when he has a mind to Tempt to Despair, then he heightens Sin as much.
• † 1.119

  All the whole Volum of Perf•…•…cti∣ons, which are spread through Heaven and Earth, are Epitomiz'd in Christ. Omnia nobis est Christus, (saith Ambrose) si esuris, ipse est panis; si sitis, ipse est sons aquae vivae; si caecus es, ip∣se est lumen; si infirmus es, ipse medicus; si mortuus, ipse vita gratiae & gloriae.
• ‖ 1.120

  Una gut∣tula plus va∣ler, quam coe∣lum & ter∣ra. Luther. i. e. One little Drop (spea∣king of the Blood of Christ) is more Worth, than Heaven and Earth.
• * 1.121

  Our Sins are great, but our Savi∣our is grea∣ter.
• † 1.122

  I am the Bread of Life; He that Com∣meth to Me, shall not Hunger; and he th•…•…t Believeth in Me, shall ne∣ver Thirst: Joh. 6. 35.
• ‖ 1.123

  If God is Angry, he will not al∣wayes be An∣gry, may the Believer say, Isai. 54. v. 8. God, as he is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quickly Pro∣voked; so neither is he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Long Dis∣pleased.
• * 1.124

  The way to make our Election sure, is first to ma•…•…e our Calling sure. Cul∣verwel's White-Stone
• † 1.125

  Tis plain, we are not to make Ele∣ction a Ground for our Faith, but our Faith a Medium or Argument to prove our Election. Gurnal's Christian Armour, Part. 1. Pag. 131.
• ‖ 1.126

  [These Sentences in the Mar∣gent are the Notes of se∣veral Fa∣mous Eng∣lish Divines about this Subject; who all agree in this, That a Man may k•…•…ow his E∣lection by his Effectual Calling]
• * 1.127

  It is alto∣gether Irre∣gular & A∣nomalous, for the Soul to pry into Election. 'Tis dangerous to tread on the highest Round first.
• † 1.128

  Vocation Comments upon Electi∣on. God's Decrees, that were set from E∣verlasting, do bud and blossom, & bring forth Fruit in time. The Book was written before the Foundation of the World were laid; but it was not Publisht, till God himself gave it an Imprimatur. The Letter was Dated from Eternity, the Superscription was Writ in time, in Vocation. Now, you know, though the Letter be Writ first; yet the Superscription is Read first by him that receives the Let∣ter. 'Twas decreed from Eternity, that Decrees should be known in time. And the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Fulness of Time is the Time, when God's Decrees are fulfilled: When the Decrees of God are Ripe, then he lets the Soul tast them; and then they are Sweetest. Then thou perceivest, that thou art a Vessel of Honour, when God puts thee upon an Honou∣rable Employment. That Fountain of Love, which ran under-ground from Everlasting, bubbles and flows to thee in time. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that was in Election, becomes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Vocation.
• † 1.129

  We de∣serve no∣thing but Hell; so that, what we have and enjoy, is through a Precious Re∣deemer.
• * 1.130

  † Cruciger on his Death-Bed prayed thus: Invoco te Domine languidâ & imbecillâ fi∣de, sed fide tamen. Lord, I call upon thee with a weak and languishing Faith; but yet with a Faith.
• * 1.131

  What is said of the Natural Serpent, may be said of Satan, that Old Spiritual Serpent; Nunquam nisi moriens producitur in longum: He is never seen at his full Length, till Dying.
• ‖ 1.132

  Death is like the Pil∣lar of Cloud; It hath a dark Side to a Sinner, but it hath a Light Side to a Be∣liever.
• * 1.133

  Death like a Snake may Hiss and Wind a∣bout the Bo∣dy, but the Sting is pul∣led out.
• † 1.134

  Death is not Mors Hominis, but Mors Peccati; not the Death of Man, but the Death of his Sin.
• * 1.135

  Filia de∣vorabit Ma∣trem.
• ‖ 1.136

  Ultimus morborum medicus Mors.
• † 1.137

  Nemo an∣te funera fe∣lix. Solon.
• * 1.138

  St. Chry∣sostom ad∣mires the Bravery of the Apostle's Spirit.
• * 1.139

  ‖ Mr. Cases Mount-Pis∣gah.
• * 1.140

  Faith's Tri∣umph over the Fears of Death, pag. 71.
• † 1.141

  The Chri∣stians De∣fence against the Fears of Death, pag. 375. cap. 20.
• ‖ 1.142

  The De∣vil (if per∣mitted) can hurt both Soul and Body.
• * 1.143

  The De∣vil hurts the Body, how and after what man∣ner.
• † 1.144

  The De∣vil hurts the Soul; how and after what man∣ner?
• ‖ 1.145

  The De∣vil is a Po∣tent Enemy.
• * 1.146

  Est au∣tem horum (i. e. malo∣rum Ange∣lorum) quo∣que numerus magnus, sed in Scriptura non defini∣tus. Piscat. in Calvin Institut. pag. 20.
• ‖ 1.147

  In sum∣ma, triplici∣tur possunt nocere, su∣pra nos, in∣tra nos, & circa nos. Supra nos; tempestates & procellas ciendo, ful∣gura & to∣nitrua ejam∣laudo, frago∣res horrendos edendo, nu∣bes cogendo. Intra nos; sensus inter∣nos & ex∣ternos volun∣tem{que} mo∣vendo & im∣pellendo, si∣ve id fiat ex parte orga∣ni, sive ex parte obje∣cti; turban∣do humores, loco moti∣vam impel∣lendo, vitio▪ rum somites submini∣strando. Cir∣ca nos; loco movendo bono nostra, edes concutere & convellere, fluvio∣rum cursus & alveos mutare, pascua noxiis succis imbue∣re, fructus mutare & excutere, pecudes morbis afficere. Alsted. Syst. Theolog.
• * 1.148

  Deduct. 2.
• † 1.149

  Though I should Dye with thee, yet will I not Deny thee. Matth. 26. 34.
• * 1.150

  Fox Act. and Mon.
• † 1.151

  Si vis es∣se securus, semper time.
• ‖ 1.152

  Blessed Bilney tried his Finger by himself in the Candle, before his whole Body in the Flames at the Stake.
• * 1.153

  Pre-ap∣prehension is the Mo∣ther of Pre∣vention.
• † 1.154

  Sel•…•…-Exa∣mination is a Root, which bears Self-Know∣ledge; and at the Top of it grows As∣surance; which is A∣pex Fidei, The High∣est Nature of Faith.
• ‖ 1.155

  Quid est diu vivere, nisi diu tor∣queri. Aug.
• † 1.156

  Life is interlarded with Trou∣ble. Wat∣son.
• * 1.157

  Believers should al∣wayes keep their Recum∣bence upon the Goodness and Mercy of God.
• † 1.158

  Mundus turbatur & amatur.
• * 1.159

  Mitta∣mus preces cordis lega∣tos. Cypr.
• * 1.160

  Matth. 6. 13. 2 Cor. 12. 8.
• * 1.161

  Deduct. 3.
• * 1.162

  Heb. 2. 18.
• * 1.163

  Deduct. 4.
• ‖ 1.164

  This is Jacob's Staff in the Hand of Faith, with which we may Walk cheerfully to the Mount of God. What will satisfy or give con∣tent, if this will not? Watson in Loc.
• † 1.165

  Tempta∣tions stir up the Pater∣nal Compas∣sions in God to them, who are Temp∣ted. Idem.
• * 1.166

  Deduct. 5.
• * 1.167

  Pride was the first Sin that ever Reigned.
• * 1.168

  Deduct. 6.
• † 1.169

  Venit Dia∣bolus, sub∣venit Chri∣stus.
• ‖ 1.170

  God is a∣bove the Devil, should be e∣very Temp∣ted Soul's Motto.
• * 1.171

  Deduct. 7.
• * 1.172

  We are kept by the Power of God thro Faith unto Salvation, 1 Pet. 1. 5.
• * 1.173

  Deduct. 8.
• † 1.174

  Nullae ibi insidiae Dae∣monum. Bern.
• * 1.175

  Deduct. 9.
• * 1.176

  Quest.
• * 1.177

  Answ.
• * 1.178

  Vide Sedg∣wick's Mi∣litary Dis∣cipline. pag. 27, &c.
• * 1.179

  Doubt∣less, as that Systole and Dyastole (of which the Anato∣mists speak) are to the Heart, so the Affections are to the Will; the Openings & the Contract∣ings of it.
• † 1.180

  Oculus meus deprae∣datus est a∣nimam me∣am.
• ‖ 1.181

  Do as Mariners; when they know of a Rock that will split them, they go not near it.
• * 1.182

  One Trai∣tor within the Castle may do more Hurt, than a Multitude of Enemies without. Holy Poli∣carp, in the time of the Fourth Per∣secution, when he was Commanded but to Swear One Oath, made this Answer: Four-score & six Years have I ser∣ved God, & all this while he never hurt me; How then can I speak Evil of so good a Lord and Master, who hath thus long preserved me. I am a Christian, and cannot Swear: Let Heathens and Infidels Swear, if they will; I cannot do it, were it to the Saving of my Life. Not able al∣so is that In∣stance of Marcus A∣rethusius.
• † 1.183

  Haeret mi∣hi semper in animo tua Lex, ne un∣quam ab illa declinem, & qua in re te offendam. Simeon de Muis.
• ‖ 1.184

  Gladius dicitur Ser∣mo Divinus, quia sicut gladius car∣nes praecidit, sic & Sermo Divinus con∣cupiscentias carnales. Chrysoft. hom. 8. in Matth.
• * 1.185

  Vide Ca∣pel. on Ten∣tation, pag. 97, 98, 99, 100, 101, 102, 103.
• * 1.186

  Believers when they are Tempted, should plead as Christ their Savi∣our: Scrip∣tum est, It is Writ∣ten.
• † 1.187

  Mittta∣mus preces cordis Lega∣tos. Cypr.
• ‖ 1.188

  Dei sacri∣ficium, Dia∣boli flagel∣lum, & Chri∣stiani subsi∣dium.
• * 1.189

  ‖ What the Key is to the Watch, that Prayer is to Religion: It winds it up, and sets it going.
• † 1.190

  Prayer is the Guard, to secure the Fort Royal of the Heart. Prayer is the Porter, to keep the Door of the Lips; And Prayer is the Strong Hilt, which defendeth the Hands.
• ‖ 1.191

  Prayer is like the Ring, which Queen Eli∣zabeth gave to the Earl of Essex; bidding him, If he were in any Distress, send that Ring to her, & she would Help him.
• † 1.192

  Mr. Ca∣pel, in his Book of Temptati∣ons, tells us, That we are to Pray for three things. •…•…st. Strength to Conquer Satan. Se∣condly, Wis∣dom, that we may not be ignorant of his Wiles. 3dly. Long-Suffering, that we may hold out with him.
• * 1.193

  By this it was, that Luther stir'd up Melan∣cthon.
• † 1.194

  Maximi∣lian the Em∣perour, was so delighted with that Sentence of Paul, [Si Deus nobiscum; If God be with us, who shall be against us,] that he caused it to be Written upon the Walls in most Rooms of his Pa∣lace.
• ‖ 1.195

  The De∣vil is a Bea∣ten Enemy, & he knows no March, but Running away.
• * 1.196

  Certus enim promisit A∣pollo.
• * 1.197

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost.
• * 1.198

  Demos∣thenes being asked, What was the First Precept of Eloquence? Answered, To Pro∣nounce well: Being asked, What was the Secoud? answered the like: And so the Third in like man∣ner. Sure I am, the Pre∣cepts of Re∣ligion, the First, Second, Third are Humility.
• † 1.199

  Humility was the First Lesson taught to Adam after his Fall. 2 Cor. 12. v. 7. Dust thou art, and to Dust thou shalt return.
• ‖ 1.200

  Quam fir∣ma sit fides, nostra osten∣dit Tentatio. Gerhard.
• † 1.201

  VVhen Grapes come to be pressed, then is dis∣cerned, what is in them.
• * 1.202

  † Nemo vi∣res suas in pace cogno∣scit, si enim Bella desunt, virtutum ex∣perimenta no prodeunt. Improvidus est miles, qui fortem se in pace gloria∣tur. Greg. Mor. l. 23. c. 18.
• ‖ 1.203

  Tentatio etiam pur∣gat: Ad pe∣stiferū amo∣ris proprii & mundani hu∣morem ex∣trahendum multis granis Aloes Me∣dicus Chri∣stus utitur. Gerhard Meditat. 11. pag. 171.
• * 1.204

  Schola crucis, Schola lucis. Cypr. Serm. 4. De Immort.
• † 1.205

  Qui tribu∣lantur, sa∣cras Literas melius intel∣ligunt; sed Securi eas le∣gunt, sicut Ovidii car∣men.
• * 1.206

  Worldly Felicity is but a Pain∣ted Felicity.
• ‖ 1.207

  Cogita (devota ani∣ma) salvan∣di difficulta∣tem, & faci∣le excuties omnem Secu∣ritatem. Gerhard.
• † 1.208

  As In∣cense can send up no Smoak, or sweet Per∣fume, till it come into the Fire; So the Prayers of the Saints do never Ascend so forcibly, as in their Fiery Tryals.
• * 1.209

  Oratio si∣ne malis est sicut avis si∣ne alis. Praver un∣til Afflicti∣on stings, is like a Bird without VVings.
• † 1.210

  Deus ira∣scitur, cum non irascitur. Bern.
• ‖ 1.211

  Medici∣na non p•…•…a, castiga•…•… non dam•…•…∣tio. Aug.
• * 1.212

  * Our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.213

  Grace in its Exercise appears Glo∣rious.
• ‖ 1.214

  Per an∣gusta ad au∣gusta, per Spinas ad Rosas, per motum ad quietem, per crucem ad coelum con∣tendamus.
• * 1.215

  Majora certamina majora se∣quuntur prae∣mia. Ter∣tul. ad Sca∣pulam.
• * 1.216

  Mr. Isaac Ambroses VVar with the Devil Book 1.. Pag. 2. Sect. 2.
• * 1.217

  Esq Polhil's Treatise of Faith.
• ‖ 1.218

  The De∣vil strikes at Faith, i. e. Saving Faith; and in striking at that, he strikes at all the rest: But to say, He strikes at Historical Faith, is not so proper, (because that doth not comprehend the Main, that Satan designes the Ruin of) though in striking at Saving Faith, he doth also strike at Temporal: For the Devil would hinder such a Faith as his own, if he could.
• † 1.219

  No such irreconcila∣ble Enemies, as Faith, & the Devil.
• * 1.220

  1 Ioh. 1. 3.
• * 1.221

  Rom. 5. 1.
• † 1.222

  The Do∣ctrine of the Trinity, of the Creati∣on of the World, of the Incarna∣tion of Jesus Christ, of the Resurrecti∣on of the Bo∣dy, and of the Re-uni∣ting of Soul and Body, are quarrel∣ed with by Humane Reason.
• * 1.223

  See more of this in Pag. 219.
• * 1.224

  USE Second, Of Exhortati∣on.
• * 1.225

  BRANCH 1.
• * 1.226

  BRANCH II.
• * 1.227

  Non pro∣gredi est re∣gredi.
• * 1.228

  * The Pro∣mises are made to True Faith, be it Small or Great. Hierom up∣on the Beati∣tudes, ob∣serves there the Promi∣ses that are made to Weak Grace.
• ‖ 1.229

  Unbelief is a God-Af∣fronting Sin.
• * 1.230

  Mr. Dan∣son's Vindi∣cation of himself a∣gainst Ives. Pag. 62.
• † 1.231

  His In∣tercession is a Permanent Importunity.
• ‖ 1.232

  Sermen 13. on Heb. 7. 25. Pag. 152.
• * 1.233

  To grant Apostacy, would make Election Changeable. Mr. Buck∣ly in his Gospel-Cove∣nant.
• * 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost.
• * 1.235

  De Bono Persever.
• ‖ 1.236

  Haec Per∣severantia dicitur esse continua Fi∣dei professio & fructuum Fidei demon∣stratio: quo∣niam Electi sem•…•…er reti∣nent Fidem, & aliquos Fidei fru∣ctus. Semper sunt instar •…•…oris Plantatae ad rivos aquarum, Psal. 1. v. 3. Semper ma∣•…•… Jehovae sustentantur, Psal. 37. v. 24. Sunt similes mon∣•…•… Sionis, qui non dimovetur.
• † 1.237

  Theolog. Didact. Scholast. Pag. 766. Cap. 29. De Conservatio∣ne Electo∣rum.
• * 1.238

  * Christ. Theolog. Pag. 184. Cap. 32. De Sanctorum Perseveran∣tiâ.
• * 1.239

  † Institut. Lib. 2. Chap. 5. Sect. 3.
• ‖ 1.240

  Sicut im∣possibile est massam â pa∣sta separare, &c.
• * 1.241

  Melancthon in Epistol••m ad Rom. Cap. 8. Pag. 170.
• † 1.242

  B. Usher's Body of Di∣vinity.
• * 1.243

  The Shak∣ing of the Olive Tree, Pag. 38•…•…
• * 1.244

  1 Ioh. 3. 3.
• * 1.245

  A Practical Commentary on Jude, By Tho. Man∣ton D. D. Pag. 57, &c.
• * 1.246

  Doctor Ja∣comb on Ro∣mans, pag. 83.
• * 1.247

  Mr. Cases Mount Pis∣gah. Part 1. Pag. 39. &c.
• * 1.248

  O felix Culpa quae talem ac tan∣tum meruit habere Re∣dempto∣rem.
• ‖ 1.249

  Armini∣aus.
• * 1.250

  On Iude, Pag. 55.
• † 1.251

  Vide Leigh on the Pro∣mises, Pag. 236.
• * 1.252

  That is, the most Barren Heart shall abound with Grace.
• ‖ 1.253

  The grea∣test Induce∣ment that I know of, whereby to perswade Sinners to get into Christ, is 1. The Mi∣sery that they are in, by being out of him. 2. The Happiness they would be in, were they in him.
• * 1.254

  What were the Old World the better for Hearing of an Ark, when they would not get into it? So what are we the better for Hearing of Christ, if we will not get into him?
• † 1.255

  Restituet eum Deus. qui antea morti vici∣nus fuit, & longiore vita donabit. Mollerus.
• * 1.256

  Valenti∣nian the Em∣perour, did decree, Ca∣pitali sen∣tentiae sub∣jugandum; That he who was openly Convicted of this •…•…me of Slander, should Die for it. And Pope Gregory did decree, That such a Person should be Excommu∣nicated.
• † 1.257

  The Soul is the Prince∣ly Part, crowned with Reason: It is Dei insig∣nita imagi∣ne; It car∣ries in it some Faint Idea, or Re∣semblance of the Trinity. Bern.
• ‖ 1.258

  By Na∣ture there is a very Chaos upon the Under∣standing.
• * 1.259

  Memory is in a great part the Un∣derstanding, knowing Things as they are past.
• * 1.260

  Therefore Austin, and others follow∣ing him, make Three Pow∣ers or Facul∣ties in the Rational Part of a Man; His Understand∣ing, his Will and Memo∣ry; which they call the Created Tri∣nity.
• ‖ 1.261

  The Will is the Pri∣mum Mobi∣le, the great Wheel in the Soul, that moves all the Affections.
• † 1.262

  Cesset vo∣luntas pro∣pria, & in∣fernum non •…•…rit.
• * 1.263

  The Ma∣riners Com∣pass being struck with Thunder, causeth the Point of the Needle to stand wrong. Man's Na∣ture being Corrupted, causeth the Will to point wrong: It is strongly bent and inclin'd to that which is Evil.
• † 1.264

  Abnegare seipsum dic∣tur, qui ab∣negat volun∣t•…•…tem suam. Brug.
• ‖ 1.265

  The Af∣fections are treated of severally by the Philoso∣pher, the Physitian, the Orator, and the Di∣vine.
• * 1.266

  The Af∣fections be the Pedes A∣nimae, the Feet of the Soul.
• † 1.267

  Consci∣ence is God's Preacher in the Bosom: A thousand Witnesses for or against a Man; A Heaven or Hell on Earth: A great Friend, or a great E∣nemy.
• ‖ 1.268

  Praecepta docent, Ex∣empla mo∣vent.
• * 1.269

  Faith Iu∣stifies our Works, and our Works Testify our Faith.
• * 1.270

  Job 31. 16.—21.
• * 1.271

  Mercy even to the Bruit Creatures shall prolong, our Dayes; much more then Mercy unto Men.
• ‖ 1.272

  Prov. 11. 25. The Liberal Soul shall be made Fat.
• * 1.273

  † 1 Kings 17. 16.
• * 1.274

  Luk. 6. 36.
• * 1.275

  Da quod non potes retinere, ut accipias quod non potes amit∣tere.
• † 1.276

  Dives de∣nyed Laza∣rus a Crumb of Bread, & Dives was denyed a Drop of Water.
• ‖ 1.277

  O that it might not be said of Christi∣ans now a-dayes, as it was of an Emperor, that had a Large Empire, but a narrow, scamy Heart! Augustum imperium, angustum animum.
• ‖ 1.278

  There are Two sorts of Sacrifices; Expiatory, the Sacrifice of Christ's Blood; and Gratulato∣ry, the Sa∣crifice of Alms.
• † 1.279

  Eleemosy∣na non est di∣vitiarum dis∣pendium, sed ditescendi potius compendium, quaestus{que} omnium uberrimus. Giving Alms is not the way to Waste our Wealth, but the Art of Thriving; & the most Compendious Course to come unto Riches.
• * 1.280

  Terrena servando a∣mittimus, largiendo servamus. Isidor.
• * 1.281

  Our Earth∣ly Goods are lost by keep∣ing, and kept by giving a∣way.
• * 1.282

  It is report∣ed of Cy∣rus, that he should say; That by do∣ing Good, he hoarded up Riches for himself.
• * 1.283

  Blessed Mr. Bradford counted that Time lost, wherein he did not some Good by his Tongue, Pen or Purse.
• ‖ 1.284

  Our Alms-Deeds shall be Rewarded with Perma∣nent Bles∣sings.
• * 1.285

  Quae stulti∣tia est illic relinquere, unde exitu∣rus es: & il∣luc non prae∣mittere quo iturus es? Chrysost. in Matth. 6.
• † 1.286

  One of our Translations have Waters for Wet Fa∣ces; signify∣ing, that Poor Men do oft-times Weep.
• * 1.287

  1 Thess. 5. 14.
• * 1.288

  Chrsti∣ans should be like Christ and Mary; the One al∣wayes Doing Good, the O∣ther was al∣wayes Recei∣ving Good.
• * 1.289

  Mr. Hooks: Saints Privi∣ledges on Earth, be∣yond those in Heaven.
• * 1.290

  Rom 1. 9.
• * 1.291

  Ephes. 1. 16.
• * 1.292

  1 Thess. 1. 2, 3.
• * 1.293

  2 Tim. 1. 3.
• * 1.294

  Philem. v. 4.
• * 1.295

  Hostis gra∣tiae, inimic•…•…∣salutis. Bern.
• ‖ 1.296

  It was a Saying of Lycurgus; Prodigiosa res esset, be∣neficium non repen∣dere. Therefore among all the Laws he made, he would not E∣stablish a∣gainst Ingra∣titude; look∣ing upon it as most Mon∣strous. But this the Sin∣ner is Guilty of.
• † 1.297

  AElian.
• * 1.298

  * Ungrate∣ful Sinners (like Vul∣tures) draw Sickness from the Per∣fumes of God's Boun∣ties.
• * 1.299

  † To be Unthankful where there is great reason to be Thank∣ful, is Folly in the Ab∣stract.
• ‖ 1.300

  The Word [As] notes Similitude, not Equali∣ty.
• * 1.301

  Scriptural Examples.
• * 1.302

  Ecclesiasti∣cal Exam∣ples.
• * 1.303

  Act. and Mon.
• * 1.304

  Clark's Ex∣amples.
• * 1.305

  Shall we Love the Fa∣ther, & not the Child? Shall we Love the Head, and not the Bo∣dy? Shall we Love the Mediator, and not the Members?
• ‖ 1.306

  Witness the Fire of London.
• † 1.307

  God grants no Man a Pa∣tent for Riches Durante vi∣ta, but Du∣rante bene∣placito, (as the Law∣yers speak)
• * 1.308

  Mr. Wat∣son on the Beatitudes, Pag. 217.
• † 1.309

  A Good Man once High, but now Low, told me; That the Consideration of his doing Good to others when he was in Capacity, was a great Comfort to him in his Po∣verty.
• ‖ 1.310

  God sees what-ever we do for o∣thers; What need we therefore care who else see us?
• * 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theod.
• * 1.312

  † That Text which you have 〈◊〉〈◊〉. Heb. 6. 10. is an Excel∣lent Text.